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

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    March 27, 1844

    Vol. VII. No. 8. Boston, Whole No. 152

    Joshua V. Himes



    NEW SERIES VOL. VII. NO. 8. BOSTON, WEDNESDAY, MARCH 27, 1844. WHOLE NO. 152.HST March 27, 1844, page 57.1



    J. V. HIMES,

    J. V. Himes, S. Bliss, & A. Hale, Editors.HST March 27, 1844, page 57.2

    Terms.—One Dollar per Volume, of 26 Numbers. Five Dollars for 6 Copies, Ten Dollars for 13 Copies.HST March 27, 1844, page 57.3

    Dow & Jackson, Printers.HST March 27, 1844, page 57.4



    In his days Judah shall be saved, and Israel shall dwell safely—and this is his name whereby he shall be called, The Lord our Righteousness.—Jeremiah 18:6.HST March 27, 1844, page 57.5

    Woe to the idol shepherd, woe!
    Who leaves the flock of Christ to die;
    Awake, O sword, against him!—lo!
    The Lord of hosts in wrath is nigh.
    HST March 27, 1844, page 57.6

    Wo to the pastors false, who leave
    Their wandering sheep afar to stray,
    Where beasts devour, and wolves deceive,
    And make the tender lambs their pray.
    HST March 27, 1844, page 57.7

    O shepherds, woe to you who feed
    Yourselves, and who the failings slay;
    Who eat and drink, nor ever heed
    The lost ones in the cloudy day!
    HST March 27, 1844, page 57.8

    Prophet and priest are all profane;
    Their guilt hath made my house abhorred;
    The souls of men they sell for gain—
    Shall I not visit!” saith the Lord.
    HST March 27, 1844, page 57.9

    But, little flock, oh, fear not ye!
    Be not dismayed, though whirlwinds rise;
    For ‘tis your Father’s fixed decree
    To crown you with the conquerer’s prize.
    HST March 27, 1844, page 57.10

    One Shepherd then shall rule one fold—
    One King shall reign, the earth to bless;
    And gladdened nations shall behold,
    And hail The Lord our Righteousness.
    HST March 27, 1844, page 57.11

    The Loaves and Fishes


    religous tea parties

    The period seems to have arrived in which we should express our views at some length, upon the new fashion of raising money, which has lately been introduced among us. Our friends at a distance will regret to learn that the fashion is progressing, and that several Baptist churches have already yielded to its contagion. The principles which apply to such matters ought, therefore, to be carefully examined, and correctly understood.HST March 27, 1844, page 57.12

    It will be admitted by all, that the religion of our Lord and Savior, is not worldly or sensual, but heavenly and spiritual—that its legitimate effect is, to promote equality in the participation of religious privileges, and to discountenance on religious occasions, distinctions wholly dependent upon money. We think it capable of proof that in all these respects, religious tea parties violate the principles of Christianity.HST March 27, 1844, page 57.13

    They conform to the world. They are, and are called, “Tea Parties,” to which people assemble in large numbers to partake of refreshments in common. Having “houses of their own to eat and drink in,” they break up domestic life to eat and drink in common. This they do, not from necessity, but voluntarily, and thus set an example to their families to attend large parties, wasting time and money, and abandoning domestic comfort for public dissipation. The occasion furnishes all those opportunities for dress and show and joviality, which are the chief inducements, for attending worldly parties.HST March 27, 1844, page 57.14

    If in all this, there is no conformity to the world, no approximation to its fashions, we must acknowledge that our intellectual vision is more than usually confused.HST March 27, 1844, page 57.15

    The kingdom of heaven is not sensual. It consists not in meats and drinks. From the time in which the apostle of the Gentiles denounced the festivities which the Corinthians connected with the Lord’s Supper, good men have been afraid of mingling eating and drinking with public religious services. They have not approved of commending godliness by an appeal to the appetites. Even the end, they have not regarded as sanctioning the means.HST March 27, 1844, page 57.16

    It is a good object, all will admit, to pay off the debts of a church.HST March 27, 1844, page 57.17

    And it is undoubtedly a good practice to attend prayer meetings.HST March 27, 1844, page 57.18

    Some men and women will not come and contribute their quarter of a dollar a piece for the liquidation of the church debt, unless they are tempted by some good things to eat and drink. Where is then the harm in making a supper or a tea party for them? Will their money be less valuable because we have tempted them by an appeal to their sensual appetites?HST March 27, 1844, page 57.19

    And why not extend the temptation, and draw them to the prayer meeting? A number of dainties to pamper them, would probably entice a crowd to our prayer meetings, or the public services of the Lord’s day. And who knows how much good might be done? How many a poor wretch, who cannot now be drawn to the house of God, might be tempted by the savor of a good dinner?HST March 27, 1844, page 57.20

    Brethren, be not deceived. If the principle be good in one case, it must be in the other. If it be right to obtain money for religious purposes by pampering the appetite, it is certainly right to allure men to the house of God by a similar means. The one object is as good as the other.HST March 27, 1844, page 57.21

    When thou makest a feast, invite—whom? Plainly all the good people who will pay well, and thus enable us to liquidate our church debt. “The resurrection of the just” is rather a distant matter, and while waiting until that time for our recompense, in the mean while we will be pressed for interest on our mortgage. Therefore we cannot admit the poor—that was well enough to preach in days of yore—before we travelled to the celestial city by railroad, and Mr. Make-it-easy acted as agent. Money, money, is the principal thing. Get money, and with all thy gettings, get the cash to pay church debts. What if a poor brother or sister should look in, and see the church enjoying themselves with the good things of this life, at the same time perhaps listening to the edifying discourse of some spiritually minded man, who is congratulating them on the disinterestedness of their charity?—Alas! poor brother or sister, you cannot join in the godly festival, unless you can beg or borrow money enough to satisfy the church of your merit.—Bap. Ad.HST March 27, 1844, page 57.22





    The subject of the article here continued is not a mere fancy sketch. Ed.HST March 27, 1844, page 57.23

    [Farmer Steadfast we visit next, who lives one mile from the city. The good man has just commenced lecturing about the Lord’s coming, and we find him writing a letter to the editor of the Advent Herald, giving information respecting the good cause in his region.]HST March 27, 1844, page 57.24

    After the usual preliminaries, Dr. O. says, “So we hear you are in fine business! lecturing at school houses! You’d better stay at home and assort your seeds, and repair your farming utensils, for, in my apprehension, you will have time enough yet to use them.”HST March 27, 1844, page 57.25

    Steadfast. The common sense which God has given me, and by which I judge, from the face of the sky, what the weather will be, has led me to discern the signs of the times, and I know that the Son of man is near, even at the door.HST March 27, 1844, page 57.26

    Dr. O. Just as near as he always has been, for those signs have always existed—he is no nearer now than he was 1800 years ago—all things remain as they were from the beginning. It’s amazing to me, how a man of your sense and discrimination, can fall into so fanciful a delusion. Why, I have graduated at a Theological Institution with its highest honors, and of course may be supposed to know some little more of the Bible than yourself, and I plainly tell you that I cannot, after much research, find any promise of the Lord’s Coming! I don’t think he ever will come, as you suppose; I believe its a spiritual coming.HST March 27, 1844, page 57.27

    Steadfast. I bless the Lord that I know where the promise of his coming is—and that through his rich and abounding grace, I am not left to ask with unbelievers and scoffers, “Where is the promise of his coming?” You are yourself, a sign of his speedy appearing, in your unbelief.HST March 27, 1844, page 57.28

    Dea. H. You have not the audacity to say that the pastor does not preach the whole truth?HST March 27, 1844, page 57.29

    S. I certainly have; and I solemnly warn him, if he would be a true watchman, to find out the indications of the times, to ascertain what time of night it is, before he cries so loudly “all’s well.”HST March 27, 1844, page 57.30

    Dr. O. Better keep at your own business—assort your seeds, and get your farming utensils in order. This preaching of yours is the veriest nonsense under heaven. You will ruin your reputation, and then you will be in a very desirable predicament, truly. You will be so unpopular that you will never be able to get into any office.HST March 27, 1844, page 57.31

    S. I am not toiling for an earthly crown. If all who profess to be shepherds, were faithfully warning the flock, I might not be called upon to labor quite so hard in the cause; but in view of the fallen state of the nominal church, and the hasting judgment, I shall cry aloud and spare not. A wonderful and a horrible thing is committed in the land: the prophets prophesy falsely, and the priests hear rule, by their means, and my people love to have it so; and what will ye do in the end thereof? These are the words of the Lord.HST March 27, 1844, page 57.32

    Dr. O. We should like to know what you mean, by prophesying falsely?HST March 27, 1844, page 57.33

    S. Crying peace and safety, when sudden destruction is about to burst upon us. Saying that my Lord delayeth his coming, and there must be a millenium, and great temporal prosperity given to the carnal Jews, by way of rewarding them for crucifying and rejecting the Savior, and saying “his blood be on us, and on our children,” before the Lord can come. This is what I call prophesying falsely.HST March 27, 1844, page 57.34

    Dr. O. Oh, nonsense, you are deluded and entirely fanatical; but what are your views with regard to our Church?HST March 27, 1844, page 58.1

    S. Very different from what the formerly were. I have thanks to the Lord, got the mark of the beast quite effaced from my forehead and right hand, and am made a freeman by the truth.HST March 27, 1844, page 58.2

    Dr. O. Mark of the beast! Pray what do you mean?HST March 27, 1844, page 58.3

    S. I believe the last beast described in Revelation 13th, arising with Lamb’s horns, and speaking like a dragon, is protestantism—verse 16, “And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” The mark is, laying stress on belonging to a sect—clanism under a religious cloak. I am a Presbyterian, says one, that, then, is his mark, the name by which he is known. A stranger calls on you, and expresses a desire to preach for you; you wish to see his mark—the credentials that he is a preacher, in good and regular standing in your denomination. He tells you that he has not seen fit to connect himself with any of the popular sects of the day—yet he feels the love of Jesus animate his heart, and he would do his will—and preach salvation to the perishing.—You would doubtless say, Preach for me! No indeed; you may think yourself well treated to be dismissed without further ceremony. You cannot buy or sell truth with us. You cannot “trade in spiritual things here.” Why, what presumption to attempt to do it without our mark!HST March 27, 1844, page 58.4

    Again—when about to commemorate the Savior’s dying love, it is customary to say, “All members of evangelical churches, in good and regular standing, are invited to participate with us in this ordinance;” that is, those who have the mark, may buy and sell—may sit at the Lord’s table, while all others are excluded, however the love for the Savior may be burning in their souls.HST March 27, 1844, page 58.5

    Then too, when an individual changes his place of residence, he must take credentials with him, testifying that he is “in good and regular standing”—bears well the mark of the beast, else the church to which he goes will tell him that he cannot buy or sell with them. I am well convinced that these things have no foundation in Scripture. The nominal church is heavily shackled with wordly trappings—as if the counsels of heaven were not sufficient to form a religious organization, the wisdom of the earth is called into requisition to give her aid, and the consequence is, that the church is all in confusion, and hence very justly called Babel or Babylon.HST March 27, 1844, page 58.6

