VOLUME IV.  NEW-YORK, THURSDAY, APRIL 13, 1843.  
Nos. 1 & 2.  
. . , . • L„f „, fu„ pnf] if shall soeak, and not lie : though it tarry, wait for it,: because it  
Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision^ yet for*» ^P-ted^e, but at the end  
JOSHUA V. HIMES, Publisher.  WEEKLY—NO. 3© PARK-ROW.  N. SOUTHARD, Editor.  
THE MIDNIGHT CRY,  
PUBLISHED EVERY THURSDAY,  
BY J- V. HIMES,  
36 PARK ROW, NEW-YCRK.  
{Brick Church Chapel.)  
TERMS-ONE DOLLAR PER VOLUME OF 26 NOS.  
$5 for Six Copies—$10 for Thirteen Copies.  
THE MIDNTOTt crY.  
THE DESIGN OF THIS PAPER,  
Was, at first, more particularly to spread the doctrine of  
the midnight cry in the middle, southern and western  
States. It was not expected it would be continued.— 
But such is the call for it now, that we have concluded 
to continue it as long as it may be needed.  
OUR FUTURE LABORS,  
The Lord permitting, will be continued until his coming  
to reward every man according to his works. This we 
are confidently expecting some time in the present year.  
We cannot fix upon the day or the month : but look for  
it in the Jewish year, 1843. We shall watch and wait  
for it with patience. We shall prosecute our labor in  
every department of our work with increased zeal, and  
energy, till it is finished.  
OUR PAST LABORS.  
About 600,000 copies of this, and other works on the  
same subject, have been circulated from this office, within  
the last five months, in all parts of the country, and the  
world ; most of them, gratuitously. Our funds are now 
well nigh exhausted, and we shall be obliged to curtail 
our gratuitous circulation till means are furnished for the  
continuance of the work.  
OUR EDITOR.  
The paper hitherto has been conducted chiefly by bro- 
ther N. Southard. We have now arranged with him to 
take entire charge, as resident editor. He will be assisted  
by a number of able corresponding editors, who will add  
greatly to the interest of the paper.  
The subscriber resides in Boston, Mass., and has the  
care of the " Signs of the Times," a weekly paper, which  
has been published for several years. Yet he will see 
that this paper is sustained.  
The entire business of the office, is entrusted to Br.  
THOMAS L. TULLOCK, who has discharged those duties 
with great faithfulness.  
J. Y. HIMES.  
New York, April, 1843.  
PUBLIC WORSHIP IN NEW YORK.  
Brother Jacobs has .consented to labor with us at the  
corner of Catharine and Madison Streets. Either  
personally, or by exchange, he will supply the pulpit,  
every evening, and three times on the  Sabbath. Bre- 
thren and sisters from the country, as well as those in  
the city will find a welcome there.  
BRO. LITCH is now in the city.  
Prayer Meetings daily at 3 o'elock, P. M.  

THE GREAT DAY OF THE LORD NEAR.  
The articles on the end of the Prophetic Periods  
have already been read with great interest. They  
are the result of much reflection and study, by breth- 
ren whose thoughts we receive with respect. In pub-
lishing them, we do not wish to sanction the idea 
that we are not NOW to LOOK DAILY, for Christ's com- 
ing. We believe the Lord has left just so much un- 
certainty about the precise time, that we can never  
safely relax our present " watch," while we may, as  
time advances, " see the day approaching," by the  
thickening tokens, and the development of the mean- 
ing of the prophecies. We believe there is great 
reason for expecting Christ's coming TO-DAY, 
which is the anniversary of the Passover, at which he 
was crucified, yet we feel we have no warrant for 
saying the 2300 days may not extend one year  from  
to-day, for if a day represents a year, the abundant  
long-suffering of the Lord may spare a wicked world  
till the very close of the year symbolized by the last 
of the 2300 days, and scoffers may become bold, till 
every Christian's heart may be so weaned from earth,  
that he will pray in earnest," Thy kingdom come."  
Our opponents  have fixed on a day, [the 23d of  
April,] and openlv declared that we ought to be im- 
prisoned or treated even worse, when it shall have 
passed. The N. Y. Sun has been appealed to as an  
authority for the assertion that WE had fixed on that  
day. We furnished Mr. Beach, the publisher a de-
nial, first over the signature of N. Southard, next over 
that of Wm. Miller, which was procured at Mr.  
Beach's request, but he has published neither, and  
the falsehood still rests upon him.  
IF that day should pass by, we may be the victims  
of further misrepresentation and abuse from those  
who have falsely charged us with predicting the de- 
struction of the world then.  
But we have digressed. We would not seek to be  
wise above what is written ; but we know it is writ- 
ten, " At the time appointed, SHALL the END BE,"  
" The wise shall understand," " Ye, brethren, are  
not in darkness, that that day should overtake you as  
a thief," " Take heed to yourselves, LEST that day 
come upon you UNAWARES," " KNOW that it is near,  
even AT THE DOORS," If thou shalt not WATCH, I will 
come upon thee as a thief," " Exhort one another.— 
as ye SEE the day approaching." We can see an  
event approaching, by signs which do not point out  
the precise day, and we think that any looking for-
ward to particular days is unscriptural, and we are  
assured that if we do his will, we shall know of the  
doctrine, and the meek he will guide in judgment.  
Let us therefore not be over anxious about the future.  
If probationary time continues! it will bring its duties.  
If it ends—as we constantly expect,—it will intro- 
duce us to the realities of eternal rewards.  
THE HOPE OF ISRAEL—Though a continuation, will be  
read with deep interest. It is the production of an able  
writer of tha Protestant Episcopal church, who is look-
ing for Christ's personal coming as the next great pro- 
phetic event.  

"THE HOPE OF ISRAEL  
OR, THE RESTORATION  OF ISRAEL IDENTIFIED WITH  
THE RESURRECTION OF THE DEAD.  
Concluded.  
The identity of the promise and the hope of Israel with  
Christianity.  
Abraham, " the father of us all," Rom. 4 : 16,  
was a type of Christ: his chosen seed and  
faithful are a type of Christians. The promise 
to Abraham and his seed, (" which is Christ,") 
is the inheritance of the land; "that he should  
be the heir of the world," Rom. 4 : 13. And  
Christians have assurance : " If ye be Christ's,  
then are ye Abraham's seed, and heirs accord- 
ing to the promise." That Abraham should be  
the heir of the world seems to be too much, ex- 
cept through his seed, " which is Christ;" and  
whatever Abraham inherits through Christ, all  
true believers will; therefore, the Jews have  
no pre-eminence under the Christian dispensa-
tion : the promise to Abraham is a promise to  
all who believe ; and peculiar to the true Is- 
rael, but not to the circumcised in the flesh on-
ly. The promise of Canaan to Abraham was 
typical; and he so understood it; for he died  
in the faith, hoping to receive it in a better re- 
surrection. He did not realize the promise, 
except by faith ; nor did Gideon, nor Barak,  
nor Jeptha, Samson, David, Samuel, nor the  
prophets, "of whom the world was not worthy  
though they ruled, reigned, lived, died, and were 
buried in Canaan, and through faith subdued  
kingdoms, wrought wonders, and obtained  
promises : " These all having obtained a good  
report through faith, received not the promise ;  
God having provided some better thing for us,  
that they without us should not be made per- 
fect," Heb. 11 : 39, 40. Therefore, they must  
rise, as Christ did, to receive their promised in- 
heritance. As it was with Abraham and the  
patriarchs, Samuel and the prophets, and Da-
vid and the kings, it will probably be with all  
Jews ; were they restored to Palestine to-day,  
they could not have it more than Jeptha, Sam- 
uel, and David had it; but as their possession  
was not the promised possession ; neither  
would the possession by the modern Jews be  
the promised possession. As those died in the  
faith, in order to come into the land of promise, 
so must the modern Jews, though they ieigned 
in Jerusalem again, and all nations obeyed  
them : they must still die in the faith of a bet- 
ter resurrection, before they could inherit the  
promised land. Ajid as it was with Christ, it 
must surely be with all Christians. His hope  
was not in this world ; and their promised in- 
heritance belongs not to time. The promises 
to Abraham and to Christ are not paid in this  
world. Those who inherit with them will not  
expect it in this mortal life, but in the resurrec-
tion and eternal life. Except the present race  
of Jews have a promise different from their fa-
ther Abraham, their king David, and their pro- 
phet Samuel, (which they do not pretend* and  
we do not believe,) they too must place their


