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

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    April 3, 1844

    Vol. VII. No. 9. Boston, Whole No. 153

    Joshua V. Himes



    NEW SERIES VOL. VII. NO. 9. Boston, Wednesday, April 3, 1844. WHOLE NO. 153.HST April 3, 1844, page 65.1



    J. V. HIMES,

    J. V. Himes, S. Bliss, & A. Hale, Editors.HST April 3, 1844, page 65.2

    Terms.—One Dollar per Volume, of 26 Numbers. Five Dollars for 6 Copies, Ten Dollars for 13 Copies.HST April 3, 1844, page 65.3

    Dow & Jackson, Printers.HST April 3, 1844, page 65.4



    They have gathered for gain in the house of prayer,
    With every merchandise:
    Transparent without, you read, “Ladies’ Fair!”
    “Come in, you’re sure of a prize!”
    HST April 3, 1844, page 65.5

    “Our tables are spread with a bountiful hand—
    We’ve a feast for the stalled epicure:
    The air, earth, and sea, all have, at our command,
    Paid tribute his taste to allure!
    HST April 3, 1844, page 65.6

    Our tables, they groan with the costly rare feast,—
    Then come to the supper we’ve spread;
    If a charitable soul you have in the least,
    In the steps of the giving you’ll tread.
    HST April 3, 1844, page 65.7

    An actor distinguished has tendered to act
    A suitable scene for the Fair;
    Will take off a Yankee, with a peddling trunk packed,
    In the midst of the house of prayer.
    HST April 3, 1844, page 65.8

    At intervals, too, his comical mood
    Will lead him to be very funny;
    We fear it will make the young people rude,
    We suffer it, viewing the money.
    HST April 3, 1844, page 65.9

    Dr. N., who stands very high as D. D,
    Has kindly engaged to be there;
    His sweet elocation most charming will be,
    And add very much to the Fair!
    HST April 3, 1844, page 65.10

    Mr. Sonnet, the singer, enrapturing strains,
    And his best comic songs will perform;
    At first he will melt the hearts of the swains,
    Then uprorious laughter will take you by storm.
    HST April 3, 1844, page 65.11

    From Atwill’s piano, Miss Drummer will get
    More music than songsters before her;
    She’s an angel in singing the solo—ductt;
    And all of the gifted adore her!—
    HST April 3, 1844, page 65.12

    At last, to be short, we’ve a juggler of skill,
    Who’ll explain all his leger de-main.—
    Explaining his art, we doubt not, it will
    To the Fair be a source of much gain.—
    HST April 3, 1844, page 65.13

    The Dunstable Grays, (they merit our praise!)
    Have engaged the Fair to attend;
    Fire companies two, in bright red and blue,
    Will join us till services end!—
    HST April 3, 1844, page 65.14

    The famous brass band, will in readiness stand,
    To enliven, to gladden and cheer
    The thousands at least, who will frequent the feast,
    All deck’d in their holiday gear!
    HST April 3, 1844, page 65.15

    Our scenery, too, most enchanting will be,
    Somewhat in theatrical mode;
    While conscience is chiding, we look at the fee,
    And promenade in the broad road!
    A large sum of money we wish to produce,
    Then the church we will put to worshipping use!—
    HST April 3, 1844, page 65.16

    At seven precisely, remember, be there,
    The festival then will begin;
    Remember and call at the house of prayer,
    With evergreens garnished within!—
    HST April 3, 1844, page 65.17

    Six months we have toiled to get up this Fair,
    Neglected our children and home,
    The doers of good will surely be there,
    The public together will come!
    HST April 3, 1844, page 65.18

    We’re sanguine our toil will meet with success,
    The Picknick Church debts to defray—
    Some evil we do—yet nevertheless,
    Great good will result right away!—
    HST April 3, 1844, page 65.19

    Here our children will worship in ages to come,
    For them we are building this blest house or prayer;
    They’ll remember our deeds in the Millenium,
    And they’ll praise us for holding this Festival Fair!—
    HST April 3, 1844, page 65.20

    W at glories are gathering around our bright way!
    Ah! surely ‘tis dawning, the golden age day!
    Enduring foundations we’ll give to the state,
    And neighboring churches as vassals shall wait!
    HST April 3, 1844, page 65.21

    Our church, rising high, surmounted with crest,
    Shall rule the wide world, and quietly rest!
    No conflict for her—no rumor of war,
    She sits as a queen 5Isaiah 57. Revelation 16.—and sorrow’s afar!—
    HST April 3, 1844, page 65.22

    The “Lady of Kingdoms,” no widow shall be,
    She’ll arise and be merry, and danger ne’er see—
    Be decked in “fine linen, and purple, and gold,“
    While in her full market shall bondmen be sold.
    HST April 3, 1844, page 65.23

    The Kings of the earth rich presents shall bring—
    Our greatness and glory all nations shall sing;
    Without our blest mark 6Revelation 13:17. no merchant can buy;
    So “praises to thee!” they will evermore cry!
    HST April 3, 1844, page 65.24

    Our church is just rising on earth as a star!
    Ah what is this tumult that sets us ajar!
    “The Bridegroom is coming!”—it cannot be so!
    Thus soon to destruction our church cannot go!
    HST April 3, 1844, page 65.25

    “Peace and safety!” be quiet, the Judge is afar!
    He is not yet rising—the “bright morning star,“
    He will not return for thousands of years;
    Then pray not be “watching,” but soothe your vain fears! Catmarine.
    HST April 3, 1844, page 65.26

    Rochester, N. Y., March 1, 1844.HST April 3, 1844, page 65.27

    The 2300 days


    This prophetic period, Mr. Habershon commences with the seventy weeks, at the decree given to Ezra. He makes the 70 weeks end at the crucifixion, which he places A. D. 34, and terminates the 2300 days, A. D 1844. Of the decree given to Ezra, he says:—HST April 3, 1844, page 65.28

    Perhaps, all circumstances considered, this is the most remarkable decree that ever was issued. That the greatest monarch in the world—an absolute and despotic heathen prince—should, by a formal edict, thus acknowledge “the God of heaven,” “the God of Jerusalem;” that he should deprecate His wrath, and grant such special privileges to His captive and dispersed people: that he should give such an ample supply of gold and silver, and other valuable offerings: exempt them from toll, tribute, and custom; and enforce such a decree by the threat of banishment, confiscation of goods, and imprisonment,—is so much out of the common way of human actions, that nothing on record can account for it, but the circumstance above alluded to—the advancement of Esther and Mordocai.HST April 3, 1844, page 65.29

    Again, he says:—HST April 3, 1844, page 65.30

    But the importance of this decree of Artaxerxes appears in a still stronger light, when the character of Ezra is more duly considered. “The Jews look upon him,” says Dr. Prideaux, “as another Moses: for the law, they say, was given by Moses, but it was revived and restored by Ezra, after it had been in a manner extinguished and lost in the Babylonish captivity: and therefore they reckon him as the second founder of it.” And indeed, by virtue of the ample commission which he had from the king Artaxerxes, he had an opportunity of doing more herein than any other of his own nation; and he extended all his powers to the utmost, for the re-settling both of the ecclesiastical and political state of the Jews, in the best posture they were capable of; and from it, his name is in such high esteem and veneration among the Jews, that it is a common saying among their writers, that if the law had not been by Moses, Ezra was worthy by whom it should have been given.” (Vol. ii. p. 433.)HST April 3, 1844, page 65.31

    Considering the Jewish church and state to have lasted 2000 years—that is, from the time of Abraham to the death of Christ—Abraham stands at the head of the first quarter; Moses, of the second; David, of the third; and Ezra, of the fourth and last; each portion occupying about 500 years. So that his name ranks in juxta-position with the three most important characters recorded in the Holy Scriptures.HST April 3, 1844, page 65.32

    Thus, by such an important epoch in the Jewish history was the commencement of this chronological period marked. I have been the more desirous to direct attention to it, as also to the character of Ezra, because the whole is less known and considered, than those matters which distinguish the former periods; and also because this epoch appears to be the proper and true point of time from which to date the commencement of that other period of 2300 years, relating to the most important cleansing of the same holy sanctuary.HST April 3, 1844, page 65.33

    It is the point of time that marks the commencement of the 70 weeks, relating to the first coming and death of Christ; and as such, and happening under the reign of one of the greatest of the Persian monarchs, and about the time when his arms were particularly victorious—or, to use the symbol of the prophecy, when the ram was in the height of his power, and manifesting an angry and successful defiance to the power of the goat—it seems to form the proper commencement of the vision. And in this conclusion I am happy in agreeing with Mr. Cunninghame, who says, “I am not aware of any more probable era which can be selected for the commencement of the 2300 years, than that which has been chosen by some recent writers, who supposed this period to have begun at the same time with the seventy weeks of Daniel, or, in the year B. C. 457, and consequently that it will terminate in the year 1844.”HST April 3, 1844, page 65.34

    With regard to the subsequent edict of Artaxerxes given to Nehemiah, the account which is recorded of it is very brief, and no particular importance is attached to it, and no copy is given of it, as in the case of Ezra: in short, it is only named as a letter or letters. The history of it is given in the book of Nehemiah 2:1-8, which thus concludes: “Moreover, I said unto the king, If it please the king let letters be given me, to the governors beyond the river, that they may convey me over, till I come into Judah; and a letter unto Asaph, the keeper of the king’s forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.” Besides which the intrinsic importance of the work which Nehemiah performed, in consequence of this favor from Artaxerxes, appears rather for the perfecting of Ezra’s commission, than for any original or new privileges which it conferred; and the latter is in all respects on this account to be preferred.HST April 3, 1844, page 65.35

    But this preference appears still more decisive and conclusive, from the fact above stated, that Ezra’s commission is responded to in the year 1843 or 1844, which it will be recollected synchronizes with the termination of the other unfulfilled prophecies already considered, and which it is required it should do.HST April 3, 1844, page 66.1

    He also quotes from Sir Isaac Newton, who says:—HST April 3, 1844, page 66.2

    “Now the dispersed Jews became a people and city when they first returned into a polity or body politic; and this was in the seventh year of Artaxerxes Longimanus, when Ezra returned with a body of the Jews from captivity, and revived the Jewish worship; and by the king’s commission created magistrates in all the land, to judge and govern the people according to the laws of God and the king.—Count the time from ‘thence to the death of Christ, and you will find it just 490 years. If you count in Judiac years, commencing in Autumn, and date the reckoning from the first Autumn after Ezra’s coming to Jerusalem, when he put the king’s decree in execution, the death of Christ will fall on the year of the Julian Period 4747, Anno Domini 34.” Sir Isaac afterwards adds, after urging the point at large, “Thus all the characters or the Passion agree to the year 34; and that is the only year to which they all agree.HST April 3, 1844, page 66.3

    In view of the nearness of their termination, he says:—HST April 3, 1844, page 66.4