    Dr. O. I see plainly Satan is helping you, but let me hear your idea of a true church.HST March 27, 1844, page 58.7

    S. When sinners are subdued by the love of Jesus, they trust him as their Savior, with unreserved and childlike confidence—all is joy and peace in believing. How delightful it is, to see a band of young converts, their hearts beat in unison, the bond of love binds them together. If they believe and are baptized, take up their cross daily, they are a part of the body of Christ—a part of his church—whether acknowledged by any of the prevailing sects or not. It is a Babylonish idea, that one may not celebrate the Savior’s dying love, without receiving the mark of the beast on the forehead—without they can say, I am of Paul, and I of Apollos, and I of Cephas.HST March 27, 1844, page 58.8

    The spirit of the different sects is Anti-Christ—it is the spirit of disunion—hence called Babylon, which means confusion. If those loving the Savior had never known any bond but the bond of love, there would have been complete unity. As it is losing sight of the great truths of scripture, to watch for their Lord, they fix their affections on the worldly plan of making our church great—lose their joy and peace in believing, and get estranged from their first love.HST March 27, 1844, page 58.9

    Dr. O. With your heretical views, you would disgrace any church, and of course, to be consistent, you will ask for a letter.HST March 27, 1844, page 58.10

    S. To be consistent, I shall not ask for a letter.HST March 27, 1844, page 58.11

    Dr. O. Not ask for a letter! and why not, pray?HST March 27, 1844, page 58.12

    S. Why, that would simply certify that I had the “mark,” which I hope and pray I have not.HST March 27, 1844, page 58.13

    Dr. O. Well, you have one mark, if it is not ours—and you will be a laughing stock—a thing to be pointed at from henceforth. You never will be able to get up in the world again.HST March 27, 1844, page 58.14

    S. Never mind—the Lord is on my side—if earthly hopes are cut off, it is that heavenly ones may be grafted in.HST March 27, 1844, page 58.15

    Dr. O. You are quite sure, are you, that you do not want a letter of recommendation from our church testifying to your good character?HST March 27, 1844, page 58.16

    S. How could you do that when you tell me plainly that I am a heretic and a disgrace to the church?HST March 27, 1844, page 58.17

    Dr. O. True, true, how could I! Yet, for the sake of the cause, for the sake of maintaining the authority and reputation of our church, and I may say for the sake of your welfare, I can do violence to the strict truth, so far, as to give you a letter—yea, I am very anxious so to do. For there are only two courses for us to pursue—we must either excommunicate you in a disgraceful manner, as “a terror to all evil doers,” or give you a letter which will operate as a “praise to all them that do well;” now we had much rather do the latter, and the sooner we do it the better.HST March 27, 1844, page 58.18

    S. If, after all that has been said and done, you choose to give me a letter, I certainly cannot object, for it is quite a matter of indifference to me—the letter I should not value, as I shall not feel that it confers any honor on me. If you really feel as you express yourself about my views, I think you would sin quite as little by quietly crossing out my name from the church record, without saying much for or against me.HST March 27, 1844, page 58.19

    Dr. O. It strikes me that the most effectual method of hushing this heresy will be, to cut you off, as a withered branch. However, if the Lord should not come as you suppose, you will, doubtless, feel it your duty and privilege to come back to us, and confess your error.HST March 27, 1844, page 58.20

    S. After the Savior has so graciously led me into the precious truth, to look for his speedy appearing, I trust I shall not turn traitor, if he should not appear quite as soon as I believe. His coming to destroy the works of the devil, and set up his own everlasting kingdom, is the next great event, and for that I shall earnestly pray until it comes.HST March 27, 1844, page 58.21

    Dea. II. What a hard heart you must have to pray that the wicked may be destroyed!HST March 27, 1844, page 58.22

    S. I love my Savior more than the wicked, and I cannot pray thy kingdom delay coming, but “thy kingdom come, thy will be done on earth as it is in Heaven.” His will cannot there be done, as long as there is the least sin committed on earth, and there always will be sin until the end of the world, for we read that the tares and wheat are to grow together until the harvest. A power is to prevail against the saints till that time. Iniquity will always abound until Jesus comes and reigns personally; for Daniel says, at the time of the end. “the wicked shall do wickedly,” and Jesus says, when the Son of man cometh, it shall be as in the days of Noah—as in the days of Lot. When he cometh, shall he find faith on the earth? The great proportion will be unbelieving, and will perish in the great day of the Lord. These views, which you must allow are Scriptural, do not at all impair my usefulness. I labor more whole-heartedly than ever, to bring my fellow men to accept salvation. I feel that the time is hastening, and I will no longer delay, and the great question with me is, Lord, what will thou have me to do? How can I most effectually serve my Savior?HST March 27, 1844, page 58.23

    Dr. O. Satan is leading you blindfold to ruin!—Why, how strange you cannot see, in this wandering away from your appointed means of grace; you are in the broad road to death. Let me tell you, your own church never has explained the scriptures as you do, and you are consequently in a great and dangerous error.HST March 27, 1844, page 58.24

    S. Have you read any of the writings of the Second Advent authors?HST March 27, 1844, page 58.25

    Dr. O. Certainly not. I take this stand. The Lord is not coming, at, all events, and why should I poison my mind, by their sophistry, so that I could not successfully argue against it? How can I pray to God to lead me not into temptation, and run headlong into its deepest depths.HST March 27, 1844, page 58.26

    S. Have you ever attended any lectures on the Advent question.HST March 27, 1844, page 58.27

    Dr. O. Attended lectures! You must be beside yourself to ask me such a question. I, a Doctor of Divinity, attend lectures on the subject of the Lord’s coming, when I know he cannot come for a thousand years at least. I have too much regard for my reputation, and that of our church, which it is my delight to honor, to be seen at an Advent meeting. In such a case, even if I had a wish to go, I should immediately suppress it. What right have I to encourage such evil and designing persons, by meeting among them—even once, to gratify curiosity? I have too much self-respect—too much love for the Lord to do that.HST March 27, 1844, page 58.28

    S. Then you will not accompany me once to the Advent meeting.HST March 27, 1844, page 58.29

    Dr. O. Most certainly not—stay. I will go once, as wrong as it is, if you will agree to give it all up and preach no more.HST March 27, 1844, page 58.30

    S. No indeed; my religion does not permit me to do evil that good may come—this expediency, this looking at consequences—how abominable must it be in the sight of God!HST March 27, 1844, page 58.31

    Dr. O. Let me caution you to beware how you tread. We are, in all our ways, to proceed prudently and judiciously. God has given us reason and judgment to use, not to lay up and rust. And, before we make any movement, even in religion, we are to see ahead and look at the consequences.HST March 27, 1844, page 58.32

    S. Our great inquiry should be, what is present duty—when we have found out what that is, we are to go ahead fearless of consequences, in the performance of it, and leave the event with God; so did Noah, Abraham, all the patriarchs, apostles, prophets, martyrs, and all of those who have lived and died in faith; duty was theirs: the event was God’s. Without this principle there is no true faith. Those who profess godliness now, in too many cases, make an idol of their reputation, and fear to make any movement in any one of the great moral enterprises of the day, lest they shall injure self, in the world’s eye. If they express to you privately an opinion, a little in advance of the popular belief, they will attempt to put its light under a bushel, by charging you not to mention it. All those who truly live by faith in the Son of God, count not their lives dear unto themselves, they are willing to sacrifice ease, health, reputation, aye, life itself for the truth’s sake. They alone will possess the truth, those who fear to come up to its searching light will be permitted to grope in darkness, to their heart’s content. God will give them their desire, and send leanness into their souls.HST March 27, 1844, page 58.33

    Dr O. Really, you are quite eloquent. I guess I shall have to get you to preach for me. Ha, ha. An interesting world we should have truly, if all possessed your fanciful dogmas!HST March 27, 1844, page 58.34

    [The Prudential committee finding farmer Steadfast and those of like faith, unwavering in their belief and course of conduct, are in great trouble.—They retire from the house without attempting to pray over the wanderer. On the way home, they condole with each other about the fearful state of things in our church, and more especially about the distressing departure from sound doctrine in their own families, that is, the rejection of the millenium fables, by those sensible and discerning christians, Mrs. Orthodox and Mrs. Hopeful.HST March 27, 1844, page 58.35

    The committee conclude it will be the best plan to go home, and persist in their attempts to cause those so dear to them to backslide on to reasonable, churchlike ground.HST March 27, 1844, page 58.36

    Let us accompany the doctor to his study. Foiled in the objects of the visitation, he does not feel strong enough in his faith, to meet the arguments of his wife, if he should immediately commence discipline with her; so by way of recreation, he betakes himself to his literary pursuits. They are, as we shall see, strongly tinctured with the “wine of the wrath” of his opposition to the Lord’s coming. He feels to make light of the call to the marriage supper of the Lamb, and says in a thousand ways, “I pray thee have me excused.” We leave him in his study, writing a sermon.]HST March 27, 1844, page 58.37

    To be continued.

    Reasons for Withdrawing from the Church


    1. Simultaneous with my conversion to the Advent faith, I was overwhelmed with astonishment to find in what perfect confusion the religious world was, so that I involuntarily cried out. “O what a Babylon, what a Babylon we are all in!” For a long time my soul was like a fountain of waters, which every view of the backslidings, captiousness, and infidelity of the professed church and ministry, seemed to open afresh. Since that time, almost every day has furnished me with some new proof that the dear brethren with whom I have heretofore been associated, have erred from the faith, and departed from the simplicity of the gospel. The most prominent among them, have, in my humble opinion, adopted rules of interpreting the scriptures in common with Unitarians, Universalists, Papists, Sceptics, and Infidels: of course I solemly believe that they have, as a general thing, and to a greater or less extent, gone over to Unitarianism, Universalism, Papacy, Scepticism and Infidelity. I say this, not in the way of reproach, but with the deepest pain, and because I conscientiously and before God believe it to be true. I feel therefore that as an Evangelical Christian, and as a teacher of religion, whose duty it is to “contend earnestly for the faith which was once delivered unto the saints,” (Jude 3.) to publish my unqualified dissent from all such expositions of God’s word; and lest I should be thought to wink at such gross perversions of the plainest Scripture, I do hereby dissolve my connection with such, heeding what I believe to be applicable to the present case,—2 Corinthians 6:14, 15.—“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?”HST March 27, 1844, page 58.38

    2. Both among the ministry, and the laity, I have been grieved to find many, who deny the doctrine of the resurrection of the body, (Philippians 3:21.) the second personal, glorious appearing of Christ: (John 14:3.) and who question at least, the doctrine of the final destruction of this earth, (2 Peter 3:10) with other kindred truths. These individuals are in the fellowship of the church, and are suffered to remain there unmolested, while those who are guilty of believing in the pre-millenial advent of our Lord, under the slightest pretext, are arraigned, tried and thrust out. Knowing therefore the contagious influence of being associated with those who wrest the Scriptures unto their own destruction, I must deem the following holy advice addressed to me, 2 Peter 3:17.—“Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.”HST March 27, 1844, page 59.1

