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    May 1, 1841


    Joshua V. Himes




    Is published on the 1st and 15th of each month, at the Bookstore of MOSES A. DOW, 107 Hanover st. next door to Hancock School House.HST May 1, 1841, page 17.1

    Joshua V. Himes, Editor.

    Terms,—One Dollar a year, payable in advance. 6 copies for five dollars, 13 copies for ten dollars. All communications should be directed to the Editor, post paid.HST May 1, 1841, page 17.2




    1 Why, then,—in sad and wintry time,
    Her heavens all dark with doubt and crime,—
    Why lifts the Church her drooping head,
    As though her evil hour were fled?
    Is she less wise than leaves of spring,
    Or birds that cower with folded wing?
    What sees she in this low’ring sky,
    To tempt her meditative eye?
    HST May 1, 1841, page 17.3

    2 She has a charm, a word of fire,
    A pledge of love that cannot tire;
    By tempests, earthquakes, and by wars,
    By rushing waves and falling stars,
    By every sign her Lord foretold,
    She sees the world is waxing old;
    And through that last and direst storm,
    Descries by faith her Savior’s form.
    HST May 1, 1841, page 17.4

    3 Not surer does each tender gem,
    Set in the fig-tree’s polished stem,
    Foreshow the summer season bland,
    Than these dread signs thy mighty hand;
    But oh! frail hearts, and spirits dark,
    The season’s flight unwarn’d we mark,
    And miss the Judge behind the door,
    For all the light of sacred lore.
    HST May 1, 1841, page 17.5

    4 Yet is He there: beneath our eaves
    Each sound his wakeful car receives;
    Hush, idle words, and thoughts of ill,
    Your Lord is listening—peace, be still.
    Christ watches by a Christian’s hearth,
    Be silent, “vain deluding mirth,”
    Till in thine altered voice be known
    Somewhat of resignation’s tone.
    HST May 1, 1841, page 17.6

    5 But chiefly ye should lift your gaze
    Above the world uncertain haze,
    And look with calm unwavering eye
    On the bright fields beyond the sky.
    Ye, who your Lord’s commission bear,
    His way of mercy to prepare.
    Angels He calls you; be your strife
    To lead on earth an angel’s life.
    HST May 1, 1841, page 17.7

    6 Think not of rest; though dreams be sweet;
    Start up, and ply your heavenward feet.
    Is not God’s oath upon your head,
    Ne’er to sink back on slothful bed?
    Never again your loins untie,
    Nor let your torches waste and die,
    Till, when the shadows thickest fall,
    Ye hear your Master’s midnight call.
    HST May 1, 1841, page 17.8

    Evidence from Scripture and History of the Second Coming of Christ about the year 1843, and of his personal reign of 1000 years, first published in 1833. By Wm. Miller.HST May 1, 1841, page 17.9



    Continued from No. 2

    ram and he goat. Daniel 7.

    Now let us proceed to the study, and endeavor to understand the 8th chapter of Daniel, which is his morning vision, and which stands inseparably connected with the three last beasts in the former vision, and the three last in the dream of Nebuchadnezzar called kingdoms. Daniel 8:1. “In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first.” In this verse the reader is informed of three things, which it appears the prophet thought of importance to under stand. The first, when he saw the vision, in the third year of Belshazzar’s reign; the second thing, it was revealed to Daniel; and the third, we are informed that it was after, that is, similar, or like his former vision, or “first” vision, as he would seem to be understood. 2nd. “And I saw in a vision (and it came to pass, when I saw, that I was a Shushan, in the palace which is in the province of Elam;) and I saw in a vision, and I was by the river Ulai.” Here the prophet tells us where he was when he had the vision, in Shushan, in the Palace, not in the night on his bed, as in his former vision; but in the day time at the palace, where it is very likely Daniel had gone to transact business relating to the state, and when he had the vision he either supposed himself by the river Ulai, or was transported in spirit to the said river. 3rd. “Then I lifted up my eyes and saw, and, behold, there stood before the river a ram, which had two horns, and the two horns were high; but one was higher than the other, and the higher came up last.” The ram which thou sawest having two horns are the kings of Media and Persia, said the Angel to Daniel, (see 20th ver.) and the higher coming up last, denoted that the Persian line of kings would be most powerful, they being the last of that government. 4th. “I saw the ram pushing westward, and northward, and southward; so that no beast might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.” This verse shows that the Mede and Persian government would push their conquests to three points of the compass, north, west, and south, and that no government would he able to stand before their power, or resist their conquest. This was fulfilled under Cambyses, Xerxes and other Persian monarchs. 5th. “And as I was considering, behold, an he goat came from the west, on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.” The angel informed Daniel, (Jeremiah 21,) “And the rough goat is the king of Grecia, [or kingdom,] and the great horn that is between his eyes is the first king,” (Alexander;) on the face of the whole earth, shows that the whole world would be at his command; this was true with Alexander, for it is a noted fact by the historians of those times, that he conquered the world; and touched not the ground, a prophecy of the celerity of his movements, and his rapid progress in conquering the Persians, which he is said to have performed in less than two years, 328—9 before Christ, and nothing seemed to impede his progress. 6th. “And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.” 7th. “And I saw him come close unto the ram, and he was moved with choler against him; and smote the ram and break his two horns; and there was no power in the ram to stand before him; but he cast him down to the ground, and there was none that could deliver the ram out of his hand.” 8th. “Therefore the he goat waxed very great, and when he was strong, the great horn was broken and for it came up four notable ones, toward the four winds of heaven.” The Angel, in his instructions, says, 22nd ver., “Now 7 that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation; but not in his power.” The fulfillment of the above prophecy is as follows. Alexander, king of Greece, after conquering all the west, overran and conquered almost all Asia, and died a drunken sot in Babylon about the age of 33. After his death, four of his principal generals divided his empire into four parts, Persia in the east, Egypt in the south, Macedon and the Grecian Isles in the west, and the Syrian in the north. 9th. “And out of one of them came forth a little horn which waxed exceeding great, towards the south, and toward the east, and toward the pleasant land.” It is very evident that Rome is here meant by the little horn, because, in waxing exceeding great toward the south, east and north, which I understand the words pleasant land to mean, as Jerusalem was, and had been for a long time, under the control of the Assyrian or northern kingdom. Then the western kingdom must be the one which in process of time subdued and brought into subjection the other three. No other kingdom after this had the control of all these kingdoms but the Romans, Macedon becoming a Roman province, 168 before Christ. 10th. “And it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground, and stamped upon them.” By the host of heaven, we can only understand the people of God, the Jews; by stars, I understand rulers, such as kings, high-priests or sanhedrim, which was fulfilled by the Romans depriving the Jews of their right to appoint their own kings, or high-priests, and taking away from the sanhedrim the power of life or death over the Jews themselves; the Romans trampling on their authority, claiming and exercising all the power, which the Jewish laws only give to their own rulers. 11th. “Yea he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.” By this verse I understand that the Roman government would magnify itself even against Christ the prince of his people, and be the instrument of destroying the Jewish ceremonial law, and finally Jerusalem itself, the place of Christ’s sanctuary. How exactly according to the very letter, has Rome fulfilled the task which the prophets said she would perform in the great plan of God’s providence, even before they knew her as a nation. 12th. “And an host was given him against the daily sacrifice, by reason of transgression, and it cast down the truth to the ground, and practised and prospered.” That is, the Papal power or the abomination that maketh desolate, by reason of departing from the truth and leading off an host with them; they cast out and trampled on the true followers of Christ, and practised and prospered in their iniquity. See the angel’s explanation in the 24th to 26th verses. He is represented as doing these things, “not by his own power” for “the dragon should give him his seat, his power and great authority.” Revelation 13:2. “And by peace should destroy many;” by professing to preach the gospel of peace, he would destroy and deceive many; he should “magnify himself in his heart,” so that he “opposeth and exalteth himself above all that is called God,” (2 Thessalonians 2:4.) “But he shall be broken without hands” should destroy him. This brings us down to the same time with the other vision in the 7th chapter of Daniel, for indeed the angel has coupled the two visions together in the 26th verse, for he says, “And the vision of the evening and morning which was told is true; “the first being in the night, called evening, the second in the day, called morning. Daniel 7:1, 8:2. And declared by the angel to be true. Then these visions will not have their accomplishment until the kingdom of Christ shall fill the whole earth, the Ancient of days shall come, the judgment sit, the books opened, and the anti-christian beast slain, and his body given to the burning flame, and the saints possess the kingdom, even forever and ever. Then will the church be justified from her anti-christian foes, her inbred lust and corruption, and from him who goeth about as a roaring lion, and from death her great and last enemy. For he whose right it is to conquer, will come and will not tarry. Then how natural would it be for the anxious saint, and the lousing and believing child of God to inquire, “How long shall be the vision?” This inquiry, with the answer, will be the subject of our next chapter.HST May 1, 1841, page 17.10