    “We ought at least, with so much probability of correctness in our expectations, and so many signs confirming them, to be prepared; and, like Daniel, instead of neglecting prophesyings, to set our face unto the Lord, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: praying unto the Lord, and making confession both for our own and the nation’s sins.HST April 3, 1844, page 66.5

    Portents of no equivocal signification, like the shooting forth of the fig-tree, already begin to show themselves. Let however the consummation here spoken of but arrive, and an unprecedented scene of wonders will undoubtedly burst upon the world. Every scheme of human policy will then be confounded in the immediate display of Divine interposition: every apostate religion, and whatever is opposed to the preaching of the Gospel and the authority of Christ, will be overthrown; and the present state of things give way to the full development of the glories of His kingdom, “the Holy City, new Jerusalem, coming down from God out of heaven.” (Revelation 21:2.)HST April 3, 1844, page 66.6

    (Habershon’s Work. Page 50.)HST April 3, 1844, page 66.7

    Letter from Bro. John P. Bell


    Bro. Bliss.—In Habakkuk 2:3-5 we are taught “that the vision is for an appointed time, and though it tarry wait for it, because it will surely come, it will not tarry. The just shall live by faith.” Thus it now is with many in Hartford. We have by faith received the blessed promise that Jesus Christ will appear the second time in person, without a sin-offering, unto salvation, to those who love his appearing. And thus believing, we have become grounded and settled upon the word of God, which to our minds teaches clearly, that the signs and prophecies relating to that event, are now about fulfiled, and consequently, the end of all earthly things is now at hand. And whatever may be said or done by the churches with which we have heretofore been connected; we mean, by the assistance of God to get and keep our vessels full of oil, and our lamps brightly burning, that we may be at any moment ready to meet our coming Lord, whose return we are now patiently awaiting with longing and anxious desire, when he shall sit upon the throne of his glory, and reign in Mt. Zion, and before his ancients gloriously.HST April 3, 1844, page 66.8

    For this hope’s sake, several of us have been recently excluded from the North Baptist Church; and to use the language of one expressed in that church, at the time we were cast out, “all the unfruitful branches must now be cut off, (which evidently was meant to apply to the Second Adventists, as their names were then under consideration,) but immediately afterwards the name of a very popular young man was read, by the same individuals for trial, for absenting himself from covenant and communion seasons, whereupon another member arose and requested that his case might be defered, and although this branch did not bear fruit, it would make a good shade, which he looked upon as being so far so good; this name was consequently laid over. By the way, it seemed to be conceded, that this individual had been guilty of the charge alledged for some three or four years.HST April 3, 1844, page 66.9

    I see the editor of the Christian Secretary is disposed to look upon us as giving a false coloring to the proceedings of our churches against us, and has recently let off quite a quantity of steam, in two columns of his paper; this I shall leave to those he has so wantonly and maliciously attacked; but after all, facts will speak for themselves whatever may be said to the contrary.HST April 3, 1844, page 66.10

    So far from any disposition being manifested upon our part to excite sympathy, in our favor, as the Secretary seems vainly to imagine, we can assure that organ, that upon that point the “smile may be suppressed” since we neither ask at their hands either sympathy, or what ever crocodile tears may by our opponents be shed over us. Our trust is in that Savior, who having been tempted and tried in all points like unto us, (sin excerpted,) knows how to sympathise with all whose confidence is in him. This we feel we have abundantly. In Isaiah 66:5, we have the following precious words, which we deem in point. Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name’s sake, said, let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Also see 2 Corinthians 4th and 5th chapters, from which you may learn how we feel in our present situation, and why it is that we are so reconciled to being cast out of our churches, which we do feel in our very souls to be in a cold and Laodicean state. Oh! how my heart bleeds to see with what perfect contempt this glorious hope is treated by pastors and people. But after all I am compelled to view this state of things, as but a complete fulfilment of Paul’s Epistle to Timothy, see 2 Timothy 3. I am also fully convinced of the importance of John’s admonition, in 1 John 4. And this conviction seemed to come home with more than usual force, the other day, when being casually thrown into company with a popular minister of this city. In the course of a general conversation, he made some special enquiries in regard to the basis of our Second Advent Association and other matters relative to the Advent cause generally. After having been promptly answered on every point of enquiry, he very freely used the following words, as nearly as I can now recall them, by commencing in the out-set to remove from our mind, any idea that what he said was with a view of flattery, as he certainly did not wish to say any thing that might appear in that light. But says he, your association is certainly based upon the Bible, and is in every sense of the word a Church founded on the Bible. And as regards your mode of prophetic interpretation, the most pious and devoted christians in every age of the Church are with you, and as we knew, “he differed with us” (which difference after all I understood him was as to the time of the event,) he certainly could not see why our views subjected us to such bitter treatment by all who had written and spoken upon the subject, and he heartily wished that much had not been written. And as to the fanaticism which many among us have run into, he said it should not discourage us. But his advice would be, whenever it was spoken of, to frankly acknowledge it did exist, but still to say, as he found many of us did say, it was nothing more than what was manifested on all occasions when great Bible truths were being promulgated, as in the days of Luther, Irwin and the times of the Anababtists, and in short when ever great reformations were made, this delusion of the adversary was sure to be seen. But, alas! this very minister has not only preached against these very views, but many, who believe and advocate them have been excluded from his church. Certainly we have fallen upon strange times. But Peter says, “think it not strange concerning the fiery trials that await you, as though some strange thing had happened.” Rro. S. S. Snow is now with us for a short time, and I do assure you, he wields powerfully the sword of the spirit. The saints are being strengthened and quickened, but as yet there is no special indication of the spirit’s being poured out upon the impenitent in a very powerful manner. Yet we hope there will much good result from Bro. Snow’s faithful labor of love. Yours in the blessed hope. John P. Bell.HST April 3, 1844, page 66.11

    Hartford, March 16th, 1844.

    The True Reason


    Brother Bliss:—While perusing the article from the pen of Professor Bush, in the Advent Herald, I was forcibly struck with the first reason he gives why the religious world do not subscribe to the doctrines taught by the Adventists, and I at once recognized it as the true reason; the one which lies at the foundation of all their unbelief, aye, it is the very base of their babel tour. Although the learned Professor admits, that the ground on which he plants himself, (together with the religious world) is not scriptural ground, and therefore deserves very little weight: nevertheless it is plain to the clear-sighted, that the first reason be gives, becomes the engine which drives his train, only it is by his own peculiar ingenuity thrown behind the other objections, that its power might be the more secret. It is no novel course that men should turn the Bible topsy-turvy, while pursuing the course marked out by the learned Professor.HST April 3, 1844, page 66.12

    In the first place; the purposes of God are ascertained and defined by human reason, and then the Bible must be interpreted so as to harmonize with those deductions, and if any portions of it are adverse, they must be bent, and if too stubborn for that, they must be broken.HST April 3, 1844, page 66.13

    Reasoning at every stop he takes, yet man mistakes his way, While meaner things by instinct led, are seldom known to stray.HST April 3, 1844, page 66.14

    If such would come to the Bible first, and let God speak for himself in relation to his own designs, they need not be mistaken. God is his own interpreter, and he has given us a revelation of his will touching the destiny of man, and if with the Holy Ghost dwelling in our hearts, we come to his own revealed will, first of all, we shall be able to ascertain his purposes relative to man, and also the end he had in view in the creation, and shall see that all the providences of God have been uniformly tending to the consummation of those purposes.HST April 3, 1844, page 66.15

    It matters not how long the world had existed before it was fitted up for the home of man, and perhaps it might puzzle even Professor Bush to tell us, or in what state it existed before its organization, since the process is fully stated, and the purpose for which it was organized.HST April 3, 1844, page 66.16

    After all the works of God were finished belonging to this globe, and all pronounced good by the Creator, (all must have been perfect,) God said let us make man and give him his dominion over the whole. See Genesis 20:1. in the 27, 28, 29. verses, we are informed that it was so done, and that man was blessed of the Father or Creator. It hence appears that two of the purposes of God in the creation were, first, the world was created for the blest of the Father, (they were blest,) and second, mankind were to be kings, and priests in its Eden state. But then the chief end which God had in view in the creation, also appears from the above texts, notwithstanding so many have overlooked it. This fully appears while we carefully read the 28th verse. And God blessed them. And God said be fruitful and multiply and replenish the earth, and have dominion over the fish of the sea, and the fowls of the air, and over every living thing that moveth upon the earth. Here then is the end had in view in the creation, viz., that this earth, in its Eden state, should be replenished with the descendants of the blessed of the Father. For it was in the holy state that the command was given, be fruitful and multiply and replenish the earth, and this command ceases to be binding when the earth is replenished, and can go no farther; hence when this was done, (and it would have been, had man never sinned. Immortality would have been stamped upon all,) and in the angelic state, the holy family would have reigned on the earth forever. The above command is as much limited by the replenishing of the earth, as it could have been by any limitation whatever. But the first pair sinned and fell, and as sin entered into the world, so death by sin; and they being no longer the blessed of the Father, and also doomed to die, could not fulfill the command.HST April 3, 1844, page 66.17

    The word of God was to the first pair that they might eat of all the trees of the garden save one, and in the day that they eat of that tree, they should surely die. They ate, and that very day they lost communion with God. See Genesis 3:7, 8, and 10. After this, God gives another sentence against the body, dust thou art and unto dust shalt thou return; and also sentence is pronounced against their kingdom, the earth is cursed for man’s sake. Now man is doomed in all his interests, but who is in the fault? Surely not the Creator, for man must be free or never happy for happiness can spring alone from free unconstrained choice, and where choice is, there is freedom. Now as none of the purposes of God can be ultimately frustrated, (and this Professor Bush will say,) this earth, notwithstanding the miseries of the fall, must be replenished and inhabited by the blest of the Father in its Eden state, the saints must reign on the earth, and hope is set before man in the promise, the seed of the woman shall bruise the serpent’s head. A second Adam is promised. The Savior or restorer, who should fulfil the law, and open a new and living way to the holiest of holies, (the Eden state of the world) by his own blood. In the offering of Christ the second Adam, is contemplated the restoration of what the first Adam lost, and he will fulfil the command delivered to the first Adam, viz., replenish the earth. But he will accomplish this in the regeneration or resurrection. Although the work has been going on ever since the fall, yet how few of the blest of the Father now tread this unhallowed soil. Nevertheless there have been spiritual stones in every age of the world, who have been squared by God’s rule, but these continued not, by reason of death. They have however received the Lord’s work, and have been laid away in the mountain, against the morning of the regeneration. The work of restoration is commenced where the work of death began, viz., by restoring the individual to communion with God; he is then blest again of the Father, and enters upon his state of trial, and he continues to the end of his probation; though he dies, he shall have a part in the first resurrection.HST April 3, 1844, page 67.1

