The Advent Herald, and Signs of the Times Reporter [Himes], vol. 8
January 8, 1845
Vol. VIII. No. 22. Boston, Whole No. 192
Joshua V. Himes
THE ADVENT HERALD,
AND SIGNS OF THE TIMES REPORTER.
BEHOLD! THE BRIDEGROOM COMETH!! GO YE OUT TO MEET HIM!!!
VOL. VIII. NO. 22. Boston, Wednesday, January 8, 1845. WHOLE NO. 192. HST January 8, 1845, page 169.1
THE ADVENT HERALD
IS PUBLISHED EVERY WEDNESDAY BY
J. V. HIMES,
AT NO. 14 DEVONSHIRE STREET, BOSTON.
J. V. Himes, S. Bliss, & A. Hale, Editors. HST January 8, 1845, page 169.2
Terms.—One Dollar per Volume, of 26 Numbers. Five Dollars for 6 Copies, Ten Dollars for 13 Copies.
All communications for the Advent Herald, or orders for Books or remittances, should be directed to “J. V. Himes, Boston, Mass,” post paid. HST January 8, 1845, page 169.3
Post Masters are authorized by the Post Office Department to forward free of expense orders for, or to discontinue publications, and also money to pay for the same HST January 8, 1845, page 169.4
Subscribers’ names with the State and Post Office should be distinctly given when money is forwarded Where the Post Office is not given, we are liable to misdirect the paper, or credit to the wrong person, as there are often several of the same name, or several Post Offices in the same town. HST January 8, 1845, page 169.5
Second Adventism
A DISCOURSE BY REV. B. STOWE
(Concluded.)
The fifth is, the importance of having the mind supplied with a well balanced system of truth. When we take one principle and give it special prominence, we destroy the proportion, and become ultra in our spirit and measures. HST January 8, 1845, page 169.6
A sixth is, that we avoid countenancing error on the ground that it may do some good. The apostle of this pestilent heresy was admitted into some pulpits on the plea that his doctrine might be useful in awakening and converting certain persons who could be reached by no other means; precisely the plea upon which coarseness and vulgarity in the pulpit have sometimes been justified. Most bitterly have those pastors and churches, who acted on this principle, deplored their mistake. It is a vicious principle, and should be loathed and repudiated as virulent poison. God has given us truth for the saving of men. We need not error to do his work. HST January 8, 1845, page 169.7
A seventh is, that we ought not to be so unjust as to make evangelical religion responsible for excesses perpetrated under its name. All the sects usually styled orthodox have suffered by this delusion; but the great system of truth which they believe and maintain, has never produced these bitter, misshapen fruits. Excesses quite as wild and fanatical appeared in the first century, when truth was inculcated by the best of men, and when the church existed in its purest form. So also was the great Reformation, under Wickliffe, Luther, Zuingle, and Melancthon, afflicted, dishonored and retarded by a variety of the most furious fanaticisms. Every improvement has its incidental evils; and never have the churches awaked from a dead formalism, and made advances in holiness, without some of these disagreeable developements. The revival spirit of the age, and the spirit of missions, both indicative of the returning health of Zion, have thrown out upon the surface this unseemly ulcer, which for the time disfigures the body, and occasions reproach, but which will ultimately disappear, and leave only the scar to denote that it was and is not. Many a scar is worn by the fair form of our holy religion, for many have been its corruptions; but she will yet stand forth healed and healthful, beautiful as Tirzah, and comely as Jerusalem. HST January 8, 1845, page 169.8
An eighth is, that we ought not to be so un-candid as to reject a doctrine of God’s word because it has been caricatured and abused. Christ will come to raise the dead and to judge the world. When it will be, no mortal knows, no angel can foretell. Be ye ready at all times, for in such an hour as ye think not, the Son of Man cometh. HST January 8, 1845, page 169.9
Remarks on the Above.—Concluded
His fifth lesson “is, the importance of having the mind supplied with a well balanced system of truth.” The Adventists believe the Bible contains this “well balanced system of truth.” By reference to their faith, as taught in the Scriptures, the reader may judge whether their system is a well balanced one. When the principles of “Second Adventism” can be fairly disproved from the Scriptures, or shown not to be a “well balanced system of truth,” then we may cease looking for the Lord, and be silent in warning men to prepare for his coming. The Advent faith is the proportion of truth which many have attempted to destroy by adopting the unscriptural use of death, as the one prominent motive, to bring sinners to repentance. The friends of the “Second Advent near” believe the Scriptures to contain a full portrait of God’s will to man, and the great plan of salvation and redemption, which plan would be seriously defective without the hope of Christ’s second coming, to redeem and to reign. As Christ suffered on the cross so he arose from the grave and ascended to the Father, after having commissioned his gospel to be proclaimed with a promise to return, in order to judge both the quick and the dead. It is a series of events and a complete system of truth which covers the whole ground of Second Adventism, beginning with Genesis and ending with the Apocalypse—starting with the promise that the seed of the woman should bruise the serpent’s head, and terminating with the quickly coming of Christ to destroy him that hath the power of death. After the long lapse of years, the fulfilment of a series of events which bring us down to the present times, so minutely described by Christ and his apostles as the distinctive characteristics of the last days, what can be greater folly, than to despise, or neglect the study of those promises which attest the assurance that Christ is about to return, and save all Israel? If the “Second Advent near” were not a practical and eternal truth of God’s word, associated with the highest interests of the soul—if the evidence of it were not scriptural, then there might be some apology for viewing the near coming of Christ a “delusion,” and a knowledge of the time of the event “purposely concealed.” HST January 8, 1845, page 169.10
But to the sixth lesson—“that we avoid countenancing error on the ground that it may do some good.” It is here admitted that some have had sufficient confidence that the “heresy” would be instrumental in saving souls. God never takes error to save men. The great instrument of their conversion is distinctly specified. “Sanctify them through thy truth—thy word is truth.” The Bible contains all truth. And we have the testimony of Christ that the revelation which God has given is true. The hundreds of souls who have been converted through the preaching of “the apostle of this pestilent heresy,” may be easily accounted for on God’s principle of saving souls. If any admitted the “apostle” into their pulpits from any “vicous principle,” no wonder they bitterly deplore it. Those who have rejected the heresy may have to lament as bitterly, when God shall call his stewards to an account. The burden of Christ’s lamentation over Jerusalem was, that they rejected his message, and that they knew not the time of their visitation. HST January 8, 1845, page 169.11
The seventh lesson Mr. Stow has learned “is, that we ought not to be so unjust as to make evangelical religion responsible for excesses perpetrated under its name.” Prejudiced observers, says a recent historian of the Reformation, might have seen nothing in all that was going on but what might be deemed the effect of passing enthusiasm. Facts were needed that should give proof of the contrary and demonstrate that there was a deep and broad distinction between a reformation, based on God’s word and any mere fanatical excitement. HST January 8, 1845, page 169.12
Mr. S. refers to fanaticisms “where truth was inculcated by the best of men,” and when the church existed in its purest form. From whence did they arise? What was the cause? Did they arise from preaching the gospel of the kingdom of the personal coming of Christ—the resurrection—the dead, and the end of all things; together with the precepts and duties of religion? No. Mr. S. knows that the “excesses” of which he speaks, arose from a very different source. Persons arose professing to have direct revelations from God, as a substitute for the perfect sufficiency of his word. Persons unacquainted with the history of the Reformation would infer from Mr. Stow’s remarks on this point, that the prophets of Zwickau and the enthusiasts of Alstadt, or rather the views’ they cherished, were the peculiar and distinguishing features of Adventism. The opposers of the Reformation availed themselves of these very fanaticisms, with the hope of defeating it. All this, say they, “comes of Luther’s teaching—a public example must be made of the impious authors of these disorders.” From all parts of Germany accusations were made against Luther, as the author of the “furious fanaticisms,” and every available means were used to put out the light, which was kindled by the Reformation, in the whole empire. Adventism has had the same obstacle to contend with in its progress, and its enemies gladly avail themselves of the “excesses” into which some have gone, (who innocently thought they were doing God’s service,) as an argument against the doctrine of the Advent near. The revival of the Advent faith was one of the distinctive features of the Reformation. Luther expressed his conviction, just before his death, that the judgment day would come in about 300 years. He died in 1546. Mr. Brooks, in his Essavs on the Advent and kingdom of Christ, in which he shows that the Temporal Millennium fable commenced with the Romish domination in the Church, says, “The doctrine (of the Advent) was thrown into the back ground until the time of the Reformation, when it was again revived; but owing to the fanatical turbulence of the Anabaptists on the Continent, and the Fifth Monarchy men in this country (England) it again fell so much into disrepute, that many timidly kept it out of view, until succeeding generations lost sight of it. In the meanwhile, however, the doctrine was by no means’ generally denied: many eminent men were raised up, from time to time, who advocated these truths in the Established Church.” HST January 8, 1845, page 169.13
In the reign of Edward VI. a Catechism was drawn up by the Prelates, and sanctioned by that king in the last year of hit reign, May, 20th, 1553, in which the final Restitution of all things spoken by the prophets, the personal reign of Christ, and the manifestation of the kingdom of God, were all to take place at the end of the 6000 years; but owing to the “excesses” and “furious fanaticisms” of the Anabaptists of Germany, the doctrine was brought into disrepute, and the cause much “retarded.” It is not, therefore, the Second Advent doctrine which has dishonored Christianity in former, as well as in later days, but the “fanaticisms” of men, which have grown out of leaving the Bible, and substituting in its place, visions and direct revelations from God, which the Adventists believe to be an error; and for which they are no more responsible, than were the Apostles and the Reformers, for the errors and the excesses which have always, more or less, retarded the cause of truth, and brought a reproach upon the religion of God. The Advent faith has its “incidental evils,” and has been blessed of God in arousing professing christians from a “dead formalism,” to progression in piety and a knowledge of the Scriptures. And did the heart as well as the voice of the churches sympathize with the evidence of the “Advent near,” there would be less of that “dead formalism” than is now apparent, and the “health of Zion” would be visible in its return. Zion cannot appear in her beauty until she puts on the appropriate garments of holiness, in which she may be always ready to meet her Bridegroom and King. What will give a more intense tone and solemnity, a pathos, life and power to pulpit messages—or incite in the bosom of the church a prayerful, humble, self-denying and holy life—what better means can be employed to arouse the church and keep her awake, active and watchful, than the doctrine of the Advent near, for which we believe there is abundant Scripture evidence? What would give those messages greater power over the consciences of sinners, (who have seemed of late to become emboldened in sin, having been taught that Second Adventism is all a delusion,) than for a minister to feel himself to be standing on the threshold of Eternity, and perhaps for the last time directing his hearers to Jesus as the only refuge of their souls’ salvation. HST January 8, 1845, page 170.1
