The Advent Herald, and Signs of the Times Reporter [Himes], vol. 7
June 19, 1844
Vol. VII. No. 20. Boston, Whole No. 164
Joshua V. Himes
THE ADVENT HERALD,
AND SIGNS OF THE TIMES REPORTER.
BEHOLD! THE BRIDEGROOM COMETH!! GO YE OUT TO MEET HIM!!!
NEW SERIES VOL. VII. NO. 20. Boston, Wednesday, June 19, 1844. WHOLE NO. 164. HST June 19, 1844, page 153.1
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 June 19, 1844, page 153.2
Terms.—One Dollar per Volume, of 26 Numbers. Five Dollars for 6 Copies, Ten Dollars for 13 Copies. HST June 19, 1844, page 153.3
All communications for the Advent Herald, or orders for Books or remittances, should be directed to “J. V. Himes, Boston, Mass,” post paid. HST June 19, 1844, page 153.4
Post Masters are authorized by the Post Office Department to forward free of expense all orders for, or to discontinue publications, and also money to pay for the same HST June 19, 1844, page 153.5
Subscribers’ names with the State and Post Office should be distinctly given when money it forwarded. Where the Post Office it 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 June 19, 1844, page 153.6
Dow & Jackson, Printers.
OUR STRENGTH
What a glorious destination,
Christians, will be yours at last,
When the waves of tribulation
Breaking o’er your souls have past,
And triumphant
Ye shall hear the signal blast!
HST June 19, 1844, page 153.7
Oh look up! ‘mid coming danger
Christ will never let you fall;
He who “bought you” is no stranger;
Christ will prove your All in all!
Everlasting
Is your strong “munition” wall.
HST June 19, 1844, page 153.8
When the fires of persecution
Are enkindled here again,
Nought can shake the resolution
Of your great Deliverer then.
Faithful Witness
Still you’ll find your true “Amen.”
HST June 19, 1844, page 153.9
When each trembling bosom quaileth
In the “famine” of God’s word,
‘Tis not your own strength availeth
Then to save you—‘tis the Lord!
‘Tis the Conqueror
Who shall then His help afford.
HST June 19, 1844, page 153.10
In that desert lone and dreary
Where Elijah fainting fled,
Was the Lord his Savior weary
When from heaven He sent him bread?
Wondrous mercy!
Ravens there the Prophet fed!
HST June 19, 1844, page 153.11
Thus, in hour of dark temptation,
Will he leave His saints to die?
No!—the word of Revelation
Bids them raise their hearts on high;
Bids them triumph—
Though they heave the anguished sigh!
HST June 19, 1844, page 153.12
A Phenomenon.—I was delighted on the evening of the 24th, to witness a beautiful phenomenon around the moon, which our “Daily Sun” thus accurately describes. HST June 19, 1844, page 153.13
“Singular Phenomenon.” The moon presented a singular appearance last evening, the sky at the time was unclouded, and the atmosphere free from mist, the moon appeared to be in the centre of a golden light, apparently about three feet in diameter, the whole being encircled by a bright ring presenting at 8 o’clock nearly all the colors of the rainbow; the phenomenon was witnessed by groups of persons at different corners of the streets. This is a correct description. As I looked at it on my way to meeting, I thought it was a token of love to encourage the fainting hearts of those who wait for their beloved. May the Lord keep us faithful unto the end. Yours truly. E. S. M. HST June 19, 1844, page 153.14
Predicted renovation of the Physical World
Baptist Testimony
We have already given to the readers of our periodicals, the scriptural discourses of the sublime and eloquent Dr. Chalmers of the Calvinistic, and of the plain and logical Wesley of the Methodist divisions of the protestant church, on the new creation; and we have had an expository article handed to us by a Baptist brother, which appeared originally in the Christian Review for March, 1839, which we take great pleasure in giving to our readers. HST June 19, 1844, page 153.15
We prefer to have their attention directed to these great questions by such hands. 1. Because we wish, as far as possible, to relieve the truth of all the odium which may be associated with it, on account of the bad reputation of its disciples and advocates. HST June 19, 1844, page 153.16
We are ignorant fanatics and heritics. Wesley, Chalmers, and “A. C. K.,” happen to be more fortunate, just now. The presentation of any truth by a “Millerite,” however scriptural or able the manner, subjects it at once, except it be in the case of those who love the truth for its own sake, to the charge of novelty and a suspicion of heresy. Well, if those who would otherwise turn away from the truth, may give it their attention when presented by other hands, we shall be happy to aid them. 2. In this case, we look upon the homage paid to the power of the apostolic faith as doubly valuable. The writer was evidently under the taint of the popular German notions, which appears from his own statements, and also from his style of writing; but when he gets where he can look outside of “the labyrinth” into the field contemplated by the prophets, apostles and martyrs, his soul, like theirs, to use his own words, “takes fire.” That “fire,” which is now so generally extinguished in the church, is the fire which burns in the soul of every Adventist. HST June 19, 1844, page 153.17
We have omitted some of the strictly philological sections of the article, with a few others, which, however they might add to the reputation of the writer as a critic, are not essential to the sense, or to our purpose; and, besides, it will make the article more proper for a paper like ours by reducing its length. HST June 19, 1844, page 153.18
“Remarks on Romans 8:18-24
We introduce our remarks on this passage with the following translation. HST June 19, 1844, page 153.19
For I consider that the sufferings of the present time are not worthy of comparison with the glory which is about to be revealed to us. For the longing desire of the creation is awaiting the manifestation of the sons of God (for the creation was subjected to frailty, not of its own will, but on account of him who subjected it,) in the hope that the creation itself also shall be delivered from the bondage of corruption into the glorious freedom of the children of God. For we know that the whole creation groan, and are in pangs together, until now. And not only so, but ourselves also, having the first fruits of the Spirit, even we ourselves groan in ourselves, awaiting our filiation [the sonship,] the redemption of our bodies. HST June 19, 1844, page 153.20
It is not our purpose, in this article, to review the various opinions which have been entertained respecting this passage, by different interpreters. It has not only called forth the resources of industry and learning, but given ample scope to the vagaries of fancy. When the right interpretation shall be given, it will probably carry with it its own evidence,—an evidence obviating the necessity of exposing all the absurd theories and whimsical conjectures of all who have shed the darkness of their own false reasonings upon the illuminated pages of inspired truth. Already, we believe, this passage has yielded, in a great measure, if not entirely, to the sober and searching methods of modern investigation,—to that diligent examination of words and phrases, which, however humble an employment it may seem to furnish, is yet our only avenue to a certain and satisfactory knowledge of things,—the portico of the grand temple of religious truth. The biblical student of comparatively humble acquisitions, can already smile at many of the fanciful conjectures, and fruitless, because ill-directed, efforts of men, with whom, in ability or learning, he would be far from challenging a comparison. With the degree of unanimity which exists, at present, among German critics, in regard to the passage under consideration, we are not acquainted. We believe, however, that, both in this country and in Germany, there is a gradual approximation towards harmony of views. It could not, perhaps, be expected, that a passage like the present, of difficult and long-contested import, should, in all points, be satisfactorily settled by the efforts of any single mind. One will, perhaps, strike out the general idea,—will seize upon the clew, by whose guidance others will thread the labyrinth, until, at last, all its intricacies are unravelled, and its recesses explored. If the present effort shall make its own separate contribution to a full understanding of the passage, our object will not be lost. HST June 19, 1844, page 153.21
We do not propose to comment separately upon all the words and phrases of the passage, but to touch lightly upon those on which there is no difference of opinion. We shall aim rather to dwell upon those portions which are essential to a right apprehension of the general scope of the passage. It will be obvious to all, that the keynote of the passage is struck in the verse immediately preceding that with which our translation commences. “And if children, then heirs; heirs of God, and joint, heirs with Christ; if we suffer with him, that we may be also glorified with him.” Thus bringing the sufferings of Christians into immediate contrast with their future glorification, the mind of the apostle instantly takes fire. In a manner strikingly characteristic, he proceeds to give utterance, as far as he is able, to the conceptions by which his soul was filled and overwhelmed. But what is the point of view, from which he contemplates the glory that is to be revealed to the suns of God? On what stage in the career of the sons of immortality does he fix as furnishing the most full and perfect contrast to the weight of suffering, that bows them in this vale of tears? In other words, what is the period referred to, when they were to be glorified together with Christ? For, that one and the same period is indicated by this and the following expressions,—the glory which is about to be revealed to us—the manifestation of the sons of God,—the glorious freedom of the children of God,—and finally, the sonship,—the ransom of our body,—that all these expressions, we repeat, point to one and the same occasion, does not, we think, admit a doubt. And what is that occasion? Are we not pointed, most distinctly, to the general resurrection? Overleaping all the intervening period, and overlooking, as it were, all preceding and minor displays of the Christian’s glory, does not the mind of the apostle fasten upon the time when the glorified body, raised from the dust in renovated youth and beauty, shall be reunited to the glorified spirit, and the relation of the children of God shall be recognised and announced before an assembled universe? Let us recur, for a moment, to the expressions as they occur:—when, according to the representations of the New Testament, are Christians to be glorified together with Christ? When, in the only sense, acknowledged by the Scriptures, is to take place the manifestation of the sons of God? Compare, here, Colossians 3:4. “When Christ, our life, is manifested, then shall ye also be manifested with him in glory.” Compare, too, 1 Thessalonians 4:13, a passage directly relevant to our subject. And to what period, again, may we so justly refer the glorious freedom of the sons of God, as to that which witnesses their triumph over death, the last enemy, and emancipates their entire nature from the thraldom to which sin had subjected it? But if the above expressions left any doubt, it is dissipated by the final, most explicit statement of the apostle himself, in which he couples the filiation (evidently another expression for the manifestation of the sons of God,—the full and public recognition of their relation, and their investiture with the glory which belongs to it) with the redemption of the body, making the two circumstances, if not identical, at least coincident, in time. HST June 19, 1844, page 153.22