    The restoration of the indvidual to communion with God, is only affected by consent of parties, according to the conditions of the gospel, and then if he walk in the light, as he (Christ) is in the light, he shall have fellowship with the Father and with his Son, and the blood of Christ shall cleanse him from all unrighteousness. But then the provision for the body is unconditional, all shall be raised: but every man in his own older; Christ the first fruits, afterwards they that are Christ’s at his coming, the first resurrection, and then cometh the end. If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. The promise to Abraham that he should be heir of the world, was by faith. The restoration of the kingdom is by the immutable decree of Jehovah, Isaiah 65:17. Behold I create a new heavens and a new earth, and the former shall not be remembered nor come into mind. Thus an entire new creation is to be effected through the sufferings and offices of the second Adam. Hence all who truly believe in Jesus, are begotten again to a lively hope by the spirit, and being Christ’s, they are Abraham’s seed and heirs according to the promise made to Abraham. Here we are taught that we must be born again, being descended from the corrupted pair, we must be born of the (incorruptible) spirit. Now God, who saw the end from the beginning, saw also all the changes of this poor world; and whenever the true seed was likely to be overrun he has swept the wicked away as with the besom of destruction, as in the days of Noah, Lot, the destruction of Jerusalem, and the like; that the one proposed might be accomplished, viz. this earth replenished with the blest of the Father in its Eden state. He also saw at what point the last one of the regeneration would be born again; and there he fixed the day of Judgment, and the angel assured Daniel that at the appointed time, the end should be. If Professor Bush had taken this Bible key, he would have learned ere this that the appointed time is just upon us, Nay, that it is even here.HST April 3, 1844, page 67.2

    Each dispensation of God to man has furnished its quota of spiritual children, and now, when the fulness of the Gentiles be come in; (that is, when the gospel dispensation shall have furnished its compliment;) the holy family shall be made up, and then all Israel shall be saved. See Romans 11:25, 26. Then the second Adam shall come a deliver, and shall turn away ungodliness from Jacob. Then shall Michael stand up, (reign,) see Daniel 12:1, 2, 3, and all the children of the regeneration shall be delivered, every one that shall be found written in the book. Then shall the second Adam have the dominion under the whole heavens; then shall he be King, and then shall the King say to those on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matthew 25:34. (Mark the very Kingdom is given which the first Adam lost.) Then shall the saints of the Most High take the Kingdom (in its renewed state,) and possess the Kingdom forever and ever. Daniel 7:18.HST April 3, 1844, page 67.3

    Then will the end which the Creator had in view be accomplished. The earth being restored to its Eden state, the holy family shall replenish it, shall reign upon it. The second Adam their King, shall sit on the throne of his Father David, and in the angelic state, in which they neither marry or are given in marriage, they shall dwell and reign forever and ever.HST April 3, 1844, page 67.4

    With this key, how plain is the Bible; we have no need to be able to read the Bible in the original language in order to understand it, all is plain and perfectly open before our eyes. But if this view be repudiated, it is impossible to find a harmony in the word of God. Every other view of heaven drives us to the necessity of spiritualizing the richest portions of the sacred volume, and when we have begun to spiritualize, it is no strange thing that we should at last attempt to spiritualize the resurrection and second coming of the Lord Jesus. O that those that would be wise, would consent to become fools that they may be wise.HST April 3, 1844, page 67.5

    South Paris, March 14th, 1844. J. Turner.

    Letter from Bro. Wm. Hutchins


    Professor Bush, in his work on the Millennium, says in substance, that although he contended that the thousand years of the 20th chap. of Rev. had long since passed, yet he by no means wished to deprive the church of its well founded hopes of a latter day glory—but this glory, he said, was perpetually associated in Scripture with the words forever, everlasting, etc.HST April 3, 1844, page 67.6

    I am surprised, therefore, to find Professor Bush, in his late reply to Mr. Miller, following the popular doctrine of the conversion of the world, the temporary ascendency of the church, and the spiritual reign of Christ, etc., thus denying, in effect, what he had so significantly hinted in his former work. The latter day glory of the church must be either temporary or eternal. That it shall be experienced on earth, is, it seems to me, one of the “first principles of the doctrine of Christ”—about this, there is no difference of opinion.HST April 3, 1844, page 67.7

    Neither is there any substantial difference of opinion, regarding the period at which some universal, radical revolution shall take place in human affairs, between Professor Bush and Mr. Miller. In fact, the world at large is not so much at variance with Mr. Miller as it pretended to be, in respect to time. There is not a thinking man living, but looks towards the future with deep and anxious foreboding. There is not a profound writer in any country, but is ratiocinating with all the assurance possible. Indeed, the sentiment has settled deep into the minds of thoughtful men every where, that human affairs have arrived at a crisis more important than ever they have reached before. The Persian Seer boldly prophesied the destruction of Mohammedanism about this time. The Jewish Doctors and Rabbis say that Messiah is about to come. German Philosophy is full of the spirit of Prophecy; Carlyle and England, the Edinburgh and Quarterly Reviewers; Emerson and Brownson in this country, and a host of others, are “among the prophets,” [original illegible] they prefer their own vain imaginings to the teachings of God’s Spirit.HST April 3, 1844, page 67.8

    Amidst the jargon of opinions respecting the future, Mr. Miller and others cut the Gordian knot at once, and boldly proclaim the near Advent of Christ, and the Judgment day at hand. The important question then to be settled is, what is the nature of that revolution through which human affairs are about to pass?HST April 3, 1844, page 67.9

    No sufficient solution of this question can be obtained short of the Word of God. The heavings of the popular mind—the improvements of the age—the invention of steam power and its application to so many important purposes—the unsettled valley of the Mississippi—these cannot tear away the veil from futurity, nor afford a single clue to guide the anxious inquirer into the tremendous uncertainties before him.HST April 3, 1844, page 67.10

    But the Word of God opens a clear path before the humble, spiritual minded man, who seeks honestly to be taught of God. There need be, and there is no uncertainty in the future to him. He learns that his crucified Lord and Master is coming again to this world. He learns that when Christ comes, the souls of the righteous dead come with him, and are reunited to their bodies—the righteous living are changed and caught away—the earth is purified by fire—every thing that offends is cast out, and Christ’s everlasting kingdom is set up.HST April 3, 1844, page 67.11

    Our student finds that the pregnant signs of the times, about which the wisdom of this world is so much puzzled, are precisely such as were to precede immediately the coming of our Lord. I am bold to say, that there need be, and there is no uncertainty respecting these matters in the mind of the humble inquirer, who has thus been taught of God.HST April 3, 1844, page 67.12

    Professor Bush, is a keen,—almost too keen,—and a shrewd—almost too shrewd—inquirer into the prophetic parts of Scripture. His elaborate argument has thrown back into the past, the millennium, or the specific thousand years of the 20th chapter of Rev., it is well known. If there are not a few arbitrary assumptions in that argument, I am no judge of reasoning. If, because the dragon represented paganism once in the book of Revelation, he represented it in the 20th chapter, what need was there of such a tremendous array of fearful symbols in portraying his binding for a temporary period? What need of the beloved city, Gog and Magog, death, hell and the lake of fire, beast and false prophet, first resurrection and second death, to shadow forth pseudo ascendency of Christianity under Constantine the Great?HST April 3, 1844, page 67.13

    Mr. Bush is not a sound reasoner. He does not take in the full scope of prophecy. The telescope through which he looks is too small. He, as well as the nominal church, have brought too worldly a spirit to bear in this mighty theme. Some, have gone steam-ward. Some, with better motives, dare to suppose that God’s benevolence cannot be maintained but by the conversion of the world. Some, in their grasping spirit, determined to reign themselves, will not have This Man to reign over them. Mr. Bush’s vision is too microscopic. His spirit too worldly, to take in the immense field, “where so many stars are waning, and so many have set” forever. He can never be a safe guide to the anxious inquirer, until, with child like docility, he has humbly taken on trust all the mighty mysteries of prophetic scripture.HST April 3, 1844, page 67.14

    Meantime, let none of my readers lay the flattering unction to their souls that Mr. Miller is ignorant, and his opponents learned. There is not a man living more thoroughly learned in the scriptures than Mr. Miller. If it be said, that king James’ translation is not perfectly accurate, and that our acquaintance with the origninal tongue is necessary to a correct developement of prophecy, it is replied, that his more learned opponents have brought no valid argument against his expositions on the ground of mistranslation. He comes before the world not with dreams or visions, but with the Word of God in his hands. He utters the loud cry “Behold the Bridegroom cometh!”HST April 3, 1844, page 67.15

    What if he should prove to be right!!”HST April 3, 1844, page 67.16

    Dear sir, the above is at your service. I have met you in Hartford more than once, and I have to say that my faith is strong as ever. Yours in haste.HST April 3, 1844, page 67.17

    Wm. Hutchins.
    Brooklyn, Conn. March 18th, 1844.

    Advent Herald & Reporter


    BOSTON, APRIL 3, 1844.

    All communications for the Advent Herald, or orders for Books or remittances, should be directed to “J. V. Himes, Boston, Mass,” post paid.HST April 3, 1844, page 68.1

    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 April 3, 1844, page 68.2

    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 April 3, 1844, page 68.3



    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 April 3, 1844, page 68.4

    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 April 3, 1844, page 68.5

    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 April 3, 1844, page 68.6

    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 April 3, 1844, page 68.7

    V.—There are none of the prophetic periods, as we understand them, extending beyond the [Jewish] year 1843.HST April 3, 1844, page 68.8

    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 April 3, 1844, page 68.9

    The Neology of the Church


    One of the most alarming features of the present state of the churches, is, the railroad speed with which many of the most prominent divines are leaving the old landmarks, and taking Neological ground.HST April 3, 1844, page 68.10

    We had occasion, a few days since, to refer to a notice in the Boston Recorder, of the German notion of Prof. Chase, in his remarks on the Book of Daniel, and in which the Recorder confessed that:HST April 3, 1844, page 68.11

    “It must needs be ACKNOWLEDGED, however that OUR EARTH IS GREATLY SHAKEN in the INTERPRETATIONS on which, in common with MOST OF OUR BRETHREN; we have HERETOFORE RELIED; and which forms the FOUNDATION of the baseless theories of Miller.”HST April 3, 1844, page 68.12

    Again he says:—HST April 3, 1844, page 68.13

    “Stuart and Chase have given us new views of the design and purport of Daniel’s prophesyings; and such as we strongly suspect will ere long obtain universal evidence among the reflecting and sober-minded.”HST April 3, 1844, page 68.14