Mr. S. anticipates brighter days for christianity when “religion will yet stand forth healed and healthful, beautiful as Tirzah and comely as Jerusalem.” This language indicates to us, that the author expects a real and universal reign of righteousness on earth before Christ’s Second Advent. The present aspect of the world, together with the rapid progress of Romanism for the last 15 years, affords no encouragement to such a hope. The image of the Beast (not the scar) that was, is yet living to such an extent that many wonder, not discerning that it is the last link in the chain of prophecy which brings us to the coming of one like unto the “Son of Man with the clouds of heaven,” and issues in the triumphant glory of his dominion and kingdom. No one with eyes open but must see that the papal system is fast riveting its chains upon the minds of men, and gaining friendship with those who once opposed its spirit. As the time appointed for its destruction draws nigh, the strength of Papacy is augmenting, by anticipating to her advantage every movement which human wisdom can devise, and by pre-occupying ground which has been cultivated, even by her opponents. All history proves that she bids defiance to the sword of the spirit and to any human plan to check its prevalence. Let all the strength of the Protestant communions be combined and exerted to the best advantage for the conversion of the world, still the hope of converting the trackless wastes of Papal darkness, into a garden of the Lord, is without the least foundation. God has declared that it shall prevail, and as the Man of Sin, Paul testifies that it will not cease to prevail, until it is destroyed by the brightness of the Lord’s coming. While the good seed is being scattered, Satan is sowing the tares, and both will grow together until the harvest, which is the end of the world, or gospel age. But independent of this plain prophecy, there are other reasons for believing that religion and the church will have to struggle, in the midst of darkness and corruption, until the day of the Lord Jesus, when He will establish a kingdom, unscarred by worldly policy, government, merchandize of souls, literature, fashion and pride. Then, and not till then, have we any assurance that the unseemly ulcers which now disfigure the body of Christ, will entirely disappear, and Zion appear beautiful as Tirzah and comely as Jerusalem. The Savior has purchased the church with his own blood, and pledged his word for her final redemption from every earthly fetter and “scar.” Here we behold the power and exaltation of earthly kingdoms, and under that power Zion oppressed, but God has reserved honor and glory for his church after the image is broken to pieces, and the kingdom is replaced under the government of its rightful owner, in which he shall reign for ever and ever. This lesson we believe teaches. HST January 8, 1845, page 170.2
Mr. S. concludes his discourse with the eighth lesson to be learned from the delusion of Second Adventism—“that we ought not to be so uncandid as to reject a doctrine of God’s word because it has been caricatured and abused.” It will be seen who have “caricatured and abused” the doctrine of Christ’s Second Coming when the trump of God shall sound, and then it will be also seen who have strengthened the hands of the wicked and encouraged them in their unqualified blasphemy against the truths of God’s word. We leave the question to be settled by the Judge of all hearts. True, we are informed that “Christ will come to raise the dead and to judge the world,” and it may be added, God has appointed a day in which he will execute the judgment by his Son from heaven. “When it will be,” Mr. S. asserts, “no mortal knows, no Angel can foretell.” And this is all the comment we have discovered in the discourse, on the important text on which it is founded. It requires but little skill under the appellation of “heresy” and “delusion,” to run down the doctrine of the Advent nigh; but to meet the question and refute it by Scripture argument, or to explain away the mass of evidence by which the doctrine is sustained from the Bible, requires more than a superficial view of its progress. It is not a small affair, nor a subject of minor importance. The “times and seasons” of Christ’s sufferings and the glory that should follow, was considered by the Apostles worthy of their diligent research. It is an event to which the expectations of christians are uniformly directed, as the period in which their hopes would be consummated and their joys begin. The Apostles learned an important lesson from the study of the prophets respecting the “times and seasons,” which is left on record for our instruction. While we may know the manner in which the Lord will come to such as are not expecting him, Paul specifies one feature of the times by which we may know when sudden destruction cometh. (See 1 Thessalonians 5:1-8.) The season in which Christ may be expected to come the second time is as much a subject of prophecy as the event itself. The fact of having a knowledge of the season is what gives interest to the event. The fact that Christ “will come again” is generally admitted, but the promise is not looked to nor regarded with the same feelings as that of his first Advent. And why not? Because it is a subject only occasionally admitted, and then regarded as being far in the future, and of course it becomes ineffectual. When Christ tells us to watch for his coming (for this is what the command refers to) he does not previously say that “when he will come no mortal knows, no angel can foretell,” but first describes the harbingers of his approach; and then adds, “When ye see all these things come to pass, know that it is nigh, even at the doors.” The Savior knew that the winding up of the present dispensation is what would give interest to the event, and to be contented to know nothing about it, is practically rejecting the instructions which he has given; and which he intended for the benefit of those who would be living at the time. While the signs are before us, as described by the Savior and the Apostles, we will head the warning to watch—for “if thou shalt not watch I will come upon thee as a thief; and thou shalt not know at what hour I will come.” HST January 8, 1845, page 170.3
Letter from Bro. C. Bywater
Dear Bro. Himes:—In common with my brethren I have been much disappointed in not seeing my Lord as I expected, but thanks be to God he has given me grace according to my day; and notwithstanding my disappointment and sore trials, I cannot well see how the Scriptures could otherwise have been fulfilled. Daniel was told in connection with the Lord’s coming, “Many shall be purified, made white and tried;” and John saw those who “came out of much tribulation,” who had made their “robes white in the blood of the Lamb,” (these are the ascension robes that our opponents ridicule so much.) How could we be more effectually tried, than by the disappointments we have met with and the reproach that has been poured upon us in consequence of it? But if we patiently endure we shall receive the promise; for we know from our own experience, and it is confirmed by God’s dealings with his people in every age, that “our extremity is God’s opportunity.” I think there is nothing very marvellous in God’s present dealings with us, for it is just as the Savior told us it would be, Matthew 24:38, 39; Luke 17:26. HST January 8, 1845, page 170.4
It appears quite evident that there was an apparent passing by of the 120 years. See Genesis 7:4, 10; 1 Peter 3:20. First, the year was revealed, and secondly, the day. What but the proclamation of the time ripened both the tares and the wheat of the old world? and what but the time will ripen the harvest of the present world? for the tares and the wheat both grow together, both ripen together, and are both harvested at the end of the world. HST January 8, 1845, page 170.5
I think that the deliverance of the children of Israel out of Egypt fairly illustrates God’s dealings with us at the present time. God had determined according to his promise (see Genesis 15:13-16) to deliver his people from Egyptian bondage, and to do it in such a way as should most glorify himself, and secure their future obedience and happiness. Accordingly, in due time, he raises up Moses and Aaron, and sends them to the people: and they call the Elders of the people, rehearse the matter to them, declaring what God was about to do for his people; they again rehearse the matter to the people, and it seemed to go like fire through the camp. But the test had not yet come. Next Moses and Aaron must go to Pharaoh and declare God’s message to him, and demand the release of the children of Israel by the authority of Israel’s God. Pharaoh contemns God’s authority and refuses to let the people go, and increases their burdens, saying, “Ye are idle, ye are idle, that is the reason you want to go into the wilderness.” So it has been said of us, who have been looking and praying for deliverance, You are selfish, you are not willing to work. But now comes the test with Israel; and they begin to complain to Moses, deliverance has not come, their condition is worse than it was before, and they had better have held their peace and said nothing to Pharaoh about it. Moses then brings the case before God. Then the Lord said unto Moses, Now shalt thou see what I will do unto Pharaoh, for with a strong hand shall he drive you out of his land. Speak unto Pharaoh, King of Egypt, all that I say unto thee. And Moses and Aaron did as the Lord commanded them. Now comes the trying process, the judgments of the Almighty upon Egypt. Israel must be delivered, and that by a mighty hand. And while the judgments were upon the people, they were apparently humbled; but when removed, their hearts were hardened, so that instead of loosing their hold upon God’s people, as they should have done, they held on with a still stronger grasp than ever; and in order for God to deliver his people, it was necessary that the whole Egyptian host should be destroyed. On the other hand, while the judgments were upon the land, God’s people were gradually being weaned from Egypt and the Egyptians, and made ready for a speedy deliverance, and when the appointed time arrived, the same hour of the night they left Egypt for the promised land. So I think it is with us. We have gone forth to meet the Bridegroom, we have come down by the Red Sea, and are only waiting for the parting of the waters, and the command to go forward; or for the Angel that sets upon the cloud, to thrust in his sickle and reap. And shall we cry unto him to thrust in his sickle and reap? HST January 8, 1845, page 170.6
C. Bywater. HST January 8, 1845, page 170.7
Lodi, Cattaraugus Co. N. Y. Dec. 18th, 1844. HST January 8, 1845, page 170.8
Are you Now Ready
Danger is approaching! The great and awful day of the Lord is at the door! Who may stand when he appeareth? For he is like a refiner’s fire, and like fuller’s soap! Reader, are you selfish? Are you jealous of your honor? Are you clinging again to your wealth, your friends! Do you love your ease? Are you envious towards your brethren? Have you malice towards friend or foe? Are you seeking or receiving applause of man? Are you spending your precious time in idleness, a burden and dishonor to the cause of Christ? Are you judging your brethren, saying, “stand by, for I am holier than thou!” Are you quietly folding your hands to sleep? Are you saying in your heart, peace and safety,—my Lord delayeth his coming? Are you opening your eyes again to this sin-cursed earth, and laying plans for the future? Are your prayers less frequent, less fervent? Then fear, lest a promise being left you of entering into rest, you may at last come short of it! Not one of the promises of God’s word is yours—you are fearfully drawing back and are in great danger of being lost! What, can you not endure one short moment of time; how then can it be possible that you were ever prepared to meet Jesus in peace? Faith that cannot endure, is not genuine! When the Bridegroom comes, the bride will be ready! Would you hasten his coming, or be of the bride? then repair, without delay, to the mercy-seat, and get prepared! He is coming! He has spoken, and he still speaks, saying, “Watch, for ye know not when the time is!” “If ye will not watch, I will come upon you as a thief,” But throw off restraint, plunge again into the world, refrain prayer, and a fearful slumber will seize your soul, which can never be broken, till the voice of God, summons you to judgment! S. H. B. HST January 8, 1845, page 170.9