Here, then, it seems to us, is an important clew to guide us in the interpretation of the passage. And we cannot avoid the conviction, that here all the interpreters, whom we have seen, have more or less failed. Some throw the resurrection entirely out of view. Others, who admit a reference to it, yet fail to give it due prominence,—to make it the fore-ground of the picture,—to let it occupy that place which it manifestly occupied in the mind of the apostle. We think the phraseology of the passage, especially taken in connection with the general tenor of the New Testament representations, forces upon us the conviction, that the apostle here refers definitely to the period of the resurrection, and that, not so much because this was the most advantageous view from which to draw the contrast, but because this was ever uppermost in his mind, when he reflected on the future glory of the people of God. Indeed, it cannot have escaped the attentive reader of the apostolic writings, how frequent and striking are the allusions to that period, and how it pervaded and colored all their religious hopes. The passage which we have quoted from Colossians 3:4, is full of significance, and furnishes a striking commentary on that under consideration. “Ye are dead,” says the apostle, “and your life is hid with Christ in God.” The Christian life is now hidden, concealed. In his separate existence, and real character, he is scarcely recognised. When, then, is he to be manifested? Where honored with the title, and clothed with the glory, that belong to his station. When, in other words, is his manifestation,—his filiation,—to take place? “When Christ, our life,” proceeds the apostle, “is manifested, then shall ye also be manifested with him in glory.” HST June 19, 1844, page 154.1
In 1 Corinthians 15, this topic furnishes the theme of one of the most animated and eloquent discussions found on the pages of this always animated writer. He shows how it follows from, and presupposes the death of Christ, how it involves the very cardinal doctrines of the gospel, and is a vital element of the Christian’s faith and hope. He dwells upon its proofs, its scenes, and its practical uses, with a minuteness, a variety, and a fulness, which show that it absorbed the energies and interests of his soul,—that it was with him an ever-present and inspiring truth, held not merely as a tenet, essential to the completeness of a scheme of doctrines, but as a truth fruitful of practical influences, and heavenly consolations,—pressing on his heart, with the might of a new and overwhelming reality,—the consummation, and the glory of the gospel,—the grand object of Christian hope,—the grand incentive to Christian faithfulness. HST June 19, 1844, page 154.2
It will not, we trust, be irrelevant, in this connection, to present a passage of some length, from 2 Peter 3:10-16. We shall give it nearly in the words of the common version. “But the day of the Lord shall come as a thief, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the earth and the works in it shall be burnt up. Since, then, all these things must be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,—looking for and hastening unto the coming of the day of God, in which the heavens, being on fire, shall be dissolved, and the elements melt with fervent heat. But we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot and blameless, and consider the long-suffering of the Lord salvation. As also our beloved brother Paul, according to the wisdom given unto him, hath written unto you, as also in all his epistles speaking concerning these things.” This interesting passage needs no comment, compared with Romans 8:19; 1 Corinthians 15. 1 Thessalonians 4:13-18, it sheds a flood of light upon the uses which the apostles made of the doctrine of the resurrection. HST June 19, 1844, page 154.3
If we have succeeded in settling this point, the way is opened for deciding, satisfactorily, upon the meaning of the much contested klisis. We need not dwell upon the origin and possible signification of this word. Derived from klizein, to create, it denotes primarily the act of creating; secondly, as synonymous with klisma, the thing created, the creation. It has, we believe, in its ordinary use, about the same latitude as the word, creation, and may, according to its connection, refer chiefly to inanimate nature, or include sentient beings. That it is ever, or could be without the utmost harshness, employed to denote Christians, there is no evidence. The expression, kaine klisis, a new creature, or a new creation, furnishes no ground for such a supposition. The question, then, is between that view of it which includes and refers chiefly to sentient beings, and that which refers exclusively to inanimate nature. Does it, in other words, in the passage under consideration, denote men in general, mankind, or inanimate existence, nature? If the view which we have taken above be correct, the question is easily, nay, is already decided. The klisis is introduced as looking with earnest longing for the period when the sons of God shall be manifested, in hope of showing them their glorious deliverance. Is this true of the world of unconverted men? Could the heathen, of or before the age of the apostle, be said, in any possible sense, to be anticipating the resurrection period, with the hope of being themselves participators of its benefits? This point is too plain to need argument. Of all the doctrines or facts unfolded in the word of God,—of all the truths, indiscoverable by reason, of which the gospel is the depository, and which none, perhaps, bears so decidedly as this the impress of its super-human origin,—none is so far from having visited the loftiest visions of the sublimest speculators. The Pythagorean metempsychosis bears to it no analogy. Theologians have fancied, that in the Platonic triad, they could discover the germ of even the mysterious doctrine of the trinity. The sacrifices of the pagan world have been regarded as embodying a dim conception of the atonement. But the resurrection of the dead is, we had almost said, the one great fact, that belongs exclusively to Christianity. HST June 19, 1844, page 154.4
The only meaning, then, which remains for klisis, in the present case, is, the inanimate creation,—nature. By an animated,—we do not say bold,—prosopopoia, the writer introduces universal nature as longing for the period of the complete emancipation of the sons of God. The argument, then,—for it contains the substance, though not the form of an argument,—is used a fortiori. It reasons from the less to the greater. If the benefits to be reaped by irrational existence from the scenes of that day are so great as to justify it in earnestly expecting them, what shall be its results to the immortal intelligences,—the sons of God,—who are to be the principal participators in its glories? If its subordinate and incidental results are so unspeakably desirable, what may they anticipate, on whom it shall confer its “weight of glory?” HST June 19, 1844, page 154.5
The sentiment derived from this interpretation is amply sustained by other declarations of Scripture. We will not go back to the prophetic writings, although it is certain, that among the Jews there existed a belief in the future renovation of the earth. Neither would we lay much stress on the “renovation,” of Matthew 19:28, or the restoration of all things, of Acts 3:21, as these expressions are too general to be a safe foundation for argument. When, however, the fact is clearly made out from other sources, they may justly be regarded as corroborative evidence. We need but appeal to the passage already quoted from Peter, in a similar connection, to place the matter beyond a doubt. “Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” The words, “according to his promise,” decidedly oppose our interpreting this as the mere figurative language of prophecy. HST June 19, 1844, page 154.6
But this general view receives still further confirmation from a right understanding of the clause contained in the parenthesis. We have connected, in hope, not with, was subjected, but with, is awailing. It thus introduces the reason of the anxious longing of the creation, for the period in question. The construction seems thus more simple and unembarrassed, and will, we think, commend itself to the judgment of the reader. The clause in the parenthesis, then, intimates the reasonableness of the expectation entertained by the creation. The reason is, that it had no agency in the act which subjected it to its state of bondage, but, guiltless itself, was so reduced solely on account of another. HST June 19, 1844, page 154.7
The earth was not brought into subjection on its own account. “Cursed is the ground for thy sake,” is the emphatic declaration of the Judge, to guilty man, and one which sets in a striking light the truth of the passage before us. As it was not; then, by its own agency, or for its own guilt, that it was subjected, but solely as the innocent participator in the punishment of another, the creation may rationally hope (such is the tacit implication,) that when the last vestiges of the curse are removed from the offender, the unwilling and unoffending sharer in the curse shall receive a like liberation. There is a tacit appeal to the justice of the Deity,—an implied assertion that he will not suffer the innocent victim to remain involved in evils, from which their guilty author has been liberated. This idea might receive a much more extended elucidation than we can now give it, and one which would go far to establish, on independent grounds, the probability of the future restoration of the material world. And the natural period of such a renovation would be the time when it had ceased to be the repository of the sleeping dust of sin-ruined, but ransomed man,—when death, the final enemy, was utterly annihilated by the resurrection of the bodies of the believers to life and glory. What, we repeat, more natural, what more consonant with all we know of the divine economy, than that, in that moment, even physical nature, which was moulded by the plastic hands of its Creator, into innumerable forms of beauty and perfection, and, scanned by the Omniscient eye, was pronounced “good,” shall spring forth from the bondage of its corruption, be freed from the stains of sin, and renovated and beautified, become the meet abode of righteousness? Christ was revealed, that he might destroy the works of the devil. One of these works was the subjugation of the natural world to natural, as a faint type of moral evil. The curse, which was laid upon the earth, was as much a result of the malignant efforts of the great adversary, as the death, temporal and spiritual, inflicted on Adam, and his posterity. And does not, we ask, the full accomplishment of the avowed purpose of the Son of God’s appearing,—his complete triumph over death, and him who has the power of death, that is, the devil,—require, that he rescue the earth, also, from the evils which it shared, in common with its guilty inhabitants. HST June 19, 1844, page 155.1