    This notice of the Recorder, the leading Congregational journal in the U. States, has been endorsed by the Baptist papers of this city, and in Connecticut; and also by Dr. Bond, the editor of the Methodist official paper in New York; and we have reason to believe that the great body of the churches are assuming the same ground. The only escape from the conclusion of Mr. Miller, is, for them to take new ground! and yet they ask us to come back to them! If we go where they were, they are not there; and as for following in their wake to German Neology, we cannot do it. We nave nothing to go back to; the churches are not where we left them: they have gone on to new ground, and we intend, if time continue, to show to the world that all those portions of the book of Daniel and John, with the 24th of Matt., which apply to the last judgment and end of the world, are by the great body of the professedly evangelical churches, thrown back to the times of Antiochus Epiphanes, and the destruction of Jerusalem. With such an application of these prophecies, the doctrine of the resurrection, the regeneration of the earth, the final judgment with the coming of Christ and his glorious reign, are virtually all denied. [original illegible] is the present state of Christendom, no man denies. Let a man’s views be ever so latitudinarian, or transcendental, and the church will still fellowship with him Let him deny the resurrection of the body and the personal coming of the Savior, and where is the church that would discipline him?—Among the multitudes who have boldly avowed their disbelief in these truths, where is the church that has called one of them to a reckoning? Echo answers where! Yea, and among the multitude of the clergy who have advanced their scepticism on those points, against Mr. Miller’s view, where is the instance that their churches have dissented from them? or that their ministerial brethren have withdrawn their confidence from them? Not an instance is there on record. And yet those who are looking for the Lord, upon the post trivial excuses, are excommunicated! This fact alone will show the standing of the churches. As the views of Stuart and Chase are not dissented from, we shall hold the Congregational churches responsible for what is promulgated at Andover, and the Baptist churches for what is promulgated at Newton.HST April 3, 1844, page 68.15

    We have been led to these remarks from the communication of “A Spectator,” in another column, which having been published without being dissented from by the Reflector, is of course endorsed by it. That communication contains two remarkable sentences, viz:—HST April 3, 1844, page 68.16

    “Ought it not to be known that the author occupies several pages in replying to the argument of Hengstenberg, a distinguished German theologian.”HST April 3, 1844, page 68.17

    Again he says:HST April 3, 1844, page 68.18

    “If WRONG VIEWS have, to any extent prevailed among us, respecting certain prophecies, is it not the part of Christian sincerity and frankness to ACKNOWLEDGE it, when we are convinced of it, and EXCHANGE our wrong views for right ones?”HST April 3, 1844, page 68.19

    This allusion to Hengstenberg is very unfair; for the inference would be that Hengstenberg was a Neologist, and that as he is replied to, Mr. Chase is not on that ground. But who it Hengstenberg, whose argument is replied to? He is one who stands foremost in Germany on evangelical ground against the Neology and transcendentalism which deluge that country like a flood. The argument therefore, that several pages are occupied in replying to him, goes to prove, instead of disproving, its Neological tendency The other sentence is an admission that the old ground on which Protestant commentators have always been united, is in the writer’s view “WRONG,” and is to be EXCHANGED for new. Thus we stand on the old foundation; and while being excommunicated for there remaining, the whole church, unless it repents, and comes back to the ground from which it has departed, should be itself excommunicated.HST April 3, 1844, page 68.20

    The Vernal Equinox


    This was the latest time of which Mr. Miller has written, as the time to which the prophetic periods might continue. In his dates, for the events, from which he has reckoned the various prophetic periods, he has followed the most approved and standard chronologers. Those chronologers have never yet been shown to be in error respecting those dates; and reckoning from thence the prophetic periods, as we understand them, cannot be shown to extend beyond about A. D. 1843,—the Jewish year. Mr. Miller always gave it as his opinion, in the early part of his labors, and in his printed lectures, that the advent would be about A. D. 1843. As time progressed, and those who endeavored to invalidate the evidences of the Advent, failed in their efforts, be spoke more positively of the year 1843, and after the commencement he gave it as his opinion that the Lord would come some time between the 21st of March, 1843 and the 21st of March, 1844. This time has now passed by, and we are a few days beyond the time to which he believed the days might extend. Mr. Miller has no other time for the termination of those periods than about the Jewish year A. D. 1843; nor can he have until those dates from which he has reckoned are shown to be erroneous. He therefore still rests on the same calculations, unless some error shall be shown, to wait and watch, while the Bridegroom shall tarry; which will be so long as the computation of time may have varied from an exact reckoning, which we have no evidence will delay it for any length of time.HST April 3, 1844, page 68.21

    Although the Jewish year has not expired, but extends to the new moon in April, as we explained in our last; yet, our time also will be regarded by our opponents, as having passed by. To this we have no objection: for we have no desire to extend the time, as others have predicted we should do. We have no desire to avoid or defer the crisis; and we freely say to all men that we expected our Savior, before the present time would have been revealed. Our wishes are to induce immortal beings to prepare for the judgment, which we believe any moment may usher in. Our faith in the present nearness of the consummation was never greater than now; and we still look for the Savior this Jewish year.HST April 3, 1844, page 68.22

    May the good Lord grant that his professed children may give a more serious examination to this momentous question, than has yet been given, that they may see the evidence and look up and lift up their heads, because their redemption draweth nigh.HST April 3, 1844, page 68.23

    Prophetic Time


    The following article from the pen of Bro. Snow, we re-publish at his request from the Midnight Cry. We can find no period for the termination of the prophetic times, but the Jewish year 1843, reckoning from the dates where the best chronologists have placed their commencement. The 6000 years cannot be shown to require any additional time for their fulfillment. The captivity of Manasseh, at which we begin the seven times, is placed by chronologists in the Julian period 4037; from this point 2520 years bring us down to the year of that period 6557 which commenced Jan. 1st, A. D. 1844, but there is nothing to show the time in the year of Manasseh’s captivity. The 7th year of Artaxerxes from which we date the 2300 days, began, according to Dr. Hales, B. C. 458, and ended B. C 457, (See Anal. Chro. Vol. 1. 277) being pinned down to the 4256 year of the Julian period. 2300 years from this point, only extends to the year of that period 6556 which ended Jan. 1st, 1844.HST April 3, 1844, page 68.24

    Our Bro. has made a mistake of one year in his reference to Dr. Hales; and may have been misled by the diagram in Bro. Hale s Watchman’s last warning, in which the same mistake was made. 7Bro. Hale will correct this next week. Also, the 1335 days have not been shown to commence later than A. D. 508. We therefore can find no time beyond the Jewish year 1843; and if there is any time beyond that, we can only wait for the vision the little while, that chronology may vary from the time appointed. While we therefore insert the article, we must dissent from our Bro. conclusions.HST April 3, 1844, page 68.25

    From the Midnight Cry


    Dear Bro. Southard.—I wish to present a few thoughts, for the careful consideration of the dear brethren of the advent faith, on a point wherein I differ from many of them, i. e. the termination of the prophetic periods. This I would do, not because I seek controversy; far from it “Let there be no strife between us, for we be brethren.” Nor do I seek to discourage those who, with earnest desire are looking for the appearing of our blessed Master, within the present Jewish year, 1843. Nor yet have I any desire to put the glorious day afar off. My whole soul breathes forth the prayer, “Come, Lord Jesus and come quickly.” But the Lord has shown me, I think, that we must wait and suffer a little longer.HST April 3, 1844, page 68.26

    We all believe that the great week must be accomplished. That the 6000 years, which were shadowed forth by the six days of creation, must be completed; and then will come the seventh thousand—the glorious sabbath of rest “that remaineth to the people of God.” How this long period—the aion or age of this present world, began in autumn. In proof of this, I offer a few considerations. First, it has been the concurrent opinion of chronologers, both Jewish and Christian. In the next place, man at his creation was to subsist upon the fruits and seeds. Genesis 1:29. It does not appear reasonable that these were ripe at any other season than autumn. Again, at the Exodus from Egypt, a change was made in the commencement of the year. Exodus 12:2, “This month shall be to you the beginning of months.” Exodus 13:4, “This day came ye out, in the month Abib.” It appears, then, that from the creation to the Exodus, the years were commenced with some other month. Accordingly, as appears from the tables of Jewish time, there have been, since the coming out of Egypt, two modes of beginning the year, one with the month called Ethanim or Tisri, in autumn—the other with Abib or Nisan, in the spring. The latter agreeing with the time of the Exodus—the former, with the reckoning of the years from creation. On the whole, therefore, I conclude that the 6000 years began in Autumn. And as the dispensation of glory, at the appearing of Christ; is called by the apostle, “the dispensation of the fullness of times,” (Ephesians 1:10,) I am constrained to believe that this period will comprise 6000 full years. And from all that I have as yet been able to discover in the chronology of the world, these years will be complete in the autumn of 1844.HST April 3, 1844, page 69.1

    The seven times of Moses, in Leviticus 26, amount to 2520 full years. They began with the breaking of the power of Judah, at the captivity of Manassah, B. C. 677. This is the time that has always been given as the date or their commencement. But there has been an error in supposing them to terminate in 1843, as I shall now show. Had they begun with Jan. 1, B. C. 677, they would not have ended before Jan. 1, A. D. 1844. Or had they begun with the first day of the Jewish year, in 677, they could not end before the first day of the Jewish year, 1814. For it is evident that it requires 677 and 1843 entire years to make up the full period of 2520. But any point within B. C. 677, is only in the 667th year before Christ. Reckoning back from the Christian era, we do not obtain 677 full years, till we arrive at the extreme point, i. e. the first day of B. C. 677. So also, reckoning forward from the commencement of the Christian era, we do not obtain 1843 full years, till we arrive at the extreme point, i. e. the end of A. D. 1843, or the first day of A. D. 1844. If, then, the captivity of Manassah did not occur as early as the first day of the Jewish year, B. C. 677, the 2520 years cannot terminate till after the expiration of the present Jewish year. Now it is evident that Manassah was not taken in the early part of the year, from the fact that Esarhaddon and the Assyrians were employed in carrying away the ten tribes out of their land, and placing foreigners in their stead, in the same year, and before the invasion of Judah. We find me history of this in 2 Kings 17:20-24. The prophecy concerning it we find in Isaiah 7:8. The date of this prophecy is B. C. 742. From this date count the sixty-five years, and it brings us to B. C 677. In that year, in fulfillment of the prediction in Hosea 5:5, Israel and Judah were both broken. But as it must necessarily require considerable time to remove the ten-tribes, and bring foreigners to fill their place—we cannot well date Manassah’s captivity earlier than the autumn of that year. About one half, therefore, of the Jewish year B. C. 677, must be left out of the reckoning. This will necessarily extend the period of the 2520 years, down to the autumn of A. D. 1844.HST April 3, 1844, page 69.2