Letter from Bro. A. Haskell
Dear Brother Himes:— HST January 8, 1845, page 171.1
In reading several articles on “Millerism,” in the N. Y. Baptist Register, among others of a kindred character, my attention was particularly directed to the following remarks: HST January 8, 1845, page 171.2
“How these leaders in this presumption can answer to themselves and to God, for the dreadful troubles they have brought on multitudes of individuals and families, in all parts of the land, whom they have sadly beguiled, we cannot say, but we would not be placed in their state of responsibility for the wealth of the globe.” HST January 8, 1845, page 171.3
“It would seem really that any further attempts to retain your confidence would be in vain, that you would pronounce it all a delusion, and that you would leave Father Miller alone in the sole enjoyment of its glory.” HST January 8, 1845, page 171.4
As I am one of those who are termed “poor deluded dupes to this miserable imposition,” I feel constrained to state briefly how I was led into it, and then make a confession to all our christian friends who thus speak of us and who are calling upon us to renounce and confess. HST January 8, 1845, page 171.5
To all such I would say, that with regard to myself, it is not true which Mr. Stow asserts in his sermon concerning us as a whole, viz. that we are of that class “who are ever ready to embrace new theories and follow new leaders, seldom inquiring whether those theories be true or the leaders trustworthy.” HST January 8, 1845, page 171.6
True, I did embrace what Dr. Whitby terms his “new hypothesis,” which has been so generally adopted and preached since his day, without thus inquiring; but as soon as I saw it was sustained, neither by Scripture or common sense, and was not in accordance with the faith of the primitive church, I abandoned it. HST January 8, 1845, page 171.7
When my attention was first directed to this subject I could say, with Prof. Pond, “if this doctrine be true it certainly should be known, that the world may be in readiness for the coming catastrophe.” “The theory treats of the most sublime and awful subjects which should never be mentioned but with the greatest seriousness, or inquired into but with the utmost candor.” And I “searched the Scriptures daily to see whether these things were so.” By comparing Scripture with Scripture, and by observing the conflicting opinions and palpable absurdities, put forth to disprove it, I was forced to admit, that according to evidence presented to my mind, it must be true that the great day of God’s wrath was about to break upon this ungodly world. I felt that I was not prepared to meet the Judge of all the earth, and was constrained to cry unto God that he would be merciful to me a sinner, and save me from the wrath which is to come. And he who is all love and compassion, I trust, heard and forgave. And now I would bless his holy name that he hath raised up and sent forth servants to proclaim the near approach of the coming King and Savior. HST January 8, 1845, page 171.8
I am not alone. Says a writer in 1840, “We have never been an advocate or defender of Mr. Miller or his doctrine, but we like to see truth and fairness used in argument. He (Mr. Miller) has been the instrument of more conversions to Christianity, especially from Deism, than any other man now living in these parts.” Multitudes since have been converted, who but for the blessing of God through the instrumentality of his indefatigable servants, whom you call “designing knaves,” would in all probability be still going on in the broad way to death, but who now can say “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope,” etc. Wherein we greatly rejoice. Will you rejoice with us? There is joy in the presence of the Angels of God over one sinner that repenteth. In view of what God has done for us, let every thing that hath breath praise the Lord. Praise ye the Lord. HST January 8, 1845, page 171.9
But now since 1843 and the 7th month of ‘44 is past, and we are disappointed in not realizing our hope, I will confess that I believe with Prof. Bush in his reply to Mr. Miller, “that all well informed students of prophecy will admit that his calculation of time is not materially erroneous or very wide of the truth.” HST January 8, 1845, page 171.10
I confess that I believe with Mr. Hinton, in his work which he considered a “sufficient refutation of the end of the world theory,” that “it is possible we may have reached the goal of the world’s mortal destiny. It is my deliberate opinion that we are in the general period of termination of the 23rd century alluded to by the prophet.” I confess I believe also with Prof Bush, that “If we take the ground of right reason we must believe that the present age is just opening upon the crowning consummation of all prophetic declarations.” HST January 8, 1845, page 171.11
I also confess I believe with a writer who speaks of the “visionary, absurd and self-fatal speculations of the devout Second Advent Man,” “that I am strongly persuaded that the present generation of men stand upon the very eve of the mightiest revolution that the annals of time record. What will it be? The battle of Armageddon? The Millennium? The new Heavens and Earth? Perhaps all of these preceded by the coming of the Son of Man in the clouds of Heaven. Nothing in the prophecies withholds his coming that I have seen. The character of the Second as was the First Advent, may have been mistaken.” HST January 8, 1845, page 171.12
If I have confessed a belief in the views of these writers sufficient to convince such men that I am no longer insane or laboring under a delusion, I will proceed; for certainly no one could be pronounced sane who should confess a belief in all or any considerable portion of what they have written upon this subject, many of their statements and arguments being diametrically opposed to each other. HST January 8, 1845, page 171.13
I regard the Bible as a communication and revelation from God to man; and believe that through it, he speaks from Heaven to all who will hear; and when I have been endeavoring to hear and understand what he says, I confess I have been astonished that professed christians and ministers of the gospel should try to dissuade me from it, by saying, “you cannot understand,” “you have no concern with any but the practical part of what God says.” “Many of his declarations are awfully profound secrets,” and “it is the height of folly and presumption,” to spend your time in listening to him. I confess I have thereby been constrained to cry out, “O earth, earth, earth, hear the word of the Lord. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven.” I confess I have been surprised that almost universally and invariably it should be said, that the preaching of the doctrine of Christ’s Second Advent is non-essential, that it is immaterial when he comes, if we are only prepared for death, that the Son of Man comes to all at death, and that may occur at any moment. And yet while toiling incessantly to lay up treasure on earth and to support the fashions of an ungodly world, you, who thus speak, have reproached us as hypocrites for not forsaking our secular pursuits, and have falsely accused some with laying up treasure like yourselves. And yet further, when for a little season we ceased from our customary avocations, as you said we ought, and as Mr. Dowling said he would advise all to do, if he believed the doctrine, there was one universal burst of indignation against us; and this very circumstance seemed to be sufficient to convice you that the doctrine was false. For, say you, a doctrine leading to such “disastrous results” cannot be true. HST January 8, 1845, page 171.14
Such a procedure on your part, shows conclusively that, whatever you may say with your lips, you are saying in your hearts, my Lord delayeth his coming, and that your treasure is on earth. It proves also, that we are living in the last days, when perilous times should come, when men should be covetous, lovers of pleasure more than lovers of God, false accusers, &.c.: for when the primitive disciples sold their possessions and goods, gave to all as they had need, and continued daily together, they had favor with all the people. And why has all manner of evil been said against us falsely? Evidently because we are looking for the glorious appearing of our Savior sooner than you desire to have him come: for if we had proclaimed to the world that the Lord would delay his coming 1000 years or more, we should not have suffered any reproach from you. As proof of this I present a case. President Edwards, who adopted the “new hypothesis” of Dr. Whitby, preached the coming of Christ, but discourses largely upon a class of events that were to intervene, covering a period of more than a thousand years. The last in the series is the scoffing and laughing of the wicked “at the notion of Christ’s coming to judgment, of which the Church shall be in expectation and shall warn them. Their wickedness on this account will cry aloud to Heaven, for Christ’s appearing in flaming fire to take vengeance on his enemies.” Yet Pres. Edwards was not reproached or persecuted for preaching thus, or for prying into the secret “times and seasons.” Neither have you reproached his followers for preaching his views of the time of the Second Advent of Christ. But now in your zeal and haste to overthrow this “mischievous and stupid delusion,” the doctrine of the speedy personal glorious appearing of Christ, you have placed yourselves in an inextricable dilemma. For in denying that anything can be known of the times and the seasons, you are, in the words of Prof. Bush, “At once cut loose from any chronological mooring and set adrift in the open sea, without the vestige of a beacon, lighthouse or star, by which to determine your bearings or distances from the desired millennial haven to which you had hoped you was tending.” HST January 8, 1845, page 171.15
It is possible, according to your own admissions, that Dr. Whitby, Pres. Edwards and others of like faith whom you have followed, were mistaken in the order of events, and that the last in their series is now actually occurring, viz: The scoffing and laughing of the wicked at the doctrine of Christ’s speedy coming to judgment of which they are warned. It is assuredly so if the faith of the primitive church was the true faith upon the subject, viz: that the coming of Christ preceded the millennium. And now ought you not to confess to God and to the world, that you have sinned greatly in making light of this doctrine and in vilifying its advocates? Ought you not to proclaim to all that the great event of Christ’s coming to judge the world, may occur before the event of death. That it may occur at any moment. HST January 8, 1845, page 171.16
The Christian Watchman says, “The churches without doubt needed the purifying effect of this heresy, and if they need its continuance, it will in some form be continued.” This I confess unto thee, that after the way which you call heresy, I believe we shall continue to worship the God of our fathers, believing all things which are written in the law and the prophets. HST January 8, 1845, page 171.17
