KNOWS UNTO YOU THE POWER AND COMING OF OUR LORD JESUS CHRIST, BUT 
" WE H IVE NOT FOLLOWED CUNNINGLY DEVISED FABLES, WHEN WE MYDB 
WERE EYE-WITNESSES OF HIS MAJESTY 
WHEN WE WERE WITH HIM IN THE HOLY M(1L'NT." 
No, 22, WHOLE No 
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vc" 
Hope and Heaven, 
BY REV. M. VICARY. 
There is a bark unseen in which we glide 
Above the billows of life's stormy sea, 
As buoyant as the sea-bird on the tide-
Though dangers thicken round, from fear as free. 
The winds may freshen, and the lightnings play, 
At midnight streaming on the briny deck, 
i et in this airy bark we speed away, 
Certain of port secure from rock and wreck. 
She laughs at th' elemental war, and the wild wave 
Uashes itself against the prow in vain ; 
A hand directs the helm that welf can save, 
And bid be hushed each doubting fear again. 
There is a land, a fair and happy land, 
W here all are welcome on her friendly coast; 
No surges briiiik upon that sunny strand. 
Hut each dark care iu pleasure pure is lost. 
There sorrow's fountain pours no crystal store— 
<*rief has no sigh, the heart no gnawing pain-
l ne mind no torture, and the eye weeps no more; 
i here smiles the captive o'er his broken chain. 
Such is the clime we seek, and such the soil: 
Kir it, from home all willingly we're driven ; 
fauide us, thou friendly star! breathe, gentle gale! 
*or that fair bark is hope-that land is heaven ! 
Dublin 
University 
Magazine 
his name, God with us. 
Butter and honey 
shall he eat; (a common article of food in the 
East at the present day ;) by his knowledge he 
shall refuse the evil and choose the good* 
For, before the child shall know to refuse the 
evil and choose the^good, the land that thou 
pollutest, shall be forsaken of both her kings " 
Isa. 7:14-16. 
If it be asked, Why the prophet 
should merely say that the destruction of the 
kingdom of Israel should take place before the 
promised Child could distinguish between good 
and evil, when this event was to happen seve-
ral centuries before this period; I believe the 
only answer that can be given is, that it did 
not seem good unto God that the precise time 
The Work pf the Messiah. 
BY RIDLEY H. HERSCHELL, 
PASTOR OF A CHURCH OF CONVERTED JEWS IN LONDON, ENG. 
(Continued from our last.) 
THE next vision of Isaiah begins with the 
seventh chapter, and ends with the twelfth; 
the work to be accomplished by the Messiah 
being the chief subject of it. 
It begins, as 
usual, with trouble and confusion ; and ends 
with universal order and blessedness. 
The 
difficulties and obscurities in this and in other 
visions, I am disposed to believe, arise from 
the blending the events of Ahaz' reign, with 
those much more remote; from the judgments 
and deliverances to be wrought in Israel being 
mixed up with those general judgments, and 
that redemption, to be ultimately wrought out 
hy the Messiah on the whole earth. 
To enter into a critical examination of this 
prophecy would far exceed my limits; lean 
only notice the leading features of it. 
Ahaz, 
«mg of Judah, " did not that which was right 
'j1 the sight of the Lord." 
When he heard 
that the king of Syria was confederate with 
the king of Israel, and that they were bent on 
destroying the kingdom of 
Judah, he was 
greatly discouraged. 
His fear arose from un-
belief in the promises of the God of Israel, 
whom he had forsaken. 
An ancient prophecy 
was recorded in the law, that the sceptre should 
not depart from Judah until Shiloh should 
J°me ; and, therefore, he ought not to have 
eared the overthrow of his kingdom before 
eve"t had taken place. 
God had also 
Promised to David that his throne should be 
established forever; that he should have a son, 
even the Messiah, of whom God said, "I will 
r 
hlm 
'n niy house and in my kingdom 
mrever, and his throne shall be established for 
^ermore." 
1 Chron. 17:14. 
The prophet 
lief1 
ls/ent t0 shovv Ahaz 
his follyand 
unbe" 
j '> and to announce to him, that so far from 
raei overcoming the kingdom of Judah. Is-
itself should cease to be a people within 
e years. 
thp n 
L°rd' desirinS t0 
reveal the advent of 
^promised Deliverer, desires Ahaz to ask a 
L^foncerniqgit; which Ahaz, with a false 
J 
U1"ty, something nkin tn that nf 
day wf f°™ethi,>« akin t0 that of the present 
into th 
glares it presumption to inquire 
the fntn mean„lng of 
God's promises respecting 
himselfr€'' 
uses t<> do. 
Therefore the Lord 
»hal clg'VeS 
the 
s,'Sn- 
"Behold, a virgin 
c°aceive and bear a son, and shall call 
of the Messiah's birth should be made known 
to the men of that generation; even, as in the 
days of the apostles, the period of His second 
advent was not distinctly revealed, but was 
spoken of as if it might have been a much 
nearer event than history has shown it to be. 
The sign was given not to Ahaz as an individ-
ual, but to the whole nation. It was not given Y? 
to thee, but DO1? to you. 
I do not enter into 
the discussion respecting this remarkable proph-
ecy. The Jews themselves are deeply conscious 
that they have nothing satisfactory to urge 
against its strong evidence for the claims of 
Jesus of Nazareth as the Messiah. 
According 
to them, it refers to Isaiah's son, or to the son 
of Ahaz, or to the son of they know not whom, 
living at that time. 
But when was any child 
of king or prophet called, "God with 
us?" 
And when did this merely human 
Immanuel 
become possessed of the land of promise, as he 
is stated to be in chap. 8:8? Their explanations 
of this passage are so various, so contradictory, 
and so unsatisfactory to themselves, that to en-
ter upon them is a mere waste of words. 
In the remainder of the seventh chapter, and 
a large portion of the eighth, the near judg-
ments upon the Jews form the chief theme ; 
through which, occasionally, a glimpse of the 
" great and terrible day of the Lord " appears. 
I would particularly direct the attention of my 
Jewish brethren to chap. 8:13-17. 
It has 
been frequently shown them by Christian au-
thors, that the name Map 
mn\ Jehovah 
Tzeba-
oth, the Lord of hosts, is generally applied to 
the Messiah—he who appeared to Joshua as 
" Captain of the Lord's host." 
In v. 14, while 
this Lord of hosts is declared to be a sanctuary 
to those who believe in Him, He is said to be 
" a stone of stumbling and for a rock of offence 
to both the houses of Israel, for a gin and for 
a snare to the inhabitants of Jerusalem." 
Can 
any words more accurately describe what the 
Lord Jesus Christ has been to the Jews for the 
last 1800 years ? 
Do they confess that God, 
the Almighty Father, has been a stone of stum-
bling and rock of offence to them? 
And if 
they shrink from owning such guilt and blas-
phemy as this, then who is that Lord of hosts, 
in rejecting whom so many of them have stum-
bled, and fallen, and been broken ? 
In the latter portion of the eighth chapter, 
there is considerable obscurity in the language, 
any attempt to elucidate which is beside my 
present subject. 
But the translation 
of the 
first verse of chap. 9, in the authorized version, 
is so utterly unintelligible, that I greatly prefer 
the mode in which it is rendered by Dr. Hen. 
I believe this to be the true rendering of the pas-
sage, which is obscured by making his eating butter 
and honey appear as the cause of his knowing to re-
tuse the evil and choose the good. 
The words are 
precisely similar to those in Isa. 53 : "By his know-
ledge shall my righteous servant justify many " 
I 
am also disposed to think that the mention of butter 
and honey is used to signify a low and poor condition 
This article is much used by the poorer classes in 
byria at the present day; and in the latter part of 
this chapter it is mentioned as the food of the land 
when in a desolate and impoverished condition. 
derson.But darkness shall not remain, where 
once was distress; as formerly he rendered con-
temptible the land of Zebulon and the land of 
Napthali, so he shall afterwards confer honor 
upon them—the tract by the sea, the region 
beyond Jordan, Galilee of the nations." 
The 
verb here translated " rendered contemptible " 
—"lightly afflict," in the authorized version— 
is the same used in Deut. 27:16: "Cursed is 
he that set.leth light by, [despiseth, or contemn-
eth,] his ather or his mother." 
And the verb, 
as translated.above, "confer honor upon," and 
in the authorized version, "did more grievous-
ly afflict," is the one used in Jer. 30:19: "I 
will also glorify 
them." 
This 
rendering, 
which I believe to be the true one, connects 
the first verse of the ninth chapter with the 
second; while the authorized translation has 
no connection either with what precedes or fol-
lows it. 
I think a careful study of this vision may 
be of great use to the student of prophecy, in 
aiding him to understand the arrangement and 
meaning of many subsequent prophecies. 
The ninth chapter commences with the light 
shining on dark and despised Galilee, through 
the birth of the Child, who was to be called, 
" Wonderful, Counsellor, the mighty God, the 
Everlasting Father, [or Father of the everlast-
ing age,] the Prince of Peace." 
The conse-
quences 'of ihe birth of this Child were to be, 
that those who formerly walked in darkness 
should see a great light; that the yoke of Is-
rael's burden, and the rod of his oppressor 
should be broken ; on which account there 
should be universal rejoicing in the nation. 
It 
is further stated, that of the " increase and the 
peacefulness of his government there shall be 
no end, upon the throne of David, and upon 
his kingdom, to order it, and to establish it 
with judgment and with justice from hence-
forth, even forever." 
After this general state-
ment of the subject, the prophet,is again led 
in vision to contemplate the more immediate 
calamities of Israel; these occupy him chiefly 
unto the end of the tenth chapter. 
With these 
nearer visitations, however, it is very evident 
that the exploits of some final adversary of Is-
rael are intermingled; as there are several 
things stated of the " Assyrian " in this chap-
ter that were not true of Sennacherib. 
Imme-
diately after stating the overthrow of this As-
syrian, the prophet returns to the glory of the 
latter days, the peace and blessedness of Mes-
siah's reign. 
In the eleventh chapter there 
are several direct and explicit statements made 
of what the Messiah was to perform. 
He is 
to stand as an ensign to the nations, (vs. 10, 
12,) and " stretch out his hand the second 
time to recover the remnant, of his people," to 
" assemble the outcasts of Israel, and gather 
together the dispersed of Judah from the four 
corners of the earth." 
To explain this of the 
return from Babylon is too palpably absurd to 
deserve a serious refutation. 
Is restoring them 
from one given locality, gathering them toge 
ther from the four corners of the earth ? 
But 
into this subject I will enter more fully when 
we come to the prophecies of Jeremiah. 
The vision concludes with the Israelites 
song of triumph on their final deliverance, 
achieved by the Messiah, when God's anger is 
turned away from them, and He comforts them; 
when the Jewish nation,* personified, as in 
other parts of this prophecy, as a female, is 
called upon to rejoice, " Cry out and shout, 
thou inhabitress of Zion, for great is the Holy 
One of Israel in the midst of thee." 
She has 
been " as a woman forsaken and grieved in spi-
rit," but now she is again established on her 
own holy mountain ; and again cheered by that 
We think the term Israel would be preferable 
here, to that of " Jewish nation."—Ed. 
Divine presence, which, as Moses averred, dis-
tinguished her from all other people : " Great 
is the Holy One of Israel in the midst of her." 
The termination of this vision is exactly the 
same as that of the previous vision in chap. 4. 
" The Lord fwill create upon every dwelling-
place of Mount Zion, and upon her assemblies, 
a cloud and smoke by day, and the shining of 
a flaming fire by night; for upon all the glory 
shall be a defence." 
Were it not that the system of making 
words say something quite different from their 
obvious meaning, falsely called spiritualizing, 
is a solvent that can melt down the plainest 
truths, the latter part of t'lis vision would be 
sufficient to convince any one that the prophets 
viewed the first and second advents of the 
Messiah as one great event, and therefore pre-
sented the features of these separate events in-
terwoven together. 
That the " Child born " 
and the " Son given," refers to the Messiah's 
first advent, no Christian disputes ; but what 
the breaking of Israel's burden, and " the staff 
of his shoulder, and the rod of his oppressor, 
as in the day of Midian, with burning and fuel 
of fire," has to do with the first coming of 
Christ in meekness and humility, it would 
puzzle the most inveterate spiritualizer to give 
any plausible account of. 
In like manner, in 
chap. 11 the Messiah is represented as a rod 
out of the stem of Jesse, and a branch out of 
his roots; on whom the seven-fold gift of the 
Spirit was to rest. 
This, again, is universally 
conceded to be true of His first coming. Some-
thing parallel to what is stated in the following 
verses may also be found in the actings of his 
first advent; He was of quick understanding 
in the fear of the Lord ; He did not judge after 
the sight of His eyes, nor reprove after the 
hearing of His ears. 
But during all His life 
upon earth, what was there analogous to the 
following statement: " He shall smite the earth 
with the rod of His mouth, and with the breath 
of His lips shall He slay the wicked?" 
And 
were the results of His first advent, that the 
wolf and the lamb should dwell together, that 
none should hurt nor destroy in all God's holy 
mountain, and that the earth should be full of 
the knowledge of the Lord ? 
To go through all the visions of Isaiah, 
pointing out the work of the Messiah in each, 
would be to write a lengthened commentary on 
his prophecies, which is not my intention. 
I 
believe that what I have said will be a help to 
the student of prophecy, in directing his atten-
tion to the harmony of the Divine predictions. 
I think he may trace the order I have stated in 
most of the subsequent prophecies; not only 
in those of Isaiah, but in the visions of the 
other prophets. 
The two grand divisions of 
the great and terrible day of the Lord, and the 
glory of the latter days, may be distinctly per-
ceived ; and it frequently happens, as in the 
case of the vision we have been considering, 
that after mentioning these two subjects in the 
usual order, the prophet returns to the nearer 
visitations upon the Jews, with which he in-
termingles the more terrible features of " the 
great day." 
With these few hints to guide 
them, let my readers examine for themselves 
the visions contained in chap. 24-26; 29; 33-
35; and in certain portions of other chapters 
they will find the same events more briefly 
hinted at. 
The 49th chapter of Isaiah is too remarka-
ble to be passed over without a special notice. 
All attempts to apply it to Isaiah, or Cyrus, or 
the Jewish nation, or the prophets as a body, 
can be considered little better than mere eva-
sions of the claims of Jesus of Nazareth to be 
the Messiah. 
That some, so-called Christian 
commentators, have adopted these evasions of 
the Rabbins, adds nothing to their force. What 
170 
THE ADVENT* HERALD. 
commission bad Isaiah or Cyrus to enlighten 
the Gentiles ? 
But the Jewish nation had this 
commission, say those who espouse this inter-
pretation.* Was the Jewish nation, then, the 
appointed instrument to bring itself again to 
God, to gather itself, and to raise itself up ? 
and was it the Jewish nation that, after using 
its utmost endeavors to accomplish its own 
good, lamented that it had " labored in vain, 
and spent its.strength for nought?" 
Into such 
or similar absurdities, does every interpretation 
run, that attempts to apply the predictions of 
this chapter to any but the Messiah. 
I can only afford space to notice one act of 
the Messiah stated in this chapter. 
" Thus 
saith the Lord, In an acceptable time have I 
heard thee, and in a day of salvation have I 
helped thee; and I will preserve thee, and give 
thee for a covenant of the people, to establish 
the earth, to cause to inherit the desolate herit-
ages." Isa. 49:8. 
The Messiah is not to burn 
up and destroy the earth, but to establish it; 
D'pn, to raise it up, restore it from the effects of 
the fall. 
The commonly received notion of 
the entire destruction of the earth, and the re-
moval of the righteous to dwell, in some un-
known region, derives no countenance from 
Scripture. 
The apparent confirmation from 
Peter's statement, that " the earth and 
the 
works that are therein shall be burnt up," is 
explained and modified by the way in which 
he speaks of this earth previous to the flood : 
" The world that then was being overflowed 
with water, perished." This plainly intimates, 
that in speaking of the successive changes that 
take place on this earthj he does not contem-
plate its destruction in the mode in which this 
is generally understood; but that the ''new-
earth " is related to the existing world in the 
same way as " the world that then was," is 
related to it. The prophet Isaiah has elsewhere 
borne the same testimony to the stability of the 
earth; " Thus saith the Lord that created the 
heavens; God Himself that formed the earth 
and made it; He hath established it, He cre-
ated it not in vain, Be formed it to be inhabit-
ed; I am tbe Lord, and there is none else." 
Isa. 45:18. 
How can this be true, if God ere 
ated it to be burnt up and destroyed ? 
No ; the 
renovating work of Messiah is not confined 
merely to the soul of man, but extends also to 
bis body and his habitation.—To be 
continued.) 
Tbe Congregation of the Dead, 
BY RKV. JOHN CUMM1NG, D. D>, 
(Concluded,) 
Then you may ask (and surely, if you have 
any interest in your own safety, you must ask-
earnestly)—" What is it to be in Christ?" The 
language, my dear friends, is- most expressive 
If I am to describe it generally, I would say it 
is to look for salvation through his blood alone 
to feel that if God were to sink me to the 
depths of 
everlasting 
ruin, He 
would not 
pronounce upon me a sentence greater or more 
severe than I have deserved, and yet to feel 
that if, in tbe name and through the righteous 
ness of Christ, He were to raise me to a glory 
too brilliant for nsiortal eye to lpok on, and too 
magnificent for the human mind to conceive 
God would not bestow upon me a boon greater 
than Christ's merits entitle me to. 
To be in 
Christ, if I may paraphrase it, is to feel that 
Christ paid all we owed to God, and purchased 
for us far more than God owed to us—that He 
is our only way to know God, and the only way 
for God to receive us—that He is the only 
channel for us to reach God, or for God to come 
down to; it is to feel that Christ's sacrifice is 
the only expiatory sacrifice for sin, and that it 
is not only access to God, provided by Infinite 
Wisdom, but that it is the very expression and 
evidence of God's love to us. 
Our Saviour is 
precious, not simply as making it possible for 
God to forgive us, (just as it is made possible 
, for the Queen of England to forgive the sen-
tence of a convict, and to remit it,) but, inas-
much as he shows that God will not merely 
forgive us, and leave us to live the lives of for-
given convicts, at a distance, but that he will 
take us to his bosom as justified, and redeemed, 
and converted, and adopted sons. 
The expression " in Christ" is a very peculiar 
one ; and I am quite sure that you may see, by 
the simple contrast which I will make, that it 
is not an ordinary expression denoting merely, 
as some think, that we are to follow 
Christ. 
We do not say a pupil is in his teacher, a pa-
tient in his physician, a son in his father, or a 
servant in his master ; we say the pupil follows 
his teacher, the patient follows his physician, 
the son obeys his father, the servant serves his 
master. 
Then if this peculiar expression " in 
Christ" is constantly employed in Scripture, if 
the ordinary phraseology of life is designedly 
outraged by a strange and uncouth expression 
of relationship, are we not warranted in infer-
ring that there is some great reason for this 
change, something more in it than the Socinian 
means by following Christ ? 
The Scriptures 
generally employ plain language ; and, when 
strange expressions are used, it is to describe a 
doctrine that is strange, or far above the routine 
of mere humanity. 
It is, in short, one of a 
series of phrases allusive, I believe, to known 
and expressive symbols. 
I find that all in the 
ark were saved, while all out of it were lost. 
What would have been the use of any antedi-
luvian sinner, a strong swimmer, determining 
to follow, but not to enter the ark ? 
He might 
swim for a few hours, but it would not be long 
before he sank. 
Now an antediluvian sinner 
following the ark by swimming, in order to 
escape drowning, is just like a Socinian sinner 
trying to be saved from wrath by merely fol-
lowing Christ. 