    see signs of the times, no. 20.

    Bro. Himes:—I perceive, by No. 23 of the “Signs of the Times”, that Bro. Miller has taken his leave of “Bible Reader.” With the controversy between them on the “two witnesses I shall not interfere; but as he has made an attack in No. 20, on “Miller’s Theory,” and by so doing has attacked principles held in common by Brother M. and many others, among whom the writer acknowledges himself. If it will not be too much of an intrusion, I should like to make a few remarks on the article alluded to above. The points to which he takes exception are of great importance to the millennial doctrine as held by Miller and others, too great to be passed over in silence, and without examination. I am unable to say with “Bible Reader” “I have no theory to support;” I have; for I understand the word of God to teach certain great principles, and that these principles are to be kept in view as landmarks in interpreting the word of God. My theory I believe to be sustained by those principles; and also, that all parts of the Bible will, if rightly understood, harmonize with them.HST May 1, 1841, page 18.1

    To Illustrate. 1. The Bible lays it down as a principle, that “the heavens and the earth which were of old by the word of God,” and which (the earth) being “overflowed with water, perished,” are yet to be “burned up,” “dissolved,” “melted,” and “a new heaven and earth” appear “wherein dwelleth righteousness.” 2 Peter 3rd chapter.HST May 1, 1841, page 18.2

    2. The time when this is to take place is another principle. “The day of judgment and perdition of ungodly MEN.” 2 Peter 3:7.HST May 1, 1841, page 18.3

    3. That the day of judgment is at the appearing of Jesus Christ and his kingdom. 2 Timothy 4:1. These principles are sustained by the general tenor of the Bible, taken in its most plain and obvious sense. With these principles as landmarks, I endeavor to understand my Bible; believing that if rightly understood and explained it will all harmonize with them. 8Of course this will be understood as applying particularly to all parts of the Bible relative to the same subject. And if any part of the Bible appears to clash with them, it is only owing to the weakness of my understanding, and not because the whole Bible does not harmonize. But any interpretation of scripture which contradicts these principles, I am bound to reject, but not the Scripture itself.HST May 1, 1841, page 18.4

    Let me not be misunderstood; I do not adopt all Brother Miller or any other man, living or dead, has said and believed; and wish only to be responsible for my own expressed sentiments.HST May 1, 1841, page 18.5

    I will now attend to “Bible Reader’s” article; and will begin with the paragraph numbered 1, page 156 “Signs of the Times.” Speaking of Miller’s views, he says, 1. “This theory supposes that Christ and his saints shall reign upon the earth, while none others shall be living upon it but themselves, and as all then will be the children of the resurrection, there will be no increase of people during that period, contrary to Isaiah 65:18-25. “The child shall die a hundred years old,” etc. “they shall not, labor in vain, nor bring forth for trouble, etc.”HST May 1, 1841, page 18.6

    “This theory” is “contrary to Isaiah 65:18-25,” Here we join issue. It is not contrary to Isaiah 65:18-25, nor any other Scripture. But what is the theory? Why, that “when Christ and his saints reign on earth, there will be no wicked remaining;” “and that all of them (the saints) will be the children of the resurrection:” “that there will be no increase of people.”HST May 1, 1841, page 18.7

    But what does Isaiah 65:18 say to the contrary? Why it says “there shall be no more thence an infant of days, nor an old man that hath not filed his days.” “What stronger evidence can we possibly have of the truth of the theory than this same Isaiah 65:18? Now whatever else the remainder of this text does or does not mean, it cannot mean that “there SHALL BE AN INFANT OF DAYS, and an old man whose days are NOT FILLED. Then you believe, Isaiah, do you, in the damnation of infants? as there will be none in the new earth? “O no!” How then, what will have become of them, if they are neither damned nor have part in the resurrection of the just? “O they shall not be infants there; for the child shall die an hundred years old! He shall there appear in perfect maturity; As perfect as though he had lived a hundred years.” But says “Bible Reader,” you transgress Miller’s first rule, “the Bible is to be understood as literal as it can be and make good sense,” “But you do not understand the text ‘the child shall die,’ etc. literally.” Most certainly I do, as literally as the text will admit, and yet make good sense. It will not make good sense to say in one breath, there shall be no infants, and in the next to say, there shall be infants born.HST May 1, 1841, page 18.8

    Again, “there shall not be an old man that hath not filled his days” This can never be affirmed of any man living on earth in his natural body, and in probationary time. It can only be affirmed of men in an eternal state of being; in the resurrection state.HST May 1, 1841, page 18.9

    But says “Bible Reader” the text says they shall not labor in vain, nor bring forth for trouble.” Very well, this is good doctrine; just what we believe; “they SHALL NOT bring forth,” not, “They SHALL bring forth,” as Bible reader would have it. He, it seems, will have the sixth part of Gog left in the new earth, to labor and bring forth, that the saints may rule them with a ROD OF IRON, (Revelation 2:27,) a 1000 years, and then have the devil let loose on them to deceive them and bring down on them the burning wrath of God. But the text before us says; no! “they shall not bring forth for trouble.” There shall not be “an infant of days.” There shall be nothing but mature age. But of whom does the prophet speak? Of a “sixth part of Gog?” O no, but of God’s elect. Of what place does he speak? Why, of a new heaven and a new earth and New Jerusalem; not a city made by the restored Jews; but built by God himself.HST May 1, 1841, page 18.10

    But the text under consideration teaches the perpetual continuance of the works of the elect. “they shall build houses and inhabit them: they shall plant vineyards and eat the fruit of them. They shall not plant and another eat: they shall not build and another inhabit.” In the present state, the best of men labor, but die and leave their works for the benefit of others. But in that state, it shall not be so. For in the new earth (Revelation 21:4,) “there shall be no more death,” “mine elect shall long (eternally) enjoy the work of their hands,” never leave it for others to possess. But perhaps “Bible Reader” is ready to ask, by this time, Is not this “too gross and carnal,” to believe that the saints in the heavenly world will build, plant, and cat? Not at all; with me a clear testimony of the Holy Ghost is sufficient to establish any truth. But as you wish your correspondents to assist you in making the articles for your paper short, I must close for the present. But the field before me spread out by “Bible Reader,” is broad, and I must take time to go over it, for I purpose to reap clean as I go. J. LITCH.HST May 1, 1841, page 18.11