This so called heresy is based upon the immutable principles of the everlasting gospel. And upon these principles I have deliberately and unalterably resolved to stand, God helping me; and no created power shall ever drive me from my position, until I am shown from the Scriptures that after the conflagration of this earth, there will not be a new heaven and new earth wherein shall dwell the righteous; that the redeemed, being made kings and priests unto God, shall not reign with Christ on the earth; that the kingdom and dominion and the greatness of the kingdom under the whole heaven shall not be given to the saints; that they shall not possess it forever, even forever and ever; that the Millennium is not soon to commence and to be ushered in by the personal coming of Christ and the resurrection of the saints; that a curse is pronounced on those who search and inquire into the times and seasons contained in that Revelation which God gave unto Jesus Christ; and that it is a sin to be looking and watching for the immediate personal appearing of the Son of Man in the clouds of Heaven. Until I am thus convinced I would exhort you to live in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. And I would exhort you to take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. Watch and pray always that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man. If you look for him he will appear unto you without sin unto salvation; and if you love his appearing, you shall receive a crown of righteousness at that day. Blessed are those servants whom the Lord when he cometh shall find watching. But if you shall not watch he will come unto you as a thief, and thou shalt not know what hour he will come upon you. And if you shall be saying in your hearts the Lord delayeth his coming, and shall be smiting your fellow servants, and eating and drinking with the drunken, when he comes from the God of Heaven, “there is but one decree for you.” But the end of all things is at hand, be ye therefore sober and watch unto prayer. A. Haskell. Westboro’, Dec. 23, 1844. HST January 8, 1845, page 172.1
Don’t Despair of the most Hardened.—Make no calculation that any are so strong, so proud, so wicked, so prejudiced, so unbelieving, that the Gospel cannot subdue them. They have souls, and they have feelings. They often feel misgivings, and fears and remorse, to which God alone is witness. How can yon tell that God has not sent you to speak to such a a person at just such a time? Besides God’s Spirit is to do the work, and that Spirit can do anything. Beware of limiting Omnipotence. HST January 8, 1845, page 172.2
Italy.—Letters in the Augsburg Gazette report that a shot had been fired into the palace of the Grand Duke of Tuscany. The Grand Duke was not hurt, but an attendant was wounded. A rigid inquiry has failed to detect the assassin. Italy has been visited by destructine inundations. The Adige has been and the streets of Trent were overflowed. HST January 8, 1845, page 172.3
The piracies in the Oreek sea continue to be the subject of alarm. HST January 8, 1845, page 172.4
A terrible murrain is raging among the cattle in the south of Russia, more especially in the neighborhood of Odessa. HST January 8, 1845, page 172.5
Advent Herald & Reporter
“The Lord is at Hand.”
BOSTON, JANUARY 8, 1845.
The duty of Prayer in reference to the Lord’s coming
This is a duty which is enjoined by the Lord Jesus upon all his children. “Thy Kingdom come,” is after the manner our Savior taught his disciples to pray, when they should enter their chambers and close their doors, so that none should see them but their Father in heaven. “Even so, come Lord Jesus,” was the response of that disciple whom Jesus loved, in reply to the assurance of his Lord, of his coming quickly. And why should not his children everywhere feel thus to pray, and thus to respond? HST January 8, 1845, page 172.6
The importance of prayer in this connection, is emphatically enjoined by our Savior, in his discourse as recorded in Luke 17. and 18. After predicting that the day in which he should be revealed, should be as it was in the days before the destruction of Sodom and before the flood, exhorting them to remember Lot’s wife, and assuring them that where two should be in one bed, in the field, or in the mill, the one should be taken and the other left; he illustrated and enforced the duty of continual and persevering prayer, by several appropriate parables, which he spake to “this end, that men ought always to pray, and not to faint.” And that this prayer was in reference to Christ’s appearing, is demonstrated by the connection of that which follows with the preceeding subject of his discourse, in reference to which this duty is enjoined. HST January 8, 1845, page 172.7
And first, to show the utility of earnest and importunate prayer, he says, “There was in a city, a judge, who feared not God, neither regarded man. And there was a widow in that city; and she came to him, saying, avenge me of my adversary. And he would not for a while: but afterward he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.” Had not this widow shown that she was in earnest, and determined to persevere till she accomplished her object, she would not have been avenged. And if importunity is so effectual with an unjust man, what will it not accomplish with Him who is so much more ready to hear and answer our petitions than we are to ask? Therefore our Savior said, “Hear what the unjust judge saith. And will not God avenge his own elect, who cry day and night to him, though he beareth long with them? I tell you he will avenge them speedily.” We thus learn, that at the Second Advent, the elect will be crying day and night, for the accomplishment of that event. And that this is the event respecting which they will cry, is evident from the emphatic question the Savior asks respecting it,—“Nevertheless, when the Son of man cometh, will he find faith on the earth?” HST January 8, 1845, page 172.8
The true idea conveyed in this last question, is evidently, that there will be faith on the earth at his coming; and yet that there will be but little; that while a little band will be waiting and praying for the coming of the kingdom of God, their numbers will be small. And the great mass will be perfectly secure and unconcerned, expecting peace and safety, when sudden destruction will overtake them. HST January 8, 1845, page 172.9
Our Savior then, in view of this same event, spake a “parable, to certain who trusted in themselves that they were righteous,” (margin, “as being righteous,”) “and despised others: Two men went up into the temple to pray; the one a Pharisee, the other a publican. The Pharisee stood and prayed thus with himself:—God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican: I fast twice in the week: I give tithes of all that I possess.” Here is a prediction of the spirit with which many would pray immediately before God’s kingdom would be ushered in:—they would “trust in themselves, as being righteous, and despise others,”—despise those who should not be able to see every truth and every duty in the same light they view it. That this is a prediction of a class of mind who should flourish just before the end of all things, is clear from the context; it being spoken in illustration of his remarks, respecting the coming of the Son of man. Such self-righteous prayers are particularly offensive in the sight of God. The prayer of the publican was far more acceptable: he, “standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying:—God be merciful to me a sinner. I tell you,” adds our Savior, “This man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.” HST January 8, 1845, page 172.10
When our Savior had thus spoken, “they brought to him also infants that he would touch them: but when his disciples saw it they rebuked them. But Jesus called them to him and said, Suffer little children to come to me, and forbid them not: for of such is the kingdom of God.” Thus he continues his remarks in reference to the kingdom, of which he was previously speaking, not being diverted therefrom by this incident. And he adds, “Verily, I say unto you, Whosoever shall not receive the kingdom of God as a little child” [in all humility confidence and love,] “shall in no wise enter into it.” It would be well if those who oppose the doctrime of the Advent, would ponder on the condition here presented with which they must comply before they can enter that kingdom. HST January 8, 1845, page 172.11
The proud heart of the natural man instinctively withdraws itself from so humiliating a condition as this; and such are anxious to perform some great act themselves, by which they will merit heaven. Thus, “a certain ruler asked him, saying, Good Master,” (margin “teacher”) “what shall I do to inherit eternal life?” Our Savior refers him to the commandments; but he answers, “All these have I kept from my youth up.” Our Savior then, to test his willingness to do, says to him, “Yet lackest thou one thing: sell all that thou hast, and distribute to the poor, and thou shalt have treasure in heaven: and come, follow me. And when he heard this, he was very sorrowful: for he was very rich. And when Jesus saw that he was very sorrowful, he said, How hardly will they that have riches enter into the kingdom of God.” Peter then reminded him that the disciples had “left all, and followed him.” “And he said, Verily, I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, who shall not receive manifold more in this present time, and in the world to come life everlasting.” Here our Savior ended his conversation, as recorded in this and the preceeding chapter, respecting his “coming and kingdom,” and in view of which these parables and instructions were given; and which “are written for our learning, that we through patience and comfort of the Scriptures might have hope.” HST January 8, 1845, page 172.12
In Luke 21:36, it is recorded that our Savior, in speaking of his second appearing, commanded those who would attain unto the first resurrection, to “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” In Ezekiel 36:37, where the new earth is brought to view, and the restoration of the saints to it, God says, “I will yet for this be inquired of by the house of Israel, to do it for them.” And in Zechariah 12:10-14, God has promised that when he is about to open in Jerusalem, a fountain for sin and uncleanness, that he will pour out upon his children a spirit of grace and supplication, so that they will all mourn every one apart. HST January 8, 1845, page 172.13
We thus learn by these and other Scriptures, that it is not only a duty and a privilege to pray for the coming of Christ and the coming of the kingdom of God; but also, that at Christ’s Second Advent, the children of the covenant will be in such an attitude of prayer and expectation,—enquiring of God to do it for them, to avenge those who cry day and night unto him. But is it asked, must the coming of Christ be delayed for such supplications? No. The time of his coming is appointed; and “at the time appointed, the end shall be.” But those who have no spirit of prayer for his coming, have no more assurance that they will participate in the glories of that day, than have those who do not look for him, or do not love his appearing. May God grant that all who are looking for his blessed Advent, may be enabled to pray in the Spirit, and understandingly, “Thy Kingdom Come,” “Come Lord Jesus, Come Quickly.” HST January 8, 1845, page 173.1
Mr. Stow’s Sermon. We give this week the closing part of Mr. Stow’s discourse. Of the conclusiveness of his reasoning, all our readers have the opportunity of judging. If, as Mr. Stow says, the Advent doctrine has so “sorely afflicted” the churches for so long a time, why is it, that in discoursing upon its cause, no effort was made to disprove its truth? If it is a fallacious doctrine, the ministry are in duty bound to show from the Scriptures wherein its fallacy consists. If the Scriptures teach the converse of our position, it will be an easy thing for those who are familiar with the Scriptures, to show it. When, therefore, those who oppose us, neglect to do it, it follows that we may presume they are unable to do it. And when Mr. Stow has had so good an opportunity to display his skill in annihilating the Advent faith, and has given no greater evidence of his ability, than is evinced in the sermon under consideration, we may presume that he is also conscious of his inability to cope with it; and from his neglect to sustain his opposition by a reference to the Scriptures, it is fair to presume that he considers himself better sustained by his own unsupported assertions, than by anything contained in the Word of God. HST January 8, 1845, page 173.2
Watch Meeting
A watch meeting was held at the Tabernacle on New Year’s eve. Brn. Jones and Pickands were present, and occupied most of the time with appropriate remarks. The audience present were respectably numerous and attentive. The services closed a few minutes after 12, the beginning of the year A. D. 1845. HST January 8, 1845, page 173.3
“The Morning Watch.”