We have thus given our general view of this difficult, interesting, and sublime passage. We willingly leave it to be compared with that which makes ktisis refer to mankind in general. It is readily seen what a stoop this latter requires us to make from the elevation to which we are raised on the glowing wing of apostolic faith and hope. It in fact perfectly unchristianizes the whole passage. It degrades “the manifestation of the sons of God,”—their glorious deliverance from bondage,—their uiothesian, the public and solemn ceremony of affiliation, into a something or a nothing, which has been anticipated with earnest longing by the whole heathen world! Tell us not that the apostle brings forward such a view to cheer his Christian brethren in their state of trial and infirmity. Ask us not to believe, that he has led their minds away from their own glorious resurrection,—a reality with whose truth and importance his mind was all imbued and glowing,—to a heathen expectation, which never existed, and which, if it had existed, was never to be realized! Not only is there no inexplicable “lacuna” in the omission of the heathen world, or the race of men in general, but such an allusion whould have been wholly inappropriate. True, they are no less in bondage to frailty and corruption, than the natural world; but it is not true that they, like that, can with any propriety be represented as looking forward to the resurrection, as their period of deliverance. And why? Because it will bring no deliverance to them. The world of mankind, so far from welcoming the gospel intelligence of a general resurrection and judgment, shrink from it, as a period to them of superlative wo,—in which wrath is to come upon them to the uttermost,—which, while it consummates the blessedness and glory of the righteous, shall fill the measure of their misery and ruin. On the contrary, there is the utmost propriety in asserting this of inanimate nature. And why? Simply because it is a fact,—at least, because it was the current opinion of Christians of that age, an opinion sanctioned, or rather originated by the express promise of the Messiah himself. No good reason, then, can be shown for denying to Paul the license employed by his colleagues in composing the sacred canon. HST June 19, 1844, page 155.2
With those who regard the figure as unwarrantably bold, there will be, we believe, few to sympathize. We will not dwell upon he accustomed boldness of oriental and prophetic imagery, in which the sea, the earth, the mountains, the valleys, are made not only fraught with intelligence and emotion, but by a still greater stretch of imagination, are endowed with hands, eyes, feet, and made to perform acts corresponding to these endowments. The figure in question hardly allies itself, in this respect, to oriental imagery. It is a figure, such as in every nation and age would spontaneously suggest itself to a vivid and powerful imagination, in the contemplation of such facts. Whose bosom does not thrill with the conception,—what taste does not readily admit, at once, the propriety and awful grandeur of the figure, in which Robert Hall represents creation as clothing herself in sackcloth, and a shriek of unutterable agony rending the frame-work of universal nature, over the perdition of a single soul? But when the theme is the general resurrection,—with all the weight of glory which will be bestowed on the people of God,—when Omnipotence itself shall lavish its treasures of grandeur and of glory, how immeasurably greater the propriety of representing universal nature as instinct with life, and awaiting, with earnest longing, the happy period, in whose results, in themselves inconceivably glorious, it is so largely to participate. Bold as the figure seems, to a superficial contemplation, it sinks into tame propriety, by the side of the mighty subject which it is designed to illustrate. HST June 19, 1844, page 155.3
And, finally, may we not find in this passage another instance of the use which the primitive Christians made of the doctrine of the resurrection? With what vital energy, and animating power, it came home to their hearts!—how it prompted them to labor, supported them in trial, and consoled them in affliction! May not the modern church inquire, how far, in this respect, she has partaken of the apostolic spirit? The doctrine of the resurrection is, indeed, incorporated in our articles of faith, and occasionally dwelt upon, in our preaching and contemplations, as a sublime truth, a glorious reality. But has it due prominence in our reflections; Do we look and “hasten forward” to the coming of the Lord? Does the Christian preacher avail himself of the utmost efficiency of this instrument, as a means of keeping alive and spreading a deep-toned and active piety? Does it press upon Christians in general its motives to obedience? Is it cherished as a vital, cordial doctrine of the gospel, intimately connected with the resurrection of our Lord, livingly intertwined with all our hopes of future blessedness, and animating us to be steadfast, unmovable, always abounding in the work of the Lord, inasmuch as it conveys to us the assurance and the pledge, that our labor is not in vain in the Lord? HST June 19, 1844, page 155.4
A. C. K.
Letter to a Brother at the West
Dear Brother D----.As we compute time, 1843 has now passed, and while the vision seems to tarry, you may wish to enquire what my present views are relative to the Second Advent? HST June 19, 1844, page 155.5
I do not wish to be deceived, but I must embrace the truth whenever and wherever I may find it. Even though I may dig for it as for hidden treasure, yet, I would hail it as a pearl of great price, a precious gem. As a choice boon sent from heaven, I have carefully examined “that which is noted in the scripture of truth,” and my faith in the Advent at hand is not in the least shaken. I am still firm in the opinion that the Savior is even at the doors. These are golden moments, emphatically so, as we are yet on praying ground. But it is a solemn thought that each hour, and each minute that steals upon us, speaks the knell of departed time, and I cannot now see from Scripture, that we have another moment’s time promised us, neither can I find any lisence that gives me liberty to cease from watching until the Savior shall come. HST June 19, 1844, page 155.6
Now suppose that you should look at your watch and say, “My watch indicates that it is now time that the sun had set; how is it that he seems to linger on his journey, and is yet visible above the horizon?” Would it not be the height of folly, when we saw this great luminary of day fast sinking towards that point which must inevitably unfold to our view the shades of evening, to say that night was not near? I know that, in this case, you would not argue thus, but you would say, “My watch is a little too fast.” HST June 19, 1844, page 155.7
Such, my brother, is now our position. Our chronology has been kept, we know, by fallible and erring man, yet we are satisfied it is not far out of the way. Still, “We have a more sure word of prophecy, whereunto ye do well that ye take heed.” “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry wait for it, because it will surely come, it will not tarry.” Habakkuk 2:3. We may be assured that just so certainly as the broad leaves of summer have succeeded the tender buds of spring, just so surely will the coming of the Son of man follow the signs which he foretold, and which have been literally fulfilled. “So likewise ye, when ye shall see all these things, know that it is near, even at the doors. HST June 19, 1844, page 155.8
These, my brother, are solemn considerations, and ought forcibly to remind us that we have not one moment’s time to lose, that while we remain in unbelief, we are treading on dangerous ground, even one step farther may find us within the vortex—the whirlpool, from which there is no escape. HST June 19, 1844, page 155.9
“For what shall it profit a man,” said the Savior, “if he shall gain the whole world and lose his own soul, or what shall a man give in exchange for his soul.” HST June 19, 1844, page 155.10
Suffer me, my dear brother, and I would do it with all the fond affection of a sister, suffer me to press the question home to your conscience, Do you cherish in your bosom this treacherous and soul killing foe, unbelief? The wiles of this blind guide, this enemy of souls, are so deceptive, that her votaries are often themselves deceived, and know not that they are entangled in a snare that may prove fatal to them, “when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ.” Then, if not before, unbelief will be driven from us. Then unbelief will no longer shield us. There it will be no cloak for our sins, and it may prove fatal to him or her who may wear this mantle now. Even the shadow of it here brings darkness on the soul. If you, my brother, should find one vestige of this fell destroyer of the soul lurking in your bosom, tear it at once from your heart, as you would pluck a noxious and poisonous weed from your garden. Shun it as you would the deadly influence of the Upas. O delay not one moment. If you have not already made your peace with God, prostrate yourself at the feet of the Savior, and let your prayer be, “Lord help my unbelief.” That you and I may be prepared for the scenes that are just ready to burst upon us, is the prayer of your sister, HST June 19, 1844, page 155.11
A. W.
Boston, June 6th, 1844.
Advent Herald & Reporter
“The Lord is at Hand.”
BOSTON, JUNE 19, 1844.
FUNDAMENTAL PRINCIPLES on which the SECOND ADVENT CAUSE IS BASED
I.—The word of God teaches that this earth is to be regenerated, in the restitution of all things, and restored to its Eden state as it came from the hand of its Maker be fore the fall, and is to be the eternal abode of the righteous in their resurrection state. HST June 19, 1844, page 156.1
II.—The only Millenium found in the word of God, is the 1000 years which are to intervene between the first and second resurrections, as brought to view in the 20th of Revelations. And the various portions of Scripture which are adduced as evidence of such a period in time, are to have their fulfilment only in the New Earth, wherein dwelleth righteousness. HST June 19, 1844, page 156.2
III—The only restoration of Israel yet future, is the restoration of the Saints to the New Earth, when the Lord my God shall come, and all his saints with him. HST June 19, 1844, page 156.3
IV.—The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things. HST June 19, 1844, page 156.4
V.—There are none of the prophetic periods, as we understand them, extending beyond the [Jewish] year 1843. HST June 19, 1844, page 156.5
The above we shall ever maintain as the immutable truths of the word of God, and therefore, till our Lord come, we shall ever look for his return as the next event in historical prophecy. HST June 19, 1844, page 156.6
Note.—The above was written in the Jewish year 1843, which has now expired. According to the best chronologers the captivity of Manasseh, the commencement of the seven times, or 2520 years of Levit. 26th. was B. C. 677; also the captivity of Jehoiakim the commencement of the Great Jubilee, or 2450 years, was B. C. 607; also the decree to rebuild Jerusalem in the seventh of Artaxerxes, the commencement of the 70 weeks and 2300 days, of Dan. 8th and 9th, was given B. C. 457; and also the taking away of Paganism in Rome, the commencement of the 1335 days of Dan. 12th. was about A. D. 508. Reckoning from those several dates, the respective periods can extend only to about the Jewish Year 1843. This being ended, our published time is now past; but as we can find no new dates for the events from which we have reckoned those periods, we cannot extend them beyond the time specified, which has been our only time; and yet our faith is as strong as ever, that at the end of those periods the Lord will surely come; while we can only wait for his coming such time as human chronology may have varied from the exact time,—continually looking for, and momentarily expecting his appearing. This we do in accordance with Habakkuk 2:3,—“For the vision is yet for an appointed time, but at the end” [of the prophetic periods] ‘it shall speak and not lie; though it tarry,” [beyond their apparent termination] “wait for it; because” [when they are fulfilled] “it will surely come, it will not tarry,“ HST June 19, 1844, page 156.7
“Every thing Witnesses for God.”