hope, where "the hope of Israel" lies, in the  
resurrection of the dead, and in the habitable  
world to come. Although they should be by a  
miraculous power brought back in the eyes of  
all nations, the pillar of cloud bv day, and of  
fire by night, leading their march, they could  
not, tl ey could not possess Judea more effect- 
ually than the judges and David did ; they must  
have a new promise, or they have none in this  
world : for even such restoration wotdd not  
give them more of Palestine than David had,  
who yet died in the faith. And Israel, though  
restored in the flesh, must still, like him, die in  
the faith, in order to come into their promised  
inheritance.  
All who rightly practice infant baptism are  
wont to regard the promise made to Abraham  
and his seed, as made to them also, and to their  
children. Therefore, the promises to Abraham 
and his seed (" which is Christ," and his fitith-
ful followers in all ages and  nations) are one  
and identical ; there is no difference ; they be- 
long not to this world of sorrow and death, but 
to the Canaan of joy and eternal life. The Old 
and New Testament church and covenant are  
one and the same in Abraham and his seed.  
The identity of "the true hope of Israel,"  
whether in Jews, or in Christians, may be in- 
ferred from the identity of the promises on 
which that hope rests, anil of the King who gave  
and who will redeem the promises. We seem  
to have demonstrated the identity of the prom- 
ises to Abraham and his seed '-which is Christ,"  
and to his people called in the New Testament.  
Christians, but in the Old Testament, Israel.  
We next observe this  
Identity in Messiah, the King of Jews and Christians.  
Abraham, " the father of us all," saw Christ's  
day, and was glad : (John 8 : 56 ; because in  
that day he will receive his inheritance of faith,  
and Israel will realize his hope. The King on 
the throne will in that day reward all his1 faith-
ful, from Adam to the last man changed at. the  
Lord's coming. The Jews acknowledge Mes- 
siah to be their Deliverer, their Lawgiver, and  
their everlasting King; but they do not confess  
Jesus to be the Messiah. When he comes again  
they will cry : " Blessed is he that cometh in  
the name ofthe Lord." Is Christ divided ? Is  
he the King of the natural Jews only? Does  
he speak a gracious promise to the circumcis-
ed only, when he says : " I will surely assem-
ble, O Jacob, all of  thee, I will gather the rem- 
nant of Israel ;—their King shall pass before  
them, and the Lord on the head of them ?" Mi- 
cah 2 : 12, 13. " The Lord shall utter his  
voice before his army, his camp is very great;  
for he is strong that executeth his word : for 
tbe day of the Lord is very great and terrible ;  
who can abide it  V Joel 2 : 11. His army is  
not a carnal host of natural Jews ; his camp is 
the camp of the saints ; and the day of the  
Lord is the great day of judgment : who can  
abide it in the flesh ? "Behold, the days come, 
saith the Lord, that I will raise unto David a  
righteous brunch, and a King shall reign and  
prosper, and shall execute judgment and just- 
ice in the earth : in his days Judah shall be  
saved, and Israel shall dwell safely ; and this  
is bis name whereby he shall be called, The  
Lord our righteousness. Therefore), behold, the  
days come saith the Lord, that they shall no 
more say, The Lord liveth, which brought up  
the children of Israel out ofthe land of Egypt;  
but., The Lord liveth, which brought up, arid 
which led the seed of the house of Israel out of  
the noith country, and from all countries whith- 
er I had driven them ; and they shall dwell in  
their own land." Jer. 23 : 5.  
Christians know who is " The Lord our Rio-ht- 

eousness :" that he is the King of Israel, and f  
" the Savior of all men," not specially of the'  
Jews, but '• specially of them that believe," 1 '  
Tim. 4 : 10. And were Messiah to reign over  
the carnal Jews without including Christians, 
then the Jews' hope, and the King of the Jews,  
would seem not to be Jesus of Nazareth, our  
hope and our King. But who that believes in  
the New Testament, can believe this 1 Christ 
is not the King of the natural seed of Abraham 
at all: they are Ishrnaelies, children of the  
Egyptian Hagar, a bond-woman; and, except  
they be born again, they cannot inherit with the 
sons of the free woman, which is Jerusalem 
above, the true, holy land.—Gal. 4. To that  
land Christ, will lead his chosen and faithful,  
" the seed of the house of Israel," and they 
shall dwell in their own heavenly land. He is  
the King of Israel, and " the hope of Israel."—  
" And we declare unto you glad tidings, how 
that the promise which was made unto the fath-
ers, God hath fulfilled the same unto us their  
children in that he hath raised up Jesus again."  
Acts 13 : 32, 33.  By this word the Holy Spirit  
stamps the promise made of God unto the fath- 
ers with the seal ofthe resurrection, and crowns  
Jesus with the glad tidings, to the Jews first,  
and then to all people.  
The identity of the people demonstrated; Israel and  
Christians one. ,  
This has been done in passing ; nevertheless,  
we show it also in its order. As the promise-,  
and the hope and the King of Israel belong not  
to the flesh, and neither come of the flesh, nor  
follow in the line ofthe flesh; but come from  
the Holy Spirit of promise, and follow in the 
line of the spiritual seed, and will be fulfilled  
and realized in Jesus and the resurrection ; it 
follows that the true Israel are a spiritual seed,  
as all true Christians are. Abraham being the 
fuller of us all —Horn. 4 : 16. True Christians,  
like Christ, and true Jews, like Abraham, Sam- 
uel, and David, must live by faith, and die in 
the hope, and rise from the dead to possess the 
promised inheritance. The Holy Spirit defines  
the meaning of the word Jew in the New Tes- 
tament ; and we may safely apply the same  
meaning to it in the Old Testament, in many  
places. " He is not a Jew which is one out- 
wardly,—but. he is a Jew which is one inward- 
ly."—Rom. 2 : 2S. "They are not all Israel  
who are of Israel," but only those who are cir- 
cumcised of heart. They only can inherit the  
promise to whom the promise was made ; and  
they are Jews inwardlv. The promise was  
made to the spiritual seed, " which is Christ ;"  
the natural children cannot inherit it. The  
Promiser will pay to the Promisee, and to no  
other, except through him. The Promisee is  
Christ, in whom Christians are Abraham's seed,  
true Jews, "and heirs according to the promise."  
He hath broken down the middle wall of par- 
tition between us, and made in himself of twain  
one new man. bringing the Gentile aliens and 
strangers into the common wealth of Israel, and 
the covenants of promise by his blood.*—Eph.  
2. The identity ofthe people is therefore com- 
plete in Christ the Lord; and to say they are  
not one, is blasphemous : to say that the Gen- 
tiles are aliens still, that they are not in the  
covenants of promise, and are not entitled to  
"the hope of Israel," as free citizens ofthe holy  
* An alien or a stranger, made a free citizen of  
the commonwealth, becomes a commonwealth's man,  
and takes the name and privileges of the common- 
wealth's people, whether Greeks or Jews. So the  
Gentiles, being made free ofthe commonwealth of  
Israel, take the name and privileges of Israelites ; as  
a naturalized foreigner becomes an American citizen,  
entitled to inherit and vote as an American.  

Jerusalem, would seem to be a contradicting of  
the Holy Ghost.  
The country of Israelis dispersion.  
The holy people, whether Jews or Christians,  
lie buried in all lands, especially in the north- 
ern hemisphere. The country of their disper- 
sion is the wide world, and the narrow grave ;  
but they are to be gathered and restored : this 
is their hope. "They shall see the Son of man  
coming in the clouds of heaven with power and 
great glory, and he shall send his arigels with a 
great sound of a trumpet, and they shall gather  
together his elect from the four winds, and from  
one end of heaven to the other."—Matt. 24 : 30.  
" Then we which are alive and remain shall be  
caught up together with them in the clouds, to  
meet the Lord in the air; and so shall we ever 
be with the Lord."—1 Thess. 4: 17. All the 
elect, "the seed ofthe house of Jacob," are to 
be thus gathered under Messiah, iri one body, 
never to leave him more. "  His camp is very  
great; " Their king shall pass before them, the 
Lord on the head of them." By the prophet 
Ezekiel the Lord expresses a similar purpose :  
I will take you from among the heathen, and  
gather you out of all countries, and will bring  
you into your own land. Anew heart also will  
I give you, and a new spirit will I put within  
you, and ye shall dwell in the land that I gave  
to your fathers ; and ye shall be my people,"and  
I will be your God. In the day that I shall  
have cleansed you from all your iniquities, I  
will also cause you to dwell in the cities, and  
the wastes shall be builded,"—Ezek. 24 : 24  
—33.  
Having thus declared his purpose, promising  
them, not their descenoants, a return to the 
holy land, a new heart, and a new spirit, when 
he had cleansed them from all their iniquities,  
the Holy Spirit in the next chapter, unfolds the  
way of accomplishing all this at once to every  
generation of Israel, by the vision of the valley  
of dry bones : the most particular description of  
the resurrection found in the Old Testament,  
which, if understood in a figure, instead of a fact,  
is less than the chaff to the wheat, The sub-
liinest record of prophecy, describing the most 
glorious event of man's existence, his resurrec-
tion from the dead, is often taken for a sketch  
of temporal politics, covering the plain doctrine  
ofthe resurrection to eternal life with the fan- 
tastic triumph and reign of Judaism in mortality.  
Wherever else the doctrine of the resurrection  
is found, it is illustriously recorded in the thir- 
ty-seventh chapter of Ezekiel : "Thus saith the  
Lord God, Come from the four winds, O breath,  
and breathe upon these slain, that, they may 
live. So 1 prophesied as he commanded me; 
and the breath came into them, and they lived,  
and stood up upon their feet, an exceeding great 
army. Then he said unto me, Son of man,  
these bones are the whole house of Israel. Be-
hold, they say, Our bones are dried, and our  
hope is lost, we are cut off for our parts. [They  
say ; We are dying ; our hope in Israel is cut  
off; we have no part in the promised inheri- 
tance of the land.] Therefore prophesy and 
say unto them, Thus saith the Lord God, Be- 
hold, O my people, I will open your graves, and 
cause you to come up out of your graves, and  
bring you into the land of Israel. And ye shall  
know that I am the Lord, when I have opened  
your graves, O my people, and brought you 
out of your graves, and shall put my Spirit in 
you, and ye shall live ; and I shall place you 
in your own land ; then shall ye know that I  
the Lord have spoken it, and performed it, 
saith the Lord."—Ezek. 37 : 9—15. Then fol-
lows a description of the mode of their habita- 
tion under David their king forever in their own