    3. I verily believe that they have “a form of godliness,” but deny the power thereof. “They profess the power of God, but in works they deny him.” This is evident everywhere and in everything. They have publicly ridiculed the idea of arriving at the doctrine of the Lord’s coming by means of prayer, and the teachings of the Holy Ghost, so as in some few instances at least, to shock every sentiment of the soul. “From such” Heaven calls upon me to “turn away.”—(2 Timothy 3:5.)HST March 27, 1844, page 59.2

    4. I cannot think otherwise than that very many of them are the scoffers, and the false teachers who were to arise in the last days, and impiously to demand “Where is the promise of his coming?” (2 Peter 3:4) and to say—“Peace and safety.” (1 Thessalonians 5:3.) In this general cry I dare not join, lest “sudden destruction” overtake me, and the blood of souls be found on the skirts of my garments. My duty is made clear therefore from 2 Corinthians 6:17, 18. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you; and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.”HST March 27, 1844, page 59.3

    5. They are eating and drinking with the drunken, and thereby furnishing alarming evidence of their character and doom. The counsel of the apostle is now applicable to me, Ephesians 5:11. “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”HST March 27, 1844, page 59.4

    6. They have beaten and smitten their fellow-servants, who have been watching for their lord’s return, and proclaiming his coming. They have opened their pulpits for the discussion of almost every other subject, and thrown open their houses of worship for feasts, and a variety of public entertainments, but have prohibited God’s ministers from proclaiming in the same, “The hour of his judgment is come.” They have thereby taken away our licence to preach, and cast contempt upon us. Our affections are therefore alienated from them, and I can no longer regard them as the body of Christ. My duty is therefore pointed out in 2 Thessalonians 3:6. “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.”HST March 27, 1844, page 59.5

    7. They have excommunicated members for worshipping God apart by themselves, when they were neither allowed to pray, sing, or speak in relation to Christ’s coming, or to hear the doctrine preached in their respective houses of worship. Therefore, recognizing the gospel principle, Matthew 25:40, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me,”—I feel agonized, and desire to go with my persecuted brethren, and to be a companion with them in tribulation, and in the kingdom and patience of Jesus Christ. (Revelation 1:9.) 8. In addition to the wide disparity in our religious views, they have virtually divorced us from communion, in cases where they could find no plausible ground for openly cutting us off. Why, therefore, should we seek any longer to preserve a union, which after all is only nominal? “How can two walk together, except they be agreed?” Amos 3:3, 9. If, as they represent, we are fanatics, crazy, deceivers, lying vagrants, why should they desire longer to retain us? “A little leaven leaveneth the whole lamp.” (1 Corinthians 5:6.) Their good, therefore, on their own assumption, demands of us to do for them, what as yet they have failed to do for themselves, viz. 1 Corinthians 5:7, “Purge cut therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” 10. They are known to have evil designs in store for all who remain incorrigible in regard to the Lord’s appearing, should the present Jewish year expire, and as it is my purpose to look for the Lord until he come, and as I wish to save them from incurring more of Jehovah’s wrath by any future acts of rebellion, I do hereby proclaim myself no longer subject to their supervision. Proverbs 22:3. “A prudent man [original illegible] the evil, and hideth himself: but the simple pass on, and are punished.” The principle apparent in Proverbs 23:6, must govern my conduct—“Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats.”HST March 27, 1844, page 59.6

    11. I honestly and solemly believe the nominal church to be in its Laodicean state, as set forth in Revelation 3:14-18. That Christ has already spued it out of his mouth, and that he will not own it as his bride when he shall appear. I desire therefore for one, to be “zealous and repent,” and to urge on all, the necessity of watching, of trimming their lamps, and of going forth to meet the Bridegroom.HST March 27, 1844, page 59.7

    12. My views of truth, of the awful state of the church, and of the world, together with what I believe to be my duty as an ambassador of Christ, require me to speak and write as it is not consistent for one to do, who still retains his connection with the church. I therefore withdraw from it, that I may more freely execute my responsible duties. 2 Timothy 4:2-5. “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come, when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure affliction, do the work of an evangelist, make full proof of thy ministry.”HST March 27, 1844, page 59.8

    13. If Christ is “at the door” as I confidently believe, then there is no good reason why my name or influence should any longer be with those who have cast Jesus and his humble followers out of their midst: I can no longer benefit them, nor they me. Any further union with them would only disqualify me for meeting my Lord, “for whom I have suffered the loss of all things. (Philippians 3:8.)HST March 27, 1844, page 59.9

    14. Whether Revelation 18:4, refers to the present organized religious sects, and furnishes instruction for our present guidance, there is Bible enough independant of that to direct to the course I now undertake, and render it as clear and as imperious that I should withdraw from the church, as that I should profess my faith in the Lord’s immediate coming.HST March 27, 1844, page 59.10

    I have now discharged the most painful duty that I ever undertook; it has been like cutting off a right hand, or plucking out a right eye. But God has seemed to require it at my hand, and I did not dare to disobey. My prayer to God is, that he may have mercy on them that believe not the truth, but have pleasure in unrighteousness. A crisis has arrived when something ought to be done, if by any means they may be aroused from their apathy, and rescued from their opposition to the Lord’s coming. May God enable us all to see that it is our duty to be formally separated from them. F. G. Brown.HST March 27, 1844, page 59.11

    Feb. 14th, 1844.HST March 27, 1844, page 59.12

    The Theolgy of our Fathers


    A voice from the church yard

    Extract from the epitaph on the tomb stone of Dea. Thomas Bidwell, in Canton, Ct.HST March 27, 1844, page 59.13

    “Thou tomb shall safe retain thy sacred trust,
    Till life divine re-animate his dust.”
    HST March 27, 1844, page 59.14

    Conn. Hist. Col. p. 71.HST March 27, 1844, page 59.15

    Extract from the epitaph of Rev. John Merriman, in the grave yard, Southington:HST March 27, 1844, page 59.16

    “Here lies the body Death has bound,
    Whose soul with ministerial gifts was crowned,
    His life his Master’s doctrine did adorn,
    And waits his last reward till the auspicious morn.”
    HST March 27, 1844, page 59.17

    Ib. p. 107.HST March 27, 1844, page 59.18

    From the epitaph on the stone of the Rev. Samuel Hall and wife, in the Cheshire grave yard:HST March 27, 1844, page 59.19

    “A friend to God, a guide in Christ,
    Do here repose their peaceful dust,
    To rest in darkness in the tomb,
    Till Gabriel’s trumpet wake the just.”
    HST March 27, 1844, page 59.20

    Ib. p. 196.HST March 27, 1844, page 59.21

    From the tomb stone of Rev. Benj. Trumbull, in the North Haven grave yard:HST March 27, 1844, page 59.22

    “Firm, humble, and devout, he sustained with dignity all his relations in life, and died a firm and joyful believer in his God and Savior; anticipating, with expressions of praise, the coming of the Lord.”HST March 27, 1844, page 59.23

    Ib. p. 246.HST March 27, 1844, page 59.24

    From the tomb stone of Rev. John Davenport, in the Stamford grave gard:HST March 27, 1844, page 59.25

    “Unfading honors shall his tomb surround,
    To guard and wait the prophet’s sleeping clay,
    Till the last trumpet raise him from the ground,
    To join the triumphs of the important Day.”
    HST March 27, 1844, page 59.26

    Ib. p. 407.HST March 27, 1844, page 59.27

    From that of Moses Lyman, Esq., in the Goshen grave yard:HST March 27, 1844, page 59.28

    “He sleeps in hope, then cease from tears, when Christ appears, his dust shall rise.” Ib. p. 469.HST March 27, 1844, page 59.29

    From that of P. Thatcher, Esq., in the New Milford grave yard, composed by the deceased:HST March 27, 1844, page 59.30

    “Rest here my body, till the Archangel’s voice, more sonorous far than nine-fold thunder, wakes the sleeping dead; then rise to thy just sphere, and be thy house immortal. Ib. p. 480.HST March 27, 1844, page 59.31

    From that of the Rev. John Lee, in the Sharon grave yard:HST March 27, 1844, page 59.32

    He “expired in the blessed hope of that gospel to which he had freely devoted his life.HST March 27, 1844, page 59.33

    My flesh shall slumber in the ground,
    Till the last trumpet’s joyful sound,
    Then burst the chains in sweet surprise,
    And in my Savior’s image rise.”
    HST March 27, 1844, page 59.34

    Ib. p. 490.HST March 27, 1844, page 59.35

    From a stone in the Saybrook grave yard:HST March 27, 1844, page 59.36

    “Mary Ann Hart.—The silver cord is loosed—the golden bowl is broken—the dust returns to the earth as it was, and the spirit to God who gave it. But the trumpet shall sound, and the dead shall be raised.” Ib. p. 538.HST March 27, 1844, page 59.37

    From the Stone of the Rev. Joseph Meacham, in the Coventry grave yard:HST March 27, 1844, page 59.38

    “Fired with ye labors of ye word, his ardent soul bent its flight to Jesus, and dropped ye body to rest here till Jesus come.” Ib. p 545.HST March 27, 1844, page 59.39

    From the stone of the Rev. Eleazor Williams, in the Mansfield grave yard:HST March 27, 1844, page 59.40

    “Them that sleep in Jesus, will God bring with him.” Ib. p. 551.HST March 27, 1844, page 59.41

    Will some one in possession of the Mass. Hist. Col. give a copy of such epitaphs there recorded, as may present the same truths.HST March 27, 1844, page 59.42

    All communications for the Advent Herald, or orders for Books or remittances, should be directed toJ. V. Himes, Boston, Mass,” post paid.HST March 27, 1844, page 59.43

    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 27, 1844, page 59.44

    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 27, 1844, page 59.45

    Advent Herald & Reporter

    No Authorcode

    “The Lord is at Hand.”

    BOSTON, MARCH 27, 1844.