More than a year ago, when the community were all standing aghast in view of the startling and tragical scenes which had given notoriety to the names of J. C. Colt and the United States Brig Somers—not to mention others which ordinarily would have produced no little excitement—a writer in one of the New York daily papers congratulated “the Millerites” with what he was pleaded to term their ‘good luck.’ Never were a class of visionaries and fanatics so remarkably fortunate. Everything was going just as if it were under the charm, and obliged to contribute something in favor of “Millerism.” Earthquakes had shaken half the globe. Fraud and villany had become enthroned, and their armies were operating successfully all over the land! Unnatural and unheard-of deeds of violence were multiplying, and, as if heaven feared to commission its angels to make inquisition as in the case of Sodom, the stars looked down at noon-day, as if they would say. “Heaven must stand aloof from so vile a world.” (The planet Venus was visible at New York during the day on which Colt ended his most revolting career, and seemed to give a peculiar feature to the interest which was everywhere manifested.) HST June 19, 1844, page 156.8
And then came the comet, as it was called, suddenly and unexpectedly bursting upon the world in broad day-light, and stretching its fiery trail half across the heavens for several nights, to the astonishment of the whole earth. HST June 19, 1844, page 156.9
Well, our good luck, as this writer will have it, has not forsaken us. Never did the aspect of things, particularly in the moral and political world, appear more ominous than at the present time. Not that such a condition of things, in some respects at least, has not existed before, but because the present state of things, taken in connection with a whole group of events, distinctly marked by prophecy, should be looked upon as proof that all which has been written will be fulfilled, and that the predicted state of things which is so characterise the great crisis is fast hastening on. HST June 19, 1844, page 156.10
It is predicted that there should be a general declension in vital religion, in connection with other circumstances of trial to the church, near “the end.” “And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.” Matthew 24:12, 13. HST June 19, 1844, page 156.11
The Apostles have repeatedly spoken of such a condition of the church at the time of Christ’s coming: “They shall turn away their ears from the truth, and be turned unto fables, ... having a form of godliness, but denying the power thereof.” 2 Timothy 3:5; 4:4. HST June 19, 1844, page 156.12
Do we find such a state of things existing at the present time? Let those whose testimony cannot be suspected of partiality testify. We first quote from the “Christian Palladium,” of May 15, 1844:— HST June 19, 1844, page 156.13
“In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as he blasts from the ice bergs of the north—settling like an incubus on the breasts of the timid, and drinking up the energies of the weak; that luke-warmness, division, anarchy and desolation are distressing the borders of Zion. Perhaps it is so. What then? Do we well, like the howling woman of ancient days, to rend our flesh—our hair, and fill the whole atmosphere with our wailings? HST June 19, 1844, page 156.14
It is but a few passing months, since the whole extent of our wide spread country rang with triumphant peals of joy, borne upon the wings of numerous religious periodicals, and spontaneously overflowing from every Christian heart. Not a lip but was shouting the victories of the cross, or joining in the triumphant songs of the redeemed. And is the whole scene now so changed? Is God’s whole Israel routed and flying before their uncircumcised enemies? And is it to be at the end of long years that Zion’s walls are again to be built? I do not believe it. I cannot think that God’s hosts are thus broken, routed and flying from an overpowering foe.” HST June 19, 1844, page 156.15
The Puritan (Orthodox) of this city, not long since informed its readers that there had not been known such a state of coldness for some twenty years. Zion’s Herald made a similar statement, and endeavored to fix the blame upon “Millerism;” and we have been told that at the recent protracted meeting held by Mr. Knapp, at the Tremont Baptist (Mr. Colver’s) church, the failure was ascribed to the same cause. HST June 19, 1844, page 156.16
But we find a more remarkable fact, in proof of the point, recored in a late number of the Congregational Journal:— HST June 19, 1844, page 156.17
“Church of the Rev. Albert Barnes. At a recent meeting of the Presbytery of Philadelphia, Rev. Mr. Barnes, pastor of the 1st Presbyterian church in Philadelphia, whose Notes are so extensively used in our families and Sabbath Schools, stated that he had been in the ministry for twenty years, and never, till the last communion, had he administered the ordinance without receiving more or less to the church. But now, there are no awakenings, no conversions, not much apparent growth in grace in professors, and none come to his study to converse about the salvation of their souls. With the increase of business and the brightening prospects of commerce and manufactures, there is an increase of worldly mindedness. Thus it is with all denominations.” HST June 19, 1844, page 156.18
We are far from rejoicing that the evidence of such a state of things is so strong, though we are not at all surprised. It was predicted to exist; it is proved to exist. We consider the fact a proof both of the truth of the word God, and that the end is near. HST June 19, 1844, page 156.19
The cause is also predicted:—Abounding iniquity. We shall not here refer to the developement of iniquity in the wide spread and multiplied forms, so familiar and so much dwelt upon; we shall speak of only two of its manifestations, which are intimately connected with the state of things now under consideration. HST June 19, 1844, page 156.20
1. The recent and rapid corruption of theology. It is a [original illegible], that while the most popular periodicals of the prominent evangelical sects of our land, have been recording with joy the triumphs of what is called evangelical truth over the senseless vagaries of Neology, in the old world, they have been laboring to spread these vagaries at home. They probably were not aware of this, and had no apprehension of such results. They designed to oppose “Millerism”—that must be done at any rate—and the works which have been given to the public for this purpose, and which have been read with the greatest interest, having been recommended so highly by the periodicals above referred to, have been of the rankest Neological type. In order to effect the destruction of the “heresy” which was producing so much disturbance, they were under the necessity of striking a fatal blow at all the great scriptural motives to personal piety. In this case the error was so singular in its nature, that in order to remove it the axe must be laid into the roots of the tree of truth. Why should they be surprised that the fallen tree does not yield its fruit? HST June 19, 1844, page 156.21
2. The adoption by the churches of a corrupt worldly policy. It has been for years the policy of the multiplied sectarian agencies of the land, to induce all with whom they have had any influence, by all means in their power, to become disciples of their favorite sect or party. In a thousand cases have the most promising revivals been blighted by this unhallowed zeal for the greatest numbers. In ten thousand cases has the religious integrity of individuals been corrupted by awakening within them the base motive, which fair speeches and promises, made to win them to the sect, have called forth and which has subsequently become the principle of action. Thus the hand which offered the bribe planted, the deadly seed whose fruit, in due time, was to be fatal to the object for which it was planted. HST June 19, 1844, page 156.22
And is it to be expected that the seed should not produce its own fruit? In such a case it needs no specially avenging interposition to cause the sin to produce its own punishment. The principle conveyed and consecrated by this first lesson, viz., that the profession of religion should be made the means of worldly advancement, has produced a whole army in the ministry and membership who are under the fatal taint, and are in the market, ready to sell themselves to the highest bidder. Were it not an impossibility, in the nature of things, they might even be hired to be true Christians, if they could be well paid for it. HST June 19, 1844, page 156.23
But the mischief once begun it must go on. The increased demand must be met, in order to keep these hired servants where they are, or else, in obedience to the governing motive, they will look further for a market. “Gain is godliness” with those for sale, and as there are enough to buy who believe in that doctrine, those who can give the highest price are favored with the greatest number of offers, while those who have not so much, must put forth extra efforts in order to hold their own. And thus, the great work of the church, to save men, is lost sight of as the primary object, in the strife between its several divisions to outdo each other in the work of catching men. What there is of the sterling piety of the church, that has not been driven away, because it could not be turned to account, is diverted from its chosen and appropriate work, to grind in the prison house of this secular drudgery. The place of worship, the preaching, the singing, the living and the dying of church members, become gratifying or afflicting as they may be made subservient or not to the great purpose of attracting the multitude. We have reason to fear, (did time permit,) that if God did not literally commission the angel of death to smite with the plague those who encourage this deadly moral infection, he would permit the sin to produce its own punishment by suffering some evil agents, if indeed they are not already at work, to beguile the church, en mass, into an alliance with some great worldly power, which after seducing her, like Babylon of old, should then rule her with a rod of iron. To some such disastrous result, it is admitted, every thing is tending. HST June 19, 1844, page 156.24
God has told us of this state of things, it is seen everywhere, and we look upon the fact as one of the most striking indications that the Judge is at the door! HST June 19, 1844, page 157.1
Editorial Correspondence
Dear Brother Hale:—The power which the Romish Priests possess over the minds of papists in this community, is capable of exerting a mighty influence for weal or woe. That they do possess such an influence is admitted by Protestants; but in the famous letter of John Hughes, Bishop of New York, to the Mayor of the city, we find this power is made the subject of boasting. Bishop Hughes there claims the credit of preventing in this city scenes of riot and bloodshed, similar to those recently enacted in Philadelphia! HST June 19, 1844, page 157.2
In the language of Col. Stone to Bishop Hughes, HST June 19, 1844, page 157.3
“It seems then that we have been preserved from the fearful scenes which were acted in Philadelphia, that mobs have been spared the guilt of shedding the blood of our citizens, that not and bloodshed have not invaded our streets, in short, that we have slept securely in the midst of “a most fearful crisis”—and all this has been owing, not to the good order of our people, not to the excellence of our police, not to the watchfulness and energy of our most worthy Mayor, but solely to the forbearance of Bishop Hughes!” HST June 19, 1844, page 157.4
The Bishop boasted that his influence over the Irish population was so great, “that boys and young men could march even by night through streets almost entirely occupied by Irish Catholics,” and yet “that no accident had occured during the progress of the injudicious movements and exhibitions” of the native American party. And after wishing that “similar forbearance, under all provocations, had been practised in Philadelphia;” he hints that “five lines, freely circulated, would have been sufficient to produce the most fearful results.” While we have thus so securely and unconsciously slumbered over a most perilous volcano, this minister of the church claims the merit of having prevented in this city that fearful crisis which has left so melancholy a stigma on another. HST June 19, 1844, page 157.5
The feeling of the Irish towards Protestants may be seen in the following stanzas taken from the “Freeman’s Journal,” the organ of Bishop Hughes. HST June 19, 1844, page 157.6
In that high cause they freely bled,
Our blood may flow again.
It matters little where ‘tis shed—
We’re waiting now the when.
HST June 19, 1844, page 157.7
And shall these self-abusing knaves,
This blue law canting crew,
These brawling braves, these native knaves,
Your God-like work undo?
