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    March 1, 1842


    Joshua V. Himes





    Dear Br. Himes:—At the late convention in your chapel I intimated that, as I had pursued nearly the same course which Br. Fitch had pursued in examining the question respecting Christ’s personal appearance upon earth, to reign a thousand years with his saints, before the final judgment of the wicked, and found myself unable to come to the same conclusion, for reasons which he seemed to have overlooked, I should be willing to state these reasons to the public. At the same time, you expressed a wish that I would do it, and offered to publish them, if permitted, in the Signs of the Times.HST March 1, 1842, page 177.1

    The following remarks respecting what Br. Fitch seems very properly to regard as the fundamental point in respect to the whole subject, are, in christian kindness and love, submitted for the consideration of your readers.HST March 1, 1842, page 177.2

    1. I cannot see it consistent with correct, common sense principles of interpreting scripture, to conclude that the doctrine of two literal resurrections is taught in the 20th chapter of Rev. and if not taught there, I think no one can prove that it is taught in any other part of the Bible. 1. In the first place this book is, throughput, as all admit, a book of symbols and figures. The description of the destruction of wicked nations, in the 19th chapter, is evidently given in figurative language. If it is admitted that a real destruction is intended, no one can reasonably conclude that it is to be effected literally in the manner there described. So in the commencement of the 20th chapter, the binding of Satan with a great chain, and shutting him up in the bottomless pit, and setting a seal upon him, cannot be understood literally, for how can a spirit be literally bound with a chain, and how can a literal seal be set upon him, and how can there be a literal pit on earth, or any where else, that is bottomless. This language is evidently figurative, or symbolical, designed to teach that in some way or other, that great adversary and deceiver of man, the spirit that worketh in the children of disobedience, shall be entirely constrained for the specified period of 1000 years, for doing what he has done in deceiving and destroying souls.HST March 1, 1842, page 177.3

    Now the description, commencing with the three first verses, does not end till the close of the 10th verse; and since what is said of Satan being shut up in a bottomless pit, in the 3rd verse, is figurative; so what is said of his being loosed from his prison in ver. 7. is also of course figurative. It seems therefore to be inconsistent with rational and correct principles of interpretation, to understand the three intervening verses literally, until it is proved that they cannot be understood figuratively, or till it is shown, in accordance with correct principles of philology, that although the language can be regarded as figurative, yet, in this case, it should be understood literally, although it be inseparably connected with passages, before and after it, which are necessarily figurative.HST March 1, 1842, page 177.4

    I know it seems to be taken for granted by Br. Fitch and some others, that the word resurrection cannot be used figuratively, because they understand it to mean, in all cases, a literal raising up of the body from the grave to be united with the soul. But they will find that the literal meaning of the Greek word, anastasis, as used in the Bible, is “another life,” or living again in a future state, having a primary reference to the spiritual and immortal part. The idea of the body being raised from the dust of the earth, is not at all essential to a complete definition of the word, although in some instances in the New Testament, this idea seems to be included.HST March 1, 1842, page 177.5

    In Matthew 23:28, we are told that the Sadusees (whose peculiar heresy was that there is no existence after this life closes) came to Jesus with a question respecting a woman who had had seven husbands, saying, “In the resurrection whose wife shall she be of the seven.” They did not mean to ask, whose wife shall she be in that instant of time, that “twinkling of an age,” while their bodies were coming up from the dust of the earth to be again united with heir spirits, but whose wife shall she be in that future state of existence, which you preach, but which we do not believe.HST March 1, 1842, page 177.6

    That this was the meaning of the word as used by the Saducees in this question, and as generally used by the Savior, is evident, from what he further said in reply to them in the 31st verse of the same chapter, “But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, “I am the God of Abraham, Isaac, and Jacob.” God is not a God of the dead, but of the living.HST March 1, 1842, page 177.7

    Here the fact that Abraham, and Isaac, and Jacob, were living in another state of existence while their bodies were yet mingling with the dust of the earth, is adduced to prove that there is a resurrection of the dead, i. e. (for he could not, by any possibility, have meant any thing else here) that there is a future life a living again after this life closes. Abraham is still alive; therefore the doctrine of the resurrection is true, although his body yet mingles with the dust.HST March 1, 1842, page 177.8

    Again, in Luke 14:14 the Savior says, “Thou shall be recompensed at (Greek en, in) the resurrection of the just,” i.e. in a future life with the just, for the recompense cannot be had in the twinkling of an eye, nor while the last trumpet is sounding. It should be particularly noticed also that in 1 Corinthians 15th chap. where the express object of the Apostle was to prove the doctrine the resurrection; he goes through with his whole argument, before he says a word about the bodies which we shall have in the resurrection, and then after he had proved the doctrine conclusively, having reference only to the spiritual and immortal part, as is evident from the 19th and 22nd verses, he adds, “But some will say, how are the dead raised, and with what bodies will they come,” and shows that in the resurrection i.e. in another life, we shall be clothed, not with the material bodies which we put off at death, but with spiritual bodies, of whose nature appearance we can of course form no conception. We are indeed told that it will be fashioned like unto Christ’s glorious or glorified body, but as that has never been seen by human eyes, we can have no idea of its nature or its appearance.HST March 1, 1842, page 177.9

    It is evident, then, and were it necessary, many other passages of Scripture might be added to prove it, that in speaking of the resurrection of the dead, the sacred writers have reference primarily, and sometimes exclusively, to the existence of men after death, without including the idea of their being raised from the dust of the earth. The word resurrection, then, may be used figuratively, to denote simply the living again, in any sense, of men after, they may have been supposed to be once dead. The word can there be understood figuratively in this chapter; and I know of no rational or correct principles of interpretation which can justify us in interpreting it literally, while those passages which immediately precede and follow it, and with which it forms an inseparable part, must necessarily be understood figuratively. Any principle that may be supposed to justify it, would, if carried out, as it appears to me, make perfect jargon of many important portions pf the word of God.HST March 1, 1842, page 177.10

    2. I cannot conclude that the doctrine of two literal resurrections is taught in this chapter, on account of the reason assigned in verse 3rd for binding Satan one thousand years, viz. that he should deceive the nations no more.HST March 1, 1842, page 177.11

    Now it is supposed of course by Br. Fitch and others who agree in opinion with him on this subject, that the wicked nations of the earth are already dead, that they are destroyed when Christ comes to bind Satan, and to reign with his saints one thousand years. It is supposed also, that the righteous are, during this period, in glorified state where they are in no danger of being led into sin. What need, then, of binding Satan to keep him from deceiving the nations, when the only nations on earth are the one nation of the redeemed, and these in a glorified state, and under the immediate and constant supervision of a present Almighty King.HST March 1, 1842, page 177.12

    3. I cannot conclude that the doctrine of two literal resurrections was designed to be taught in these passages, because it is clearly implied in the 8th verse, that the nations whom Satan had before deceived, and led captive at his will, and to prevent the deceiving of whom he was shut up in prison, had not, as nations, ceased to exist on earth; and because, also, I see reason for supposing that when it is said he shall go out to deceive the nations, any other kind of deception or method of deceiving them is intended, than he had always practiced. He was shut up that he should deceive the nations no more, (i. e. as he had always done) till the one thousand years were finished, implying, evidently, that he should then be permitted to deceive them again as he had done before. And when the one thousand years are expired, he shall be loosed out of his prison, and shall go out to deceive the nations, clearly implying that these nations had continued in existence as nations during the whole time of his confinement, and that he could now deceive them just as he had done before.HST March 1, 1842, page 177.13

    The interpretation which supposes without a word of proof, that these nations are the wicked dead, who had been raised, and that the deception now to be practiced upon, was that of gathering them to battle when he knew there was to be no battle, seems to me to be very unnatural, and far fetched, and I can see no need of it except for the purpose of making it accord with the literal interpretation of the 4th and 5th verses. It is certainly more like Satan, to really intend with his legions to give battle to the saints and to destroy them, than to turn to deceiving those who are his faithful subjects, in a way in which he was never known to deceive them before.HST March 1, 1842, page 177.14

    Now if there is no force in these objections to Br. Fitch’s interpretation of this chapter, I suppose he will be able to make it appear; and I think I am willing to be convinced. The language of my heart is, Lord what wilt thou have me to be, believe, and do. “Not my will, but thine be done.” Till these objections are removed, I must regard what is said in the 4th, 5th, and 6th verses of this chapter, as a symbolical representation of the scene spoken of in the 1st, 2nd, and 3rd verses.HST March 1, 1842, page 178.1