The allusion may be to the 
city of refuge. 
The manslayer,'outside, might 
be smitten down and destroyed, but the moment 
h6 got inside he was safe ; while the criminal 
pursued by the avenger of blood was rushing 
to the city of refuge, if he was caught on his 
way to it he would be slain; but the instant he 
got into it he wrould be safe. 
Thus following 
Christ is not enough ; you must be in Christ, 
as the criminal was in the city of refuge, as 
Noah and his family were in the ark; and then 
the winds may blow and the waters may 
rise, or the avenger may pursue, but " there is 
no condemnation to them that are in Christ 
Jesus." 
My dear friends, are you in this state ? 
Are 
you not merely believers in Christ as a teacher, 
but " in Christ " as your glorious sacrifice, your 
eternal refuge, your priest,your altar, your all? 
Are you connected with him as the branch is 
connected with the vine—united to him, incor-
porated with him, one with him, in life, in 
death, and in eternity ? 
Union with Christ is 
not a mere figure of speech—it is not a metaphor 
—it is a reality ; so much so, that whatever I 
do i<rdone through Christ's life pervading me 
If I lift my hand to the right or to the left, up 
wards or downwards, it is in virtue of that life 
which is in my body ; and if I give a penny to 
the poor, or subscribe to a school, or do any 
other good work, it is in virtue of that life which 
is implanted in my soul by Christ, and which 
enables me to say with the Apostle—" I live 
yet not I, but Christ liveth in me." 
Do you 
believe that ? 
Can you feel this to be reality 
Can you peril your everlasting prospects upon 
it ? 
If so, blessed are you when living, and 
blessed shall you be when dead; if you are not 
so, you may be Churchman or Dissenter, you 
may be what you like or what you please to 
call yourselves—unhappy are you in life, and 
unhappy will you be in death,—you are out of 
Christ. 
This leads me, in the third place, to refer to 
the benediction that is pronounced upon those 
who are here said to be in Christ. 
Then if the dead in Christ be blessed, they 
do not cease to be. 
Some Christians have taken 
up the idea, (and I think it is a very absurd 
one,) that there is a cessation of life at death 
till the resurrection day—that when we die we 
cease to be until the body is raised again from 
the dead. 
Certainly there is no warrant for 
this in Scripture. 
Can 
you say they 
" blessed " that cease to be ? 
Passive 
repose 
unconscious sleep, suspension of life, snd un 
consciousness, are not surely dements of bliss 
If this were heaven, then I could not conceive 
the blessing pronounced to apply to it. 
But 
consider the idea of the future state to be 
very different thing to that. 
I cannot conceive 
of happiness without conscious life. 
Annihila 
tion is not blessedness. The elevation of mind 
the expansion of intellect, the enlargement of 
all the powers, the removal of the shackles that 
confine them, the spread of the soul's unfettered 
wing, to soar and revel in unceasing life, and 
approach evermore to God without cessation 
this is happiness. 
But we believe that " absent 
from the body " is " present with the Lord 
An apostle said this by the inspiration of that 
Lord, and we must believe it. 
They are, then 
" blessed " that thus " die in tbe Lord ;" and 
to be so they must live so. 
When a Christian dies/ the eye of 
the 
mourner looks on the pale face of the dead and 
weeps ; for there is nothing on earth so unnat 
ural, and sorrowful too, as a dead face. 
Death 
is not natural—it is most unnatural—it was 
never meant to be—it is an infraction of the 
laws of God's universe; and the dead pale face 
always seems to me to reflect the shadow 
great disaster, and to have revealed on it the 
lesson—" The wages of sin is death." 
The 
natural eye looks upon that face and weeps; 
but the Christian looks beyond the ashes of the 
dead, follows the emancipated soul, as it rises on 
outspread and untiring pinion, and exclaims— 
Thanks be to God who giveth us the victory 
through Jesus Christ our Lord." 
In the case 
of a Christian, the scythe of death cuts down 
nothing but what he would leave behind; it. 
merely removes the restrictions and the limits 
that repress its energies, that the disinthralled 
and emancipated spirit may soar and rise to 
God, as its eternal home. 
Blessed," then, " are the dead which die 
in the Lord." 
Often have they been cursed 
when living; but now they are " blessed " when 
dead. 
They met with many a trial, and en-
countered many an obstruction on earth. 
No 
man ever did anything that was good without 
meeting with terrible obstructions. 
The price 
you must pay for every kindness you bestow is 
ingratitude; 
and the enduring of 
vicarious 
sacrifice or suffering seems to be perpetuated 
still—one generation suffering, that its successor 
may have privilege, or happiness, or peace. 
It 
is when the noblest deeds are done, and the 
holiest lessons taught, the greatest persecution 
breaks forth. 
But the anathema of the world 
never yet put down or scathed the children of 
God. 
It has only made them rise with a greater 
energy, and given to their spirite a nobler elas-
ticity, and nerved their high souls for more 
heroic enterprises. 
In fact, persecution never 
yet, in the history of humanity, put down a 
good cause, and it never built up a bad one. 
It is a law which God himself has made, that 
the arrow which is shot from the persecutor's 
bow shall rebound and pierce the persecutor's 
heart. 
And hence, if the sword and the faggot 
are ever to be employed in our warfare, let the 
one be unsheathed and the other kindled by the 
foes, not by the friends of Jesus. 
The cause 
of Christ disclaims them. 
" For the weapons 
of our warfare are not carnal, but spiritual, and 
mighty through God." Well, if these believers 
have been accursed of man, they have "died 
in the Lord " and are " blessed " of God. 
We 
may have lost them, and they may be lost to us; 
but they are joined to God, to happiness, and 
to heaven. 
When I stand over the ashes of 
the dead, amid all the freezing doubts that the 
sceptic would cast, like cold shadows, upon 
their grave—anpid the torn feelings that relation-
ship is conscious of—amid the din and noise of 
the wheels of this world, I can yet hear piercing 
the firmament, and reverberating from the cold, 
dark chamber below, the " still small voice "— 
Blessed are the dead which die in the Lord 
from henceforth; Yea, saith the Spirit, that 
they may rest from their labors; and their 
works do follow them." 
They are "blessed," for none can effectually 
condemn them. 
Memory may remind, the law 
may pronounce, Satan may accuse, conscience 
may smite. 
But it is only for a moment, for 
" it is God that justifieth ; who is he that con-
demned ?" 
" Who shall lay anything to the 
charge of God's elect? 
It is Christ that died, 
yea, rather, that is risen again." 
They are "blessed," for they are removed to 
the distance of infinitude from all evil. 
They 
are in the realms of infinite purity. 
No cor-
ruption can stain them, no iniquity vex them, 
no foul pollutions defile them ; they can neither 
be tempted, nor tried, nor suffer any more. The 
door that shuts the believer in, shuts out all sin 
and sorrow forever. 
They are " blessed," for there will be there 
the restoration of suspended intercourse with 
those they loved. 
Venerable fathers whom 
they bore to the tomb, will meet them there— 
their grey heads literally " crowns of glory." 
The babe that dropped from thy bosom, 0 Chris 
tian mother, like a premature fruit from the 
tree of life in spring, will meet thee in the 
realms of glory. 
The cherished friends you 
loved will gather around you, and the broken 
circles which you deplored will be completed; 
and they will appear no longer capable of mis-
construction, or open to any of the imperfections 
common to humanity. 
Perfect happiness and 
perfect purity shall reign there. 
There will 
not be a spot upon which you will be able to 
lay the finger and say—" Here I suffered." 
The names " widow" and " orphan " shall not 
be mooted in heaven, or recorded in the vocabu-
lary of the blessed. 
Not a tear is shed there— 
not a sorrow felt; all is happy, because all is 
holy; and over the fairest and most fragrant 
blossom hangs the superscription of " eternal." 
They are " forever with the Lord :" in Christ 
upon earth, and " with the Lord" in heaven 
It is added, as an explanation of this blessed-
ness—"They rest from their labors." 
This 
world is the scene of ceaseless labors ; its 
highest are weary and heavy laden. 
You recollect the passage—" There remain-
eth, therefore, a rest for the people of God." 
In the original the passage reads—" There re-
maineth therefore a sabbatismos for the people 
of God ;" literally translated, " a sabbath-keep-
ing." 
Though another word is used here, yet 
we may read it, " they sabbatize from their la-
bors, and their works do follow them." 
In other 
words, heaven is not the Pagan elysium, or the 
Mahometan paradise, but a glorious rest, an 
everlasting sabbath, for the people of God. 
Yet, by a strange contradiction, it is said—" And 
they rest not day and night." 
They "rest," 
and yet they " rest not." 
It is a place of end-
less repose, and yet a place of endless activity. 
Their energy is their enjoyment. 
Our Sab-
baths upon earth ought to be, as they were 
meant to be, shadows cast upon the world as 
from above, foretastes of the great Sabbath of 
eternity. 
1 look upon the'Sabbath as a kind 
of bivouac preparatory to the battle of the week; 
an occasional and recurring respite from Caesar, 
preliminary to the everlasting Sabbath that will 
be enjoyed by the people of God. 
I look on it 
as a beauliful island cast into the roaring and 
restless torrent of immortality; and standing 
upon that island, we can look at the rush and 
listen to the din of the eddying world, and see 
leaping down from above in undimmed splen-
dors the sunshine of heaven, and'hear from afar 
the unspent chimes of an eternal harmony. 
The Sabbath is too precious to be given up; 
humanity will not surrender it,' Christianity 
will not let it go. 
It will be revered by the 
Christian, as long as the world shall last. 
The 
poor man would be the greatest sufferer, were 
there no Sabbath. 
What! would you give up 
that blessed day of jubilee, on which the highest 
and lowest can assemble in the house of God, 
and say—" We are peers;" when the rich and 
the poor can meet together, and feel the en-
nobling and kindling sentiment of a common 
brotherhood—" The Lord is the maker of us 
all ?" 
Part with your beautiful cathedrals, but 
part not with your precious Sabbaths. 
Man 
built the cathedra], God hallowed the Sabbarth; 
the one might be the injury of the beautiful— 
the other would be the loss of the essential. 
An irreparable catastrophe, an awful judgment, 
a bitter bereavement; humanity and Christian-
ity together would weep over the extinction of 
the Sabbath, as the setting in night of its bright-
est day. 
Architects can build new and better 
cathedrals—princes can no more make the Sab-
bath than they can create the world. 
Make 
your Sabbaths on earth, as far as influence, 
example, and advice can extend, to be cherished 
by all that are dear to you, and your Sabbaths 
in glory will be a " rest from your labors." 
What, let me here ask, is the way to get the 
Sabbath best observed ? I think the interference 
of legislation is a good method ; but it seems 
very strange to me, that the Christians of this 
country should be always bothering the House 
of Commons about these matters, when they 
hold the matter in their own hands. 
Let the 
nation make the Sabbath visible, and no Post-
office or Parliament will touch its sacredness. 
Let us make our Sabbaths what they ought to 
be, and the Legislature nust make them so too; 
and I trust the day will soon dawn upon the 
world, when, in the reflection and repercussion 
of all that is around us, Sabbaths beautiful in 
your homes, and peaceful in your streets, and 
hallowed in your sanctuaries, will make Sab-
baths felt and hallowed in the Hotise of Com-
mons, and senators afraid to utter one word 
tending to their desecration. 
But it is added, " that they rest from their 
labors, and their works do follow them." 
What a precious truth is this ! " Their works 
do follow them !" 
If a Romanist had written 
this, it would have been, " Their works precede 
them;" but God wrote it, and therefore " their 
works do follow 
them." 
In other words, our 
works do not go before us to heaven, because 
we enter there wholly through grace ; but "our 
works do follow us," as the retinue that speaks 
to the universe, that we have brought forth the 
fruits of the Holy Spirit of God. 
We are ad-
mitted into heaven because of Christ's righteous-
ness ; we are seen to be fit for heaven by the 
fruits we have brought forth. 
His righteous-
ness imputed is our title—the Spirit's righteous-
ness imparted is our qualification; 
Christ's 
work our right—the Spirit's work our fitness; 
and the fruits we bring forth, the evidence of 
both. 
We are justified by an imputed right-
eousness—we are sanctified by an imparted 
righteousness; these two are inseparable. Our 
works, then, do not precede us—they follow 
us. 
The only thing that goes before us to 
heaven is the Lamb; " these are they that 
follow the Lamb;" and the only things that 
come after us are our works. 
Thus you go to 
THE ADVENT 
HEEALD. 
171 
heaven between two—Christ, the King of Glory, 
precedes you, to open its gates for all believers— 
the good you have done follows after you, to 
give^evidence, from the light that is reflected 
from behind, that you belong to the company of 
the redeemed, and are children of God ; and 
fit to take your place and part in the choirs of 
the redeemed, around the throne. 
Take care, then, you do not let these inter-
change places. 
When you hear persons say, 
that we, evangelical ministers, are against good 
works, tell them it is either a misrepresentation 
or a complete misconstruction of our views. 
I 
insist upon good works and almsgiving to every 
Christian cause—clothing the naked—feeding 
the hungry—circulating the Bible—aiding mis-
sions, just as strongly as any human being can 
insist upon them; but then I do not invert the 
pyramid, and try to make it stand upon its apex 
instead of its base—I put things in their right 
place, Christ before, and the works afterwards. 
If you follow the works, you will be found 
among those to whom Christ shall say—" I 
know you not;" for the fairest of them all 
has more of evil in it than you know; but if 
they follow you, they occupy their rightful 
place, and you will thus necessarily follow Him 
who gave the works all their life, their continu-
ance and beauty, and you all your title to that 
rest that remains for the people of God. 
What a beautiful and blessed thing is the 
Gospel of Jesus! 
Precious is the Bible—more 
precious still the Gospel it contains; precious 
are our Sabbaths—more precious still the ever-
lasting Sabbath. 
Love the Gospel; live under 
the influence of the Gospel; spread the Gospel; 
if needs be, die rather than part with the Gos-
pel. 
It teaches us purely to live—it teaches 
us peacefully to die. 
An aged 
Christian's 
death has no terror in it—very little cloud on 
it; it is that beautiful evening twilight, that 
mingles so imperceptibly with the twilight of 
the eternal morn, that the night between is 
scarcely felt. 
" Blessed are the dead which 
die in the Lord from henceforth : Yea, saith 
the Spirit, that they may rest from their labors ; 
and their works do follow them." 
How thankful should we be that we have 
been delivered from the superstition and bondage 
of the Church of Rome ! 
Her best and most 
exemplary members, according to her theology, 
must enter at their death into a state of purgar 
torial torture, purifying according to its intensity 
of agony, and its length of duration. 
Their 
best and holiest dead must enter into this mid-
dle state ; it is this prospect that lies inevitably 
before them. 
Hence no Romanist dies tri-
umphant—no halo surrounds his head, no song 
of victory escapes from his lips. 
The blazing 
fires, not the glories of heaven, burn before his 
eyes ; and instead of resting from labor at the 
hour of death, he feels that the keenest portion 
of his sufferings is yet to come. 
It is not so 
with the true Christian, whose faith and hopes 
are drawn, not from the traditions of men, but 
from the inspired oracles of God. 
He regards 
the death-struggle as the last of his labors, and 
his exit from the body as his instant entrance 
into peace, 
Whether he is cut down in the 
midst of his days, or dies daily in long and 
lingering decay—whether he slips the coil of 
life at once, or sees and feels it gradually un-
wind, he cherishes the sure and imperishable 
hope of an abundant entrance into joy. 
He 
sees on the last margin of time, the interlacing 
margin of eternity; hears, borne from afar, the 
sounds of his welcome, and tastes in the cup of 
death the sweets of immortality and life. 
Let us cleave to that blessed book which con-
tains the Gospel, and serves as a lamp to our 
path through the valley of the shadow of death. 
By its instrumentality children now understand 
what the greatest ancient philosophers had no 
conception of. 
That blessed book rekindles in 
the heart extinguished love, and relights and 
trims the lamp of immortality—it guides the 
judgment.—inspires the affections—restores the 
sabbath of the soul—it overarches the dreariest 
caverns of despair with the bow of promise, 
and rings benedictions in the tombs of the dead. 
It alone opens to us an avenue from earth to 
heaven, and plants in its darkest and dreariest 
nook the radiant and imperishable inscription, 
" Blessed are the dead that die in the Lord." 
The Second Coming of Christ. 
Would it arrest your attention to see a noble-
man, a king, coming out from an ignoble, vile 
company ? 
To see him appear among slaves, 
throwing aside his fetters and his filthy gar-
ments, and appearing in regal splendor ? 
Far 
more striking and amazing will be the contrast 
ln the second appearing of Christ. 
Once he 
appeared, the babe of Bethlehem and the per-
secuted sufferer; now, he comes in robes of 
dignity. 
Now, he, of whom " some said he is 
a good man, and others said, nay, but he de-
ceiveth the people," appears the Lord of Life, 
che King of Glory. 
Now, he, of whom it was 
sometimes doubted whether he was a devil, or 
the chief of malefactors, will vindicate his spot-
less and eternal innocency. 
Now, he who 
bowed his head and died, and lay guarded in a 
grave to the very verge of*corruption, appears 
the king of immortality, sitting on a great white 
throne, having the keys of death and of hell, 
the judge of the living and the dead. 
Oh, the 
amazing contrast from what he once was! 
He 
appears without sin. 
And his appearance will be unto salvation. 
He comes for the salvation of all his people—he 
comes to bruise Satan under their feet, and to 
bring in an everlasting righteousness. In salva-
tion, the Christian shall be publicly justified. 
Christ shall then appear that advocate so neces-
sary in view of the judgment bar. 
Amid the 
reck of matter and the crush of worlds—amid 
the terrors of a falling universe, when yonder 
sun is shrouded in darkness, and the moon 
bathed in blood; when this globe is wrapped in 
conflagration; and when a perfect knowledge 
of the sins of all Adam's race has hushed the 
wide universe to trembling silence; then every 
eye shall see him coming in the clouds—coming 
down from the throne itself, throwing the mantle 
of his interposing mercy around his children, 
and buoying them up from despair. 
His right-
eousuess is sufficient, and he " presents them 
without spot or wrinkle, or any such thing, in 
the presence of his Father." 
Thus, will 
he 
justify his saints; thus " will he appear unto 
salvation." 
Nor is this all; the ruins of death 
are not fully repaired, until the body is raised 
up from its kindred dust. Christ will accomplish 
this, also ; one grand object of his coming " is 
to change our vile bodies, that he may fashion 
them like unto his glorious body." 
The trump 
of God shall summon them from the deep earth, 
and deeper seas, and bring them all before him. 
An identifying appearance will be seen in those 
bodies which were buried and in those that are 
raised. 
Then, Oh ye faithful followers of the 
Redeemer, you shall again see your departed 
companions, parents, brothers, sisters, children; 
all who have died in the Lord, and sweetly 
slept in, Christ. 
" The conscious soul, 
Which has, perhaps, been hovering near the pole, 
Or mid the varying planets, wandering, strayed,'* 
Or hovered o'er where her pale corpse was laid, 
Now weds forever her immortal frame." 
' 
The pains, the tears, the parting agonies, are 
all buried in the land of forgetfulness. 
Death, 
that cruel spoiler, lets go forever, his last grasp 
on his victim. 
Millions of happy spirits shout 
over empty graves, " Thanks be unto God, who 
giveth us the victory through our Lord Jesus 
Christ." 
Nor will the full import of the song, 
" Salvation unto God and the Lamb," be re-
alized, until all the believers' enemies are de-
stroyed. 
The whole Church, in view of the 
desolation of death and sin, has hung, her hope 
upon our text. 