HST June 19, 1844, page 157.8
“Unsullied yet that flag shall wave,
That fane unshaken stand,
While freedom weilds a two-edged glaive
To curb each bigot brand.”
HST June 19, 1844, page 157.9
While they give utterance to such sentiments, none can doubt, but that a fit opportunity is alone wanting, for Rome to resort to any measures here in America, either to revenge past fancied wrongs, or to attain to greater power. We however have the assurance, that although the same horn will make war upon the saints and prevail against them until the Ancient of days shall come; yet that its appointed time is nearly accomplished, when the beast will be slain, and its body given to the burning flame, when it will be destroyed by the brightness of Christ’s coming. HST June 19, 1844, page 157.10
Brother E. Jacobs has been here the past week from the west. He represents the cause there as very flourishing. While he was on his way here a fellow-passenger was very anxious to find out to what sect of Christians he was connected; brother Jacobs presented his Bible; the man took it, and opening to Daniel and Revelations, exclaimed, “Oh, you are a Millerite”! Thus the Bible continues to be as heretofore, an evidence of the belief of its possessor. He returns to Cincinnati immediately. The friends there are erecting a tabernacle. HST June 19, 1844, page 157.11
Brother Southard’s health is so far recovered that he will resume his editorial labors. I shall return to Boston in a few days. Yours in haste. HST June 19, 1844, page 157.12
S. Bliss.
New York, June 11th, 1844.
CONFESSIONS OF MR. MILLER AND OTHERS
This appears to be a remarkably confessing time, particularly in reference to the Advent question.—We begin with Mr. Miller’s. During anniversary week he gave out notice that on an evening named he would make his confession. A large number was present, some of whom evidently expected a full renunciation of his views; but as it in fact afforded nothing to quiet their fears, they have themselves confessed how glad they would be to have the old man “come back,” “turn infidel,” “burn his Bible,” or do something to overthrow the doctrine which has so often been overthrown. They have also confessed, since Mr. Miller’s confession does not suit them, that they are determined to put it into the right shape themselves. HST June 19, 1844, page 157.13
The sum and substance of his confession was to this effect: “That the time in which he had expected the end had passed—that he had no other definite point of time in view—that he was now continually looking for it—that he was satisfied it was near, and that he should not cease to look for it while he lived, should it be his lot to die, be the time longer or shorter. HST June 19, 1844, page 157.14
The “Baptist Register” of June 12, gives currency to the reported confession as follows: HST June 19, 1844, page 157.15
“Mr. Miller’s Confession.—We learn from the Christian Herald [original illegible] Mr. Miller preached at the Tabernacle, Boston, on the 28th ult., and made what he called his confession He stated that what he had preached and published respecting the coming of the Lord in ‘43, was done honestly, and that he fully believed it, but that now the time had all transpired, and he was proved to be mistaken—that when the time passed he felt bad—felt lonely, tho’t he should never have any thing more to say in public—he felt more on the account of others than he did for himself. He said there was an error somewhere in the calculation, but he could not tell where. He now had no definite time—he should wait God’s time—it might come in a day, it might not come in fifty years, he could not say exactly when—he was waiting. HST June 19, 1844, page 157.16
This is magnanimous and christian. So far as the controversy with Mr. Miller is concerned respecting ‘43, it is enough.” HST June 19, 1844, page 157.17
And this is improved upon so that the current version now reads: that he never knew anything about the subject, has given it all up, does not profess to know anything of the matter. HST June 19, 1844, page 157.18
We give below a notice of the confession, written by a hearer, which appeared in the Poston Post of June 1, which we consider very candid and very correct. HST June 19, 1844, page 157.19
“Father Miller’s Confession.”—Many people were desirous of hearing what was termed father Miller’s confession, which, according to rumor, was to be delivered at the Tabernacle on Tuesday evening last, when and where a large concourse assembled, myself among the number, to hear the “conclusion of the whole matter,” and I confess I was well paid for my time and trouble. I should judge, also, by the appearance of the audience, and the remarks I heard from one or two gentlemen not of Mr. Miller’s faith, that a general satisfaction was felt. I never heard him when he was more eloquent or animated, or more happy in communicating his feelings and sentiments to others. Want of time and space will not permit me to give even a mere sketch of his remarks, which occupied more than an hour. He confessed that he had been disappointed, but by no means discouraged or shaken in his faith in God’s goodness, or in the entire fulfillment of His word, or in the speedy coming of our Savior, and the destruction of the world. Although the supposed time had passed, God’s time had not passed. “If the vision tarry, wait for it.” He remained firm in the belief that the end of all things is at hand, even at the door. He spoke with much feeling and effect, and left no doubt of his sincerity. HST June 19, 1844, page 157.20
D.
The “Christian Reflector.”
In a notice of the “Shield” makes both a singular and encouraging confession. That work is spoken of by the editor thus:— HST June 19, 1844, page 157.21
“The Advent Shield and Review.”
“Joshua V. Himes, the champion of ‘Adventism’ in this city, has come out with the first number of a handsome Review, containing 144 pages. The work will be continued, he says, ‘if the cause we advocate should demand it.’ What cause is this? we at once inquired. The cause that is founded on the doctrine of Christ’s second advent in 1843? Of course not. We turn to the pages of the ‘Shield,’ but after much patient investigation, we learn nothing more definite than this, that Christ’s return is the next event in historical prophecy. A large portion of the work is composed of the history of this ‘cause,’ and controversial matter against the writers who have opposed the positions taken by Miller and Himes. The names of all the ‘Second Advent’ authors are given, and their works praised. HST June 19, 1844, page 157.22
Notwithstanding the rare ability with which this array of authors have urged the views of Mr. Miller, their extensive prevalence is ascribed in no small degree to the opposition. The cause has been advanced, we learn, by the learned works of Professor Stuart and Chase, together with the efforts of Folsom, Pond, Weeks, Hinton, Wheedon, Dowling, Colver, and a host of others, who have undertaken to overthrow ‘Adventism.’ HST June 19, 1844, page 157.23
The tenor and evident object of the whole work are to keep alive, by vigorous fanning, the flames which gleamed so fiercely one and two years ago. We regret to see it, but we will say nothing against it, lest we should ‘advance the cause.’” HST June 19, 1844, page 157.24
We understand the editor of the Reflector to confess, then, that the “Advent cause” is invincible against all opposition, and that he dare not trust the intelligence and discrimination of his readers. A singular confession indeed. HST June 19, 1844, page 157.25
But it is very encouraging that he adds:— HST June 19, 1844, page 157.26
“We believe in Christ’s second advent, but we also believe in the duty of cherishing and exhibiting the spirit of Christ, and also in moral honesty and Christian frankness.” HST June 19, 1844, page 157.27
Really, we were hardly prepared for such a triumph of Adventism as this. HST June 19, 1844, page 157.28
It makes him “glad,” he says, “to learn that his worthy and respected brother Chase is so highly appreciated.” HST June 19, 1844, page 157.29
Lecturers.—Bro. Himes is absent, not having returned since he left for Woodstock and the Addison meeting. Bro. Litch and Bro. Miller are also in that direction. Bro. Jones is in New Hampshire. Bro. Barry has returned to Rochester. Bro. Galusha has left Boston; where he is at present we cannot tell. Bro. Canfield will consider this an answer to his letter. HST June 19, 1844, page 157.30
Can any of our friends inform us of the whereabouts of Bro L. Caldwell. HST June 19, 1844, page 157.31
2 Remember Lot’s Wife. 3
How prone are professors to rest on their lees, to
stu-dy their pleasure, their profit and ease; Though God says a-
rise, and es-cape for thy life, And look not be-
hind you,And look not be-hind you. “Remember Lot’s wife.”
HST June 19, 1844, page 158.1
Awake from thy slumbers, the warning believe
‘Tis Jesus that calls you, the message receive;
While dangers are pending, escape for thy life,
And look not behind you; “remember Lot’s wife!”
HST June 19, 1844, page 158.2
The first bold apostate will tempt you to stay,
And tell you that lions are found in the way;
He means to deceive you, escape for thy life,
And look not behind you; “remember Lot’s wife!”
HST June 19, 1844, page 158.3
How many poor souls has the tempter beguiled!
With specious temptations how many defiled!
O, be not deluded, escape for thy life,
And look not behind you; “remember Lot’s wife!”
HST June 19, 1844, page 158.4
The ways of religion true pleasure afford,
No pleasures can equal the joys of the Lord;
Forsake then the world and escape for thy life,
And look not behind you; “remember Lot’s wife!”
HST June 19, 1844, page 158.5
But if you determine the call to refuse,
And venture the way of destruction to choose,
For hell, you will part with the blessings of life,
And then, it not now, you’ll “remember Lot’s wife!”