    Our Position as to Time


    We have no new light on the prophetic periods.—Our time ends with this Jewish year. If time be continued beyond that, we have no other definite period to fix upon; but, henceforward, shall look for the event every hour, till our Lord shall come. Others can give their views on the termination of the periods, on their own responsibility. If it be necessary, we shall give ours in full on this point.HST March 27, 1844, page 60.1

    Let us all be ready; “having our loins girt about and our lights burning, that when the Master cometh, we may open to him immediately. J. V. Himes.HST March 27, 1844, page 60.2



    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 27, 1844, page 60.3

    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 27, 1844, page 60.4

    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 27, 1844, page 60.5

    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 27, 1844, page 60.6

    V.—There are none of the prophetic periods, as we understand them, extending beyond the [Jewish] year 1843.HST March 27, 1844, page 60.7

    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 27, 1844, page 60.8

    No time but the present


    We have received an article of 24 closely printed columns, entitled “An Examination of the Review of S. Bliss, of the probable end of the 2300 days in 1847,” by bro. Silas Hawley, jun. It closes with the following demand, “I must insist upon it, as an act justly due to the public, to the cause of truth, and to myself, that this article be given entire and without garbling or mutilation to your readers.”HST March 27, 1844, page 60.9

    We offered to insert one and a half columns per week, with the same room to present the opposite side, that both arguments might be weighed at the same time, but our Bro. prefered to publish it separately. As he has thus presented it, and all who wish for it can procure it, there seems to be no necessity for republishing it. It is so very lengthy that it would fill this entire paper, giving us no opportunity to present with it the opposite view; and yet we would do it, if we thought it would advance the cause of truth. We however find many things in it, which, presented as they there appear, might cause some to misapprehend the truth; and to present it in sections with the necessary reply, might, as it is intimated that it is not completed, lead to an unprofitable controversy. If the Lord should not come till 47, all true Adventists will wait for his coming, but if there is even a possibility that he may come before, we need to be on the watch, aloof from all questions “which gender strifes.”HST March 27, 1844, page 60.10

    On perusing the article, we notice numerous inaccuracies, which, we presume, if pointed out. our Bro. would be prompt to rectify; and which render us unwilling to present them in this paper, without such correction, or without at the same time an opporrunity to present in connection the true view. To show the nature of these inaccuracies—which it would give us pleasure to find were accidental—we will instance the following.HST March 27, 1844, page 60.11

    1. The article commences with an extract from a view we presented in the Signs of the Times of April 5, 1843, in which we admit that Wolf, and others were looking to A. D. 1847 for the end of the 2300 days. This is quoted as evidence that we then thought “there was ground for believing that prophetic time would not expire until 1847,” that the “only abatement” we “could make as to the foundation on which that view rests, was that ‘the evidence was far less clear’ that sustained it, than that sustaining the other,”—(1843) and that there is now in us, in these respects, “a marked change.” But he omitted to state, that the article from which the extract was made was expressly written to show the probability, in our view, that time might not continue beyond the aniversary of the Pentecost of that year. That given, would have changed the entire aspect.HST March 27, 1844, page 60.12

    2. In a chapter of three columns, entitled “Mistakes of the Review—Statements calculated to mislead,” the false statements are not fully presented side by side with the comments on them, so that the candid reader might be enabled to judge as to the extent of our misstatements. Had that been done, we should have nothing to say on that point. We will present an instance. He says:—HST March 27, 1844, page 60.13

    “With the same injustice, and in a way as much calculated to confuse and mislead, do you attempt to show that Ferguson renders me but little support as to the time of the crucifixion, because he dates the 70 weeks with you in the 7th of Artaxerxes. But, how this can affect his testimony, or his calculations, as to the time of our Lord’s passion, does not appear. And it does seem to be wholly unwarrantable, to set aside an authority on one point, because he may chance to favor an opposing view as to another. Where there is a contradiction, this would be allowable, but not otherwise. But as to Ferguson, this is not and could not be pretended.”HST March 27, 1844, page 60.14

    The following notes, we think must be our remarks alluded to:—HST March 27, 1844, page 60.15

    Ferguson informs us, that “both by the undoubted canon of Ptolemy and the famous era of Nabonassar, the beginning of the seventh year of the reign of Artaxerxes Longimanus, king of Persia, (who is called Ahasuerus in the book of Esther,) is pinned down to the 4256th year of the Julian period.”—Astron. p. 387. Vol. 6. No. 16.HST March 27, 1844, page 60.16

    If Ferguson is good authority, his testimony will tend to prove that 490 years from the decree given to Ezra terminated about A. D. 33. Vol. 6. No. 18.HST March 27, 1844, page 60.17

    If Ferguson and Prideaux are correct, and the sixty-nine weeks reach to Christ’s ministry, as they both show from the canon of Ptolomy and the era of Nabonassar, that the sixty nine weeks ended in A. D. 26—7, it follows that his ministry must have then commenced, and consequently, the 70 weeks ended in A. D. 33—4. Ib.HST March 27, 1844, page 60.18

    The reader will judge how far injustice may be ascribed to such remarks.HST March 27, 1844, page 60.19

    3. The following appears to be our great misstatement, if it is shown to be such, we will at once rectify it. Near the close of his chapter of misstatements we find:—HST March 27, 1844, page 60.20

    “But the crowning error of the review, and that which is fraught with the most evil, is found in what you say as to the time of the change of the character of the Jewish year—a change from an inartificial to an astronomical form. But this I can notice better in another place.”HST March 27, 1844, page 60.21

    In the other place, after referring to the time of the crucifixion, we read:—HST March 27, 1844, page 60.22

    “Your objection rests upon the assumption that their year at that time, retained its ancient inartificial form, and that no reference was had to astronomical principles. But is this proved? It must be evident to all, that if this is not proved, nothing is proved; and that your voluminous extracts from learned authors are irrelevant and vain. For if the inartificial form of the Jewish year had been laid aside before that time, and an astronomical form taken, your objection falls of course. If they were governed by astronomical principles in the days of the Savior, you indirectly admit that [original illegible] Scaliger, Bacon, Newton, Ferguson and others are correct. The question, then, is—admitting all you claim as to the original character of the Jewish year.—Did the Jewish year in the time of our Savior, possess an inartificial, or an astronomical form? This is the question. And it is not for me to prove that it did not possess an inartificial or unastronomical form: it is for you to demonstrate that it did.”HST March 27, 1844, page 60.23

    By what rule of debate we are required to prove a negative, does not appear. He proceeds:—HST March 27, 1844, page 60.24

    “And what proof have you offered. You have given us the following unsupported assertion, and dismissed the topic:—‘This was the custom of the Jews till after their dispersion by the Romans, when being scattered all over the world, it was difficult to observe the ripening of the barley harvest in Judea; and in some countries where the Jews were it was observed earlier, and in some later. In order therefore, to have the observance of the Passover uniform, the Rabbins established the time of its observance by astronomical calculations, and began their year with the new moon nearest the vernal equinox.’ This paragraph constitutes the hinge of the review inasmuch as before said, your whole reasoning turns upon its truth or falsity. This then was the point to be fortified—the point demanding your strength. But you have favored us with your mere assertion and passed along!”HST March 27, 1844, page 60.25

    If what we said in support of that point, had been given in connection with those remarks, the reader could have decided whether we gave the “unsupported assertion, and dismissed the topic,”—“our mere assertion, and passed along.” We will therefore present to the reader only two of the quotations from the amount of a page we gave in support of that position.HST March 27, 1844, page 60.26

    Jahn in his Archaology says, p. 111, 112:—HST March 27, 1844, page 60.27

    Moses “obligated the priests to present at the altar on the second day of the passover, or 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 27, 1844, page 60.28

    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 Mensious Hebr a orum in Soc. Reg. Goett. 1763—1768. p. 10. et. seq. Vol. 6, No. 16.HST March 27, 1844, page 60.29

    Dr. Priedaux says—HST March 27, 1844, page 60.30

    Since the Jewish calendar hath 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. 53. Ib.HST March 27, 1844, page 60.31

    How our Bro. could fail to see what we added in support of our “unsupported assertion,”—all of which follows the quotation he gave—so as to suppose we then “dismissed the topic,” we cannot conceive; but “the best are liable to mistakes.”HST March 27, 1844, page 60.32

    The question here is not as to the time when the Jews used astronomical cycles for the regulation of their years; but, When was their present calendar introduced? For if the Jews commenced their years in the time of our Savior, in accordance with their present calendar, Ferguson’s calculation, which is based upon it, would prove the crucifixion to have been on the 3rd of April, A. D. 33: but if it was not then in use, it does not demonstrate that the crucifixion was in that year. On this point the whole question of 33 turns. If therefore we are in error as to the time when the present calendar was introduced, we should be very happy to have it pointed out, and we would promptly correct it.HST March 27, 1844, page 60.33

    Our Bro. proceeds to say, that as we gave our “mere assertion and passed along,” he “might also dismiss the topic,” and adds:—HST March 27, 1844, page 60.34

    “But for truth’s sake I will not. I will show you, and the reader, that you have made a serious mistake as to the dispersion in which the Jews resorted to astronomical calculations—a mistake of several hundred years; and that without doubt, they used, and conformed to such calculations, in the days of the Savior.”HST March 27, 1844, page 60.35

    He then quotes from Dr. Pridaux, as saying:—HST March 27, 1844, page 60.36

    “In this year, (162 B. C.) Butcheries placeth the beginning of the cycle of eighty four years, by which the Jews settled the times of their new moons, full moons, and festivals,” etc. etc. “But Prideaux is disposed to think it was much earlier that the Jews resorted to astronomical methods of fixing their moons and [original illegible] than stated by Bucherins.”HST March 27, 1844, page 60.37

    The entire quotation from Dr. Prideaux, is about a col. but the above is the substance. Our Bro. then remarks:—HST March 27, 1844, page 60.38

    “Which is right, as to the precise distance before the Christian era the Jews resorted to astronomical helps, can make no difference in the matter of exposing your error. For if it was as early as 162, B. C., your statement is very wide of the truth; but if it was 292 B. C. it is much wider still. But if Bucherius is right, it is certain that the Jews, after they were re-established in their own land, made use of astronomical aids in settling their moons and festivals. And if so, it cannot be doubled that they continued this practice more or less strictly perpetually. But, admitting Prideaux to be right, it will hardly admit of a serious question that the Jews, having in their dispersions been so long accustomed to astronomical helps in fixing their moons, and on account of their convenience continued to use them when they became re-settled in their own borders.”HST March 27, 1844, page 60.39

    The above would be correct reasoning if it had respect to the calender now in use by the [original illegible] and by which Ferguson made his calculations. It is true that Prideaux does say that Bucherius dates the beginning of this cycle this year; but, Prideaux also says:—HST March 27, 1844, page 60.40

    “It is possible so much might have been this year done; but that the Jews at this time, when, after having newly recovered their temple, and restored the true worship of God in it, they were most zealously employed in extirpating all heathen rites from among them, should first introduce this cycle borrowed from the heathen, and employ it to a religious use, that is, for the fixing of the times of their new moons and festivals, seems utterly improbable. That which seems most probably to be conjectured concerning this matter (for nothing but conjecture can be had in it,) is, that when the Jews, in the dispersions after the time of Alexander the Great, through the countries I have mentioned, saw a necessity of coming to astronomical calculations and settled rules for the fixing of their new moons and festivals, that so they might observe them all on the same day, in all places, they borrowed from the Greeks the cycle or period of Callippus, which they found used among them for the same purpose.”—Hist.Jews,vol.ii.p.155.HST March 27, 1844, page 60.41

