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The Advent Herald, and Signs of the Times Reporter [Himes], vol. 7

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    March 20, 1844

    Vol. VII. No. 7. Boston, Whole No. 151

    Joshua V. Himes



    NEW SERIES. VOL. VII. NO. 7. Boston, Wednesday, March 20, 1844. WHOLE NO. 151.HST March 20, 1844, page 49.1



    J. V. HIMES,

    J. V. Himes, S. Bliss, & A. Hale, Editors.HST March 20, 1844, page 49.2

    Terms.—One Dollar per Volume, of 26 Numbers. Five Dollars for 6 Copies, Ten Dollars for 13 Copies.HST March 20, 1844, page 49.3

    Dow & Jackson, Printers.HST March 20, 1844, page 49.4



    O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.—Ezekiel 33:7.HST March 20, 1844, page 49.5

    Watchman on the walls of Zion,
    Let thy warning voice be heard;
    Blow the blast; for Judah’s Lion
    Soon will draw his vengeful sword;
    Soon his rightful throne assume;
    To pronounce the general doom.
    HST March 20, 1844, page 49.6

    Watchman! mark the coming danger;
    Blow the trumpet, warn the land,
    Wake the slothful, rouse the stranger,
    Lest their blood be on thy hand.
    Turn, oh turn! why will ye die?
    O Israel, to your Refuge fly!
    HST March 20, 1844, page 49.7

    Watchman! sound a louder measure,
    For thy people will not hear—
    As a lovely song of pleasure
    Fall thy words upon their ear.
    Bid them seek the good old path,
    Ere the awful day of wrath.
    HST March 20, 1844, page 49.8

    Watchman, in the cleansing Fountain
    Bid them wash while yet they may;
    Vain their call on rock and mountain
    To protect them in that day
    When the Lamb on throne of ire
    Shall unsheath his sword of fire.
    HST March 20, 1844, page 49.9

    Watchman! ‘mid that desolation,
    Ask, Who then shall dare to stand?
    Joyful shout! from tribulation,
    Jesus brings his chosen band!
    Grateful love and ardent praise
    To his eternal glory raise.
    HST March 20, 1844, page 49.10



    And Lot said, Up, get ye out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons in law.—Genesis 19:14.HST March 20, 1844, page 49.11

    All things remain the same—
    The sunbeams brightly shone—
    When slowly forth from Sodom came
    One family alone.
    HST March 20, 1844, page 49.12

    Lot only, feared the word
    The angel Savior spoke,
    And at the mandate of the Lord
    Those scenes of guilt forsook.
    HST March 20, 1844, page 49.13

    Oh, who beside him dared
    The scoffer’s laugh to brave?
    Who for the prophet’s threatening cared,
    And sought his soul to save?
    HST March 20, 1844, page 49.14

    Not one of all that horde
    The warning would obey!
    Then down the brimstone deluge pour
    And swept them all away!
    HST March 20, 1844, page 49.15

    And now; how can it be
    That none will turn and hear;
    Now, when the Book of Prophecy
    Shows awful times are near?
    HST March 20, 1844, page 49.16

    O guilty world! too late
    Thou wilt in hell repine—
    For Sodom and Gomorrah’s fate
    Full surely will be thine!
    HST March 20, 1844, page 49.17

    An Exposition of 1 Corinthians 15:24-28


    Verse 24. “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power.” The first question which arises on this verse is, What kingdom is that which is to be given up by Christ to the Father? I answer, it must be a kingdom on the earth, for there must be an opposition, rule, authority and power, which is to be put down in the territory of the kingdom. It is a reign where enemies will be put under the feet of their king.HST March 20, 1844, page 49.18

    Verse 25. “For he must reign, till he hath put all enemies under his feet,” in the place where death is an enemy. Verse 26. “The last enemy that shall be destroyed is death.” Now we cannot be mistaken in two things. One is that Christ is the king, and that the earth is the territory. And we may be as certain that it is in the present state of things; for the reason we have already assigned, death is an enemy there; Christ is represented as king now, over all the earth. Psalm 2:6. “Yet have I set my King upon my holy hill of Zion.” Psalm 47:6, 7. “Sing praises to God, sing praises: sing praises unto our King, sing praises. For God is the King of all the earth: sing ye praises with understanding.” Psalm 74:12. “For God is my King of old, working salvation in the midst of the earth.” This verse shows that Christ has been King ever since salvation has been proclaimed upon the earth. Let the reader examine the 89th Psalm 18 to 29 verses. We are told where he sits as King, at the right hand of his Father. See Psalm 110:1, 2. “The Lord said unto my Lord, Sit thou at my right hand, untill I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.” Matthew 22:44. “The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.” Acts 2:34-36. “For David is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ.” Also, Ephesians 1:20-23. Hebrews 2:8-15. These passages show how and where Christ is now King, and that this Kingdom is to last untill he hath put all enemies under his feet. The question now may be asked, What is this kingdom called? I answer, it may be called the kingdom of grace. Romans 5:21, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.” For where and when sin hath reigned unto death, grace reigns by Jesus Christ. And to me nothing can be more plain, than when Jesus Christ shall have finished the work his Father gave him to do, and gave him all power in heaven and earth to execute the work, Jesus Christ will give up the trophies of his grace to his Father, and present his church without spot or wrinkle, holy and without blame before him in love. 2 Corinthians 4:14, 15.. “Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.” Colossians 1:22, 28. “In the body of his flesh through death, to present you holy, and unblameable, and unreprovable, in his sight: Whom ye preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Jesus.” Jude 24. “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.” And this must be in the end of the gospel day, when Christ comes and raises the dead saints, changes the living, and presents them all before the throne of his glory. Then will cease the kingdom of grace, and the Kingdom of Glory will be set up, which will fill the whole earth, and stand forever.HST March 20, 1844, page 49.19

    The great difficulty in the minds of many, concerning the “Kingdom of God,” is because they put a wrong construction on the text, Daniel 2:44. “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” They suppose this kingdom was “set up” in the days of the Casars: but this is not correct, for Daniel has carried us down beyond the time of the Casarss, into the “divided” state of the Roman Empire, and even into the feet and toes of clay and iron, which toes are evidently a figure of the last ten kingdoms of the Roman kingdom, or fourth monarchy, the last power on earth which is supreme, and what rule we have to apply the words “these kings,” to the Casars as an antecedent, when the Casars are no where mentioned, I cannot tell; but it is very evident, that the ten toes are a complete representation of the last statue of the image, and of the ten independent kingdoms, now in what was anciently the Roman empire—i. e. England, France, Austria, Spain, Holland, Portugal, Belgium, Italy, Sicily and Sardinia. I can see no propriety in the application to the Casars, but a perfect propriety in the latter. Again, to “set up,” in Daniel means to make, or be, the supreme power. Now, the supreme power on earth is not the kingdom of grace; for the kingdoms of this world exercise lordship over the subjects of grace, as Christ tells us; but when Michael stands up for his people, when he takes to himself his great power, he will rule the nations with a rod of iron, and dash them to pieces like a potter’s vessel. Then he will have finished his conquest by his power over death, and all the kingdoms of this world, and will then present his kingdom of conquest, and trophies of grace, to God even the Father; and Christ, taking the throne of David, will be our God and Immanuel forever and ever; and of course God will be all and in all.HST March 20, 1844, page 49.20

    We are now in a state of controversy, it is a time of war, death and sin, against life and grace, the devil and his angels, are fighting against Michael and his angels, Revelation 12:7-10. “And there was war in heaven: Michael and the angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him: And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down which accused them before our God day and night”HST March 20, 1844, page 49.21

    1 Corinthians 15:27. “For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him.” In this verse we are taught, that by the power of God all things are put under the feet of Christ. And, verse 28, “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” Then Christ, as Mediator and intercessor, will be swallowed up in his power as God and King, having now put down all rule and authority, opposed to God on earth, the territory of his kingdom, he sets up his everlasting kingdom, and reigns supreme over all, “that God may be all in all.” And then we may say, “Thanks be to God, which giveth us the victory through our Lord Jesus Christ.” I remain yours, waiting in hope to be presented with you, and the whole house of the Israel of God in the kingdom of grace.HST March 20, 1844, page 50.1

    Wm. Miller.





    The subject of the article here continued is not a mar fancy sketch. Ed.HST March 20, 1844, page 50.2

    Dark brooded the clouds over our church; some of its sleeping members had been startled into new life by the midnight cry—they had arisen and were trimming their lamps, and going forth to meet the Bridegroom; that is, they rejoiced to hear he was so nigh, and they looked into their Bibles with faith in God, and into their hearts to see that all was right there, (for this truth leads to searching, self-examination,) and the consequence was, that they pursued a different course of life. This troubled the church. That immaculate body was at a dead stand—in opposition to further light, beaming from the Word of God. Settled and grounded in the supposed Millenium faith, what had she to do with the Lord’s coming, save to ridicule, and bring the very thought into contempt—a crisis has come—the honor of the church must be vindicated—her divinely constituted authority must not be lightly set aside—her infallibility must not be questioned.—She has decided that man cannot be in “the narrow way to life,” unless he remain in her worldly-wide enclosure. So with commendable zeal, she sets herself to the work of disciplining the wandering members.HST March 20, 1844, page 50.3

    At a special meeting of the session, duly called and appointed on the Sabbath, in consideration of the alarming tone affairs were assuming, and the threatening aspect of the times, Dr. Orthodox presided. First, a full and lengthy summation of heretical views, on the part of the troubles in Israel, was given by Dr. Smalltalk, an orderly and obedient satellite of the pastor. With inconceivable volubility and despatch, this gentleman gave, what he considered to be, decided symptoms of a heretical attack of the body ecclesiastic—and wound up by recommending a salutary external application to the hard cases, in the form of a plaster, if they would bear it—otherwise, if they were so much diseased, that this had no effect, it was suggested that they be cast forth without the camp, as unholy and unclean, and considered henceforth as leprous persons, as heathen, and publicans. There was a pause.HST March 20, 1844, page 50.4

    Dr. O. The brethren will speak their minds—do not wait one for another. Esq. Prudent, we should like to hear, from you. That gentlemen then spoke, “The question seems to be, what shall we do with the covenant breakers? Now I think, first of all, we must visit them, and try reasoning and judicious measures, to bring them back to the fellowship, watch, and communion of our church; it was only to-day that I was mildly reproving a wanderer from the fold, for covenant breaking, when he retorted by saying that we were covenant breakers, in not going to them and telling them their faults. We have, it is true, in some instances, sent for some of the sisters, to meet our session at the church, but it seems to me, that this is “casting our pearls before swine,” for they do not seem to appreciate the honor at all, but “turn again and rend us,” by quoting that justly obsolete passage of Scripture, “If thy brother offend thee, go and tell him his fault between thee and him alone,” and these sisters, whom we have condescended to summon before us, say, if the Bible exhorts to visit offending brothers, much more does common civility and gallantry inculcate that the sisters be visited. My advice is, that without further delay, we have a committee appointed, for the purpose of visitation, that the heretics may not retort on us, by calling us covenant breakers—and say, they have as much right to excommunicate us from the church, as we have to cut them off.HST March 20, 1844, page 50.5