land, and the new covenant of everlasting  
peace.  
Words cannot make this plainer. " Hath he  
said, and shall he not do it 1 or hath he spoken, 
and shall he not make it good 1"—Num. 23 : 19.  
The country of Israel's dispersion, Jews and  
Christians, is this world, the realm of sin and  
death, the king of terrors: but a Deliverer is 
corning, who will assemble the dispersed of Is- 
rael, and lead captivity captive from the prison- 
house of death, and set his prisoners free.  
" Who hath heard such a thing 1" exclaims  
Isaiah ; " who hath seen such a thing ? Shall  
the earth be made to bring forth in one day ?  
Shall a nation be born at once ? For as soon as  
Zion travailed, she brought forth her children."  
—Isa. 66 : 8.* Them that sleep in Jesus will 
God bring with him. All the sons of God will  
be manifested, as their elder Brother was, by  
the resurrection ; and the earth will bring forth  
in the great day of the Lord a nation at once, 
" a holy nation, a peculiar people :" sifted  
among all nations, like wheat, but not one grain 
shall be lost. These things are otherwise un- 
derstood by the many ; but when the Lord,  
who has spoken it, has also performed it, he  
will open the graves of his people, and bring 
up his people out of their graves, and he will  
put a new heart and a new spirit in them, and  
will bring them into land which he gave to  
Abraham and his seed : and he will be their  
King for ever. If this be not the resurrection,  
language fails to teach that doctrine : it accom- 
plishes the fullness of both Jews and Gentiles,  
when "all Israel shall be saved" from the land  
of their dispersion, which is this land of death.  
The land of promise to Israel.  
The land of their captivity and dispersion be- 
ing "this present evil world," the people of God  
have the promise of" a better country, even a  
heavenly,"—which is the world to come. Their  
captivity is the state of death : their deliverance  
is from mortality and the grave : and  their res- 
toration is to immortality and the paradise of  
God. All the prophets expiate on the glories  
of the promised land, and the triumph of Israel's  
return to it. The imagery is earthy, and cannot  
fail t.o blind the eyes of those who look not  
through the drapery clouds to " the testimony  
of Jesus" in the clouds. But when we read,  
as in Isaiah, 60 : 20, " The Lord shall be thine  
everlasting light, and the days of thy mourning 
shall be ended," we perceive that the descrips  
tion belongs to the world to come, eternal joy  
and light not being promised to any condition  
* St. Irenaeus,, in ch. 34 of bis book against the  
heretics, discourses freely of the kingdom of the  
saints, in the new earth at the resurrection of the  
just, which that eminent divine of the second century  
unfolds in citations  from Isaiah, Jeremiah, Ezekiel,  
Daniel, and the parable of the watchful servant to  
whom the Lord gave the government at his coming.  
He quotes from Isaiah 26 : 19, "Thy dead men shall  
live ;" from Ezek. 37 : 12, "Behold, O my people, I  
will open your graves." Also Ezek. 28 : 25,"When 
I shall have gathered the house of Israel from all  
people among whom they are scattered:" which he  
takes to be all saints in the resurrection of the dead,  
exactly in the sense of this article.  
St. Chrysostom, on the second chapter of Isaiah,  
claims the promises there made in the Jews' name  
for all Christians of the Gentiles, nothing wondering  
at the use made of Jewish terms in that chapter ; for,  
what was spoken was adumbrated by the use of the  
names, Jerusalem and the Jews, as David, in the 
name of Solomon, prophecies of afar greater than 
Solomon, and as Jacob on his death-bed, addressed 
his son Judah by name, and in his name gave prom- 
ise of Messiah : " To him shall the gathering of the  
Gentiles be." With many examples of this sort, 
what wonder if the names of Israel be used by the  
prophets to convey promises and prophecies appro- 
priate to the Gentile Church ?  

of this world. " For in their land they shall 
possess the double: everlasting joy shall be 
upon them ; ail that see them shall acknow-
ledge them, that they are the seed which the  
Lord hath blessed."—Isa. 61 : 7, 9. Now, the  
seed which the Lord hath blessed is not the  
natural seed of Abraham: not to them belongs  
everlasting joy : or, if it does, the saints possess 
it with them, and that not in this world's Jeru-
salem, but in the New Jerusalem. Ezekiel de-
scribes the city with much particularity, and 
calls it " THE LORD IS THERE." Waters flow  
from its temple in a swelling stream, which  
heals the waters of the sea : " and every thing  
shall live whither the river cometh.—Ezek, 46:  
9. Trees of fruit, for food, and leaves for med-
icine, bearing monthly, grow on either side of  
the river, and it is the city and country into  
which Messiah will lead his restored people,  
and rule over them there forever. It appears to 
be the same city, river of life, fruitful banks, 
and blessed country, that John describes in the 
last chapter of Revelation. " The hope of Is-
rael" is the hope of all the spiritual seed, both  
Jew and Christian, to attain to the promised 
land, which appears to be the same heavenly  
country where Messiah is their King for ever. 
He will gather them from the land of their dis- 
persion and captivity, and will lead them to a  
state of eternal rest and blessedness, in that  
world of which the Creator says, " Behold, I 
make all things new." This is the hope of Is-
rael, even  
Their restoration.  
Magnificent descriptions of this are repeated- 
ly given in the prophets, too resplendent for  
this present evil world. All the terrors of the  
Lord's person are arrayed against the enemies  
of the holy people ; he comes with power and  
great glory : he takes vengeance on all that op-
press them : he leads them manifestly : he rules  
them personally : he plants them in their own 
land, and they shall no more be pulled up out  
of their land ; the sinful kingdom he will de- 
stroy from off the face of the earth : evil doers 
he will cut off : the thing that hurts, defiles, or  
makes a lie, shall not be in his kingdom : but  
" thy people shall he all righteous,"—every one.  
—Isa. 60 : 21 ; 4 : 3 : Rev. 21 : 27.  
If the carnal Jews must have a  restoration in  
order to fulfil the Scriptures, it is apparent that 
the restoration of which the prophets delight to  
speak, embraces all the chosen and faithful in  
Christ : and any peculiar promise to the carnal 
Jews, compared to the literal promise of the re- 
surrection, is no better than a pine torch com- 
pared to the sun : suitable for a type, and with- 
al a most useful and necessary thing to guide 
the traveller in a land of darkness.: but when 
the sun is once risen, the pine torch is no lon-
ger of use ; it is a troublesome incumbrance,  
and every wise traveller will dispense with it..  
The Almighty and blessed God is able to drown  
the world, and save one family : is able to burn 
the world, and to save one nation ; is able to 
destroy all the kingdoms of the world, save  
only the natural Jews—and they are very con- 
fident he will do it. " Lo, 1 will save thee  
from afar, and thy seed from the land of their  
captivity ; for I am with thee, saith the Lord, 
to save thee ; though I make a full end of all  
nations whither I have scattered thee, yet will 
I not make a full end of thee."—Jer. 30: 11. 
Intimations of this sort abound in the prophets :  
and if the natural Jews are " the holy people,"  
the Gentiles are " the sinful kingdom ;" and if  
the Jews have a restoration in the blood of old  
Adam, the Gentiles may never see it; the re- 
turn of the Jews is the signal for the extermi- 
nation of all other nations ; and our carnal race  
is sealed with the stamp of death, so sure as  

their carnal race is sealed with the stamp of an  
everlasting inheritance in this transitory world.  
But it is impossible to our view, that they  
should have an eternal inheritance in this world  
of mortality, whose heavens and earth pass 
away. Taking their restoration to be " the 
hope of Israel," as doubtless it is, the New Tes-
tament reconciles all difficulty, by showing this 
promised restoration to be the resurrection of 
the dead in Christ. This is the restitution of  
Israel and " of all things, which God has spo-
ken by the mouth of all his prophets since the  
world began."—Acts 3 : 21. This is the hope  
of Israel, for which creation waits with groans  
and travailing pains: to wit, " redemption of  
of our body," Rom. 8 : 23, "in Jesus and the re-
surrection."  
The time of the true IsraeVs restoration.  
The Old and New Testaments harmonize on  
this point, as they do the others preceding.  
Their language is different, as becomes inde- 
pendent witnesses ; but the fact is made out by  
both alike, as becomes faithful witnessess. The  
time is '' when God shall send Jesus Christ,  
which before was preached unto you."—Acts  
3 : 20. " The day ofthe Lord's vengeance, and  
the year of recompences for the controversy of  
Zion."—Isa. 34 : 8. It is when " he will utter- 
ly destroy in this mountain the face ofthe cov^  
ering cast over all people, and the veil that is 
spread over all nations ; he will swallow up 
death in victory ; and the Lord God will wipe  
away tears from off all faces ; and the rebuke of  
his people shall he take away from off all the 
earth, for the Lord hath spoken it. And it shall 
be said in that day, Lo, this is our God ; we  
have waited for him, we will be glad and re- 
joice in his salvation."—Isa. 25 : 7. This  
wonderful passage portrays " the hope of Is^  
rael,"—r" a feast of fat things, a feast of wines  
on the lees well refined."  
In 2 Cor. 3 ; 16, the Holy Spirit assures us  
"the veil is done away in Christ," and "the veil 
shall be taken away" from the Jews. In Heb.  
10 : 20, " the veil" is expressly declared to be  
" the flesh," which veil was manifestly done  
away in Christ, by the resurrection: and the 
same veil will he remove away from the Jews,  
and from covering the face of all nations, when 
^ he will swallow up death in victory ;" that is, in 
the resurrection of the dead.—1 Cor. 15: 54. 
Then, and not before the resurrection, the Lord  
God wipes away tears from off' all faces, and  
the rebuke of his people he takes away from off 
all the earth ; and " the ransomed of the Lord," 
(they are his people, ransomed with his precious  
blood.) " the ransomed of the Lord shall return  
and come to Zion with songs, and everlasting  
joy shall be upon their heads ; and they shall  
obtain joy and gladness, and sorrow and sigh^  
ing shall flee away."—Isa. 35: 10. This is  
the hope of Israel : " Eye haih not seen, nor  
ear heard, neither have entered into the heart  
of man, the things which God hath prepared  
for them that love him."—1 Cor. 2 : 9.  
In Daniel 12 : 2, it is written, "At that time  
(the time ofthe restoration) shall Michael stand  
up, the great prince which standeth for the chil- 
dren of thy people : and there shall be a time of  
trouble, such as never was since there was a  
nation, even to that, same time ; and at that  
time thy people shall be delivered, every one 
that shall be found written in the book: and  
many of them that sleep iu the dust of the ^arth  
shall awake, some to everlasting life, and some  
to shame and everlasting contempt." The Jew  
understands this deliverance and this resurrec- 
tion to belong wholly to his own people, and the 
scene to be laid in this world, where Daniel and  
he holy dead are to stand in their lot among the