HST June 19, 1844, page 158.6
Affairs at Chicopee
We have already spoken of the account of matters at this place, given by bro. Ransom, in Zion’s Herald. But the following, though somewhat lengthy, places the affair in a still clearer light;—and as it gives us an interesting item of Advent history, we have no doubt it will be gratifying to our readers. HST June 19, 1844, page 158.7
A true report of affairs at Chicopee Falls, Mass. Miilerism—Secession—Elder Ransom. HST June 19, 1844, page 158.8
Bro. Himes:—As we have had leave of Bro. Ransom to make our own statement concerning the affairs at Chicopee Falls, I will commence with the building of the new meeting house. I was on the building committee, was appointed to circulate the subscription papers, was treasurer, collector, and pay-master, and have the means of knowing the facts as you may see, and, by the grace of God, I will try to make a true report. The heading of Elder Ransom’s article is, “A FALSE REPORT.” I am inclined to agree with him about its being false, for I know a part of it is; but I suppose the part that is false Elder Ransom got by hearsay, for a man that is obliged to travel for the good of the church, as he does, must hear a great deal said about “Miilerism,” and could select such as suited his taste best. HST June 19, 1844, page 158.9
The facts are these. When Bro. Ward was with us, we found our place of worship too strait, and accordingly we resolved to build a house. We made an effort to build a house worth $3000. After completing it, we found it a little short of $4000.—I had paid $1305 93, and we considered $600 more on the subscription papers perfectly good, making $1905 93 paid towards the house, which would leave short of $2000 due, as the documents show, they being now before me. The slips sold for something short of $900, and we took a vote to appropriate $400 yearly, towards liquidating the debt. I paid $397 50 for that purpose, leaving about $1600 due. How far these figures may differ from Elder Ransom’s, you can see. I don’t think when he says at the head of his article “A false report of affairs at the Chicopee Station,” he means to report falsely [original illegible] from hearsay. HST June 19, 1844, page 158.10
He is right about things looking prosperous for paying for paying the house. From the time Bro. Hawkes came here to [original illegible], the society increased about 100 members most of whom were converted that year. But alas! “Millerism, or the delusion of ‘43,” has done to the church in this case what our Savior said the gates of hell could not do to his church. HST June 19, 1844, page 158.11
In introducing the other subject, I will go back to the time of the Methodist Camp-meeting, which was held in this place; and with this, too, I was well acquainted; for it is known to Elder Ransom that he left it to me to select a place for the meeting. I did so; took the leases, and had the whole oversight, as far as the business and order of the meeting were concerned. It was a good meeting. 111 were hopefully converted. HST June 19, 1844, page 158.12
Immediately after the close of this meeting, the Second Advent meeting was to be held on the same ground, when some brethren with bro. Himes requested me to take hold with them. My answer was, “I am not a Millerite,” and declined till they offered me $25, which I thought would partly pay me for being obliged to hear such stuff for a whole week. And I consented to serve. Our preacher and some of our people attended, and found that God blessed their labors in a wonderful manner, and for myself I can say I never saw the power of God more freely manifested at any Methodist Camp meeting in my life. And seeing men that nothing had moved before, and among them my own brethren and neighbors, coming forward for prayers for the first time, till about fifty were forward at once, all crying for mercy; it looked like the work of God; and my former prejudices began to give way. Then, too, to see the laborers of four or five different denominations take hold of the work, and with such faith as they did in prayer, was enough to convince any one that God heard and answered. HST June 19, 1844, page 158.13
There were more than thirty gave good evidence of their conversion, at that one prayer meeting.—This was what first made me, and I think bro. Hawkes, and others candidly look into the doctrine. During this meeting there were four hundred or more hopefully converted to God. Bro. Hawkes and many others embraced the doctrine, and began to talk and preach it with good success. The work of the Lord went on, and souls were converted every week for a number of months. The first uneasiness that showed itself was among those that had, as a general thing, attended neither the class nor prayer meetings, nor Sunday School, to take part. The rum-sellers and rum-drinkers gave up their slips in the house, for they could not hear such stuff as that, using their own words. But the congregation was still large, and for any thing that was discovered, were all united, with these few exceptions. HST June 19, 1844, page 158.14
The time for the last quarterly conference arrived, and after the usual business was done, bro. R. inquired if we wished br. H. to remain another year. Nine of the board being present, the vote was taken, and eight voted to have bro. Hawkes remain.—The other one arose and said, he had nothing against bro. Hawkes, but his reason for voting against him was, that if a man with a smaller family was sent, we should be able to pay more towards liquidating the debt on the house. Elder Ransom declared it a unanimous vote, and he was glad we were so well united to have bro. Hawkes remain another year. HST June 19, 1844, page 158.15
Soon after this, those who had been so inactive, especially in prayer meetings, the year past, began to labor hard to prejudice the minds of as many as possible against Bro. Hawkes’ return. The rum-drinkers and rum-sellers, with whom they appeared willing to eat and drink, were now hand in hand.—They went and told their grievances to Elder Ransom; he appointed a meeting to try the minds of the brethren about the return of bro. Hawkes, and after much talk sixteen out of twenty-five voted in favor of bro. Hawkes’ remaining, He then told Bro. Allen and myself that he had been to the village and told the other party that Bro. Hawkes would return, and if they could not hear him they must go to Cabotville, the adjoining village; for there would be a change there; and the Millerites would have to come to Chicopee; and that he and bro. Jefferson Haskell had talked it over the day before, and concluded it would not do to remove bro Hawkes, as there were “Millerites,” all round and this would be a central place. Elder Ransom then turned to me and said, “bro. Munger, I have been clever to you, now you be clever to me, and go and look out a place for a Camp-meeting.”—This I consented to do, and wrote to him while at Conference, as he requested. HST June 19, 1844, page 158.16
About this time, sister Ransom manifested great fears of secession here. I told her if bro. Hawkes was removed it would break us all up, but that I did not discover any spirit of secession. She then said Mr Ransom would not remove bro. Hawkes. I then thought I had the highest possible authority this side of the Bishop, to expect bro. Hawkes’ return, and knew nothing to the contrary until the Conference rose. Then finding the “little horn” had worked deceitfully, we were determined to hear bro. Hawkes, and accordingly selected a grove for that purpose, and held a meeting the next Sabbath, and hundreds came to hear. The people finding Elder Ransom meant to deceive them, of had promised what he had no power to fulfil, it created great dissatisfaction among all but a few who had underhandedly got a remonstrance against bro. Hawkes’ return, sending it to Boston at the time of Conferences and falsely representing that affairs had taken a different turn since Elder R. had left for Conference. Finding this spirit prevailing, we hired a hall, and the next Sabbath being our regular day for Sacrament, eighty-three communicated.—At this time we had no thought of secession, or of being turned out of the church; but at a meeting the following Friday evening, which was an adjourned business meeting, to devise means to pay up arrearages, for which we were then holden, as the first vote was about being taken, one of the brn. arose and wished to know who our legal voters were; when, to our surprise, Elder Ransom being present at a business society meeting, arose and said he had consulted one of the best lawyers in town, and it was his opinion that all that followed bro. Hawkes and had partook of the sacrament, had disfranchised themselves and were no longer members of our church. The brethren were dissatisfied with being turned out of the church without having any charge preferred against them, or being labored with according to the discipline, or the rule laid down in the word of God; but we had to submit to the powers that be. After a short conversation between the Elder and preacher in charge, (Mr. Nutting,) the latter arose and said, “It has become my painful duty to say to all that have gone to the hall and partook of the sacrament with bro. Hawkes are now considered no longer members of our church.” This, coming from the preacher in charge, and sustained by the Elder, the world can see if we had no just reason to say that we were all turned out of the church contrary to the discipline. In a few days Mr. Nutting, and some of his adherents, seeing the rash course they had taken, were very busy in calling on our brethren and sisters that were not present at the meeting, and wished them to come back; and said they were not turned out, and could come back without any confession. Now all know that according to the discipline, there are but two ways to come back, one is by confession, the other by joining on probation; and those that were flattered to go back, were not required to do either. Finding ourselves in this situation, we took advice of our Advent friends of different denominations, who thought it best, as we were situated, to form a Wesleyan church, which we did, and now stand with our loins girt about with truth, and our lamps burning, earnestly waiting for the coming of our Master, to remove us to the new Heavens and new Earth wherein dwelleth righteousness. HST June 19, 1844, page 158.17
Hiram Munger. HST June 19, 1844, page 159.1
Letter from Bro. T. M. Preble
Dear Brother Himes:—For information and encouragement, I wish to say a few words in relation to my course since I left New Hampshire, about seven weeks since. HST June 19, 1844, page 159.2
My first stopping place was at Albany, where I spent two Sabbaths. In this place is a good Advent band who have had a protracted meeting for about two years in length. After the great Tent meeting here, the brethren hired what is called the “House of Prayer” to hold meetings in, with the intention of continuing them every evening, and every Sabbath till the Savior should come. This they have done thus far, and may the Lord give them faith and patience so to do, until we are all called to commence the glorious meeting in the “Camp of the Saints,” or “Beloved City” in the “New Earth.” HST June 19, 1844, page 159.3
From Albany I went to West Troy, and attended the Conference. From there I came to this city, where I have spent four Sabbaths. About six weeks since, the brethren here hired a Meetings house, that will hold some 500 or 600, where they, like the brethren in Albany, intend to hold meetings every evening, and every Sabbath, till they are called to receive their reward. HST June 19, 1844, page 159.4
Yesterday, (Sabbath,) was a good day with us. In the morning I baptized seven, all heads of families, except one. In the afternoon, some seventy-five partook of the Lord’s Supper. Meetings here are increasing, both in numbers and interest. HST June 19, 1844, page 159.5
A Word to My Friends and Brethren
As I have travelled somewhat extensively in Me., N. H. and Mass. for the last two years, there may be some who would like to know something of my feelings, now the “time is past.” HST June 19, 1844, page 159.6
It is true I expected my Lord before this time, but though “the vision tarry,” I am patiently waiting for it, believing at “the end it will speak and not lie.” HST June 19, 1844, page 159.7
The question is frequently asked; “Will you not acknowledge your mistake, and go back to the church?” For one I feel there is great danger in even “looking back,” but if we go back, it would be “unto perdition.” “But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul.” Hebrews 10:39. HST June 19, 1844, page 159.8
This “tarrying time” is a perfect fulfillment of the Scriptures in “jots and tittles” as when Christ made his first appearance. HST June 19, 1844, page 159.9
Then his “hour” must come, before he could be taken by his enemies to be crucified, and after his hour had come, he must receive the “vinegar, mingled with gall,” before he could say, “It is finished,” and “bow his head and give up the ghost,” So how, every [original illegible] of God [original illegible] fulfillment, and then “the mystery of God shall be finished,”—and “time be no longer.”—or there be no longer delay. HST June 19, 1844, page 159.10
One thing connected with the “hour,” that had come for Christ to be betrayed to be crucified—worthy of notice—was the sleepy state of the disciples, etc. (Mark 14:41.) So the parable of the “ten virgins,” which represents those who “go forth to meet the Bridegroom,” shows that there will be a slumbering and sleeping, and a tarrying or waiting till “midnight.” May the Lord grant the writer and the reader, a good supply of “oil in our vessels with our lamps,” that we may be found “ready” when the vision speaks; for “at the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry.” Habakkuk 2:3. The “wonders in heaven above, and signs in the earth beneath,” together with the religious—political and moral state of the world, such as “evil servants,” “crying peace and safety,”—“smiting their fellow-servants,”—“eating and drinking with the drunken,” to the very letter—the “distress of nations with perplexity,”—and the “perilous times” in which we live, all speak that the humble, despised and persecuted people of God, will soon “be delivered every one that shall be found written in the book.” Yours, patiently waiting, T. M. Preble. HST June 19, 1844, page 159.11