    Dr. O. “Dea. Lagging, as Dea. Hopeful is absent, we should be pleased to hear from you.”HST March 20, 1844, page 50.6

    Dea. L. I don’t know as I have any thing new to offer. I never differ from my brethren. I am ready to agree to any thing the majority decide upon.HST March 20, 1844, page 50.7

    After several had held forth on the question, at last it was resolved, that two of the church, viz., Dr. Orthodox and Dea. Hopeful, be constituted a committee to visit the offenders, and treat with them as circumstances seem to demand.HST March 20, 1844, page 50.8

    [And now let us accompany the committee on their visits of mercy]HST March 20, 1844, page 50.9

    The Sabbath passes away, and early Monday morning, with great eagerness they commence the work. After a walk of half a mile, they stop at the sweet little cottage of Sister Humble-Mind.HST March 20, 1844, page 50.10

    Dr. O. Good morning, sister Humble-Mind; how are you?HST March 20, 1844, page 50.11

    Sister H. M. Very well, thank you. I hope you are well; good morning, Brother Hopeful.HST March 20, 1844, page 50.12

    Dr. O. Well, how is your faith in the Lord’s coming! ha! ha!HST March 20, 1844, page 50.13

    Sister H. M. My faith is as strong as ever, sir.HST March 20, 1844, page 50.14

    Dr. O. Oh nonsense, sister; come, confess you’ll give it up, root and branch, and come back to us, if the Lord does not come in April; wont you?HST March 20, 1844, page 50.15

    Dea. H. Yes, you’ll come and labor with us as you used to, after April.HST March 20, 1844, page 50.16

    Sister H. M. I trust I shall look for the Lord until he does come—the coming of my Savior, and the setting up of God’s Everlasting Kingdom, is the next event, and God forbid that I should turn traitor, if he does not come as soon as I believe.HST March 20, 1844, page 50.17

    Dr. O. You are a rank fanatic!HST March 20, 1844, page 50.18

    Dea. H. Exactly.HST March 20, 1844, page 50.19

    Sister H. M. If I have done anything worthy of death, I refuse not to die.HST March 20, 1844, page 50.20

    Dr. O. None of your perverting Scripture, if you please.HST March 20, 1844, page 50.21

    Dea. H. Unstable souls wrest the Scripture to their own destruction.HST March 20, 1844, page 50.22

    Dr. O. What sort of a church do you suppose we should have, if all the members followed your example?HST March 20, 1844, page 50.23

    Sister H. M. We should all adjourn to the Advent House of Prayer—be strong Adventists—be entirely free from the yoke of bondage—we should have no creeds—no confessions of faith, or manmade scripture—firmly believing that the word of God is an unerring rule of faith and practise—we should make no attempt to add to it. If all the church followed my example, “the mark of the beast would soon fade from the right hand and forehead.”HST March 20, 1844, page 50.24

    Dr. O. Enough! enough! you are a fit subject for the Insane Retreat, and we shall have you forwarded accordingly.HST March 20, 1844, page 50.25

    Dea. H. Yes. Have you forwarded accordingly.HST March 20, 1844, page 50.26

    Sister H. M. Articles, Creeds, Catechisms, etc. have had their day: being merely stepping stones to lead out of Papacy, into the liberty of the Gospel, and when we are free, why should we retrace our steps to the “beggarly elements.”HST March 20, 1844, page 50.27

    Dr. O. Outrageous! I tell you there can be no church without a creed.HST March 20, 1844, page 50.28

    Dea. H. Exactly. No church without a creed.HST March 20, 1844, page 50.29

    Sister H. M. What was the creed of the early christians who waited in the Upper Chamber for the promise of the Father? Paul says “the church that is in thy house”—their creed was the Bible.HST March 20, 1844, page 50.30

    Dr. O. Then you reject all the devoted labors of the great and learned of our church?HST March 20, 1844, page 50.31

    Dea. H. You forget how “rich” our church is in literature, and how she is increased in theological goods!HST March 20, 1844, page 50.32

    Sister H. M. The Bible is my only rule of faith and practise.HST March 20, 1844, page 50.33

    Dr. O. Let me tell you that you are not capable of understanding the Bible without the commentaries of the learned of our church, or the assistance of your appointed spiritual advisers. Why, I have been a close student of theology for thirty years, and there are several passages which I do not consider myself capable of explaining—and you a woman—a weak sister in the church, with no system of theology in your head, and dost thou think to teach us—we’ll cast thee out, as the Scriptures say.HST March 20, 1844, page 50.34

    Sister H. M. But you cannot make me “blind” again.HST March 20, 1844, page 50.35

    Dr. O. It is the height of presumption for you to attempt to read your Bible for yourself—hence this fearful wandering from the fold. Had you continued in my Bible class where God placed you, the state of things would now be very different. But explain yourself: what do you mean by your hints about the mark of the beast. We must inquire into this matter a little.HST March 20, 1844, page 50.36

    Dea. H. That is best, certainly.HST March 20, 1844, page 50.37

    Sister H. M. Since you request it, I will give you my views, I find in Revelation 13. a beast described, which is to succeed the emblem of the Papal power. “It comes up out of the earth, having two horns like a lamb, speaks like a dragon, and he exerciseth all the power of the first beast before him, and causeth the earth, and them that dwell therein, to worship the first beast, whose deadly wound was healed. Protestantism does not profess to be any thing but a reformed Catholicism, it is still a corrupt Christianity—fearfully fallen from the primitive simplicity and purity. At the reformation, the beast with the lamb’s horns arose. The two horns may represent the civil and ecclesiastical power of Protestantism, which were less arbitrary and domineering than Catholicism. But the lamb-like beast spake as a dragon. The daughters of Mystery Babylon the Great, had a little of her spirit notwithstanding they professed to be quite different, they were decidedly dragonic in their influence—and gradually fell into some of the peculiarities of the mother from whence they sprung.HST March 20, 1844, page 50.38

    Dr. O. Pshaw! but proceed.HST March 20, 1844, page 50.39

    Sister H. M. Very soon after the reformation, the church showed a persecuting spirit, and history shows that the Protestant church has done her part of blood work even the puritan band are not entirely free from this reproach—they put to death inoffensive Quakers. Spake like a dragon. As to the mark on the right hand, and in the forehead, that may mean sectarianism and subscribing to Articles of Faith, Creeds, and man-made Scriptures.HST March 20, 1844, page 50.40

    Dr. O. What you have said is enough to consign you to everlasting perdition. You are a “wandering star, for whom is reversed the blackness of darkness forever.” You may consider yourself kindly treated, without more ado, to be cast out of our church.HST March 20, 1844, page 50.41

    Dea. H. Yes. Cast out into outer darkness.HST March 20, 1844, page 50.42

    [Exeunt Dr. O. and Dea. H.]HST March 20, 1844, page 50.43

    Sister H. M. sings—HST March 20, 1844, page 50.44

    Here o’er the earth, as a stranger I roam,
    Here is no rest—is no rest:
    Here as a pilgrim I wander alone,
    Yet I am blest—I am blest.
    HST March 20, 1844, page 50.45

    For I look forward to that glorious day
    When sin and sorrow will vanish away;
    My heart doth leap, while I hear Jesus say,
    There, there is rest—there is rest.
    HST March 20, 1844, page 50.46

    [Next, we turn a square, ring a bell, and are ushered into Dea. Faithful’s comfortable parlor. After cordial salutations on both sides, Dr. Orthodox begins to feel the pulse of his mind in regard to our church.]HST March 20, 1844, page 50.47

    Dr. O. We consider, my good brother, that the cause is suffering very much from your absence from our church.HST March 20, 1844, page 50.48

    Dea.F. How so.HST March 20, 1844, page 50.49

    Dr. O. Why your influence, permit me to say, is all on the wrong side of the question.HST March 20, 1844, page 50.50

    Dea. F. Perhaps. I might for a time, remain in the church, if I could be permitted to express my views in regard to the kingdom about to be set up.HST March 20, 1844, page 51.1

    Dr. O. Oh, I dare say some arrangement can be made; which will satisfy you. But why do you wish to express yourself on the subject? Your belief is universally known, and I am confident that if you keep silent in regard to it, your indirect influence will be incomparably more effectual, in bringing about the state of things you desire, than if you should speak much of the Lord’s coming.HST March 20, 1844, page 51.2

    Dea. F. Are you anxious as I am, that all should be looking for the Lord?HST March 20, 1844, page 51.3

    Dr. O. For his immediate personal coming? Oh no, certainly not.HST March 20, 1844, page 51.4

    Dea. F. Then why do you wish me to take the most effectual means (according to your views) to bring it about?HST March 20, 1844, page 51.5

    Dr. O. Simply because I am disinterested in this case, and for your sake, am willing to suffer wrong. My esteem and love for you is such, brother Faithful, that I am resolved by all means, to win you back to the enviable position you have so long occupied among us. I am impressed with the thought that God has a great work for you to do in our midst. Think of your great possessions, unbounded influence, and superior abilities, all consecrated to doing good in the church, and then decide, if you can, to leave it. You cannot, I am persuaded, do this—you have too noble and generous heart to bring such confusion and anarchy into our church. You cannot take upon yourself the responsibility of bearing consequences so disastrous. The destiny of immortal souls rests upon your decision—but, placing implicit confidence, as we do, in your correct views of duty, and the superiority of your judgment—we feel scarcely a doubt, that you will return to your duty and station, and all will yet be well.HST March 20, 1844, page 51.6

    Dea. F. It is and has been my privilege, to pray earnestly for the church, even while I am absent.HST March 20, 1844, page 51.7

    Dea. H. I fear then you have not prayed in faith, for we have had terrible times in our church.HST March 20, 1844, page 51.8

    Dr. O. It is not so much the prayer as the authority, good order and discipline that preserves a church, in my apprehension.HST March 20, 1844, page 51.9

    Dea. F Bro. Hopeful, perhaps you’ll think I have prayed in faith, when I tell you for what I have prayed.HST March 20, 1844, page 51.10

    Dea. H. Well, brother.HST March 20, 1844, page 51.11

    Dea. F. Why I have prayed that every device, movement, or plan opposed to the will of my blessed master, might be sent headlong to destruction, and from the overturnings and commotions of which I hear, I doubt not the Lord has answered my prayer.HST March 20, 1844, page 51.12