    Yours in christian love,



    I will digress a moment further.HST March 1, 1842, page 178.2

    The types of Christ and the offerings of the temple appear anti-christian, being under pagan control, long before the true sacrafice once for all, came, and to such an extent that Pilate, the Roman governor of Jerusalem, dared offer the human blood of Galileans with the sacrifices. Luke 13:1. The types of Jesus Christ appear altered, and carnal, as also their views of his antitype. They expected an earthly king, and some who died 400 years B. C. looked forward to his administration as worldly, and as virtually rejecting him, as did the same sect at his crucifixion. Many writers apply anti-christ to both pagan and papal Rome. And we are satisfied, John refers here not to the time, times and a half only, 42 months, or 1260 prophetic years, as in Daniel 7. 2 Thessalonians 2. and Revelation 13. which belong only to the church in the will derness, and Rome papal, and did not commence until at least 443 years after John wrote this epistle positively says there were anti-christs then. If the many pages written on this subject afford any truth, we may find anti-christ in Rome pagan also. Who appointed the Jewish high priests and rulers about 158 years before Christ—if so our last time (or the full assurance of it “the presence of anti-christ” whereby we know it is the last time, says John”) is already 2000 years long. But John’s last time is enough for our purpose. It was when Jesus Christ had come into the flesh, (John 4:3, “is come”) and denied, and this denial made anti-christs, which were to him the full assurance that “the last time had come, especially as he could trace anti-christ back to the denial” of the Jews, and forward to the day of judgment when his body will be given to the burning flame, Daniel 7:11, 21, 22. And to the coming of Christ, 1 John 2:18-28. Gabriel’s “time of the end” Daniel 8:17, reaches to the same great day, Daniel 12:2-7, but appears to embrace a shorter space than the apostle’s last time, whereas his latter days before alluded to have a correspondent length with the most extended anti-christian time of John, which must have embraced a part of Rome pagan.HST March 1, 1842, page 178.3

    Some may not reconcile John’s single time with the apostle’s times; we would cite them to Jude 17, 19. He says the apostles told the “beloved” the church that there should be mockers in the last time separating themselves from the church sensual, etc. 1 John 2:19. “John says they went out from us” and were anti-christian. It is evident both speak of the same spirit. Jude says the apostles told the church about the last time. Let us examine what they say about it. The apostles, as Jude says, do speak of it, but call it last time, times, days, latter times, last days, latter days, etc. 1 Timothy 4:1, Daniel 11:35, 2 Peter 3:1. Again turn to 1 Peter 1:5. Of the church he says, “It is kept by the power of God through faith unto salvation, ready to be revealed in the last time. Verse 7 carries you down to the coming of Christ, which is the perfection of this salvation; in verse 20th he calls it last times. 2 Peter 3:3, last days. The reader will please turn to 2 Peter 3:2, and read to the 14th verse, also to 2 Thessalonians 2:1-8HST March 1, 1842, page 178.4

    The conclusion is that these words all point to the same termination, to the great day of accounts. Therefore it may not be very essential whether we call it the time of the end, the last time, the last times, or latter days. Be it so or not at the time of the end to which the vision extends, Daniel 12:2. There we evidently view the consummation, the reward of the righteous, and punishment of the wicked. Consequently the vision carries us to the end of time, when the angel shall lift up his hand to heaven and swear that time shall be no longer. And as the angel commences the bounds of this vision of 2300 days somewhere in the government of the Medo Persian ram, and carries it forward to the time of the end, and tells us what this time embraces, and the sanctuary shall not be cleansed until the 2300 days expire, why do we look for its purification a thousand years before “the day that cometh that shall burn as an oven; especially as all the promises and threatenings relating to this subject in both Testaments evidently transpire quite near the vicinity of the last judgment, and are represented as taking place at the same time.HST March 1, 1842, page 178.5

    To return, Gabriel’s time of the end is included in the latter days, Daniel 10:14, to 12:2. John’s last time of the latter days closes with that of the other apostles, and points to the same time, and all of them carry us down to the coming of the Lord Jesus Christ or the great day of the Lord. 2 Thessalonians 2:1-8. 1 John 2:1-28. 2 Peter 2:1-10. Here ends Gabriel’s “time of the end,” which terminates the vision and corresponds with the last indignation, Daniel 8:19. But says one, I admit it appears clear to me that Gabriel’s time of the end will close at the last day, but when shall we begin this vision? we repeat it again, Gabriel tells us positively when within 213 years, Daniel 8:20. The ram commences the vision. “The ram which thou sawest having two horns are the kings of Media and Persia” Daniel 8:13. The question is asked, how long shall be the vision concerning (or relating) to the daily sacrifices and transgression of desolation, to give both the sanctuary and host to be trodden under foot. Answer, unto 2300 days. Which some good authorities translate. How long shall endure the vision of the daily sacrifices, and the iniquity of the desolation to tread both the sanctuary and hosts under foot. I give this, because to me it makes the same sense as in our standard Bible, but in more accessible connection. It would occupy too much space to show the connections of Daniel’s visions. But we will observe the Babylonian power which first trod the sanctuary under foot was gone. The Medes and Persians had taken this into their possession, and were to hold it until the Grecians [represented by the goat, says Gabriel, Daniel 8:21] shall rule over the Jews in their turn, and pollute the sanctuary by pagan influence.HST March 1, 1842, page 178.6

    Hence, when Cyrus first conquered Babylon and held the Jews captive, this time of the Medes and Persians [for the Medes and Persians were united in this] commenced and ended at Alexander, embracing a period of 213 years, 77 of these years are already gone, which reduces it to 136 years, and in this period we are to look for the commencement of the 2300 prophetic days or years, their last termination carries us to A. D. 1977.HST March 1, 1842, page 178.7

    How long shall be the vision? we ask the question when in the remaining 136 years of the Mede and Persian concern in it, shall we look for its commencement. Again, we turn our attention to Gabriel’s explanation of Daniel 8:19. Gabriel, said “Behold, I will make thee to know what shall be in the last end of the indignation” for at the time appointed [2300 days, at the same time the sanctuary will be cleansed] the end shall be. The end of what? answer, the end of the indignation. What are we to understand by indignation? “The last end of indignation.” Indignation refers to the act of punishment, but not to its duration.HST March 1, 1842, page 178.8

    The just indignation of a tribunal, may be aroused against a great offender; and under its influence they cast him into prison for life, the indignation ends, but justice demands that the prisoner remain; and he pines all his life in prison. God cannot look upon sin with approbation, or make any allowance for it; because he has done all for the world that can be done, in connection with its free moral agency, and his indignation stands against sin, and will stand until the final day of retribution; when indignation shall cease in the final and unalterable punishment of those who die impenitent; we could quote many portions of Scripture to establish this, but shall be as brief as possible.HST March 1, 1842, page 178.9

    Isaiah 10:25, “For yet a very little while, and the indignation shall cease, and mine anger in their destruction.” This text refers to the punishment of wicked tyrants, etc. the punishment, of these men continues, and the just, the holy indignation of God ceases or has an end.HST March 1, 1842, page 178.10

    The above is the end of indignation, but not the last end of which Gabriel speaks. The last end of the indignation, must be that end, beyond which no indignation shall be exercised upon our world.HST March 1, 1842, page 178.11

    Again, the following text bears a figurative connexion with the last end of the indignation in which the righteous are sheltered and the transgressor meets his reward. Isaiah 26:20, 21, Isaiah 27:1. “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain. In that day the Lord with his sore and great and strong sword shall punish leviathan, that piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”HST March 1, 1842, page 178.12

    Again, the act of punishment, & indignation, is vividly viewed in; Isaiah 30:27-30. “Behold the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy; his lips are full of, indignation, and his tongue as a devouring fire: and the Lord shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.” Isaiah 34:1-4, “Come near, ye nations, to hear; and hearken, ye people; let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.” This must be the time of the end, to which Gabriel referred Daniel 12:2, and the last act of punishment, the last end of the indignation.HST March 1, 1842, page 178.13

    The angel Gabriel is understood now to confine himself entirely to an explanation of the vision: he says, “it shall be at the last end of the indignation, and at the time appointed (2300 days) the end shall be; the end of what shall be?” (he has already told us that the vision should be “at the time of the end,” at the close of which, many that sleep in the dust of the earth shall awake, but here he establishes it”) and the end of the indignation shall be at the time appointed—hence no more sin on earth to awaken it; well, at the same time appointed, the sanctuary shall be cleansed. The question is between two saints, “How long shall be the vision, concerning, (or relating to) the daily sacrifice, etc., to accomplish such and such things? The answer is upto 2300 days, this is the length of the vision. Then shall the sanctuary be cleansed, at the time appointed, when all sin shall cease and no cause for indignation shall exist; then indeed must the church be pure, the sanctuary be cleansed.HST March 1, 1842, page 179.1