The Midnight Cry comes to us this week with the above name. Its motto is, “The Morning Cometh.” May it be the means of accomplishing as much good, while time may continue, under its new, as it has under its old name. HST January 8, 1845, page 173.4
“The Voice of the Fourth Angel.”
This is the title of a small sheet, we have just received from Cleaveland, published by J. B. Cook and J. D. Pickands. Its object is to show that the misssion of three angels in Revelation 14. has been fulfilled, and that we are now living under the fourth, where it is the duty of Christians to pray for Christ’s coming. Bro. Pickands has been with us much of the time for the last two weeks. He believes we are in the praying time represented by the importunate widow’s prayer, and the angel which cried to Him who sat on the white cloud to thrust in his sickle and reap; for the harvest of the earth is ripe. Revelation 14:14. Bro. P. has awakened considerable interest among us. Let us all be found hastening unto, ardently desiring His coming when he shall appear. HST January 8, 1845, page 173.5
Lodi Cattaraugus Co., N. Y.—Brother C. By water writes:—“The brethren in this region are mostly strong in the faith that the coming of the Lord draweth nigh.” HST January 8, 1845, page 173.6
South Woodstock, Vt. Bro. Kendall writes:—“The brethren in this vicinity are generally strong in the faith of soon seeing their blessed Savior. The lamps of some have gone out. Persecution waxes hotter and hotter.” HST January 8, 1845, page 173.7
Killed by the Elections.—The effect of Betting.—On the result of the election being published last week, a young man residing on the upper part of Long Island, says the N. Y. Sun, who has staked his all in betting on the result, was taken suddenly ill with an attack of a disease of the heart or apoplexy, and has since died. HST January 8, 1845, page 173.8
What an outcry would have been made if that man had been an Adventist! HST January 8, 1845, page 173.9
Forgiveness.—A deaf and dumb person being asked “What is forgiveness?” took a pencil and wrote a reply containing a volume of the most exquisite and deep truth, in these words, “It is the odor which flowers yield when trampled upon.” HST January 8, 1845, page 173.10
Extraordinary Phenomenon.—Fish thrown Ashore. A friend who has just returned from the sea shore of New Jersey, informs us that the whole shore for thirty or forty miles, is covered with dead fish, cast up by the sea. They are of all kinds, from the smallest perch to the largest sturgeon, some rock fish weighing forty or fifty pounds, and rich sea bass. Many of the fish are thrown up before they are dead. So great is the number, that a gentleman computed that on Leaming’s Beach alone there must be ten thousand bushels. What has happened among the fish, we cannot tell, as we do not know to what unwholesome influences they are liable in the deeps below, but something extraordinary must have been in operation to produce an evil so extensive. Was it a volcanic eruption?—Phil. U. S. Gaz. HST January 8, 1845, page 173.11
No man ever trusted in God, but he found him faithful, nor in his own heart but he found it false. Whoever has Christ, cannot be poor, whoever is without him, cannot be rich.—Gen. Chris. HST January 8, 1845, page 173.12
God never pardons one sin, but he pardons all; and we dishonor him more by not trusting in him for complete forgiveness, than ever we did by sinning against him.—Gen. Chris. HST January 8, 1845, page 173.13
Whoever is unacquainted with his own weakness and the violence of his passion, cannot be called wise; for he is still a stranger to himself, and cannot stand upon his guard against himself. Gen Chris. HST January 8, 1845, page 173.14
Candid.—We have been fully satisfied, for a long time, that there is a most wicked disposition to do injustice to Elder Himes and the great body of the “Adventists.” There is a spirit in the community, how much among professed Christians the Lord is judge, which hates the “Adventists” quite as much for preaching the fact of the Lord’s second coming, as for preaching the time of His coming.—Gen. Christianity. HST January 8, 1845, page 173.15
The celebrated John Lock, for fourteen or fifteen years, applied himself closely to the study of the Holy Scriptures, and employed the last period of his life scarcely in any thing else. He was never weary of admiring the grand views of that sacred book, and the just relations of all its parts. He every day made some fresh discoveries in it, which gave him fresh cause of admiration. And so earnest was he for the comfort of his friends, and the diffusion of sacred knowledge mongst them that even the day before he died he particularly exhorted all about him to read the Holy Scriptures. His well known recommendation to a person who asked him which was the shortest and surest way for a young gentleman to attain to the true knowledge of the Christian religion, in the full and just extent of it, was—“Let him study the Holy Scriptures, especially the New Testament. Therein are contained the words of eternal life. It hath God for its author—Salvation for its end—and Truth, without any mixture of error, for its matter.—Gen. Chris. HST January 8, 1845, page 173.16
Betting on Elections.—One of the most dangerous and deplorable evils with which this republic is afflicted, is the general practice of betting on elections, and, perhaps, it has never ranged more extensively than during the late political campaign. As an evidence of this, we subjoin an extract from the New York Sun:— HST January 8, 1845, page 173.17
“We learn,” says the Journal, “that at one of the first hotels, sums were deposited with the proprietors in various amounts to $30,000 on the general issue of the election, and a merchant of responsibility, on hearing that a person had expressed a willingness to bet a large sum on the result, left word that if he was a responsible person, and entered into bonds not to evade payment by law! should it go against him, he was ready to sign the bet for $20,000. A fortune; an amount which few can earn in twenty years, hard labor, hazarded on a single chance! No, say the parties, it is not chance—it is not hazard: we know how it will go. But how can it be fully known, until the ballot boxes are opened? We speak within bounds when we say that $500,000 have been staked on Pennsylvania; and in subscriptions of money, voluntary gifts, assessments, losses of time, which is money, and bets on the Presidential election, it will cost the people of this country, within bounds, seven millions of dollars. HST January 8, 1845, page 173.18
Such is the course pursued by the politicians, who censure and denounce Adventists, if they give a mite of their goods with which God has blessed them for the relief of their poorer brethren. Surely those who thus waste their property, if judged out of their own mouths, should be sent to the insane hospital. HST January 8, 1845, page 173.19
Letter from Bro. Elon Galusha
Dear Brother:—I have only time to say, I very much approve of the general tone of the Advent Herald. It is bold and dignified, but not malignant—as are too many of the opposing periodicals. Keep cool—continue firm—persevere—wait patiently—and trust the Lord most implicitly. You receive so much abuse, that it requires much grace to avoid imbibing the spirit of our maligners. But look to the unresisting and still all conquering Nazarene as your pattern; and “endure, as seeing Him who is invisible,” to the end—remembering his gracious words—“blessed are ye when men shall persecute you and say all manner of evil of you, falsely, for my sake.” I fear Bro. Miller’s frank and unguarded expressions in his last letter published in the Herald, will furnish an unrighteous weapon in the hands of the enemies of the cause. His admissions as to the fault of Adventists are true in their application to the few, but not to the many. Our opponents will seize upon them with avidity and use them as though they were intended for general application—as they did Brother Storr’s confession.—In admitting, (as we should honestly do) the faults of Adventists, we must discriminate—else we shall prove our own slanderers. The host of honest, discreet and consistent Adventists, must not be charged (either by admissions or implications) with the faults of the few. Our dear unsuspecting brother, uses the pronoun we, when he ought to use the third person they. While we patiently bear the buffetings of the wicked, and the unsparing denunciations of Christian editors and ministers, for our integrity—and while we meekly submit to chastening for our real faults—let us be careful not inadvertently to furnish deadly weapons for the use of our antagonists. There is a general firmness and patient waiting among our brethren in this region, who are looking for the Lord. I like Bro. Miller’s remarks respecting time.—We must not attempt to pass the Red Sea, till we see the path-way opening, and hear the divine man-date, “go forward.” I think it should be our main effort to become more holy, and better patterns of personal practical piety. Let us strive to exhibit all the loveliness and attractiveness of pure and undefiled religion. We shall be highly gratified to receive a visit from you as soon as practicable, and solicit the favor most sincerely and affectionately, notwithstanding the opinion of many, that you are the great arch heretic. Such heresy as you preach, is food to our souls. All the Advent bands in Western New York, will hail you as a brother beloved. Be sure and not forget Lockport in your tour. I frequently hear the earnest enquiry, When is Bro. Himes coming this way? HST January 8, 1845, page 173.20