    Dr. O. (Angrily.) You had no earthly right to offer such a prayer. It was inspired by Satan.—Why you are praying that the church may be overthrown—that the light may be extinguished her efficiency cease—her clergy be scattered and leave the flock to perish. If you persist in this course, I shall say you are deranged. Already I begin to believe the notorious stories about you. Why they say that you go out on the roof every night—mount the chimney, and pray, “now, Lord, I am ready to be taken up,”—they say—HST March 20, 1844, page 51.13

    Dea F. “Blessed are ye when men shall say all manner of evil against you falsely, for my sake,” said the Savior—what the wicked say, is of little weight with me.HST March 20, 1844, page 51.14

    Dr. O. But I tell you this is not what the wicked say, but the words of our best church members—those who are most active in circulating these reports are those who are in “good and regular standing” in our church.HST March 20, 1844, page 51.15

    Dea. F. “By their fruits ye shall know them.” They bear false witness against their neighbor.HST March 20, 1844, page 51.16

    Dr. O. Beware! beware! I charge you beware. Would you condemn all? Would you condemn as good a man as Dea. Hopeful here?HST March 20, 1844, page 51.17

    Dea. F. I can only judge of him by his fruits—if he reports evil of me without good authority, why I must say he is guilty of bearing false witness.HST March 20, 1844, page 51.18

    Dea. H. I had good authority for saying that it took six men to hold you when your crazy fits came on, and that you rode on to Sodom mountain every night, and on the very pinnacle prayed the Lord to take you up. I had good authority for saying that, I tell you!HST March 20, 1844, page 51.19

    Dea. F. Ah! you had—pray what was it?HST March 20, 1844, page 51.20

    Dea. H. Why Miss Tattle had it direct from Mr. Newsmonger and all his family, who overheard Dr. Smalltalk giving an account of all the circumstances to Mr. Credulity, at Esq. Prudent’s party. I had it from Miss Tattle’s own mouth, and Mr. Trumpet stood by and swore to every word that she said, and a great deal more, which he advanced himself. Now we read that in the mouth of two or three witnesses, every word shall be established. I ask, then, it I had not good authority for saying what I did of you.HST March 20, 1844, page 51.21

    Dea. F. That will be decided when every one of us shall give an account of himself to God.HST March 20, 1844, page 51.22

    Dea. H. Well, I said as little as possible, out of regard to your feelings. We have been yoke-fellows in the church this twenty years, and it is natural that I should feel a kindness and sympathy for you; so I did not begin to tell all that they said.—Why at that party, the principal subject of conversation was the strange doings of the Millerites.HST March 20, 1844, page 51.23

    Den. F. Undoubtedly.HST March 20, 1844, page 51.24

    Dr. O. When we see such men as you, brother Faithful, scorning the holy church, it is true, we are prepared to believe almost every thing of them. But this is not to the point. Our errand is to find the position you are prepared to take, that we may proceed accordingly.HST March 20, 1844, page 51.25

    Dea. F. My position is that the church has fearfully fallen from the primitive faith, which was to look and watch for the speedy appearing of God’s Son from heaven—she has turned aside to fables—she is in her Laodicean lukewarm state, and she will very soon be spued out of the mouth of Jehovah, for thus the Lord hath spoken. My position is to hasten and come out of her, lest I be a partaker of her plagues.HST March 20, 1844, page 51.26

    Dr. O. God help us! Where will the heresy end? You are as great a heretic as sister Humble-Mind, whom we are to cast out and anathematize.HST March 20, 1844, page 51.27

    Dea. F. Do you consider that sister Humble-Mind is a christian, and accepted of God?HST March 20, 1844, page 51.28

    Dr. O. Accepted of God? why yes, I suppose so, as she is a meek, humble sister, a follower of the Lamb; but she has embraced such “strange and erroneous doctrines,” so violated her “ecclesiastical obligations,” that we are constrained, for the sake of the prosperity and extension of our church, to make a public example of her, and cast her without the camp, as unholy and unclean—a withered branch, and under the fearful frowns of the Almighty. If we did not do this, others would follow her example, and where will the mischief end?—Why, in auother year, our church would not pay its own expenses. There is a stern necessity in the case, I tell you. We are driven to an extremity.—What would become of the pastors, when new light breaks into the church, it we did not hasten and put it out? Why we should be left as shepherds not having a flock, hirelings without wages, so there is an unavoidable necessity for us “to lord it over the heritage,” which also “we are forward to do.”HST March 20, 1844, page 51.29

    Dea. F. Your remarks are extremely in point, and illustrate my position admirably. From your own confessions, the christianity you possess, is corrupt. What do you suppose the apostle meant when he said, “Prove all things—hold fast that which is good?”HST March 20, 1844, page 51.30

    Dr. O. Meant! why he meant that we reject all new and ultra things to be heretical forthwith, and hold on to the old tried doctrines. He meant us to be orthodox in the fullest sense of the term! Why how long, I desire to know, shall we be sound Presbyterians, if we should entertain every new opinion that came along, even if it were only for examination. Why there would be no assuaging the flood of error which would overwhelm us. The only safe course to maintain our sect, is to abide by our creeds, confessions of faith, and covenant, and then we shall be able to put to silence all the advocates of new doctrines.HST March 20, 1844, page 51.31

    Dea. F. The Bible is a perfect rule of faith and practice, and I prefer to take that for my creed and confession of faith.HST March 20, 1844, page 51.32

    Dr. O. Then you are a heretic! a child of hell! and opposed to that holy church which is graven on he palms of the Savior.HST March 20, 1844, page 51.33

    Dea. F. With one’s faith fixed to a creed, I see not how one is in a position to receive any new light from God’s word.HST March 20, 1844, page 51.34

    Dr. O. Exactly. We do not want any new light. It would not be orthodox to receive it.HST March 20, 1844, page 51.35

    Dea. H. Exactly. We have light enough.HST March 20, 1844, page 51.36

    Dea. F. You consider the puritan fathers good authority.HST March 20, 1844, page 51.37

    Dr. O. Certainly—and we adopt their faith—we are not so assuming and presumptuous as to suppose we can find any thing new iu so old a book as the Bible, which our good fathers certainly read as much as we do. How ridiculous is the very thought that we can find any thing new in that which every body has been poring over for ages. It is too silly and foolish to be mentioned by one possessing any common sense or sound judgment.HST March 20, 1844, page 51.38

    Dea. F. As you profess to abide by the puritans, you will permit me to read then, Rev. Mr. Robinson’s farewell address to the pilgrims, as they were about to embark for America. You will recollect that he was the pastor of the little band—sound in the faith, and dearly beloved by his flock—and his exhortation breathes a noble spirit of Christian liberty, and a charity and liberality “truly apostolical.”HST March 20, 1844, page 51.39

    “Brethren,” said he, “as we are now quickly to part from one another, and whether I may live to see your faces on earth any more, the God of Heaven only knows, but whether the Lord hath appointed that or not, I charge you before God and his blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ.HST March 20, 1844, page 51.40

    “If God reveal any thing by any other instrument of his, be as ready to receive it, as ever you were to receive any truth by my ministry. For I am verily persuaded—I am verily confident, that God has more truth yet to break forth out of his Holy Word For my part, I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go at present no farther than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw, and whatever part of his will God revealed to Calvin, they will rather die, than embrace. And we Calvinists, you see, stick fast, where they were left by that great man of God, who saw not all things.HST March 20, 1844, page 51.41

    “This is a misery much to be lamented, for though they were burning and shining lights in their time, yet they penetrated not into the whole counsel of God; but were they now living, would be as willing to embrace any farther light, as that which they had just received.HST March 20, 1844, page 51.42

    “But I must herewith exhort you to take heed what you receive as truth. Examine it, consider it, compare it with other scriptures of truth, before you receive it. For it is not possible that the Christian world should come so lately out of thick anti-christian darkness, and that perfection of knowledge should break forth at once.” So you see, brother, this is the explanation Elder Robinson would give of the passage “Prove all things—hold fast that which is good.”HST March 20, 1844, page 51.43

    Dr. O. All trash—too fanciful for me, entirely—this is not to the point. I take this stand—there is no church without a creed.HST March 20, 1844, page 51.44

    Dea. F. Others say there is no church without a bishop. One position is about as tenable as the other. If there could be no church without a creed of man-made scripture, our Savior would most certainly have mentioned it, and given rules for the formation of that creed. As it is, he has given God’s Holy Word a “perfect rule of faith and practice.”HST March 20, 1844, page 51.45

    Dr. O. Then you condemn, in toto, every creed and confession of faith.HST March 20, 1844, page 51.46

    Dea. F. I do, unless expressed in Scripture language; if so many passages of Scripture could be selected as would express, in a concise view, the main truths of the Word of God, I could form no objection to subscribing to them. Of all articles in a church covenant, this which I find in a pilgrim church, is the least objectionable, viz: “That we will be ready to receive whatever truth shall be made known to us, from the written Word of God.”HST March 20, 1844, page 51.47

    Dr. O A very effectual way to open the flood gates, and let in error and heresy. Very well; so you are ready to forego all the honors our church can confer, and be cut loose from our fellowship and communion, and henceforth to swing off from all orthodoxy; to be blown about at the mercy of “every wind of doctrine.” Sad! sad, indeed, will be your fate. I little thought it would come to this. How are the mighty fallen!HST March 20, 1844, page 51.48

    Dea. F. I am a freeman. The truth has made me free, and God forbid that I should become entangled with the yoke of bondage. I well know what the honors of the church are. I know one may be in good standing in her sight—yet utterly abominable in the sight of God. If the broad mark of the church, is stamped on one, all men will speak well of you. To be in high estimation in the world, one only need be a worldly, fashionable church member in good and regular standing—to be truly popular, one must worship the beast, and receive his mark in the forehead, or right hand. The Lord himself, will soon descend from heaven with his mighty angels, to gather his elect from the four winds of heaven, and I choose to be found out of Babylon, for I do not wish to be a partaker in her plagues.HST March 20, 1844, page 51.49

    Dea. H, Shocking, shocking! you do not think that all church members will be lost, if they do not [original illegible]HST March 20, 1844, page 52.1

    Dea. F. Far from that; but I do believe that all lukewarm professors, will God spue out of his mouth—they will assuredly perish; as for the faithful servants of God, who have light on this subject, they cannot remain clogged with the corruptions of the daughters of Babylon—they will not look behind them; nor stay in all the plain, but will escape to the mountain, for the Lord knoweth those that are his, and he will guide them by his counsel, and afterwards receive them to glory.HST March 20, 1844, page 52.2

    To be continued.

    Advent Herald & Reporter:


    “The Lord is at Hand.”

    BOSTON, MARCH 20, 1844.