j restored of Israel in Palestine : on the contra- 
ry, the Christian understands by the people who  
are delivered, all believers in Jesus Christ :  
and the scene of their deliverance is the end of  
the world, when the judgment will sit, and the  
books be opened, and Daniel, with the holy dead  
out of every kindred and nation, will sit down  
with Abraham, Isaac and Jacob in the kingdom  
of heaven. The time in these two interpreta- 
tions, concurs in the coming of Messiah in glo- 
ry : and the difference lies in the  carnal and  
exclusive spirit of Judaism on one side, and the 
universal and heavenly spirit of Christianity on  
the other. The former takes hold of this natu- 
ral world and natural heart: the latter discards  
this world, and requires a new creation, to fit the  
holy people to see God and to enjoy him for  
ever. Jews and Christians agree in this deliver- 
er, that he is Messiah : and in the lime of his  
deliverance, that it is at his coming : but they  
differ in their name of the Messiah, and also of 
the subjects of this deliverance : save that he is 
Messiah, and Israel are his people.  
The almanac-maker sets out the four seasons of  
the year in their order, and describes their char- 
acter, that men may note the progress of time, and  
prepare for winter. So Daniel the prophet has  
noted the progress of time in four divisions of  
the world's great year, from his day to the end  
of time, when " many that sleep in the dust of  
the earth shall awake." Four great monarch- 
ies give their names to the four prophetic sea- 
sons ; and the last of the four has three grand 
divisions, marked in Daniel's image, and noted  
in the book, that men  may take warning ; these  
three divisions are known by the legs o' iron,  
the feet of iron and clay, and the subdivision of  
the toes. Similar divisions are noted in the  
life of the fourth beast by his time without horns, 
his time with ten horns, and his time while one  
horn came up among the ten, displacing three,  
and ruling over the residue unto the end  
Christians and Jews agree that we are living in  
the last division of the fourth season of the  
great year of prophecy, and have run ten or  
twelve hundred years toward the end of that ; 
but men do not take warning ; the world does  
not regard it. Because the time is mercifully  
prolonged, it were folly to conclude it has no  
end. And what follows the last term of the  
fourth monarchy, and the last season of pro- 
phetic times ? Is it a Jewish monarchy in the 
blood of old Adam? Is it a kingdom of the car- 
nal Israel? Is it an empire of mortals? Read 
Daniel 7 : 7, to the end, and see if the coming  
of the King of the fifth monarchy is not like  
unto him described by Enoch, the seventh from  
Adam, accompanied by myriads of saints, to  
execute judgment upon all the ungodly for all 
their ungodly deeds. See if there be any limit  
to that empire, whose King will have dominion  
and glory, and a  kingdom that all people, and  
nations and languages shall serve him." Mark,  
and see whether it is the carnal Jews, or " the  
saints ofthe Most High, shall take the kingdom  
and possess the kingdom for ever, even for ever  
and ever." And consider whether time and 
this world will endure long enough for such an  
empire ! See, when " the judgment shall sit," 
whose kingdom they shall take away, " to con- 
sume and to destroy it unto the end ;" whether  
it is any dominion now upon the face of the  
earth, and the name of it. And whether  
the succeeding one is not given to an immortal  
race, even "to the people of the saints of the  
Most High, whose kingdom is an everlasting  
kingdom, and all dominions , shall serve and  
obey him."  
As a man, he is of the seed of Abraham and  
David; and he is " the King of the Jews," cru- 
cified with mockery and derision in this world,  
4  

but having an eternal throne of power and great  
glory in the world to come. Before Pontius  
Pilate he witnessed a good confession, (1 Tim.  
6 ; 13,) to wit, "Thou sayestthat I am a King ; 
to this end was I born, and for this cause came  
I into the world, that I should bear witness of  
the truth."—John 18: 37.  That truth is : He  
is King, not of the Jews only, but of all in every 
nation who believe on his name. His kingdom  
is not of this world, or of time ; but of the ce* 
lestial world to come, where lies the city and 
country which Abraham sought; and into which  
" the hope of Israel" is to enter in the resurrec- 
tion of the dead. This appears to be the tes-
timony of Jesus, and the spirit, of prophecy; 
this is the gospel of Christ, and of the kingdom  
of heaven. 'I his is the promise made in Eden, 
The woman's seed shall bruise the serpent's 
head ; and the promise made to Abraham, That  
he should be the heir of the world. This is the  
end of the law, and the perfection of grace, 
" Jesus and the resurrection."  
Remarks on the practical influence of this doctrine.  
The interpre'ation of the promises to Israel  
in favor ofthe natural Jews is proper Judaism,  
which is. and ever was a national, sectional,  
temporal, proud, selfish, and unchristian, form  
of doctrine. From Constantine to Napoleon,  
from the mission of Paul and Barnabas, to in- 
quire ofthe apostles and elders about this same  
doctrine of Judaism, to this day, it has been the 
source of "no small dissension and disputation,"  
whether any but the circumcised can inherit  
the promise made of God unto the. fathers.  
"Some which went out. from us have troubled 
you with words ; subverting your souls, saying,  
Ye must be circumcised and keep the law ; to  
whom we gave no such commandment."—Acts 
15 : 24. Our Judaizers trouble the Church with  
the leaven of the same doctrine. They do not 
enjoin circumcision ; they repudiate it ; but, at  
the same time, they admit it to be a most salu- 
tary ordinance ; for while it is nothing worth, 
separate from Christian baptism, joined with that  
it is a great thing, giving the subjects of this  
rite the sure prospect of high pre-eminence 
among their Christian brethren whose circumci- 
sion is of the heart only, even entitling them and  
their circumcised offspring to all the rights, 
privileges, and immunities of the rising empire  
of Judaism for ever, over and above the pri- 
vileges of Gentile Christians. This is the 
spirit of the doctrine, if we understand it. It  
teaches that the Jews are a superior people: 
that thev have loftier claims to the divine favor ;  
that they have peculiar and valuable promises, 
not common to the Gentiles : and that they  
have very flattering hopes and prospects in this  
world, even the universal dominion of it—all  
others being vassals of the "circumcised.  
This seems to be the spirit of Judaism, a self- 
righteous doctrine, which lifts up itself against  
the cross of Christ in this world, and proffers 
to its followers a crown : a carnal doctrine,  
which counts the riches of faith too poor, and  
seizes on pottage with the appetite of Esau :  
which lightly esteems the blood of Christ by  
which those are made nigh who were afar off:  
a doctrine that does not honor him who broke  
down the middle wall of partition, and introduc- 
ed strangers and aliens into the commonwealth  
of Israel, making foreigners to become "fellow- 
citizens with the saints, and of the household  
of God,"—Eph. 2:19; for it implies that Je-
sus oui Lord would have done this, he would  
have made them fellow-citizens of equal rights  
with the saints; but the Jews' promises are  
a main part of the wall not yet broken down : 
the Jews' promises still separate them, and  
l make them an aristocracy in the Church ; make  