" The once offering " and fu-
ture appearance of Christ, in the times of her 
greatest trial, have re-animated her drooping 
faith, and kindled to a higher and holier flame 
her languishing love. 
The whole creation has 
been groaning and travailing in pain until now. 
Christ, at his second appearing, will come for the 
adoption of our bodies and the final overthrow 
of all his enemies. 
Thetj he will tread the 
wine-press of Almighty wrath. 
With one arm 
of his omnipotence he will drive the wicked to 
hell, and with the other lift up the millions of 
his shouting saints, to place them at the mar-
riage supper of the Lamb. 
Then will be ful-
filled that which is written, " The armies of 
heaven follow him on white horses, clothed in 
fine linen, white and clean." 
There they re-
cline on golden couches—feast,on angels' food— 
recount, with thrilling joy, the various steps of 
their earthly pilgrimage—soothe their weary 
souls with the songs of twice ten thousand 
holier, happier spirits, and ascribe their victory 
to the Lamb. 
" So Christ was once offered to 
bear the sins of many; and unto them that 
look for him shall he appear the second time 
without sin unto salvation."—Sermon of 
Rev. 
Wm. M. Cornell 
Last Words of Eminent Men. 
The last words of dying men often furnish 
instructive commentaries upon their habits of 
thought and life. 
The following are striking 
illustrations of the truth. 
Who can read them 
without offering a prayer that he may die the 
death of the righteous ? 
" Head of the army."—Napoleon. 
" It matters not how the head layeth."—Sir 
Walter Raleigh. 
" I must sleep now."—Byron. 
" Kiss me, Hardy."—Nelson. 
" Do n't give up the ship."—Lawrence. 
" I '11 be damned if I do n't believe I'm dy-
ing."—Chancellor Thurlow. 
K~ " Do n't let that awkward squad fire over my 
grave."—Burns. 
" Raise me up, that I may behold the sun." 
—Schiller. 
" Poh, nonsense, do n't talk to me of Christ." 
—Paine. 
" See how calm a Christian can die."—Ad-
dison. 
" Blessed ]se God, all is well."—Risden 
Bar-
racott. 
" I have got the victory, and Christ is hold-
ing out both hands to embrace me."—Ruther-
ford. 
" Let him fear death, who must pass from 
this death to the second death."—Cyprian. 
" I am not afraid to look death in the face. 
I can say, Death, where is thy sting ? 
Death 
cannot hurt me."—John Dodd. 
" 0, when will this good hour come ? When 
shall I be dissolved ? 
When shall I be with 
Christ?—Robert Bolton. 
" Here is a demonstration of the reality of 
religion, that I, a poor, weak, timerous man, as 
much afraid of death as any, am now enabled 
by the power of grace, composedly, and with 
joy, to look death in the face."—Halyburton. 
Mrs. Joyce Lewis, when she was condemned 
to be burnt for the Protestant religion, said: 
" As for death, I fear it not: for when I behold 
the amiable countenance of Jesus Christ, my 
dear Saviour, the ugly face of death does not 
much trouble me." 
" As for my death, I bless God I feel and 
find so much inward joy and comfort to my 
soul, that if it were put to my choice, whether 
I would die or live, I would a thousand times 
rather choose death than life, if it may stand 
with the holy will of God."—Edw. 
Beering. 
" 0, brother Paine, the long looked-for day 
is come at last, in which I shall see that glory 
in another manner than I have ever yet done, 
or been capable of doing."—John 
Owen. 
John Bunyan's last words were : " Weep 
not for me, but for yourselves. 
I go to the 
Father of our Lord Jesus Christ; where I 
hope we shall ere long meet, to sing the new 
song, and remain happy forever, world without 
end. 
Amen." 
Richard Baxter said to his brethren who 
were comforting him in his last moments, " I 
have pains; there is no arguing against sense: 
but I have peace. 
I have peace!" 
" You are 
now drawing near your long-desired home," 
said one. 
" I believe, I believe," was his re-
ply. When the question was put to him, "How 
are you ?" he promptly answered, " Almost 
well." 
To a friend who entered the chamber, 
he said, " I thank you, for coming." 
Then 
fixing 
his eyes on him, he uttered his last 
words, " The Lord teach you how to die." 
Thomas Scott exclaimed, in his dying mo-
ments, " Christ is my all! he is my only hope! 
0 to realize the fulness of joy : 0 to have done 
with temptation! 
This is heaven begun: I 
have done with darkness forever! 
Satan is 
vanquished! 
Nothing remains but salvation, 
with eternal glory, 
ETERNAL GLOKY !" 
Jeremiah Evarts, as some one said to him, 
" You will soon see Jesus as he is, and know 
how to praise him," replied : " 0 wonderful, 
wonderful, wonderful glory ! 
We cannot com-
prehend—wonderful glory ! 
I will praise him, 
1 will praise him ! 
Wonderful—glory—Jesus 
reigneth !" 
" I Hate Vain Thoughts." 
Multitudes love vain thoughts. 
They con-
stitute the life and joy of myriads of people. 
Take away their vanity of heart, and they are 
wretched. 
They have no pleasure in thoughts 
of duty, of sinlessness, of heaven, and of God ; 
no delight in repentance, in the love of Christ, 
and in the vital Christian gxercises. 
Their 
carnal minds welcome only what is congenial 
with themselves, and what is offensive to the 
holy Jehovah. 
How many are in this woful 
state ! 
Are you one of them ? 
Do you love 
vain thoughts ? Have you forgotten Him with 
whom you have to do ? But he does got forget 
you. 
He is the Discerner of the thoughts and 
intents of your heart. 
He understands them 
afar off. 
He knows what they will be before 
you think them. 
He knows all the workings 
of your inward corruptions, all your evil con-
ceptions and emotions, while in your enmity 
to him, and for all of them he will bring you 
into judgment. 
You can hide nothing from 
his inspection. The darkness and the light are 
both alike to him. 
Nothing can transpire in 
your mental operations but he knows it altoge-
ther. 
His omniscient glance is sharper than a 
two-edge sword, ever piercing you through and 
through. 
He searches you every moment, as 
with the light of a thousand suns, though you 
in your awful insensibility are unconscious of 
it. 
You are concerned about your health, 
your pleasure, your fortune, your reputation, 
your friends, your enemies, and your advance-
ment in life; but your evil thoughts before 
your Maker and towards him, give you no so-
licitude. 
You love them. 
You love these 
corrupters of your heart, and these ruiners of 
our moral destiny. You love what God forbids, 
what he abhors, and what is fitting you for the 
companionship of guilt, and despairing spirits. 
0, miserable sinner! 
But there are others the reverse of yourself. 
They have vain thoughts and love God's law ; 
it is their meditation and their delight all the 
day. 
God dwells in their habitual contempla-
tions. 
They adopt the words, " How precious 
are thy thoughts unto me, 0 
God! my soul 
breaketh for the longing it hath unto thy judg-
ments at all times." 
And here is an unerring 
test of religious character. 
While many in 
the professed church of God, and multitudes 
out of it, seem to revel in vain, polluting, 
abominable thoughts, there are those to whom 
such thoughts give extreme pain. 
TheydTead 
them as the infection hell. 
These depraved 
mental reveries rob them of their purity and 
of their consolation, and of their hope; and 
what is much worse, they know that all such 
workings of the mind are vile and accursed in 
the sight of God. 
This gives the poignancy 
to their anguish. 
They could endure their in-
ward vagrancies and revoltings, if they were 
not so recreant to their Saviour, and so wicked 
in themselves. 
They would not shrink from 
needful spiritual trials, but they dare not cher-
ish a defiling and condemning imagination, 
nor would they if they could peacefully and 
safely do it. 
It is sin, and that is the odious 
evil. 
Thus it is with thoroughly spiritual and 
consecrated Christians. 
Is it thus with you ? 
Are you panting for the living God, and hun-
gering and thirsting after righteousness as your 
chiefestjoy? 
When beset by evil thoughts, 
can you say, I loathe them.; with alltny heart 
I hate them; I recoil from them as from the 
sting of asps, and the touch of death. 
Are 
these your feelings ? Then blessed is your 
state; you are allied in spirit and destiny to 
the angels, and to God.—N. ¥. 
Recorder. 
Illustration of Faith. 
" Father," said a little Welsh boy to his pa-
rent, who had been explaining the Scriptures 
to his family, in the hall of what was once the 
Manor-house, but which was then occupied by 
a farmer,—" Father, you said you would one 
day, when I was old enough, teach me what 
faith is. 
Am I old enough now ?" 
" Well, I 
think you are, Willy ; come to me," said his 
father, rising from his chair. 
The boy had no sooner approached, than his 
father raised him from the ground^ and set him 
on the top of a double chest of drawers that 
stood beside the wall. 
The child's color went 
and came, and he was evidently afraid to stand 
upright in so unusual a situation. 
" Now, Willy," said his father, placing him-
self at a little distance, and holding out his 
arms,—" Now Willy, stand upright, and jump 
into my arms " 
The child's position, and the 
father's command, were alike calculated to pro-
duce alarm, and didproduce it; but the father's 
look was calm, and kind, and serious, and the 
child had invited the lesson,—so he had nothing 
for it but to turn his mind to compliance. 
Raising himself 
somewhat, at length he 
made an effort to jump, but his heart failed him, 
and he drew back, and stood further from the 
edge of the drawers. 
" Ah, Willy," said his father, " thou hast no 
faith—try 
again." 
Willy thought a moment, 
and perceived the nature and drift of his father's 
experiment. 
He came again to the edge, and 
this time he did make the spring ; but so im-
perfectly, and with so divided a mind, that be 
would have fallen but for:a beam of the ceiling 
just above him, on which he clapt his hands, 
and recovered himself. 
His father smiled, and said, " Willy thou 
hast no faith yet^ but that was better than the 
last. 
Come, try once more." 
The look of quiet love in the father's face, 
and his still open arms, at length assured our 
hero that there was really no danger; or it 
may be, that he saw so much to reverence and 
trust in'that parental smile, that he forgot the 
378 ' 
THE ADYENT 
HERALD. 
danger. 
Be this as it may, this third time little 
Willy stood bolt Upright, and jumped over the 
dreaded gulf into his father's powerful arms. 
He looked up with a smile; and his father set-
ting him on the floor said, " There, Willy, that 
ioa$ faith. 
There is the gulf of hell between 
you and eternal life, but your Heavenly 
Father 
holds out for you the arms of his love ; and has 
sent his only Son to die, and prove it to you. 
Trust Him, as you have trusted me, and you 
will save your soul."—Church of 
England 
Sunday School Quarterly 
Mag. 
"BEHOLD! 
THE 
BRIDEGROOM 
COMETH!!" 
BOSTON, SATURDAY, DECEMBER 30, 1848. 
m, HI. Noah on the Jews. 
(Continued from our last.) 
Other prophetic periods bring us down to the con-
summation of great events. 
Of these, that of the 
2300 days (Dan. 8:14) is the most prominent. 
The 
most judicious commentators have always interpreted 
those days as symbols of years. 
We have looked 
for the personal coming of CHRIST at their termina-
tion. 
Others have regarded them as extending only 
to the emancipation of the Jews. 
Their argument 
is, that the vision was " concerning the daily and the 
transgression of desolation, to give both the sanctuary 
and host to be trodden under foot " (v. 13); that it 
covered a period of time during which the place of 
his sanctuary was to be trodden down (v. 11); that 
the place of the sanctuary which was to be desolated 
was the land of Judea, or Jerusalem, and that at the 
end of the 2300 days the "sanctuary" should be 
"cleansed," or "justified," as in the margin* (v. 
14). 
This justifying of the sanctuary, they have 
contended, implies the expiration of tlje period during 
which the land was to be' desolated and to enjoy her 
rest white they were in the enemies' land—i. e.,that 
the land was to be justified, not in the sense of origi-
nal justice, but as having received the full punish-
ment of the threatened curse, which would cease by 
the expiration of its predicted period. 
The remov-
ing of the disabilities from the Jews, and permission 
to them to enjoy their former liberties in their own 
land would be to these last a fulfilment of the pre-
diction. 
We still have difficulties with this interpre-
tation, but are willing to admit its plausibility. 
It is 
the interpretation which Bro. LITCH has given in hie 
late work on the " Restitution," 
The most satisfactory date which has been as-
signed for the commencement of this period, is that 
which places it in connection with the commencement 
of the 70 weeks.f 
From this argument we can find 
no escape. 
DANIEL in his prayer, as recorded in the 
9th chapter, evidently has allusion to the vision of the 
8th, 
There was something so mysterious to him 
in that vision, that he confesses (v. 27) that " none 
understood it." 
So remarkable-a vision could not 
but have made a permanent impression on the mind 
of the prophet. 
And the mystery which encircled it 
could not but have added to that impression. 
The 
desire to comprehend what he confesses not to have 
understood, must necessarily have caused him to 
meditate much respecting it. 
As all the symbols in 
the scenic representation were particularly explained 
to DANIEL by the angel, excepting the time of its du-
ration, that alone could have l>een the subject of his 
doubts. 
That vision appeared unto DANIEL in the 
third year (8:1) of the reign of BELSIIAZZAR—the 
NABONADIUS of PTOLEMY'S Canon. 
Fifteen years 
subsequent to this, " BELSHAZZAR king of the Chal-
deans was slain ; and 
DARIUS the Median took the 
kingdom" (5 : 30, 3r>. With the death of the Baby-
lonian monarch terminated the seventy years, JERE-
MIAH had prophesied, that the Jews should serve the 
king of Babylon. 
(Jer. 25 : 11.) 
In the first year 
of DARIUS, the year of the termination of this period, 
DANIEL understood by the sacred books, that the 
death of BELSHAZZAR completed " the number of the 
years whereof the word of the LORD came to JERE-
MIAH the prophet, that he would accomplish seventy 
years in the desolations of Jerusalem "(9:2). 
As 
the seventy years were thus fulfilled, DANIEL must 
have supposed that the period during which the 
" sanctuary and the host" were " to be trodden un-
der foot," had also terminated; for in his prayer he 
evidently blends together the treading down of the 
sanctuary, and the desolations of Jerusalem. 
Ac-
cordingly he says: " I set my face unto the LORD 
GOD, to seek by prayer and supplications, with fast-
ing, and sackcloth, and ashes" (v. 3). 
He then 
specifies the sins of the Jewish nation, and as a con-
sequence, instances the punishments which GOD had 
inflicted on Jerusalem as a confirmation of the words 
he had spoken against them.—v. 12. 
He then most 
fervently prays that GOD will let his " anger and fury 
bo turned away" from " Jerusalem," the " holy 
mountain," cause his face to shine upon his " sanc-
tuary " that was " desolate," and behold the " city " 
which was called by his name.—vs. 16-18. 
Thus 
he prayed for the accomplishment of the very events 
which were to transpire at the end of the 2300 days, 
according to the previous vision. 
That vision GA-
BRIEL had been commanded to make DANIEL under-
stand (8.16); and yet there was something respect-
ing it that DANIEL confesses he did not understand— 
v. 27. 
When in his prayer he thus blended together 
the fulfilment of the seventy years with the events of 
the vision that GABRIEL had failed to give him a full 
understanding of, that angel was again commissioned 
to hasten to his aid. 
DANIEL says: " While I was 
speaking, and praying, and confessing my sin, and 
the sin of my people Israel, and presenting my sup-
plication before the LORD my GOD, for ihe holy moun-
tain of my GOD "—showing that that was what he 
understood to be denoted by the sanctuary that was 
to be trodden under foot—; " yea, while I was speak-
ing in prayer, even the man GABRIEL, whom I had 
seen in the vision at the beginning "—in the preced-
ing vision, which GABRIEL had endeavored to make 
DANIEL understand—; " being caused to fly swiftly, 
touched me about the time of the evening oblation ; 
and he informed me"—of that in the vision respect-
ing which the prophet was before mistaken—; " and 
talked with me, and said, O DANIEL, I am now come 
forth to give thee skill and 
understanding''''—of 
what he had betore been commanded.—" At the be-
ginning of thy supplications the commandment"— 
to give the instruction which he had before failed to 
do—" came forth, and I am come to show thee "— 
something respecting which DANIEL was in want 
of, — "for thou art greatly beloved : therefore 
understand 
the matter,"—of 
which 
he wa3 in 
doubt—" and consider the vision," which he had be-
fore been commissioned to explain to.hirn.—9:20-23. 
That " the vision," of which the above was the sub-
ject, was the vision of the 8th chapter, it is so evi-
dent, that we cannot escape the conclusion. 
The angel then proceeds to inform DANIEL that 
' seventy weeks," or 490 days, " are determined 
upon " his people for certain specified objects, among 
which are the re-building of the city and the wall, 
and the coming of the MESSIAH ; that in the midst of 
the last week of the 490 days, the MESSIAH should 
cause the sacrifice and the oblation to cease, that af-
ter that the city and sanctuary should be destroyed, 
and be desolate until the consummation of the vision, 
—vs. 24-27. 
This additional information would 
give DANIEL no more understanding of the preceding 
vision, unless the 70 weeks were part of the 2300 
days. 
All good Hebrew and Chaldee scholars in-
form us that the word "|nn, rendered " determined," 
is literally, "cut off."* 
This confirms theconclu 
* On this word Professor WHITING has the following note:— 
" ' Cleansed.'njJzfJoA, the niphal or passive form oftheverb tzadak, 
to be right, just, <fcc 
Although some have proposed the translation 
of' shall be avenged,' in the place befiire us, still be cleansed would 
be equally appropriate.»-4!Aie&, p. 177. 
The word p"y? is repeatedly used in the sense of 
justified. Indeed,'such is iu general use. It is no where else ren-
dered " cleansed." The following are a few examples of its use 
Gen. 38:26-" She hath been more righteous 
than" I. Job 'J: 15 — 
" Though 1 were righteous.» 
34:5—" Job hath said, I am 
right-
eous,."-4:17—" Shall mortal man be more just than God ?" 13:8— 
" I know that / shall be justified." 
25:4—" How then can man be 
justified 
Ezek. 16:52-" 1 hey are more, righteous Uian thou." 
t Dr. HALES says-.—"This simple and ingenious adjustment 
the chronology of the 70 weeks, considered as a pari of the 2300 
days, was originally due to the sagacity of Hans Wood, Esq., of 
Rossmead, in the county ot Westmeath, Ireland, and published by 
him in an anonymous commentary on the Revelation of St. John, 
London, 1787, Pnyne, 8 vo. 
Whence I re-published it in the In-
specter, 8 vo. 1799. And afterwards in the Orthodox Churclunan's 
Magazine, 1803 ; and now more correctly im."-jreu> 
Anal. 
Chron. 
vol. II. p. 564. 
sion, that this shorter period of 70 weeks commence 
with, and were to be " cut off" from the 2300 days. 
If so, it follows that the 2300 days, with the 70 
weeks, commence with " the going forth of the de-
cree to restore and to re-build Jerusalem." 
And, 
consequently, if we could find when the 70 weeks 
terminated, we should know that the 2300 prophetic 
days—years—commenced 490 years previously, and 
would have from that termination but (2300-1-490) 
1810 years to be subsequently fulfilled. 
All Protestant commentators terminate the 70 
weeks in close connection with the crucifixion. 
The 
majority of them suppose they extend only to the 
crucifixion. 
Some very respectable writers, however, 
hold that the crucifixion marked the middle of the 
last week,—the point when the sacrifice and oblation 
were to cease. 
If this opinion is well founded, it 
follows that the 2300 days would terminate 1813 1-2 
years subsequent to the crucifixion. 
The crucifixion 
is generally assigned to A. D. 33.—Thus FERGUSSON, 
Archbishop USHER, and others. 