    All communications for the Advent Herald, or orders for Books or remittances, should be directed toJ. V. Himes, Boston, Mass,” post paid.HST March 20, 1844, page 52.3

    Post Masters are authorized by the Post Office Department to forward free of expense all orders for, or to discontinue publications, and also money to pay for the sameHST March 20, 1844, page 52.4

    Subscribers’ names with the State and Post Office should be distinctly given when money is forwarded. Where the Post Office is not given, we are liable to misdirect the paper, or credit to the wrong person, as there are often several of the same name, or several Post Offices in the same town.HST March 20, 1844, page 52.5



    I.—The word of God teaches that this earth is to be regenerated, in the restitution of all things, and restored to its Eden state as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrection state.HST March 20, 1844, page 52.6

    II.—The only Millenium found in the word of God, is the 1000 years which are to intervene between the first and second resurrections, as brought to view in the 20th of Revelations. And the various portions of Scripture which are adduced as evidence of such a period in time, are to have their fulfilment only in the New Earth,wherein dwelleth righteousness.HST March 20, 1844, page 52.7

    III—The only restoration of Israel yet future, is the restoration of the Saints to the New Earth, when the Lord my God shall come, and all his saints with him.HST March 20, 1844, page 52.8

    IV.—The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things.HST March 20, 1844, page 52.9

    V.—There are none of the prophetic periods, as we understand them, extending beyond the [Jewish] year 1843.HST March 20, 1844, page 52.10

    The above we shall ever maintain as the immutable truths of the word of God, and therefore, till our Lord come, we shall ever look for his return as the next event in historical prophecy.HST March 20, 1844, page 52.11

    Editorial Correspondence


    Dear Bro. Bliss:—We finished our work in Washington on the 3rd of March. Bro. Miller gave nineteen lectures, and Brn. Litch and Himes gave fifteen, in all, thirty-four. These were given to crowded and deeply attentive audiences, composed of almost all nations and denominations. The truth has taken a deep hold on the public conscience. The subject has become a serious one with all who have heard, who before treated it with contempt. As we expected, the humble and pious members of all the churches, who gave us a full hearing, embraced the doctrine. Men of the world who heard us, told us that Mr. Miller had been misrepresented, and that whatever his opponents might say about him, it would be difficult for them to disprove the doctrine by the Bible. We have advocates of our views, in the circles of the high and low. And although we never visited a place where we saw so few Bibles, yet every Bible there is, seems to be in good demand. The Bible has been read more generally within a few weeks, than for years before. A distinguished Senator said to one of the reporters, while we were lecturing at the Apollo, “Are the Millerites in town?” “Yes,” said he, “they are holding forth in Penn. Avenue every day.” “I thought so,” said the Senator, “for I never heard so much singing and praying in Washington before.” A watchman at the Navy Yard said to us, “You have made me a great deal of trouble.” “How so, said we.” “Wh; before you come I found it difficult to introduce the subject of the Advent to the soldiers and officers of the Navy, but now they are all upon me: I have as much as I can do to hear and answer questions.”HST March 20, 1844, page 52.12

    Although the ministry there, as elsewhere, stand upon their dignity, and hang the issue of the whole question upon “Antiochus Epiphanes,” yet many of their best members have come into the light. It will not be an easy matter to extinguish it; they believe the Advent is at hand, and will prepare for it.HST March 20, 1844, page 52.13

    In the course of our lectures, while we were endeavoring to give the warning, and, if possible, in a quiet and humble way direct the heads of the nation to consider the words of Daniel, the prime minister of Babylon; God was pleased, in the midst of their hilarity, to speak to them in awful judgment. The dreadful catastrophe on board the Princeton, called all to a most serious consideration of preparation to meet God. The event has had a great influence upon the public mind, and has aided us essentially in our work. It is hoped that it will be instrumental in preparing many for the sounding of the “Last Trump.”HST March 20, 1844, page 52.14

    We are now holding meetings at the Egyptian Saloon in this city. The interest is as great as ever to hear the word. I will give you some account in my next.HST March 20, 1844, page 52.15

    Yours, in the hope of soon seeing our King.
    Baltimore, March 5, 1844. J. V. Himes.

    The Jewish Year


    The question is often asked, When does the Jewish year terminate? The general impression has been, that it only extends to the 21st of March.—This opinion, however, is only in accordance with the present method of reckoning time, in use among the Jewish Rabbins: but in this they have, departed from the requirements of the Mosaic law. According to the 23rd of Levit. the year was to commence with the appearance of the New Moon nearest the barley harvest, which, in Judea, is one entire Moon later than the one at which the Rabbins commence their year.HST March 20, 1844, page 52.16

    Originally, the Jewish year, as shown by Dr. Prideaux, was entirely inartificial, and continued thus so long as they remained in their own land, before their enemies began to reign over them. A few hundred years before Christ, they used an astronomical cycle of 84 years, with a certain number of intercalary years, containing thirteen moons each, instead of twelve, the usual number. This was found to be faulty, and Meto’s cycle of 19 years, was substituted for it. To remedy its defects the Jewish calendar in its persent shape was struck out by Rabbi Samuel without its being perfected; it was improved upon by Rabbi Adda, and afterwards perfected by Rabbi Hillel, about A. D. 360. (See Prideaux Con. vol. I, pp. 49-54.) According to this calendar, the Jewish year ends with the first new moon after the vernal equinox, which this year is March 21st. But according to the Caraite Jews, the true year cannot commence till the appearance of the next new moon in April.HST March 20, 1844, page 52.17

    That the Caraite Jews are correct, is plain from the 23rd of Lev., which requires that the barley shall be ripe at the passover, on the 14th day of the first month, and which, at Jerusalem, is one whole moon later, than the Rabbins keep the passover, and who pay no attention to this requirement of God.HST March 20, 1844, page 52.18

    One of the Caraite Jews, Rees, in his Encyclopedia, says:—HST March 20, 1844, page 52.19

    “Upon the whole, the Caraites are universally reckoned men of the first learning, of the greatest piety, and of the purest morals of the whole nation.”HST March 20, 1844, page 52.20

    Calmet thus writes:—HST March 20, 1844, page 52.21

    Caraites, a sect of the Jews, implying persons consummate in the study of Scriptures, and adhering closely to the letter of it. This distinguishes the Caraites from the Rabbins, who admit traditions.” “The Caraites pass for the most learned of the Jewish doctors.”HST March 20, 1844, page 52.22

    The Caraite Jews maintain that the Rabbins have changed the calendar, so that to present the first fruits of the barley harvest on the 16th of Nisan, as the law directs, would be impossible, if the time is reckoned according to the Rabinnical calculation; since barley is not in the ear, at Jerusalem, until a month later. The accounts of many travellers confirm the position of the Caraites. Mr. E. S. Colman, a converted Jew, who has been employed as a missionary to the Jews, in Palestine, in an article published in the American Biblical Repository, for April, 1840, says:—HST March 20, 1844, page 52.23

    “At present the Jews in the Holy land have not the least regard to this season appointed and indentified by Jehovah, but follow the rules prescribed in the oral law, viz., by adding a month to every second or third year, and thus making the lunar year correspond with the solar. And when the fifteenth day of Nisan, according to this computation, arrives, they begin to celebrate the abovementioned feast although the chedesh haabib may have passed, or not yet come. In general, the proper season after they have celebrated it, is a whole month, which is just reversing the command in the law. Nothing like ears of green corn have I seen around Jerusalem at the celebration of this festival. The Caraite Jews observe it later than the Rabinnical, for they are guided by Abib, and they charge the latter with eating unleavened bread during that least. I think, myself, that the charge is well founded. If this feast of unleavened bread is not celebrated in its season, every successive festival is dislocated from its appropriate period, since the month Abib is laid down in the law of God as the epoch from which every other is to follow.”HST March 20, 1844, page 52.24

    In an “Economical Calendar” of Palestine, which has been prepared with the greatest care, is the following remark under the month commencing with the new moon of April. “Wheat, zea or spelt and barley, ripen.”HST March 20, 1844, page 52.25

    Jahn in his Archaology, says, p. 111, 112, that Moses “obligated the priests to present at the alter on the second day of the passover, or in the sixteenth day after the first new moon in April, a ripe sheaf. For if they saw on the last month of the year that the grain would not be ripe, as expected, they were compelled to make an intercalation, which commonly happened on the third year.HST March 20, 1844, page 52.26

    The Jewish Rabbins say, that March and Sept. instead of April and October, were the initial months of these two years. That they were so at a late period is admitted, but the change was probably owing to the example of the Romans, who began their year with the month of March. The Jews being pleased with their example in this respect, or overruled by their authority, adopted the same practice. That this is the most probable statement, is evident also from the fact, that the position of the Rabbins is opposed not only by Josephus, but by the usage of the Syriac and Arabic languages; from the fact also, that the prescribed observances of the three great festival days will not agree with the months of March and September, as has been shown by Michaelis: see Commentat, de Mensibus Hebraorum in Soc. Reg. Goett,—1763—1768, p. 10.et. seq.HST March 20, 1844, page 52.27

    It will thus be seen that the true Jewish year, extends to the New Moon in April. Those, who would pursue this farther, are referred to No. 16, Vol. 6, of this paper, where the structure of the Jewish year is more fully shown.HST March 20, 1844, page 52.28

    It was the supposition that the Rabbins date correctly the commencement of their years, which first pointed to A. D. 33, as the time of the crucifixion. In that year the first full moon after the vernal equinox fell on Friday on which day of the week our Lord was crucified; so that if the Jews then commenced their year as they now do, it would prove the crucifixion to have been in that year. But if the passover was at the full moon following, which could not fall on Friday, the same astronomical calculation demonstrates that A. D. 33, could not have been the year of the crucifixion.HST March 20, 1844, page 53.1

    Kepler, Usher, and Lydiat, deny that the Jews used any other than a solar year; but they do not claim one that was an accurate measurement of time, but an approximation to it. Dr. Prideaux however, shows that such a year could never be made consistent with the Mosaic law, and could not have been in use; but that the year “was purely lunar, and could no otherwise; than by an intercalary month, be reduced to the solar: and there being a necessity of making this intercalation for the keeping of their festivals to their proper seasons, by this means, it comes to pass that the beginnings of their months cannot be fixed to any certain day in the Julian calendar; but they fell always within the compass of thirty days sooner or later therein,” vol. I, p. 53. As the Jews that lived out of Jerusalem had no means of ascertaining the precise day of the feasts, they kept one day more than the law required. Says a distinguished Jewish writer:—HST March 20, 1844, page 53.2