them lords, rather than fellow-citizens in Chris" 
tendom. Judaism yields something to Chris1' 
and something to his baptized Church among 
the Gentiles: it does not mean to rob them : 
but it has something more, and, if any thing,  
better for the circumcised Church. It allows the 
Gentiles to be " fellow-heirs and of the same  
body," but not exactly "partakers" ofthe same  
promises "in Christ by the gospel:" or, if ofthe  
same promises " in Christ" then the doctrine 
offers the Jews some promise out of Christ,  
which is not common to the Gentiles.  
Either the natural Jews have promises pecu- 
liar to themselves, or they have not. If they  
have not, We are all fellow-citizens on a level. 
If they have promises peculiar to themselves,  
as a nation, those  promises are in Christ seem- 
ingly ; which would destroy their Jewish pe- 
culiarity, and open them to all Christians alike ;  
or those promises are not in Christ, and then a  
Christian will never envy them to a Jew, or lo  
any other ; but to his brethren who cherish un-
christian hopes for the Jews, he  may exclaim  
with the apostle, " O foolish Galatians, (Judai- 
zers,) who hath bewitched you, that ye should  
not obey the truth, before whose eyes Jesus  
Christ was evidently set forth crucified among  
you ? Are ye so foolish ? having begun in the  
spirit, are ye now made perfect by the flesh ?  
Know ye, therefore, that they which are of  
faith, the same are  the children of Abraham.  
There is neither Jew nor Greek, there is neither  
bond nor free, there is neither male nor female ;  
for ye are all one in Christ Jesus. And if ye  
be Christ's, then are ye Abraham's seed, and  
heirs according to the promise."—Gal. 3. From 
the first promise in the Bible of bruising the  
serpent's head, to the last, " Behold, I come  
quickly," all the prophets testify of the restitu- 
tion and of the glorious reign of Christ over  
his restored and chosen people, in a world 
without end, which is a world to come, 
" the land of the living and not of the 
dead ;" and notwithstanding these prophecies  
were revealed to Jews, and are always under-
stood by them to belong only to their nation :  
Christians know that the same is the gospel of  
the kingdom of our Lord Jesus Christ, preach- 
ed unto all nations ; and that it will be fulfilled, 
not to the natural Jews in this world, but unto 
all them that believe in the kingdom of heaven  
The practical influence of the interpretation,  
which explains the law and the prophets in the  
light of the resurrection, is spiritual, personal,  
and strictly conformable to the discipline of our 
Father in heaven. His providence .and his  
word agree to warn and to instruct us, that in  
this world his people " shall have ribulation :"  
neither a certain dwelling place, nor abiding 
crown, nor treasure that is secure against cor- 
ruption and thieves, nor friend invincible to  
pain and death, nor hope of an eternal inheri-
tance beneath the sun. Holy writ and daily 
experience unite to teach us. "  The fashion of  
this world passeth away."—1 Cor. 7 : 31. The  
faithful and true Witness assures us, "Heaven  
and earth shall pass away."—Matt. 24 : 35. 
And the Holy Spirit by the apostle demands,  
"Seeing then that all these things shall be dis- 
solved, what manner of persons ought ye to be, 
in all holy conversation and godliness, looking  
for, and hasting unto the coming of the day of  
God, wherein the heavens being on fire shall be 
dissolved, and the elements shall melt with fer- 
vent heat,"—2 Pet. 3 : 11, 12. The Scriptures 
give Israel hope in his death, that he shall live  
again ; and hope of new heavens and new earth,  
when these heavens and  earth pass away ; but  
they forbid, and experience forbids, any sure and  
abiding hope on this side of the grave ; unless  
the promises to the Jews form an exception ;


and, if they do, we have no part in them ; the  
exception extends not to us Gentiles, unless 
we, "having begun in the Spirit," are now ready  
to be " made perfect" by the circumcision of  
the flesh—which is foolishness.  
The holy soul loathes the doctrine of a tem- 
poral, carnal, earthly crown, the same which  
Satan in the temptation, offered to Jesus  
our Lord. The holy soul loathes the doc- 
trine of respect  of persons, and of the cir- 
cumcision. The holy soul turns away from 
the love of all this world can give, and de-
lights in the testimony of Jesus, " the hope of  
Israel," and the love of heaven. In this view  
of divine revelation, we are ready to exclaim  
with Mary, " My soul doth magnify the Lord,  
and my spirit hath rejoiced in God my Savior."  
—Luke 1 : 46 ; who extends to us his holy  
covenant, " the oath which he sware to our  
father Abraham, that he would grant unto us,"  
says Zacharias. " that we, being delivered out 
ofthe hand of our enemies, might serve him  
without fear."—Luke 1 : 73. In him is the 
hope of Israel ; in' him is the resurrection of the 
dead : in him is the promise to Abraham and  
his seed made free to all believers. In him 
is the law fulfilled : in him the prophecies cen- 
tre ; in him the Jews are to be gathered; in  
him the "chosen generation" are to be restored,  
when he swallows up death in victory. In  
him the partition wall is thrown down ; the  
veil of tho temple is rent ; the veil of the  
flesh is taken away ; mortality is swallow- 
ed up of life. In him his people are all one Is- 
rael, as the rays of the sun are one : the very  
least of them contains all the primitive colors,  
together with the magnetic and caloric proper- 
ties common to the sun. In him is the faith of  
Israel, during all their journey through this wil- 
derness of trial ; in him they catch from Pis- 
gah sometimes a distant view of the holy land :  
in him they go over Jordan dry shod ; in him 
they come to their everlasting inheritance : 
" Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation 
of the world." Think you it was never promis-
ed, them, so long prepared ? And to whom was  
it promised ? To lskAEi, who have the oracles 
of God, who keep the faith, who have crucified  
the flesh with its lusts, and are dead to this  
world : but. in the resurrection with Jesus, are  
gathered from their dispersions, and endowed  
with the promised inheritance of the holy land  
in eternal life, and in the holy city: "THE  
LORD IS THERE," which Abraham sought ; the  
new Jerusalem which John saw, where God  
will tabernacle wiih men : " And he will dwell  
with them, and they shall be his people, and  
God himself shall be with them, and be their  
God : and God shall wipe away all tears from 
their eyes, and there shall be no more death,  
neither sorrow nor crying, neither shall there  
be any more pain."—Rev. 21 : 3, 4.  
This is "the hope of Israel;" is it not also a  
faithful interpretation of the Scripture doctrine  
ofthe return of the Jews? Surely they shall  
inherit the holy land for ever.  
Child of Adam, " son of God," shun the exam- 
' pie of profane Esau, who indulged his appetite  
at the price ofhis birthright. Lay hold of eter- 
nal life. Sanctify your body, and expect your 
birthright in the resurrection of the dead. Of  
this inheritance no earthly father, though a rich  
Jew, can endow his offspring; no base father,  
though a poor slave, can deprive them. All its  
heirs cry in the spirit unto God :" Doubtless,  
thou art our Father, though Abraham be igno- 
rant of us. and Israel acknowledge us not."—  
Isa. 63 : 16. "And a great multitude, which  
no man could number, of all nations, and people,  
and kindreds, and tongues, stood before the throne  

and before the Lamb,clothed with white robes, I  
and palms in their hands, and cried with aloud  
voice, saying, Salvation to our God, which sit- 
teth upon the throne, and unto the Lamb, Amen :  
blessing, and glory, and wisdom, and thanks-
giving, and honor, and power, and might, be 
unto our God for ever and ever. Amen.—Rev.  
7 : 9, 10, 12. li. D. W.  
{••NEBUCHADNEZZAR'S HUMILIATION'.  
The fourth chapter of Daniel was written by Ne- 
buchadnezzar himself. It is his proclamation to the  
millions ofhis subjects, that he had been humbled by 
Him who is able to abase them that walk in pride.  
He records a vision relating to himself, in which the  
following words were heard :—" Let his heart be  
changed from man's and let a beast's heart be given 
unto him, and let seven times pass over him." We  
never heard of any one who misunderstood the "seveu 
times" here mentioned. They are words uttered in 
reference to an individual,  and had their first, and  
most natural application to his life. The same chap-
ter records the fulfillment of this doom, denounced'  
by the heavenly watcher. " The same horn was the 
thing fulfilled upon Nebuchadnezzar, and he WAS 
driven from men, and DID eat grass as oxen, and his  
body WAS wet with the dew of heaven, till his hairs  
WERE grown like eagles' feathers, and his nails like  
birds' claws." "AT THE END OF THE DAYS,"  
says the humbled monarch, " my reason returned  
unto me, and I WAS established in my kingdom.'  
Is there the slightest resemblance between all this  
and the prophecies of successive empires in the wri- 
tings of Daniel and John] Suppose the angel had 
said 7 hours, 7 days, 7 weeks, or 7 years, and the 
time had been literally fulfilled, would that prove 
that hour, day. year, could NEVER be used symbolical' 
ly in prophecies which were to be for many days,  
and to be shut up and sealed till the time of the end 1  
I f so,Scott, Doddridge, Clarke, Faber, Newton, Hen-
ry, Keith, and Dr. Brownlee, and an innumerable ar- 
my of learned men. who, as Prof. Stuart says, adopt  
the "almost universal custom" of understanding a 
day for a year, in a portion of the prophecies, had not  
the penetration to discover it.  
As a specimen of the manner in which dust is  
thrown into the people's eyes on this plain question,  
read the following from a N. E. religious paper :—  
" A DAY FOR A YEAR.—The  Vermont Chronicle  
justly remarks, that if the position of Mr. Miller and  
his followers is correct, that a prophetic day is put  
for a year, then as [Dan. 4: 25,] Nebuchadnezzar  
was to be driven forth from men, and to eat grass, 
until seven times, i. e. seven years had passed over 
him, the king was to eat grass for the long period of  
2,555 years ; and as he begun this mode ofliving, ac- 
cording to the best chronologists, about the year 556  
before Christ, he is still straying in some farmer's en- 
closure, where he must continue toj support life by  
eating grass 157 years longer."  
If there is any sense in the above, it amounts to  
this assertion. If days are used to represent years 
in one place, they must be in every place, and hS&ace,  
when Christ said, " After two days is the feast of the  
Passover." " After three days I shall rise again :"  
he could not mean as he said.  
When it is said, that a Church in a terrible perse- 
cution, should have tribulation ten days, the nature 
of the subject teaches us that something more than lit-
eral days is meant ; but in the case  of Nebuchadnez- 
zar, the nature of the subject shows us the time  
must be literal. We do not say a day always means  
a year.  
Observe the unfairness of the paragraph in calling  
it "the position of Mr. Miller and his followers, that  
a prophetic day is put for a  year," as if Mr. Miller  
was the originator of that opinion, and laid it down  
as a universal rule, thus conveying two falsehoods in  
one sentence, to the uninformed.  