    The justification of sinners by the blood of Christ, and their acceptance in the divine righteousness, are subjects of the greatest importance. That the guilty should be pardoned, and the ungodly presented before God, without spot or wrinkle, in the holy obedience and perfect righteousness of the Son of God, can never fail to be the source of joy unspeakable to every believer. And all who have access by faith, into this grace, are said to “rejoice in hope of the glory of God.” The redeemed of the Lord look back to Calvary and the cross, to see how their guilt has been atoned, and forward to the second advent for their kingdom and their crown. Next in importance to the great atonement, is the doctrine of the second appearing and kingdom of Christ.HST May 1, 1841, page 18.12

    That he who once appeared “in the form of a servant, and in the likeness of men,” shall shortly appear as “King of kings, and Lord of lords:” that he who was once the “despised and rejected of men,” shall soon make his appearance in glorious majesty, as “Lord of all;” must excite the attention, as it is the hope and glory, of all who are “looking for, and hastening unto the corning of the day of God.”HST May 1, 1841, page 18.13

    If they who are now accounted as “the filth of the earth, and the off-scouring of all things,” shall soon appear altogether glorious, and Christ himself be glorified in them; then may they lift up their heads, and take courage, “for their redemption draweth nigh.” If we share the afflictions of Christ, we shall also share his glory: “If we suffer, we shall also reign with him.”HST May 1, 1841, page 19.1

    That this subject should occupy so little of the attention of professing Christians, is indeed truly surprising; more especially, as “the time is at hand;” and as the promise is expressly made, that, “Yet a little while, and he that shall come, will come, and will not tarry.” Hebrews 10:37. The cause of this neglect, cannot be traced to any deficiency in the revelation of the great and glorious truth. The promises are abundant, in both Old and New Testaments. Previous, however, to the first appearing of Christ, it was not so clear as now; nor could the Old Testament saints so plainly discriminate between his first and second coming: yet, in the history of their faith and profession, we find that their eyes were fixed upon the latter, as the consummation of this glory and bliss.HST May 1, 1841, page 19.2

    The afflictions of Job, that eminent servant of the Most High, have been the means of leaving on record, what were his hopes, when all earthly comfort was taken away; and let it be observed, that his desires were such, as a New Testament saint and apostle expressed—“Not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” 2 Corinthians 5:4. Not merely to put off the body, to be present with the Lord; but to put on glory, and an immortal body: “For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though, after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another; though my reins within me are consumed with earnest desire for that day.” Job 19:25, 26. The faith and hope of this man of God, were to see the Redeemer, and seeing him, to be like him, at the resurrection of his body. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth: for they that say such things, declare plainly that they seek a country.” “But now they seek a better country, that is, an heavenly;” “for he had respect unto the recompense of reward;” “And others were tortured, not accepting deliverance, that they might obtain a better resurrection.” Hebrews 11:13, 14, 16, 26, 35.HST May 1, 1841, page 19.3

    The Jewish nation, to whom the lively oracles were committed, had laid before them, the promises of the first and second coming of Christ; first, “as a suffering Messiah;” second, as “a King to reign in righteousness.” Isaiah 32:1, 53:1-12. But they overlooked the good will of Jehovah, in giving him to suffer for their sins, and fixed their minds upon the glorious kingdom promised; thus mistaking the second for the first appearing of the deliverer, and rejecting him when he appeared: because of their disappointed expectations; for he came in lowliness and meekness, without any thing to attract their attention; “He had neither form nor comeliness, nor any outward beauty to attract the attention of the carnal man. Isaiah 53:2.HST May 1, 1841, page 19.4

    But Christ being come, and all that was written of him, as the man of sorrows, being accomplished; the obscurity is removed, and he shines in the fulness of the New Testament glory, as our wisdom, our righteousness, our sanctification and redemption. The veil is rent, and He who, by the sacrifice of himself, once for all, made reconciliation for iniquity, “shall appear unto them that look for him, a second time, without a sin-offering unto salvation” Hebrews 9:28.HST May 1, 1841, page 19.5

    This doctrine, fraught with so much comfort to the church, in her pilgrimages and journeying through this vale of tears, has shared the same fate of other parts of Divine revelation. For, “There shall come in the last days, scoffers, walking after their own lusts,” and saying, “Where is the promise of His coming?” 2 Peter 3:4. This taunting question, now grown into a proverb, shall mark them out as enemies of him, who has gone “into a far country, to receive for himself a kingdom,” and who undoubtedly shall return. Luke 19:12-15. And while such an interrogatory as this is proposed by an infidel world, the Christian, not ashamed of his hope, should “Sanctify the Lord God in his heart; and be ready always to give an answer to every man that asketh him a reason of the hope that is in him, with meekness and fear.” 1 Peter 3:15. Accordingly, the apostle, who foretells the apostacy from the faith, which would be crowned with a denial of our Lord’s return, in the same chapter, lays before us an account of that great and notable day; and informs us that his beloved brother Paul, according to the wisdom given unto him, in all his epistles, wrote of the power and coming of our Lord Jesus Christ, and of our gathering together unto him. 2 Peter 3:15, 16. Connected with the coming of our Lord, he also informs us, there are some things hard to be understood, which, they who have not heard and learned of the Father, and who have not been established upon the Rook of Ages, wrest; but they have done the same with the other parts of God’s holy revelation. 2 Peter 3:16.HST May 1, 1841, page 19.6

    The question “Where is the promise of His coming?” can be replied to by the followers of the Lamb, even with all the difficulties, with which it seems to be encompassed. That Christians may differ about many things, attendant upon the coming of Christ, is very reasonable to suppose; but as to the question itself, there can be no doubt. Scriptural evidence is too abundant, even to admit a doubt in their minds, if that be consulted upon the subject. Unto that then, let us appeal with all readiness of mind.HST May 1, 1841, page 19.7



    The ordinance of the Sabbath had an ultimate reference to “the rest that remaineth for the people of God.” This we have settled by the unerring testimony of the Holy Spirit. “For he spake in a certain place of the seventh day on this wise, and God did rest the seventh day from all his works.” “There remaineth, therefore, a rest to the people of God.” Hebrews 4:4, 9. Two things are particularly notable concerning the six days of labor, and the seventh of rest. First, God’s work of creation, “For, in six days, the Lord made heaven and earth, the sea, and all things therein, and rested the seventh day.” Exodus 20:11. Secondly, the six days of man’s labor and toil, and the seventh of man’s rest: “Six days shall thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord, thy God; in it thou shall not do any work.” Exodus 20:9, 10, The Sabbath was a shadow of things to come. Colossians 2:16, 17. The work of creation was designed to be illustrative and typical of the new creation in Christ Jesus. Ephesians 2:10. 2 Corinthians 4:6. And the seventh day, or Sabbath of rest, into which the author and finisher of the new creation shall enter, and which he shall enjoy with all his redeemed, Six days saw the work of creation going forward, and all things spoken into being by the word of God’s power, and the seventh beheld all finished, and pronounced “very good:” but we have not yet beheld the completion of the Lord’s work in the new creation. Anxious to enter into that rest, and to be delivered from this labor and toil, in the bondage of corruption, we inquire when shall that glorious Sabbath come, when freed from sin, sorrow, and death, “The morning stars shall sing together, and all the sons of God shout for joy?” To this our “earnest expectation” and inquiry, the apostle intimates that “One day is with the Lord as a thousand years, and a thousand years as one day.” 2 Peter 3:8.HST May 1, 1841, page 19.8