    “They that lived in places far distant from Jerusalem, whither timely notice could not be conveyed, were obliged to keep the feasts a day more than otherwise was to be kept; on account of not being able to know certain whether the new moon was consecrated on the 30th, or not observed till the 31st; which was the reason of their keeping the passover eight days, the feast of Pentecost two days, and that of Tabernacles nine days; whereas, in Scripture, we are commanded to keep the Passover seven, the feast of Pentecost one, and that of Tabernacles eight days. And, notwithstanding there is, at present, a certain calculation, yet we that live out of Jerusalem still retain the former practise.” Abendana’s Polity of the Jews, p. 176. Mod. Juda, p. 376.HST March 20, 1844, page 53.3

    Jahn says:—HST March 20, 1844, page 53.4

    “The days of the new moon were not ascertained by astronomical calculations, as the Rabbins assert, but were the days on which the new moon first made its appearance, as is maintained by the Caraites.” Further, “The Talmudists speak of the signs of the appearance of the new moon, and it is clear that neither Philo nor Josephus knew any thing of the distinction between the astronomical and the apparent new moon.” Arch. p. 446.HST March 20, 1844, page 53.5

    Tholuk, in speaking of the time of the crucifixion, says:—“We must not forget that the days were reckoned not by the sun, but according to the appearance of the moon.” Trans. by Dr. Ed. Robinson, late Prof. in the An. Theolog. Sem. Bib. Repos. 1834 p. 115.HST March 20, 1844, page 53.6

    This inaccuracy in the measurement of Jewish time continued till the time of Rabbi Hillel, about A.D. 360.HST March 20, 1844, page 53.7

    Allen, in his History of the Jews, says p. 378:—“The present Jewish calendar was settled by Rabbi Hillel about the middle of the 4th century of the Christian era.”HST March 20, 1844, page 53.8

    Again, “Rabbi Hillel, in the 4th century, secured an approximation to astronomical exactness, never equalled among Christians till the 16th century; when it was at length exceeded by the correction and improvement of the Julian calendar of Pope Gregory.”HST March 20, 1844, page 53.9

    Dr. Prideaux says—HST March 20, 1844, page 53.10

    Since the Jewish calendar has been fixed by Rabbi Hillel upon the certain foundations of astronomy, tables may indeed be made which may point out to what day in that calendar every day in the Julian year shall answer; but this cannot be done for the time before; because, while they went inartificially to work in this matter, by the phases and appearance of the moon, both for the beginning of their months and years, and the making of their intercalations, they did not always do it exactly, but often varied from the astronomical truth therein.—And this latter having been their way through all the times of which this history treats, we cannot, when we find the day of any Jewish month mentioned either in the Scriptures or in Josephus, reduce it exactly to its time in the Julian year, or there fix it any nearer than within the compass of a month. sooner or later.” Prideaux Hist. Jews, Vol. 1, p. 53HST March 20, 1844, page 53.11

    These considerations show, that as it is proved that the first full moon after the vernal equinox came on Friday, A. D. 33, the next full moon must have come on a different day, and therefore, the crucifixion must have been earlier in the 70th week than we formerly supposed. Dr. Hales, in his elaborate work, which, as Dr. Jenks remarked to us a few days since, “is the book of books for settling a chronological point,” fully refutes Usher’s date for the crucifixion. Dr. Hales having the most ample materials at his command, and writing long after Usher and others had written, was enabled to see and avoid many of their errors. And he always gives the reasons for his conclusions, which is better than any man’s ipse dixit.HST March 20, 1844, page 53.12



    Why adopt that name?

    Some of our brethren complain of us as being quite too uncharitable, in assuming, as they allege, to be the only true believers in the Advent now to be found.HST March 20, 1844, page 53.13

    We are always willing to apologise and explain, even if the demand for it may be of such a character as to justify entire silence on our part; but in this case the basis of our position, the great question on which we are at issue with our brethren, is involved, and we frankly and truly give the explanation, as we view it.HST March 20, 1844, page 53.14

    Convenience and propriety demand that we should have a name that will convey to the world as true an idea of our position as distinct from that of our opponents, as may be. We have no particular objection to being called “Milierites,” the current name applied to us by those who are in the habit of using nicknames, in speaking of their neighbors; but there are many of our number who do not believe with Mr. Miller in several important particulars. It is also his special wish that we should not be distinguished by that appellation.HST March 20, 1844, page 53.15

    “Believers in the coming of Christ at hand”—which would express the true idea, is quite too long. Adventists, the personal advent (or coming) of our Lord Jesus Christ being understood, is both convenient and proper. Its convenience is sufficiently apparent. It is also proper, because it marks the real ground of difference between us and the great body of our opponents.HST March 20, 1844, page 53.16

    We are fully aware that they have endeavored to keep the question of time before the public as the obnoxious and heretical point, (and we fully believe the time to be as distinctly revealed as any other part of the subject. On that account we have defended it, and thus it has become so prominent,) still that is not, nor has it ever been, the only, or the main question in dispute. In fact, there is a greater difference between us and our opposers on the nature of the events predicted, than upon the interpretation of the prophetic periods, or their termination; for some of them believe these periods terminate about this time, only they are looking for different events from those which the Adventists expect; and those who give the periods a different termination, while they differ more widely upon the events predicted, are more positive in asserting their termination, though entirely without proof, than Mr. Miller has ever been. With the first of these two classes of his opponents, the crime lies in expecting the wrong events; with the other it consists, not in explaining the prophetic periods, nor even in doing it with too much confidence, (i. e. if their consistency would allow them to see that the sin which they charge upon him, in this respect, lies at their own door,) but in explaining them to terminate as he does.HST March 20, 1844, page 53.17

    Our great work is to proclaim to the world that the events, which the word of God has said should come at the end of man’s probationary state, are now at the door; and to call upon our fellow men to prepare for them. The great event, which gives to all the rest their terrible or glorious interest, is this; The Lord cometh (literally and personally) to execute judgment.HST March 20, 1844, page 53.18

    That this event is to take place, we have the most direct and clear and ample testimony of the word of God, sustained by the uninterrupted confession of the church, ever since the disciples, who witnessed the ascension, were relieved by the angels as they stood gazing up into heaven, with these unpervertable words, “This same Jesus, whom ye have seen go into heaven, shall so come in like manner as ye have seen him go into heaven.” We believe this event will take place just as God has declared, and as the church, down to our own times, have believed. But a new era in the faith of the professed church of Christ, on this doctrine, has arrived. The word of God, the recorded faith of the church, the oldest and most learned works on the prophecies, which have been to the faithful in Christ, for centuries, what the cloud and ark of the Divine Presence were to the ancient church battlements behind which they have fought for God and for us, and for eternity doubted, and denied, and rejected, as if there was nothing sure in the oath and promise of God, nothing worthy of our confidence, where those of whom the world was not worthy, have trusted and triumphed against the violence of fire, and the edge of the sword, “not accepting deliverance that they might obtain a better resurrection.”HST March 20, 1844, page 53.19

    Of the great body of the professed church, it may be truly said at this moment, as to this department of their faith,HST March 20, 1844, page 53.20

    “Old chaos has come back again.”HST March 20, 1844, page 53.21

    And from this chaos, the presiding geni, (adopted as the Israelites adopted “the calf which they had made,” instead of the God of Abraham) are evolving new creations which are as fanciful, and ridiculous, and diverse, and impious as heathenism or infidelity could desire. It would seem that the spirit of unbelief had rested down upon the church, to misinterpret all the appointed signals of communication between her and her guiding angel, and to close up all the avenues through which she may get a glimpse of her future and final rest.HST March 20, 1844, page 53.22

    Has not the Christian scepticism, (paradoxes have ceased in our days) which has so generally disdained to inquire whether the time of the great event is made known to us and so often expressed itself in this form, “what if it don’t come?”—a question, by the way, that never should be pronounced in reference to what God has spoken, and what he has not spoken is not worthy of so much interest as to call it forth—has not this scepticism palsied the faith of the church in reference to all that lies in the future? If it should speak out, would it not speak in terms like these? What if the resurrection don’t come? What if the judgment don’t come? What if eternity don’t come?HST March 20, 1844, page 53.23

    Bold and startling as these questions appear at first sight, we doubt if they are too much so to be at par with the faith of the church in the Advent, for the fate of that is the fate of all its kindred questions.HST March 20, 1844, page 53.24

    In the midst of this “shipwreck” of “the faiths” it is a question of the most serious importance.HST March 20, 1844, page 53.25

    Who are true believers in the Advent?HST March 20, 1844, page 54.1

    Nor is the question a difficult one to answer. They only are true believers in the Advent, who believe all that God has spoken in reference to it.HST March 20, 1844, page 54.2

    The unbelievers may be arranged under the following classes. 1. Those who doubt or deny that “the Lord himself” will ever “so come again, in like manner as he was seen to go into heaven.” 2. Those who profess to believe in the coming of Christ, but apply those prophecies which speak of it in a spiritual or providential sense, in the past or in the future. 3. Those who profess to believe in the coming of Christ, but deny that anything may be known of the time, and speak of it in a manner to defeat entirely its practical influence.HST March 20, 1844, page 54.3

    There are others who believe in the event as not far distant in the future, and are ready to favor every means for promoting the work of preparation. More or less of them are found in nearly all the churches. From them we receive no opposition, and we have no strife with them.HST March 20, 1844, page 54.4

    Of the first class of unbelievers are the Swedenborgians, most or all of the Friends and the Transcendentalists, with the Shakers. We should also add that this form of unbelief prevails in all the churches of the land, particularly in New England at this moment. This is the deadly poison that runs through the “Hints” of Professor Stuart, which has been extoled, and quoted from by nearly all the religious and other journals of the country; and has been a sort of text-book for at least half a score of other productions on the prophecies, by those who considered it glory enough to open humbler channels to convey the stream struck out by our modern Moses, without stopping to inquire whether his rod was that of the old prophet or one of the magicians. The oracle has spoken the word, great is the company of them that publish it, that it is doubtful whether Christ will ever come again, as he went into heaven Our readers are familiar with these works. The multitudes who listen and believe, are likely to be no better off than those who would follow their calf into Egypt. The immortality of the latter depended on the duration of Egyptian phylosophy inscribed upon her pyramids, that of the former depends on the nature of German “hermeneutics.”HST March 20, 1844, page 54.5

    The second class consists of the Universalists, many, if not all of them, and a very large portion of the evangelical denominations, so called, who are not prepared to place themselves in the first class, and deny that Christ will ever come again; and at the same time are so desirous of effecting the death of “Millerism,” that they apply the plainest predictions of the advent to almost anything but the advent—to death, military conquests, revivals, etc. In the most literal and unequivocal sense, these deny “the promise of his coming,” it is not in the word of God, and they are as truly “the scoffers” of the last times as the first class. Both classes agree with the discription of the Apostle, (2 Peter 3:3, 4,) so exactly that the light in which we should regard them, is placed beyond a doubt.HST March 20, 1844, page 54.6