    The 2300 days of Daniel 8., began with the 70 weeks B. C. 457. But they did not begin with the first day of that year. It is true that Ezra began to go up from Babylon on the first day of the 1st month. But this was not in the year B. C. 457, but in the year B. C. 456. The seventh year of Artaxerxes, in which Ezra went up, began, according to Dr. Hales analysis of chronology, in 457, and ended 456. 8Inccorrect. Dr.Hales begins this year B.C.458. ed. It has been the practice of chronologers to count the years of the reign of monarchs, by the year in which they began to reign; making that their first year. Accordingly the year B. C. 457, in which the seventh year of Artaxerxes began, is counted as his seventh year. Now it appears, from the best light we can obtain in this point, that he began his reign in autumn. This seventh year, then, must have commenced in the autumn of B. C. 457. As it was in the spring that Ezra left Babylon—and in the seventh year of the king; (See Ezra 7.) it must have been the spring of B. C. 456—as no other spring is embraced in the king’s seventh year. But this is not the point from which to date the 70 weeks. The decree to restore and to build Jerusalem must have issued from the king before this. From Esther 2:16, we learn that she was made queen in the tenth month of the Jewish year, and in the seventh year of the king. Now this could not have been in the year B. C. 456, for his seventh year expired before the tenth month of that year began. It must therefore have been in the year B. C. 457. At that time a great feast was made, and a “release” to the provinces; which, of course, embraced the Jews, as they were the people of the queen. But this release could not have been made without a previous decree. The monarchs of Persia were the makers and dispensers of the laws, which were absolute, unchangeable. But in the account of this “release,” nothing is said of any “decree,” or law, made at that time. This was only the commencement of those acts of the king, in which the decree was carried into execution. It appears, then, that the decree, from which the seventy weeks and the 2300 days are to be dated, must have been issued by the king, some little time before the tenth month of the Jewish year, B. C. 457. From that time, according to Daniel 9:25, there were to be sixty-nine weeks, i. e. 483 years to the appealing of Messiah. It has been thought by many, that this period was fulfilled in A. D. 26. But this is a mistake. It requires 457 and 26 entire years to make 483. But, as we have seen a part of B. C. 457 must be left out of the reckoning, the time must, therefore, be made up by the addition of a part of A. D. 27. The fifteenth year of Tiberius, in which John began his ministry, (See Luke 3:1,) commenced in A. D. 26, and corresponds to a part of 26, and a part of 27. In the latter part, then, of A. D. 26, or in the former part of A. D. 27, John began his ministry. But it was after John was imprisoned, that Jesus came into Galilee, saying, “The time is fulfilled.” This must have been, I think, in the autumn of A. D. 27. It is certain that it was after the passover; as we learn by comparing John 2:23; 13:22-24, and 4:43; with Mark 1:14, 15. If then, the 69 weeks ended in the autumn of A. D. 27, when may we expect the 2300 days to end? The answer is plain. Deduct 483 from 2300, and the remainder is 1817. So many years remained to be fulfilled in the autumn of A. D. 27. Then add to that date, these 1817 years, and we see it brings us to the autumn of A. D. 1844.HST April 3, 1844, page 69.3

    As it respects the 1290 and 1335 days of Daniel 12. they must of course begin together—the latter ending with the 2300 in 1844. And as there is a difference of only forty-five years between the two periods, the 1290 days could not have ended in Feb. 1798, as forty-six have passed since that time. The periods must have begun in A D. 509—the 1290 days terminating in 1799, with the commencement of Napoleon’s career of blood and conquest, (see Daniel 11:40;) 1335 days, ending in the autumn of 1844.HST April 3, 1844, page 69.4

    But, beloved! the vision “will speak and not lie. Though it tarry, wait for it, because it will surely come, it will not tarry.”HST April 3, 1844, page 69.5

    New York, Feb. 16, 1844. Samuel S. Snow.HST April 3, 1844, page 69.6

    Courtesy and Frankness


    The following communication was received a short time since, without name or date. We usually take no notice of anonymous communications; unless we can have some clue to the name of the writer. We therefore called for the name of the author of this; but received no reply. It has however since been published in the “Reflector,” and “Watchman,”—the two leading Baptist papers in this city by which we conclude, it is from the pen of Prof. Chase, or some of his friends.HST April 3, 1844, page 69.7

    Courtesy and Frankness—In censuring a favorable notice which appeared in one of the most respectable religious journals of our country respecting the remarks on the book of daniel, a late number of the Advent Herald and Signs of the Times Reporter, brands the view exhibited by the author of those remarks as a “German notion.”HST April 3, 1844, page 69.8

    Ought it nor to be known that the author occupies several pages in replying to the arguments of Hengstenberg, a distinguished German Theologian?HST April 3, 1844, page 69.9

    Is it right to awaken prejudice against a view by giving, it some opprobrious epithet?HST April 3, 1844, page 69.10

    Would it not be better to read the book, and encourage others to read it, in the kind and candid spirit in which it is written, and then let it be judged according to its intrinsic merits?HST April 3, 1844, page 69.11

    If wrong views have, to any extent prevailed among us, respecting certain prophecies, is it not the part of Christian sincerity and frankness to acknowledge it, when we are convinced of it, and exchange our wrong views for right ones?HST April 3, 1844, page 69.12

    Instead, then, of its being censurable, was it not commendable in the Boston Recorder, of Feb. 1st, to say, “Stuart and Chase have given us new views of the design and purport of Daniel’s prophesyings, and such as, we strongly suspect, will erelong obtain universal credence among the reflecting and sober minded?” So it seems toHST April 3, 1844, page 69.13

    A Spectator.HST April 3, 1844, page 69.14

    P. S. Upon looking at the notice in the Recorder, and examining the book again, I am more fully convinced of the propriety of these interrogatories; and am induced to request the insertion here of the following sentence with which that notice commences.—HST April 3, 1844, page 69.15

    “If we say of this volume, that it is written in a clear and perspicuous style, in a spirit of courtesy and candor highly commendable in the author, and grateful to the reader, with a manliness of tone and an independence of reasoning that characterize a powerful mind and an ingenuous heart,—we shall say only what every one will have said before us, who rises from its careful perusal, with no other regret than that the discussion is not more amplified by the various illustrations from history with which the mind of the writer is obviously enriched.”HST April 3, 1844, page 69.16

    Note.—Prof. Chase has written in the most kind and Christian manner; and we would speak of him only in the same kind spirit: for we esteem him as a man, and as a Christian. And yet the kind and Christian spirit in which he has written renders his remarks the mote dangerous. He has left the old landmarks of prophetical interpretation on which our Protestant fathers have been grounded and built, and taken the German Neological position that the vision of the last Judgment, etc. spoken of in Daniel 7:9-14, only applies to the times of Antiochus Epiphanes. The churches are endorsing his view; and it becomes those who stand on the old “foundation,” to expose this departure from the faith once delivered to the saints.HST April 3, 1844, page 69.17

    The writer of this communication, in reply to our remarks, that Mr. Chase’s is a German notion, asks:—“Ought it not to be known that the author occupies several pages in replying to the argument of Hengstenberg, a distinguished German Theologian?”HST April 3, 1844, page 69.18

    We answer yes; it ought to be known, it should be known. But, does that disprove the neological position of Prof. Chase, as this writer unfairly would argue? By no means; for, be it known that Hengstenberg, with Tholuck and a few others, are the only evangelical writers in all Germany; while the great body of German Theologians are on the most ultra neological ground. Amid this moral famine, Hengstenberg stands almost alone, warring manfully against the hosts of the enemy; and several pages are occupied in replying to him! of all the German writers.HST April 3, 1844, page 69.19

    The Time of the End


    There is now only one other particular that remains to be noticed, which is, that the period of the termination of this power is styled, the time of the end. (verse 17,) This term in the original has an expressive and determined signification, and is derived from a verb, which signifies to cut off, on to cut short. Its intense meaning appears to be, a [original illegible] off at the end; and this, in its application to a chronological period, to signify, a portion of time cut off at the end. It is a mode of expression that demands very particular notice, from the circumstance of the important use which is made of it in the next and last great vision of Daniel, where it is brought forward several times as a note of chronology, to mark the date and synchronization of all the most important and consummating events of prophecy.HST April 3, 1844, page 69.20

    [Habershon’s Dissertation on the Prophetic Scriptures. Page. 312.]HST April 3, 1844, page 70.1




    Continued.HST April 3, 1844, page 70.2

    [Dr. Orthodox in his study, writing a sermon.]HST April 3, 1844, page 70.3

    Let’s see, this Millerism which I am to efface from the earth, with one dash of my powerful pen. Let’s see, it will be altogether more stately to treat it with dignified, silent contempt, until the time passes, and then give a blast like seven thunders, which will entirely blow it up sky high! Yes, that will be the most effectual course, decidedly. It is true, according to our theory, it is very dangerous for the Second Advent doctrine to be preached: for it is making infidels by the wholesale, and if it were immediately refuted by us, the manufacturing of unbelievers would be checked at once; but how can one resist the temptation of concentrating all his mental forces on that powerful point, the time passed? So we will compose our mighty objections, unanswerable arguments, potent logic, and sound theology, into the following discourse, founded on the text “But of that day and hour knoweth no man.” Every body knows that text, and it is deservedly popular. Nobody disputes that it is in the Bible. The very thought of writing this sermon elates me. I feel a holy calm—a delicious repose coming over ray soul at the very thought of the exultation that will prevail, as I shall prove to the assembled multitude, beyond all controversy, next May, that my Lord delayeth his coming. I think I must solicit a new set piece of triumphant music for the occasion. Truly, we shall be merry and sing psalms of thanksgiving. What a shout will go up to heaven, in view of the downfall of the hated Nazarines. Like Belshazzar of old, we shall have a glorious feast, and a great time of rejoicing. That poor king, to be sure, had not the same reason to rejoice that we have, and was cut off in the midst or his celebration of the Jews’ defeated deliverance, predicted by their prophets—but we shall wait till the time is quite passed, and then we will rejoice and shout without fear that we shall be overtaken by destruction.HST April 3, 1844, page 70.4

