The editor of this periodical has been asked, “Why do you not give your readers some account of your journeyings to and fro, and labours in the gospel?”—to which he has replied, that these journeyings and labours have hitherto left him no leisure to narrate them. He has now, however, at length arrived at the hibernating point, beyond which they are not likely to extend—a point of time on his annual career, whence it becomes necessary diligently to “drive the quill,” until the sun shall enter Gemini, in order to lay up in store sufficient surplus manuscript to keep the printers at work upon the Herald during his “runnings to and fro,” to diffuse a knowledge of the truth among the people.

Since my removal to New York, I have had no leisure. From December till June, of this year, I discoursed some sixty times to congregations in this city, assembling at Chelsea Hall, and Convention Hall. On arriving here, I found some seven or eight meeting in a private house, for their own edification and comfort: but doing nothing in the way of “sounding out the Word of the Lord.” Not that they were devoid of the disposition to do so; but from various circumstances, Providence had not favoured them hitherto with the ability.

Our first number of this volume, p. 18, I have related how we endeavoured to interest the people of this great Nineveh in Israel’s Hope. In our third number, I had to report, that the liberty granted to the Gentiles was converted into licentiousness, in their coming not to ascertain the sense of Scripture, but to speechify their own nonsense. They seemed unable to discern that Chelsea Hall was not rented to afford scope for every one afflicted with the very troublesome phrenal affection, cacoethes loquendi, to vex and mortify the sober minded with the thinkings of their untutored minds; but for an inquiry, or search into the system of truth revealed of God in his holy writings, which they who occupied the Hall were prepared to testify and prove. “Be swift to hear, and slow to speak,” is an apostolic rule much to be respected. James exhorted his brethren to observe it, and advised them not to become “teachers” –didaskolos—because their condemnation would be the greater. How much more necessary is it in these times of ignorance that his counsel should be received! Foolish talking is one of the greatest hindrances to the truth in modern times. People who know little or nothing about it, are generally the most forward in delivering themselves concerning it. They rejoice in the sound of their own voices, and imagine all the time that they are rejoicing in the truth. They desire to be teachers, not perceiving that they have need “that one teach them what be the first principles of the oracles of God.” Such pretenders are not only troublesome, but injurious to the best of causes, which suffers more from injudicious and unenlightened advocates than from none. The apostle indeed says, “Despise not prophesyings,” and that “all may prophesy;” but then it is necessary that the things delivered be “prophesyings,” and the “all” be competent to do it. Prophesying is speaking scripturally to the edification, and exhortation, and comfort of scripturally discerning men. A man that cannot do this must be content to learn, and confine himself to the inquiry “What is truth?”

Having got rid of this obstacle, we proceeded in the work of “declaring the testimony of God” in the midst of difficulties unnecessarily created by misdirected zeal. Still several were added to the professed adherents of the gospel of the kingdom, and the church began to assume numerical respectability, amounting, I believe, to over thirty members. It was thought that removal to a more eligible hall would be expedient. The suggestion was adopted, and our meetings were forthwith transferred to Convention Hall. We commenced operations there in May, and for the information of the people issued a placard of which the following is a copy: —

Is to be established ere long in the

That is, at the crisis of the overthrow of the now rising

And furthermore,

To this kingdom of the Twelve Tribes restored to Palestine there will be attached

Whose allegiance will then have been transferred from all

EXISTING GOVERNMENTS,

To the equitable and glorious sceptre of their invincible conqueror,

The things concerning this kingdom constitute the only gospel set forth in the Bible, and are expounded and testified out of the Scriptures for the information of ingenuous Jews and Gentiles, at Convention Hall, 175 Wooster Street.

Daniel 2: 44; 7: 14, 18, 22, 27; Psalms 2: 6-9; 45: 2-7; 1 Chronicles 17: 11-14, 22; 28: 5; 29: 23; Jeremiah 33: 14-18; 3: 17-18; 16: 19; Isaiah 2: 2-4; 9: 6-7; 11: 10; 24: 23; Micah 5: 2; Zechariah 2: 5-10, 12; 6: 12-13, 15; 14: 3, 9, 16; Ezekiel 34: 23-31; 36: 8-11, 26, 35; 37: 21, 28; 38; 39; Daniel 11: 40-45. —Luke 1: 31-33; 4: 43; Acts 10: 36-37; Matthew 4: 23; 24: 14; 19: 28; 27: 11, 37; Acts 1: 6-11; 2: 30; 8: 12; Revelation 19: 19; 17: 14; 11: 15; 2: 26-27; 5: 9-10; Psalm 149.