    The time for commencing these years, as years they must be, is somewhere in the Mede and Persian kingdom. First the Babylonian kingdom were concerned with the sanctuary, etc., but this vision commences with the Medes and Persians, Daniel 8:20; they first became concerned in this sanctuary, and by Pagan influence trod it under foot, when Cyrus took Babylon, and held the Jews as his captives, B. C. 536, and if we go back from 1841 to that period, the 2300 years would end 77 years ago. The next power, Grecian, Daniel 8:21, took away the Mede and Persian concern, in this by Alexander B. C. 323; hence, if we reckon from the last year of the Mede and Persian dominion, B. C. 323, the 2300 will end in 1977. Hence, there are about 136 of these years left, from which to commence the vision, for no person ought to dispute that it commences somewhere in the space occupied by the Medes and Persians therein, and Gabriel declares it to endure to the time of the end, to the last end of the indignation. Then, and not before then shall the sanctuary be cleansed; compare Daniel 8:14, with verse 19.HST March 1, 1842, page 179.2

    From the above we infer,—1. The sanctuary was the tabernacle, and the temple, and is now the church, of which Jesus Christ is the true high priest, minister of the sanctuary, and corner stone. 2. At the end of 2300 days including the time of the end, as given by Sts. Paul, Peter, John, and the angel Gabriel, it shall be cleansed. 3. This cleansing will occurr at the last end of the indignation, or at the day in which “many that sleep in the dust shall awake, to everlasting life,” which is the end, of the time of the end, of last time, making both the time of the end, and the last end of the indignation, to terminate at the time appointed, (2300 days) at which the end shall be. Then shall the sanctuary be cleansed. 4. This promise has not been fulfilled, in days, or mornings, and evenings, but will be in 2300 prophetic years from the Mede and Persian kingdoms, as they stand in the order of Daniel’s visions; if so, we have only a space left therein of 136 years from some part of which to commence the 230 days. Do they commence in the 2nd year of the 136, which will be 70 weeks, or 490 days back from the death of Messiah, at A. D. D. 33, Daniel 9:24, which would be 457 B. C. and end in 1843.HST March 1, 1842, page 179.3

    I remain yours in the gospel. Inquirer,
    From the Morning Star.



    Br. Burr:—Having observed an article in the Star, volume. XVI. Number 33, over the signature, Henry Dana Ward, headed, “It is not for you to know the times or the seasons, which the Father hath put in his own power.” I wish you to insert the following in the Star, in reply.HST March 1, 1842, page 179.4

    I doubt not the sincerity of our brother, but view some of his ideas very inconsistent: therefore I entreat you to let the public hear both sides of this important subject, that they may not judge the matter before they hear it, lest in so doing they might do themselves much harm. In reference to our Savior’s answer to the apostle’s question, “Lord wilt thou at this time restore again the kingdom to Israel?—It is not for you to know the times,” etc., we perceive they were not yet free from the long possessed opinion, that they should receive by the Messiah a temporal deliverance from the Roman power. The times or the seasons in which the Father would deliver spiritual Israel, were kept in his own power, as much as the doctrine that the gospel was to be preached to the Gentiles, was; till the sheet was let down thrice from heaven. Yet this fact was plainly predicted by the prophets: but kept in the Father’s power until the proper time had arisen for him to open their understanding. Thus, I believe, the prophetic periods of “times or seasons” which reach to the resurrections, are as clearly revealed, but were to be kept from the apostles and all the church in succeeding ages, mil the “time of the end” when the wise should then understand them; agreeably to Daniel 12:9-10, “The words are closed up and sealed till the time of the end.—None of the wicked shall understand; but the wise shall understand.”HST March 1, 1842, page 179.5

    Our brother is unwilling “to receive the date of the Lord’s coming, whether it be in 1843, or 1866, or 2000, or a thousand years to come, at the hand of any man.” Very well; we do not ask him to. But we entreat him and others to receive the date at the hand of God by his messenger; who fixes the period of Daniel’s standing in his lot, and being blessed with others, the end of 1335 days (years) from the time the daily sacrifice (Pagan abomination) was to be taken away which we believe, was A. D. 508. See Daniel 12:11-13. His objection to receiving the date is, that “of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray, for ye know not when the time is.” This truth we admit. It will be a different day to the opposite side of the globe and different hours to all situated in various longitudes: though all may hear the trump of God at the same instant. The expression “Ye know not when the time is,” applies only to the periods of which he was then speaking; to wit, the civil day, hour, and watch, of the night. What authority have we to apply it otherwise? as these periods are the only ones here expressed; and we have no rule of interpretation to show this day and hour, prophetic. See Mark 13:32-35.HST March 1, 1842, page 179.6

    He says, “The prophecies of Daniel were as well understood then, as now.” This assertion we cannot admit as being correct; for knowledge was to “be increased,” and at the time of the end, the vision was, by the wise, to be understood.HST March 1, 1842, page 179.7

    Our brother has also labored to prove that prophetic periods, though definite marks of time, and their dates accurately ascertained, are not relied upon to be fulfilled at their specified time; for they may be shortened or protracted. To prove this argument correct, he refers us to Jonah’s 40 days. I view the Lord’s threatening of judgments upon sinners for their transgressions, while they remain in the reach of pardon, to be conditional; and the prophet must have thus understood; for he saith, “I know that thou art a gracious God and merciful—and repentest thee of the evil.” Therefore, he believed that, though there was no condition expressed, there was one understood. Should they repent, the cause of the threatened judgment would thus be removed, the destruction withheld, and he should be called a false prophet. They did repent, and for that cause, were spared. But what connection or application has this circumstance to the vision of Daniel or the Apocalypse? I think, none at all.HST March 1, 1842, page 179.8

    Again, to prove that the dates, though correctly given, are not to be relied upon, before the accomplishment of the prophecy, he refers us to he prediction of the punishment of the king of Babylon and that nation at the end of 70 years; and says, “We might have confidently expected, not only the fall of the Assyrian dominion at the end of the 70 years, but also, the destruction of Babylon—which remained a proud capitol above two centuries.” But I think, we might not have expected the desolation of the city then, according to the reading: (See Jeremiah 25:12.) Again, the Jews had not the least cause to expect such a thing; for it was the case that their capitol was spared years after their nation was punished with captivity; though similar desolations were denounced upon their land. See Jeremiah 25:9.HST March 1, 1842, page 179.9

    But relative to prophetic periods, when the time is specified, can we not believe the Almighty, that he will perform at the given period? Has he not kept his word in every instance in the past? “Yet seven days, and I will cause it to rain upon the earth forty days and forty nights.” Again, the 7 years of plenty in Egypt, the 7 of famine, the 40 years in the wilderness, the 70 years, Jeremiah 25:11; the 7 weeks, the 62 weeks, the 1 week: Daniel 9:25-27. But they could not have believed, (upon our brother’s promises) that the Lord would so fulfill, for he might shorten or protract the periods. But have they not all been fulfilled at the given time? Who can deny it? Why not then believe the other periods, to strike the end, will be fulfilled in the precise time predicted?HST March 1, 1842, page 179.10

    He says, “The day, hour, year, century, and seasons, the Father has not revealed;” but says again, “Doubtless there is a set time in which the Lord will come; and men might have found it out, if the Father had not put it in his own power; and perhaps they have found it out; we cannot contradict them, and will not.” First he positively states, that the time the Father has not revealed; then admits he may have revealed it; for perhaps they have found it out. Strange logic this!HST March 1, 1842, page 179.11

    Again, he remarks, “To set the time in any year, is giving license to dispense with watching till that year, which is of the same nature as license to dispense with watching many years;, only using the license with more or less moderation.” I admit, to set the period far distant which is virtually saying, “My Lord delayeth his coming,” has that effect. Hence the wisdom of God in keeping the vision “sealed till the time of the end.”HST March 1, 1842, page 180.1

    But to set the time within a certain year at hand, has had, so far as I have been an eye witness, an effect directly to the reverse. The truly pious have been animated in believing they should so soon see end be like their “Beloved;” the lukewarm have been awakened, and the impenitent have felt that there was no time to be lost in procrastinating the important work of preparing to meet their Judge and their eternal destiny.HST March 1, 1842, page 180.2

    He also states that, “learned and pious men have in all ages of the church set time for the end,” and some, for “the fall of the Ottoman Porte;” but were mistaken in the times. All this we admit. But there was a good reason. The vision was to be “sealed,” and it was not for them “to know the times.” But now the time of the end has come, and the fall of the Ottoman supremacy could be fixed correctly; and was, by brethren Miller and Litch: and published to the world some years prior to the event fixing it on Aug. 11th, 1840: on which day it fell into the hands of the allied powers of Europe, and has been re-organized by them. We believe we have sufficient evidence to substantiate the fact. See fall of Ottoman Empire. 50Rep. Gen. Con. Lowell, 1841.HST March 1, 1842, page 180.3