Their argument is 
based on astronomical data respecting the year when 
the first full moon after the vernal equinox could occur 
on Friday. But Dr. HALES, the most learned modern 
chronologist, entirely explodes the premises on which 
this argument is based. 
He shows that the apparent 
time which the Jews observed, might vary from the 
astronomical time a day either way, (New Anal 
Chron. vol. 1, p. 174,) so that there would be no 
absolute certainty in the astronomical argument; and 
farther, that argument adopts the modern mode of 
Jewish computation, while FABER (vol. 1. pp.12-14) 
shows that the Caraite reckoning, which is one moon 
later than the Rabbinical, was the ancient one, and 
brought the passover in connection with the barley 
harvest, a sheaf of the first fruits of which was always 
waved by the priest before the 
LORD for a wave 
offering. Thus they show the fallacy of the argu 
ment of FERGUSON, USHER, and others. Dr. HALES 
adopts A. D. 31 as the year of the crucifixion. 
With 
that date the 2300 days would end in the fall of 44; 
but no event then occurred sufficiently important to 
warrant such a conclusion. Sir ISAAC NEWTON places 
the crucifixion in A. D. 34, and Dr. JARVIS in A. D. 
29 ; but after the falsity of the premises which assigns 
it to A. D. 33 is shown, we sie not how any year can 
be fixed on with absolute certainty, as the year of 
that event. 
We know, indeed, that it must have oc-
curred within a cricle of a very few years, but cannot 
assert which. 
As the circle for that event is limited, so is the cir-
cle limited, in accordance with the foregoing reason-
ing, within which the 2300 years must terminate. 
Making all reasonable allowance for discrepancies in 
the records of chronology, we have already reached 
the farthest verge, according to our conceptions, of 
their prescribed limits. 
If they are admitted^ to ex-
tend much in the future, they must be entirely discon-
nected from the 70 weeks in their commencement, or 
the date for the crucifixion must be removed without 
the limits of all reasonable chronological argument. 
The latter we cannot do, and to admit the former 
would be to concede, not only a most strongly fortified 
position, but one of the chief evidences of our present 
latitude and longitude. 
We have been firmly per-
suaded that this period would extend to the actual 
coming of CHRIST ; but as his coming is delayed, 
we are led to enquire if some lesser event, a longer 
or shorter time to precede his coming, may not mark 
their fulfilment. Bro. LITCH and others have thus 
* On this phrase, Prof. WHITING remarks as fol-
lows:—"The verb -]nn (chathah)—(in the niphal 
form, passive, 
—nechtak), is found only in Dan. 
9:24. 
Not another instance of its use can be traced 
in the entire Hebrew Testament, 
As Chaldaic and 
Rabbinical usage must give us the true sense of the 
word; if we are guided by these, it has the single 
signification of cutting, cutting off. In the Chaldeo-
Rabbinic Dictionary of Stockius, the word "]nn cha-
thah is thus defined :—' Scidit, abscidit, conscidit, 
inscidit,excidit'—To cut, to cut away, to cutin pieces, 
to cut or engrave, to cut off. 
" Mercerus, in his ' Thesaurus,' furnishes a speci-
men of Rabbinical usage in the phrase IBOSB' riDTIH 
(chathikah shelbasar)—a piece of flesh,' or, ' a cut 
of flesh.' He translates the word as it occurs in Dan. 
9:24, by " praecisa est '—was cut off. 
" In the literal version of Arias Montanus, it is 
translated
 1 decisa est'—was cut off. In the mar-
ginal reading, which is grammatically correct, it is 
rendered by the plural, ' decisae sunt'—were cut off. 
In the Latin version of Junius and Tremellius, nech-
tak is reudered ' decisae sunt'—were cut off. 
" Again, in Theodotion's Greek version of Dan-
iel, (which is the version used in the Vatican copy of 
the Septuagint as being the most faithful,) it is ren-
dered by <rvvir(Ar)$r)<ra.y, (sunetmethesan)—' were cut 
off,' and ih the Venetian copy by riT^vrut, 
(tetmen-
tai)—' have been cut.' The idea of cutting off is pur-
sued in the Vulgate ; where the phrase is, ' abbre-
viatae sunt,' have been shortened. 
" Thus Chaldaic and Rabbinical authority, and 
that of the earliest versions, the Septuagint and Vul-
gate, give the single signification of cuttihg off to 
this verb. 
Hengstenberg, who enters into a critical exami-
nation of the original text, says: " But the very use 
of the word, which does not elsewhere occur, while 
others, much more frequently used, were at hand, if 
Daniel had wished to express the idea of determina-
tion, and of which he has elsewhere, and even inlhis 
portion, availed himself; seems to argue, that the 
word stands from regard to its original meaning, and 
represents the seventy weeks in contrast with a de-
termination of time (enplatei), 
as a period cut off 
from subsequent duration, and accurately limited."— 
Christology of the Old Testament, v. 2, p. 301. 
Sir Isaac Newton reads it, " Seventy weeks are 
cut out upon thy people."—On which he gives this 
note in the margin : " Cut upon : A phrase in He-
brew taken from the practice of numbering by cut-
ting notches."—Newton on Daniel, p. 129. 
expressed themselves. 
We are not prepared to adopt 
their conclusions, but if we were to look for such a 
termination, we know of no occurrence that would 
more fitly mark it than the removal of all political 
disabilities from the Jews, which would be an effectual 
termination of their bondage among the nations. And 
we should be greatly strengthened in this opinion if 
we could arrive at an accurate chronological computa-
tion, and find fulfilled just 2300 years from the going 
forth of the decree to restore and build Jerusalem — 
from which the seventy weeks date, and which is 
supposed to be the decree of ARTAXERXES LONGI-
MANUS, as recorded in Ezra 7th—to the date of the 
decree by the Sublime Porte, giving the Jews per-
mission to build a house of worship on " the holy 
mountain " which has been so long desolate, and from 
which they have been excluded these 1800 years. 
But some may inquire, What then ? If this period 
does not extend to the actual advent, will that post-
pone the advent ? 
We think not. 
Instead of being 
an evidence that that event is not fast proximating, 
we should look on it as a sure precursor of CHRIST'S 
coming—as one of the preparatory steps in the Divine 
movement which is to bring about and usher it in. 
It is in this view of the subject that we regard it as 
one of the signs of the times, as auxiliary evidence 
of the nearness of our hope, and consequently as a 
powerful incentive to renewed exertions. 
We are, 
however, aware that in the foregoing we have not 
discussed the question, What does all this augur to 
the Jews?—a question that is, of all, the most inter-
esting to our readers at the present time. 
If the Jews have received permission from the 
Sublime Porte to build a synagogue iu Jerusalem, 
what may we expect its results, in the light of proph-
ecy, will be to them? 
This is a question pregnant 
with interest to the student of prophecy. 
We con-
fess that our hopes for the Jews, as Jews, are very 
small. 
If the Jews have actually received permission, 
as far as we can learn its nature, it is only to build 
for themselves a place for worship in Jerusalem. 
It 
is possible that with such permission they may have 
liberty to build a house as magnificent as they please— 
an edifice that will equal in splendor the temple of 
HEROD. 
If the site of the former temple is now oc-
cupied by the Mosque of El'Aksa, beneath which 
the remains of the temple of HEROD are claimed to 
repose by Mr. NOAH,—or as others say by the Mosque 
of Omar,—while that continues it will be impossible 
for the Jews to erect a temple on the site of the for-
mer ones, or to make use of any remains, claimed to 
exist of those, in the construction of a new one. 
How far the erection of an edifice on other ground 
might be said to be a restoration of the temple, we 
leave others to decide. 
Should the Jews erect a 
synagogue, it would be as Jews. 
As Christians they 
would have no need of places of worship distinct 
from the Gentiles, who have already had permission, 
and are in the process of erecting a church for Chris-
tian worship in Jerusalem. 
The Jews look forward 
to the rebuilding of their temple while they continue 
in the rejection of CHRIST. 
For rejecting Him at 
his first advent—for not knowing the time of their 
visitation—they were scattered among all nations, 
and made a reproach, a by-word, and a hissing. 
We 
see not how they can be restored while they continue 
in the very sin for which their fathers were dispersed, 
who invoked the blood of CHRIST on themselves and 
children. 
To jemit their punishment while they 
wilfully persist in the sin for which they weie pun-
ished, would be irreconcilable with the known princi-
ples of the Divine government. 
It would be an ar-
gument to the Universalist for the ultimate salvation 
of all the finally impenitent. 
To punish a nation 
for their sins, and then to remove the punishment 
while the sin is continued, would noi vindicate the 
Divine Justice. 
That the Jews continue in their re-
jection of CHRIST, is seen in the whole tone of Mr. 
NOAH'S address. 
He is willing to eulogize JESUS as 
a reformer; but he places him in the same class, only 
a little elevated, with MAHOMET the impostor. 
He 
admits that he was a good man, and yet attempts to 
make him a false prophet. 
He admits that " there is 
enough in the character of JESUS to give him a rank 
among the highest practical moralists," and still denies 
his divinity. 
He claims an approximation between 
some Christians and Jews in their religious tenets ; 
but admits that, on the part of such Christians, it is 
a " withdrawing from the great FOUNDER of the 
Christian faith, the divine attributes conceded to Him 
by his disciples and followers." 
The Christianity of 
Socinians and other German sects,—who, while they 
admit that CHRIST was an "illustrious reformer," 
&c., deny " his divine issue, his participation in the 
GODHEAD, and his right to share with the ALMIGHTY 
the attributes of divinity,"—is a Christianity that he 
hails as the harbinger of " religious freedom." Such 
THE ADVENT 
HERALD. 
173 
Christianity is the worst form of infidelity. 
We 
know that such tenets are extensively promulgated, 
and in this country even; but they are none the less 
a rejection of CHRIST. 
A poor compliment is it to 
any religious school, that they have so far withdrawn 
their faith in the claims which CHRIST made for him-
self, that even the rejecters of CHRIST can fellowship 
them as approximating to the true faith. 
Such is 
infidelity in its most dangerous form. 
For if the 
LORD JESUS CHRIST was not all he professed to be, 
he was the greatest of impostors. 
There is no con-
sistency in calling him a good man, and yet a false 
prophet;—in admitting him to be a " practical moral-
ist," and yet denying him the attributes to which he 
laid claim. 
That species of Unitarianism of which 
Judaism can be the " jiead," can possess no claim to 
Christianity. 
The divine attributes to which the LORD JESUS 
CHRIST laid claim, the address of Mr. NOAH shows 
us, the Jews are in no temper to admit. 
No doctrine 
can be more clearly substantiated in the Scriptures 
than that CHRIST is " the SON OF GOD." 
The asser-
tion of this fact the Jews admitted to be a claim of 
equality with GOD. 
Mr. NOAH not only denies that 
JESDS was possessed of the attributes claimed by 
him, but he denies that he was the MESSIAH who was 
to come ; for in opposition to CHRIST he quotes Isa. 
43:11: " I, even I, am the 
LORD; and beside me 
there is no SAVIOUR." 
TO admit that CHRIST is the 
MESSIAH, and to deny that he is the BEING predicted 
in the Old Testament to come, is as effectually to de-
ny him, as it is to deny him in toto. 
It may, there-
fore, enable us the better to see the enormity of the 
Jews' guilt, if we turn back to the Scripture, and 
there read what BEING was to take on himself our 
nature as the SAVIOUR of sinners. 
In Isa. 9:6 it is 
said of Iiim by the MOST HIGH, that " unto us a 
CHILD is born, upto us a SON is given : and the gov-
ernment shall be upon His shoulder : and His name 
shall be called, 
WONDERFUL, 
COUNSELLOR, 
THE 
MIGHTY 
GOD, 
THE 
EVERLASTING 
FATHER, 
THE 
PRINCE OF PEACE." 
In MICAH (5:2) we read :— 
" But thou, Beth-lehem Ephratah, though thou be 
little among the thousands of Judah, yet out of thee 
shall He come forth unto me that is to be RULER in 
ISRAEL ; whose goings forth have been from old, from 
EVERLASTING." 
In Zech. 12:9 we read, that the 
ONE whom they should look on, after they had pierced 
—which the evangelist asserts was fulfilled at the 
crucifixion—was to be " the LORD [HUT, JEHOVAH,) 
which stretcheth forth the heavens, and layeth the 
foundations of the earth, and formeth the spirit of 
man within him." HE saith, "They shall look on 
ME whom they pierced." 
In Zech. 13:7, GoDcalls 
him, " My SHEPHERD," and " the MAN that is my 
FELLOW, saith the LORD OF HOSTS : smite the SHEP-
HERD, and the sheep shall be scattered." 
Says 
MALACHI (3:1); 
" And 
the LORD [mrr, JEHOVAH,] 
whom ye seek shall suddenly come to his temple, 
even the MESSENGER of the covenant whom ye de-
light in." Says ZECHARIAH (14:3-5) : " Then shall 
the LORD [HIIT, JEHOVAH,] go forth and fight against 
those nations, as when he fought in the day of bat-
tle : and his feet shall stand in that day upon the 
Mount of Olives :" . . . " and the 
LORD my 
GOD 
shall come, and all the saints with thee." 
Of his 
second advent ISAIAH says (25:9) : " And it shall be 
said in that day, Lo, this is our GOD, we have waited 
for him, and he will save us : this is the LORD 
[MN\ 
JEHOVAH)] ; we have waited for him, we will be glad 
and rejoice in his salvation." 
And again (Isa. 43:1, 
3, 10, 11, 14, 15): " Thus sdith the LORD [JUTT, JE-
HOVAH,) that created thee, O JACOB, and he that 
formed thee, O Israel, Fear not: for I have redeemed 
thee, I have called thee by thy name; thou art mine 
For I am the LORD thy GOD, the HOLY ONE of Israel 
thy SAVIOUR. 
Ye are my witnesses, saith the LORD, 
and my servant whom I have chosen : that ye may 
know and believe me ; and understand that I am he : 
before me there was no GOD formed, neither shall 
there be after me. 
I, even I, am jthe LORD ; and be 
side me there is no SAVIOUR. 
Thus saith the LORD, 
your REDEEMER, the HOLY ONE of Israel. 
I am the 
LORD, your HOLY ONE, the CREATOR of Israel, your 
KING." 
The foregoing is some of the sublime language ap-
plied in the Scriptures to the MESSIAH, who was to 
appear on earth as the SEED of the woman to bruise 
I the serpent's head. And yet he was to be also " a 
man of sorrows, and acquainted with grief." . 
" Surely he hath borne our griefs, and carried our 
sorrows. ... He was wounded for our transgres-
sions, he was bruised for our iniquities; the chastise-
ment of our peace was upon him; and with his 
stripes we are healed." (Isa. 55:3-5.) Yes, he was 
also to be a man ; for MOSES saith of HIM (Deut 
18:15): "The 
LORD thy 
GOD will raise up unto 
thee a PROPHET from the midst of thee, of thy breth-
ren, like tinto me; unto HIM ye shall hearken." 
Was JESUS the PROPHET, the SAVIOUR, and 
RE-
DEEMER thus predicted ? If he was not, then Mr. 
NOAH and other Jews are justified in looking for a 
MESSIAH to come. 
His birth fulfilled the prediction : 
" Behold, a virgin shall be with child, and shall bring 
forth a son, and they shall call his name EMANUEL, 
which, being interpreted, is, GOD WITH US." (Matt. 
1:23.) 
The angel, in announcing his birth, pro-
claimed, that " unto you is born this day, in the city 
of DAVID, a SAVIOUR, which is CHRIST the LORD " 
(*vpioi*, 
JEHOVAH). (Mark 
2:11.) 
And he was 
named by the angel JESUS, because " He shall save," 
or as it is in the original, " He himself shall save His 
people from their sins." Matt. 1:21. 
Before Him 
ISAIAH predicted (40:38), should go " the voice of 
him that crieth in the wilderness, Prepare ye the way 
of the LORD, [mn\ JEHOVAH,] make straight in the 
desert a highway for our GOD." 
And this, says the 
evangelist, was fulfilled in JOHN the Baptist; " for," 
he says (Matt. 3:31), " this is He that was spoken of 
by the prophet ESAIAS, saying, The voice of one 
crying in the wilderness, Prepare ye the way of the 
LORD [x-vpiof, JEHOVAH], make his path straight." 
JOHN testifies, (1:1-3, 
14,) that "in the beginning 
was tlje WORD, and the WORD was with GOD, and 
the WORD was GOD. 
The same was in the begin-
ning with GOD. 
All things were made by Him ; and 
without Him was not anything made that was made. 
. . . And the 
WORD was made flesh, and dwelt 
among us, and we beheld bis glory as of the only 
begotten of the FATHER, full of grace and truth." 
At his baptism the SPIRIT of GOD descended like a 
dove, and rested on him ; and lo! a voice from hea-
ven, saying, This is my beloved SON, in whom I am 
well pleased." (Matt. 3:17.) And JOHN the Baptist 
" saw and bare record, that this is the SON OF GOD." 
(John 1:34.) 
PAUL to the Jews and Gentile prose-
lytes at Antioch testifies, (Acts 19:23,) that " of this 
man's seed hath GOD, according to his promise, 
raised unto Israel a SAVIOUR, JESUS." 
We some-
times apply the term SAVIOUR in a secondary sense, 
as when WASHINGTON is called " the savioifr of his 
country ;" but the Greek word Earif>, rendered SA-
VIOUR, when applied to JESUS, is so pregnant and 
comprehensive, that the Latin tongue had no single 
word able to express it, till long after the time of 
CICERO. 
And the Christians in the Latin Church 
were a long time at a loss what word to use for it.— 
When applied to CHRIST, it is in the sublime and pe-
culiar manner, to denote that " neither is there salva-
tion in any other; for there is none other NAME uu-
der heaven given among men, whereby we must be 
saved" 
(Acts 
4:12.) 
" He bare our sins in his 
own body on the tree;" (1 Pet. 2:24;) and so in 
Him " we have redemption through his blood, even 
the forgiveness of sins." (Col. 1:14.) 
Thus GOD 
was in CHRIST reconciling the world unto himself, 
not imputing their trespasses unto them." (2 Cor. 5: 
19.) 
He is, therefore, a SAVIOUR in the most exalt-
ed sense; so that he was rightly called " a PRINCE 
and a SAVIOUR "—(Acts 5:31)—the " one MEDIATOR 
between GOD and man, the man CHRIST JESUS." 
(1 
Tim. 2:5.) 
The word CHRIST (^pio-ro?") signifies the same in 
the Greek, that MESSIAS [ITCD] does in the Hebrew, 
and both of them signify the Anointed. 
Such a BE-
ING the Jews of old fully expected : even the woman 
of Samaria saith, "I know that MESSIAS cometh" 
(John 4:25); and we find " all men musing in their 
hearts of JOHN, whether he were the CHRIST or not'' 
(Luke 3:15). Yet the Jews overlooked him in his low-
estate; for " being in the form of GOD, he thought it 
not robbery to be equal with GOD ; yet he made him-
self of no reputation, and took upon him the form of 
servant." (Phil. 2:6, 7.) 
Because he said, "I 
and my Father are one," the Jews took up stones to 
stone Hint for blasphemy; for, said they, "thou, 
being a man, makest thyself GOD." (John 10:30:33.) 
Christ says of himself," Before Abraham wasl am." 
(John 8:58.) 