Meetings at the usual hours on Sundays. —

Signed, JOHN THOMAS,

Author of Elpis Israel, and Editor of the Herald of the Kingdom and Age to Come.

We call this our “Manifest,” by which in few words is declared the platform upon which we take our stand. We have not yet made much use of it, though where it has been exposed to view it has attracted much attention. We have kept in abeyance, until my journeyings for the season shall have ceased, as its demonstration will of necessity principally devolve on me. In July it was republished and posted about the walls of Halifax, Nova Scotia, with a call suitable to the provincial subjects of a monarchy instead of “Republicans.” The placards were not allowed to remain up long, having been torn down with a zest peculiar to all “lewd fellows of the baser sort.” We do not post them on the walls in this City, but on boards which we expose by day and withdraw at night, at various convenient points.

About the first of June, I visited Rochester, N.Y. by special invitation of the friends there. The visit was to me agreeable and laborious, and I hope profitable to all. I had visited that city some seven years before, when the things spoken were as fables to the deaf. The gospel of the kingdom then found no response in the hearts of my hearers. But I am happy now in being able to report a marked and radical change in favour of the truth. “The things concerning the kingdom of God and the name of Jesus Christ,” or “the truth as it is in Jesus,” command the faith, love, and zeal of all who look for the scriptural appearing of “Jehovah’s Servant” in power and great glory. The gospel of the kingdom has taken root among the “Adventists,” and will doubtless grow into a fruitful tree, affording assurance and peace to all among them, who may scripturally claim to be “taught of God.”

At the time of my visit, numerous friends of progress had convened from parts remote and near to confer on the interests of the truth, and to hear what I had to say on the sure prophetic Word. I discoursed on this all important subject twice seven times during my sojourn; for, as the report of the meetings has it in the Advent Harbinger for June 18^th, “the time allotted to preaching was, by common consent, or rather desire, given to Dr. Thomas, several of the ministers having come to the conference for the purpose of hearing him on the Prophecies”—which conference, it adds, “as a whole was one of the best attended and most interesting we have enjoyed. Brethren were present from nine States, and from Canada West.”

I am unable to report what “good” was “done” by my visit. This cannot be ascertained till the resurrection of those who sleep in Christ. Four individuals, intelligent in the gospel of the kingdom, became obedient to the faith, in being immersed. The hearts of all I conversed with—among whom I may mention those candid and earnest friends of truth and liberty of speech upon all, Bible questions, Bro. Marsh, the Editor of the Advent Harbinger, and Bro. J. B. Cook, who takes care of the flock in their city—were enlarged and strengthened in the assurance of the hope. I am not aware of any theoretical difference between Bro. Marsh and myself. We believe that a sinner is justified from all past sins by the one faith, which embraces “the things of the kingdom of God and the name of Jesus Christ;” and I think he also believes, that this justification is communicated to such a believer, through the name of Jesus, at the instant of his being united to that name by immersion; and that consequently, if a sinner shall not have been the subject of the “one faith,” which infolds within it the “one hope of the calling,” previous to immersion, the immersion is “no better than a Jewish ablution,” as my friend Campbell has it, because the said sinner had not the true justifying faith as defined by Paul. If I have not accurately stated this matter he will no doubt put me right. I do not know if he would admit all the consequences which flow from this accord. The application of a principle is always a delicate affair. But that he will admit whatsoever can be proved to be the mind of God as expressed in the Word, I have no doubt. This I am satisfied is true also of my worthy friend J. B. Cook, although I have not been able to convince him that the Devil and Satan of Scripture are not the Devil of Gentile theology; and that a pre-immersional belief of “the exceeding great and precious promises,” the facts concerning Jesus, and the doctrinal mystery of those facts, is indispensably necessary to a sinner’s justification unto life. He is the intelligent advocate of the “one faith” and “one hope of the calling” now; but upon the supposition of his having attained to the understanding of them since his immersion among John’s disciples, * will his post immersional belief of the truth concerning the kingdom of God, and name of Jesus convert John’s baptism into that administered by Paul? I have not been able to convince him that it will not. Of this, however, I am satisfied, that if he come to the perception of the reality, whatever it may be, he will not only accept it, but do it with all his heart.