    For if such portion of the word of God, as Daniel 7th, and Matthew 24th and 25th do not speak of the coming of Christ, it is not spoken of at all; therefore those who apply these and similar portions to any other event, can have no authority from the word of God for believing in the advent. Their faith is vain. Indeed it is not faith, inasmuch as “the evidence of things not seen” is wanting. It is at best but superstition; and we cannot consider them adventists. They “wrest the scripture to their own destruction.”HST March 20, 1844, page 54.7

    The third class is made up chiefly of enemies in disguise. They may preach the doctrine as nearly as possible in the true form; but always so as to avoid “the offence of the cross.” They may do it even “of contention and strife.”HST March 20, 1844, page 54.8

    And though we may herein rejoice that the truth is thus preached only in part, still we should “beware of evil workers, beware of the concision.”HST March 20, 1844, page 54.9

    Some familiar specimens will illustrate the class. The following conversation is by no means all fiction. It took place quite recently on a Sabbath, between one who heard the sermon referred to, and an Adventist.HST March 20, 1844, page 54.10

    Adventist. Well, who preached for you to-day?HST March 20, 1844, page 54.11

    Anti. Brother M. and he gave us a real advent sermon. His text was, Matthew 24:44. Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh.HST March 20, 1844, page 54.12

    Ad. Why, I should hardly thought he would dare to have preached an advent sermon, your folks are so much opposed to the doctrine. Did he say he thought the event was near?HST March 20, 1844, page 54.13

    Anti. O no. He said he had read the views of a dozen or more writers on that point, and he knew nothing about the time; though he thought he knew as much about it as any body.HST March 20, 1844, page 54.14

    It needs no prophetic skill to comprehend the design of such an exhibition of the subject. And it is not only unauthorized by any apostolic example; but it is worse than shunning to declare that part of the counsel of God, which points out how we may “know when he is near, even at the door.”HST March 20, 1844, page 54.15

    A second case, founded also in fact, will furnish a different specimen of the same class.HST March 20, 1844, page 54.16

    Inquirer. Well, brother, according to what we heard yesterday, the end is a good way off yet. You’ve made a mistake of 120 years.HST March 20, 1844, page 54.17

    Adventist. Ah, indeed! If that is the case, we shall be very glad to know it. Who has discovered the mistake?HST March 20, 1844, page 54.18

    In. Father P. says so.HST March 20, 1844, page 54.19

    Ad. Then Father P. knows all about it, does he?HST March 20, 1844, page 54.20

    In. O, no. He says nobody knows anything at all about the time.HST March 20, 1844, page 54.21

    Thus it is that the enemies of the truth fulfil the prophecies by opposing it.HST March 20, 1844, page 54.22

    These are not Adventists. They don’t believe what God has spoken. Nay, they even give the lie to the God of truth. A remark will make it perfectly plain. Suppose the same position had been taken among the early disciples in reference to the fate of Jerusalem. Christ had told them plainly. “When ye see Jerusalem encompassed with armies, then know that the desolation thereof is NIGH.” Now suppose some one professing to be a disciple, had stood up among the disciples on the appearing of the armies about Jerusalem, and, while the words of the Savior were under consideration, had asserted, “the event, it is true, will come, but nothing can be known of the time.” Do you think he would have been looked upon as a believer of Christ? The question need not be answered.HST March 20, 1844, page 54.23

    Now the position of this class does not involve a disbelief of our particular views merely, but the disbelief of the word of God. They do not reject the idea that we know when the Lord is coming only; but that it will ever be known till he comes. They deny that God has given us any means of knowing it in his word, in opposition to what the Lord himself has plainly declared. They pretend to believe the truth, only that they may oppose it in its most important practical bearings.HST March 20, 1844, page 54.24

    Our brethren should, not complain. God has marked every section of the field; we must take our position, and we must choose it for ourselves.HST March 20, 1844, page 54.25

    He only who believes what God has spoken on the advent, is an Adventist. H.HST March 20, 1844, page 54.26

    The Seven Times


    We find the following able argument on the chronology of the seven times, in the prophetic writings of M. Habershon—an English writer of considerable distinction. This will show that this prophetic period, is not peculiar to Mr. Miller, and that those who are familiar with the Hebrew, do not all reject it.HST March 20, 1844, page 54.27

    “In the book of Daniel as well as the Revelation the word time is used to express an acknowledged chronological period of a determined and unequivocal duration, the meaning of which has been already explained; and to my mind, after a very close consideration of the subject, the perfection of calamity which has fallen upon the whole Jewish nation, has a perfection of duration attached to it, in the clear intelligible, and divinely accredited term of seven times, named in four several places in this important prophecy of the 26th of Leviticus: “If ye will not for all this hearken unto me, but walk contrary unto me; then I will walk contrary unto you, also in fury; and I, even I, will chastise you seven times for your sins.” (verses 27, 28; likewise 18—21, and 24). And although the Hebrew term here used is not exactly the same expression, as seven times in the latter prophets; yet, I conclude, from the peculiarity of its phraseology; and from its standing in this remarkable position, that, although the term is rather more obscure than that which is subsequently employed, yet, notwithstanding, it has a direct reference to a determined period.HST March 20, 1844, page 54.28

    The celebrated Joseph Mede, who wrote very largely on this subject about two hundred years ago, and whose name is increasing in estimation with students of prophecy, was of opinion that the three times and a half of Daniel, and the same as brought forward by St. John, are but the bisection of a complete number of seven times, which he considered, and I think truly, as the Sacred Calender, or the great Almanac of Prophecy; and to which he thought all prophetic mention of times in the Scriptures has reference. He also recognises the captivity of Israel under the four successive Gentile monarchies, as forming this complete period, or great calendar of prophecy; and this he does simply by reasoning a priori, and without any reference that I know of to any distinct or definite prophecy connected with the subject. The learned Mr. Faber also recognises the same principle, and assumes as a datum the mention of “seven times” in Nebuchadnezzar’s dream of the great tree, which he justly regards as intimating the whole period of the four tyranical monarchies, giving his work the title of “The Sacred Calender of Prophecy.” The Rev. Mr. Digby, Mr. J. A. Brown (author of the “Eventide,”) and other writers, also consider the great period of “three times and a half” as only an incomplete period—the half of “seven times;”—and all who have thus noticed it, have likewise agreed that the complete period refers either to the duration of Israel’s captivity, or, which amounts to the same thing, the duration of the Gentile monarchies.HST March 20, 1844, page 54.29

    As a complete period under the designation of “seven times” thus appears to be acknowledged, comprising an almanac or calendar in which other chronological predictions are involved—though it appears, like some great discoveries in science, to be recognised rather by induction than by actual demonstration—I will now proceed to give those reasons which have led me to conclude that the often repeated mention of the term in Leviticus 26., as well as in Daniel 4., must have a chronological signification.HST March 20, 1844, page 54.30

    First. From its being mentioned in this place in immediate connection with Israel’s and Judah’s awful punishment;—and it is reasonable to suppose, that, if it were noticed any where, it would be in such a connexion. It is frequently named in other places, as seeming to have a reference to something important. Our attention, for instance, is drawn to the circumstance of the meeting of Esau and Jacob,at which the latter, representing the house of Israel, bowed himself “seven times” before the former, who represented Edom as head of the Gentiles;—and again to the Israelites encompassing the walls of Jericho “seven times,” ere God (on the sound of the trumpet) miraculously appeared in their behalf, and gave them possession of the first city in the land of Canaan;—also to Elijah’s sending his servant “seven times” before the appearing of the “little cloud,” like a man’s hand, indicative of another miraculous interference in their behalf;—and to similar passages.HST March 20, 1844, page 54.31

    Secondly. There exists a great probability that this “seven times” has a chronological import, when we further consider the actual length of ages to which the event it represents has already run, in connexion with the signs of the times, and with the general expectation of the Church.HST March 20, 1844, page 54.32

    Our second chapter has, according to the best chronology, fixed the exact time of Israel’s final captivity to have taken place in the year before Christ 677 or 676; consequently, by adding to this date that of the present year (now 1842 after Christ), it will make this captivity to have already lasted 2518 or 2519 years. Now as “seven times,” or 7 multiplied by 360, is 2520, the number of natural years imported by this term, it follows, that at present only three or four years remain to the expiration of this stated period. And as there are such manifest indications of great changes being at hand, and that we are living “in the latter days;” the presumption is strong that this expression is in the highest degree significant and ominous!HST March 20, 1844, page 55.1

    Thirdly. This probability is greatly increased by the fact, that the great national shocks which preceded, portended, and hastened Judah’s and Israel’s fall and captivity, have, after the lapse of “seven times,” or 2520 years, been correctly answered, or responded to, by corresponding shocks, portending and hastening their deliverance, and the downfall of the nations by which they have been oppressed.HST March 20, 1844, page 55.2

    Among these he instanced:—HST March 20, 1844, page 55.3

    1. The calling in of Tiglath Pileser, king of Assyria, by Ahaz king of Judah, to assist him against Rezin king of Syria, B. C. 740. This was responded to in 1780, at the end of 2520 years, in the commencement of Infidelity in France, which finally shook Europe to its centre.HST March 20, 1844, page 55.4

    2. The invasion of Palestine by Shalmannezar, B. C. 731, which was 2520 years prior to 1789, another remarkable year in the progress of the French revolution.HST March 20, 1844, page 55.5

    3. The captivity of Israel by Shalmanezer, B. C. 727, which corresponds to A. D. 1793, another remarkable year in French history.HST March 20, 1844, page 55.6

    4. The siege of Samaria by Shalmanezer B. C. 724, just 2520 years before the first appearance of Bonaparte in A. D. 1796.HST March 20, 1844, page 55.7

    5. The second siege of Samaria, by Shalmanezar B. C. 722, which corresponds with A. D. 1798, when the Pope was first taken prisoner.HST March 20, 1844, page 55.8

    6. The invasion of Judea by Sennacherib, B. C. 714, which was responded to in A. D. 1806, when the Emperor of Germany was obliged to resign his imperial headship of the western empire, and Bonaparte was crowned king of Italy.HST March 20, 1844, page 55.9

    7. The loss of Sennacherib’s army, before Jerusalem, B. C. 708, or 2520 years before A. D. 1812, when Bonaparte lost his army in the snows of Russia.HST March 20, 1844, page 55.10

    8. The next great event in the history of God’s people, was B. C. 677, when the Jews lost their independance, and their enemies reigned over them; and we may therefore expect it will be responded to about this time.HST March 20, 1844, page 55.11

    Again, he says:—HST March 20, 1844, page 55.12

    Fourthly. Another reason which has led me to regard the expression “seven times,” as strictly chronological, has been deduced from the present “signs of the times.”HST March 20, 1844, page 55.13

    This he particularizes to some extent, which our limits oblige us to omit. He then adds:—HST March 20, 1844, page 55.14