    It gives me great pleasure, too, that so many of my brethren over the land have had the same happy thoughts about these things, as myself. It shows that it is of God, for us to wish the speedy overthrow of these despised doctrines. Yes, we have received no less than twenty letters this week, from our brethren giving the grateful information, that they are concentrating all their resources, in loading with powerful ammunition, great gun discourses, to be fired when the time passes, by way of celebrating the non-arrival of the Son of man.—A glorious destiny is ours! we pastors are standing in the breach, and preventing the false prophets from revolutionizing the earth. As soon as the day passes, we shall exhibit our theological fireworks, to the admiration of the assembled and rejoicing wicked. These hated Millerites do court persecution, and we have disposition enough to give it them, only we want the power, and do not think it expedient. After the first of May, the dens and caves of the earth will be good enough for them. They, deserve trials of cruel mockings and scourgings, yea, moreover, of bonds and imprisonments—they that talk so constantly of a “better resurrection.” Gladly would we have them wander about in sheep-skins and goat-skins, being destitute, afflicted and tormented—for they are not worthy of the earth, and they profess so much Bible faith, let them take the consequences of living up to it; for it is written, all that live godly in Christ Jesus shall suffer persecution, and if they choose to live so, let them take the consequences persecutions, revillings, and have all manner of evil spoken against them falsely. They might go to heaven on flowery beds of ease, as we do, but they despise the highway to holiness, and choose this narrow, despised, and rugged [original illegible] we justly cast them off as heretics, for so doing. They despise and set at naught that sacred enclosure, our church, and consequently deserve no mercy at our hands. Yes, instead of one sermon, I think I will write a series of discourses, a succession of explosions, which will blow up the advent cause again and again. This is too great an occasion to let pass without making some capital out of it, and getting one’s name still higher on the church-roll of fame. The innumerable and invaluable discourses that will be preached when at the time appointed the Lord does not come, will greatly increase the goods of our church, and make her richer than ever; they will form a very interesting and deeply instructive portion of her sacred literature, and be very justly prized during all the Millenium, Why, my arguments will be so powerful and astounding, that our church would create me Archbishop, at once, if we had such dignitaries among us. But let us proceed to the heads of our first discourse. A few general remarks on the text, “No man knoweth the day or the hour,” will first be appropriate. We shall mention, in glowing language, that this text has been a great favorite with all orthodox christians, from the very first—they have rolled it under their tongues like a sweet morsel, as it eminently is, and with it, as a Gospel battle-axe, they completely annihilated Millerism some time ago, as all well remember. But it is not alone the stable christian (we rejoice to say) that has wielded this powerful sword of the spirit—those who are purchasing heaven by the wealth of their morality and self-righteousness, have been just as efficient in handling it. This passage has carried consolation to many a wounded sinner’s heart—it has strengthened many a staunch unbeliever, and, God forbid that we should not use it to the best advantage on the present occasion.—Perhaps no text has been so universally quoted as that which forms the theme of our remark. Every scoffer, high or low, rich or poor, has gloried in it—they always repeat it in connexion with that interesting passage, “Where is the promise of his coming?” And it is my deliberate conclusion, founded on a long course of observations, that the one passage naturally suggests the other—this is, in my apprehension, in perfect accordance with the known laws of mind, which all metaphysicians readily perceive, are extremely subtle, We have sometimes been greatly amazed, to see how easily and completely the advocates of the Lord’s coming have been refuted by this passage being quoted. We rarely ever make a parochial call, without having it used by our parishioners, as an incontrovertible argument, against the doctrine of the Nazarene, which we cordially hate. And it speaks well for the sound orthodoxy of the land, and the very general knowledge of the Bible, that, even the drunkard, reeling home from his nightly debauch, can correctly quote, and make the true application of this inestimable, this never-to-be-sufficiently-appreciated passage. Ah! never, my brethren, shall we be aware of the good that has resulted from this timely application of this text, until eternity unfold it to our view! we feel overwhelmed with the kindness and condescension of God, in placing it prominent in the records of truth, where he that runneth may read—and we may add, in view of the memory of the inebriate, when he that stumbleth may quote! And it greatly rejoices our heart, brethren, on the present occasion, to be able to avail ourselves of an instrument, which has, in times past, so effectually shut the mouth of the monster Millerism. Now we intend to give the gorgon—the hydra—a thrust that will render him lock-jawed forever.HST April 3, 1844, page 70.5

    We call on you to bear us witness, brethren, if we do not refute those, who have been so often refuted—witness if we do not completely use up those who have been so frequently entirely used up in times past.HST April 3, 1844, page 70.6

    In our remarks on the subject before us, our reasoning will most powerfully take the following arrangement.HST April 3, 1844, page 70.7

    1st. We shall argue that as no man knows the day or the hour, we did positively know the Lord would not come, as we publicly stated thus last year.HST April 3, 1844, page 70.8

    2nd. As no man knows the day or the hour, we do know positively, that the Lord will not come this year, as some very vainly and foolishly hope and believe.HST April 3, 1844, page 70.9

    3rd. As no man knows the day or the hour, we do know conclusively, that after a thousand years of great prosperity to the church, to commence in 1866, the Lord will come—(considering some objections.)HST April 3, 1844, page 70.10

    4th. We shall proceed to make some application which will effectually cure all who have been bitten by the stark-mad fanaticism, and prevent them from biting others.HST April 3, 1844, page 70.11

    These are a few of the leading thoughts which will frame our discourse by which we are to do such execution in the ranks of errorists. It is true, if there are any real believers in the speedy appearing of the Lord, it he does not come just when they expect, if they are consistent, they will look for him until he does come—and it is for that reason that we wish to cut off their hope, and cause them to give over watching, that we may prove conclusively that they never really did look for the Lord, but were unprincipled hypocrites, really worthy of all the opprobrious epithets, theological abuse, etc. that we have so unsparingly heaped upon them. How much it will increase our triumph, to have our wandering church members come back, limping and bruised, from their wild goose chase, and humbly confess their error, in leaving our fold, and straying from our spiritual watch and care! How we shall exult, as they humble themselves in the dust at our feet! We knew it would be so! we told you so! will be all the comfort we shall give them. Your Lord never will come as you expect! It will be a spiritual coming! we are to have a glorious millenium. The glory of the Lord is to fill the earth, as the waters cover the sea. There is the Parable of the wheat and the tares, but the explanation of that we must for the sake of our theory conceive to be understood spiritually—an ingenious and much approved invention of our modern churches, to make certain very stubborn scriptures bend into the right shape, and become staves, to support their otherwise lame theology. The first resurrection is universally to prevail over the earth, for a thousand years! and since blessed is he that hath part in the first resurrection, all the sinners no the earth; the tares,—will be blessed and holy. That is, they will be a kind of perfectionist and wholly sanctified in iniquity! However much they may transgress the law of God, it will not be sin, for they are blessed and holy, having part, as they do, in the first, the better resurrection! Under what a sad misapprehension Paul always labored—why, he says, if by any means I may attain unto the resurrection of the dead.—Why resurrection only means the bringing to life of the spirit of the apostles, and martyrs, and even now has the resurrection begun—nay, is partly passed already, whenever we have a great resurrection time in our church. Little did Paul think, when he preached to the Athenian philosophers of Jesus and the resurrection, that it was simply the latter day glory of the church, when perilous times being come, men should be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy, false accusers, incontinent, fierce, despises of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God: having a form of God liness but denying the power thereof.”HST April 3, 1844, page 70.12

    How greatly mistaken were all the patriarchs, prophets, apostles, and martyrs who suffered and died in faith, that they might obtain a better resurrection. Why, if there was to be a better resurrection, then there must be two—they cannot obtain a better resurrection, for that is only the millenium. So their faith was just about as vain as the Millerites. We cannot avoid pitying them however, for they have not had the advantage of going through a regular course of theological tradition, at the feet of the learned and great of our church. We have the true secret of making the Word of God of none effect, by our tradition—that is, of no bad effect.—We are thoroughly drilled at our theological seminary—so clad in a coat of mail of old tried truth—that we always resist the darts of error unscathed. There it is that we get good sound opinions, stereotyped on our minds, there we get the reasoning of the great lights of the church, woven into the very tissue of our souls, so that any thing new always strikes us unfavorably. We must be ready to repulse any new truth (so called) which breaks forth from the word of God; we know if it was truth, our learned D. D. ’s would have found it out, and had it incorporated in the system of divinity taught in the schools of the prophets: hence we reject it without even examination. It is true, we there study the Bible less than almost any other work; we depend on the expositions of our teachers—we have perfect confidence that they have studied it sufficiently, and we prefer to get our system of theology second hand, rather than from the Bible itself the great fountain. Now, if one went to a medical institution to study anatomy, and should only read reviews of the standard authors on that science, we should expect that he would graduate a miserable quack, and would never trust him with the setting of our broken bones. But theology is very different, and wo be to that audacious soul that presumes to say that we have any quacks in our pulpits!HST April 3, 1844, page 70.13

    But I may as well set up the frame of another discourse, to be preached after the appointed time for the Lord to come, passes by.HST April 3, 1844, page 71.1

    Accordingly the Dr. composed his objections to Millerism, No. 2, into the following discourse, founded on the text “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night, (omitting the next verse, which says that it will come when they shall say “Peace and safety,” respecting it—he takes the 3rd.) But ye brethren are not in darkness that that day should overtake you as a thief. Glorious text this, says the theologian, and a great discourse we will get out of it.HST April 3, 1844, page 71.2

    1st. We shall say—as the day of the Lord comes as a thief, then nothing can be known about the time—and, having proved that conclusively, we shall proceed to the second head, which is—HST April 3, 1844, page 71.3

    2nd. That that day will not overtake us as a thief, for the very good reason that we shall be in our graves, long before it arrives—as can be incontrovertibly proved with or without the Scriptures.—When the apostles told the brethren that they were not in darkness, that that day should overtake them as a thief, he doubtless meant that they all would be out of the way in their graves, and so they need not fear.HST April 3, 1844, page 71.4

    Then I shall apologize handsomely to the congregation for going out of my usual course, and quoting Scripture to sustain my arguments. As it is very generally understood that it is wholly unnecessary for my incontrovertible positions, and overwhelming arguments, to lean at all upon the Word of God.HST April 3, 1844, page 71.5

    That is an Americanism of which I am seldom guilty. I have, in theology, quite a German turn of mind—independent thinking, is my forte decidedly. I shall state to the multitude who have assembled to hear the funeral sermon of Millerism, that on the principle of answering a fool according to his folly, we are under the necessity of using Scripture—although it is evidently a book not designed for the pulpit, yet we must, on the present ocsasion quote a little from it, effectually to shut the mouths of gainsayers.HST April 3, 1844, page 71.6

    Then we shall proceed, very emphatically, to quote this passage—“And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.”HST April 3, 1844, page 71.7

    “See, my brethren,” we shall say, “the beautiful connexion which a philosophic mind readily traces. The apostle has told the brethren that the day of the Lord will not overtake them as a thief in the night,—they are not in darkness on this subject—for they know there is to be a glorious millenium first, and here he introduces a glowing description of it!HST April 3, 1844, page 71.8

    All know the Lord intuitively—what a glorious time that will be—no need of preaching, or Sabbath Schools, every body will have a monitor within, that will teach them—morever, the Bible will then be unnecessary, for in the verse preceding, we learn that God says, “I will put their laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people.”—And this is the reason why we theological professors do not need to read the Bible as much as the common people—immutable truth is written on our souls, and soon we intend to dispense with the superfluous book altogether.HST April 3, 1844, page 71.9