Troy, June 3, 1844. HST June 19, 1844, page 159.12
P. S. Friends wishing to write me, can direct to Troy, N. Y., for the present. t. m. p. HST June 19, 1844, page 159.13
Intelligence from Nova Scotia
Extract of a letter from Bro. Atkinson
Dear Brother Bliss:—There are, as you have been informed, a few warm Adventists in these parts. We are not confounded by the lapse of time. The Lord says, they shall not be ashamed that wait for me. Our interest in the return of our Lord, and the light afflictions we have been called to endure, have led and driven us to the study of God’s word, and we have found so much comfort and sweetness there, that we would have to throw away, by “going back” to the substitution of man’s word for God’s, that we cannot think of such a thing. No, the prospect is too glorious for us to turn away from, especially when it is so soon to be realized. So long as we can clearly perceive our position on the chart of prophecy, there is no cause for anxiety. HST June 19, 1844, page 159.14
We regard a believer in the advent near, to be one who holds on to all the Bible says on the subject. For taking a decided stand on this principle, our leading brethren in this place have been cut off from their churches, but that will be no disgrace in a kingdom, whose King was in this world rejected by the chief priests, and scribes and pharisees. They do not forsake the assembling of themselves together, and hope to continue steadfast until they see Jesus. HST June 19, 1844, page 159.15
I am firmly persuaded of seeing my Lord this rear. The lapse of time has not yet shaken my confidence in our reckoning. If Jesus was thirty years old at his baptism, he must have entered on his thirty first year. If his birth antedates the Christian Era four years, his thirty first year must have been in A. D. 27. If we are careful to notice that B. C. 457 means 456 full years, B. C., and part of another one, and that A. D., 27 means 26 full years A. D., and part of another one, we will see that from B. C. 457 to A. D. 27 are just 483 years; 1817 from A. D. 27 bring us to this year. The only point dependant on human testimony in this calculation, is the difference of four years between one Lord’s birth and the Christian Era, and that point has authority in its support on which I think we may confidently rely. Enough of ‘44 has not yet passsed to weaken my confidence in this reckoning. HST June 19, 1844, page 159.16
We have now, specially, grounds of encouragement for it is clear that we have arrived at soundings. Recent news from Europe affords ground for expecting the speedy fall of Babylon; an event which appears from scripture, will be connected with, or immediately succeeded by the coming of the Ancient of days. HST June 19, 1844, page 159.17
We have no reason to look for the entire overthrow of the little horn until his time has expired. The movements and intrigues now going on in Europe, indicate that consummation to be just at hand. HST June 19, 1844, page 159.18
I do not look so much to the disaffection in Italy. A few Austrian bayonets would suffice to keep that in check; but to the fact that that disaffection is excited and directed by Russia; that in that [original illegible] employed one of the ablest diplomatists, and that she is watching the first favorable opportunity to give the signal for an outbreak, and no opportunity could be more favorable than the present internal state of France and England, and their relation to Rome growing out of that state of things. HST June 19, 1844, page 159.19
The British Government consider, that in striking at, or allowing a blow to be struck at Rome, they are striking at the head quarters of repeal; and Louis Philippe, tottering with years, looks on his throne as insecure to his descendants, from a rival whose claims are acknowledged by the Sovereign Pontiff. The days of the little horn are numbered, and his speedy overthrow is plainly indicated. HST June 19, 1844, page 159.20
I must say that my hopes grow stronger and brighter of soon seeing Jesus. The Bridegroom has been tarrying a while, since the time at which we were at first led to look for him; apathy, as a general thing, has succeeded to interest, slumber to excitement, and opposition in a great many cases, where formerly was friendship. A few hold on who are aware that it is in accordance with the Lord’s dealings to put to the test the faith of his people; but in general, a lethargy on the subject of the time of the advent has stolen over people minds; we are near midnight, soon the cry will be made, behold the bridegroom cometh. Glory to God! Come Lord Jesus. I have been endeavoring to indicate the soundings at which we have arrived; they cheer my heart; soon will we see the King in his beauty, and our eyes shall behold the land that is very far off. Thomas Atkinson. HST June 19, 1844, page 159.21
Clements, N. S., May 23rd, 1844. HST June 19, 1844, page 159.22
Letter from Brother E. Mcleod
Br. Himes:—The rejoicing of the wicked, and exulting of many professed Christians in this city, on account of time’s still onward course, evinces any thing but the love of God, and a patient waiting for Christ. Br Jonathan Hamilton is laboring successfully in Nova Scotia, and faithful and efficient laborers are needed in this Province. Every day convinces me more and more that this world’s drama is just ready to close, when every man’s work shall be tried.—God help us all to be prepared. HST June 19, 1844, page 159.23
In haste, waiting for the kingdom.
St. Johns N. B. May 27, 1844.
Letter from Brother E. Sproul
Dear Br. Himes:—It was no doubt cheering and gratifying to you, and those who peruse your valuable paper, to learn that one of your number had found his way to Nova Scotia, and that God was blessing his labors in the salvation of souls. In the few lines that I last dropped to you, I mentioned something of the commencement of what God was doing through the instrumentality of Elder J. Hamilton. He continued to labor here, and in some of the places adjoining, for seven or eight weeks, holding from one to three meetings each day. The work has progressed, and a goodly number have been raised up to speak of the glorious inheritance, and are now anxiously yet patiently waiting the return of him whom their soul lovetl.. During the revival in this place, it has been truly animating to hear the heart felt expressions that have fallen from some, relative to the doctrine of the advent. Says one, “I can blest God for the doctrine, for it has brought me to examine my own heart, to cry to God for the salvation of souls who were near and dear to me by the ties of nature, and for my neighbors, and for all who were out of Christ.”—Says another, “It has been the means of taking my affections off of this world, and placing them more on God, and to the study of his blessed word.”—And says another, who a few days ago was in his sins, “if any one has reason to bless God for the doctrine, it is me.” In a small settlement on the back part of the north mountain, where there were less counteracting influences; and the professors that were there, were willing that God should work by whatsoever means he saw fit, and freely engaged in this work. It became almost universal. Whole households believed in God and were baptized. Even small children, which had hardly passed the line of accountability, would get up in meeting and say that they were happy and wished to follow their blessed Savior, and longed to see him, for they felt ready to meet him. HST June 19, 1844, page 159.24
We have often been assailed by our opponents, and by those who professed themselves friendly, that if 1843 run out, the doctrine would do much hurt and that it would make Infidels. How far it [original illegible] in [original illegible] but I can safely state to the reverse here. Some of the most skeptical among us have, through the preaching of the advent, been reclaimed. Elder Hamilton has baptized 69, and some more are ready for the ordinance. The great day of accounts can alone fully make manifest the fruits of the labors of this faithful man of God among us. He preaches as he says from or by the old commission, Mark 16:15 “go ye into all the world, etc.” Believing it to be his duty to preach to other cities also, he left this place on the 9th inst. for Yarmouth, a distance of about 80 miles to the S. W. He purposed when he started from here (I think) to return again about the last of June, and from thence to start for his native place. HST June 19, 1844, page 160.1
We have seen some striking instances of what we saw published in your paper, that where the doctrine of the advent was shut out of churches, that the state of religion bore an unfavorable aspect. He visited some of the adjacent villages and churches, but with little or no effect to appearance. Public places of worship were shut against him. Some of the professed followers of Christ joined with the ungodly in circulating stories, though so inconsistent in their nature, that the most credulous could hardly in reason believe them, yet they were gladly received as they bore against one who is publishing to the world the near approach of the coming judgment. And shall it be said that they were assisted by some who stand on the walls of Zion? Would to God that the reverse were true. Oh, why resort to such measures? By so doing are ye not at least shutting the kingdom of heaven against men? And again, why in such haste? do ye not know that if it is of men it will come to nought, but if it be of God, ye cannot overthrow it? But I leave this, as each one must give an account for himself at the judgment seat of Christ, and happy will they be, on whose skirts the blood of souls will not be found. HST June 19, 1844, page 160.2
Our meetings are still encouraging. O, may we all feel more deeply the injunction laid on us by our blessed Savior, “What I say unto you, I say unto all, watch,” for we may be assured that in such an hour as we think not the Son of Man cometh. HST June 19, 1844, page 160.3
Granville N. S. May 27, 1844. HST June 19, 1844, page 160.4
Sister Phebe M. Shaw writes from Iron town, Clements, N. S. much to the same effects; and enquires, “Are brothers Martin and Hazen alive and well?” and adds that enquiries are often made respecting them. We are happy to inform our friends in N. S. that Br. Martin is in the field, and in the enjoyment of remarkably good health, in soul and body, we should think. HST June 19, 1844, page 160.5
Of Br. Hazen we cannot speak particularly as we do not recollect to have heard directly from him recently. HST June 19, 1844, page 160.6
Letter from Brother J. D. Johnson
Dear Brethren of the Advent Herald:—I have read your paper for nearly three years past with great interest. I expect to read it until Israel’s hope is consummated by the appearing of our Lord. I have done something towards scattering its Glad Tidings in three states, Maine, Mass., and New York. I trust the friends of the Bridegroom will not be weary in well doing in this “hour of trial which is come upon all the world;” “for in due time we shall reap if we faint not.” HST June 19, 1844, page 160.7
I left Worcester, Mass., my native place, for Western New York, in October 1842, since which time I have been in this State trying to sound the trumpet of Jubilee, and have denied myself the privilege of returning, even once, to see my friends. As none of them were dependent on me, I dared not return while I could do more good here. Work enough to search out the lost sheep, and open doors enough, not popular meeting-house doors, for we are giving the last call in the highways, and hedges, Luke 14:23. HST June 19, 1844, page 160.8
“Therefore” says Paul, in 1 Corinthians 15:58., after having presented clearly the glorious doctrine of the resurrection, as the gospel, “which he preached, which also ye have received, and wherein ye stand,” verse 1: “Therefore [seeing ye have such a hope as is presented in this chapter] my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.” Our work is not yet done, let us then keep every wheel of the machinery going. The Lord has been showing us in this region that it is not too late to labor for sinners’ salvation. HST June 19, 1844, page 160.9
Brother Smith of Rochester, came here about four weeks ago. There had only 2 or 3 lectures ever been given here before. He hired a school room, and paid his own board at first. This son of thunder has stemed all sorts of opposition and the drunkard, infidel, and swearer, backslider, and Christians. in this and neighboring towns, are rejoicing that they have heard the Midnight Cry. Even since the 21st of March, between twenty or thirty have been converted in this place within four weeks. Last Sabbath I baptized nine willing converts, some of whom came out of the water praising God aloud, and several more are expecting to go forward next Sabbath. Last Sabbath we also attended to the ordinance of the Lord’s Supper. Brethren Macomber from N. E., and Smith were present. Some, who for years belonged to the nominal church said they never so fully discerned the Lord’s body. O Glory to God, my soul has been feasted. HST June 19, 1844, page 160.10
The work is still going on here. O pray far us. Our choir of singers is mostly composed of praying boys, about a dozen of whom have been converted. Praise ye the Lord. Yours in hope of soon seeing the King in his beauty. HST June 19, 1844, page 160.11
Jonas D. Johnson.