Bro. F. G. Brown’s letters are a rich treat to us. The Lord seems to have given him a double portion of his blessed Spirit of late—Has not Brother Fitch’s mantle fallen upon him? May the God of Israel raise up a host of Elishas, to wear the mantle of that dear departed, and still persecuted Elijah. Thanks be to our God, that the envenomed tongue of slander, the shafts of malice, or the finger pointing of scorn, cannot now molest his peaceful spirit, nor disturb the repose of his mortal remains. His traducers say his sun went down in a cloud—true—but it was a cloud not of darkness but of glory. Although he honestly entertained some views, the correctness of which we question, still I would rather have his honest heart and consecrated soul, with some errors of the head, than to possess all the Orthodoxy, and fancied infallibility of his maligner’s heads, with their loveless hearts and bitter spirits. Had a modern Baalam witnessed his triumph over the last enemy, he would have exclaimed, “let me die the death of that righteous man, and let my last end be like his.” I am sorry to see so many religious editors, especially those of my own denomination, treat us as though they really thought us devoid of moral sense. They prescribe a course for us to pursue, which they say will secure their “confidence and respect,” while they are aware that such a course is directly opposite to our own avowed convictions of truth and duty. If they regard this avowal as dishonest, how could they respect or confide in us, pursue whatever course we might? If they on the other hand believe our avowal to be an honest one, how could they “receive us with respect and confidence,” in the open violation of our conscience? Why do they proffer their “respect and confidence,” as the reward of dishonesty? Were they to offer sound arguments to convince us of error, and were they to succeed in so doing, then we would receive their invitations, their “respect and confidence,” very gratefully. Can any candid man think that our disappointment on the 23rd of Oct., disproves our whole theory? or proves an entire failure of our expectations? It proves simply, that if our theory be true, the present year does not synchronize with the termination of the 2300 days, (years) in Daniel, or that the particular day of the Jewish High Priest’s coming out of the holy place, “made with hands,” was not indicative of the particular day on which our High Priest shall come out of the “holy place not made with hands.” It does not prove that He is not “nigh, even at the door,” nor does it prove any one of our cardinal principles false. If we should give up our whole reckoning, and abandon the hope of soon making our haven, on account of that disappointment, we should be as unwise as a sea captain, who having about run out his reckoning, and passed every object noted on his chart except the light house at the entrance of the harbor, and having seen a light in the right direction and at the supposed distance, which he took to be that of the light house, on finding that it was a meteor which soon disappeared, should abandon his hope of reaching harbor, and put about ship to return to the harbor from which he sailed. Let us hold on our course steadily, and get our vessel in such good trim, that we may be ready for any tack which a more perfect knowledge of our chart may indicate. It is deeply to be regretted that our religious editors show less candor in their treatment of us, than do the conductors of the secular press. The former copy the scandalous falsehoods published by the latter; but never to my knowledge (excepting the Christian Secretary) have they of late published a single correction, although the very secular papers from which our religious editors copied scandal, have had the candor to publish correctness in full. But let us bear the injury with patience and meekness, looking forward with joy to that blessed day, when our Great Deliverer, will “take away the rebuke of his people from off the whole earth.” HST January 8, 1845, page 174.1
Yours in the “blessed hope.”
Lockport, N. Y., Dec. 22nd, 1844.
Letter from Bro. L. D. Mansfield
Dear Bro. Himes:—I have the opportunity of saying a few words, and gladly embrace it to say that my confidence in the near coming of the Lord, is gaining strength daily, and the brethren in Lewiston, Youngstown, and vicinity, where I have been tarrying for a short time, are many of them still looking for the Lord. I feel that our position now, should be one of continual expectation. “Looking for that blessed hope,” expresses in Bible language the attitude in which we should be continually found, and I am persuaded that Bro. Miller’s new time is correct, that is to day; his position in reference to time, seems more adapted to do good, than his concessions in reference to the characteristics of the brethren in the Advent bands. It does not seem to me, that as a general thing, the brethren looking for the Lord have been influenced by “pride,” “fanaticism,” or “sectarianism,” in their movements. That some have been affected by these evils, may be true, and unquestionably is, but it has not been generally the case. Is it not admitting too much for Bro. Miller to say we, in connection with such epithets, thus including himself and all his brethren in the cause. I am happy that you have been able as yet, to sustain your papers; they are needed to remind the brethren scattered abroad, that “their salvation is sooner hastened, than they believed.” I shall exert my feeble influence wherever I am, to get funds for them. I trust they will be fearless in the cause amid all reproach. HST January 8, 1845, page 174.2
Lockport, Dec. 25th, 1844. HST January 8, 1845, page 174.3
The Time in the Year, of Creation. It has been supposed by some that Creation must have been in the Autumn, because then the fruits of the earth are ripe, which man needed for his sustenance. This argument, however, is seen to be not sufficient when we consider that in the new earth, one tree alone will yield its fruit every month—not the Autumnal months alone—and as that will be the restitution of all things, fruits must have been ripe in Eden at all times of the year. HST January 8, 1845, page 174.4
The following argument, from Dr. Hales, is very conclusive that Creation must have been in our Spring. He says:— HST January 8, 1845, page 174.5
The beginning of the year was various among different nations: the ancient Chaldeans, Babylonians, Medes, Persians, Armenians, and Syrians, began their year about the vernal equinox; and the Chinese in the East, and Latins and Romans in the West, originally followed the same usage. The Egyptians, and from them the Jews, began their Civil year about the autumnal equinox. The Athenians and Greeks in general began theirs about the summer solstice; and the Chinese and the Romans after Numa’s correction, about the winter solstice. HST January 8, 1845, page 174.6
At which of these, the primaval year, instituted at the Creation, began, has been long contested among Astronomers and Chronologers. Philo, Eusebius, Cyril, Augustine, Abulfaragi, Kepler, Capellus, Simpson, Lange, and Jackson, contend for the vernal equinox; and Josephus, Scaliger, Petavius, Usher, Bedford, Kennedy, etc. for the autumnal. The weight of ancient authorities, and also of arguments, seems to preponderate in favor of the former opinion. HST January 8, 1845, page 174.7
All the ancient nations, except the Egyptians, began their Civil year about the vernal equinox: but the deviation of the Egyptians from the general usage, may easily be accounted for, from a local circumstance peculiar to their country; namely, that the annual inundation of the Nile rises to its greatest height at the autumnal equinox. According to Herodotus, B. 2, 19, “The Nile begins to increase about the summer solstice, and continues to rise for a hundred days; and then decreases for the same time, and continues low all the winter, until the return of the summer solstice.” Diodorus, B. 1, 3, says “Its inundation begins at the summer solstice, and increases till the autumnal equinox.”—And this is confirmed by the reports of modern travellers. According to Pococke, vol. i. p. 256, the river began to increase at Cairo, in 1714, June 30; in 1715, July 1; in 1738, June 30; “And so precisely is the stupendous operation of its inundation calculated,” says Bruce, vol. iv. p. 359, “that on the 25th of September, only three days after the autumnal equinox, the Nile is generally found at Cairo, to be at its highest; and begins to diminish every day after.” Moses, therefore, by bringing back the Sacred or Ecclesiastical year to the vernal equinox, while the Israelites still retained the Egyptian Civil year, which began at the autumnal equinox, only retrieved the primaval year, as well as the primaval Sabbath; which had been both disused and lost among the Israelites during their Egyptian bondage. HST January 8, 1845, page 174.8
Josephus, the only ancient authority of any weight, on the other side, seems to be inconsistent with himself, in supposing that the deluge began in the second civil month, Dius, or Marheshvan, rather than in the second sacred month; Ant. 1, 3, 3. Because Moses, throughout the Pentateuch, uniformly adopts the sacred year; and fixed its first month by an indelible and unequivocal character, calling it Abib, as ushering in the season of “green” corn. And as Josephus calls the second month elsewhere Artemisius, or Iar, in conformity with Scripture, there is no reason why he should deviate from the same usage in the case of the deluge. HST January 8, 1845, page 174.9
To the authority of Josephus, we may oppose that of the great Jewish antiquary Philo, in the generation before him; who thus beautifully accounts for the institution of the sacred year by Moses. De Septenar et Fest. p. 1190. HST January 8, 1845, page 174.10
“This month, Abib, being the seventh in number and order according to the sun’s course [or civil year, reckoned from the autumnal equinox] is virtually the first, and is therefore called “the first month,” in the sacred books. And the reason, I think, is this: because the vernal equinox is the image and representative of the original epoch of the creation of the world. Thereby God notified the Spring, in which all things bloom and blossom, to be an annual memorial of the world’s creation. Wherefore this month is properly called the first in the Law, as being the image of the first original month, stampt upon it, as it were, by that archetypal seal.” HST January 8, 1845, page 174.11
Virgil also, that profound Antiquary, gives some powerful physical arguments in favor of the creation of the world in Spring. HST January 8, 1845, page 174.12
The first sacrifice on record seems to decide the question. The time of the sacrifice of Cain and Abel, evidently appears to have been Spring; when Cain, who was a “tiller of the ground,” brought the first fruits of his tillage, or a sheaf of new corn; and Abel, who was “a feeder of sheep,” “the firstlings of his flock,” lambs: and this was done “at the end of days,” or “at the end of the year;” which is the correct meaning of the phrase; and not the indefinite expression, “in process of time,” as in our public translation of Genesis 4:3. It is a remarkable proof of the accuracy of Moses, and a confirmation of this explanation, that he expresses the end of the civil year, or “ingathering of the harvest,” by different phrases, “at the going out of the year,” Exodus 23:16; and “at the revolution of the year,” Exodus 34:22; as those phrases may more critically be rendered.—Hates’ New Anal. Chro. B. I. p. 135—138. HST January 8, 1845, page 174.13
The Seventh Month
We have now reached a point in our investigations where a very important question arises. If the scriptures do not warrant the expectation of the appearing of Christ on the tenth day of the seventh month, more than on any other day, then it is asked, in what light are we to view the recent proclamation of his coming on that day? Was it all the work of man? or did God guide and bless the work? HST January 8, 1845, page 175.1
1. Supposing the “tenth day” had been preached abstractly, it would have been powerless; it would have produced no more effect this, than on any previous year. There were other evidences which did, and we still believe do define the year of Christ’s coming. These evidences we then thought, and still believe, justified us in strongly looking for the coming of the Lord at the commencement of the present Jewish civil year, which answered to our October. And had the tenth day been left out of the question, we believe the virgins would have been waked up to some extent at least, to the work of trimming their lamps, by the proclamation of the approach of the first day of the Jewish civil year, the point of time in which we had good reason to expect the termination of the prophetic numbers. Hence the foundation on which the recent cry was based, has not been in the least impaired by the mistake detected in the tenth day. HST January 8, 1845, page 175.2