PAUL says, that " by him were all 
things created that are in heaven above, and that are 
in earth, visible and invisible ... all things were cre-
ated by him and for hint: and he is before all things, 
and by him all things consist." (Col. 1:16, 17.)— 
* It is worthy of notice, that the apostles invaria-
bly apply to Christ the Greek word x-vpiof, translated 
Lord, which is the very word that occurs in the Sep-
tuagint, the Greek translation of the Old Testament, 
in common use by the Jews in that day, to denote 
mrr, JEHOVAH. Thus, when God says, "I appeared 
unto Abraham, unto Isaac, and unto Jacob, by the 
name of GOD ALMIGHTY, but by my name JEHOVAH 
[mrr] was I not known unto them," (Ex. 6:3,) it 
is rendered in the Greek Septuagint, x-fpios. 
Christ comforteth St. John with the majesty of his 
title: " Fear not, I am the first and the last," which 
words were spoken by " one like unto the Son of 
Man " (Rev. 1:17); and he also saith, " I am Alpha 
and Omega, the beginning and the ending, saith the 
Lord, which is, and which was, and which is to 
come, the Almighty " (v. 8). 
But the Jews could not believe on Him, because, 
as Esaias had said, GOD had blinded their eyes, hard-
ened their hearts, &c.; which " things said Esaias, 
when he saw his glory, and spake of Him." (John 
12:41.) 
The glory of Christ that Isaiah saw, was 
in the year that Uzziah died, when he " saw the 
LORD [MRR, Jehovah.] sitting upon a throne high and 
lifted up . . . and one [seraph] cried unto another, 
and said, Holy, holy, holy is the LORD of hosts."— 
(Isa. 6:1-3 ) 
This was the same Christ in whom 
dwelt " all the fulness of the Godhead bodily." (Col. 
2:9.) 
It is of Him that Paul testifies, when he says, 
" GOD was manifested in the flesh, justified in the 
Spirit, seen of angels, preached unto the Gentiles, 
believed on in the world, received up into glory." (1 
Tim. 3:16.) And he says to tbe elders of the church 
of Christ at Ephesus, " Take heed unto yourselves, 
and to all the flock over the which the Holy Ghost 
hath made you overseers, to teed the church of GOD 
which He hath purchased with his own blood "— 
(Acts 20:28.) 
Again, Paul doth magnify the Jews 
when he saith of them : " Out of whom as concern-
ing the flesh, Christ came, who is overall, God 
blessed forever " (Rom. 9:5); and when Jesus spake 
unto Thomas, " Thomas answered and said unto 
him, My Lord and my God." 
John testifies of Him 
that" this is the true God, and eternal life." (1 Ep. 
5:20.) And unto him the Father saith, " Thy throne, 
O God, is forever and ever." (Heb. 1:8.) 
The Fa-
ther " hath committed all judgment unto the Son, 
that all men should honor the Son even as they hon-
or the Father." (John 5:22, 23.) 
Thus it was pre-
sented to John in vision, when he heard " every crea-
ture which is in heaven, and on the earth, and under 
the earth, and such as are in the sea, and all that are 
in them, saying, Blessing, honor, glory, and power 
be unto Him that sitteth on the throne, and unto the 
Lamb, forever and ever." (Rev. 5:13.) 
And yet 
" it is written, Thou shalt worship the Lord thy God, 
and Him only shalt thou serve." (Matt. 4:10.) 
While the Scriptures are so full of testimony res. 
pecting the exalted glory and majesty of Him " who 
spake as never man spake," they are none the less 
indicative that when he came down from heaven he 
laid aside the glory for which he prayed when he 
said, "And now, O Father., glorify thou me with 
thine own self, with the glory which I had with thee 
before the world was." <John 17.5.) 
Surely He 
could be no other than the Son of God who came in 
to the world not to do his own will, but the will of 
Him who sent him. 
This exalted claim, His glori-
ous Sonship, and the Divine attributes claimed by 
Him, the Jews and Socinians deny; and denying 
these, they array themselves against Him, thus be 
coming in league with anti-Christ, warring against 
the Lamb, seeking to pluck from His kingly head the 
many crowns so rightly His. 
Take from Christians 
their Saviour, and they have no Mediator between 
them and God. 
Take from Christ his Omnipresence, 
and we should lose the gracious assurance that he 
would be with us, even to the end of the world.— 
Take from Him his Omniscience, and we should have 
no assurance that his eye at all times rests upon us 
to pity our wants, and behold our distresses; and take 
from Him his Omnipotence, and we should have no 
assurance that he could succor us in every hour of 
peril. 
As it is, we can draw nigh to the Father 
through the Son, knowing that we have a Saviour 
who is able and willing to save all who come unto 
Him, even to the uttermost—knowing that he sees 
us at all time, and heareth all our petitions, even to 
the unuttered thoughts of our hearts. 
Deny him 
these divine attributes, and we may well exclaim with 
Mary, " They have taken away my Lord." 
It is a 
blessed privilege in thi3 warfare to be permitted to do 
battle on the Lord's side, and vindicate his glorious 
character. 
The descendants of those who crucified JESUS still 
regard him with all the spiteful malice which inspired 
their fathers to smite, spit upon, and slay Him. 
We 
have seen the scriptural testimony to this great and 
glorious character. 
We have seen what the Jews 
reject, and therefore can have some faint conception 
of the enormity of their guilt, in rejecting Him as 
" the SON OF GOD." 
With all this guilt resting on 
them, and unrepented of, is it possible to suppose that 
they will be restored again to GOD'S favor ? They 
cannot be, without a full and thorough abasement be 
fore the crucified One, and an acceptance of Him a 
their LORD and SAVIOUR. Without such repentance 
therefore, we can look on the crection of a synagogue 
by them in Jerusalem, as no evidence of their return 
in any great numbers to the land of Palestine. 
We 
may not be permitted to open the leaves of the Book 
of the future on which its import is clearly written. 
GOD has doubtless permitted it for some wise and 
glorious purpose. 
We see in it evidence of the near 
termination of their servitude among the nations. 
With the termination of that period, or in near prox-
imity with it, the glorious future opens with most 
cheering hope. 
With the events that thicken and 
cluster around that interesting point, we see the 
second advent to earth of the Son of man.—coming 
now, not to be scourged and spit upon, but as a glori-
ous KING to take to himself his great power, and to 
reign. 
We may not be able to discern all the sue* 
cessive steps in the ushering in of the kingdom of 
GOD—their duration or succession,—modesty forbids 
our dogmatizing respecting them. 
And with such 
brightning prospects in the near future, we can afford 
to " serve the living and true GOD : and to wait for 
his SON from heaven, whom he raised from the dead, 
7 
| 
even JESUS, which delivered us from the wrath to 
come." (1 Thess. 1:10). 
And when the seventh 
angel shall sound, and " the kingdoms of this world 
are become the kingdoms of our Lord and of his 
Christ, and HE shall reign forever and ever," may 
we with the four and twenty elders, fall on our faces 
and worship GOD, " saying, we give thee thanks, O 
Lord God Almighty, which art, and wast, and art to 
come; because thou hast taken to thee thy great 
power and hast reigned." (Rev. 11: 15—17.) 
This brings us to the remaining portion of the 
subject, which involves the question, 
Are there any 
predictions of the conversion, and consequent restora-
tion of the Jews?—(To be continued). 
To Correspondents. 
EDWARD RAYMOND.—Your justification of G. 
J. 
ADAMS, the disguised Mormon, amounts to nothing 
in our view. 
Your argument that we are not to en-
quire what a man has been, but what he is now, is not 
valid ; for the best guaranty a man can give for the 
future is his past history. 
It is true that on repent-
ance we should be ready to receive any ; but we must 
have evidence of repentance. 
But no matter how 
thorough one's repentance may be, it does not there-
fore follow that he should be received as a teacher. 
It is very easy for a man so to fall, that he shall be 
forever after incapacitated for such a station. 
The 
case of ADAMS is such an instance. Christian charity 
does not require that he should be placed in a station 
he has unfitted himself to occupy. 
Our whole expe-
rience has shown us how unsafe it is to trust too 
much those who have once been overcome by th e 
enemy. 
They should ever after be content with a 
very humble position. 
But in the case of ADAMS, 
we do not know that he claims penitence for his for-
mer vile and abominable practices. 
J. TRUESDELL.—You enquire, " if man was im-
mortal in Eden, when was he rendered immortal ?" 
We reply, he was thus created. 
You ask, "Were 
not the fruits of the earth given him for food ?" 
Yes, say we. 
We think we perceive your difficulty ; 
it is in supposing that immortality was something 
inherent in man. 
This is a great mistake; it is ex-
emption from the consequences of death. Had ADAM 
never sinned he would never have died. Consequently 
his state would have been immortal. When he sinned 
he ceased to be immortal, because he became subject 
to the curse. 
Man cannot cease to be subject te the 
curse until the resurrection. 
Consequently they can-
not regain immortality till then. 
The wicked will 
never cease to be subject to the curse, but will go 
away into everlasting punishment, ever subject to the 
second death. 
Consequently they will never become 
immortal,—the Bible term immortality having a 
more pregnant meaning than of mere eternal existence. 
The body of the SAVIOUR was# created mortal, be-
cause he came into the world to bring life and immor-
tality to light through the gospel, to rescue us from 
this fallen state, and to do this it became him to be 
created as we are: not as ADAM was. 
ADAM must have been created a model man : hence 
his fall was so awful. 
The progression you speak of 
is a progress in knowledge and love, not in stature. 
The only idea ADAM could have of the death 
threatened him, which he was to suffer the day he 
sinned, must have been derived from what he did suf-
fer on that day. 
He must have regarded that as the 
death threatened, or that the devil spoke the truth 
when he said he should not surely die, i. e. on that 
day, and which many believe in preference to the 
plain woTd of GOD that he should. 
We have no evidence that the beasts would have 
been subject to death, had not sin entered the world. 
BRO. F. GLANVTLLE.—Should be happy to have 
you do so. 
I 
174 
THE 
ADVENT 
HERALD. 
Correspondence, 
Buy the 
Truth. 
0 buy the Truth! the Pearl of great price, 
More precious than jewels of gold ; 
'Tis fraught with wisdom and heav'nly grace, 
And hallow'd by prophets of old. 
0 buy the Truth ! the boon from above, 
Which God in his mercy hath giv'n— 
Reveal'd to man by angels of love, 
To guide the erring to heaven. 
0 buy the Truth! 
'Tis a treasure deep, 
Which is found not in mines of ore; 
Too precious to sell, more lasting to keep, 
Than earthly gems of richest store. 
0 buy the Truth ! the Light of the soul. 
Whose radiant beams shall dispel 
The darkness of sin, from pole to pole, 
And illumine the prisoner's cell. 
0 buy the Truth! the celestial Sun, 
That warms the hearts of the pure, 
Imparts life to the weary and lone, 
And inspires the hopes of the poor. 
0 buy the Truth! the Anchor of Hope, 
Which never gives way in the storm ; 
Maintains its strength, as the soul looks up, 
From the perils of life to its home. 
0 buy the Truth ! the Water of Life, 
Whose pure streams do peacefully roll 
From the Fountain of joy and of health, 
Refreshing and cheering the soul. 
0 buy the Truth ! the Star that will shine 
Still brighter when night passes away ; 
Nor grow dim in the evening of time, 
For it shines at dawn of the day. 
0 buy the Truth ! cost what it may, 
And seek it where alone 'tis found ; 
'Twill be to thee the living way, 
" Shedding its sacred halo round." 
N. 
HERVEY. 
Lesislative 
Conferences. 
1. What is a legislative body ? Before answering 
this question, I propose to consider what a primary, 
or normal assembly is. 
Let us look at civil society. 
It is a custom in this 
.country for political parties to meet in their respec-
tive towns and wards, for the purpose of nominating 
their candidates for office, and to transact such other 
business as may be necessary for the furtherance of 
their plans, to secure the election of their candidates. 
By common consent, and to facilitate the object of 
their coming together, they appoint a chairman, or 
moderator, secretary, etc., and conform, for the time 
being, (is there any danger of their becoming mon-
archists ?) to certain rules, commonly called " parlia-
mentary rules," appoint committees to act in their 
behalf, even after adjournment, etc. 
When their business is accomplished, they adjoum 
and go home. 
From that moment they cease to be 
a body of any kind. 
Who ever thought of calling 
them a legislative body ? 
Nobody ! They came to-
gether under no constitution and by-laws, adopted and 
left none behind them;—they simply met and regu-
lated their conduct while together, by their sense of 
propriety and courtesy, just as men meet in the 
streets, or other public places. 
One object brought 
them together; that object attained, they dissolve 
and go home. 
They have but one test of fellowship 
—their political creed.—Are you a Whig?—are you 
a Democrat? 
This answered, the question is settled. 
Their right of citizenship gives them the right to as-
semble. The object of assembling determines the 
character of the meeting. 
If they came together to 
make laws, as in a pure democracy, that would be 
another thing. 
The constitution of our country gives 
the people the right to thus assemble and concert 
plans for united action ; not a constitution and by-laws 
belonging exclusively to these meetings, for they 
have none. 
We are now prepared to answer the question, 
What is a legislative body ? 
It is a body of men assembled together for the pur-
pose of making or enacting laws or rules, for their 
own and the government of their fellow men. 
The act of assembling may be in two ways. 
1. It 
may be a primary move, emanating directly from tbe 
people themselves, (which would be a pure democ-
racy,) or originating with them, but enacted by rep-
resentatives, chosen by the people, (which would be 
a republic,) assembling without a constitution, but 
for the purpose of enacting one, as in the case of the 
late French National Assembly: or it may be under 
and by authority of a constitution already adopted.— 
All meetings, after the first, and the adoption by the 
primary body of a constitution, are of the latter 
character. 
Literary and religious societies are legislative. Ma-
sonic, Odd Fellows, and Sons of Temperance—in 
fine, all societies, of whatever name, or character, 
which convoke under a constitution peculiar to them-
selves, are legislative. 
But what makes them legis-
lative? 
I answer—They make terms of membership. 
Odd Fellows and Sons of Temperance have theirs; 
debating clubs and literary societies have theirs; mis-
sionary, tract, Bible, and educations societies have 
theirs. 
The question, whether these are right or 
wrong, is another thing. We are looking at the facts. 
No person can be a member except be complies with 
the terms, whatever they may be. True, it is volun-
tary with every mnn whether he will comply. 
But 
the penalty for refusing is, be is shut out of the so-
Biety. These rules and penalties, understand, origi-
nate with the societies, or organizations themselves. 
These societies, too, have their standing officers un-
der their constitution. These formularies make them 
" permanent organizations "—'legislative bodies. 
- Such are nearly, if not quite, all the ecclesiastical 
bodies in the world at the present time. All the 
Protestant bodies I am acquainted with, in America, 
have something similar as the basis of their compact. 
The bishops and presbyters of the Episcopal church 
assembled in New York, one year ago, did not hesi-
tate to call themselves a legislative body. The Gene-
ral Assembly of the Presbyterian church has its 
stated officers, who hold over from meeting to meet-
ing. 
So of the Congregationalists, Methodists, Bap-
tists, etc. etc. 
We need not protract a matter that is so perfectly 
plain. 
We have seen, 1st, what a primary, or nor-
mal meeting of individuals is, and what steps are 
necessary to constitute them a legislative body. 
We 
are now prepared to inquire, in the 
2d place, if there exists, at the present time, any 
such body among Adventists in this country. I deny 
the existence of any such body. There is not even an 
approach to it. All the meetings I have attended, 
and all the reports of those I have not, which lhave 
read, have shown them to have been simply normal, 
or elementary, like the normal gatherings in civil so-
ciety, and like them, when the object which brought 
them together was accomplished, they resolved them-
selves back into their analytical state. 
How unlike Episcopal Conventions, General As-
semblies, Synods, Presbyteries, Classes, Triennial 
Conventions, Tetrennial and Sexennial Conferences, 
with their bishops, standing moderators, stated clerks, 
scribes, and corresponding secretaries, have been our 
simple, spontaneous gatherings of brethren and sis-
ters, to talk and pray about the kingdom of God ! 
God save us from that fastidiousness which would de-
prive us of even this privilege, while waiting for our 
coming King. 
Truly, as Bro. Smith says, " it is 
possible to strain out a gnat in these days." 
But you passed resolutions. Just so. 
Who does 
not? 
Do you not "Resolve, Resolve?" 
What is 
the difference pray, whether you " Resolve " in your 
study, chamber, editorial closet, by yourself, singly 
and alone, write it but, publish and send it abroad for 
the concurrence of your brethren, or in a meeting of 
your brethren, propose the same for their united con-
currence? 
Brethren may get up in conference meet-
ings and tell their brethren their resolutions, yea, 
they may declare they will not fellowship certain doc-
trines and practices, and it is all well enough; but 
let one propose the same, viva voce, or in writing, to 
his brethren, for their concurrence, and instantly some 
argus-eyed conservator of Christian liberty makes the 
wonderful discovery, that it is legislation and pro-
scription ! 
\Vill wonders ever cease? 
What is the nature of the act? Is it legislative? 
No. 
The principle is the same, whether it be done 
by a sinele individual, or by a number of individuals, 
assembled together. 
A resolution is a determination 
by any one to do a given thing. 
He puts the same 
in form, and presents it to his brethren for their con-
currence—an expression is taken whether he will 
or not. If they do, it becomes the determination of 
the whole. So the faith of individuals may be ex 
But it is said, these meetings are designed to ex-
ert an influence over brethren, and this is a*sort of 
legislation after all. I answer—What does a Chris-
tian live for, if not to exert an influence over others? 
What does he write for? What does he speak for? 
The objector himself acts continually on the same 
principle. Where is the difference, except in degree? 
If one may do it, two may, either singly or unitedly. 
The right to do a thing individually, gives the right 
to do the same collectively. 
And, vice versa, what 
we have no right to do in our individual capacity, we 
have no right to do collectively. Here I stand. 
But, lastly, what scripture is there for such meet-
ings? 
What scripture! Dear man, where is your 
Bible? or how have you Tead it? 
God's people, un-
der the old administration, had three " annual, or an-
niversary conferences," yearly.—One at the passover, 
a second at the pentecost, and the third in the seventh 
month. 
(It was at the second of these that God 
poured out his Holy Spirit so remarkably.) 
The 
apostles had one, at least, exactly like ours, except 
that they went further than I would dare to go, un-
less I could say as they did, " It seemed good to the 
Holy Ghost and to us," etc. 
Read 15th chap, of 
Acts. 
This is enough. 
We have Bible example for 
" annual," special, (or any other,) "conferences," 
we may wish to appoint. Let him that dares say, 
Why do you so? He must meet it at the hastening 
judgment. If our good Lord does not come next 
spring, I hope to have the privilege of meeting my 
old and tried brethren fiom all parts of the land, that 
our hearts may be mutually refreshed and encouraged. 
But I would rejoice more to receive along with mv 
brethren a new anointing from on high, something 
like that enjoyed an the day of Pentecost. 
When God Almighty is thrusting out of his tem-
ple the head of all spiritual legislation and tyranny, 
I think we who are waiting for the Great Head and 
Lawgiver, will be slow to throw ourselves in. 
Soon 
great voices will be heard in heaven, saying, Let us 
be glad and rejoice, for the marriage of the Lamb is 
come. 
God grant it. 
Amen. 
Your brother, waiting for the Lord. 
G. 
NEEDHAM. 
Albany, Dec. 20th, 1848. 
Letter from Bro. J. M. Wilson. 
J. V. HIMES—DEAR SIR :—I regret that it should 
become necessary to devote so much of your paper to 
unprofitable disputation. I am confident tfiat you mis-
apprehend the wishes of the readers of the " Her-
ald " generally in supposing that they expect or de-
sire you, under any circumstances, to assume a con-
troversial position, except on the great question. I 
am confident it does not conduce to edification, or tend 
to increase and cherish those habits of thought and 
feeling which best fit us to meet, as we all desire the 
issue which is just befjre us. My views in relation 
to the state of the dead, immortality, and the fate of 
the wicked, are not the same as yours ; but I have 
never felt it becoming in me to dogmatize in relation 
to doctrines which are expressed figuratively, or in 
relation to subjects that we cannot fully comprehend, 
and in relation to which we are only capable of ob-
taining a glimpse of the truth. That the righteous 
will attain to a glorious resurrection and immortality 
by Christ at his coming; that the enemies of God 
will be judged and suffer a doom too horrible to be 
conceived or expressed, we both believe, and all who 
are contending in relation to the mode and manner. 