    Already many of us practise on the principle of leaving it alone, and originate the truth we need as we go along, and the remainder of us use it homopathically. But, my hearers, as the doctrine whose obsequies we are celebrating was very pre-eminently built upon the Bible, we must use a little of the same article to bury it decently. And, as I was saying “All shall know the Lord, from the least to the greatest.” By intuition and instinct the little child will know the Lord, and all instruction on this subject will be useless, hence more time can be devoted to the useful sciences, and the cultivation of the fine arts. The present duties of the pastors will be entirely dispensed with, for if all know the Lord from the least to the greatest where is the use of instruction on that point? Parochial calls can be devoted entirely to worldly conversation and polished, refined, scientific discourse; there will be more time for social tea parties, fairs and festivals, when we are not under the necessity of originating long prosy discourses to keep the people sound in the faith.HST April 3, 1844, page 71.10

    The Bible will be entirely useless, and will be found only in antiquarian collections during the Millenium. A thought strikes—it is, that some cute Yankee will, in years to come, make quite a speculation, by carrying one of the present edition about, as a curiosity.HST April 3, 1844, page 71.11

    When the laws of the Lord are in the minds of the people, and written on their hearts, it will be a glorious time, truly, and this view strengthens me in my well-known position, that the prophecies are of no use—no earthly use I maintain, for if they were considered canonical by the Lord, he would inscribe them with the laws, on the hearts of his people. (Perhaps will be too strong for the pulpit—we must dilute it with sophistry.) Neither will the people be quite ready to receive the truth, that the miracles are nothing but mesmeric tricks, which we, the learned, can easily explain. This we will luxuriate in as a private opinion—public sentiment is not quite ripe enough for it yet. We must gradually undermine the stubborn pillars of the common people’s blind faith, and lead them out into the glorious unshackled liberty we enjoy. We must use judgment and discretion to rule the people—we must represent that so far only the chaff has been blown away by every wind of doctrine from our church, and bind the mass to remain, and hang on to the old ship, it she does show some signs of going to the bottom.HST April 3, 1844, page 71.12

    Ah, this breaking up of organizations, if it succeeds, will be a death blow to all our fat livings-so we must crush it. We must affect a holy indignation, a sacred jealousy for the cause of the Lord, and tell the world that the church is all that can save it—represent that all the “salt,” “leaven,” and “light,” is in it, and must, from the nature of the christian religion, ever be there. When they ask us what is Bablylon, we must say it is a metaphorical, symbolical power, every where in general, and no where in particular. We shall not admit that it exists at all, in an embodied, personified form, in the Papacy, for instance. For if we do, they will turn round and say Papacy is Babylon—who are the daughters of Babylon? And much against our inclination, we should be under the necessity of admitting that the sects that came from the Catholic church as Protestants, just answer the description, so we will, in accordance with the most approved method of exegesis accommodation, spiritualize it into a convenient construction.HST April 3, 1844, page 71.13

    And when the people ask us what Babylon means, we shall not tell them at all that its signification is confusion, for many are discriminating, and would directly see that Papacy and her daughters constitute “confusion,” of which the Bible speaks so largely. (One reason, by the way, that we think that the prophets should be suppressed, for they certainly speak, denouncing severe things, which are far from making them affable and agreeble.) They were certainly a sarcastic, cynic, impolite and disagreeable set of persons, who judged other persons by themselves—consequently made them out much worse than they really are. But we are wandering from our discourse. We shall make a powerful application since we are to have a temporal Millenium of just 1000 years, to commence in 1866—true, we can never know when the Lord is coming, and therefore it is the greatest folly to be at all troubled about it. And those who believe that the time is revealed, and near at hand, can do no more than others, they are no better, but worse; it is the duty of all of us, to be ready for the Lord’s coming at any time. And my friends, you are all aware, that this is the case with most persons who are in the habit of regularly attending the stated means of grace in our church, and whose names are seen on the subscription papers of our many benevolent enterprises.HST April 3, 1844, page 71.14

    The subject of our third discourse will be to prove that God is a Spirit, and therefore cannot come to the earth personally. From the text, “God is a Spirit, we can prove that God never was manifest in the flesh, or if he was, he never went to heaven in a resurrection body.”HST April 3, 1844, page 71.15

    We shall introduce the beautiful theory of the Pantheists, very cautiously marked of course; we shall prove that if God the Son was not a spirit, he must fill the universe in person, and all will see how absurd it is then to think anything about the personal, visible Jesus. Then we shall ingeniously introduce the thought that God is every where specially present, hence forms a part of every thing. We are a part of God; Nature is God. On this branch of the subject, it will be well to enlarge. The unavoidable conclusions will readily suggest themselves, we shall only [original illegible] them to our attentive audience. All will perceive that if this is the case, the crown of righteousness, which Paul said he should receive, at the appearing of the Lord, the righteous Judge—the crowns which all those that love his appearing, shall receive, are as fanciful as can well be conceived. 2 Timothy 4:8. It will be evident that where it speaks of “the Lord Jesus being revealed from heaven, with his mighty angels in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power; when he shall come to be glorified in his saints and to be admired in all them that believe, in that day;”—“It will be evident that this is highly symbolical language, meaning in effect nothing at all. This also will quite demolish Enoch’s prophecy,”—“Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all.” And it will also explain away the last words of the Son of God to John. “Behold I come quickly; and my reward is with me, to give to every man, according as his work shall be.” “Verily, I come quickly,” meaning surely I never will come, as the serpent explained the sentence of death, Ye shall surely die, to mean, Ye shall not surely die. All will appreciate and rejoice in this convenient mode of interpretation.HST April 3, 1844, page 71.16

    (Enter Mrs. Orthodox.)HST April 3, 1844, page 71.17

    Dr. O. Well wife, you are a sad offender. The church will have to deal with you. And I am such a lover of justice, that I shall let it take its course.HST April 3, 1844, page 71.18

    Mrs. O. Why deal with me?HST April 3, 1844, page 71.19

    Dr. O. Because your influence is on the wrong side. You wink at the offenders, by going among them, and praying, and you even admit that you are looking for the Lord. It is, let me tell you, entirely a carnal idea. Nothing spiritual about it. Let me tell you, if you persist in this, I shall utterly detest you. You will break up the peace of the household, by looking for the Lord. I can have no sympathy with the idea, and you have no earthly right to depart from the faith without my sanction. I am getting serious, let me tell you. It may terminate in your losing your home, I am fixed in my resolution of bringing you back to the fold.HST April 3, 1844, page 71.20

    Mrs. O. Come, go to the Advent meeting with me, you know not what spirit they are of.HST April 3, 1844, page 71.21

    Dr. O. Yes I do know they are of the devil, for they call us Babylon.HST April 3, 1844, page 71.22

    Dr. O. They do not call the people of God Babylon. The very cry “come out of her my people,” indicates plainly that they are not called Babylon. The apostle Paul speaks of a class of godless professors, who would come in the last days. The perilous times. Who would have the form of godliness, without the power—from such we are commanded to turn, to turn away.HST April 3, 1844, page 71.23

    Dr. O. Turn away from the church, because it has the form of godliness without the power—absurd! it does have the power of godliness at regular intervals—periodically.—We sow in the summer the seed, and in winter, when the people are not too much engaged in business, and can afford time to attend to the concerns of the souls, we reap, and this is all that God requires of us; he would not have us morose and melanchoily all the time. Our indulgent heavenly parent would have us mingle in the pleasures of life. Your looking for the Lord cuts off all worldly happiness. Nips happiness in the very bud. This earth is good enough for me. I have a pleasant situation—and good salary—large church—receive good honor from men, and why should I wish to change this world for another? A bird in the hand is worth two in the bush.—I should be very foolish to wish to change a certainty for an uncertainty.HST April 3, 1844, page 71.24

    Mrs. O. My dear, do you know these are worldly maxims?HST April 3, 1844, page 71.25

    Dr. O. Certainly. What of that?HST April 3, 1844, page 71.26

    Mrs. O. We are told not to be conformed to this world.HST April 3, 1844, page 71.27

    Dr. O. Mere cant—Well, well, we have been getting out some sermons, that will regulate your head.—Yes, you are crazy, bewildered, and must be made to hear reason. When the time passes you will be convinced, and that, thank God, will be soon.HST April 3, 1844, page 71.28

    (Exeunt, Dr. and Mrs. O.)HST April 3, 1844, page 71.29

    Let us now accompany Deacon Hopeful to the Wednesday evening prayer meeting, which he always attends. The people being assembled, Deacon Hopeful commences the usual altercation with Deacon Lagging, about opening the meeting. It is a part of the form, and they as regularly go over with it, as Wednesday evening comes. Each thinking it a proof of godliness and great piety to keep back in praying or commencing, insists upon the other’s going ahead. “Deacon Lagging, you pray.” “No, No. Deacon Hopeful you pray.” Dea. Lagging you pray.” “Bro. Hopeful, I shall insist upon joining with you.” So after this, from time immemorial usage. Deacon Hopeful proceeds to address the throne of grace. He makes use of the old set form of confession that they are all perverse in their backslidings, makes the same confession any time he prays—thus showing that he does not think it necessary to return from his backslidings. He is like the Catholic, who goes to his priest, for absolution—he gets forgiveness that he may transgress again—takes indulgence to sin—takes out a new lease with every prayer. He is followed by Deacon Lagging, who acknowledges the same fearful and continued wickedness—as his worthy colleague, and no terms are sufficient to express the coldness, with which they have regarded the Savior during the week—he says they are in the world, wandering and love to wander—the prayer at length—the greatest length concludes—and some of those who have been nodding assent, mean while are awaked by Deacon Hopeful putting out the hymn so dear to the lukewarm.HST April 3, 1844, page 72.1

    Look how we grovel here below,
    Fond of these trifling toys,
    Our hearts can neither fly nor go,
    To reach eternal joys.
    HST April 3, 1844, page 72.2

    This sung, the brethren begin to confess how cold their hearts are, and in succession each one adds a little more to what his neighbor said, making himself out rather more remarkably wicked than those before him—thinking all the while—my brethren know I am exemplary and pious, this confession proves it. If while one was thus confessing, another should say, “So you are brother, you are just as cold, dead, lifeless and worldly as you admit, and moreover you love to have it so,” what a hubbub the confessing brethren would raise, he would flatly contradict what his brother subscribed to, his own assertion, and the sleepy prayer meeting of heartless confessions: would become quite animated. Thus the self righteous insincere professors go on, and at length after several have been solicited to pray, but wish to be excused as usual, they sing,HST April 3, 1844, page 72.3

    “Keep no longer at a distance.”HST April 3, 1844, page 72.4

    Firmly expecting meanwhile that God will keep at a distance, for nothing would surprise them more than to have him manifest himself gloriously in their midst.HST April 3, 1844, page 72.5

    To be continued.


    No Authorcode

    BOSTON, APRIL 3, 1844.