    Fifthly. The last reason which has induced me to consider this term of seven times as strictly chronological, is, that its termination, calculated from the final captivity of the Ten Tribes according to the date inferred in the second Chapter, will happen in the year it is required it should happen, to harmonize with other unfulfilled prophecies. This will be immediately perceived by a reference to the chronological chart in this work; and still more particularly by the explanations subsequently given of the different periods to which it refers. These are the “forty and two months,” or the “twelve hundred and sixty days,” connected with the Papacy: and the period which includes these, namely, the two thousand three hundred days, and which latter likewise includes the hour, day, month, and year belonging to Mahometanism. And it will be found, as this work proceeds, irrespective of all chronological calculations, that the end of Mahometism, the end of Papacy, and the end of the Jewish dispersion, are all to transpire at one and the same time, and to be dependent one upon another. Such being the case, and when in addition we see how the different chronological periods, without being at all forced, tell the same tale; and how the finger of their respective dials is pointing to the same division of time [original illegible] that we suffer our attention to be turned away from them. If we do, it may well be asked what sort of evidence or demonstration we require? what is it that will satisfy us? Sure I am that upon this as well as other important questions, if Moses and the Prophets be neglected, neither shall we believe, though one rose from the dead; or though an angel spoke to us from heaven? The bottom of all the mischief appears to be this, that we have schemes and plans of our own, which we do not like to be broken in upon. We are full of activity and bustle, anticipating a thousand great things from our own exertions, which we consider must succeed, and to which we attach one degree of importance, whilst God attaches another I allude, it will be perceived, to the different religious Societies; to all of which the most abundant success, in any way that may really tend to the glory of God and to the salvation of souls, must be gratifying in the extreme to every Christian mind; still, as far as they are a sign of the times, the finger of the dial points exactly to the same momentous period as above explained. Our Lord hath told us, that “this Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come:”—a sign which, it will be found in Revelation 14:6, 7, is still more distinctly indentified, not with the conversion of the world, as it is vainly imagined, but with the hour of God’s judgments. We shall do well, therefore, in this as in all other cases, to submit our wisdom to that of God, and humbly defer to “the law and the testimony;” else we shall find that, as snares, these prophetic events will come upon us at a time when we are totally unprepared for them.HST March 20, 1844, page 55.15

    May we all, therefore, “watch, ... and pray always, that we may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”HST March 20, 1844, page 55.16

    It may be proper to add, that one great event for which Mr. Habershon is looking in common with most of the English Literalists, is the restoration of the Jews. This renders his opinion respecting the chronology of this period, none the less imporportant. 1844 is his time for the termination of the prophetic periods.HST March 20, 1844, page 55.17

    Letter from Sister Sarah H. Brown


    Dear Bro. Bliss,—I have never given you my humble testimony for the truth; but as time hastens to a close, and I have nothing to gain or lose except the approbation of my God, I yield, to what appears to me, duty; if what I communicate has not been too often repeated, or if it will in any way advance the cause of Christ, it is most cheerfully offered. For nearly a year I have been settled and grounded in the belief of Christ’s speedy coming: still almost every day brings new proof to my mind, and I am actually astonished at the repeated evidences from the Bible that about 1843 is the time appointed when the end shall be. Recently, from listening to Bro. Miller’s lecture on Daniel 12:7; I was led to study the Bible relative to the “seven times,” parts of which are referred to in the book of Daniel. The result has been the confirmation of my hopes by the light reflected from this single point, if we should yield up the 2300 days and the 70 weeks. These, however, are but fractions of the 7 times: for as they begin B. C. 457, and the 7 times B. C. 677, the difference is just 220 years, 2300-|-220=2520, 490-|-220-|-1810=2520. Thus we see that none of the numbers in the book of Daniel, are arbitrary, all springing from the 7 times; like streams diverging from a fountain we have still one mighty bulwark immovable as the pillars of heaven, for the oath of the Almighty hath established it.HST March 20, 1844, page 55.18

    We find the threatenings of God to disperse his people, in Leviticus 26:27-28.—“And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.” These threats began to be executed in the days of Manasseh, 677 B. C. 2 Chronicles 33:11, and because of Manasseh’s sin. “And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem.”HST March 20, 1844, page 55.19

    They were to be scattered and trodden down by the Gentiles for a “time, times and an half,” and when he shall have accomplished to scatter the power of the holy people all these things shall be finished, Daniel 12:7, for it is given unto the Gentiles, and the holy city shall they tread under foot forty and two months. Revelation 11:2, we infer also that the Gentile power shall be in exercise over God’s people to the end of all things. See Luke 21:24, “And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. Also Romans 11:25, 26, blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” “And so all Israel shall be saved,” Ephesians 1:10, that in the dispensation of the fulness of times he might gather together in one all things in Christ. Both which are in heaven and which are on earth, even in him.”HST March 20, 1844, page 55.20

    Another power is to tread down the saints of the Most High, and is to continue a “time times and half,” Daniel 7:25, Revelation 13:5. This power does not continue to the end. See Daniel 7:26, “But the judgment shall sit and they (the kings) shall take away his dominion to consume and destroy it unto the end.HST March 20, 1844, page 55.21

    From 677 B. C. to 508 A. D. God’s people were subject to nations observing pagan worship alone; a period of 1185 years, leaving just 1335 years to the end of the 7 times, or the 2520 years. See Daniel 12:12. For 30 years after the daily was taken away until Papacy was fully established, the same power oppressed the saints, making in all 1215 years. In the A. D. 538, ecclesiastic, and civil power were united in the Pope. Consequently the saints were delivered into his hands for a time times and an half, or 1260 years, down to 1798, when this form of government was demolished, the popes dominion was taken away, and the saints passed again into the hands of Gentile governments. They had already been subject to these powers 1215 years, and the appointed “times of the Gentiles” being 1260 years, then 45 added to 1215 must be the “fulness of times;” these last 45 years beginning A. D. 1798, must end about A. D. 1843. “And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand, and his left unto heaven, and swear by him that liveth forever, that it shall be for a time, times and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.” Daniel 12:7. In this verse we have the oath of God relating to the time, and also to the scattering of the power of the holy people. We understand about the time and believe the last days of that time are just closing; but the power of the holy people must be scattered before all is finished. Who are the holy people? The carnal Jews? Jesus told them they were of their father the devil. Vers, 8, 44. Until the Jews rejected Jesus Christ, they were, as a nation, God’s people; but now none are Jews, or God’s people, but they who believe and trust in his Son Jesus Christ. Is the professed christian church here called the holy people? It might have been, in years gone by, but not now, for she, in her lurn, is rejecting Christ and his sayings. With in the last 45 years, she has aroused herself; many here “run to and fro, and knowledge has been increased,” but whenever she began to act efficiently, some difference of opinion or minor points of doctrine has sundered her members, paralyzed her efforts, and left her cause a reproach to the enemy. But at present she seems to have yielded all, and gone over to the enemy, entered into league with him, and will, we awfully fear, share his fate, when her insulted Lord shall come. Who then are the holy people now existing. Sure, those humble, self-denying, cross-bearing, oppressed and persecuted ones, who are loving and confidently looking for the speedy coming of their Lord? Is their power scattered? Hundreds, yea thousands, have heard and believed that “the Bridegroom cometh.” The cry has gone on the wings of the wind, throughout the earth; and if the faith and efforts of God’s people had been united, it would seem as though all mankind would have believed. But what is the aspect of things among us? Why, error, in all its forms, extravagances of every description, are flooding our ranks, and seeking shelter under our wide-spread banner. The devil has translated himself into an angel of light, and is now using all his cunning to destroy the truth of God, scatter the power of his people, and thus prevent the advancement of his cause. We live in perilous times; dangers and pitfalls are on every hand; our only hope is in God; but in him we have all to expect; instead of being disheartened or faint, our faith should greatly increase as we see this last sign of the end of time. We must be tried and purified; let us abide the furnace, so that we may stand before the Son of Man. Trials come just when we do not expect, and are of a character entirely new and unthought of; but out of them all our lord will deliver us. Every eye should now be directed to its Maker, or we fall amid false theology and false professions. The elements of Christianity, so called, are in perfect conflict; a tremendous hurricane threatens all before it; but planted on the “Rock of Ages,” having the certain truth of God, we’ll stand unharmed till our great deliverer appears. Sarah H. Brown.HST March 20, 1844, page 55.22

    Letter from Bro. B. H. Albee


    Dear Brother Himes:—In the providence of God, I am still an inhabitant of this sin-polluted world,—a pilgrim and a stranger. But thanks be to our Father in Heaven, I am looking for a better, even an heavenly and a glorious city, whose foundation, builder, and maker, is God. I feel that if any cause demands a remuneration for services, it is the one in which you are engaged. The cause I verily believe to be a good one: one on which God has placed the seal of approbation. And I feel willing to sacrifice any thing for its propagation. We feel the need of a well-qualified lecturer in this barren and unfruitful land, for we are truly suffering a spiritual drought here for the pure Word of Life; I mean that portion which has been so much neglected, or else perverted from its true meaning. The ministry in this region almost universally, are opposed to the Advent doctrine, and they have almost as much influence over the people as the Pope of Rome has over his churches.HST March 20, 1844, page 56.1

    I have distributed the publications I received from you last Spring, gratuitously, to all that would receive; and I have done what I could for my Master, in my weakness, to diffuse a knowledge of his coming to judgment this year. But I have been opposed, despised, and rejected; but I can say that I rejoice in being despised for Christ’s sake. I know of no place in what we call our civilized world, according to the number of inhabitants, where the Little Horn, Paul’s man of sin, rules with such absolute sway as here. The love of truth and the exposure of error, induces me to warn you once more with my pen, to heed not his insinuations, nor hearken to his devices. War a little while longer; wield manfully the shield of faith, and ward off his fiery darts a few days more; Jehovah has told us that his body shall soon be destroyed, and given to the burning flame. And now, dear reader, permit me to ask you a few solemn and momentous questions respecting his end, upon which I hope you will not decide, without deliberate consideration.HST March 20, 1844, page 56.2

    Like an individual man, the world of nature and of human character, in the aggregate, has the character of a progressive and limited existence. The times indicate its maturity and dissolution. The prominent symptoms are those of dissolution, oppression, fraud, avarice, pride, licentiousness, and all the forms of vice, are brought to maturity in craftiness, refinement and outrage. In all of them the world manifests the incorrigibility of old age—[original illegible] judgments of heaven. We believe they will soon break upon it. All nations now existing seem to have arrived at a maturity for universal dissolution and destruction. We believe the present calm to be the precursor of the lowering storm—the lingering sunshine of the day of grace, quickly to close in the dark, terrific night of just retribution.HST March 20, 1844, page 56.3