    Our brother believes these expressions, “It is not for you to know the times,” etc., and, “Ye know not when the time is,” are stronger than all the evidences in favor of our knowing the year. But as the knowledge of “the times” was not for them, but to be reserved for those who were to live at “the time of the end,” when the midnight cry should be given, “knowledge increased;” and as the time not to be known, alludes only to the civil day, hour, and watch of the night. I view these evidences, therefore, not so strong as this: “Unto 2300 days” (years) (beginning from the going forth of the commandment—Daniel 9:25, Ezra 7:13, 8:31. 457 before A. D.) “Then shall the sanctuary be cleansed.” (Christ shall change our vile body.) Or as this, “To the 1335 days.” (years) “Thou shalt stand in thy lot at the end of the days.” Neither so strong as this, “In 6000 years from creation the Lord God shall bring all things to ant end”—Apoe. Test. Barnabas xiii. 3. All these periods bring us to the same point, viz. about 1843. We have evidently found 153 years lost time by the former chronologers before Ezra went forth—therefore the A. D. was A. M. 4157, adding 1843 makes 6000. See Chro. 51Rep. Gen. Con. Boston, 1840. But lest I should be too lengthy, I add no more. JOEL SPAULDING.HST March 1, 1842, page 180.4

    Belgrade, Me. Dec. 25th, 1841.


    No Authorcode

    BOSTON, MARCH 1, 1842.




    The first No. will be published April 6th, 1842. Twenty-four the volume. One Dollar per volume, payable in advance. Six copies for five dollars, thirteen copies for ten dollars. All communications should be directed to J. V. Himes, Boston, Mass. postpaid.HST March 1, 1842, page 180.5

    To the Friends. The patrons and supporters of this paper hitherto, will accept the gratitude of the publisher. He is deeply sensible of their interest and kindness in aiding him to carry two volumes through the press, against the opposing influence of the church and the world. The enterprise has been sustained by sacrifice; but the sacrifice has been made most cheerfully. The publisher and senior editor is still willing to give his labors and subscriptions to sustain the paper. Will the good friends of the cause of the Second Advent, make an effort to aid us? Will the subscribers get other subscribers? Will they write—get others to write? And will they pay, and get others to pay? In a word, will they support, and encourage others to support the “Signs of the Times,” weekly? We wait for an answer.HST March 1, 1842, page 180.6



    Next Volume. Do you wish to take it? If not please to inform us immediately. We want to make up our mail list as soon as practicable.HST March 1, 1842, page 180.7

    Review of a sermon by President Mahan, on the Millennium; by Eld. L. D. Fleming. For sale at this office, price 6 cents. This is a candid review of Mr. M’s reasons for a spiritual Millennium, a millennium of universal sanctification. We need not say that Bro. F. has shown its absurdity. When Christ comes, we think he will find the world far from the sanctification for which Bro. Mahan contends so earnestly, if Matthew 24:37-41, be trueHST March 1, 1842, page 180.8

    The Midnight Cry. Or evidences of the coming of Christ in 1843. By L. D. Fleming. An edition of this work is to be published without delay. It has been called for of late, but we have had no supply. Friends can have it soon.HST March 1, 1842, page 180.9

    “ALL FLESH.”


    Messrs Editors:—I have attended the sessions of the American Board of Commissioners for foreign missions now in this city, and I am often struck with remarks of this city, and I am often struck with remarks of this sort great crisis is come; the time is come, said the Rev. Brother S. or is just at hand, I most sincerely believe, when God will pour out his spirit on all flesh; the time is come, said another, when all flesh shall see his salvation, etc. Having just returned from a most interesting session, where the Nestorian bishop spoke, and also gave the benediction, reflections arise in my heart as follows:HST March 1, 1842, page 180.10

    All flesh;” how much this means! “All flesh shall see his salvation.” Is not that which is in the graves flesh? The poet says,HST March 1, 1842, page 180.11

    “My flesh shall slumber in the ground,
    Till the last trumpet’s joyful sound.”
    HST March 1, 1842, page 180.12

    It is not then “all flesh” which is animate: only a small part of flesh is animate. The greatest parts is slumbering in the dust. “Till the heavens be no more they shall not awake, nor be raised out of their sleep.” Job 14:12. But when “all flesh” does see the salvation of God, that portion which is asleep must open its eyes, and wake up. When his spirit is poured out on “all flesh,” that flesh which is in the graves will not be forgotten, but it will rise and live again.HST March 1, 1842, page 180.13

    “Arrayed in glorious grace
    Shall these vile bodies shine,
    And every shape, and every face
    Look heavenly and divine.”
    HST March 1, 1842, page 180.14

    The Doctors are right: a crisis is come: and all flesh have the promise of seeing the salvation of God. Every eye shall see him, for behold the cometh with clouds, even they also which pierced him. Revelation 1:7. Of necessity they must awake from the sleep of death, to see him whom they pierced: and they will awake; they will see his salvation reflecting like innumerable mirrors their own everlasting shame.—But the Doctors little think they are talking of the resurrection “just at hand.” Possibly they are not, but I am at fault if “all flesh” does not include the sleeping dead; and if the expected outpouring of the Holy Spirit on “all flesh” does not at his coming overflow the animate flesh, and change it in a moment, in the twinkling of an eye, into a spiritual body, fit to tenant the eternal city, and if also his coming does not overflow the graves, quicken the sleeping dust in Christ, and swallow up death in victory. For such a triumph the Gospel bids us look, and what forbids us to look for it now?—If the time is come, or is just at hand, when God will pour out his spirit on all flesh, and when all flesh shall see his salvation, then nothing can prevent the dead from receiving of that life-giving power, nothing can close the grave against the promised redemption of the body, and resurrection of the just.HST March 1, 1842, page 180.15

    New York, Jan. 19, 1842. W.HST March 1, 1842, page 180.16

    Unjust Reproach:—A “Disciple of Miller.” We cut the following from the Atlas of this city. We have no doubt but the members of Congress, in common with others of their fellow-men, need the reproofs of the faithful servants of God. But we seriously question whether any man, having an acquaintance with Mr. Miller, or is in the least affected by his teaching, could be guilty of such outrages as named below. No man would be more highly esteemed at Washington, among the representatives of the nation, than Mr. Miller, could he but be heard. It is unjust to palm off upon him the iniquity and abominations of all the fools and fanatics of the land.HST March 1, 1842, page 180.17

    Washington, Friday, Feb. 11th, 1842.
    When Mr. Maffit rose to make the customary prayer in the Senate this morning, a man in the gallery rose at the same time and took the word out of his mouth, entirely substituting his own inspiration in the place of the regular chaplain. This rivalry, however, did not meet the approbation of the constituted authorities, who immediately proceeded to put a peremptory injunction upon the proceedings of the volunteer, and summarily removed him from his temporary pulpit. He was the same disciple of Miller who so liberally and earnestly exhorted the members of the House the other day, and who seems firmly impressed with the necessity of preaching the word to our rulers “in season and put of season.” He remonstrated very forcibly with the messenger who interrupted his denunciation of “spiritual wickedness in high places,” and said, “They have been behaving so badly that it is time to admonish them of the wrath of the God whom they have offended, and of the people whose just indignation they have provoked.”—but his eloquence was vain.
    HST March 1, 1842, page 180.18

    Brother L. C. Collins, of Glastenbury, Ct. has gone into the work of publishing the midnight cry with his whole heart. He has already given several courses of lectures on the subject. His influence will be felt. May God’s blessing attend him.HST March 1, 1842, page 181.1

    In relation to the weekly, he says:—“I am rejoiced that you are going to publish your paper weekly. We must have it weekly. It can and must be sustained.HST March 1, 1842, page 181.2

    Sandy Hill, New York:—Brother Ewer writes: “that the good work is going on gloriously in that village, great numbers are daily coming to the mercy-seat, for salvation. The effect of the conference was very good.HST March 1, 1842, page 181.3

    To Correspondents;—We thank our unknown friend, N. H. for his communications. His articles will be acceptable. We hope to hear from him often. Several communications on hand so badly written, that they will lay over till we get time to re-write them.HST March 1, 1842, page 181.4

    “Litch’s Review of Dowlings Reply to Miller,” is now in press, and will be out soon. This will be a very imporant work for reference. The main objections of our opponents are met, and refuted.HST March 1, 1842, page 181.5

    An Examination of President Mahan’s Sermon on the Millennium,—delivered at the First Presbyterian Church, Newark, N. J. Feb, 6, 1842. This is a pamphlet of 18 pages. We have received a supply. It is an excellent work.HST March 1, 1842, page 181.6