Surely it would seem that either view presents mo-
tives enough to escape from such a doom. 
Why 
should men who believe in punishment ending in 
destruction, and those who believe in never-ending 
misery in conscious existence, and at the same time 
believe that the doom of all men, for weal or woe, 
will soon be settled for eternity, contend at all, ex-
cept to see who shall do the most to arouse a sleep-
ing world to realize the last great truth. 
If it is true 
that the last sands of this age are now running out, 
all other truths sink into insignificance compared with 
it; and surely no one, did he fully realize it, could be 
induced to abandon it for the promulgation of any 
other truth, however important, considered in other 
relations. 
I heartily approve of your repeated determination 
to adhere to the original design of your paper. I do 
not wonder that you have occasionally suffered your-
self to be diverted from the course proposed, for I 
am aware that no one can fully appreciate the trials 
you are subjected to from your peculiar position. 
I 
trust no trials will drive you from the firm advocacy 
of what you believe to be the truth. I expect an 
editor, or preacher, to express his own views, not 
mine. It is my province to examine, adopt, or reject, 
according to the light I can obtain upon the subject. 
But I am reminded that I am writing to one who re-
ceives hundreds of letters a week, and that two lines 
would have communicated all that is important in 
this. My apology is the interest I feel in the subject, 
and in you as one of its most prominent advocates, 
frona the fact, that you seem to me like on old ac-
quaintance, from conversing with you so long through 
the "Herald." 
I have expressed myself ireely as 
to a friend, and feel assured it will be received in the 
same spirit. 
Yours trulv. 
Chicago (Mich.), Nov. 27/lA,"l848. 
Extracts from Letters. 
From Claremont (N. H.), Dec. 6th, 1649. 
DEAR BRO. HIMES :—Feeling still a deep interest 
in the blessed-cause of Jesus, I am also much inter-
ested in perusing the "Herald," which is truly the 
herald of good news. 
When I look over the world, and see so many 
wars, and preparations for wars, confusion and disor-
der among the nations, with pestilence and famine, 
the love of many waxing cold, iniquity abounding, 
and the strong and vigorous efforts that are made to 
' paralyze the energies of God's dear children, by sow-
ing discord and disunion among them, I am led to 
weep over the poor backslider, who has forsaken his 
closet and his God, and joined the world in all their 
fashions and gayety. 
I also mourn over poor sinners, 
who are going on, thoughtless and unconcerned, to 
the judgment, dreaming of long life, and that all is 
safe. But just before them is the awful precipice, 
over which if they plunge they are lost forever. 
0 
that men would be wise, and choose the better part, 
that never shall be taken from them. 
I feel truly lo rejoice, that God has heard the pray-
ers of his saints in your behalf, and that he has per-
mitted you again to go forth and comfort the little 
flock, who are looking, and waiting, and praying for 
the kingdom to come. 
I have attended meetings at this place three Sab-
baths. The brethren here have been much tried for 
the last four years. There are about eighteen or 
twenty brethren and sisters, who are still strong in 
the faith of his speedy coming. 
There seems to be 
an increasing feeling for poor souls, who must soon 
experience the plagues that will be poured out upon 
them, unless they immediately repent and turn to 
God. 0 who that possesses any of the mind that 
was in Jesus, can behold the present state of the 
world, and not feel for poor sinners? 
I pity that one 
who has no tears to shed, nor prayers to offer to God, 
in behalf of the impenitent. 
The brethren here are now favored with the labors 
of Bro. Sherwin, who I believe is a very faithful 
young brother, and well calculated to feed the flock of 
God 
Meetings are held regularly every Sabbath, 
and prayer-meetings twice duritig the week. 
I never saw evidence more clear and plain, that we 
are right on the verge of time, than I do now ; and 
I am pleased to hear of any signs or indications of 
souls returning to God. Go on, dear brother, and may 
you be sustai»ed in all your labors of love, until you 
are called to receive your ieward. 
Yours in the blessed hope, 
R. T. 
RUST. 
From Richford (Vt.), Dec. 1th, 1848. 
DEAR BRO. HIMES :—My spirit is stirred within 
me while I look over the world, as Paul did over the 
city of Athens, and see it wholly given to idolatry, 
and beholding the many inscriptions, not to the un-
known God, but to the many gods of this world,—of 
fashion, pride, avarice, speculation, worldly honor, 
and glory ;, in short, it is anything and everything but 
the true God that is the object of their devotion. In 
this Situation I see them rushing on with railroad 
speed to the judgment. Oh ! the awful day will soon 
arrive, and who shall be able to stand ? In view of 
all these things, deai brother, I feel that necessity is 
laid upon me, and woe is me if I preach not the gos-
pel. 
And although I feel perfectly unable and unfit 
tor such a work, yet I know that God is able and 
willing to give all the necessary aid, for where little 
is given little is required ; he does not require anvthine 
at the hand of his creatures (if they will yield ^t 
dience to the grace already given) but what he will 
give them ability to perform; for he says " Mv 
grace is sufficient for thee;" and, "Asthy'dayis 
so shall thy strength be." I am resolved, therefore' 
to go forward, in the name of Christ, and try to do 
my duty in the fear of God, trusting alone in him for 
help. I see that the field is ready to harvest, while 
the laborers are few. I read from time to time the 
Macedonian cry, from different parts, calling for some 
one to break to the hungry the bread of life, and I 
can but feel the weight of the call. 
0 when will all 
of God 's dear children awake to righteousness, and 
sin not, by giving the cry, " Behold, the Bridegroom 
qometh," and proclaiming that the hour of his judg-
ment is come? 
Many have done it, but, alas ! they 
have become weary in well doing, and have gone to 
sleep, or have lain down at ease in Zion. May God 
help them speedily to awake and arise, that Christ 
may give them light, before they shall be called to 
awake to the judgment. 
We want the " Herald " to be sustained, and will 
try to do the best we can for its support. Yours in 
hope of the glory of God, and the speedy return of 
our King in his beauty. 
H. H. JANES. 
From Lebanon, Dec. 15th, 1848. 
DEAR BRO. HIMES :—I prize the " Herald" next 
to my Bible. 
It is the only medium through which 
I hear anything of that blessed hope. I am alone in 
this region of country, there being no one to sympa-
thize with me in my views, or to encourage, counsel, 
or comfort with words relating to the blessed hope. 
The conversion of the world, a spiritual millennium, 
with all the kindred doctrines, are the popular themes 
of all our pulpits. 
It is, therefore, the channel 
through which that blessed truth is communicated, 
that keeps the subject alive, and encourages my soul; 
otherwise 1 might be carried away with the popular 
current. It is astonishing to our people that any one 
should believe the doctrine of the speedy personal 
coming of Christ yet, as though the doctrine origi-
nated with the poor, despised " Millerites," and 
should have passed away with the calculations of fal-
lible men. 
But while the specified time is passed, 
and the clergy and editors are still disseminating the 
deluding doctrines of a spiritual coming of a spiritual 
King, to reign in a spiritual kingdom, &c., and con-
tinue thus the peace and safety cry, the real time-
God's time—is not passed, but is rapidly drawing to 
a close, when the deluded " Millerites," that is, those 
who are truly the faithful of the Lord, will be able 
to exclaim, in the language of the prophet, " Lo, 
this is our God, we have waited for him," &c. They 
are rejoicing now, knowing their redemption draweth 
nigh. Soon will they see the King in his beauty; 
for the Lord Jesus Christ will soon be revealed with 
his holy angels, in flaming fire taking vengeance on 
them that know not God, and obey not the gospel, 
when he shall come to be glorified in his saints, and 
to be admired in all them that believe. 
I hope and 
pray that the "Herald" maybe sustained. May 
the Lord bless you in your arduous labors. 
I am yours in the bonds of Christian love, 
E. 
RABER. 
From Bro. R. V. LYON. 
DEAR BRO. HIMES :—The special messengers of 
the last message of mercy have everything to encou-
rage them to pursue their journey, that a mind, en-
lightened by the Spirit of God, could desire. If we 
turn our attention to the word of prophecy, we find 
that the greater part of it has become a matter of his-
tory ;—all that remains to be fulfilled, are those events 
which are connected with the coming of the King of 
kings. If we turn over the pages of the book of 
nature, the evidence there is conclusive that we are 
on the right track. Or if we explore the moral and 
political world, everything we behold declares that 
the day of wrath is upon us. To doubt this, would 
be as rash as to doubt the existence of a God, and 
the truthfulness of his word. I am fully satisfied 
that no individual who has had light upon the glorious 
truth of the promised restitution, can go back, at the 
sacrifice of those mighty arguments which the great 
Head of the Church has put into our possession, to 
wield against the strongholds of infidelity, and to 
bear upon the consciences of men, in order to influ-
ence them to ground their arms at the feet of Jesus, 
and venture all upon his atoning blood, that in the 
day of burning they may stand among the blood-
washed throng on the sea of glass mingled with fire. 
Dear brother, let us pursue our journey, and prove 
to both friend and foe our confidence in God's word 
by onr works. 
Soon, very soon, we shall have 
preached our last sermon, and fought our last battle. 
Glory to God, the victory will be won, and on the 
heights of Zion we will meet, where crowns ot 
righteousness shall forever sparkle on our brows, and 
harmonious music flow from our gladsome tongues. 
From West Vienna (N. Y.), Dec. 14th, 1848. 
BRO. HIMES :—I wish to write a few words in re-
gard to the soul. It appears to me that there is no 
immortality belonging to the wicked at all; for saith 
the Saviour to the Jews (John 6 :53), " Except ye 
eat the flesh of the Son of man, and drink his blood, 
ye have no life in you." 
And as Christ only hath 
immortality (1 Tim. 6:16), dwelling in the light, and 
as he, Christ, hath abolished death, and hath brought 
life and immortality to light through the gospel, &c.; 
and as the Saviour said, " Whoso eateth my flesh 
and drinketh rny blood, hath eternal life;" and Rom. 
8:10—" And if Christ be in you, the body is dead, 
because of righteousness," &c. Here, then, I be-
lieve that the true Christian receives immortality and 
eternal life in his soul, when he receives the spirit of 
THE ADVENT 
HERALD. 
175 
Christ. And I believe it will be with the soul of the 
true Christian when the soul leaves the body, and in 
a conscious state, too. 
But in regard to the wicked, 
(1 Cor. 15:26.) the last enemy that shall be destroyed 
is death. 
Rev. 20:14, 15—"And death and hell 
were cast into the lake of fire." This is the second 
death with all the wicked host—this is the last enemy. 
Look at the 21st of Revelation, the five first verses, 
and in a special manner the 4th and 5th vs.—" And 
be said unto me, Write, for these words are true and 
faithful." Here, then, is the sanction. 
Look at 
Num. 14:21, Dan. 2:35, 7:27, and Psa. 37:10. Thus 
you see that all the wicked will be destroyed from off 
the earth, with death, too, with sin and all its defile-
ments, and the body of the true Christian will be 
raised in the resurrection a spiritual and immortal 
body, like Christ's glorious body, &c. 
I wish to have my letter published in the " Her-
ald." If you don't wish to publish my letter, please 
send my money back again, and stop your paper. 
SILAS WELLS. 
From Canaan (Vt.), Dec. Uth, 1848. 
DEAR BRO. HIMES :—1 notice that Bro. 
and 
his associates find fault with the " Herald " for tak-
ing them in their own play ; and yet not exactly in 
their own play, for while they have been trying to 
sow discord among the readers of the " Herald," the 
" Herald " has said but little for or against them, till 
very recently. Although your course has undoubtedly 
been a just one, yet I feel very sorry that you should 
be under the necessity of so doing. 
But if such 
things must be done, please shove the windows a lit-
tle higher, and give the old winnowing fan—the 
word of truth—a little harder blow. 
If there should 
be a rush, and some of the genuine coin should start 
with the counterfeit, I think the pure would stop 
short of the windows. 
If the wind should carry 
away the chaff, no matter. 
I believe in the annihila-
tion of the wicked after the second resurrection, as 
they do; yet I would not justify them in trying to 
scatter the Advent ranks. 
S. R. DENNETT. 
From St. Armand (Vt.), Dec. loth, 1848. 
DEAR BROTHER:—I feel to praise God for the 
light that is reflected from his word on the prophecies 
and the signs of the times, showing that this world is 
about to end. 
Soon, if we are faithful, shall we 
hear our Father say, " Come home." 
Praise the 
Lord tor such a hope as ours. 
" We are almost 
there." We are living in a perilous time, when it 
requires the whole man to serve God, and be ready 
for the coming judgment. 
Let us hold fast the faith 
we have attained, and persevere in the cause of God, 
and we shall soon receive a crown of life. I have for 
several years been endeavoring, in my weak way, to 
overcome the great torrent of opposition that I have 
had to contend with in this section, and by the help 
of God I have been preserved from the iron grasp of 
the enemy. 
Yours in faith and love, 
J. TITTEMORE 
From London (C. W.), Dec. 10th, 1848. 
DEAR BROTHER:—The "'Herald" comes regu-
larly to hand, and surely I find it, as formerly, a 
blessing. I hope I shall never again be deprived of 
its perusal. 
But, brother, cannot you get rid of this 
controversy? it is not what a lover of God's word 
wants. If we believe that Christ is soon to come to 
make up his jewels on earth, what matter to us 
whether we are conscious or unconscious, if we have 
a part in the first resurrection ? May the Lord pros-
per and bless you in your arduous duties; and in 
stead of quarrelling among ourselves about the des 
truction of the wicked, soul and body, let us look to 
the salvation of our own souls. 
May the God of 
peace sustain us, and eventually bring us off more 
than conquerors through Christ, who suffered and 
(lled for us. 
S. MORRILL. 
From I.ow Hampton (N. Y.). Dec. 10th, 1818. 
DEAR BRO. HIMES :—Our little flock are preparing 
a place of worship, a little west of father's house, 
which, if the weather continues favorable, we hope 
meet in in a few weeks. 
There is a good state of 
feeling in our church; some among the youth are 
tender and somewhat affected as to the necessity of 
getting ready to meet our Lord. 
We hope the Lord 
will soon favor Zion, by relieving her from all her tri-
als on earth, and placing her out of the reach of the 
auveisary. Father says, hold on, and fear not. Op-
P°sers will all be lost in fog soon, through their own 
SCr'pture applications. 
Father thinks, that on the 
^'estion of the first resurrection, as well as on the 
great truths connected with the Advent, we are on 
p® ^und of truth. He thinks we have Chiist, Paul, 
eter, &c., 0n our side, and need not fear what man 
an do. You must hold on, and keep to the question 
0 ,HE 
WM. S. MILLER. 
A- brother writes as follows:—'' Please accept my 
for t?for the offer you made- 
1 am sti11 able t0 Pay 
self f Paper; 
were 1 not' 1 would sooner deny my-
Dor 
,some c°mfort of life, in order to have the pa-
suWn! Pay for il' 
1 do 
believe lhat many of the 
to n 
fS are counted amon£ those that are notable 
fact tf' and 
he"Ce receive 
il gratuitously, from the 
lected' 'f the true cause were known» having neg-
amn !° pay as their subscriptions became due, the 
the ""1 accumulated until their bills look so large, 
meet »h8 l° have 
them canceIled< deling unable to 
due h • 
By Payin£ every 
v°lume as it becomes 
and'.h nl0nly one do!lar' 
they 
would "ot feel it, 
u 'ne office would be less burdened. 
like 6 
^ °Ut pap6r with co,nmenc|atory notices 
co®-the followin£- 
They are most cheering to us, 
®'ng as they do in the midst of the most strenuous 
whoT'0"' and WiH doubtle6S 
be 80 t0 onr fiends, 
0 ave the unity and good of the cause at heart. 
A brother writes from Lower Sandusky, under 
date of Dec. 13th :— 
Your solicitation to hear from all subscribers against 
the first of January, has prompted this communica-
tion. 
To one so firmly planted upon the doctrines so 
ably vindicated in the " Herald," its privation would 
nearly be equal to that of animal subsistence. I read 
much, being favored with the perusal of five or six 
periodicals, and being little able to work. 
I have, 
therefore, a just right to judge, and can appreciate 
the merits of the " Herald." 
Save one objection, it 
makes the most wise, scientific, eloquent, and strongly 
religious selections of any paper in the Union. 
Nor 
is the objection I have alluded to properly an objec-
tion, considering the necessity there has been for a 
vindication of character against uncalled-for slander. 
But as the green-eyed monster seems to be stung by 
its own fangs, it is less likely to vent its poison upon 
others; a prospect of its short life promises room for 
better subjects in your valuable paper. 
Wishing, 
therefore, to witness its complete triumph, I pray 
you may be enabled, without much loss on my ac-
count, still to grant its perusal to one who will, in 
five short years, measure out his three score years 
and ten, and to whom it is a most exhilarating support. 
Bro. G. Russell, of McGrawville, Cortland Co., 
N. Y., writes :— 
I consider the " Herald " to be the best paper that 
know of. 
The subject matter it contains is the one 
hope and faith of the gospel, the present truth by 
which w^e are sanctified ; therefore it must and will 
be sustained, in spite of all who oppose. I feel much 
edified and encouraged in | erusing its columns. 
In 
short, let me say, that my sympathy is with you in 
your trials and labors of love. 
A brother in Roxbury, Ct., says:—" Few and far 
between are the opportunities enjoyed in this place to 
hear from the lips of the living preacher the procla-
mation of the coming kingdom, for which reason the 
" Herald " is very highly prized, and will be as long 
as it continues to be the " Advent Herald." 
To 
leave the great arid important theme, the coming of 
the King of Glory, to discuss the question whe-
ther the dead are conscious or unconscious till the 
resurrection, seems out of place for those who be-
lieve that the great day of the Lord is just upon 
us. 
If that day was a thousand years off, then there 
would be more reason for the discussion than now. 
Bro. J. T. Home writes from Wolfboro', N. H.: 
I think the ' Herald ' is richly worth the little sum 
I pay for it yearly. 
It is a rich medium by which I 
can receive intelligence from many of the faithful 
heralds engaged in soundfog the cry, 4 Behold, the 
Bridegroom cometh.' 
That is much better, at least 
for me, than controversy, which I think we have no 
time for. I am pleased with the
 
1 Herald,' in the 
main, though 1 hate controversy." 
Bro. T. E. Mayo, writing from Hardvvich, Mass., 
I have received the " Signs of the Times " and the 
Advent Herald " about seven years, and I do ad-
mire the course and manner the Adventists have 
taken. I perfectly agree with you and the Albany 
Conference. Being alone in this region, and having 
experienced some trials, I can sympathize with you 
and the Advent brethren. But my faith is not shaken. 
I expect that when he, who is our life, shall appear, 
I shall appear with him in glory. 
Bro. J. Holden.of Feltonville, writes:—Although 
differing somewhat with you on minor points, I feel 
none the less love for you, and forget not my indebt-
edness to you for your great and arduous labors for 
the spread of that most blessed of all doctrines, the 
near personal coming of our glorious King. 
And 
that he may bless, strengthen, and encourage yon in 
your efforts, is the sincere wish of your unworthy 
brother in the hope. 