* The Baptists who denominate themselves after John the Baptist: and who are immersed because Jesus was immersed of John in Jordan: hence the saying, “baptised to follow Christ”—as if one could follow Christ without believing “the Gospel of the Kingdom of God,” which he preached! —Editor Herald.

Shortly after my visit to Rochester, I set out for Halifax, Nova Scotia, where I arrived the first week in July, and experienced a cordial welcome from the friends I had acquired in the gospel. My coming had been duly advertised and placarded, to the annoyance somewhat of certain of the leaders of the people, who exerted their influence to prevent the goats from straying from their folds. In this effort they were doubtless successful to some extent; for the assemblies were not so large as at my former visit. The Temperance Hall was taken as before, and occupied for three weeks, which, I think included four Lord’s days. I lectured four nights in the first week, and three nights in each of the other two, besides twice on Sundays, being in all about eighteen discourses. On Lord’s days the congregations were considerable; and though much smaller in the week, all were attentive, and apparently composed of persons interested in the subjects treated of, and desirous to understand. The Prophecies expounded proved attractive to several of the superior and non-commissioned Officers of the Army and Navy on the station, and in garrison there. They originated interesting debates among the Sappers, a class of soldiers engaged upon the fortifications of the citadel. Some thought we could know nothing about the future; others believed we could: others again were surprised that the clergy never told them any thing about the things I had shown were revealed in the Bible. More of the soldiery would have attended if I could have commenced at seven o’clock instead of half past eight, as they could not be out of their quarters after nine without special leave. I regretted I could not oblige them; for if we had appointed the hour to accommodate the military, we should have inconvenienced the citizens, who were the majority, and could not leave their stores at an earlier hour.

Voices issuing from certain pulpits, advised the people not to go to the Hall. One divine said, he had read Elpis Israel, and that it was full of blasphemy and infidelity. Another of the same spiritual order on hearing this, remarked in private, that he had read the work, and that there was put little he could not say Amen to; and that the book contained neither infidelity nor blasphemy. Here were two divines “called and sent of God,” and “set for the defence of the gospel,” who could not agree upon what constituted infidelity and blasphemy! Surely in such a case

“When doctors disagree

Disciples may go free;”

This was the conclusion of some, who, following the bent of their own minds, thought it best to go and judge for themselves.

Some, who could not gainsay what was spoken, tried to close the peoples’ ears by saying that the lectures were just a money-making scheme. “The Church Times,” the National Church organ in that region, was particularly desirous of making this impression before my arrival. It was stated in the advertisement of our meetings that on the week nights four pence admission would be charged to pay the rent of the hall, “&c.” The editor of The Times expounded the “et cetera” as meaning “something for the doctor himself.” In consequence of this effort to depreciate the disinterestedness of our motives in calling the attention of the people to the signs of the times as indicating the near approach of the kingdom of God, I was requested to make a statement of the facts in the case. This I did at the conclusion of my last address, and stated from a memorandum furnished me, that enough had not been received to pay the rent of the hall by £2, 16s. 2d. It was evident from this that the “something” for myself could not be very enriching. The fact was that to the time of this statement, I knew not if any thing would be forthcoming as a compensation for the time and labour expended for their instruction and edification. When invited to a place to expound the kingdom of God and the things pertaining to it, all I stipulated for was that my travelling expenses should be paid, leaving it to the conscience of my friends, and their appreciation of the things set before them, to supply the necessities of my dependants at home, on the principle that the ox should not be muzzled that treadeth out the corn. The editor of “the Church Times” being present, I remarked, for his especial consideration, that the clergy of the Established Church were the last in “Christendom” that ought to object to a man reaping some compensation for his endeavours to enlighten the public mind. The dignitaries and pluralists of “the Church” would do nothing for the instruction of the people unless they were first assured of ample payment for their services. The Archbishop of Canterbury and Bishop of London, with all the hierarchs of their church, received thousands of pounds sterling per annum for reading stereotyped old print, with pomp and pageantry of state. Would any of them in Britain or the provinces come to New York as I had come to Halifax, and for a month nearly without fee or reward, spend and be spent for the public good? Not they! No pay with them, no preach! Yet such are they who impute mercenary motives to one, who has been teaching the people with a deficit before him of £2 16s 2d for rent incurred for the accommodation of the public. It certainly behoves them to pull the beam out of their own eyes ere they presume to extract the mote out of mine!