    We have seen six days, or six thousand years nearly past, during which the new creation work has gone forward, and are warranted to expect the seventh day, or one thousand years of a glorious Sabbath, as at hand; when the Lord Jesus Christ shall rest with his redeemed. Revelation 20:4, 6 When the Lord God had completed his work of creation, and formed man in his own image and likeness, he led him forth into paradise, and on the Sabbath, he granted unto him a share in the enjoyment of his rest. And when Jesus shall complete his new creation, and appear in all his glories, as our redeeming God, we shall appear in his image and his likeness, freed from sin, and the bondage of corruption, and shall be led forth by him to a still more glorious Eden, and enjoy with him the full bliss and happiness of the paradise of God. 1 John 3:2. Isaiah 51:3. Revelation 22:2. While man was in the garden of Eden, and enjoyed with God the Sabbath of rest, there was no sin, no curse, nothing that could mar his happiness: so, in the rest that remaineth, and the Sabbath which is at hand, there shall be no sin no more curse, no sorrow nor pain, but the works of his hands shall appear glorious in holiness, and beautified with the divine likeness. Jeremiah 31:23, Revelation 22:3, 4. The one thousand years shall be a seventh day, or Sabbath; during which no manner of work shall be done. The new creation shall be complete; and its author and finisher, as the Sun of Righteousness, shall shine visibly in all the glories of his Godhead, and his saints shall arise and shine with him, as the stars, or as the sun, for ever and ever. The Sabbath of the Lord and his church, will not be a day of conversion, but of rest: six days have been the labor of a God, but on that day, all is finished, all is perfect and complete. When the Sabbath of the Lord, with man in Eden was over, satan, the adversary, was permitted to enter, and to seduce man from his allegiance. But even after that direful apostacy, the Lord was pleased to continue the Sabbath to man, not such as he enjoyed in paradise, free from sorrow and from sin, but one that should be a witness to the people of God, of his gracious designs towards them, in granting, at an appointed time, an eternal Sabbath, unto all who look for and hasten that day. So when the Sabbath or thousand years are expired, satan shall make an attempt to effect the ruin of the restored world, and to blast the glories of that kingdom, which shall appear in all the beauties of the garden of the Lord; but his efforts shall be in vain; for God has covenanted with his people an eternal Sabbath. Revelation 20:6-10.HST May 1, 1841, page 19.9




    677. B. C. A. This was the period when Manasseh was carried to Babylon, and the ten tribes ceased to be a nation. Moses’s “seven times” and Ezekiel’s seven years begin here.HST May 1, 1841, page 20.1

    607. B. C. B. The captivity begins under Jehoichim. The beginning of the forty-nine Jubilees.HST May 1, 1841, page 20.2

    457. B. C. C. Beginning of the 2300 days of Daniel’s vision in the eighth chapter, concerning the Ram, He-Goat, and the Little Horn.HST May 1, 1841, page 20.3

    158. B. C. D. The league formed between the Romans and Jews. Beginning of Hosea’s two days, or 2000 years. Hosea 6:1-3. Luke 13:31-33HST May 1, 1841, page 20.4

    4157. A. M. E. Birth of Christ.HST May 1, 1841, page 20.5

    33. A. D. The Crucifixion. End of the seventy weeks.HST May 1, 1841, page 20.6

    508. A. D. F. Taking away (Pagan) “daily sacrifice.” Conversion of the “ten kings” to the Christian faith.HST May 1, 1841, page 20.7

    538. A. D. G. Rise of Papacy. Beginning of the 1260 years, or “time, times, and half a time.” Commencement of the civil power of the Pope, and his reign over the kings.HST May 1, 1841, page 20.8

    1299. A. D. H. One hundred and fifty years of the Fifth Trumpet. Beginning of the Ottoman Empire, by Othman, (Gibbon, vol. 4, p. 299,)—or the “five months.” Revelation 9:5.HST May 1, 1841, page 20.9

    1449. A. D. I. The Sixth Trumpet begins to sound. Mohamet II. attacks the Greeks at Constantinople, and destroys the empire, A. D. 1453. This Trumpet was to sound 391 years and fifteen days. Revelation 9:15.HST May 1, 1841, page 20.10

    1840. A. D. J. Fall of the Ottoman power. Drying up of the river Euphrates. Beginning of the “Seventh Trumpet.”HST May 1, 1841, page 20.11

    1588. A. D. K. The war begins between Catholics and Protestants in Europe. 210 years, or “seven months,” in which the kings of Europe were destroying the Papal power.HST May 1, 1841, page 20.12

    1798. A. D. L. End of the Papal power over the kings in Europe.HST May 1, 1841, page 20.13

    508. A. D. to 538. A. D. Ten kings reign in the Roman world—thirty years between Pagan and Papal Rome. Revelation 17:12.HST May 1, 1841, page 20.14

    1798. A. D. to 1843. A. D. Rev. Chap. 10. Opening of the Little Book. 45 years to the End. Note. The reader will find the different prophecies referred to in this Chart fully explained in Mr. Miller’s “Lectures” and “Views.” The page is given on the Chart. THE CHRONOLOGY.—We here give Mr. Miller’s Chart of the Chronology of the world, and of the prophetic periods. By a faithful examination of these, the Bible Student will be able to get a thorough knowledge of the whole evidence on which the theory of Mr. Miller, relating to time, is founded. Let every one study the subject for himself. Take nothing upon trust—“search the Scriptures,” and if the Chronology, both of the age of the world, and the prophetic times are not sustained by them, then reject it. But if it be sustained, then see to it that you reject not the counsel of God against yourselves.—Ed.HST May 1, 1841, page 20.15

    [CD-ROM Editor’s Note: The chart which spans across pages 20 and 21 is not reproduced.]



    I. The scale of the Chart represents 6000 years from the creation.HST May 1, 1841, page 21.1

    II. The first space on the chart represents the six millenniums, before the “Great Sabbath of rest.” See “Miller’s Views” page 157, Lecture on the Great Sabbath, where this subject is fully explained.HST May 1, 1841, page 21.2

    This space is also divided into different parts, showing the chronology of the most important events in the history of the world and the church. 9The critical student will readily observe the different periods in this exposition marked on the twelve Spaces of the Chart, so that we have no need to make distinct reference to them in every period described.HST May 1, 1841, page 21.3

    1. The flood, in the 600th year of Noah’s age.HST May 1, 1841, page 21.4

    2. From the Mood to the Exode, 428 years.HST May 1, 1841, page 21.5

    3. The Israelites enter Canaan—470 years from the Exode.HST May 1, 1841, page 21.6

    4. Administration of Joshua, and the Judges began, A. M. 2554, and continued 473 years—ending.HST May 1, 1841, page 21.7

    5. Beginning of the Temple by Solomon, being a period of 108 years, from Samuel the prophet, or end of the Judges,HST May 1, 1841, page 21.8