    The Christian Herald



    The editors of the “Christian Herald” are now developing their real state of mind in relation to the Advent We have long known their scepticism on the protestant principles of interpretation, and that they adopted the Neological principles of Prof. Stuart, in their exposition of the Book of Daniel, and other portions of the Word of God. We regard these principles as highly dangerous to the purity of the faith of the church. They produce a scepticism that saps the very foundation of the Christian’s hope. With such views of the principal prophecies of Daniel, and others that relate to the judgment, and second coming of Christ, we do not expect them to cherish with us a common faith. Neither can we reasonably expect them to sympathise with us. But we did not expect them, at this state of the crisis, to oppose and taunt us, and class us with the French prophets, Anne Lee, Cockran, etc. Or fill their sheet with editorials, and articles from correspondents tending to bring contempt upon us, in this special time of our trial, to grieve our wounded spirits, and destroy our faith in the Word of God. Or that they should turn aside the weak from the way of the Lord, and the true hope of the Gospel; especially when they have assured us, in times past, that they were agreed with us in the question of the Advent, with the exception of the time.—But we confess we are disappointed in this. The Herald, of the 28th inst. contains several articles from the editors and others, on the failure of the Advent in the time we had expected—But not one word of sympathy for their “deluded brethren,” or a single word of encouragement to the weeping saints, as to whether the Lord will ever come. Not one caution to the worldly minded, and the wicked, to be ready for the judgment!!HST April 3, 1844, page 72.6

    These articles breathe the spirit of those who are said to cry “My Lord delayeth his coming.” And not one hint of the old apostolic desire is expressed, that the King of kings should take the kingdom and reign forever.HST April 3, 1844, page 72.7

    The policy of the conductors of this paper may now be considered as established. We have nothing to hope from them. The Adventists in the Connexion can look for nothing, either to edify their minds, or comfort their hearts.HST April 3, 1844, page 72.8

    The Elders and brethren of the Connexion who embraced the Advent, and have shown their sincerity by their fidelity to the cause, while they frankly acknowledge the expiration: of their reckoning when they expected their Lord, are not willing to give up the fundamental principles of the gospel, which are not affected by a variation of the time. Neither are they willing, on account of the expiration of the definite time, to give up their hope of the coming of Christ at the door. We have high authority for a steadfast faith at this time “Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” Hebrews 10:25-39. Here we take our stand, and the second coming of Christ will be made the all-absorbing and unceasing question until the Archangel’s trump shall sound.HST April 3, 1844, page 72.9

    It has never been our design to break up existing organizations. We have disavowed this everywhere; and assured the churches that our only object was, to give the “midnight cry,” “Behold, the Bridegroom cometh,” with a view to prepare the people for the event, which we believed would take place this Jewish year. And now we would be glad, while there is a seeming delay, to continue our work in the same way. But this is not practicable with the present state of the church and ministry, without continual and unprofitable strife.HST April 3, 1844, page 72.10

    We are now, therefore, necessitated to take other ground on this question, and peaceably withdraw from them. In taking this step, I do not leave the Church of Christ, nor the association of the faithful in Christ. Neither do I repudiate primitive church government. I have ever believed that the visible church would exist, and continue in the ordinances until the Lord shall come. I believe that any number of believers in a given place, associated together for the worship of God and the observance of his ordinances, constitutes a congregation or church of God, after the primitive pattern, to be governed by the word of God alone, and subject to no foreign interference, supervision or control.HST April 3, 1844, page 72.11

    But the time is too short for us to make any permanent arrangements. Our brethren, however, who are excommunicated for their faith in the coming of the Lord, or who are compelled to come out from bodies depriving them of their rights, must take the best course to preserve their unity, order, and harmony of effort, to carry forward and finish our work.HST April 3, 1844, page 72.12



    West Hartford, Vt. Bro. Noah Dutton writes:—“I am confident that those who have embraced the Advent doctrine in these parts will continue to look until He comes. Still they are now, and will doubtless continue to be tried, purified, and made white.”HST April 3, 1844, page 72.13

    Hallifax, Nova Scotia. Br. John Craig writes:—“We have a few good brethren here, who are very favorable to the doctrine of the Advent. Among the number are Judges, Doctors, and Sea Captains, and one or two Ministers. The wicked, however, scoff, as in other places, and are countenanced by ministers and professors of religion.”HST April 3, 1844, page 72.14

    Stanstkad, C E. Bro. J. Merry writes:—“There are a few here who are looking for God to come soon, and set up his everlasting kingdom. We are determined to wait and look for the coming of the Lord until he shall appear. We have no thoughts of giving up our faith, or turning back. Till I heard the doctrine of the Advent, I was a Universalist, but am now rejoicing in the Lord.”HST April 3, 1844, page 72.15

    Ashford, Ct. Bro. H. C. Robbins writes:—“We have a few brethren here, who are waiting for their Lord. We meet in a school house, where for more than a year we have constantly held meetings on the Sabbath, which is generally well filled. We are not favored with Advent preaching, and should be very glad, if any were passing this way, or could consistently call on us, to hear about the glorious prospects that lie before us. Last fall brother M. Stoddard held a series of meetings in this and the adjoining towns. Also Bro. S. Chapman gave us the evidence of the coming of the Lord at the door. With those brethren we enjoyed a blessed season of refreshing from the presence of the Lord. Our meetings are warm and interesting, and there is among the sectarian churches no small stir about this way. Our place is the general resort of Advent believers over a large portion of country, and from various denominations, who meet in love and harmoniously sing,HST April 3, 1844, page 72.16

    “I will be in this hand, Hallelujah.”HST April 3, 1844, page 72.17

    We are on what is called the Centre Turnpike, leading from Boston to Hartford, in the North part of Ashford, called the Axe Factory School House.HST April 3, 1844, page 72.18

    Enfield, N. H. Bro. B. P. Manning writes:—“The Lord is at work in Enfield by his Holy Spirit. Souls have been convicted and converted; and the faith of the believers who are continuously looking for the Lord, has been greatly strengthened. I have labored there for the last few weeks. I am now in Springfield, N. H., where the brethren are coming up to the help of the Lord against the mighty. I see no reason why we should give up our hope; my soul is happy in the bright prospect.”HST April 3, 1844, page 72.19

    Toronto. Canada. Bro. A. A. Sawin writes:—“We have a good band here, who are looking for the Lord. We are expecting brother Hutchinson from Montreal, to come and labor awhile with us. We have organized ourselves into a little band, taking the Scriptures as our only rule, and in which we have inscribed our names, that we might know who consider themselves with us. Our congregations are large, and many souls are inquiring.HST April 3, 1844, page 72.20

    Notice. There will be services at the Tabernacle on Fast day—Thursday—all day and evening.HST April 3, 1844, page 72.21

    Bro. Cole is expected to preach at the Tabernacle on Sunday next; and Bro. Himes at Lowell the same day. Will not Bro. Churchill, Providence permitting, spend the 2nd week in April with us, and lecture at the Tabernacle?HST April 3, 1844, page 72.22

    Notice. A Second Advent Meeting will commence in New Hampton, at the North Freewill Baptist Meetinghouse, on Friday the 5th day of April next, at 10 o’clock A. M. and continue three days or more, if time continues, and the Lord will. In behalf of the brethren.HST April 3, 1844, page 72.23

    Nathaniel Cavis.HST April 3, 1844, page 72.24

    N. B. Brethren Simpson and Hervey have engnged to attend, and other ministering brethren, together with all our friends from abroad, are invited to come in and enjoy the religious services with us. N. C.HST April 3, 1844, page 72.25

    Bro. A. M. Osgood wishes us to say that his address will be Portsmouth, N. H.HST April 3, 1844, page 72.26

    To Correspondents. E. B. R. will perceive by our last No. that, according to Dr. Prideaux, it is utterly impossible to reduce lunar to solar time within a whole month, till the introduction of Rabbi Hidel’s calender, about A. D. 360; and also that it is impossible to know whether the new moon was consecrated on the 30th or 31st day of the old; it would also be impossible to know on what day of the week, within an entire day, the 14th of the new would fall. There has been no change in the seasons to affect any thing; as geologists, to show the great age of the earth, claim that the temperate zones were once warm like the torrid, but that the earth has cooled so gradually that there has been no perceptible change for the last 3000 years; but this proves too much for their own hypothesis.HST April 3, 1844, page 72.27

    Exposition of Matthew 24


    A good work for distribution among Neologists and Universalists, viz. “A Paraphrase of Matthew 24th and 25th, with the corresponding passages supplied in Mark 13th and Luke 21st; bringing to view the signs of Christ’s coming and end of the world. Price 3 cts. $2 per 100 for distribution.HST April 3, 1844, page 72.28

    Letters received to March 30, 1844


    P Hawkes $22; N Smith by pm $1; Rev S Fletcher by pm $1; Jos Brown by pm $1,50; pm Hillsboro’ N H; A W Higgins $3; E French by pm $1; S A Stralton by pm $1; H S Barber and M S Ricker $1. each; D A Woodward $1; Mrs H Standerfod by pm $1; B Tyler $2; M Clark $1; Rev J Blair $1; S Bailey; G T Stacy $1; J Curry; E Witherbee; J Godfrey by pm $1; T Cole; E B R; N Dutton $10; W Brigham by pm $1; W Wakefield 25 cts; pm Winslow, Ind; H Morse by pm. $1; N C Wright $1; M B Hart 56 cts; J S White; A Bates $1; Eld J M Smith by pm $1; H C Hopkins by pm $1; E C Clemens; Hiram Vaugn, $1 and H Bishop $2 by pm; John Stowell $3; pm Yorkshire, N Y; J Litch $50; John Clark by pm $1; pm Kittery, Me; J Fairfield by pm $1; J Damon by pm $1; W Partridge $2 and Mrs Potter $3, please inform us where those individuals reside, as there was no date of time or place to your letter; Mrs E Arnold $1; B Morgan $1; W C S; R Cockran by pm $2; pm Southboro’ M BP Manning; J C Park; TC Mc Allester by pm $1; J Shelley by pm $1; W D Tuller by pm $1; A E C Smith; pm Dry Creek Ky; pm Hartford Ct; SPerley by pm $1; AA Sawin; JJ Porter; H Ashley by pm $1; E Atkinson; Julia Eastman by pm 50 cts; pm Alton NH; pm ECambridge Ms; pm Dayton Ill; pm Marshfield Vt; S A Chaplin by pm $2; H Littlefield; A M Osgood; G W Jones $1; WH Smith $1; pm Newcastle Me 12 1-2 cts; A Henry by pm $1; T L Tullock; P Dillingham jr by pm $1; B A Bishop by pm $5; B Dinsmore by pm $2; M B Clements by pm $2; T Mumford by pm $1; CStuckles by pm $1.HST April 3, 1844, page 72.29

    Packages Sent


    T Cole, Lowell, Ms; J Weston, New Ipswich, NH; G T Stacy, Exeter NH; J Litch 40 Arcade Phil.; J V Himes, 9 Spruce St NY; E C Clemens, care of E C Galusha, Rochester N Y; Wms Thayer, Pomfret Ct; F R Meyer, Worcester, Ms.HST April 3, 1844, page 72.30

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