2. Judging a tree by its fruits, or a fountain by its stream, we cannot doubt that God was in the late movement among us. We admit there were some extravagances and wrongs, as might be expected, in a high state of religious excitement. Yet the general fruits are what give character to the cause that produces them. The fruits have been deep searchings of heart, full consecration of self and all to God, turning from sin, following the Lord in baptism, and a willing submission to all of his commandments and ordinances. A parallel cannot be found in the history of the church, since the days of primitive christianity. In short, if the nature of any cause can be determined by its fruits, we think we may safely decide that this work was of God.—With our present light we cannot honestly decide otherwise. HST January 8, 1845, page 175.3
3. Admitting as we must, that the coming of Christ is at the door, then the parable of the ten virgins has a most striking fulfilment in the late movement among us. If the cry at midnight, was to be made in probationary time, then we have not a doubt that it has been made in the proclamation of the coming of Christ in the seventh month. And that it was to be made in probationary time, appears evident from the fact, that after being made, the virgins arise trim their lamps; some call for oil—they are told what to do—they go to buy; and after all this, the Bridegroom comes. From these considerations we are constrained to look upon this work, though disappointed and mistaken in a certain point, as having the hand of God in it. Just such a work at the parable of the ten virgins, and other portions of scripture warrant us in looking for immediately before the coming of the Lord. HST January 8, 1845, page 175.4
In answer to the question, how can this be the work of God, and yet be attended with so many disappointments? we simply answer, Moses expected an early deliverance of his people, but was disappointed, and cryed out under his disappointment, “Wherefore hast thou so evil entreated this people? Why is it that thou hast sent me? for since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.” Exodus 5:22, 23. God however, did subsequently justify his own ways in their deliverance. And we doubt not he will deliver his people now when he has sufficiently tested their faith and love for him. HST January 8, 1845, page 175.5
Jonah was told to predict the day of Ninevah’s destruction; yet God spared the city He also told Abraham to sacrifice his son; yet he commanded him to stay his hand from obeying his command. And will any one say the work of the Lord was not in these cases of disappointment and seeming contradiction? They will not, if they are believers in the bible. Then why say that God cannot be in a cause now that has been attended with some mistakes and disappointment on the part of his imperfect children? On this principle you may sap the foundation of every good cause. HST January 8, 1845, page 175.6
The conclusion of the whole matter is, HST January 8, 1845, page 175.7
1. That though we have been disappointed and mistaken in the application of some scriptures, we are not disheartened, nor discouraged; from the consoling consideration that we have good evidence, that God has been with us. And though he has suffered us to meet with these trials, he has guided us by his hand, humbled us at his feet, caused us to search his word with more prayerful attention; and will, when sufficiently tried, work out our eternal deliverance. HST January 8, 1845, page 175.8
2. That notwithstanding, to the church and the world, we have met with a complete defeat; yet we think we know, from the very best of evidence, that our victory will soon be won. And their perfect security is a strong evidence in our favor. Now that day could come upon them as a snare—when they least expect it. Till now, it could not have so come on them; for very many who were not ready, were looking for it. Nothing but a little delay has in the least impaired a single evidence on which our precious faith and hope rest. And shall we give all up because of a few moments delay? No, never! We will exercise patience, that after we have done the will of God we may receive the promise. HST January 8, 1845, page 175.9
3. That we have now passed all the prophetical land-marks, from the first down to the very last, before the actual coming of Christ in the clouds of heaven. The only time we now have in which to look for this glorious event, is daily, nay hourly. HST January 8, 1845, page 175.10
4. That our chief work now is, to “comfort one another,” “hold fast the profession of our faith,” not “draw back unto perdition,” “let no man take our crown,” have our loins girded, our lamps burning, and we constantly watching and ready to meet the Lord at his coming. It now appears that we can do but little more for the church and the world. “None of those men which were bidden shall taste of my supper.” And the great mass of the unconverted have, we fear, “judged themselves unworthy of eternal life.” Those which may yet be saved, must be plucked as brands from the fire.—Let us rescue all we can; one is of infinite value. HST January 8, 1845, page 175.11
Finally, the conclusion is, that we have no promptings to write bitter things against ourselves for past mistakes and disappointments. We have acted honestly before God and man. And thanks be to our Heavenly Father, though the world frowns, we have the sweet assurance that He has smiled, and still smiles in approbation upon our path-way. As to the future, we have nothing to fear, only Him. He will give us all the light and strength we need, and when we need it, so long as we trust and obey him. Though we have been tested, and disappointed repeatedly on time, and can see no further light on definite time now; yet we dare not decide that we will have nothing more to do with the subject of time. No, no, we feel to say, “Thy will be done.” And if he shall require, from his word, that the definite month, day, or hour, of the Lord’s coming shall be made known, we are ready to proclaim it.—In short, by his grace we mean to give the more earnest heed unto his sure word of prophecy, as unto a light that shineth in a dark place, until the day dawn, and the Son of Righteousness appear in all his resplendent glory.—Voice of Truth. HST January 8, 1845, page 175.12
Resurrection of the Dead
[From the discourse of the late Rev: John Mason, D. D. occasioned by the death of Mrs. Isabella Graham.] HST January 8, 1845, page 175.13
We derive consolation under the death of Christian friends from the prospect of their glorious resurrection. “If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” HST January 8, 1845, page 175.14
Whatever have been the disputes about other doctrines of Christianity, no man can deny that it teaches the resurrection of the body The very gates of hell, in the shape of that unhallowed philosphy which fritters away its most precious truths into eastern metaphors and Jewish allegories, have not ventured to tamper with the faith of the resurrection. This stands confessed a Christian peculiarity. HST January 8, 1845, page 175.15
This clay which we committed to the grave, under that universal sentence, Dust thou art, and unto dust thou shalt return, will be quickened again, and resume, even after the slumber of ages, the organization, the lineaments, the expression of that self same being with whom we were conversant upon earth—otherwise it were a new creation, and not a resurrection; and will be reanimated by that selfsame spirit which forsook it at death—otherwise it were a different being altogether, and not the one with whom, under that form, we held sweet communion in this life, and walked to the house of God in company. HST January 8, 1845, page 175.16
The body will be raised under circumstances and with properties suited to the new state of being and action on which the saints shall enter. God shall bring them with the Lord Christ. They shall be found in Christ’s train. They shall be adorned with Christ’s likeness. “Beloved! it does not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is.” The change requisite for this exaltation shall pass upon their body without destroying its sameness—as flesh and blood, it cannot inherit the kingdom of God. “It is sown in corruption, it is raised in incorruption—it is sown in dishonor, it is raised in glory—if it is sown in weakness, it is raised in power—if it is sown a natural body, it is raised a spiritual body”—fit for the occupations and enjoyments of the heavenly world. HST January 8, 1845, page 175.17
But how are these transformations to be effected? How? By that same power which calleth things that be not, as though they were. God shall bring his risen ones with Jesus Christ. This is our short answer. I cannot open my ears to the objections of unbelief. We are upon too high ground to stoop to the caviler who marshals his ignorance and imbecility against the knowledge and the might of God. Let him puzzle himself with his theories about personal identity; let him talk about one part of the body interred in Asia, another in Africa, and a third in Europe; let him ask as many questions as he can devise about limbs devoured by ravenous animals, and become, by nutrition, part of their bodies; which bodies again have passed, by the same process, into the flesh of other animals; and these, in their turn, consumed by man, and incorporated with the substance of a new human body; let him asks questions, and ten thousand like them. Has he done? “Dost thou not therefore err, not knowing the Scriptures, nor the power of God.” It will be time enough to plead thy difficulties when God shall commit to thee the raising of the dead. For as it is sufficient that he who rears up the living blade from the rotted grain, will be at no loss to rear up an incorruptible from a corrupted body, through what forms and varieties soever it may have passed. The main question, however, is not what Omnipotence can but what it will perform. That God should raise the dead, if it so please him, will not appear incredible to any sober man. But what proof have we that our faith on this head is not fancy, and that our hope shall not perish? The best of all possible proof. We have, in the first place, the divine promise. God has engaged to raise his people up by Jesus and to present them together with him. Jesus himself has said, “I am the resurrection and the life; he that believeth on me, though he were dead, yet shall he live; and he that liveth and believeth on me shall never die.” A thousand scientific demonstrations are not equivalent, as the ground of our confidence, to one word of Him who cannot lie. And so shall we find it in our last extremity. HST January 8, 1845, page 176.1
THE ADVENT HERALD
BOSTON, JANUARY 8, 1845.