    6. The beginning of the four Monarchies represented in Nebuchadnezzar’s dream, Daniel 2:31-35, 7:2-14. At this period the people of God became permanently subject to the kingdoms of the world as a punishment for their rebelion against God. The Ten Tribes were carried into captivity by Esar Hadden, king of Assyria—and were broken, scattered, and ceased to be a nation: Manassah, king of Judah, was carried to Baylon in fetters of iron, making a period of 345 years from the foundation of the Temple.HST May 1, 1841, page 21.9

    7. The seventy years captivity, began under Jehoichim in the third year of his reign, by Nebuchadnezzar king of Babylon. This included a period of 70 years. Here the Jubilees of the Jewish institution ceased. From the time of the keeping of the last Jubilee by the Jewish nation, to 1843, is just 49 Jubilees, or 2450 years; which brings us to the Grand Jubilee of Jubilees.HST May 1, 1841, page 21.10

    Seventy weeks of Daniel 9:24-27 begin. The time of the going forth of the decree of Artaxerxes (in the seventh year of his reign) to Ezra, to restore the law and the captives; under the administration of Ezra and Nehemiah, the walls and streets were built in troublous times. At this date the vision of the Ram pushing—Persia against Grecia commences. It being a period of 150 years from the great captivity.HST May 1, 1841, page 21.11

    9. Beginning of the Roman government; or the period of its connexion with the people of God, by the league formed. A period of 299 years, during the governments of Persia and Grecia.HST May 1, 1841, page 21.12

    10. The birth of Christ, a period of 158 years from the league with the Romans.HST May 1, 1841, page 21.13

    11. The crucifixion—Death of the Messiah, a period of 33 years from his birth.HST May 1, 1841, page 21.14

    12. The end of Pagan Rome. The ten kings converted to the Christian faith, and become of “one mind.” Here the daily sacrifice, or Pagan Rome was taken away. Daniel’s 1290 days, the 1335 days, both begin at this period. The 1335 days carries us down to the time when Daniel will “stand in his lot,” in the first resurrection.” Daniel 12:11-13.HST May 1, 1841, page 21.15

    13. The reign of the ten kings “one hour,” or 30 years, in the Roman empire. Here the abomination that maketh desolate, or Papal Rome was set up. His power originated in the “Code of Laws,” established by Justinian, the Emperor of Rome, called the dragon: who “gave him his power, and seat, and great authority.” And gave him a mouth speaking great things, and blasphemies; and power was given him to make war 42 months, or 1260 years, Revelation 13:2-5. The ten kings at this period, gave up their power and strength to the Papal beast, Revelation 17:13-17. The blasphemous power of papacy begins and continues 42 months, or 1260 days, meaning years. Daniel 7:25. Revelation 13:5. The two witnesses clothed in sackcloth prophesying 1260 years. Revelation 11:3. The church fled into the wilderness where she was fed 1260 years. Revelation 12:6-14. A period of 761 years.HST May 1, 1841, page 21.16

    14. Beginning of the Ottoman power, under the Fifth Trumpet. In Revelation 9:5-10, we have the history of 150 years of the fifth Trumpet, in which the four angels were bound in the river Euphrates, one hundred and fifty years.HST May 1, 1841, page 21.17

    15. Sixth Trumpet, which was to sound 391 years and 15 days. Revelation 9:13-21. Here the four angels were loosed, viz. The Turks, Tartars, Arabs and Saracens. Mehemet II. attacked the Greek Empire and in the year 1453, he took Constantinople, and constituted it the capital of the Ottoman Empire.HST May 1, 1841, page 21.18

    16. The Seventh Trumpet. Here the Ottoman power, or the great River Euphrates was dried up, (see Revelation 16:12.) And the seventh trumpet begins to sound. Revelation 9:15-19.HST May 1, 1841, page 21.19



    he year of jubilee seems to me to have a clear reference to the consummation of all things. The ordinances of this year of jubilee is recorded in the twenty-fifth chapter of Leviticus.HST May 1, 1841, page 22.1

    The institution of the two silver trumpets, in that dispensation, has a beautiful allusion to gospel times. They were to be made “of a whole piece,” for the gospel is one; and they were to be used for a two-told purpose, “for the calling of the assembly, and for the journeying of the camps,” Numbers 10:2. So the gospel calls the people of God together, and directs them in their journeys through the wilderness of this world, unto their everlasting rest. They were commanded to blow an alarm for all their journeys, verse 6, which testified that they were in danger, being in an enemy’s country; and so are the children of God, at this present time. The sound of the gospel trumpet is a call to the soldiers of the cross, to gird on “the armour of righteousness, and fight the good fight of faith;” and this they are to do, in all their journeys to the heavenly country. “But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm,” Numbers 10:7. The gospel proclaims peace, and reconciliation with God, by the atonement—“God in Christ reconciling the world unto himself, not imputing their trespasses unto them,” 2 Corinthians 5:19. So that, in this gospel of reconciliation, there is no sound of alarm, and by this joyful sound the redeemed of the Lord are gathered together unto him. It is the Gospel of peace, without alarm. “Peace on earth, and good will toward men.”HST May 1, 1841, page 22.2

    The trumpets were blown over their burnt-offerings, and over the sacrifices of their peace-offerings, in the day of their gladness, and in their solemn days, and in the beginnings of their months, Numbers 10:10. And in like manner the Gospel trumpet is sounded over the atoning sacrifice, and peace-offering of the Lamb slain. This sound brings joy and gladness to the conscience, laboring under a sense of guilt; and causes the believer to rejoice with joy unspeakable, and full of glory.HST May 1, 1841, page 22.3

    But the jubilee trumpet is sounded for another purpose. It sounds at the commencement of the great Sabbath of the Lord; and proclaims at once the loosing of the prisoners, and the reversion of the long-forfeited inheritance to the rightful heirs. The Sabbath, or seventh day, was an emblem of the rest that remaineth for the people of God; but here we have a more perfect representation of the Sabbath promised to the whole church. They had every seventh day from the beginning, as a Sabbath of rest: but now every 7th year, shail be to them a Sabbath, a cessation from all manner of work; Leviticus 25:2-7, after which ordinance we have the institution of the year of jubilee.HST May 1, 1841, page 22.4

    “And thou shalt number seven Sabbaths of years unto thee, seven times seven years; and the space of the seven Sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet to sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof; it shall be a jubilee unto you, and ye shall return, every man unto his possession, and ye shall return, every man unto his family. In the year of jubilee ye shall return, every man unto his possession.” Leviticus 25:8-10, 13.HST May 1, 1841, page 22.5

    As this ordinance is one of the shadows of good things to come, I would ask, has the church of God yet enjoyed its jubilee? or is it to be reckoned among the glories that are to be brought unto us at the appearing? Can we say that the church has obtained the possession of her inheritance, and realized in enjoyment, that which was signified by this year of jubilee, in the commencement of which every man was to return unto his possession?HST May 1, 1841, page 22.6

    The word Sabbath means rest, fulness, or consummation. In the original institution, we have already seen, that it was significant of the rest that remaineth for the people of God, and of the fulness of joy that is at God’s right hand.HST May 1, 1841, page 22.7

    And here I will offer a few remarks upon this ordinance, and consider it in reference to “the acceptable year of the Lord, and the day of vengeance of our God.”HST May 1, 1841, page 22.8