Bro. C. Leavitt, writing from Rye, N. H., says:— 
If the brethren and friends do not respond to "you 
call, so as to relieve your office from embarrassment 
let us know it, and we will do something more, for 
the brethren here are in good circumstances, and 
prize the " Herald " highly. 
Our brethren are all of 
one mind about it; they think it the best paper in the 
country, and are able and willing to help support it. 
We are not disposed to give much heed to the " lo 
heres" or "lotheres," but to seek the truth, and 
get it, and not turn from it to fables. 
Bro. Robert Wilson writes from Killingly :—I 
never have seen the time that the " Herald " did not 
bring glad tidings to my soul. I wish you to continue 
to send it to me until I inform you I wish it no 
lpnger. 
Bro. S Gerry writes from Cabot, Vt. :—I am 
much pleased with the "Herald," and the manner 
in which it is conducted. 
A sister writes from Hempstead :—Your valuable 
paper is the source of great comfort to me. 
I feel 
that I cannot do without it. 
Please send it to me as 
long as you are permitted to publish it. 
The above extracts, a few only of a large number 
we have received, are sufficient to show, that our la-
bors are not wholly uanppreciated. 
We shall strive 
to continue deserving of the approval of our judicious 
brethren. 
Obitnary. 
DIED, in August last, in the town of Jackson, Me., 
in the 58th year of her age, Sister RICH. She ex-
perienced religion in Salem in early youth, and lived 
the life of the righteous. 
She lived to see the most 
of her large family grown up, and died in a blessed 
hope. 
" 1 heard a voice from heaven saying, Blessed 
are the dead who die in the Lord from henceforth ; 
yea, saith the Spirit, for they rest from their labors, 
and their works do follow them." 
Miscellaneous, 
JUST AS YOU ARE. 
Anxious sinner! if you would save your soul, 
hasten to Christ, just as you are. 
Just as you are; for he came to save you just as 
you are. 
Had there been no sinners, he had never 
made atonement; he had' never invited men unto 
himself; he had never authorized the offer of mercy. 
If you come in any other character than that of a 
guilty, ruined sinner, you mistake the grand charac-
teristic of the Christian religion, and will assuredly 
never experience its blessedness. 
Just as you are ; for you will never be better pre-
pared. 
You have spent a whole life-time, long or 
short, in trying to make yourself good, but God 
I pa hes you more and more, as you go about to estab-
lish your own righteousness. 
All you can do has no 
merit, and will never propitiate the favor of him from 
vyhom alone must come your blessing. 
Just as you are; for he waits to be gracious to you. 
He has invited you as a sinner ; why should you wish 
to present yourself in any other character ? 
Can you 
doubt that such graciousness will secure your assist-
ance as soon as you come unto him ? 
Just as you are; for his grace is infinite, and can 
not fail to cover the whole extent and enormity of 
your guilt. 
Did he not know the whole case of 
ruined sinners, when he undertook the work of re-
demption ? Has he not all fullness in himself, and 
can there be a case so desperate that he cannot rescue 
and save ? 
J ust as you are; for it is only as a sinner saved that 
you will have any disposition or capacity to rejoice 
or to join in the blessed anthems of the redeemed 
0 ! what is the theme of their present and their eter 
nal praises, but the grace that has made them clean 
in the blood of the Lamb! 
Just as you are ; for he may not wait longer if you 
delay. 
Oh! hell is peopled with those who have re-
fused until the compassionate Saviour has turned from 
them, and wept over their infatuation that decided 
their ruin. 
Just as you are; for you have nothing else to 
ffive. 
Penances are of no account with him; all your 
righteousness is as filthy rags; even your confessions 
and lamentations, and self-reproaches render you no 
more acceptable in his sight. 
It is only your polluted 
soul that he wants, and only that you have to give. 
Oh, then, wait no longer, but make the resolve to go 
to Jesus just as you are. 
Give yourself up to him 
to be saved just as he sees fit to save, and say, 
" Here, Lord, I give myself away, 
'Tis all that I can do." 
Re/ig. Rec. 
THE 
WAY 
OF THE 
CROSS. 
Every one that gets to the throne must put their 
feet upon the thorn. 
We must taste the gall if we 
are to taste the glory. 
Whom God justifies by faith 
he leads into tribulations also. 
When God brought 
Israel through the Red Sea, he Jed them into the 
wilderness; so when God saves a soul he tries it 
He never gives faith without trying it. 
The way to 
Zion is through the valley of Baca. 
Yon must go 
through the wilderness of Jordan, if you are to come 
to the Land of Promise. 
Some believers are much 
surprised when they are called to suffer. They 
thought they would do some great thing for God 
but all that God permits them to do is to suffer. 
Go 
round to everv one in glory—every one has a differ 
ent story, yet every one has a tale of suffering. One 
was persecuted in his family, by his friends and com-
panions ; another was visited with sore pains and 
humbling disease, neglected by the world ; another 
had all these afflictions meeting in one—deep called 
unto deep. 
Mark, all are brought out of them. 
It 
was a dark cloud, but it passed away ; the water was 
deep, but they have reached the other side. 
Not 
one of them blame God for the road he led them.— 
" Salvation " is their only cry. 
Is there any of you, 
dear children, murmuring at your lot? 
Do not sin 
against God. 
This is the way God leads all his re-
deemed ones. 
You must have a palm, as well as a 
white robe. No pain, no palm ; no cross, no crown; 
no thorn, no throne; no gall, no glory. 
Learn to 
glory in tribulation also. 
" I reckon that the suffer-
ings of this present time are not worthy to be com-
pared with the glory that shall be revealed in us."— 
Mc Cheyne. 
CAUTION AGAINST 
PRESUMPTION. 
There is no encouragement for us to continue in 
sin, because of the faith of good men. 
If David 
falls, he must begin afresh, repent anew, cry, like a 
poor sinner who has never repented before. 
44 Have 
mercy upon me, 0 God, according to thy loving kind-
ness ; according unto the multitude of thy tender 
mercies, blot out my transgressions." 44 Create in me 
a clean heart, 0 God, and renew aright spirit within 
me." 
If Peter falls, he is not to presume, 44 0,1 
have been a believer; I cannot finally fall away;" 
he must go out, and weep bitterly. 
If Job falls,'his 
former bearing, profession, knowledge, are as nothing; 
he must begin again ; he must learn to abhor himself, 
and repent in dust and ashes. 
I urge this with 
earnestness. 
The doctrines of grace, which are the 
very glory of the gospel, must not be perverted into 
encouragements to licentiousness. 
Mistakes on this 
point are not uncommon. There are some who say 
to themselves, " O, I have heard of God; I know 
the plan of salvation ; I have correct views of divine 
truth ; I have heard the most eminent minister: surely 
I am not a babe in Christ; no need for me to be lay-
ing again the foundation of repentance from dead 
works." 
But if your knowledge and hearing with 
for the first time is smiting upon his breast, and crying, 
44 God be merciful to me a sinner." 
441 will arise and go to my father!"—With a soul 
in such danger, with such a (Jod and Father, such a 
Saviour, so great a salvation offered, I cannot hesitate; 
I must, I will go: I will take with me words, I will 
say in secret to him who-seeth in secret, Great and 
glorious God, pity a vile sinner! No! I bring thee a 
perverse heart; I lay before thee a gift which I my-
self abhor; yet look upon this loathsome thing ; have 
compassion upon this guilty soul! 
Father, take it: 
Jesus, present it: cleanse it first in thy own blood, 
create it anew by thy Spirit; transform it, chasten it, 
do with it what thou wilt: only pity, pardon, save 
my poor soul! 
Repentance begins before saving 
faith, yet is improved and deepened after it, and by it. 
Let us go, and in secret, humble ourselves before 
God, thankfully acknowledging repentance as a gift, 
and earnestly praying for grace that we may bring 
forth fruit meet for repentance. 
Brethren, there is joy in heaven over one sinner 
that repenteth. 
Has there been, shall there be joy 
over you ? If angels pause upon their golden harps, 
to make silence for music sweeter than their own, it 
is when the sorrowful sighing of a soul repenting 
ascends to the ear of God, through the mediation of 
Christ. 
Have you given them that joy ? 
If Jesup, 
surrounded as he is with praises, and glorious in hap-
piness, feels a new satisfaction fill his sacred bosom, 
it is when he again sees of the travail of his soul, in 
another sinful soul repenting at the view of God pre-
sented in his cross. 
Has he that satisfaction in you ? 
Ileave that question on your conscience.—Hamblelon. 
THE 
MORAL OF 
SUFFERING. 
Had I time, I might show how suffering ministers 
to human excellence ; how it calls forth the magnani-
mous and sublime virtues, and at the same time nour-
ishes the tenderest, sweetest sympathies of our na-
ture, how it raises us to energy, and to the con-
sciousness of our powers, and at the same time in-
fuses the meekest dependence on God; how it stimu-
lates toil for the goods of this world, and at the same 
time it weans us from it, and lifts us above it. 
I 
might tell you how I have seen it admonishing the 
heedless, reproving the presumptuous, humbling the 
proud, rousing the sluggish, softening the insensible, 
awakening the slumbering conscience, speaking of 
God to the ungrateful, infusing courage and force 
and faith and unwavering hope of heaven. 
I do not, 
then, doubt God's beneficence on account of the sor-
rows and pains of life. I look without gloom on 
this suffering world. True, suffering abounds. The 
wail of the mourner comes from every region under 
heaven; from every human habitation, for death en-
ters into all: from the ocean, where the groan ofthe 
dying mingles with the solemn roar of the waves; 
from the fierce flame, encircling, as an atmosphere or 
shroud, the beloved, the revered. 
Still all these 
forms of suffering do not subdue my faith, for all are 
found to awaken the human soul, and through all I 
may be glorified. We shrink, indeed, with horror— 
when imagination carries us to the blazing, sinking 
vessel, where young and old, the mother and her 
child, husbands, fathers, friends, are overwhelmed 
by a common, sudden, fearful fate. 
But the soul is 
mightier than the unsparing elements. 
I Rave read 
of holy men, who, in days of persecution, have been 
led to the stake to pay the penalty of their upright-
ness, not in fierce and suddenly destroying flames, 
but in a slow fire; and though one retracting word 
would have snatched them from death, they have cho-
sen to be bound ; and amidst the protracted agonies 
of limb burning after limb, they have looked to God 
with unwavering faith, and sought forgiveness for 
their enemies.—What, then, are outward fires to the 
celestial flame within us ? 
And can I feel, as if God 
had ceased to love, as if man were forsaken of his 
Creator, because his body is scattered into ashes by 
the fire ? It would seem as if God intended to dis-
arm the most terrible events of their power to dis-
turb our faith by making them the occasion of the 
sublimest virtues.—Channing. 
your profession and attainments, have not kept you 
from returning to sin, you have need to repent quite 
as much as, perhaps more, than that poor sinner, who 
FOR 
EVER! 
That is the crushing, overwhelming thought 
for 
ever! 
Name but a time—ten, twenty, thirty, forty 
years—when, should we live, we may have the lost 
one restored to us—see the form, hear the voice, feel 
the hand, if it were only for a brief hour, just to Hell 
what has occurred in the interval, and recount the 
changes wrought by time; suggest but a hope of 
even this and the bitterness of separation would be 
unspeakably lightened : but when you say for ever— 
that come what may—come any change, the most 
startling that can be conceived : but that no, the lost 
one can have no cognizauce of it—cannot sorrow 
with us, though in the bitterest affliction—cannot re-
joice with us, though in our heart bound with highest 
exultation—that (at all events, as far as this world 
is concerned) he is gone/or ever—oh, fearful thought! 
—oh, thrilling contemplation!—oh, agonizing, unen-
durable pang!—E. P. Rowsell. 
The Hingham 41 Patriot. " says, the following most 
beautiful and touching inscription, may be seen on a 
grave-stone of pure white marble, in the cemetery in 
that town. 
The only words are these:— 
44 OUR MOTHER 
FELL ASLEEP 
Nov. 12, 1840, 
51. 
When will the morning come ?" 
Reformation does not consist in an exchange of 
one sin for another, but in the renunciation of all 
sins. 
Of all mysteries, the mystery of GOD'S forbearance 
with man is the greatest. 
BOSTON, DECEMBER 30, 1848. 
THE ADVENT 
HERALD. 
D^TRVTVMIT'T, 
PTIT TTTIN A RL' T.I T, 
J\XODIijIj 
OF 
In this engraving, Mr. Southard, tha Proprietor, is seen directing the attention of a few 
of his frienda to the place where Jesus was crucified. 
The above engraving is copied from a Daguerreo- j from "East Gate" of Mount Zion, maybe discerned 
type of this interesting work of art. 
In order to! as indicated by a faint white line. 
Beyond it, in tbe 
SETTLEMENT OF ACCOUN'TS.-Our Agents and subscribers 
will call to mind our notice a few weeks since, requesting them to 
settle their accounts with this office by the 1st of January next.— 
There is considerable due the office, and we need, it to meet our bills 
lor paper aud printing. We are obliged to say, to all indebted, either 
they must pay us our dues, or we MUST CLOSE THE OFFICE. 
We 
mean just what we say. 
We do not beg, nor call for money to in-
vest in any object foreign to the Advent cause, but/or it. 
We have 
large bills to meet between this and the first of January, and unless 
our call i9 heeded, by a prompt remittance on the part of those who 
are indebted, the cause must, for the first time, suffer in our hands. 
Each one can raise the little sum that is due much better thau we 
can raise the amount claimed by the paper maker and printer. 
We 
shall be detained at home for several weeks, and we hope that our 
claim and request will not be disregarded, l^et none fail to respoud, 
under the impression, that others will make up the required amount 
without the sum they owe. 
Such a course would uot be just. Let 
us have a full and hearty response. 
In addition to the above, we shall have to raise about one hundred 
and filty dollars, to meet the remaining bills of the English Mission. 
This we must pay noon. We do hope that our friends, who have 
the means to assist us, will do so without delay. 
give reality to the view, or, in other words, to make 
it seem a city, a piece of paper may be so cut as to 
conceal the figures of the spectators, and in their 
stead, we may fancy the gentle slope of the hill 
Scopus, rising to the north. 
The spectator will then 
fancy himself looking from a height, as if he were 
in a balloon at some distance towards Bethlehem. The 
road to Bethlehem may be seen going from one of 
the western gates of Mount Zion, gliding southward, 
along the valley of Gihon, at the south-west corner 
of the city. 
It reaches the edge of the Model, where 
the curtain is attached, and of course we can trace it 
no further. 
The pool of Gihon is just discerned, as 
an oblong basin, at the left or west side of Mount 
Zion. 
Bsyond the pool is a line of arches, which 
sustained the great aqueducts by which Solomon 
brought water to Jerusalem, from his three large pools, 
on the hill south of Bethlehem. 
Still farther on the 
west side is the road leading to Joppa, which is about 
40 miles north of west from Jerusalem, on the Medi 
terranean. 
This valley of Gihon is, in fact, only the 
continuation of the Valley of Hinnom, which extends 
along the south of Jerusalem, till its steep, rocky sides, 
forming the southern brow of Mount Zion on one side, 
and, on the other, filled with almost countless tombs, 
terminates in the Valley of Jehoshaphat. 
Directly over against the south-east part of Mount 
Zion, was the Field of Blood, facing northward, and 
of course invisible in this picture. 
The Valley of Jehoshaphat, in the nearest portion 
of which may be seen the white line representing 
the channel of Brook Kedron, forms the well-marked 
boundary between the Mount of Olives on the east, 
and the hills on which the city stands. 
Where the 
valley opens towards us, the Kings', gardens once 
flourished. 
The position of the stairs, leading forth 
valley, is the Gate of the Fountain, and just inside of 
the city, beyond the gate, is the Pool of Siloam. The 
large oval building, a little beyond it, is called the 
Hippodrome, built by Herod, for horse racing, and 
similar amusesients. 
The valley in which it stands 
is supposed to be what is intended by the word Millo, 
in the place where it said that David built from Millo, 
when he built his city on Mount Zion, of which this 
valley forms the eastern boundary. 
At the left of 
the Hippodrome, is the Tower named in Nehemiah 
3 :26. 
The square projection, in the wall just beyond the 
tower is the strong house of Millo, built by Solomon. 
Just beyond this, and almost touching it, is the mas-
sive arched bridge, built by Solomon, called " his as-
cent, by which he went up to the house of the Lord." 
The outer wall of the Temple is there seen, extend-
ing nearly 1000 feet, to the east wall of the city. At 
the north-west corner of the Temple enclosure, is the 
strong fortress of Antonia. 
Adjoining that on the 
west, is Pilate's Judgment Hall. 
Extending west-
ward from this hall, is the street (now called Via Do-
lorosa, or the Way of Grief.) by which Jesus bore 
his cross towards Calvary, which may be seen as a 
gentle elevation at the point of the rod. 
Here is a suitable place to stop, though there are 
many points of interest, yet unnoticed. 
Those who 
have seen the model, will recognize them. 
Those 
who have not seen it, should embrace the first op-
portunity. 
A new and beautiful engraving of Ancient Jerusa 
lem has just been published, by N. Southard. 
It 
represents the city, as seen from the north. 
It may be had at this office, with an explanatory 
pamphlet. 
Price, $ 1. 
TO OUR SUBSCRIBERS IN THE BRITISH l'ROVINCES.-
We find, on looking over our books, that just three out of every four 
to whom we seud the Herald iu the Provinces, are in arrears for the 
same. Now, we have to pay 11-2 cents on every copy that we mail 
thither, or 39 cents per vol. As onlv one fourth of the number have 
paid, it follows, that for every dollar we receive, we are sending pa-
pers on which we pay four times 39, or $1 56 postage—which 
amounts to above $50 a year that we pay, besides the cost of the 
paper sent, above the receipts from the same sources. There is great 
negligence somewhere. 
We have twenty-one subscribers in Hali-
fax, N. S., the money for whom was promised soon, when we re-
ceived their names, but not a cent has been received. Yet we have 
paid 32 cents each week while we/have sent the paper to them.— 
Now, what shall we do ? We cannot write you each one individ-
ually, because the postage to the line is too great. 
We shall there-
fore be under the necessity of discontinuing the paper to those from 
whom we do not hear in a few weeks. Those in the Provinces, 
therefore, who tail to receive their paper after a reasonable time, 
may ascribe it to their neglect to pay for the same. 
Will Bro. LENFEST be kind enough lo see about that portion o 
the above whose names he sent ? 
APPOINTMENTS. 
Bro. Hale may be expected at Worcester next Sabbath, the 31st 
If the Lord will, 1 will preach in North Sciluate; R. 1., the third 
and fourth Sabbaths in January, and in Hopeville the first Sabbath 
in February. 
W.BLENHAM. 
1 will preach at Ashfield, Mass. Sunday, Jan. 7th, where Bro Put 
civer may appoint, and three or tour evenings following, as the 
brethren may think best. Also at Bristol, Ct., Jan. 14th ; atl'lv 
mouth, (Bro. Atwater'sj, evening of the lath. 
L. S. LUDINGTOK. 
The Lord willing, I will preach in the following places •.—Albanv 
evenings of Jan. 2 and 3 ; New York city, Sundays, 7 and 14 ; Bridste 
port, Ct., evenings of 17 aud 18; Bethel, 19-21; New Millord, 22-25 • 
Kent, 26-26 ; Litchfield Centre, Sunday, Feb. 4: Ellsworth (j-s' 
Sharon, 9-11 ; Middletown, Saratoga Co., N. Y., 14-lti West Trdv 
Sunday, lb ; Conference iu Esperance, six days, 20-25. Letters mav 
be directed to New York till Jan. 15, and to Albany till Feb. 19. 
*— 
H.H.GHOSS. 