ELDER GATES' LABORS.  
EAST TROY, April 6, 1843.  
Dear Brother Himes,—I have recently given a course  
of lectures at Burnt Hills, Brockett's Bridge, Johns- 
town, and Albany, and am now at this place giving the 
midnight cry. At Burnt Hills there were a number  
converted. The work got into the school, and the  
noon spells were devoted to prayer by the scholars ;  
they prepared an anxious seat, around which they bow- 
ed, and God's power was present to save. The teach-
er did not profess religion, but the 3d meeting they got 
him forward, and God heard their prayers for their be-
loved teacher and converted his soul.  
At Brockett's Bridge a number were awakened. I  
gave seventeen lectures—found brother J. H. Currier a  
believer in the advent near. The peace-and-safety op- 
position of the place was dreadful. There was a meet- 
ing carried on all the time at the other meeting-house 
in the village. The Infidels held a mock meeting, and 
had their anxious seats. " The wicked shall do wick- 
edly, and none ofthe  wicked shall understand." There  
was no revival among the opposition. The meeting  
was evidently got up to keep people away from hearing  
on this great subject. See Luke 11 : 52.  
At Johnstown, I gave nine discourses in the Court  
House, to very large assemblies, feuite a number  
manifested a desire for salvation by bowing at the altar  
for prayer. The Baptist and Methodist ministers of  
the place were investigating the subject, and were quite 
believers.  
At Albany, in the House of Prayer, I gave nine lec- 
tures during Bro. Storrs' absence at Boston. Many  
were converted.  
Last Sabbath, Bro. Storrs commenced a course of  
lectures in the Amphitheatre, in another part of the  
city. I had the privilege of listening to the first two, 
and the stubborn facts and incontrovertible evidence 
that he presented in proof of our Lord's return this 
year, produced in my mind solemn reflections. Oh, 
thought I, we are accused by the opposing ministry as 
being credulous because we believe in the advent of  
Christ this year; but they can glory in rejecting the 
irrefragable evidence of his advent, and yet can believe 
ivithout any evidence, that the advent folks have made 
their own ascension robes, and the like unreasonable  
reports. No credulity here !!! " Whosoever loveth 
and maketh a lie," &c. I commenced my course of  
lectures here last Sunday evening. There are a num-
ber under deep awakening. Many are searching to  
know the truth. Rev. Bro. Shepherd, in whose house  
I am lecturing, is quite favorable. Rev. Bro. Bates, of 
the M. E. Church, is a believer, and is giving the cry.  
Dear brethren, pray for me.  
J. R. GATES.  
SEVERE DISTRESS IN MICHIGAN.  
Two brethren in Michigan unite in sending a letter  
containing $1. One of them says :  
" We would gladly do much to assist you, but we can- 
not. The pecuniary distress of our country beggars all  
description."  
The other writer in the same sheet proceeds :  
" I will, however, give you a faint outline of the  
signs of the times, as far as I am  acquainted. Winter  
set in on the 17th of November last, with a good fall of 
snow, and it has continued ever since good sleighing, and  
the 25th day of March is as cold as midwinter. The  
sun has  no effect on the snow, but the snow drifts and  
flies like dust ; and I think I never knew a January as 
severely cold as this month. It looks as though we are  
not to have any seed-time, and if we fail in seed-time,  
is it not the end of time 1 But we could stand the cold 
if we had fodder for cattle, but it is estimated that one-
third of the cattle are already dead. I will give you an  
instance of the distress. A farmer in our neighbor-
hood, as I informed, a few mornings since took his axe  
and killed fifteen head of his cattle, in order to save two 
alive ; and if this weather continues two weeks longer,  
there will be but few cattle living.  There is, to be sure,  
some little hay yet to be bought, but at very high prices  
and for nothing but cash, and cash is out of the ques- 
tion with most of folks. This is not all, for, laboring  
persons cannot get employment, and consequently they  
I cannot get the necessaries of life. Money they have  
• not got and cannot get it,—no money, no employment— 
I consequently there is a famine in the midst of plenty ; 
1 but why dwell on this dismal picture 1 Read the 25th  
and 26th verses ofthe 21st chapter of Luke, and you  
there have a full description of our times. I do not  
know what will become of us, but I believe God will  
make a short work on the earth.


\02JBMtE  
THE 2300 DAYS.—ANTIOCHUS.  
The following is from a member of the New York  
Methodist Epis. Conference. It is an able argument.  
On some minor points we should give a slightly different  
view, but the general scope ofthe article is very clear.  
The subject is an old story to many, but they will per- 
mit us to give line upon line, for the sake of new read- 
ers.—ED.  
Mr. Editor,—By your permission I would give to  
the friends and lovers of the second coming of Christ,  
my views of the "little horn" and the "2300 days" of  
the 8th chapter of Daniel. These views have not 
been hastily formed. The subject appeared to me, at  
the first, to be one of infinite and eternal moment; my  
conscience, therefore, would neither suffer me to treat  
it with indifference or neglect. That Christ would 
come sooner or later in the clouds of heaven with power  
and great glory, burn up this earth, and call an assem- 
bled world to judgment, I no more could doubt, than  
could I doubt the Divine inspiration of the Bible, yet  
when this subject was first agitated among us I could  
not believe that " the end of ail things" was so very  
near as some  represented it to be, although I knew that  
our Lord had said: "Now learn a parable of the fig  
tree : when his branch is yet tender and putteth forth 
leaves, ye know that summer is nigh. So likewise ye,  
when ye shall see all these things, know that it is near, 
even at the door." And although "of that day and  
hour knoweth no man," yet may we not know by the 
signs of the times " that it is nigh, even at the doors V  
It appeared so to me ; hence I was determined to ex-
amine this subject for myself. I have read, therefore,  
most of the books, pamphlets, and articles that have  
been written, pro and con, on this subject. I have  
also read the word of God oil this subject by day  
and by night, and have poured out my soul before 
the Lord in earnest prayer for light and knowledge 
on this subject; and I trust that I have not studied,  
read and prayed in vain. No, thank the God of  
heaven for ever and ever, 0 my soul, for I have enjoy- 
j ed a peace and sweetness of soul, a confidence and  
i reliance upon Gorl through Jesus Christ my Lord, 
! which I trust will not be shaken amidst " the wreck of  
! matter and the crush of worlds !"  
Never shall I forget the hour when, in answer to  
earnest prayer to God that I might understand and  
k'iow the truth of this chapter, a ilood of light and of  
ljve and glory poured into my soul, and I involuntarily  
exclaimed, " I thank thee, O thou God of heaven and 
of earth, that thou hast given me to understand the truth  
in this matter." Never, no never have I felt such a man- 
ifest, clear and overwhelming answer to prayer since the  
day when God, for Christ's sake, gave me (more than 
fifteen years ago) to feel this sanctitying power and the  
streams of his perfect love! Wl^en 1 think of that  
hour I can hardly refrain from shouting aloud the high  
praises of my God. " Hallelujah, for the Lord God  
omnipotent reigneth !"  
The subject of Christ's second coming appears to be one  
of terror and dread, even to many professing Christians.  
How this can be, to me is unaccountable. Christ tells  
us, that when we shall see the signs which are to pre- 
cede his coming " then lift up your heads rejoicing, for 
your redemption draweth nigh." Lift up your heads  
rejoicing, says Christ, and not cast down your heads  
sorrowing. Oh, what a day of rejoicing, of victory  
and of triumph will that be, when muttering thunders,  
the voice of the archangel, and the trump of G od shall  
announce the coming of the Son of man ! We shall  
look down upon a burning world* as we ascend the  
skies and shout, " 0 death where is thy sting, 0 grave  
where is thy victory!" Thanks be to God who giveth  
us the victory through our Lord Jesus Christ.  
But to the subject. I have spent the most of three  
months in examining the subject, and I must say my  
mind has been more and more confirmed in the belief  
that the day of eternity is at hand, " even at the doors."  
One thing in particular which stirred up my mind to  
examine this subject, was the strange and unsatisfactory  
notion of some writers, that Antiochus Epiphanes was 
the great hero of the 8th chapter of Daniel. It is true,  
that in a few particulars it might be applied to him, but  
in the most essential points it will not apply to him  
at all.  
" Nothing- hath the just to lose  
" Hy worlds on worlds destroyed,  
" For beneath his feet he views  
" With smiles the flaming- void.  
" See this universe renewed,  
"THE GRAND MILLENNIAL HETGN BEGUN, 
" Shouts with all the Sons of Ood  
" Around the eternal Throne !"  [ Wesley.  