    Every Sabbatical year, of which there were seven, I would understand as referring to the consummation of the dispensations of grace from the beginning. Now the first dispensation was that of Adam in paradise, which was consummated upon his act of disobedience. The second commenced with the promise of a Redeemer, the institution of sacrifice, and the setting up of the cherubim of glory at the east of Eden, where the blood of atonement was sprinkled: and which was consummated at the destruction of the world, and the salvation of Noah and his family. The third began with the restoration of the world, and the ordinances given to Noah and his descendants: and which lasted until the call of Abraham. The fourth was in a special manner distinguishished by the call of the father of the faithful, and the still clearer manifestations of the divine will. This dispensation continued until the delivery of the law from Sinai. The fifth began with the pitching of the tabernacle in the wilderness, and the introduction of the ceremonial law; which was consummated when God pitched the true tabernacle, and railed the Jewish ritual to Emmanuel’s cross. The sixth commenced with the descent of the Holy Ghost, on the day of Pentecost. This sixth is the dispensation of grace, or kingdom of the spirit, in which he is to complete a kingdom for the Son of God: and will last until his second appearing, and the introduction of a kingdom which shall endure for ever. Then we shall have the seventh year, the year of jubilee, “the acceptable year of the Lord,” and consummation of all things which have been spoken of by the holy prophets, since the world began.HST May 1, 1841, page 22.9

    Now, be it remarked, that as each of these dispensations were marked with the unfoldings of divine grace, which as “the shining light, shineth more and more unto the perfect day,” so they were followed with tokens of judgment; and thus shadowed forth the day of vengeance at the coming of the Son of Man. The first was manifest in the expulsion of the transgressor from paradise, and shows that the wicked shall be destroyed from the earth, and transgressors rooted out of it, Proverbs 2:22. The second was followed by still weightier judgments in the destruction of the old world: even so shall it be in the days when the Son of man shall be revealed. The third was declared with the execution of vengeance, in the destruction of the kings who confederated in the time of Abraham, and in the ruin of “the cities of the plain.” The fourth in the destruction of the Canaanites, when the descendants of Abraham possessed their country. The fifth in the destruction of Jerusalem, and the expulsion of the Jews from Palestine, according to the foretelling of the rejected Messiah, “He will miserably destroy those wicked men, and will let out the vineyard unto others.”HST May 1, 1841, page 22.10

    The sixth is yet to come; and as the Gospel will go as a witness unto all nations, so all the inhabitants of the earth shall be visited with the woe, when the seventh vial shall be poured out, Revelation 16:17. Then all the nations of the earth shall be cut off; the earth itself shall be burnt up, with all the works that are therein, 2 Peter 3:10. After which, on the new and glorified earth, 2 Peter 3:13, shall be set up the dispensation of glory. Then shall commence the year of jubilee, with the sound of the trump of God: and every true Israelite, whether in his grave or alive, shall hear. If in the grave, he shall leave his prison with change of apparel, and if alive, and remaining unto that day, he shall throw off his sackcloth, and be clothed with a glorified body; and so every man shall return unto his possession, and every man unto the inheritance undefiled, 1 Thessalonians 4:13-17, 1 Corinthians 15:51-55.HST May 1, 1841, page 22.11

    Then shall the whole church be delivered from the bondage of corruption, and introduced into the glorious liberty of the children of God; that being the great jubilee of the Lord and his saints.HST May 1, 1841, page 22.12



    Lord, remember me when thou comest into thy kingdom.” From time immemorial as believed; this short and comprehensive prayer of the penitent thief has been received and repeated with much approbation and delight, by Christ’s humble followers in all circumstances. And yet, may it not naturally be understood in a sense much more delightful to those who truely love, and are now looking for Christ’s second appearing at hand? Probably, most of the saints, in the present age of forgetting this glorious event, have understood this coming of Christ “INTO” his “kingdom,” to be be only his going by death, on that same day, into Paradise where the converted thief was also to be with him. But if this were only the meaning of the prayer, it would have been more naturally expressed, and readily understood, as follows,—“Lord, remember me when thou” goest “into thy kingdom.” But the word is “comest,” am apparently signifies something different from goest. And why shall we not understand the petition just as it reads; and to ask for the whole infinite and eternal blessedness for soul and body, which Christ has promised all his saints, to be given them at his real coming, and coming “into” his appointed “kingdom,” at the resurrection of the dead, and judgment of the great day? Nothing short of this can ever satisfy the vast desires of the saints; and surely, in all their prayers for a heavenly inheritance, they should ask for a blessing no less than that of their promise through faith. Then, of course, this petition should be understood as asking for all that Christ has promised his saints, to be fulfilled at his coming “quickly,” to bring his “reward with him, at the resurrection of the just,” when they are to “be recompensed” and not at Christ’s going into Paradise. Christ’s assurance that this suppliant should be with him on that day in Paradise, is certainly no solid argument against understanding the prayer to mean what has been stated. And there are several other facts in the case, apparently showing that the believing thief did truly pray for the whole blessedness of heaven for soul and body, which all the saints are to inherit truly and fully at the yet future coming of “Jesus and the resurrection.” Some of the facts showing this, may now be given.HST May 1, 1841, page 22.13

    1. It will be found to be a fact, on examining that the divine promises generally, for a heavenly possession, include that which will forever satisfy both soul and body, and that the saints an never instructed to pray for heavenly blessedness, which does not include all this.HST May 1, 1841, page 23.1

    2. It is a scripture fact, that on Christ’s coming again, he will actually “come into” possession of the whole kingdom, or “kingdoms o this world;” or into “the kingdom, and dominion and greatness of the kingdom under the whole heaven;” when his own kingdom, over all, shall be “everlasting,” and when, with his saints, he will forever reign in his kingdom, being then in this earth created anew and glorious, “from sea to sea, and from the river to the ends of the earth,” or “from the rising of the sun to the going down of the same.” Thus it would be more scriptural to pray, or speak of Christ’s “coming,” then going into his promised inheritance or “kingdom.”HST May 1, 1841, page 23.2

    3. It is a fact, that the Lord’s promises, made to comfort the saints, both in the Old and New Testaments, are frequently predicted on his “coming” again, bin in no case on his going. His going from earth at his ascension, was rather considered as an event in itself so sorrowful, as to call for his repeated assurances of coming again quickly, or “in a little while.” Then why should not the converted thief, and all others of the saints, pray for the blessedness of Christ’s soon “coming” into full and everlasting possession of his promised “kingdom, under the whole heaven;” rather than for a bare remembrance at his ascension, or going into heaven to complete the work of his mediation?HST May 1, 1841, page 23.3

    4. It is a fact, that in the last discourses of Christ, to comfort his afflicted saints at his soon expected departure, he did it by repeated assurances of his coming back again to them, to dwell with them and they with him; never again to leave, nor forsake them. These promises, of course, were naturally uppermost in the minds of all who had just heard of such promises; so that in prayer, the thief and others wishing to inherit such promises, would naturally ask for the promised blessedness of his coming rather than for any thing not promised, and specially at his then going to his intercessory work in heaven. H. Jones.HST May 1, 1841, page 23.4



    Dear Brother: With deep interest, and a heart felt satisfaction, I have read the “Signs of the Times” up to the 23rd No. of Volume 1. And I feel constrained to say God speed you, brother, and all those dear brethren with you, who are engaged in sounding in the ears of a sleeping “church” the midnight cry, “behold the bridegroom cometh.” I say God speed you brethren, in your labors of love to a guilty world, as you endeavor to wake up the people, that the servants of the Lord may arise, and trim their lamps, replenish their vessels with oil, and watch for the coming of the bridegroom.HST May 1, 1841, page 23.5