    Again he says:—HST March 27, 1844, page 61.1

    “Of the attempts which had been made to come at such a cycle by the Dieteris,” etc., “and how they all failed hereof mention has been already made. The last came nearest to it of any; the author whereof was Meto, an Athenian, who published it at Athens in the year B. C 432,” etc. “But Meto having reckoned that 19 years of his cycle contained just 6940 days, it was found, after 100 years usage of it, that in this computation he had overshot what he aimed at by a quarter of a day.” Again, “To mend this fault, Calippus invented his cycle, or period of 76 years,” “in the year B. C. 360” Again he adds, “This,” after saying it is most likely the Jews borrowed this cycle—“they used till Rabbi Hillel’s reformation of their calendar, which was about A. D. 360; during all which time they must necessarily have made some interpolations for the correcting of those excesses whereby one of those luminaries did overrun the other according to that cycle; for otherwise the phases or the appearing of the new moons and full moons, would have contradicted the calculations of it to every man’s view. But what these interpolations were, or how or when they were used, we have no account, any where given us.”—lb. p. 155—6.HST March 27, 1844, page 61.2

    They indeed used various astronomical helps, till the present calendar was introduced: but never one that rendered them independant of the barley harvest at the second new moon after the vernal equinox; and then they could not calculate within one day the actual time of its appearing. Nor can the present calendar be adjusted to it within a month sooner or later, as is seen by the previous quotation from Dr. Prideaux—our Brother’s authority—for “all the time” of which his history treats, and till the time of Rabbi Hillel about A. D. 360. Thus Dr. Hales says:—HST March 27, 1844, page 61.3

    “From the difference between the times of the true and computed paschal new moon, as calculated astronomically, and computed by such rules as were in use among the Jews formerly, and which may vary a day in their results, we may naturally account for a circumstance noticed in the gospels, namely, that our Lord and his disciples ate the Passover on Maundy Thursday, but the chief priests and their adherents on good Friday. Vol. I. p. 174.HST March 27, 1844, page 61.4

    Says a distinguished Jewish writer:—HST March 27, 1844, page 61.5

    “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 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 practice” Abendana’s Polity of the Jews, p. 176. Mod. Juda. p. 376.HST March 27, 1844, page 61.6

    Jahn says—HST March 27, 1844, page 61.7

    “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. 416.HST March 27, 1844, page 61.8

    J. H. Rauch, 4Misprinted Tholuk, last week. in speaking of the time of the crucifixion, says—HST March 27, 1844, page 61.9

    “We must not forget that the days were reckoned not by the sun, but according to the appearance of the moon.” Tran. by Dr. Ed. Robinson, late Prof. in the An. Theolog. Sem. Bib. Repos. 1834 p. 115.HST March 27, 1844, page 61.10

    This inaccuracy in the measurement of the Jewish time continued till the time of Rabbi Hillel, about A. D. 360.HST March 27, 1844, page 61.11

    Allen, in his History of the Jews, says, p. 378—HST March 27, 1844, page 61.12

    “The present Jewish calendar was settled by Rabbi Hillel about the middle of the fourth century of the Christian era.”HST March 27, 1844, page 61.13

    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 27, 1844, page 61.14

    Dr. Prideaux says:—HST March 27, 1844, page 61.15

    “The first cycle they made use of for this purpose was that of 84 years: by this they fixed their Paschal feast, and by that their whole year besides; and the use hereof the primitive Christians borrowed from them, and for some of the first centuries, fixed their Easter in every year according to it; but this after some time being found to be faulty, Meto’s cycle of nineteen years was, after the council of Nice, brought into use by them for this purpose instead of the other, and the Jews, following the example herein, almost about the same time came into the same usage also; and upon this cycle is founded the present form of their year. The first who began to work it into this shape was Rabbi Samuel, rector of the Jewish school at Lorain in Mesopotamia: Rabbi Adda, who was a great astronomer, pursued his scheme; and after him Rabbi Hillel, about the year of our Lord 360, brought it to that perfection in which it now is.” Hist. Jews, Vol. I. p. 52.HST March 27, 1844, page 61.16

    Prideaux, then goes on to say as quoted before, that previous to that time we cannot harmonize the years within a month sooner or later.HST March 27, 1844, page 61.17

    Our Bro. says, that Kepler, Usher and Lydiat, deny the Jewish year was lunar, holding that it was a solar year. True, such is their claim; but they held it to consist of 12 months of 30 days each, with 5 days added to the last of them.HST March 27, 1844, page 61.18

    But such would be as difficult to adjust, and would be as inaccurate as the other form; and Prideaux shows the impossibility of such a year’s ever being harmonised with the Jewish feasts. We therefore think we have shown from the authority which our brother bro’t to convict us of “error,” that we were correct in the time of the introduction of the present Jewish calendar. So much for our “crowning error.”HST March 27, 1844, page 61.19

    4. Again it is said to be “unjust as well as deceptive,” to pass Rollin and the other standard Chronologists which our brother has quoted, as mere copyists.HST March 27, 1844, page 61.20

    Let Rollin speak for himself. He says:—HST March 27, 1844, page 61.21

    “Archbishop Usher is my usual guide in chronology,” Vol. 1, 8 vo. p. 29. Again, speaking of the flight of Themistocles and the history of Esther, he says:—HST March 27, 1844, page 61.22

    “I have already declared more than once, that I would not engage in controversies of this kind; and therefore with regard to this flight of Themistocles into Persia, and the history of Esther, I shall follow the opinion of the learned Usher, my usual guide on these occasions.” ib. p. 240.HST March 27, 1844, page 61.23

    5. The quotations from authors do not in every instance present to us the same ideas, that we receive by reading the authors for ourselves. Of the most prominent of these are his quotations from Watson. In our former article we stated that no one can hope to fix the birth of Christ within a less circle than about a year. With all the testimony Herod could gather, Christ was “two years old and under” when that monarch sought to slay him. He was born before Herod died. But the death of Herod is a period respecting which two opinions cannot be found among chronologists. No chronologist or historian raises a doubt respecting that date. As the sixty-nine weeks—483 years—commenced before the vulgar era, 457, they would bring us down to about the end of A. D. 26; and as our Savior was born about four years B. C. he would be about thirty years of age at that time. Vol. 6. No. 18.HST March 27, 1844, page 61.24

    Our brother remarks:—HST March 27, 1844, page 61.25

    “You will tell me as you have done, that Christ was born three or four years before the Christian era, as chronologists agree, and that he began to preach when he was 30, which would fix the date of his ministry 26—7. But they do not agree in this or aproach to an agreement. The difference is some five years. Watson in his Theo. Dict. says, some place the birth of Christ two years, others four, and again others five years before the Christian era. This is true, as facts show. But it would have presented more fully the difference, if he had said, and some one year before that era. Lydiat held one year; Scaligar, Tallents, Jackson and others, two years; Usher, Prideaux, and others, about four years; and so on. But the author of the ancient commentary, so often referred to, says:—But the received opinion is, that the year of the nativity was the 752 of the building of Rome, which was the 42nd of Augustus’ reign, p. 332. This was one year before the date of the vulgar era. And you say:—That no one can hope to fix the birth within a less circle than a year. More truly you would have said, had you stated within three or four years.”HST March 27, 1844, page 61.26

    The above would have been good reasoning before the date of Christ’s birth was settled astronomically, but is not now. It was once a question whether America was a large Island, a continent by itself, or a part of India; but it is not now. It was once a question whether Baffin’s Bay were a Bay by itself, or a part of the Pacific Ocean; but it is not now. It was once a question whether this earth was a plain or globe; whether the sun revolved around the earth, or the earth revolved on its axis; and even whether this Continent existed at all; but such questions have long since been settled. In like manner the time of our Savior’s birth was once only problematical; but it is now as irrelevant to quote those who wrote before chronologers were agreed respecting it, as it would be to refer to any old authors to prove that America was a part of India. Watson is quoted as saying that “some place the birth of Christ two years, others four, and again others five years before the Christian era;” he does say thus in his Theo. Dict. (if the quotation is correct,) but afterwards when he had more fully considered that point in the last work he ever wrote, he says:—HST March 27, 1844, page 61.27

    “The birth of our Savior is now placed by chronologers in about four years before the common era, from which we reckon. In the first ages of Christianity, the practice of dating from the birth of Christ, was unknown; and in fact was not generally adopted among Christians till about A. D. 730; and it is now generally agreed that an error of four years was then made in fixing the era.” Watson’s Exposition of Matthew 1:18.HST March 27, 1844, page 61.28

    Again our brother adds:—HST March 27, 1844, page 61.29

    “But admitting all that is claimed, it does not prove that Christ began to preach in 26—7: it only goes to show that he was older than 30, when he entered upon his ministry. And he might have been, and the testimony of Luke be true to the letter. He says “About thirty.” Watson says, that the declaration of Luke is not to be regarded as definite, and that the principal reason of recording his age, was to show that he was in the vigor of life. And further, that the notion that he conformed to the custom of the priests in entering upon their office at thirty, has probably no foundation. So Grotius and others.”HST March 27, 1844, page 61.30

    To show his misapprehension of Watson, we will give Watson’s entire note. In his notes on Luke 3:23. he says:—HST March 27, 1844, page 61.31

    Jesus himself began to be about thirty years of age,” etc. It has been much disputed by critics, whether these words, which are somewhat indefinite, indicate that our Lord was then entering his thirtieth year, or had completed it. Grotius contends that osei often expresses excess, as well as deficiency, and that it here implies that Christ came to his baptism a few days after the birthday of thirty complete years. Lightfoot, on the contrary, observes that the current year, however lately begun, was reckoned as a year in a person’s age, and that arkomenos,joined with osei,shows that he was beginning to be as it were, thirty, or just past his twenty-ninth year. Many more recent critics take the sense to be, and Jesus himself beginning or when beginning (to teach) was about 30 years of age, which assumes an elipses of didaskein. The notion that the period of admission unto the Jewish priesthood, which was 30 years complete, was respected at the time in which our Lord began his public ministry, has perhaps no foundation, and the principal reason of recording the age of Christ was to show that he was in the vigor of life; that he neither commenced his ministry when inexperienced, nor when his faculties had begun to suffer from age. Still it is likely that Jewish notions were not altogether disregarded, and that as they thought 30 years to be the most fitting period for entering upon public offices, this was conformed to both in the case of John and Jesus; and with reference to this impression it was recorded. The words, after all the criticism expended upon them, appear simply to mean that our Lord, at the time of his baptism, was just entering upon the completion of 30 years, einai merely being supplied after arkomenos.” p. 404—5.HST March 27, 1844, page 61.32