My labour in Halifax was apparently not in vain. Sixteen applied for immersion. Five had been members of Dr. Crawley’s church, which belongs to the Baptist denomination. They could not exist longer on Acadian theology; and therefore died to the system, were buried, and rose to gospel life. Others had been immersed upon a Millerite foundation, and others not at all. One gentleman, a medical practitioner, came nearly two hundred miles to be baptised. The Bible, with the aid of Elpis Israel and the Herald, humbled him to the obedience of the faith. More might have been immersed, but upon examination they were advised to wait until, by a diligent study of the Scriptures, they had obtained a more satisfactory understanding of the word. The immersions were administered at Melville Island, a rural and beautiful spot at the head of the North Arm, upon which is situated the old French prison, well furnished with guests during the war. The use of this was obtained for us of the admiral by a sympathising friend and member of the Baptist Church. Our proceedings attracted the attention of certain relatives of the archdeacon, who became spectators of the baptising from their boats. They seemed to enjoy themselves very much at our expense. My back was towards them, so that I did not observe their folly. It is well I did not, or I might have been tempted to silence them by contrasting the expressiveness of an intelligent believer’s immersion with the unmeaning and impious ceremony of baby-sprinkling. How perverse, and how hostile is human nature, though animated by the blood of an archdeacon, to the institutions of God! A conclave of hierarchs and nobles can encompass an archbishop, and with grave and solemn faces behold him sprinkle a puling scion of royalty without intelligence or faith in the name of the Holy Ones, and call it Christian baptism; but behold with scoffs and jeers the immersion of an intelligent believer into the name of the Lord Jesus.

I left Halifax early in August en route for this city by way of Annapolis, St. John’s, Portland, and Boston. A dense fog oppressed us all the way from St. John’s to Portland, Me. On diverging from the Bay of Fundy into Passamaquoddy Bay we got into bright sunshine for a short time; but on leaving Eastport, and passing the Bell Rock, we again drove into the fog, and saw no more of land till within about two boat’ length of Richmond island, some twelve miles out of our course, about six o’clock in the morning. If it had been dark we should have certainly struck upon the rocks; for though we blew our steam whistle with the shrillest blast, no light-house bell sounded the bearings of our position. From Digby, at the mouth of the Annapolis river, to St. John’s is forty miles across the Bay of Fundy. The outlet from the river is by Digby Gap, through which the tide flows with great rapidity and power. I found it very cold in crossing the bay, though early in August, when people were dying of heat in New York. I was detained a night at Annapolis, and at St. John’s two nights, and a Lord’s day. Knowing no one here, I was unemployed, except in making myself acquainted with the topography of the city and adjacent country. The suspension bridge across the St. John’s river well deserves inspection. The gorge it spans is the fissure through which the river rushes into the harbour, and not being sufficiently wide the tide is backed up, and makes a fall. This is a great place for lumber and ship-building, and seems to be, upon the whole, a flourishing port. The climate is very changeable, and in winter very cold; and no place for one who has passed some dozen years of his existence under a southern sun.

Shortly after my return from Halifax, I visited Worcester, Mass., where I remained about a week lecturing in Warren Hall. Though a convenient room it has acquired an indifferent reputation religiously, because of the notions which find currency there. Some teach that the millennium is passed already; others, that Christ is coming in 1854; and I know not what else beside. Unhappy will it be for the timists if such be the case; for they are manifestly unprepared. If a man would be blessed, he must not only watch, but keep his garments if he have any; and if not, buy of Christ raiment that he may be clothed. Darkness reigns in Worcester. I did what I could in eight lectures to shine away a little of it. How far I may have succeeded time only can reveal. Some seemed to give heed to the things submitted to them, while others stiffened their necks against them. The past-millennialists are of this class, a stiff-necked and sceptical generation. I never met with persons claiming to be Christians who seem to have less reverence for God’s testimony than those in Worcester; and should I ever visit this place again I shall seek some other place of utterance than Warren Hall, illustrated as it is by the intense foolishness of the carnal mind. There are a few names, however, in this Sardis, who believe the gospel of the kingdom and age to come. I had the pleasure of immersing three, upon whom rests the responsibility of contending for the faith, and defending it against the traditions of men.