    It is my fortune to be one of those, who are earnestly looking for the appearing of the great God, and our savior Jesus Christ. And I am aware that in relation to this subject, I am looked upon by many as not having the truth of God. But I heed it not; for I think I can say, as did one of old, “I know that my redeemer liveth, and that he shall stand at the latter day upon the earth.” I have yet to become aquainted with the second individual in this society, or vicinity, who is willing to believe in the speedy coming of Christ to this world to raise his dead saints, change his living ones, destroy the wicked by fire, and reign with his people a thousand years. In this matter I am alone, save only I have the satisfying belief that God and his Bible is with me. Some to whom I have introduced this subject, believe that Christ has already come, that he came at, or soon after the destruction of Jerusalem; or, that he comes the “second time without sin unto salvation,” to each individual, when he (the individual) receives the kingdom of God in spirit. Some think that the “Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” And this class “comfort one another” with the following words. “Not yet.” “Not in a thousand years yet.” And that the thousand years will not commence “this many a year yet.”HST May 1, 1841, page 23.6

    Now, I am a farmer, and as pertaining to science, quite illiterate, but I trust, my heart is warmed with Christs spirit, I feel his love, I have no abiding city here, I have pitched my tent but for a night. I love my savior. I long far his appearing. But, brother, we have need of patience, that after we have done the will of God, we may wait patiently for the fulfillment of the promise.HST May 1, 1841, page 23.7

    I have commenced a discussion of this subject with the church, in our weekly conference meetings. At these meetings we have taken up different subjects and discussed them fairly, and to much advantage. I can but believe that the discussion of so important a subject as the “second coming of Christ” will do good.HST May 1, 1841, page 23.8

    A good spirit presides at our meetings. Here are some blessed christians. Our pastor (Ezra C. Smith) is of a good spirit, he has never investigated this subject, but he appears disposed to examine it candidly.HST May 1, 1841, page 23.9

    Five Corners, Cayuga Co. N. Y.
    March 16, 1841.



    “There be some standing here, which shall not taste death till they see the Son of man coming in his kingdom.” Matthew 16:28. So dark are the views of multitudes professing godliness on the subject of Christ’s kingdom, that they verily believe the above Scripture to have been fulfilled 40 years after Christ’s day, in the human siege at Jerusalem. But that the passage rather means precisely what it declares, is evident from the next verses, viz.HST May 1, 1841, page 23.10

    “And after six days, Jesus taketh Peter, James and John his brother, up into a high mountain apart, and was transfigured before them, and his face did shine as the sun, and his raiment was white as the light. And behold there appeared unto them Moses & Elias talking with them.—And behold a voice out of the cloud which said, This is my beloved Son, in whom I am well pleased, hear ye him. And when they heard it, they fell on their faces, and were sore afraid.” Matthew 17:1-6. Mark 9:1-7. Luke 9:27-32. As Luke records it, “They saw his glory and the two men that stood with him.” As further proof that this was as expressed, really seeing “the Son of man in his kingdom,” and in “his glory,” let us hear Peter, one of the three “eye-witnesses of his Majesty—in the holy mount.”HST May 1, 1841, page 23.11

    “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his Majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased, and this voice which came from heaven we heard, when we were with him in the holy mount.” 2 Peter 1:16-18.HST May 1, 1841, page 23.12

    This testimony comes from high authority; it is to the point, and it is clear. Even if the several evangelists who have given the account had not explained it clearly, as they have; this explanation of the apostle, as an eye-witness, settles the question altogether; and shows that Christ, in that assurance, of some of his diciples living to see him in his kingdom, had nothing to do with the blood and human carnage of the Roman army at Jerusalem, forty years after; because, as they all positively testify, it was literally and gloriously fulfilled, not forty years after, but about “six or eight days after.”HST May 1, 1841, page 23.13

    More than this, the apostle John, who was one of these three “eye-witnesses of his Majesty,” lived many years after, before tasting death, and until, in the Isle of Patmos, he saw again, over and over, the wonderful, glorious, and awful things and events of Christ’s coming in his kingdom, which caused him to fall “as a dead man” to the earth. In the book of Revelation all this is faithfully recorded, which, if examined, as it should be with its various parallel passages, is designed to shield us from the fiery darts and devices of the wicked one, in his continued attempts to prevert the things of the kingdom of God, in his Word, and rather to engross our minds in the carnal things of this fleeting world, if possible to destroy us. J.HST May 1, 1841, page 23.14



    Sleeping in Jesus. This expression, “sleeping in Jesus” is one of the most tender that can be conceived. Death was never described as a sleep, in the sense of a natural and short repose, to be succeeded by the morn of a new and glorious day, till the gospel so proclaimed it. The image of sleep, indeed, as of a stern, interminable state of inactivity and silence, had been long known; but that of sleep, as of a child in the arms of a mother, to be followed by the trump of a blessed resurrection dawn, was first announced in the Christian revelation. Death is now only a brief repose; the body resting from its labors, and the soul being present with the Lord in holiness and felicity.HST May 1, 1841, page 23.15

    Popery The London morning Herald makes an admission which will somewhat startle those of our readers who are opposed to Popery. It quotes, and endorses a statement in the Edinburg Review, that for the last 200 years Popery has been on the advance in Europe—that it is in vain to look for its overthrow from the advancement of science and education,—that, in fact, Popery is unconquerable, and will last, in some form or other, to the end of the world.HST May 1, 1841, page 23.16

    A hundred thousand Bibles printed in Spanish have been circulated in Spain by English agents, since the first of September. For the first time the London Bible Societies have found free access into the bosom of the unity of he Spanish Catholic Church.HST May 1, 1841, page 23.17


    No Authorcode

    BOSTON, MAY 1, 1841.



    Of Christians expecting the Second Advent of our Lord Je Us Christ

    The followers of the Lord and his apostles, who entertain the blessed hope of the glorious appearing of the Great God and our Saviour Jesus Christ, the second time, to bring with him the resurrection of the dead in Christ, and the everlasting reign of righteousness in the new creation which he will make, are respectfully notified that a meeting will be held in the city of LOWELL, Mass. June 15th, at 10 o’clock, A. M.HST May 1, 1841, page 24.1

    The object of the meeting is to prepare the way of the Lord; to comfort one another with the promises of his coming; to call up the attention of the church to the riches of her inheritance, not in this world, but in the world to come, not in a carnal Jerusalem, but in the new Jerusalem, which comes down from above, which has mansions for all, whether Jews or Greeks, Europeans or Americans, who are by faith the children of Abraham.HST May 1, 1841, page 24.2

    The Conference will not be a place for controversy, or party strife, or sectarian display; and least of all, a place for assailing the great pillar of holy truth, the church, its ministry, its ordinances, or its Sabbaths; but a season of refreshing to the pilgrims of the desert and of the wilderness, with the promise and prospect of the holy land and heavenly kingdom of everlasting peace and blessedness, to which our Joshua will triumphantly lead all his people beyond the swellings of Jordan.HST May 1, 1841, page 24.3

    H. D. WARD,
    Com. of the Gen. Conference.

    Duties. It is very important that our brethren, in every place, who look for Christ’s second coming, near, that they should consecrate themselves anew, immediately, and entirely to the service of the Lord, in loving not their lives unto the death; and that they also show their faith in the doctrine, by their works, that they diligently and thoroughly search the Holy Scriptures, with much earnest prayer, for the Spirit of the Lord clearly to understand the great things of the kingdom therein revealed. That they make it a point to exhort one another daily, or to speak often one to another on the subject; and to use every means within their reach, to awaken all classes to a clear understanding of it, and a faithful preparation for the soon expected glorious appearing of the Son of man.HST May 1, 1841, page 24.4