    It is thus seen, that Watson, instead of saying that “about thirty” “is not to be regarded as definite;”—says that it is “somewhat indefinite,” and it had been disputed whether “our Lord was then entering his 30th year, or had completed it;” and that, “the words, after all the criticism expended upon them, appear simply to mean that our Lord at the time of his baptism, was just entering upon the completion of thirty years.” And instead of saying “that the principal reason of recording his age, was to show that he was in the vigor of life,” and that “the notion that he conformed to the custom of the priests in entering upon their office at thirty, has probably no foundation;” Watson says “it has perhaps no foundation, and the principal reason” etc., “was to show he was in the vigor of life,” etc; yet he says “still it is likely that Jewish notions were not altogether disregarded; and that as they thought thirty years to be the most fitting period for entering upon public offices, this was conformed to both in the case of John and Jesus, and with reference to this impression, it was recorded.” So of Grotius and others; Grotius, instead of saying that the time is “indefinite,” or his conforming to the Jewish custom, of commencing his ministry at the age of thirty, “has probably no foundation;” says “It often expresses an excess, as well as deficiency,” and “it here implies that Christ came to his baptism a few days after his birthday of thirty complete years.”HST March 27, 1844, page 61.33

    This misapprehension of what Watson, Grotius and others have written, explains to us the reason our own remarks were so frequently misapprehended, and spoken of as “errors,” “mistakes” and “deception”; and the attempt made to draw a meaning different from that conveyed. We do not attribute this to any design; but think it must be owing to the haste in which the “examination” was written.HST March 27, 1844, page 61.34

    It is very important when we quote an author, that we understand fully his views, and quote correctly; as otherwise it may be fraught with much “mischief.” Our sole object should be to arrive at the truth, and not victory. It is too serious a question to spend our time in inglorious strife respecting it. What we have written, we have written in love, avoiding all harshness and personalities, that we might correct a few of the most important inaccuracies: but our limits forbid us to notice all. We have however presented a sufficiency to show that if we should present it in this paper entire, without the necessary corrections, it would not be justice “to the public, to the cause of truth,” or to our brother, who we believe will thank us when the Lord shall come for not so doing.HST March 27, 1844, page 61.35

    There is one other point on which we will say a few words. After claiming that it is “fully demonstrated” that the middle of the week was A. D. 33, at the crucifixion or the 3rd of April, he says: “If so, the other half week reached to A. D. 37, and the remaining 1810 years do not, AND CANNOT terminate till A. D. 1847”; and which he expresses in accordance with his “most settled convictions.”HST March 27, 1844, page 61.36

    Now 1813 1-2 years from April 3rd A. D. 33, can only be extended to Oct. 3rd A D. 1846. How it can be said they “cannot terminate” till the next year, we cannot see. We are also pained to find that while our brother is so positive that the Lord will not come till 1847, he has omitted to express his confidence that the Lord will then come.HST March 27, 1844, page 61.37

    We have never had any hesitation in saying that the coming of the Lord might be delayed some little while; but we should not dare to assure the wicked that we believed the Lord would not come for any space of time, however short. If the vision tarry, all true Adventists will wait for it, as commanded; but if men tarry, the vision may not wait. We therefore wish to find the earliest time when we have reason to look up, and lift up our heads in expectation of the Lord. There is no danger of being on the watch too early; but if we wait till our house is broken up it will be too late. Then let us live in continual expectation for the coming of the Lord; with no time in the future, but to day the Lord may come. If it could be shown that April 3rd, A. D. 33, was the middle of the week, we should then at the farthest be about two years instead of four, from the end. We have no objections to individuals believing that the Lord may not come till then; but we can see no reason why any should desire to cause others to disbelieve the Lord may come at any moment. Neither can we see any reason for loving any the less those who believe the Lord may now come. As Christ began to preach when he was about 30 when the 69 weeks ended, was 30 A. D. 26—7, and the remaining 1817 years from that point, carry us only to A. D. 1843—4, there can now be only the same variation from this last date, that there is in the indefiniteness of the phrase, “About thirty.” It is high time, therefore, that we fully regard the admonition of our Savior, Luke 21:28, “And when these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh.” Matthew 24:44-51. “Therefore be ye also ready; for in such an hour as ye think not, the Son of man cometh. Who then is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his Lord, when he cometh, shall find so doing. Verily, I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My Lord delayeth his coming; And shall begin to smile his fellow servants, and to eat and drink with the drunken; The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth.” Luke 21:34, 36. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and cares of this life, and so that day come upon you unawares. For as a snare it shall come on all them that dwell on the face of the whole earth. Watch ye therefore,and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”HST March 27, 1844, page 61.38

    The Hartford Christian Secretary


    This paper of the 15th inst. came to us with some two columns, in reference to our remarks respecting the doings of the Baptist churches in Hartford.HST March 27, 1844, page 62.1

    We remarked, in connection with a letter sent by Dr. Crary to the first Baptist church in that city, asking for a dismission, that—HST March 27, 1844, page 62.2

    “On its being read to the church, one of the most prominent deacons arose and said, he thought the belief contained in that letter, was enough to exclude them from that church; they not only believed the time of Christ’s coming, but interpreted the Scriptures differently from them, which should exclude them.”HST March 27, 1844, page 62.3

    On this, the writer in the Secretary thus comments:—HST March 27, 1844, page 62.4

    “Now this bears on its face the marks of falsehood, and the editor of the “Signs” either knew it and is dishonest, or knew it not, and has been duped by a very flimsy story, into which, at least, he ought to have inquired. The “deacon” here referred to, gives us full authority to deny that any such remark was made by him, as is alleged; altho’ to all who know the man, or can tell probable truth from falsehood, it can hardly be necessary to do so.”HST March 27, 1844, page 62.5

    To this we reply:—We did inquire into it. We received a letter from a bro. in Hartford, giving the fact as we gave it; we then wrote to another bro. in that city requesting the action of the church on the reception of Dr. Crary’s letter without stating what the first bro. had written; and he gave us the same version of the deacon’s remarks. But why should any one “deacon” out of the four, feel called upon to deny it, unless “the bird was hit!” for we gave no names. Why should he say, that means me, I did not say so, if there was no foundation for the story.HST March 27, 1844, page 62.6

    The writer then comments on the letter we published from R. L. W., late of the So. Bap. church of that city, which calls forth bitter denunciation.—With regard to the pastor’s prayer, that what they loosed on earth might be loosed in heaven, he says he has heard the story before. (did not this writer offer the prayer?) and that a part only is correctly given, but that “the whole would show the obvious meaning to be, that God in heaven might ratify and approve what his children on earth should do, and so guide them, that they might do nothing inconsistent with such approval.”HST March 27, 1844, page 62.7

    It seems, then, after all, that they did pray that God might ratify their doings. The lameness of the explanation given, accounts for the “flurry”—he will excuse our English—in which the writer evidently was, when his article was penned: and also for the hard words—“solemn mendacity,” “unqualifiedly false,” etc, with the attacks on our “wretchedness of rhyme; and forlornness of grammar.”—He seems to shrink from “the tears of a Millerite,” as he would from “coals of fire on his head.”—Speaking in connection with the prayer, of the sister’s remark that she “would have bathed their feet with her tears,” he says—HST March 27, 1844, page 62.8

    “Now if there is any thing in this, why he should deserve to have his feet bathed in the tears of a Millerite, we should like to have it pointed out.”HST March 27, 1844, page 62.9

    After expending hard words enough to convince any man that the millenium has not commenced, the writer gives the following extract from the church record of the South Baptist church, at the time the “Millerites” were cast out of the synagogue:—HST March 27, 1844, page 62.10

    “Upon the reports of several committees appointed in the cases of our Millerite brethren, the following preamble and resolution embodying the views of the church, were adopted—Whereas, the persons named below, have withdrawn themselves from the worship of God in connexion with this church, and have established another meeting, and employed a preacher of a different denomination, whose faith and practice is not in accordance with the doctrines and practice held by this church:—and whereas some of them have communed at the Lord’s Table with unbaptized persons, and all of them have withdrawn from the communion of their own church, signifying their deliberate intention not to return; all of which, in the opinion of this church, constitutes “disorderly walk,” and is contrary to the rule of Christ, and in violation of their solemn covenant obligations; the church having by their committee, labored to reclaim them, but without effect; and having sought divine direction, and being, as they humbly trust, directed by the word and spirit of God, feel it their solemn and imperative duty to withdraw their fellowship from these brethren and their acts. For the foregoing reasons, Voted, That the hand of fellowship be withdrawn from the following brethren and sisters, viz.” etc.HST March 27, 1844, page 62.11

    Here is an acknowledgement that the table at which our brethren at Hartford have communed, is the LORD’S TABLE, where all who are “athirst” are invited to come and “take of the waters of life freely,”—to come and buy wine and milk “without money and without price.” But no, says this church, you cannot come to buy or sell at our table, unless you have our “mark” in your “forehead” or in your “right hand,” see Revelation 13:16-17: its horns “are like a lamb;” not so its speech.” St Paul says, 1 Corinthians 11:29: “He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body;”—but according to this church, he eats and drink damnation to all who eat and drink with him, so that they not only deserve to be excommunicated, but God is petitioned to sanction and approve it. Are all that church so holy that none of its communicants contaminate those who eat with them?—St. Paul says, 1 Corinthians 10:21: “Ye cannot be partakers of the Lord’s table and of the table of devils.”—The table at which our brethren have eaten, according to the vote of this church, is “the Lord’s table;” and yet they say because you have thus done, you cannot be partakers of our table. This is not paying themselves a great compliment. Nevertheless, as our brethren there can still partake of the Lord’s table, they have no desire to partake of any other.HST March 27, 1844, page 62.12

    Since writing the above, we have received the following letter from Bro. Aaron Clapp, who has been for many years one of the most devoted and efficient deacons of First Baptist church in that city.HST March 27, 1844, page 62.13

    Dear Bro. Bliss:—I was surprised to read in the Christian Secretary of last week, in an article headed “Persecution of the Millerites,” that the editor was authorized to deny the remarks, which you were informed one of the deacons made before the First Baptist Church of this city, upon the reception of brother and sister Crary’s letter, which you published two weeks ago. By the remarks which he made before the church, I was fully satisfied, in my own mind, that the sentiments of his heart were, that the Millerites ought to be excluded for embracing the views contained in that letter. If he did not say thus in so many words, his remarks made a deeper impression on my mind, because he had told me before, while I was under the discipline of the church, for attending the Advent meetings, (he being one of the committee appointed over me,) that he could not see as I should be of any use to the church with my present views. I had also reason to think that the brother (not a Millerite) who immediately followed him, with remarks, and spoke of the faith of the church centuries ago, that those principles were in accordance with its faith then. But he said he thought the doctrine was not so clearly taught in the word of God, that the church should make a creed of it, or make it a subject of discipline.HST March 27, 1844, page 62.14

    If the churches have no more against the doctrine than the Secretary represents, why have the Advent lecturers been shut out from their pulpits and churches, so that the believers have been obliged to attend the Advent meetings, or not hear the precious doctrine preached? It is this which has led to our exclusion from the churches.HST March 27, 1844, page 62.15

    I feel it my duty to write thus much to you, as the remarks of the Secretary place you or me before the public in an unpleasant situation. This is all I have to say about it. I have no personal feelings against any individual of the church: I wish them well, and my prayer is, that they all may be saved. I believe that the Judge standeth at the door.HST March 27, 1844, page 62.16

    The two Baptist churches in this city have excluded about thirty “Millerites,” and will exclude as many more, if they do to the other believers as they have done unto us, should time continue a little longer.HST March 27, 1844, page 62.17

    Brother Snow is here, and I think will remain with us another Sabbath. He is one of the most interesting preachers I have ever heard.HST March 27, 1844, page 62.18

    Yours in love,
    Aaron Clapp.
    Hartford, Conn., March 19, 1844.