    Journal of Education.—We have received the February No. of this work by the hand of a friend. It contains a long extract from a sermon by the Rev. Sewell Harding, of Medway, Mass., on the “Coming of Christ’s Kingdom,” with remarks.HST March 1, 1842, page 181.7

    It will be seen by the following extracts, that Mr. Harding is looking for the spiritual reign of Christ at hand. He condemns our view of the matter; but confirms all we believe about the signs of the times, and the great change at hand. We shall know soon who is right.HST March 1, 1842, page 181.8

    “God has clearly revealed his purposes respecting the future enlargement of Zion and the universal reign of the Savior, and he will overturn, and overturn, and overturn this world, with all its interests and designs, until the heathen shall be given to Christ for an inheritance, and the uttermost parts of the earth for possession. The prophet Isaiah saith “It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the tops of the mountains, and shall be exalted above the hills, and all nations shall flow unto it.” Daniel says, “The kingdom and dominion, and the greatness of the kingdom under the whole heavens shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” And John, by the spirit of prophecy on the mount of vision, looked forward and heard the seventh angel sound, and the echo of many and great voices in heaven, saying, “The kingdoms of this world are become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” * * * *HST March 1, 1842, page 181.9

    “And the signs of the times, mysterious as many of them are, and with so many base and conflicting elements in motion, yet indicate the approach of the coming of the Son of man.HST March 1, 1842, page 181.10

    “If we glance our eyes over the world, we shall see that all the political revolutions for the last half century, have been so many preparatory steps for the triumphant spread of the gospel. A spirit of free inquiry has gone forth through the nations, and there is a movement in the civilized world which indicates some mighty moral revolution. The tide of public feeling in favor of humane sentiments and universal liberty is rising, and will, we believe, continue to rise, until it shall have swept away the last relic of oppression and cruelty. The removal of obstacles—the rapid spread of the temperance cause in this country, and in other countries—the prostration of the Ottoman power—the toleration of free inquiry—the check given to the spirit of war—the religious instruction of seamen—the desire of the Jews to return to their Holy City—the moral revolutions in the Isles of the sea—the increasing facilities for rapid communication—the improvements in the arts capable of being made tributary to the diffusion of Christian knowledge—in fine, all the movements of Providence, when regarded with an eye of faith, seem to be preparatory to the coming of the Millennium. They all go to confirm what we learn from the Scriptures, that the Millennium is to be ushered in, not according to the modern notions of some, by the sudden destruction of a whole generation of the wicked, by the resurrection of the pious dead, the conflagration of this material world, and the personal reign of the Savior; but by the spread of the gospel through the earth, and the conversion of men to its spirit, until ‘Holiness to the Lord’ shall be inscribed upon all; and the spiritual dominion of Christ lead every accountable creature captive to his will.”HST March 1, 1842, page 181.11

    The Discussion:—It goes on. As we said in our last, the subject is now being discussed in some of the most important religious papers in the land. Among them the Christian Advocate and Journal stands prominent. Rev. G. F. Cox, has come out in a series of articles in defence of the pre-millenial advent, and the coming of Christ nigh, even at the door. Professor Whedon, of the Wesleyan ministry, Middletown, Ct. is replying to brother Cox in a series of numbers, in which he defends the modern notion of the spiritual reign of a thousand years before the personal coming of Christ.HST March 1, 1842, page 181.12

    On this discussion the Editor of the Advocate, (of Feb. 9.) has an article under the head of the Millenium, from which we make the following extract:—HST March 1, 1842, page 181.13

    Hitherto we had not been solicited, by any of our brethren, to open our paper to this controversy. We waited, therefore, and watched the signs of the times. Our exchange papers, and the pamphlets sent to us, kept us constantly advised on the subject, and we had begun to think it time to give our readers some account of a matter which seemed to be enlisting so much attention in various quarters, when our brother Cox saved us the trouble, by his communication, accompanied by a promise that others were to follow. Our readers have as much cause of rejoicing as we have, that we were spared an effort for which we were so much less qualified than our able correspondent. Besides, we should have entered upon it, not as a party, but as umpire, and it is fit and proper that the parties should be fairly heard before a decision is given. We think the party whose cause brother Cox espouses will not complain of their advocate. Having read much of what has been published on the same side, we think we may safely assure our readers that they have the whole strength of the argument, for his side of the question, in brother Cox’s communications.HST March 1, 1842, page 181.14

    But a knight has taken up his gauntlet, every way worthy to be his competitor. Brother Whedon is one to whom it would be great glory to conquer; while to be defeated by him would be no great disgrace. We presume the paper now on hand is the last instalment from the former, and we hope the latter will favor us with his news in regard to any point in the controversy which he may perceive not to be embraced in his former communication.HST March 1, 1842, page 181.15

    Meantime other correspondents have entered the arena, whose ardor must be restrained until the two first shall have enjoyed “a fair field, and no favor.” Not a lance must be thrown, by any other person, until the first two combatants shall retire—or we shall deem it prudent to part them. Indeed it would be a pity to let any body interfere. They are such manly, honorable, Christian knights. So careful of the feelings of those who may differ from them, and consequently, so courteous and gentlemanly in their language, that one may read every word they have written, and then retire to his closet, and ask God’s blessing on both the brethren and their labors, and feel assured that he is not asking amiss. We hope those who have sent us papers on the subject will not be impatient. We may publish them hereafter—but not now. If brothers Cox and Whedon should leave any thing unsaid which these communications contain, they shall be published, as we desire that our people may have, through the Advocate, all that may be necessary, either to enable them to make up their opinions, or else to become satisfied that no safe conclusion can be formed in the premises.HST March 1, 1842, page 181.16



    We cut the following article from the Mercantile Journal of the 14th inst. We give the article for the sake of communicating impartially what is said in favor of the restoration of carnal Israel. We have no faith in the matter. The Jews are no more likely to go to Palestine to live as a body, than the Bostonians are. Yet, we say with the magnanimous Viceroy of Egypt, Mehemet Ali:—“If the Jews are willing to return to the land of their forefathers, let them return.” But after all, we think the energies of the Christian church would be better employed, in persuading them to return to Jesus of Nazareth, that they may become heirs with their father Abraham, of a “better country, that is an heavenly.”HST March 1, 1842, page 181.17


    Mehemet Ali and the Jews:—A late English paper contains an account of a meeting at Shrewsbury, in behalf of the London Society for promoting Christianity among the Jews. The meeting was addressed by Rev. T. S. Grimshawe, who in consequence of ill-health, had for some time previous been travelling in the Eastern countries; in Greece, Turkey, Syria, and Palestine. His remarks appear to have been very interesting, and replete with valuable information. He said that at Athens, and subsequently more particularly at Smyrna and Constantinople, that he first found an extraordinary movement prevailing among the Jews. There seemed to be a general impression that the period was at hand when the Jews, as a nation, would return to their own country; that the prophecies mentioned by Daniel and the other prophets were being fulfilled; and that the finger of God was pointed towards Jerusalem, and bidding the Jews to march forward. There was an universality in it that seemed to be of God: he found it prevailing in those two cities, and throughout the whole of the Devant. It existed along the banks of the Danube, and he heard of it as generally diffused among the Jews of Poland. In Egypt also, he found a similar impression, and he learned from travellers that it prevailed throughout Abyssinia; and he discoveren that it was also prevalent in Syria and Palestine. He had no hesitation in stating that the restoration of the Jews is firmly and universally believed by the Jews themselves, more especially in the East, and presumed to be drawing nigh.HST March 1, 1842, page 181.18

    He found means to procure an interview with the Viceroy, Mehemet Ali—and the following account of his interview with that extraordinary man is particularly interesting.HST March 1, 1842, page 181.19

    “After a few preliminary remarks from the Consul, I availed myself, said Mr. Grimshawe, of a momentary pause to observe that the importance of the subject, and the deep interest attached to it, must plead my apology for introducing to the notice of his Highness. I then stated that there was a general impression amongst the Jews, throughout the Levant, as well as in other countries, that the time was at hand for their return to the land of their forefathers; that it was not for me to speculate before his Highness as to the ground of that expectation—I simply took it as a matter of fact; and begged to ask, whether, in the event of their return taking place, his Highness would feel it to be his duty to throw impediments in the way, or to offer such facilities as might be in his power. He examined me with that keenness and penetration for which he is so remarkable, and kept his eyes fixed upon my countenance all the time I was speaking. After I had finished, he said—There is a proposition made to me to this effect—there is an impression among the Jews, not confined to any particular part, that they shall return to the land of their forefathers, as this gentleman has stated. As a matter of fact I take it then, and my answer is this, that if the Jews are prepared and willing to return to the land of their forefathers, let them return—they are welcome to return; and so far from offering any obstacle, I will give them all the assistance in my power. (Applause.) I told him that I was much gratified by the kindness and condescension of his Highness, and that I was encouraged to submit a further proposition for his consideration—that the Jews were for the most part in a state of great destitution, and it would be desirable that they should have an allotment of land as a means of substance, and if by his bounty and kindness this privilege could be conceded to them, with an adequate rent by way of renumeratien to himself, and this would be a most important accession. He said, “With respect to granting an allotment of land in Palestine, on the supposition that they should return in such numbers as to require it for their wants, my answer is, that I have no land to give them; for though I have a general right over all, I have an individual right to none. It belongs to those whose property it is; but if the Jews are willing to purchase the land of the owners of the soil, and the owners, on the other hand, are willing to dispose of it to them, I will grant to them a full and free possession of their property. (Applause.)HST March 1, 1842, page 181.20