Now it is as clear to my mind as a sunbeam, that Neb- 
uchadnezzar's dream of the great image recorded in the  
2d chapter, and Daniel's visions of the 7th and 8th  
chapters form perfectly parallel lines, commencing with  
the Babylonish empire (except the vision of the 8th  
chapter which commences with the Medo-Persian em- 
pire) and end with the destruction of this world, the  
coming of the Son of man, and the setting up of His 
everlasting kingdom, thus:  
2d D' 0 c>?7  
_ - R _  
331  
Kan. 7th. Babylon Medo-Persia Grecia Rome  

'fSJr,  
Vi*- 
The reason why the vision in the 8th chapter com- 
mences with Media and Persia is, that Daniel saw in  
the progress of the vision that Babylon had been pre- 
viously taken by Cyrus, and had fallen into the hands of 
the Medes and Persians (see No. 2 on third line.)  
Now let us see what is said of the "little horn" of  
the 8th chapter, for a correct understanding of this  
fixes the length of time we are to attach to the 2300 
days :  
1st. It is said that this "little horn waxed exceed- 
ing great." Was this true in respect to Antiochus 
Epiphanes? What! exceeding great, when at one  
time he was a hostage at Rome, and at another, and 
that too at the height of his greatness, trembled, 
quailed and crouched at the Roman power 1 Ex- 
ceeding great!  No, in truth he never saw the  
day when he was exceeding great, as every man 
knows who is acquainted with his history, unless his 
greatness consisted in meanness, wickedness and mis-
ery. Here, then, is a perfect failure in identifying 
Antiochus Epiphanes as the " little horn," even at the 
outset. But did not  Rome wax exceeding great," though  
but a "little horn" at first 1 Yes, indeed" Hence this  
" little horn" answers to Rome most perfectly in this  
particular, but not to Antiochus Epiphanes. (See 
verse 9 of the 8th chapter of Daniel and the history of  
Rome.)  
2d. Against whom was the desolating power of this  
" little horn" to be exerted 1 Against the " host of  
heaven ;" for " it cast down some of the host to the 
ground and stamped upon them." (See verse 10.)  
By the "host" we are to understand, no doubt, the'  
members of the church. This trait in the character of  
the "little horn" will fit Antiochus to some extent, we  
acknowledge, for he did " cast down" some of the  
members of the Jewish church, " and stamped upon  
them." But has not Rome also "cast down some of 
the host," the members of the Christian Church, " and  
stamped upon them 1" Let the voices of sixty-five  
millions of slaughtered saints answer. (Rev. 6: JO,)  
"And they cried with a loud voice, saying, How long, 
O Lord, holy and true, dost thou not judge and avenge 
our blood on them that dwell on the earth V Does not 
this trait in the character of the " little horn" fit Rome  
more perfectly than it does Antiochus Epiphanes 1  
3d. It also " cast down some of the stars to the  
ground and stamped upon them." By the " stars." no  
doubt we are to understand the ministers of God's  
word. That Antiochus might have "cast down" some  
of " the stars"—the priests of the Temple—we frankly 
acknowledge ; but we ask, has not Rome also " cast 
down"—put to death—ten to one " of the stars"—the  
ministers of the Lord Jesus  Christ 1 Who stands out  
the most prominent in this work of desolation, Anti- 
chus or Rome 1 Let an  impartial judgment be given  
according to evidence, and Rome must bear the judg- 
ment.  
4th. " Yea, he magnified himself even to the Prince  
of the Host," (verse 11.) By the Prince ofthe Host  
we understand none other than the Lord Jesus Christ,  
the great Prince of his people. Hence it is said of 
him, Rev. 19: 16, "And he hath on his vesture and  
on his thigh a name written, " KING OF KINGS 
AND LORD OF LORDS;" hence he is the Prince  
of Princes. Now we ask, Did Antiochus Epiphanes  
ever stand up against  the " Prince of Princes," the  

" Prince of the Host  1" I answer, no ! for Antiochus  
Epiphanes died 164 years before Christ, the Prince, 
was born. To apply the "little horn" to Antiochus,  
then, is more criminal than  it is not to be learned.—  
But did not Rome stand up against the Prince of 
Princes, the Lord Jesus Christ 1 Let the word of  
God answer. (See Acts 4 : 27, 28,) " For of a truth,  
against thy holy child Jesus, whom thou hast anointed,  
both Herod and Pontius Pilate, with the Gentiles and  
the people of Israel were gathered together, for to do 
whatsoever thy hand and thy counsel determined be-
fore to be done." Is not this enough 1 Herod "stood 
up" against the Prince of Princes when he sent forth  
and slew all the children that were in Bethlehem, and  
in all the coasts thereof, from two years old and under,"  
in order that he might slay among them the child Jesus.  
Pilate stood up against "the Prince of the host," when  
he " scourged Jesus and delivered him to be crucified."  
(Matt. 27 : 26.) Who can doubt with such evidences 
before him, that the " little horn" means the Romans 1  
5th. "And by him the daily sacrifice was taken  
away." We acknowledge that Antiochus took away 
the sacrifice from the Temple and offered swine's flesh 
on the altar. But  did not the Romans take  away the  
daily sacrifice of the Temple also, when they destroyed  
it entirely i Yes ; and there have been no sacrifices  
offered there since. This trait in the character of the  
"little horn" suits the Romans a little better than it  
does Antiochus Epiphanes.  
6th. By this little horn " the place of his sanctuary  
was cast down." I now ask in the name of  candor,  
honesty, and plain matter of fact, did Antiochus Epiph-
anes cast down the temple, " the place of his sanc-
tuary '!" No. No man can prove that he did. Nor  
is there one that can prove that the " little horn" of the  
8th chapter means Antiochus Epiphanes ! Many have  
tried, to be sure, but they all have failed as often as 
they have tried. Here is a perfect failure (as we shall 
prove it more fully by and by) in one of the most im-
portant points of applying the " little horn" of the 8th  
chapter to Antiochus Epiphanes. What would you 
think, for instance, ofthe man, if there should be a cry  
made to the citizens of New York, now in the year  
1843, saying: "When ye shall see New York com- 
passed with armies, then know that the desolation there- 
of is nigh; then let them that are in the city flee over  
to Brooklyn," that should stoutly contend, and try to 
prove that it meant the army of Lord Cornwallis 1—  
" Lord Cornwallis—Lord Cornwallis," you would say, 
" impossible, for Lord Cornwallis and his army were  
taken prisoners by General Washington in the Revolu-
tionary war, more than fifty years ago." Would you  
not say that the man is either beside himself or he is  
ignorant of the history of the Revolutionary war 1 And  
what shall we say of those who contend that Antiochus  
Epiphanes is meant by the " little horn" of the 8th  
chapter, by whom "the place of his sanctuary was cast  
down," when he died about 200 years before " the place  
of his sanctuary was cast down V The absurdity of  
applying the " little horn" to Antiochus was so appa-
rent to me at first, that I was convinced by such 
application that it must mean the Romans. And all 
such applications of the little horn that I have seen,  
have only tended to confirm me more and more in the  
opinion that it can in truth be applied to none other  
than to the Romans.  
7th. Having seen by the preceding observations that  
the "little horn" ofthe 8th chapter can in truth be ap- 
plied to none other than the Romans, we proceed to  
the important question contained in the 13th verse :  
" Then I heard one saint speaking, and another saint  
said unto that certain saint which spake, how long shall  
be the vision concerning the daily sacrifice, and the  
transgression of desolation, to give both the sanctuary 
and the host to be trodden under foot]" There are a  
number of particulars embraced in this question, but  
for the sake of brevity, we would fix on the most prom- 
inent points, which are determined by the answer given  
to the question, viz : " How long this desolating power  
is to tread down the sanctuary and the host under  
foot ?" The answer is, " Unto two thousand and three  
hundred days; then shall the sanctuary be cleansed."  
In the first place let us see to whom our Lord ap- 
plies this desolating power, for he certainly will make  
a right application. (See Matt. 24 : 15.) " When ye  
therefore shall see the abomination of desolation spoken  
of by Daniel the prophet, stand in the holy place (whoso  
readeth let him understand.)" Now every man must  
see by this language, that the abomination of desolation  
spoken of by Daniel the prophet had not as yet stood 
in the holy place, for it was still in the future.—  
" When ye shall see," says Christ. It has not stood


:»vmm»r  
there yet, but it shall stand there ; and when ye shall  
see it stand there, " then flee to the mountains." Now  
that "the abomination of desolation spoken of" in the  
13th verse of the 8th chapter means the Romans, is as  
certain as if our Lord had said when he referred to  
this subject : " When ye therefore shall see the abom- 
ination of desolation spoken of by Daniel the prophet  
stand in the holy place (whoso readeth let him under-
stand" that I mean the Romans.) Yea, he tells us as  
plainly as language can, without calling the name, that  
it is the Romans ; for he says in the parallel passage 
in Luke, chapter 21, 20th verse : "And when ye shall  
see Jerusalem compassed with armies then know that  
the desolation thereof is nigh. The desolation thereof.  
He uses the same words that are used in the 13th verse  
of the 8th chapter, and applies them to the Romans ;  
and hence it infallibly follows, that the " little horn"  
who magnified himself even to the Prince of princes,  
" the Prince of the host," and " by him the daily sac- 
rifice was taken away, and the place of his sanctuary  
was cast down," means the Romans and not Antiochus  
Epiphanes. We say it infallibly follows that the 
"little horn" of the 8th chapter means the Romans,  
! because Jesus Christ, who is infallible,  so applies it.  
In the 9th chapter, commencing with the 24th verse,  
Gabriel informs Daniel that " 70 weeks are determin-
ed," or cut off, as most Hebrew scholars tell us the  
word means, " upon thy people," that is, at the expira-
tion of 490 years which are cut off from the 2300, the  
Jews as a nation shall be cut off from being the Church  
and people of God. Hence, said our Lord to the Jews: 
" Behold your house is left unto you desolate," and he  
wept over the desolating scene. Now if we look at 
the 25th verse, we have the time fixed, from which we  
are to commence the reckoning of the 70 weeks or 490  
years (and the 2300 days or years also, as we shall see  
by and by, at the expiration of which the Messiah is 
to be cut off, but not for himself. Then, after his death,  
the sanctuary is to be cast down, and not before. (See  
chap. 9 : 26.) Hence it is said: " And the people of  
the Prince (Titus) that shall come, shall destroy the 
city and the sanctuary." And it is said also of the  
" little horn :" " Yea, he magnified himself even to the 
Prince of the host, and by him the place of the sanc- 
tuary was cast down. Does no tevery one see at once  
that the "little horn," of the 8th chapter, the people of 
the prince of the 9th, and the Romans, the people of the 
prince (Titus) who " destroyed the city and the sanc-
tuary," are one and the same people and power 1 For,  
we ask, who "destroyed the city and the sanctuary"?"  
Antiochus Epiphanes! NO ! Did Titus, a Roman  
General 1 Yes! From hence it follows, that the  
" little horn" of the 8th chapter and the people of the  
prince of the 9th, and  the Roman army under Titus,  
recorded in Luke 21: 20, and Matt. 24 : 15, are one  
and the same people and power who gave " both the  
, sanctuary and the host to be trodden under foot."  
As we have here ascertained for a certainty that  
" the vision concerning the daily sacrifice and the  
transgression of desolation, to give both the sanctuary  
and the host to be trodden under foot," means the Ro- 
, mans ; we proceed to remark on the time " the sanc- 
tuary is to be trodden under foot," at the expiration of  
which it is to be "cleansed." The saint who asked,  
" How long," &c. was answered by the other saint, 
"unto two thousand and three hundred days, then shall  
the sanctuary be cleansed." Now, let us see what our  
Lord says, as to the time " the sanctuary is to be trod- 
den underfoot. (See Luke21 : 24.) "And Jerusalem  
shall be trodden down of the Gentiles, until the times  
of the Gentiles shall be fulfilled."  
Now, if our Lord, and the answer given by " one  
saint" to the " other saint," which Daniel heard speak- 
ing, agree as to the time the sanctuary was to be trodden 
down under foot, (and who dare say they do not agree,)  
then it is certain that the 2300 days must mean years, 
for Jerusalem is to this day " trodden down of the Gen-
tiles.'''' From hence it follows, that the 2300 days, or  
years, have not yet fully expired, for at the expiration  
of them the sanctuary shall be " cleansed."  
Again. It  is said in the 9th chapter, 24th verse :  
" Seventy weeks are determined upon thy people," &c.  
which means, as we have seen, to  be cut off. Now, if  
1 the seventy weeks also mean 490 years, (as all, I be- 
lieve, acknowledge they do,) and are to be " cut off," it  
is evident they must be cut off from some previous  
number. And as there is no other previous number  
given, from which they can  be cut off, but the 2300  
days, it follows that they must be cut off from the num-
ber. Now if the seventy weeks mean 490 years, and  
are to be cut off from the 2300 days, then it is evident  
that the 2300 days are to counted years also. For it  