Le Roy, Genesee County, N. Y. May 29th, 1844.
News
Frightful Conspiracy at Damascus.—The Manheim Journal quotes a letter from Constantinople of the 30th ult., stating that a conspiracy for the massacre of the Turks, and the establishment of a native government, had been discoverd at Damascus. More than 600 Arabs of the best families are said to have been in the plot. They were betrayed by one of the conspirators, whom they massacred in the streets, on the discovery of his conduct, amid cries of “Death to the traitor.” On this occasion a conflict, in which several persons are said to have been killed and wounded, is reported to have taken place between the Turkish troops and the Arabs. HST June 19, 1844, page 160.12
Sicily.—Great excitement prevailed at Palermo on the 25th April, in consequence of intelligence received from Messina and Catania. In the first of these two cities, there was said to prevail a contagious malady, which carried off the people by thousands. At Catania serious events were believed to have transpired; which rumor shaped into a popular movement—the outbreak of a conspiracy having extensive ramifications. HST June 19, 1844, page 160.13
From Havana.—By way of Baltimore, we have dates to the 16th May. The market remains with out variations, and the drought still continued—no rain having fallen for nine months. HST June 19, 1844, page 160.14
The latest advices from Sidney, New South Wales, received at New York by the Akbar, represent the financial condition of that and the neighboring settlements as very embarrassing. One sixth or one seventh of the able-bodied population of Sidney are destitute and wholly dependent, or fast falling into a state of entire dependence upon public charity. HST June 19, 1844, page 160.15
Riot in Canada.—The Rochester Advertiser of Saturday says:—“We regret to learn that there was a row at Whitby, (Canada West) on Wednesday, at which several persons were injured—one it was feared mortally. HST June 19, 1844, page 160.16
Obituary Notices.—It is hardly consistent with the size and design of our paper to devote a portion of it weekly to a record of deaths, though it would doubtless be very gratifying to our friends to know that the Advent faith, as it looks to the most alarming of all events, prepares its believers for the next event in importance, viz., death. HST June 19, 1844, page 160.17
Brother Cornelius Marden writes, that his father, who has formerly preached in Wolfboro’ and Eaton, N. H., and more recently in Brownfield, Me., died on the 7th of May last, aged eighty years, in Prospect, Me., where he has of late resided. HST June 19, 1844, page 160.18
His mind, it appears, had been a good deal exercised for a long time upon the upon the indications of Providence in the world at large, and when he read the views of Mr. Miller, he saw much that agreed with his own views, so that when he heard the lectures of Brother Preble, at West Prospect, he was convinced it was the truth and the work of God. During his last sickness, he was strong in the faith that time would soon wind up. HST June 19, 1844, page 160.19
Sister P. D. Lawrence of Falmouth, Mass. writes, that her companion in life was taken away on the 8th of April. “He died in strong faith of soon meeting us again in the New Jerusalem.” We are happy to know that she is so fully sustained under her bereavement. HST June 19, 1844, page 160.20
We shall probably give our readers the interesting “Apology” of Bro. Cox in our next. These “confessions” and “apologies” of the Adventists seem to afford but little consolation to our opponents. HST June 19, 1844, page 160.21
Letters received to June 15, 1844
W B Start by pm $3; pm Mobile, Ala; J and A Henderson; T E Jacobs; J K Kimball by pm $2; S Braley by pm $1; D J Robinson; J Hewes by pm $1; J W Dyre; M C Nefl; G S Miles $20; R Hutchinson and others; F Westby by pm $1; Clarissa Stow 50c, E M Towne 50c, J Coolidge 50c, G Livermore 75c, Smith and Crane 50c, C Barnes 50c, E Smith 50c; A Barnes 50c & P Crosby by pm 50c; C D Turner $4, & D Brackenridge $1 by pm; pm Kingsbury, Ia.; J Lyon by pm $1: Wm Wyer by pm $1; H J Pratt by pm $1; pm South Orange Ms; J W Fawcett by pm $1; J V Himes; D M Trickey; pm Newton, Upper Falls Ms; S Milliken $4; Widow C Rice $1; Asa Stiles $1; M Thayer by pm $1; J B Cook; C Marden; S Hooper by pm $1; P D Lawrence $5; E Canfield; Hannah Stone by pm $1;—Philbrick by pm 50c; pm Mount Holley Vt.; Mrs J Moulton by pm $1; S Bliss; T L Tullock; H Hut by pm $1; James Carliss and W Brittenham $1 each; J Pulsifer by pm $1; D Daniels $2; L Bullough; pm Greenwich N Y; S Kimbalt by pm $1; C Dinsmore by pm $1. HST June 19, 1844, page 160.22
Packages Sent
G S Miles Albany N Y; Geo French South Woodstock, Vt; E C Galusha 17 Arcade Rochester N Y; J V Himes 9 Spruce St NY, 3 package; J Litch, 41 Arcade, Philadelphia. HST June 19, 1844, page 160.23
Conferences & Campmeetings
Advent Campmeeting. The Advent brethen are hereby notified that there will be a campmeeting, if time continue, on Sugar Hill, about one mile from Franconia Iron-Works, on land of Bro. Joseph Taylor; to commence on July 2nd, 1844. Brn. Himes, Litch, and T. Cole are requested to attend, and all other lecturers who can make it convenient. The brethren generally are invited. And all who can should bring their tents. Arrangements will be made to accommodate those from a distance. HST June 19, 1844, page 160.24
In behalf of the committee, HST June 19, 1844, page 160.25
Moses Chandler. HST June 19, 1844, page 160.26
Franconia, June 5, 1844 HST June 19, 1844, page 160.27
Notice. The Eastern Christian Conference will meet in Liberty, Me. at the Advent Tabernacle, the 3rd Friday of this month, D. V. Will some of the Brethren at the West visit us at this session of the Conference. HST June 19, 1844, page 160.28
June 3, 1844. D. E. LONGFELLOW. HST June 19, 1844, page 160.29
Advent Conference. There will be a Second Advent Conference in Grafton. Vt. the Lord willing, to commence on Wednesday, July 3rd, at 10 A M, to continue over the Sabbath. Our brethren in that vicinity are invited to attend. Preaching brethren are especially requested to come, filled with the blessing of the Gospel of Christ. HST June 19, 1844, page 160.30
In behalf of the brethren, G. W. PEAVEY.
A Camp-meeting will be held at Gilmanton, N. H. on the ground occupied last year, to commence June 25, Providence permitting, and continue over the Sabbath. All necessary preparations will be made by the Committee for the comfort of those who attend. Brn. Cole, Litch, Himes, and others will be in attendance. HST June 19, 1844, page 160.31
A Second Advent Conference will be held, if time continue, at the Baptist meeting house in Danville, Vt., commencing on Thursday, June 20th, at one o’clock, P. M. to continue over the Sabbath. Bro. I. H. Shipman and myself may be expected to attend. Other Advent lecturers are invited; we hope the brethren and sisters, all through that section, will attend. By request, L. KIMBALL. HST June 19, 1844, page 160.32
Notice. An Advent meeting will be held in Hermon, Me. 5 miles from Bangor, on the road leading from Bangor thro’ Hermon, to commence on Friday the 21st of June inst. to continue over the Sabbath. Our preaching and other brethren, from different parts of the country, are invited to attend. HST June 19, 1844, page 160.33
Com.—Israel Dammon, Zenas Chamberlin, W.H.Ireland. HST June 19, 1844, page 160.34