    I thought this reply a remarkable declaration and deserving to be ranked among the extraordinary signs of the times. As to the result time must disclose it. It has been very much the fashion to abuse Mehemet Ali, but after all, to do him justice, he is a man of superior talents and energy, and 50 or 100 years in advance of his own nation. I remember an anecdote which shows his liberality in a very striking light. Some little time before, there was a man who had been sent over to learn the engineering trade at Glasgow. He was a Mahomedan, and during his residence in Scotland had been induced to embrace Christianity. By the Mahomedan law apostacy from their religion is visited with the penalty of death. His enemies conspired his destruction, and accused him before Mehemt Ali. A day was appointed for hearing the case, and the facts were gone into. At length Mehemet Ali rose in order to deliver judgment, and said, “The facts as it appears to me have all of them been established.” It is very clear this young man has abandoned the faith of the prophet and embraced that of Christ. But before I proceed further, young man, will you allow me to ask you why you have forsaken your own and embraced the Christian religion?” The young man made an answer which did honor to his integrity and moral courage, and showed that the righteous is bold as a lion; and that he who feels the value of the principles he has embraced will never be ashamed to avow them, but will make confession of them before kings and princes, and not be afraid—“I embraced Christianity,” he replied, “because I believed it to be true.” “May I ask,” said Mehemet Ali, “whether you have been influonced in your decision by any selfish motive or consideration whatever?” The young man replied he had not. Mehemet Ali then, addressing himself to his accusers, said, “You have heard the facts; I sent this young man to Glasgow myself; he is one of the most useful men in my dockyard, and is a faithful servant to me. He has turned away from the faith of his forefathers, and has embraced Christianity, not from selfish motives, but because he believes it to be true. I leave that part of the subject; it does not fall under my province to inquire whether it be true or not. The matter lies between God and the young man’s own soul. I have no control over it. Young man, you are acquitted; you may depart in peace.”HST March 1, 1842, page 182.1

    Mr. Grimshawe says that the city of Jerusalem is about two miles in circumference, with a population of about 18,000—of these 5000 are Jews, exiles in their own land. There are 17,000 Jews altogether in Palestine, and about 8000 in Syria, forming a total of 25,000.HST March 1, 1842, page 182.2




    Dear Brother Himes:—I resume my pen to let you know the success of divine truth upon the subject of Christs second advent now specially at hand.HST March 1, 1842, page 182.3

    Eighteen months ago, I delivered a number of discourses on the subject, in this town and towns adjacent, and the brethren were in a measure awakened, and some were converted. I have since baptized twenty-five, and other administrations nearly as many more: a number of whom dated their awakening from those lectures. But the two Baptist ministers have stood decidedly against the doctrine; the result has been that the church settled down again into a sleepy state.HST March 1, 1842, page 182.4

    I have recently felt that the blood of this people would be required at my hand, unless I should lay this subject once more faithfully before them. Therefore, I have recently been going from neighborhood to neighborhood, till I have delivered a number of lectures in each of eight school districts, carrying the second advent publications with me. And blessed be God, our labors have not been in vain in the Lord. Numbers of the church have been awakened; quite a number are now acknowledging their faith in the doctrine, and some sinners have manifested a desire for prayers. I think the believers in this doctrine have increased ten-fold. One of the Baptist ministers is now reading your publications. I have since delivered two lectures to the Christian church, Mount Vernon, where all was attention. Their pastor, Brother Pearl, acknowledged to the congregation that he had heard nothing which had appeared to him inconsistent, so far as he was capable of understanding the subject: though I had been showing the end to be in 1843, as I understand the time.HST March 1, 1842, page 182.5

    I then passed on to Farmington Quarterly Meeting, held in Vienna, before whom I delivered one lecture, showing the chronology of time, that six thousand years evidently will end about 1843, which was entirely a new idea to them. The discourse was followed by a number of thrilling exhortations from the ministry, to more engagedness, and the importance of being also ready. One of them showed the inconsistency of the idea of a temporal millenium. He had been firm in that belief, and preached it where I had lectured, counteracting my influence. But at length he came and heard me deliver one lecture; which shook, by the blessing of heaven, the foundation of his theory. He is now eager to hear. I cannot believe my labor there will be lost.HST March 1, 1842, page 182.6

    The first person that ever fixed on the year 1843 for the world to end, (to my certain knowledge) was a Baptist lay brother in this town, who has now slumbered in the dust thirty-five years, by the name of Josiah Hall. He was considered a good man, was an able exhorter, and read his Bible in his last days nearly half the time; as I have been informed. This fact, slumbered as it were, with him, till Brother Litch’s work reached this place; when the descendants of the deceased remarked, “That is the very year, 1843, that grand-father Hall said the world would end.”HST March 1, 1842, page 182.7

    Having lectured constantly for weeks, my weak lungs have now become much reduced, and a cold has become seated upon them which renders me unable to hold meetings. May the Lord restore health, that I may still give the midnight “cry,” if agreeable to his will: otherwise; his will be done. I almost feel that I am pure from the blood of all men. But three of the Freewill Baptists ministers of Waterville Quarterly Meeting, to which I belong, have heard a course of lectures from me, each of whom have acknowledged themselves believers in the doctrine of the second advent at hand.HST March 1, 1842, page 182.8

    From your brother in Christian fellowship.
    Belgrade, Me. Dec. 28, 1841.



    Messrs. Himes & Litch,—The doctrine of the Lord’s coming to make all things new, is daily making advocates in this city. The current of inquiry deepens and widens without any visible obstruction or impediment, to create a rapid, or a formidable cataract in its onward course. Men of all denominations lend a listening ear, and some desire to learn the grounds of the faith which looks not to the Jerusalem in Palestine, but to the Holy City coming down out of Heaven. Preachers wake up to the subject; many incline to distrust the hope of this world’s conversion, and to wait for the coming Lord. Anti-Christ has a two-fold face; one denies that Christ is come, or has come in the flesh; (1 John 4:3, eleluthota) The other refuses to confess that Jesus Christ is coming, or is about to come in the flesh, (2 John 7, erchomenon.) And here let me remind you that the Apostles’ creed, originally expressed in Greek, employs the word erchomenon, and not eleluthota, to declare the faith of the church in respect to the appearing and kingdom of Christ: “From thence, (says the creed,) he shall come to judge the quick and the dead,” othen, erchetai krinai zontes hai nekrous. And the creed of the Council of Nice uses the very word erchomenon, instead of erchetai, the present participle instead of the present indicative.HST March 1, 1842, page 182.9

    So likewise the creeds of Jerusalem and of Constantinople use the participle erchomenon, is coming: and this is not because the Greek is deficient in the expression of future time, for it has a way to express first future, second future, and future definitely near, and two aorists indefinite in time. Passing by all these varieties of the picture, the apostle uses the present time, to express the coming of Christ, and the most eminent and renowned creeds adopt it.HST March 1, 1842, page 182.10

    The same thing is seen less clearly in the Latin copies of the above creeds. These in no instance use the present tense, veniens, or venit, but always they use the future participle venturus, which, by the way, Ainsworth’s Dictionary translates “is coming,” exactly in the sense of erchomenon,—and it doos not admit of a signification future beyond this: “venturus, is about to come.”HST March 1, 1842, page 183.1

    But our English version of these creeds not only forsakes the present time used in the Greek, but also the near future used in the Latin, and expresses it, “He will come,” in the indefinite, and I may say, infinite future. The most unlearned can see a wide difference between the meaning of the words “is coming,” “is about to come,” and “will come.” The first is in hand, the second is at hand, and the third may be very remote. The Antichrist, taking advantage of this indefinite future, “will come,” has first persuaded the church that the Lord’s coming must be very remote, in order to fulfil the prophecies; and next proceeds to convince men that Jesus Christ will not come again in the flesh at all, but only spiritually. This is the second, the last, and prevalent form of Antichrist, which confesses not, but denies that Jeseus Christ (erchomenon) is coming in the flesh. This, says the apostle, is the deceiver, and the Antichrist; not a deceiver, and an Antichrist, 2 John 7.HST March 1, 1842, page 183.2