The Lord willing, I will preach at Nashua tlielast Sabbath in Dec • 
Manchester, first Sabbath in J"au.; Lawrence, second iu Jan. 
'' 
I will preach the5th Sabbath in Dec. at Pittsfield ; the lirsUnTan 
at Marlboro', Mass.; the 2d iu Nashua ; the 3d iu Concord, N li •' 
aud the 4th in Abington, Mass. 
N. BILLINGS. ' 
If God wills, I shall fulfil the following appointments :-Cobur» 
Jan. 7th, 10 A.M., aud at Port Hope at 7 P.M. ; Connets, 8th, ii Jo"-
Botsford, ath, 6 do ; Toronto, 10th, 7do; Oakville, 11th, 7do ; Trus-
dale, 12th, 7 do ; Nelson, 14th, 10 A.M. ; Father Campbell's, 15th, 7 
P.M. ; I. Brown's, loth, 7 do ; 1. Burrows, 17th, 6 do. 
Lei each one 
that may be interested iu these appointments, pray that God's Spirit 
may be with us. 
-— 
D. CAMPBELL. 
The Lord willing, 1 will preach in Springfield Sabbath, Jan. 7th, 
and at Jawbuck evening of the 9th. 
C. O. TOWNE. 
The Lord willing, there will be a conference at Charlestown, R. 
I., to commence Sunday, Dec. 31st, and probably continue over the 
following Sabbath. The meetings will be held in the old Indian 
meeting house, with the Narraganset tribe. Bro. Edwin Buruhani 
and myself are expected to attend. 
E. BELLOWS. 
THE ADVENT 
HERALD. 
Correction. 
The Harbinger, 
of Dec. 16th, says, that in the 
tomsof contrition for the past, and evidence of amend-
ment for the future. 
BILLS.—We feel thankful to those of our subscribers who have 
responded to our urgent call. But out of BOO bills sent to those in 
arrears, only about 100 have responded. This is not as it should be. 
We do hope that those in arrears will no longer fail to comply with 
our just and pressing call. 
WE return our thanks to those who have sent us copies of No. 25 
of the Herald. 
We have no need of any more. 
CONFERENCES—We expect to attend Advent conferences in 
the places mentioned below, in the following order :— 
Boston, Sunday, Dec. 31st, aud continue through the week. 
We 
shall keep the usual watcn.night, 
aud continue the meetings in the 
following order -.—Prayer and conference meetings in the morning, 
at 10 A. M., and 2 p. M., and lectures every evening during the week 
until Friday. 
Conference in Haverhill, Mass., with Bro. Plummer's people, to 
commence Thursday, Jan. 4th, lb49, and continue over Sunday. 
Troy, Jan. 12, 13, aud 14. 
t 
Saudy Hill, Jan. 16, in the evening. 
Fort Ann, Jan. 17, iu the evening. 
Lowllamptou, Jan. l!», 20, and al. 
Addison, Vt.', Jan 23, in the evening. 
Bristol, 24th, evening. Panton, 26 , 27, and 28. Burlington, 29th, 
evening. 
W aterbury, Feb. 1,2,3, and 4. 
Brethren in the surrounding towns will come in and help us. Let 
us make a strong and united effort for the sacred cause of our com-
ing Lord. 
WE hope brethren will remember the Conference in Boston next 
week. Let all who can, attend. 
WE have sent bills to Bro. WM. BUSBY for our subscribers in 
Rochester. N. Y. 
We hope all will be able to meet them soon. He 
will also collect our bills in Lockporl. 
THE BOSTON ALMANAC for the year lS49.-By S. N. DICK-
ENSON. Boston : published by B. B. Mussey <fc Co., No. 29 Corn-
hill, and Thomas Groom, 88 State-street. 
This little annual makes its appearance well filled, as usual, with 
agreHt variety of interesting statistics and valuable information 
This number has a peculiar iuterest, from its being the last work of 
its avihor, he having departed this life at Koxbury on Saturday last. 
We have a few copies for sale at this office. Price, 25 cts. 
ENGLISH BIBLES.—We have received a few copies, with mar-
ginal references. Price, $2 50. Also some at $1 50. 
date of Nov. 25 it " meant to say, that only a part 
of the Conference" understood the resolution passed 
at New York to " justify defensive war ;" and re-
quests that we " correct the mistake before " our 
" readers." 
We cheerfully do so. 
If any man does 
not mean just what he says, we always permit him 
to explain. 
As the Conference condemned by a reso-
lution, not only the piactice of war, but the spirit of 
it also, and " meant" just what they said, will he 
correct his false charge against them that a " part un-
derstood it to justify 
defensive war." 
We do not 
know but a part understood that it did not condemn 
defensive war, but we doubt whether there were any 
so beclouded as to suppose it justified it. 
Till some 
such can be shown, it remains not only a slander on 
that body, but worse a reflection on their intellects, 
and should therefore be retracted. 
We understand 
that it condemns " all war"—-not only the "prac-
tice " of all aggressions on others, but also the " spi-
rit " of it, including such attacks as those made on 
that Conference by the Harbinger. 
j 
AN ENQUIRY.-" What answer do you give an en-
Will the Harbinger also correct its statement ot quinn„ 
sinner> 
who asks you what he must do t0 be 
WE find that we are not singular in finding that in 
our case the words of the Saviour prove true, " A 
man's foes shall be th^y of his own household."— 
Hardly anybody or class of persons exist who are not 
troubled with those who would thwart their every 
movement. 
The London Tablet thus refers to the ob-
jections made by some illiterate and superstitious con-
temporaries in its ranks :— 
" But for the outcry of a parcel of unknown el-
derly gentlewomen, who shake and shiver in their 
shoes whenever the south wind blows, we have no 
sort of respect or consideration. 
If they wish, let 
them have a literature of their own, and be shut up 
with it air-tight, where no pestilential gale of higher 
principles and loftier influences can enter to disturb or 
blast. 
Within the limits of Law and Gospel let 
them make for themselves, as they can and how they 
can according to their discretion, a paradise like that 
where ' careless quiet lies, wrapt in eternal silence." 
Let them do for themselves and by themselves just 
what pleases them ; but in the name of common mod-
esty, let them not presume to dictate to others and 
raise childish clamors against those who are more 
active and more knowing than themselves." 
Nov. 25, that " the original resolution condemned all 
war." 
The word " all " was not in it: it was sim-
ply " war." 
The Harbinger has not yet retracted its 
attack on us as " comnander." 
Our readers will ex-
cuse our reference to this, as we did not intend to re-
fer to the Harbinger again, until we saw some symp-
saved? 
Do you give him this answer, viz., Acts 2: 
38, without any qualification, just as it reads?" 
Just so. 
We let the Bible speak for itself; but do 
not confine ourselves to a single passage. 
We take 
the Bible as it reads and have the whole harmonize 
on any given question 
THE BATTLE OF ARMAGEDDON ; or the Word of God 
against the World. By J. P. WEETHEE. A quantity for sale. Price. 
25 cts. per copy. Seud your orders, breUtren. Direct lo me, post 
paid, at Albany. The postage on each pamphlet, any distance, will 
be 41-2 cts. 
G. NEEDHAM. 
BUSINESS NOTES. 
O. Reuben—We will balance your account ou your sending what 
you feel able to. 
tS. Stearns, J. Foster, D. M. James, L. A. Miller, B. Stratton—Ali 
right. 
J. D. Wheeler—Correcled. 
Wm. S. Miller, 2tj cts.; and $2 72 for D. Bosworth. 
Will Bro. 
Bosworth write us what books lie had, as we donot find thecliarge. 
A. Sherwin. $5—Diagrams sent as directed. 
G. Needham, $10—Instead of the four, have charged you for six. 
Mrs. E. Spayd—The two $1 bills received are worth at the brokers 
but 25 cents each—leaving ®il 50 due. They may be worth more 
with you; we therefore reserve them subject to your order. 
J. W eston—At your request, we have again seut you the Herald. 
We discontinued it because we learned that you regarded those who 
took the paper as in a dangerous spiritual condition, and did not wish 
to put you in needless peril—what is not of faith being sin. 
J. Tillemore—It is $2 per vear. Have credited you in full. 
O. Olmstead—You can send what you feel able to. We have none 
of the Bible you describe. 
P. S. McCrac.ken—It would have been better to have enclosed it 
in the letter you seut directly to us. 
J.I. Steele—The last money received from J. V. Gordon was last 
March-leaving $1 50 due to 404, which we have now credited him. 
J. Blake, $5—It pays sixteen copies to 392, leaving $5 75 due at 
end ot the vol. 
P. Johnson—Letter by Bro. Hale-all right. 
J. Litch—Money ree'd by Dr. Spear. 
N. Reed—Sister M. is alive and well. 
BOOKS FOR SALE AT THIS OFFICE. 
SECOND ADVENT LIBRARY (in 8 vols.)-Pricc, $5perset. 
SECOND ADVENT LIBRARY (New Series/.-Each No. at 4 
cts.; 371-2 cts. per doz.; #2 oO per hundred :— 
No. IV.-"GLORIFICATION." 
By the same. 
NO. V.-WM. MILLER'S APOLOGY AND DEFENCE. 
We are out of tracts Nos. 1, 2, and 3. 
" A STATEMENT OF FACTS on the Universal Spread and Ex-
pected Triumphs of Roman Catholicism." 1j els.; tjplti per hundred. 
PROTESTANTISM; its Hope ol the World's Conversion Fal-
lacious." 72 pp. Price 10 cts.; $'< per hundred. 
THE BIBLE A SUFFICIENT CREED By Charles Beccher. 
Price, 4 cts. 
MILLENNIAL HARP (with music.)-Price, 50cts 
ADVENT 
HiMNS (.wiliiout music;, 3 cts. ADDITKJA lO THE SOI l'Lt-
MENT TO 'l'DE HARP VOU pp.), lo cts.; ml per doz. 
'ADVENT SHIELD AND REVIEW " (Nos. 1, II, III.)-l'rice, 
371-2 cts. single; $1 oO for the three bound together. 
QUESTIONS ON THE BOOK~ OF DANIEL (for the use of 
Bible-classes anu Sunday Schools.; Price, Ls1-2 cts. 
THE ADVENT HERALDI"~and the "MIDNIGHT CRY." 
We can supply most 01 the back volumes of these papers. 
THE RESTITUTION, Christ's Kingdom 011 Earth ; the Return 
of Israel, together with their Political Emancipation ; the Beast, Ins 
linage and Worstiip ; also, the Fall of Babylon, and tile Instruments 
01 its Overthrow. 
By J. Litch. lsl pp. Price, bound, 371-2 cts.; 
stitched, to be sent by mail, 33 cts.; discount by the quantity. 
TRACTS ON PROPHECY. 
No. 1.—"Looking Forward." No.2.—" Present Dispensation-Its 
Course." 3.—" 1-resent Dispeusauou— Its End." 4.—" VWiat aid 
Paul Teach the Thessalouian Church ubout liis Second Coming 1" 
j.—" The Great Image." u.—" It 1 Vv ill that He '1 arrj till 1 Come." 
7.—"What shall be the Sign ol Thy Coming?" 6.—•''Hie New 
Heavens and the New Earth." 9—"Christ our King." 10.-" be-
hold, He Cometh with Clouds." 15 cts. per set; lj,i lor eight sets. 
DIAGRAMS OF THE VISIONS OF DANIEL AND JOHN. 
On paper (in three parts), without mounting, $4 ; on cloth (in one 
piece;, withoutroUer, 
On paper an three parts,,mounteu with 
rollers aud cloth backs, $6. These Diagrams cannot be sent by mail, 
but may be by express. 
"ANALYSIS OF GEOGRAPHY ; for the Use ofSchools, Acade-
mies, <Sic." By Sylvester Bliss. 021-2 cts.; $5 per dozen. 
BLISS'S OUTLINE MAPS. $9 a set. O11 thick paper, painted, 
$3 a set. 
— 
PROMISES CONCERNING THE SECOND ADVENT.-91 
texts, with laconic remarks, and an appropriate verse ol poetry 011 
each. 4b pp Price, 6 1-4 cts. 
WM. MILLER'S DREAM, with Poetic Addresses. 22 pp. Price 
2 cts. 
•— 
TIME OF THE SECOND ADVENT.—What do the Adventists 
Preach now ou the Time ? Price, 4 cts. per doz. 
BIRKS' Four Prophetic Empires-$2. 
ELLIOTT'S work, 4 vols, 
vl copy;, $15. LIFE OF WESLEV LA few cope»)-75 cts. SI1A-
KER1SM Exposed—75 cts. 
" MY SAVIO UR: or Devotional Meditations in Prose and Versf i 
on the Names and Titles of the Lord Jesus Christ." By the Rev. 
John East, M.A.,ltector ol Croscouibe, Somerset. Eng. price,50cta 
CRUDEN'S CONCORDANCE^ Price, $1 50 bound in sheep 
$125 iu boards. 
LITHOGRAPH OF WM. MILLER. Anexcellent lithograph like-
ness, from a daguerreotype. 1 rice, 50 cis. 
TWO HUNDRED STORIESFOR CHILDREN. 
Compiledby 
T. i\l. Preble. Price, 371-2 cts. 
"GOSPEL CHART," and "DISPENSATIONAL CHART."-
Price, 371-2 cts. each. 
AGENTS FOR HERALD, &c. 
ALBANY, N. \ .—Geo. Needham, 
22b Lydius-street. 
BUFFALO, N. Y.—H. Tanner. 
CINCINNATI, O.—John Kiloh. 
DERBY LINE, Vt.—S. Foster, jr. 
EDDINGTON, Me.—Thos. Smith. 
HARTFORD, Ct.—Aaron Clapp. 
LOWELL, Mass.—L. L. Knowles. 
Low HAMPTON, N.Y.-L.Kimball. 
MALONE, N. Y.-H. Buckley. 
MILWAUKEE,Wis.-L. Armstrong. 
MORKISVILLE, Pa.—JohnF'.Lan-
ning. 
NEW BEDFORD, Ms.-II. V. Davis, 
NEW YORK CITY 
85 Ludlow-street. 
u 
PALMER DEP., Ms—L.H. Benson. 
PHILADELPHIA,l'a—J. Litch, 16 
Chester-street. 
PORTLAND, Me.—Peter Johnson, 
24 India-street. 
[cli»2 
PROVIDENCE, R. I.-G. R. GLAD-
ROCHESTER, N. Y.—J. Marsh. 
" 
Wm. Bushy. 
TORONTO, C. W.—D. Campbell. 
WATERLOO, Sheli'ord, C. E.-K-
Hutchinson. 
WO'STER, Ms.—D. F. Wetherbce. 
DELINQUENTS. 
If we have by mistake published any who may have paid, or who 
ure poor, we shali be happy to correct the error, on being apprised 
of the tact. 
MARY GEER, of Manchester, N. H-, stops her paper, 
owing 
-
.
-
-
-
.
-
-
-
-
-
-
1
4
0 
Total delinquencies since Jan. 1st, 1918. - 
- 
- 
- 
92 39 
TO SEND THE "HERALD" TO THE POOR. 
A.Johnson. 
-
S. B. Stockman. 
TO AID THE " HERALD." 
D. Burgess. 
- 
- 
10 00 
Mrs. Potts. 
10 00 
ADVENT meetings are held in Brooklyn, N. Y., in Grand Hall, 
Myrtle Avenue, near Bridge-street. Preaching three times on Lord's 
day, and on Thursday evening, by Elder I. E. JONES. Prayer 
meeting on Tuesday evening. 
Receipts for the Week ending Dec. 27. 
The No. appended to each name below, is the No. of the Herald to 
which the money credited pays, 
by comparing 
it with the present 
No. at the Herald, the sender will see how Jar he is in advance, or 
ho w far in arrears. 
S. Shaw, 347—$1 50-$2 due—H. Bishop, 404—SI 84—N. Row-
ell, 404—si 20 
N. Hale, 404—$1 50 
J. H. Tarble, 417-S2 5U.-
I. H olden r - • 
— " ~ 
Vreeland, 
Isa. Smith, ... 
... 
, 
| 
PR 
„ 
D. Smith (Ol Sandwich Centre, N.H.), 430; A. G. Jennings,45b5 
Thos. Vickerman, 404 ; J. PUrrington, 4U4 ; J. Crandall, 425 ; J-
Forbush, 404 ; E. Mitchell, 404 ; C. Littlefield, 404 : J. Smith, (w 
Lawrence, Mass.;, 417 ; O. Dimmick (sent), 420; J. Bailey, 4U4 ; « • 
N. Dow, 417 ; C. R. Barnes, 430 ; ti. D. Hill, 378: C. Morrison, 391; 
E. R. Merrill, 404 ; J. Weare, 430f T. Parker, 404 ; Wm. P. S|d' 
dens, 430 ; D. Baldwin, 378 ; 1,. Cooley, 385; L. Hill, 404-each $1-
S. B. Stockman, 430 ; C. Leavitt, 404 ; I. E. Mayo, 404 ; C. VVJI-
loughby, 404 ; S. Necomb,404 ; S. Minor, 4i4 ; O. B. Russell, 443 I 
;1 20 
N. Hale, 404-$l 50 
J. H. Tarble, 417-$2 50.-—-
(books sent;, 424 ; A. Manson, 430 ; S. Gerry, 425 ; J. 
404 ; E. Dnunat, 404 ; J. Schut, 417 ; C. Robinson, 4U4 i 
1, 37b—$1 due ; T. Pratt, 419 ; L. Vaughan, 378^-$! duej, 
lougnoy, 404 ; s. i\ewcomb, 404 ; S. Minor, 414 : O. B. Russell, 
M. Cummings. 404 ; 1. F. Lee, 456 ; Wm. F. Hunt (sent books, M 
cts.), 430 ; D. Perrigo (have credited you $4), 352-$2 due; I'-fV 
Wickes, 399 ; P. Harmony, 422 ; M. Buss, 404 ; F. Adams, 430 ; »• 
H. Pike, 404 ; E. Lee, 404 ; A, A. Sage, 404 ; D. Boodv, 408 ; J- bum. 
4(4; I. Willoughbv, 430 ; G. Bursell, 430; Thos. Bursell, 430; J»S-
Smith, 404 ; S. Dayton, 430 ; B. F. Varidusen, 404 ; A. Tucker, jr-> 
430; A. Miller, 404 ; J. G. Whipple,396 ; H. Vantyle, 404 ; .1. Pern"' 
404 ; M. A. Qnimby, 408; L. Mussey, 404 ; N. Reed, 40); J. Brown, 
418; D. Thayer, "389 ; J. Martin, 443 ; A. Johnson, 456 ; J. B. AtweU. 
430—each $2 
R. Wilber, 430 ; .1. Titteinore, 404 ; G. Russell, 430 i 
J. T. Home, 445 ; D. Smith (of Addison, Vt.), 43tl; M, Neslibit. 414, 
J. M. Carpenter, 412 ; E. Baldwin, 404 ; C. Aldrich, 404 ; S. 
land, 394 ; L. Martin, 450 ; M. C. Rogers, 404-each $3—J-
(threecopies,) 37b-$3 due; F. Glanville, 404 ; J. Miller, 404 ; E-
Aldrich, 420—each $4 
1. Lanison, 456 ; Isaac Nichols, 2d, 430; 
Sadler, 503 ; C. Eiubrey, 404-each $5 
Money 
received 
Jrom 
Deultry, $10—For Mrs. Hume, 411; G. Behman(411; J.Graham. 
411; Mrs. E. Noilson, 411; S. Story, 3d, 411; I. Reed, 411; 
Cogswell, 411—each $1, leaving $3 for which we have no direction 
to whom to credit. Please direct. If it is to be applied to the seven 
remaining names equally, it will pay to No. 396.