    Why should not that day soon close, and the night soon set in upon the world? Has it not had time enough to repent? Has it not hardened its heart enough? shed blood enough? wrought misery and wrong enough? Has it not sown sufficiently for its harvest? Is it not ripe, just ready for the thrusting in of the sickle to the gatherings for the wine press of the wrath of Almighty God? Has not this earth been possessed by the wicked long enough, and made by them a theatre of murder and all crimes and miseries? Is not the time now near for the righteous, its lawful heirs, to possess it?HST March 20, 1844, page 56.4

    Is not the time now near, for Satan’s kingdom to give place to the reign of Christ and his saints?—Do not the times indicate it? Whatever primitive christianity now exists, is no more than that little spark of faith which our Lord foretold would be found on earth by him, when he should come to the ending of the existing state of the world.HST March 20, 1844, page 56.5

    Then, dear friends, heed these loud calls and warnings from high heaven; and prepare for the coming event that awaits us all: give up the world—renounce it totally and forever—forsake all for Christ—let go all hold upon the pleasures, the possessions, and the honors that are seen, for those which are not seen; to do this fully, enduring unto the end, is a trial of the heart and the soul to the utmost. But what earthly pleasure or treasure will one not give up when hailed with such overwhelming joy, as “the end of this sin distracted and conconvulsed world, and the beginning of a new creation, in which, as christians, all hope to participate. New Heavens, illumined with a never-setting sun of ineffable glory, spangled with stars far brighter than our present sun; a new earth surrounded with an immortal atmosphere, filled with unfading freshness; sweetness and beauty, decorated with charms incomparably superior to those of Eden and its ancient Paradise; animated, too, with the presence of Natures eternal and immortal King, and his celestial train; the eternal home of the saints, where—HST March 20, 1844, page 56.6

    ‘Sickness and sorrow, pain and death,
    Are felt and feared no more.’
    HST March 20, 1844, page 56.7

    I say, who would not gladly exchange a sin emaciated face, a shattered constitution, sown thick with the seeds of death, for a spiritual and immortal frame; a shipwrecked earth, filled with unquenchable fires, convulsed with interminable agony, all covered with floods of water, that have washed and drenched its deeply furrowed face with a thousand mountains and valleys, for a new earth, never to be trodden by the profane foot of a prodigal during the ceaseless ages of eternity.”HST March 20, 1844, page 56.8

    And now I will close by setting before you St. Luke’s admonition to us all. Luke 21:34. “Take heed to yourself, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.HST March 20, 1844, page 56.9

    From one who wishes your salvation.
    B. H. Albee.
    E. Machias, Jan. 20, 1844.



    Thornton, N. H. Bro. A. Lyford writes,—That they have a little band in that place, who are waiting for the Lord. We are denounced as heretics because we read the Bible for ourselves, and exhort others to be ready for the coming of the Lord; but we have no fear while God is on our side.HST March 20, 1844, page 56.10

    Cincinnati, O. Bro. H. A Chittendon writes very encouragingly of the state of the cause in that city and vicinity. He says, “This place is filled with souls whose hearts beat high in the prospect of a glorious immortality. College Hall is filled to its utmost capacity; in fact no place in the city is sufficiently capacious to accommodate those who wish to hear on this question. Bro. Stephens is laboring in St. Louis. The labors of Bro. Jacobs have been much blessed in the Lord.HST March 20, 1844, page 56.11

    Milwaukee, W. T. Bro. Samuel A. Stratton writes, “Should some of the Advent brethren be disposed to come to this place, they would find more than one welcome home.”HST March 20, 1844, page 56.12

    Worcester, Ms. Bro. F. E. Bigelow writes,—“We had Bro. Osgood to preach for us yesterday, and in the evening he gave an account of his labors in New York, and it was very encouraging. He has returned on account of his health.HST March 20, 1844, page 56.13

    To a Correspondent. “A Spectator.” should have given his real name.HST March 20, 1844, page 56.14

    Correction.—The stove, which we stated Mr. Miller had purchased last winter, at the cost of $20 was purchased by his sons, who carry on his farm, for $25.HST March 20, 1844, page 56.15



    And is there a last day?—and must there come
    A sure, a fix’d inexorable doom?
    Ambition! swell, and, thy proud sails to show,
    Take all the winds that vanity can blow:
    Wealth! a golden mountain blazing stand,
    And reach an India forth in either hand;
    Spread all thy purple clusters, tempting Vine!
    And thou, more dreaded foe, bright Beauty! shine.
    Shine all, in all your charms together rise,
    That all, in all your charms, may despise,
    While I mount upward on a strong desire,
    Borne, like Elijah, in a car of fire.
    Religion! O thou cherub, heavenly bright!
    O joys unmix’d and fathomless delight!
    Thou, art of all; nor find I in the whole
    Greation, aught but God and my own soul. Young.
    HST March 20, 1844, page 56.16

    Letters received to March 16, 1844


    L Bullough $1; C L Farnum $1; M O Pray $10; James P Baxter; O Wyatt $2,37; P Jack by pm $1; D Westgate $2, and S Stone $1 by pm; David Bates $5; J Pettinger by pm $3; J Nichols 2nd by pm $1; L L Woodruffe by pm $1; pm Middletown, Ct; R Miller $1; Seth Billington by pm $1; M Betty by pm $1; Wm Pearce by E Longfellow $1; pm Eastford Me; pm Bangor Me; A Spectator; J R Moore by pm $3; C S Brown by ex. $11; T M Preble by ex. $15; Z Baker; C B Hotchkiss; F E Bigelow $7; SP Davis by pm $2; H H Smith by pm $1; F Pascal by pm $1; C Perkins by pm $1; pm Montpelier, Vt; E Hall; Benj Libbey by J A Cole $1; Rev Wm Arthur by pm $2; S J Madison by pm $1; J G Meder by J Haselton; $1; T Fish by pm $1; O Bates by pm $2; S A Stratton $1; H A Chittenden; Wm Smith $1, and J V Teft $2, by pm; J Turner $15; Levi French 35 cts; E G Colby Esq. by pm $1 and C Swasey by the same $1; M E Stone; GS Miles; J W Spalding; pm Brooklyn Ct; M Wilson by pm $1; James Smith by pm $1; N P H; H Busell; J Randall; L M Hersey; H Busell. R Garland $1; J Cain et al; J Barlow; O Burnham, and O Moody by pm $1 each; J King by pm $1; pm Leominster, Ms; S K Baldwin $10; T Grandy $2, E G Stagg $2, and E Holcomb $1 by pm; Dr Atwill by pm $1, all right; MD Farnsworth, $1; W Moore $1; S Weed by pm $1; F Ripley and I Smith by pm $2 each; J Crosby by pm $1; Nancy Bartlett $1; pm Harford, Ct; pm Bradford Ms; Chs Chandler by pm $1; pm Farmington Me; A Crocker by pm $1; pm Ossipee N H; A Atwood by pm $1; J C Vesper by pm $1; Wm S Miller $1; C R Wood, L Woodworth, Lucinda Hubbard, J E Darling and L Briggs by pm $1 each; F E Bigelow; Thomas Woodward $1 for vol 7; Tho. Smith; C Gilman by pm $1; H W Pray by pm $1; E Newal 2nd by pm $1; D H Gould by pm $1;HST March 20, 1844, page 56.17

    Packages Sent


    L F Wooster and Mary Bump, Campton N H; Gen. Atkinson, Ashburnham. Ms at Knight’s tavern; O Wyatt, Dover, NH; M O Pray, Providence R I 78 Arcade; J Litch Phila. 41 Arcade; J V Himes 9 Spruce St New York; Z Baker, New Bedford Ms; Mr Baldwin, Meredith Bridge, NH; F E Bigelow, Worcester; Thos. Fish, Water-Valley, Eric Co N Y; Samuel Stratton, Milwaukee W T; T Cole, Lowell; T M Preble, Manchester NH: Levi French, N W Bridgewater, Ms; D Bates, Russell depot, W R R: Eld T Smith, Vienna, Me; E C Galusha, 17 Arcade, Rochester, N Y; Ezra M Griffin, Walpole NH; N Hervey 78 Arcade, Providence, R I; G S Miles, Albany N Y; M D Farnsworth, Peterborough NH; W Moore, Windsor, Vt; Chas. Hersey, Albany NY, 67 Green St.HST March 20, 1844, page 56.18

    New Works


    “Review of Prof. Chase’s Remarks on the Book of Daniel,” by L. Hersey, a shoemaker and city watchman. 4 cts.HST March 20, 1844, page 56.19

    This is a good illustration of wisdom perishing from the wise. To it is also appended a short synopsis of the evidence of the Advent being the next event.HST March 20, 1844, page 56.20

    “First Principles of the Second Advent Faith,” by L. D. Fleming. 6 1-4.HST March 20, 1844, page 56.21

    This is a collection of Scriptures illustrating the various points of our belief, which is much needed at the present crisis.HST March 20, 1844, page 56.22

    Our late Publications



    38. The Chronology of the Bible. By S. Bliss 6 1-4.HST March 20, 1844, page 56.23

    39. The Herald of the Bridegroom. By A. Hale. 6 1-4.HST March 20, 1844, page 56.24

    40. A Warning to Watchfulness. By F.G. Brown. 6 1-4.HST March 20, 1844, page 56.25

    41. “The Age to Come.” By L.C. Gunn. 12 1-2.HST March 20, 1844, page 56.26

    42. Origin, Nature, and Influence of Neology, by N.N. Whiting. 10 cts.HST March 20, 1844, page 56.27

    43. First Principles of the Second Advent Faith. By L. D. Fleming. 6 1-4 cts.HST March 20, 1844, page 56.28



    1. Address of the Tabernacle Committee. 3 cts.HST March 20, 1844, page 56.29

    2. Reasons of our Hope. By S. Bliss. 3 ctsHST March 20, 1844, page 56.30

    3. Paraphrase of Matthew 24. and 25., with the corresponding passages in Mark 13. and Luke 21:3 cts.HST March 20, 1844, page 56.31

    4. Breakers Adead! a Warning from the Faithful Pilot. By A. Hale. 3 cts.HST March 20, 1844, page 56.32

    5. Picture of Christendom; extract from a Sermon by Robert Atkins, of Europe. 3 cts.HST March 20, 1844, page 56.33

    6. Review of Prof. Chase’s Remarks on the Book of Daniel. By L. Hersey 4 cts.HST March 20, 1844, page 56.34

    “Words of Warning,” 2 pages each 18 on a sheet; 3 cts. per sheet; or, 2 cts. per. dozen, 12 1-2 cts per hundred, $1 per thousand.HST March 20, 1844, page 56.35

    “Prepare to meet thy God.” By L. Hersey. 37 cts pr 100.HST March 20, 1844, page 56.36

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