On my return from Worcester, I directed my course to Virginia. I arrived there on the 9th of September, and remained in the State till October 11. In this interval I visited Lunenburg, King William, King and Queen, Charlottesville, Temperance in Louisa, and Webster’s in Goochland. There appears to be an increasing interest in the gospel of the kingdom in these parts, owing, I think, to “the Eastern Question,” concerning which I have written much in former years, and which is now coming out as I have been showing the prophets foretold it would. Finding this, people, where the Herald and Elpis Israel circulate, are beginning to think that the gospel I have delineated may have more claims upon their consideration than in former days they were willing to admit. Brother A. B. Magruder who preceded me in King William and King and Queen Counties, was much encouraged. The attendance on his appointments was good, and the attention earnest. He had also the pleasure of immersing six who had long assented to the theory of the truth, but had not obeyed it. Besides these, were two others, one of whom was a reformer, and the other previously a non-professor.

In Lunenburg the people turned out well, and some three or four were baptised. At Cool Spring two meetings were held in the week, which would have been respectable even for Sunday. I spoke at Liberty, Prince Edward, on my way to Richmond, in the week. The house was full, and no audience could pay profounder attention. It is to be hoped that what they heard will turn them from the fables preached to them in ordinary to the truth. Let them search the scriptures, and compare all things with their testimony. This meeting was on Wednesday. On Sunday following I spoke at Acquinton, and on Tuesday following at brother Norman’s Meeting House, in King and Queen. The attendance here was small. His neighbours judged themselves unworthy of his anxiety for their spiritual welfare, and of our trouble in journeying twenty five miles to teach them.

At Charlottesville, I spoke three times on Lord’s Day, and by accident, as it were, addressed the episcopal congregation of the town. Their Church being under repair, they had expected their clergyman, Bishop Mead’s son, to read prayers with them at the Town Hall, as on previous Sundays. But we had engaged the Hall for that day, of which they were not aware. They came, but found me there expounding the Scriptures, instead of Mr. Mead. They remained, and would have had more use for Bibles than for printed prayers, if they had brought them. But the bringing of God’s Word “to Church” is a custom but little honoured by the observance of the professors of the day.

Having filled my appointments at Free Union and Mount harmony, in Albemarle, I went to Louisa, and thence to Webster’s. It being uncertain whether I should be at Temperance on Saturday, my audience did not exceed a dozen persons. Next day, the house was full. At Webster’s it was doubtful if admission could be obtained by fair means. The house is a free one, and has been plastered and repaired by public subscription. Two ancients of the weaker sex, belonging to John’s disciples, busied themselves somewhat in raising the money, a work which they imagined gave them some sort of control over the house, to let in and to keep out all whom they in their wisdom deemed to be fit or not to stand on the platform sanctified by the feet of their Mr. Smith. Being a heretic in their esteem, they had decreed that Dr. Thomas should not preach in their house. They spoke thus valiantly because they had “the power of the keys.” But, the house being free, they were given to understand that it would be entered key or no key; for the people were determined to hear me. They very prudently left the door open, so that we had nothing to do but to walk in. The audience was more considerable than I expected. They listened very attentively, which is all that I can say; and after two hours’ discourse I dismissed them, and departed.