    I am indebted to Bickersteth’s Practical Guide for this note of difference in Antichrist; and I commend the above facts in this connection to all who refuse to confess the hope of the Lord’s appearing. Wide is the departure of the church from the primitive faith, when she confesses only indefinitely that the Lord will come, instead of declaratively, that he is coming; but sadly fallen away is she in antichristian doubt, to deny his coming altogether, and to refuse to confess that Jesus Christ is coming in the flesh. Is she not, in this form, the deceived, and then “the deceiver and the Anti-christ?” 2 John 7.HST March 1, 1842, page 183.3

    Much has been doing, and is doing in this city, by the Pre-Millennial Advent Association, to awaken attention to the true hope of the church, which is not the hope of this world’s conversion, but “the blessed hope and the glorious appearing of the great God, and our Savior Jesus Christ.” Titus 2:13. Their lectures are well attended, and are calculated to make a lasting and solemn impression on the public mind. Several of them I have heard with unmingled delight. Others of them have embarrassed the gospel with a certain note addressed to the hopes of the natural Israel, which note they can neither sound in harmony with the Gospel trumpet, nor yet forbear to sound. This is wisely ordered: for many are taken with the Jewish note, and are led thereby to expect and joyfully wait for the Lord’s appearing; many, who will be found in that day among the true Israel, and enter with Abraham, and Isaac, and Jacob into the promised inheritance of the Lord, while the children of the kingdom are shut out.HST March 1, 1842, page 183.4

    Extremes may be avoided. It is not necessary to deny the restoration of the Jews as a type; and it is little worth while to exalt and magnify the type. Solomon was, in the Psalms, a type of Christ. I suppose one to preach a whole discourse about Solomon the type, and to take no mention on his lips of Christ, the great Anti-type! Such to me are they who preach much about the restoration of Israel, and who say not one word, nor does it seem to enter their mind, concerning the resurrection of the dead, the glorious antitype of which that restoration is the great type. I have no idea of denying the fulfilment of the scriptures relative to the Jews, as a type; or of exalting the Jews as a type into the place of the glorified saints, their antitype. The temple of Solomon is typical of the Lord’s spiritual temple, and in its construction beautifully illustrates the Lord’s dealings with his faithful and chosen; but no wise man will spend his breath on the overthrown house without reference to that which is eternal in the heavens; nor yet will he refuse to own the old temple.HST March 1, 1842, page 183.5

    However, I agree with all who are expecting the great day with diligent preparation to meet the Lord at his coming, neither refusing to plant and build, because that day is very near, nor refusing to walk with those who are convinced it will not come this thousand years, remonstrating with them the while. What we do, should be done quickly, and should be done for eternity, without strife or distraction. But if the English version of the Apostle’s creed, and of the creed of the orthodox councils of Nice had always preserved the true rendering of erchomenon, or even of venturus, the church would have been probably saved from strife relative to the coming of a millennium without the Lord’s coming; for no place can be found for it, while the Lord himself is coming or about to come, even the same Jesus which was crucified, dead, and buried, and arose on the third day, and ascended into heaven. He is coming in that flesh he took up with him; he is coming in the flesh, according to the creed, and according to his word, to render to every man in the body, according to the deeds done in the body. We need fear before him, and not dispute; we do well to prepare to meet him, and not to fall out by the way. W.HST March 1, 1842, page 183.6

    New York, Jan. 18, 1842.



    Thoughts on the 13th chapter of Revelations.HST March 1, 1842, page 183.7

    In this chapter there is a description of two beasts, properly two wild or savage beasts, which John saw; the one coming up out of the sea, verse 1, and the other out of the earth, verse 2. The first beast is described in the first ten verses, the other in the last eight of the chapter. There is a remarkable oneness in the nature, character, and conduct of these beasts, and yet there is a very wide difference, so much so, that it is very apparent they are not two attributes, or component parts; neither two views of the same thing; but two distinct things, both in their nature and character. It is also apparent that they were not co-existent, but succeeded each other in point of time. To make this more plain, I will first notice the points of dissimilarity between the two: and then the similarity—after which I will try to show what they were probably intended, symbolically, to represent.HST March 1, 1842, page 183.8

    I.—Their dissimilarity.HST March 1, 1842, page 183.9

    1. The first beast rose out of the sea, by which we are to understand the commotions of the world. The second beast rose out of the earth, indicating that he sprung up like a weed in the garden, or a tree in the wilderness, and observed for a long time.HST March 1, 1842, page 183.10

    2. The first beast had seven heads, and ten horns; but the second seems to have had but one head and only two horns, and these like a lamb, and totally unlike what was seen on the heads of the first beast.HST March 1, 1842, page 183.11

    3. Upon the horns of the first beast there were crowns, but nothing of the kind is said of the last beast.HST March 1, 1842, page 183.12

    4. Of the first it is said “And upon his heads the name (or as in the margin) names of Blasphemy.” Now nothing of this kind is said of the second beast.HST March 1, 1842, page 183.13

    5. He is said to be (verse second) “like unto a leopard, and his feet were as it were the feet of a bear, and his mouth as the mouth of a lion.” In this respect, also, the first beast is unlike the second.HST March 1, 1842, page 183.14

    6. It is said that “the dragon gave him his power and his seat, and great authority. Of the second beast it is indeed said, “he exerciseth all the power of the first beast before him; and also that he spake like a dragon,” etc; but it is not said that the dragon gave him either his power, seat, or authority, nor is this true in fact, as I shall hereafter show, for the second beast obtained his power, seat, and authority, partly by stealth and partly by force and arms; nothing was given freely to this beast, as such, but all was obtained from first to last, by deception, fraud, superstition and violence: the proof of this will appear in the sequel.HST March 1, 1842, page 183.15

    7. Nothing is said in the case of the second beast concerning the wounding or healing of his head, as is the case with the first, (verse 3rd.)HST March 1, 1842, page 183.16

    8. In verse 4 it is said, “and they (i. e. the people) worshipped the dragon which gave power to the beast; and they worshiped the beast, saying, who is like unto the beast? who is able to make war with him? Now all this, it would seem, was free and unconstrained on the part of the worshipers, “all the world,” the people, as such, or as a whole, the exception was so small as not to be accounted of. Now this is not true of the people in the time of the second beast. It is said, indeed, “and he causeth the earth, and them that dwell therein to worship the first beast whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. And deceiveth them that dwell on the earth by the miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image to the beast which had a wound by the sword and did live, etc. But we find nothing here but deception, fraud, and violent compulsion,—and so to the end of the description of the second beast.HST March 1, 1842, page 183.17

    9. They are dissimilar as to the time of their duration, or the period in which they should vex and injure the people, the cause, and the church of God. The first beast was to continue forty-two months, verse 5th—1260 years: the second was to continue only 666 years, verse 18.HST March 1, 1842, page 183.18

    10. In verse 6th, it is said that “he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwell in heaven.” The second beast is not described as a blasphemous power, in the sense in which the first is, and nothing said of the first beast in the 6th verse has any paralel in the last eight verses. We shall also find in the sequel that this is not true of the second beast in fact.HST March 1, 1842, page 183.19

    11. The first beast made himself an object of worship, a supreme divinity, and that, too, in apposition to God, verse 8. This is not said nor is it true of the second beast: he did indeed compel men to worship the image of the first beast, and many other false things: but it is not true that he made himself, as did the first beast, a palpable and ostensible object of worship, as a God.HST March 1, 1842, page 183.20

    12. It is not said of the first beast, that he caused any man to receive his mark, or the number of his name, either on their foreheads or in their hands; nor did he prohibit any from buying or selling because they had not his mark, or something equivalent thereto. Yet all this is said of the second beast, and, as we shall see, was true of him, though not of the first.HST March 1, 1842, page 184.1

    13. There is a dissimilarity in what is said of their end. Of the first it is said, [verse ten] “He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword,” this marks the end of the first beast, viz. “He shall be led or go into captivity, and be killed with the sword.” He shall be out generated, deceived, taken by stratagem, and by force, and put to death, or subjected to perpetual slavery, according to the true maxims and usages of war in those times. This, too, shall be done by the 2nd vist, who shall reign in his stead 666 years, all of which we shall yet see, has been literally fulfilled. But of the second beast nothing is here said of his end. It is however shown elsewhere, 2 Thessalonians 2:8-12; Revelation 17:16, 17: Revelation 19:20, 21. The first beast was swallowed up by the second, as he, had swallowed up those which went before him; and as he possessed the nature and character of those which proceeded him, so this second possessed his nature and character, and altogether they will soon share the same fate, viz. go into perdition.HST March 1, 1842, page 184.2