    In order best to carry forward this great undertaking, public speakers, and others who may be able to speak publicly, should seek and faithfully improve every opportunity for doing it boldly and feelingly wherever it can be done, and especially at meetings appointed for the purpose.HST May 1, 1841, page 24.5

    It is the duty of all to avail themselves of all private opportunities for discussing the subject with others, and that so far as they can secure the privilege of doing it in Bible Classes and Sabbath Schools, they faithfully improve it; and if possible to bring about a change in such classes and schools, i. e. in giving up the now too common practice of spending nearly the whole time in explanations and instructions on the mere letter, or supposed secular things of the Holy Word, to a course of instruction which shall more naturally and effectually awaken all classes present to the spiritual and everlasting things of the kingdom of God, for which the Bible was expressly given.HST May 1, 1841, page 24.6

    It is the duty of those who look for the kingdom near, to use their influence to persuade their several ministers who are yet still on this subject, to give it a full and faithful investigation, comparing spiritual things with spiritual, and to preach the doctrine with power; and should their efforts fail of success, to procure, if practicable, the assistance of such other public advocates of the doctrine, to discuss it as may he prepared profitably to do it.HST May 1, 1841, page 24.7

    All who are desirous of a more full knowledge of this awakening doctrine, and of a preparation to meet the Judge now standing at the door, should, in addition to their faithfully studying it in their Bibles and hearing it from the pulpit when they can, avail themselves of such human writings on the subject, as in their view, after due inquiry, shall be most safe and scriptural, and calculated to help to a most ready knowledge of the whole subject.HST May 1, 1841, page 24.8

    The believers in Christ’s second coming, ‘at hand,’ should, as far as possible, avoid the appearance of being followers of men in their efforts to promulgate the doctrine, but in making the Bible their only sure guide, to unite heartily with each other in doing it, though in some of the less awakening points of the subject, they are not fully agreed, and that they do especially encourage the hearts and strengthen the hands of those who shall be found exposing themselves in the front ranks of the battle, by their continued public labors, either at home or abroad.HST May 1, 1841, page 24.9

    “Thoughts on the second appearing and kingdom of christ. The article under this head is from a work published in Dublin, Ireland, in 1831. It is by the author of “Observations on the Songs of Solomon.” We do not know the name of the author; but we have never read a work on the second advent with so much interest as this. It is so excellent, and so comprehensive, presenting the whole subject at one view, that we have determined to publish it entire, for the American reader.HST May 1, 1841, page 24.10

    Mr. Miller arrived home safe, in good health and spirits, on the 17th inst.HST May 1, 1841, page 24.11

    The Nations. The following article on the affairs of the East, is from the London Times. It shows that things are far from being settled in that quarter.HST May 1, 1841, page 24.12



    The late intelligence from China, instead of holding out any near propect of our relations in that quarter being satisfactorily adju ted, is gloomy and discouraging in the extreme. Considering the important interests involved in the Chinese question, and the urgent necessity of placing those interests on a secure and creditable fouling, people naturally expected, especially after the flaming professions of Lord Palmerston, supported by the diplomacy of an English fleet, that this celestial hubbub would, long ere now, have been quietly laid to rest. Nearly a year has elapsed since Admiral Elliot was despatched to assist his cousin, the Captain, in bringing the refractory Chinese to reason.HST May 1, 1841, page 24.13

    Our readers will see, also, that the news from Egypt is scarcely less perplexing than the intelligence from China. The turbulent and stubborn propensities of the Pasha are likely to give the European Powers rather more work than they have laid their account for. In reference to the Sultan’s announced declaration, that he reserves to himself the right (when occasion shall arise) to appoint to the Pashalic of Egypt any member of Mehemet Ali’s family be may choose to prefer, it appears that his humbled vassal, if such he can yet be tanned, has openly declared to Commodore Napier his firm determination to resist the Sultan’s decree, as being calculated to generate jealousies and feuds among his descendants.HST May 1, 1841, page 24.14

    Thus the Eastern question, so generally believed to have been finally settled, appears to be reopened in a new form, which, under certain possible contingencies, depending upon the views of France, may occasion more serious consequences than any that have yet attended it.HST May 1, 1841, page 24.15

    Mr. Miller. Extract from a letter, of a Correspondent of the New York Herald.HST May 1, 1841, page 24.16

    “No man that I ever heard, so completely secures the attention of his audience as does Mr. Miller. This is partly owing to his pleasing manner, and partly to the astounding and alarming doctrine which he preaches—perhaps wholly to the latter. His grand point, his great aim is, to prove that this world is to be destroyed by fire in 1843; and he certainly makes out what the lawyers would call a strong case. He does this by interpreting Daniel’s visions. He does not pretend to a spirit of prophecy himself—as many erroneously suppose—but he founds his belief or conviction of the precise time of the taking place of the “consummation of all things,” on the law and the Prophets. They form the platform on which he rests his belief, which he challenges the world to prove is a false one. He does not pretend to state the month, week, day or hour, in the year 1843, in the which this great event is to happen.”HST May 1, 1841, page 24.17

    Pretty near the truth. Ed.HST May 1, 1841, page 24.18

    A Wonderful Prediction! “Mr. Miller has again ended his vaticinations in this city, about the end of the world. We prophesy, from the present signs of the times, that in less than five years, his annual visits and proclamations of the end of the world in 1843, will have ceased to have created a sensation in this goodly city.—Puritan.HST May 1, 1841, page 24.19

    Blasphemous. The correspondent of the London Times says the title of the new favorite dance at the Theatre de la Renaisance transcends all that preceded it. The title of this dance is “Galop infernal du dernier Judgment!” The costumes of the dancers and postures are copied from Michael Angelo’s picture of “The Last Judgment.”HST May 1, 1841, page 24.20

    Eastern Question. The affairs of the East are not entirely settled. The terms imposed upon the Pacha of Egypt by the Sultan, are of great severity, and it is hardly possible that he will submit to them. It is questionable whether the four powers sustain the Sultan in some of his extravagant demands.HST May 1, 1841, page 24.21

    The Youth’s Family Instructor and Sunday School Visitor. is published every other Saturday at Portland, Me. Twenty Six numbers to constitute a volume, at 50 cents per year, always in advance. Twenty copies will he sent to one address for $5, and in the same proportion for a larger number. All communications must be directed to L. D. Fleming, Portland, Me., Post Paid. Any who feel interested in the enterprise, and our ministering brethren particularly, are respectfully requested to act as agents.HST May 1, 1841, page 24.22

    We commend this little work to families and Sabbath Schools, who wish a cheap and valuable religious paper for youth. Ed.HST May 1, 1841, page 24.23



    Removal. The Office of the “Signs of the Times” will be removed, on the first of April, to 107 Hanover Street, next door to Hancock School House. The Subscriber will attend to all business relating to the “Signs of the Times,” at his new store,HST May 1, 1841, page 24.24

    107 HANOVER STREET 107


    which being in a more central part of the city, he hopes will be found more convenient for the transaction of business than at his former store.HST May 1, 1841, page 24.25

    He will keep for sale, as above, all the books on the Second Advent published in this country.HST May 1, 1841, page 24.26

    He also keeps every variety of BLANK BOOKS, SCHOOL BOOKS and STATIONERY.HST May 1, 1841, page 24.27

    April 1, 1841.

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