I was told that the canal packet from Lynchburg to Richmond was to pass by Dover Mills about 1 A.M. on Tuesday morning. Thither I went to meet it, and arrived at the mill about midnight. I sat about an hour in the barouche with the cushions on my knees and around me to keep me warm. No packet came, and the caloric of my body was fast radiating to the freezing point. I left my retreat, and joined company with three Negroes, who were kindling a fire on the canal bank. With blocks of gypsum for seats, we hovered over the blaze, cold as frost behind, and smoked and scorched before, waiting for morning or the packet. Morning came, but not the packet. The Negroes slept over the fire more soundly than I am wont to do in bed. They swung in all directions over the blaze, which would sometimes awake their fingers to consciousness, but not their brains. Sleep refused to embrace me with the rest. Keeping up the fire, watching the East, and peering into the darkness for the packet, was the business of this weary and uncomfortable bivouac on the bank of the James River Canal. At length Aurora, daughter of the morn, began to appear, and the dying embers of our fire to return to dust. We had been labouring under a mistake. The packet did not run on Monday night; so on Tuesday morning I returned to the friend’s house I had left over night, and found him putting on his harness for the business of the day. Having warmed myself thoroughly by a blazing wood fire, I went to bed, and slept soundly for three hours. Breakfasted at 9A.M., and departed for Richmond by buggy at 11. Arrived there about 4 P.M. Started by train at 9 P.M., and arrived at brother Lemmon’s, in Baltimore, by 8 next morning.

Anxious to afford his fellow-citizens an opportunity of hearing something of the gospel of the kingdom, in connexion with the prophetic solution of the all-absorbing question of the East, brother Lemmon had hired the Masonic Hall for two week night lectures, and two on Lord’s Day. We were by no means sanguine, but certainly anticipated more than we realised on Thursday and Friday nights, or the Masonic Hall would not have been taken for more days than Sunday. The lectures were advertised in the papers, which brought out not more than seven, besides other seven made up from brother L’s family circle and myself. If the audience were not large, however, it was, certainly, intelligent. This was an important offset to the large hall and empty benches, and encouraged me to begin and to continue to the end of the subjects advertised, which were: “The Constitution of the World for a Thousand Years to Come;” and “The Rise, Mission, and Destiny of Mohammedanism Scripturally set forth.”

But great ends have generally small beginnings. Advertising in the crowded columns of newspapers in such cities as Baltimore, Philadelphia, New York, and Boston, is of very little use. They must be placarded if the attention of the people is to be gained. We found that something more must be done if the lectures on Sunday were to be better attended than the others. Fortunately brother Lemmon had one of my New York manifestoes, about three feet by two, of which a copy is before the reader. This was tacked on to a board, and placed in front of the Masonic Hall during Saturday. The effect was remarkable. Our expectations were small; our disappointment, therefore, most agreeable. When we arrived on Sunday morning the Hall was nearly full; and at night the assembly was larger still. The attention paid was most gratifying; and encouraged us in the belief, or rather hope, that the Lord may yet have some people to be made manifest by the gospel of his kingdom in this city. At present, like the Great King himself when preaching it, it has no place of rest in Baltimore—no doors open for its utterance—not unlocked by a golden key. Twenty five dollars opened the Masonic Hall; but unbelief closes all other places. Thus it is for the present, and perhaps will so continue to be, until the King shall come in his glory to subdue all things to himself. It is our duty, however, to persevere, and to deserve success, though we may prove unable to command it.

Such have been the labours of the year now nearly closed. Beside writing the Herald, I have spoken about 130 times, and travelled about 3,000 miles. This has been my individual contribution in the interest of the gospel of the kingdom—a small deposit laid up in Heaven for the Age to Come. Twenty seven have yielded obedience to the truth in baptism on the occasions presented. Besides these, brethren Magruder and Anderson have immersed some twelve or fifteen; and believers have multiplied in this city from seven or eight to upwards of thirty. How many of all these will attain to the inheritance none can tell but God. The reward is His; the labour to obtain it with fear and trembling, ours. The Herald is slowly, but surely I trust, upon the increase. Three years ago there were no subscribers to it in Britain and its Provinces; there are now about a hundred. It has not experienced the same increase her; but is, nevertheless, indebted to the liberality of several brethren, the amount of whose subscriptions has appeared in our “Receipts,” for the ability of its Editor to carry it on without falling into arrears. It is believed, I am happy to find, that the matter of its columns is worth the price, and that I have fully and fairly redeemed all I have undertaken to do.

As to Elpis Israel, the English edition is exhausted within a dozen copies or so; and of the American not more than about 180 remain unsold. It has made itself felt, and will, no doubt, yield a product which will appear to the honour and glory of God. Have all who believe thus far done the best they are able to do? If not, let them settle the account with God and their own consciences. I judge no man. Let us all do our best; and whatever profit we may have been to one another, let us remember, that after we have done all, to God we are but “unprofitable servants.” EDITOR.

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