    II.—We will notice the similarity between them.HST March 1, 1842, page 184.3

    1. They were both wild or savage beasts, i.e. tyrannical, idolatrous, and persecuting powers.HST March 1, 1842, page 184.4

    2. They both possessed almost unlimited power,both as to the nations of the earth,and of individuals.HST March 1, 1842, page 184.5

    3. They were both of them partial, changeful, passionate and unjust; and their ruling passions were rage, revenge and lust. They both held that the goodness of an end sanctified the means; hence they were never scrupulous about the means they used, so that their ends ware obtained.HST March 1, 1842, page 184.6

    4. They were both warlike and used the sword, but this was more especially true of the first beast, whose ruling character seems to be that of a military despotism; bold, daring, wicked and intrepid; the other seems groveling, low, cunning, deceitful, superstitious, hypocritical, and very filly represents an ungenerated, depraved, debased, deistical priesthood; possessed of supreme power, as he doubtless was and is.HST March 1, 1842, page 184.7

    5. They were alike displeasing to God and his Christ.HST March 1, 1842, page 184.8

    6. They are doomed to the same end—Perdition.HST March 1, 1842, page 184.9

    III. I am to show what idolatrous, tyranical and persecuting powers these beasts wore beasts were intended to represent. Here I will answer in the language of another, “all interpreters agree that the Roman empire, in one form or other; was intended.” Dr. Scott, Com. Commentary.HST March 1, 1842, page 184.10

    I shall follow “interpreters” no farther at present, but merely give my own opinion concerning them. I think, then, that the first beast was intended to represent the Roman Power, Empire or Civil Government, from the conquest of Asia, including of course, that of Syria and Palestine under the consulship of Sylla, B. C. 83, to A. D. 1177, at which time Pope Alexander III. gained his final victory over the Emperor Frederick I. and placed his foot upon his neck, in token that the priest-hood triumphed over the empire, or the ecclesiastical over the civil power; the Emperor, being compelled to repeat from the 91st Psalm the following words “Thou (i.e. the church or pope) shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under foot;” and then to kiss his great toe. From this time till 1557, a space of 480 years, to Ferdinand. I. no crowned head dared to dispute the supremacy of the Pope, or refused to receive his crown from him. He was Christ’s ice-gerent or vicar-general of all below the sun. The claims set up an hundred years before by Gregory VII. were now admitted by the Emperor Frederick I. and all bowed submissive to the pope. A. D. 1177 was, in my opinion, the time at which the first beast came to his end, and the second commenced his reign as supreme tyrant of the world. In six hundred and sixty-six years from that time, he will I think, come to his end, according to 2 Thessalonians 2:8. Revelation 19:20, 22, Revelation 17:16, 17.HST March 1, 1842, page 184.11

    From the conquest of Asia, including of course, that of Syria and Palestine, by Sylla, B. C. 83, to A. D. 1177, is precisely 1260 years; which was the number of the first beast or the Lime of his continuance in possession of supreme power over the civilized world, including of courser, the church and people of God—holding them under law, and compelling them to blaspheme, and sacrifice to idols under pain of death, or some other punishment hardly less to be dreaded.HST March 1, 1842, page 184.12

    Every thing said in the chapter, i.e. in the first ten verses, is most strictly true of the “power” above described; and every word can be explained most satisfactorily, and shown to be true; also all parallel places, as Revelation 17:17. etc.—but that must be the business of another communication.HST March 1, 1842, page 184.13

    By the second beast I understand Papal Rome, or that nondescript, most deceitful and dreadful power which reigned almost without a rival, from 1177 to 1798, a period of 621 years, and deluged Europe and almost the world with blood. Daring all this time he retained his supremacy, though in the Reformation under Luther, which commenced in 1517, he sustained loss from time to time,yet he held his own till he fell 1798 by the sword of Berthier, one of Napoleon’s generals. Here he lost his supremacy in fact, though he still holds it in name and in spirit; but he is now just such a supreme spiritual ruler of the universal church and world, as Napoleon was an Emperor of Europe, when dying upon the Island of St. Helena.HST March 1, 1842, page 184.14

    If, then, my reasoning is correct, he will end in A. D. 1843. This may be seen by adding 83 to 1177-1260, and to 1177 add 666, and we have 1843. The whole period included in this general view is 1926 years. To prove the positions taken in this communication, and to answer objections arising from the positions taken by other interpreters will be the business of another communication upon this same general subject—the chapter under consideration.HST March 1, 1842, page 184.15



    Roxbury, Mass. Feb. 12, 1842.HST March 1, 1842, page 184.16

    P. S. What will probably occur in 1843 may perhaps be considered in a future communication, if desired.HST March 1, 1842, page 184.17


    No Authorcode

    BOSTON, MARCH, 1, 1842.



    The General Conference—Our work.—We now present the following plan of labor for the two months to come.HST March 1, 1842, page 184.18

    Nashua, N. H. Brother Miller commenced a course of Lectures Feb. 24th, to close March 2. The Conference is to hold in connexion with the Lectures in the forenoon of each day during the time, Sabbath excepted.HST March 1, 1842, page 184.19

    Providence R. I. Course of Lectures by Bro. Miller, and Conference, as above. To commence March 4th, and close. The 11th.HST March 1, 1842, page 184.20

    Worcester, Mass. March 12, course of Lectures by Bro. Miller, close Sabbath, 20. Conference as above. Hartford, Ct. March 22, course of Lectures and Conference, close the 31st.HST March 1, 1842, page 184.21

    New York city, April. Arrangements will be made known hereafter.HST March 1, 1842, page 184.22

    Remarks It is very desirable that all the ministers and brethren in the vicinity of these meetings, who are interested in the progress of the doctrine of the speedy coming of Christ, should attend. Nothing of a trivial nature should hinder them. We should make an effort to enlist in the above meetings from fifty to one hundred Lecturers who will go into the field without delay. The calls are numerous and urgent from all parts of the country. They must he supplied. Who will go? Brethren, let us meet and consult in the above meetings, and make the effort at least, to respond to the hundreds of calls for the proclamation of the glad tiding.HST March 1, 1842, page 184.23

    Lectures:—The following course of lectures were commenced by C. French, in Newtown, N. R. the 26th, ult.HST March 1, 1842, page 184.24

    Lecture I.—On the Nature, Manner, and Object of Christ’s Second appearing. Titus 2:13.HST March 1, 1842, page 184.25

    Lecture.—II. Two Resurrections, as to character and Time. Revelation 20:5.HST March 1, 1842, page 184.26

    Lecture III.—Daniel’s Four Kingdoms of this world, succeeded by a Fifth, or the Kingdom of the Saints, which shall not pass away. Daniel 7:17, 18.HST March 1, 1842, page 184.27

    Lecture IV.—The Seal of, Length of a Prophetic Day in, and Commencement of Daniel’s 2300 Days. Daniel 8:13, 14.HST March 1, 1842, page 184.28

    Lecture V.—History of Daniel’s Fourth Kingdom. Daniel 7:23, 24.HST March 1, 1842, page 184.29

    Lecture VI.—The End of Daniel’s 1335 Days, or the last Forty-Five Years of this World. Daniel 12:12.HST March 1, 1842, page 184.30

    Lecture VII.—“But of that day and hour knoweth no man.” Matthew 24:36.HST March 1, 1842, page 184.31

    Lecture VIII.—The Midnight Cry Matthew 25:6.HST March 1, 1842, page 184.32

    Lecture VIII.—The Signs of the Times, as seen in the fulfilment of the Word of God. Matthew 16:3.HST March 1, 1842, page 184.33

    Lecture X.—The Two Witnesses, whose they are, what they be, their Prophecy, Death, Resurrection, and Exaltation. Revelation 11:3.HST March 1, 1842, page 184.34

    Lecture XI.—The Manner how, the Time when, the Saints take possession of the Kingdom. Revelation 21:2.HST March 1, 1842, page 184.35

    Lecture XIII.—The New Heavens and New Earth. Isaiah 65:17.HST March 1, 1842, page 184.36

    Lecture XIII.—The Moral Slate of the World at Christ’s appearing. Luke 17:26-30.HST March 1, 1842, page 184.37

    Lecture XIV.—Love of Christ’s Appearing a Test Piety. 2 Timothy 4:8.HST March 1, 1842, page 184.38

    Lecture XV.—The Suddenness of Christ’s appearing to those who are in darkness on the subject. 1 Thessalonians 5:2, 3.HST March 1, 1842, page 184.39



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