    Editorial Correspondence


    Dear Bro. Bliss:—We finished our work in Baltimore on the 9th inst. Bro. Miller gave eleven lectures to full and attentive audiences. The prejudices excited by the gossip of the pulpit and press was, as usual, soon removed [original illegible] their minds, so that the citizens of Baltimore gave him as fair and candid a hearing as any city we have visited. A deep impression was made, and the prospect is encouraging for a glorious ingathering of souls to Christ. The work will be followed up by Bro. Litch, assisted by Brn. Prideaux and Goff.HST March 27, 1844, page 62.19

    The opposition was feeble, and did us much good. Two works were circulated to check our progress: one was the celebrated “reply” of John Dowling, A. M., of which the Rev. Dr. Breckenbridge says—HST March 27, 1844, page 62.20

    “There is hardly a point he touches, on which he has not managed to adopt the very idlest conjectures of past writers on the prophecies; and this so entirely without regard to any coherent system, that the only clear conviction of a man of sense or reflection could draw from his pamphlet, if such a man could be supposed capable of believing it, would be, that the prophecies themselves are a jumble of nonsense.”HST March 27, 1844, page 62.21

    The other was a sermon by Rev. Geo. W. Burnap, “suggested by the Miller Doctrine.” His text was from 2 Thessalonians 1:2. It will be seen by the Bible student that he has wrested this Scripture to his purpose of “crying peace and safety, when sudden destruction [original illegible] examine it with the connection, and he will see that the apostle’s argument goes to show that Christ could not come until certain events took place. 1. “The mystery of iniquity” was to be taken away. This was Paganism. 2. The “man of sin” must be revealed. This is Papacy, which must continue until the second coming of our Lord from Heaven, verse 8. These events are now fulfilled, and therefore we look for the coming of the Lord at hand.—In conclusion, it will be sufficient to say that the author is a Unitarian, and his exposition contains a compound of Transcendentalism, Universalism and Rationalism. His taunts about “ascension robes,” etc. shows that he is very ignorant or wicked. Any man of common sense ought to know better. He never ought to mention the “ignorance” of Mr. Miller, or the “mass of the people” again. Such works can have no other effect than to show the weakness and folly of the opposition. “Let no man deceive you by any means.” The day of the Lord is now at hand, “even at the doors.” “What I say unto you I say unto all, Watch.”HST March 27, 1844, page 62.22

    Since we left, I have received a very cheering letter from Elder Goff, dated Baltimore, March 10.—We give the following extract:—HST March 27, 1844, page 63.1

    Dear Bro. Himes:—Our meetings for the day are closed; and a more interesting Sabbath I never spent. The spacious saloon has been crowded through the day to overflowing. Many hundreds this afternoon and evening left, not being able to gain admittance. At an early hour the hall and stairway quite down to the lower floor, was crowded so that it became necessary to close the entrance. More profound and universal attention I never witnessed. Scores of deeply anxious souls in this city are now seeking to be ready to meet the Lord. The amount of interest created, and good effected in this city within the last ten days is incalculable: the whole city is moved; I have just learned that two ministers, to-day for the first time, have come out boldly and declared their conviction that there can be no temporal millenium, nor any millenium at all for the church before the first resurrection, and that the Judge is even at the door. To-morrow evening I am to lecture again, and then start for Washington.”HST March 27, 1844, page 63.2

    We returned to Philadelphia on the 9th. On Sunday Bro. Miller lectured to crowded audiences during the day at the Saloon of the Museum. I gave lectures in the morning at Julianna-st., and in the evening at the Museum. There is a good work of God progressing in both places. We were received by all with great cordiality, and liberally assisted in our mission to Washington. Bro. Litch is laboring successfully as ever at the Saloon, and Bro. Stoddard at Julianna-st. The Advent cause is truly prospering in that city.HST March 27, 1844, page 63.3

    Bro. Miller gave a lecture in the free Presbyterian church, in Newark, on the 21st inst. on our way to this city. The place was crowded with anxious hearers, notwithstanding Dr. Week’s “160 mistakes of Millerism!” It will be remembered that the Doctor lives in this city, and preached a part of his celebrated discourses here on the “Mistakes of Millerism,” but after the second meeting, he had the house quite to himself! The people gave a verdict of their merit by staying away. Mr. Miller gave an able exposition of the 11th and 12th of Daniel. The people were very anxious to have Mr. M. give them a course of lectures, thus showing that after all the great men can say about the old farmer, the people still have confidence in him as a public religiousteacher. We have a good band of believers who are doing what they can to prepare themselves and others for the coming of the Lord.HST March 27, 1844, page 63.4

    We came to New-York on the 12th. Bro Miller gave lectures at Franklin Hall, in this city, and at the Lyceum in Brooklyn, and the Baptist Church in Williamsburgh. The lectures were appropriate, and were listened to with more than ordinary interest. He left the city with his son, for Low-Hampton, on the 16th inst.HST March 27, 1844, page 63.5

    We have given lectures at Christie-st. church, and Franklin Hall; and by special request, have concluded to remain here over the Sabbath, and lecture at St. Luke’s building in the morning, Christie-st. Church in the afternoon, and at Franklin Hall in the evening. The cause is prospering here. J. V. Himes.HST March 27, 1844, page 63.6

    New York, March 15, 1844.HST March 27, 1844, page 63.7

    The Relief Ship


    By A Sailor.

    Dear Bro. Bliss:—It is sometimes the case, on our stormy coast, when there has been an unusually stormy time that a vessel is fitted out with provisions and clothing, and sent out to cruise on the coast, and relieve such as may need assistance; and many a poor fellow has had reason to thank God that the Lord ever put it into the hearts of the people to send out a relief ship. Let us suppose one of these ships manned with a gallant crew, provided with life boats, provision, clothing and every thing necessary for such an expedition. Another ship from a distant land, freighted with the most costly goods, on her passage home, has encountered bad weather; spar after spar has been carried away, until at length she is left a helpless wreck upon the bosom of the mighty ocean. And now as her helpless and worn-out crew look abroad on the wide waste of waters, without any prospect of relief, their hearts die within them, and at times they think that they would gladly give up every thing, if they could only reach the distant harbor, and once more find rest in the bosom of their dear friends. In this extremity a sail heaves in sight, and her appearance is hailed with shouts of joy, by the poor shipwrecked crew. She proves to be the relief ship,—a noble vessel bearing down on them under a cloud of sail. Soon she gets within hail; a boat is manned, and pulled for the wreck; every countenance beams with joy as they come along side. They come aboard, and offer to take the crew all on board their ship and carry them to the port where they desire to go. Oh yes, says every one, we are glad to go, but stop a moment until we get our chests. Here they are informed, that they cannot take their chests with them; but all their wants will be supplied on board the relief ship, and they taken safely home to their friends. Here the countenances of some of the crew begin to fall. Why,say they, we have goods of great value in our chests; and we had thought to take them with us. We have labored hard to obtain them, and we cannot leave them or give them up. They are again assured that they cannot take away any of their goods, there is no room for them in the boat. Well, some of the crew determine to leave all, and go aboard the relief ship; the rest determine to run the risk of getting the old wreck into port. The mate represents to them their dangerous situation, and that it will be impossible for them to weather another storm; but their minds are so taken up with the idea of saving their wealth, that they do not see their dangerous situation; and they utterly refuse to go with them. Well, the boat leaves them, and returns to the ship, which squares her yards, and goes on her way. By and by the wind begins to rise, and as it comes sweeping on over the wide ocean, and the sea begins to roll on heavier and heavier, the poor deluded crew begin to awake to a sense of their situation; and as they look with streaming eyes after the distant ship, and think that now they might have been on their way to their happy homes, in company with the rest of their shipmates. Oh, how they wish that they had given up their paltry gold and gone with them to meet their dear friends. But it is too late. Sea after sea sweeps over them, and the ship sinks to rise no more.HST March 27, 1844, page 63.8

    This is a faint picture of thousands at the present day. They are out upon the stormy ocean of time. They have this worlds goods in abundance; but just as God has said it would be, they have pierced themselves through with many sorrows, and at times they have thought that they would give up every thing for an interest in Christ; and many have within the last year, when laboring under conviction, been in great distress; and sometimes it has seemed to them that they must perish. But in this their extremity, the gospel ship has borne down upon them, and they have received invitation after invitation, to go on board; and many have said, I will go, but when the conditions were made known, they have shrunk back. Yes, when they found that they could not carry their gold and silver with them, nor wear their costly apparel, nor decorate their persons with precious stones, and pearls, nor follow the fashions and follies of this world, they have refused to go. In vain have the servants of God represented to them their dangerous situation, while out of the ark of safety, exposed to the wrath of an angry God, and that wrath about to be poured out. They have turned a dead ear to their entreaties, and utterly refused to go. But methinks, when they shall see the people of God, ascending to meet their Lord in the air, and they left behind; then, they will weep and lament their folly, when it will be too late. And, Oh, how cutting must be the reflection, when with streaming eyes, they look after those servants of God that used to warn them, and pray for them, and entreat of them to flee to the ark of safety, before the gathering storm should burst upon them. They will think that now they might have been on their way to that blest haven of rest, that is reserved for the people of God, if they had only been willing to give up all to Christ here; but alas it is too late, their doom is sealed, yes, for ever sealed. Oh, ye lovers of this world, beware how you trifle with offered mercy; beware how you treat the blessed Savior, Oh, close in with offered mercy now, before it is forever too late, before that fearful storm shall burst upon you, and sweep you down to perdition. We see the storm gathering; already the moral heavens are gathering blackness; already as it were, do we hear the loud thunders of Jehovah’s wrath, rolling over you, and about to burst with tenfold vengeance on your devoted heads; and will you sleep on unconcerned? Will you sleep on, until the last loud trump shall sound to wake the sleeping dead, and call you up to judgment? Oh! that will be a fearful storm, and it will sweep away the refuge of lies. All your vain hopes will be like the spider’s web; and you will be swept away with the besom of destruction. Oh, then, be wise; seek an interest in Christ, and it shall be well with you in that great day. My dear brethren, and sisters, are you aboard the relief ship? If so, are you doing all that you can to save your poor suffering fellow creatures? Or, are you also holding on to your chest of gold? Oh, let not Satan deceive you, nor tempt you to hold on to your treasures here. We are living in such a time as this world never saw—the everlasting kingdom of God about to be set up, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great, and shouldest destroy them which destroy the earth? Cannot something be done to save some more from this awful destruction? A few dollars may be the means in the hand of God of waking up some precious souls, by means of little tracts, and other publications, put into the houses of the people. Oh, then, let us wake up to this subject; let us examine ourselves, our persons, and see whether we have got any superfluous article about us, if we have perhaps it might purchase a few tracts, and: we shall not want them to adorn our person with, in order to meet Him in peace. J. L.HST March 27, 1844, page 63.9