Editorial Correspondence
Dear Bro. Bliss.—My present tour has been one of the greatest interest to me, and I trust to the cause. I have been as far as Montpelier, Vt., and shall close up this tour by a Conference at Cabotville, Ms. (on my way home,) on the 4th and 5th of January, 1845. I will give you a full account on my return. The brethren say everywhere that the “Herald,” and “Cry,” and the cause must be sustained. This question is settled. Our Green Mountain friends alone can do it if need be. Be of good courage. All hands are coming to the work. In haste, yours, J. V. Himes. HST January 8, 1845, page 176.2
Sandyhill, Dec. 31, 1844. HST January 8, 1845, page 176.3
General Notice
Bro. Himes will commence a Conference and lectures in Norwich, Ct. January 11th, 1845. Also, in New London, Ct. January the 18th, to continue several days each. He will lecture in New York and vicinity, where brethren shall appoint, from January 24th to the 30th. Philadelphia, Pa., Feb. 2nd, 3rd, and 4th. HST January 8, 1845, page 176.4
“The New Year: what will happen in it?” is the title of a “tract” for the new year put forth by the American Tract Society. It begins with “The time of nature’s dissolution is not yet, nor can it arrive until certain great events that God has predicted shall have come to pass. Many things, therefore, will occur in this year even as they did in former years,” etc., etc., etc. HST January 8, 1845, page 176.5
It therefore seems that the Tract Society in its official capacity has felt compelled to put in its “say” of “peace and safety,” and assure the world that all things will still continue as they are, so that my Lord will delay his coming. This Society was formed for the purpose of arousing the world from carnal security by the presentation of truth. But the “tract” before us shows that instead of so doing, it unites with the world in crying “peace.” We hope it will not be necessitated to mutilate the Scriptures to verify its assurances! HST January 8, 1845, page 176.6
The revival of the delusion of Millerism, and the consequent neglect of their business by many of its advocates, and the unsettling of their confidence in the authority of the Scriptures, by the failure of their chronological calculations, form another dark chapter in the history of the past year.—N. E. Puritan. HST January 8, 1845, page 176.7
Where are the men, or women, who have had their confidence in the authority of the Scriptures unsettled by anything in connection with the doctrine of the Advent? We have never heard of any, nor seen those who have heard of any. If such assertions are made with evidence, it is all right so to speak. But if it is mere supposition, it is not only unjust, but wrong to publish such statements. Please, therefore, to inform us if you have any evidence that such has been in any case the result? We pledge ourselves to show ten times the number converted from infidelity by these truths, for all who may be produced whose confidence in the Scriptures have thereby been unsettled. HST January 8, 1845, page 176.8
We shall be glad to see Bro. Whitmans communication, and if consistent with our objects will publish it. HST January 8, 1845, page 176.9
The Three “Converted Infidels.”—Our request that the three gentlemen who have recently been converted from Infidelity to Millerism, would communicate trough our paper their confirmation of the fact, has been kindly complied with, so far as relates to Messrs. Mc Murray and Snow, each of whom has furnished us with a letter for publication, which we shall present to our readers in the following order—Mr. Mc Murry’s in our next, and Mr. Snow’s in the succeeding number. From Mr. J. Q. Adams, the last of the converted, we have as yet received no answer; but when it comes, we shall publish it of course, as also the testimony of any others who have been converted, or any who expect to be converted, or any who WOULD LIKE TO BE CONVERTED, if they could.—Investigator. HST January 8, 1845, page 176.10
Here now is an opportunity for all the converted infidels in the land to speak to their old associates. Bro. Miller, and all of you, our brethren, who have exchanged the hope of the infidel, for the “blessed hope of the glorious appearing of the great God and our Savior Jesus Christ, will you not improve the open door, and give the reasons of your hope to those you have now an opportunity of addressing? The Investigator will publish your articles: for its conductors are not like Mr. Crowell of the Christian Watchman; and therefore will not refuse to perform their promises. They are men of their word, and might cause some christians to blush for lacking the candor and honor here manifested. HST January 8, 1845, page 176.11
“Time Again.”—We see that Bro Hotchkiss is still endeavoring to show, in the Voice of Truth, that A. D. 1843 only ended with this January first. But it all lies in a nut shell. All chronologers date the vulgar era from January 1st of 4714 of the Julian Period. The 1st inst. was the first of the Julian Period 6558. Deducting the one from the other, and we have the first of the present month, 1844 full years from the vulgar era, which then ended, so that we then commenced the 1845th year, or A. D. 1845. I hope there will be now “no doubt” as to my “meaning.” Bro. Hotehkiss’ table respecting the era of independence is not in accordance with chronological usage, the years being there used as numerals and not as ordinals, and a whole year being denoted by an 0, when only the division between the two years should be thus denoted. HST January 8, 1845, page 176.12
Prophecy.—Prophecy furnishes an argument in favor of Christianity, the force of which is continually growing. The argument began, when first a single prophecy was fulfilled. It increased more and more, as predictions and fulfilments multiplied. In the age of the apostles, it was a powerful as well as a favorite weapon in proof of the Gospel. But during that period, many new predictions were published, and many ancient ones remained to be accomplished. The argument, consequently, was not yet at its height. It has been growing ever since, as one century after another has rolled out an additional fulfilment, or completed and enlarged those already advanced. We, in the present age, enjoy an expanse and variety and completeness of prophetic evidence, far exceeding those which the chart of history presented to St. Paul. There is to us a voice from the silent solitudes where Babylon and-Tyre once stood in pride and reigned in power; from the modern history of the prostrate Egypt; from the wonderful annals and present condition of the Jewish race; from the desolate state of the holy land and adjoining countries; from the rise and present aspect of the mystic Babylon—which the primitive Christians had not the privilege of hearing. The force of this argument is yet to grow continually. A few years hence, in all probability, will exhibit it invested with a brightness and glory, compared with which all present evidence will seem but as morning twilight. The end of the world will be its full maturity. Prophecy having begun with the history of sin, extends to the completion of its tragedy; and not till the blazing of the great conflagration when “the earth and all that therein shall be burnt up,” will its every prediction be fulfilled, or the fulness of glory with which it was designed to show the truth of God in the Gospel of his son, be made to appear.—Mcllvaine’s Ev. of Christianity. HST January 8, 1845, page 176.13
The Shield, No. 2
This No. so long delayed, is now through the press, and ready for delivery. It contains a number of very interesting articles under the following titles. HST January 8, 1845, page 176.14
The Reformation of Luther—its similarity to the Present Times. HST January 8, 1845, page 176.15
Satan’s last Parochial Calls—a Poem. HST January 8, 1845, page 176.16
Version of Daniel 2nd, 7th, 8th and 9th Chapters. HST January 8, 1845, page 176.17
Prophetic Use of a Day for a Year. HST January 8, 1845, page 176.18
Exclusiveness. HST January 8, 1845, page 176.19
The Bereaved to the Departed—a Poem. HST January 8, 1845, page 176.20
Reply to Prof. Bush’s “Valley of Vision.” HST January 8, 1845, page 176.21
The Impossibility of the World’s Conversion, demonstrated from the Prophetic description and History of Popery. HST January 8, 1845, page 176.22
The Seventh Month Movement—its History, Results, etc, HST January 8, 1845, page 176.23
The above form a pamphlet of 144 pages—the size of the first number. Price 37 1-2 cents, or three copies for one dollar. It may be obtained at this office, No. 9 Spruce St N-Y., and 3 1-2 South Seventh Street, Philadelphia. HST January 8, 1845, page 176.24
A few copies of the first No. also on hand. HST January 8, 1845, page 176.25
Letters and Receipts to Jan. 4th
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