    Disappointment at the Last Day


    Disappointments are painful, often almost beyond endurance, in the comparatively trifling concerns of the present life. Who then shall describe the anguish of disappointed, despairing souls, when the curtain of sense is withdrawn, and the scenes of the invisible world appear? Who can conceive the misery of those, whose unsuspected, long-cherished hopes suddenly vanish, in the blaze of eternity, and under the searching eye of Jehovah? They see the celestial city afar off, but it is shut against them. They see the happy company of the redeemed, but they must never be of their number. Instead of the approbation of God, they meet his frown. Instead of his favor, they endure his wrath. In place of expected glory and peace, they feel the gnawings of the never dying worm, and the burning of unquenchable fire.—And what puts the seal upon their destruction is, they know it is irreversible. They know their dreadful state is fixed. Could they look forward to any period, however distant, when they should enjoy again the offers of the gospel, it would be some relief; but no such prospect is presented.—All around them is the blackness of darkness.—All is horror and despair. And to meet this, in place of an expected heaven of glory and bliss—what a difference! What a depth of disappointment and woe!HST March 27, 1844, page 64.1

    To conceive of the subject more fully, make it, reader, your own case. You now indulge a hope of heaven. Yon flatter yourself that you have reason to hope. Your hope is dear to you, and you are unwilling to relinquish it. But admit it as possible, at least for a moment, that you may be deceived, and that were you called away in your present state, you must be found among the miserable. Suppose also that your summons had arrived, that the scenes of eternity had opened, and your future miseries were now disclosed. O tell me, fellow-traveler to the judgment, tell me if you can, what would be your feelings under such circumstances. What a fearfulness would surprise you! What a shuddering horror would come over you! What a disappointment would overwhelm you! Such a destruction of your fondest hopes—such a dashing of your most cherished expectations—such a fall—such a ruin;—how could you or I sustain it!HST March 27, 1844, page 64.2

    Prophecy and the Age


    How deplorable the fact that the great and wonderful display of the meaning and import of prophecy which has of late been thrown by the mercy and munificence of God on to the breast and into the bosom of the church, should first have been ridiculed and afterwards rejected by the church’ and finally thrown back again into the face of her great Lord with disdain branded and burnt in its offensive forehead with the name “Millerism!”HST March 27, 1844, page 64.3

    No matter how sincere a man be; no matter what his acquaintance with prophecy be; no matter what his competence to make up an independent judgment on the subject be; he may have sifted with the nicest skill of scholar and critic all commentators; he may have winnowed with the fire of the finest mind every pile of chaff from his conclusions, and derived his convictions from the most sacred and authoratative sources; yea, his bosom may glow with as warm a beam of benevolence as ever shot from the face of the Sun of righteousness into the heart of humanity, yet if he now’ in these pure and pious times, mouth the word prophecy, except for the purpose of shaping out and showing off in all its fancied richness that gay, and gaudy, and frilled, and fimbricated robe, the Millennium, with which the church hopes to deck herself during the latter days, then immediately all his words and doings are supposed to wear no longer the face of scripture, but the face of a man—he is a “Millerite.”HST March 27, 1844, page 64.4

    Yet has not history almost entirely exhausted the prophecy of the metalic Image, Daniel 2nd? Habershon the Episcopalian, than whom there was perhaps not on earth a man more entitled to an independent judgment in the case, vouches that the chronology and consequently the history of that image expires this present Jewish year.HST March 27, 1844, page 64.5

    Can the leaders of this age furnish from the demonstrations of scripture any other great event that must occur anterior to the appearing and Kingdom of Christ? If they know of any, O that they would point us to it.HST March 27, 1844, page 64.6

    Carthage Evan.HST March 27, 1844, page 64.7

    Foreign News


    The arrival of the Caledonia brings us dates to the 5th instant; but no news of any importance. The crime of incendiarism in England, as in this country, seems to be very much on the increase. In Essex, Suffolk, and other counties, scarcely a night passes without one or more cases of the destruction of property occur. Murders and shipwrecks had also been frequent. O’Connell and others have been convicted; but judgment is deterred to the 15th of April. Spain still remains in an unhappy condition.HST March 27, 1844, page 64.8

    Rome, Feb. 3.—The thirteenth anniversary of his Holiness the Pope was celebrated yesterday, at St. Peter’s. Several foreigners of distinction were present at the ceremony. Within the last few days several noble Spanish families have arrived here. The accounts received from the Roman States are distressing; murders being committed in the open day, and even in the midst of the most frequented places robberies are perpetrated with the utmost impunity.HST March 27, 1844, page 64.9

    The Carnival. A letter from Rome, dated Feb. 1, says,—“While all the preparations for the Carnival go on here, things occur in the provinces to awake serious apprehensions. The director of police, a few evenings ago, was killed in the street. At Castel Bolognese, several gendarmes have been murdered; and at Cerena the theatre was destroyed by gunpowder. Fortunately no one was in the building at the time.”HST March 27, 1844, page 64.10



    St. Louis Mo. Sister E. Smith writes:—“Many in St. Louis believe that our Savior will soon appear. The labors of brethren Chittenden and Stephens, have not been in vain in the Lord; may he give success to his own truth. Brother Stephen has left us but the Lord is still here.HST March 27, 1844, page 64.11

    La Grangk, Wyoming Co. N. Y. J. W. Hallet, the Post Master in that place writes,—that brother H. F. Hill of Geneseo has just finished a course of lectures in that place. He says:—“When he came here we were all very much opposed to the doctrine, but many went out of novelty to hear. Soon some began to tremble and to look about them to find something to overthrow the doctrine, but could find nothing. About the 4th lecture there was a breaking down among professors and we all began to feel there was sufficient evidence to prove that Christ is about to make his second Advent. The result has been most glorious. Brother Hill gave 13 lectures, and at the close, requested those to rise who felt benefitted by the course. All arose. I do not think a person remained on their seats. For six years the church has not been so much alive as now.HST March 27, 1844, page 64.12

    Troy, N. Y. Sister L. M. Hersey writes,—that God has gloriously manifested his power there within a few days. We have just returned from Pittstown and Reymenster. The people for eight or ten miles came to hear; and a number received the evidence, and are now firm believers; one of these is a Baptist minister, who, after investigating the subject, embraced it, and is ready to proclaim it. The last evening about 100 arose for prayers. I never before saw such an excitement; the cry is, come over and help us. The harvest is great and the laborers few.HST March 27, 1844, page 64.13

    Bolton, Canada, E. brother H. Bunsell writes:—We have a little band here who are daily looking for and and expecting the return of our Lord. The Advent doctrine has been a blessing to many souls in these parts; and thank God, it will yet prevail.HST March 27, 1844, page 64.14

    Bro. A. W. Higgins writes an encouraging account of their labors in Berlin, Harvard, Monson, Three Rivers, etc., in all which the presence of the Spirit has been manifested, in the awakening of sinners and the encouraging of saints.HST March 27, 1844, page 64.15

    To Correspondents—We have received a long letter from Bro. Joseph Randall, of Canada. After the most mature deliberation, we can find nothing in the first chapters of Genesis, as evidence of their being any other than a plain literal account of the creation. To Spiritualize them, is to open wide the door for similar expositsons of any portion of the Scriptures, and we should have nothing literal.HST March 27, 1844, page 64.16

    Our correspondents must bear with us; if we should publish all the communications we receive, we should need a sheet many times the size of this. We are therefore, obliged to select from, and defer many articles; and to shorten those we do publish. If all, who write would study brevity, it would insure an earlier publication.HST March 27, 1844, page 64.17

    Correction. In a part of the edition of our last paper, in the article—“The Jewish year”—“Of the the Caraite Jews, Rees says,” was made by the printer to read—“One of the Caraite Jews, Rees says,” etc. which was incorrect.HST March 27, 1844, page 64.18

    notice. We have quite a number, of Nos. 1 and 2, double No. the first of this Vol.—an excellent paper for distribution. We will mail a copy to each of those who may wish, who will send us their names.HST March 27, 1844, page 64.19

    Letters received to March 23, 1844


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    Packages Sent


    FSenior NY Mills NY; PD Lawrence, Falmouth Ms; GS Miles, Albany N Y; J V Himes, 9 Spruce St. N Y; J Litch, 40 Arcade Philadelphia; S K Bafdwin, Meredith Bridge, N H; R Slayter, So Woodstock, Vt; J & W Ordway, Chicopee Falls; G Hendley, Waterbury Vt, sent one before; J Pearson, Portland, Me; N Hervey, Providence, R I; E Blake, Brand’s Iron Works, Richmond, R I; Chs Hersey, care of G S Miles, 67 Green St Albany, N Y; J C Wellcome, Hallowell, Me; A M Higgins, Hardwich Ms, your place of residence, as the order had no date of time or place; C Benns, Burlington Vt, by ex; H C Robins, Ashford, Westford, Ct.HST March 27, 1844, page 64.21

    Our late Publications



    38. The Chronology of the Bible. By S. Bliss. 6 1-4.HST March 27, 1844, page 64.22

    39. The Herald of the Bridegroom. By A. Hale. 6 1-4.HST March 27, 1844, page 64.23

    40. A Warning to Watchfulness. By F. G. Brown. 6 1-4.HST March 27, 1844, page 64.24

    41. “The Age to Come.” By L. C. Gunn. 12 1-2.HST March 27, 1844, page 64.25

    42. Origin, Nature, and Influence of Neology, by N. N. Whiting. 10 cts.HST March 27, 1844, page 64.26

    43. First Principles of the Second Advent Faith. By L. D. Fleming. 6 1-4 cts.HST March 27, 1844, page 64.27



    1. Address of the Tabernacle Committee. 3 cts.HST March 27, 1844, page 64.28

    2. Reasons of our Hope. By S. Bliss. 3 cts.HST March 27, 1844, page 64.29

    3. Paraphrase of Matthew 24. and 25., with the corresponding passages in Mark 13. and Luke 21:3 cts.HST March 27, 1844, page 64.30

    4. Breakers. A dead! a Warning from the Faithful Pilot. By A. Hale. 3 cts.HST March 27, 1844, page 64.31

    5. Picture of Christendom; extract from a Sermon by Robert Atkins, of Europe. 3 cts.HST March 27, 1844, page 64.32

    6. Review of Prof. Chase’s Remarks on the Book of Daniel. By L. Hersey. 4 cts.HST March 27, 1844, page 64.33

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