would be absurd to call the 2300 days only literal days,  
and yet the 490 years are to be cut offtrom 2300 literal  
days; if the number 490, which is cut off from the  
2300, means years, so does the remainder of the 2300  
mean years also. From hence it follows, that as the  
seventy weeks mean 490 years, so do the 2300 days  
mean years also, from which the 490 are cut off.  
Now, if the seventy weeks, and 2300 days from  
which the 490 years are to be cut off, are to be reckon^  
ed from the same period, viz : " from the  going forth  
of the commandment to  restore and rebuild Jerusalem,"  
and also are to be counted years, as we have proved  
that they must be, we ask, When will the 2300 years  
end, at which time " the sanctuary shall be cleansed."  
Let us see :  
From the going forth of the commandment unto the  
cleansing of the sanctuary is to be - 2300 years.  
Now from this number cut off - 490 "  
And we have left, - - - - 1810  
The 490 years extending to  the cross of  
Christ, we must add the years of Christ's  
life, - - - - - 33  
And we have - 1843, 
the year when the sanctuary will be cleansed.  
R. GILBERT.  
March 31, 1843.  
The argument in Bro. Storrs' exposition of the 24th  
of Matthew applies Christ's words to different particu- 
lars in the history of Rome, but conduct the reader to  
/precisely the same conclusion. The objections which  
Bro. Gilbert has brought to the popular Antiochus the- 
ory, though but a small part of what might be urged,  
are perfectly irresistible. Indeed, we do not know that  
anything but naked and contradictory assertions have  
been adduced to sustain that absurd theory, which  
seems to have been adopted by a Jew7, (in the book of 
Maccabees,) to give importance to his own people and  
his times, and has been copied by commentators since,  
because it was a convenient way of disposing of a pro- 
phecy which was expressly declared to be "shut up and  
sealed" till " the time of the end."  
VOICE OF THE FIOUS DEAD.  
Richard Baxter, who was born in 1615, was one of the  
best men of the age in which he lived. He seems to  
have been taught of Christ, and to nave written by the  
Holy Ghost. In the American Tract Society's edition of  
his ' Saint's Rest," is an Introductory Essay, by Thomas 
Erskine, Esq. of Edinburgh, which says :  
" We do not arrogate to  ourselves so much as to sup- 
pose that our commendation can add any thing to the  
authority of such a name as that of Richard Baxter. He 
belonged to a class of men whose characters and genius,  
now universally venerated, seem to have been most pe- 
culiarly adapted, by Divine Providence, to the circum-
stances of their age and country. We speak of those  
who. under any name, maintained the cause of truth arid  
liberty during the eventful period of the seventeenth cen-
tury. They were made of the same tiriri stuff with the  
Wickliffs, and the Luthers, and the Knoxes. and the  
Cramers, and the Latiiners, ofafqrmer ;:ge. They form- 
ed a distinguished division of the same glorious army of  
the reformation  ; they encountered similar obstacles, and  
they were directed, and supported, and animated by the 
same spirit, rescuing by their sufferings and by their la-
bors, the key of knowledge from the unworthy hands in  
which it had long lain rusted arid misused, tliey generous- 
ly left it as a rich inheritance to all generations. They 
speak with the solemn dignity of martyrs. They seem 
to feel the importance of their theme, and the perpetual 
presence of Him who is the great subject of it. There  
are only two things which they seem to consider as re-
alities—the favor of God and the enmity of God ; and 
only two parties in the universe to choose between—the  
party of God and the party of his adversaries. Hence  
that heroic and noble tone which marks their lives and  
their writings. They had chosen their side, and they 
knew that it was worthy of all they could do or suffer  
for it.  
The agitated state of surrounding circumstances gave  
them continual proof of the instability of all things tem-
poral, and inculcated on them the necessity of seeking a  
happiness which might.be independent of external things.  
They thus practically learned the vanity and nothingness 
of life, except in its relation to eternity They were upon  
high and firm ground. They stood in the midst of that  
tempestuous ocean, secure on  the Rock of Ages ; and as  
they uttered to those around them their invitations, or  

remonstrances, or consolations, they thought not of the  
tastes, but of the necessities of men—they thought only  
of the difference between being lost and being saved, and  
they cried aloud, and spared not.  
They seem to have felt much. Religion was not al- 
lowed to remain as an unused theory in their heads; they  
were forced to live on it as their food, and to have re- 
course to it as their only strength and comfort. The 
peace, and the  strength, and the hope which they describe,  
are not the fictions of fancy, but the positive and substan- 
tial effects of the knowledge of God on their own minds.  
They are thus, not merely waymarks to direct our jour- 
neyings; they seem themselves pilgrims traveling on the  
same road, and encouraging us to keep pace with them.  
In their books, they seem thus still to journey, still to  
combat: but, O let us think of the bright reality !—their 
contests are past, and they are now at rest, made perfect  
in Christ Jesus. They are joined to that cloud of wit-
nesses, of whom the world was not worthy; and their  
names are inscribed in the rolls of heaven ; yet not for  
their own glory, but for the glory of him who washed  
them from their sins in his own blood, and whose strength  
was made perfect iri their weakness.  
These are the great men of England. They were in- 
deed, a noble army ; they were born from above, to be 
the combatants for truth : they were placed in the gap,  
ami they held their ground, or fell at their posts.  
> In this army Richard Baxter was a standard-bearer.  
He labored much, as well in preaching as in writing, and  
with an abundant, blessing on both. He had all the high  
mental qualities of his class in perfection. His mind is 
inexhaustible, and vigorous, and vivacious, to an extra- 
ordinary degree.<  
The Saints' Everlasting Rest was written on a bed of  
sickness It contains those thoughts and feelings which 
occupied, and fortified, and animated the author, as he  
stood on the brink of eternity The examples of heav-
enly meditation which he gives, really breathe of heaven ; 
and the importance of such meditation, as a duty, and  
;as a means of spiritual growth, is admirably set forth, and  
'most powerfully enforced.  
Reader, will you candidly, in view of eternity, answer  
to yourself this question 1 Who would be most likely to 
understand the true nature of Christ's kingdom—such a [  
man as Richard Baxter, who sought out the deep things  
of God, or the popular divines of the present day]  
But it may be said that Richard Baxter received the  
opinions of others without investigation. His character  
was so decided, and he was su independent in his inves- 
tigations, that such a charge cannot be true. He neither 
followed the Calvinists or the Arminians, but held a 
middle course, the result of  his own inquiries. Now ob- 
serve the sentiments of this venerated standard-bearer  
in the noble army of witnesses for Christ.  
We copy from the Saints' Rest, Tract Society's edition,  
page 45.  
1. " The most glorious coming and appearance of the  
Son of God may well be reckoned in his people's glory.  
For their sake he came into the world, suffered, died,  
rose, ascended ; and for their sake it is that he will re-
turn. To this end will Christ come again to receive  
his people unto himself, that where he is, there they  
may be also. The bridegroom's departure was not  
upon divorce. He did not leaves us with a purpose to 
return no more. He hath left pledges enough to assure  
us to the contrary. We have his word, his many 
promises, his ordinances, which show forth his death 
till he come ; and his Spirit, to direct, sanctify, and 
comfort, till he return. We have frequent tokens of  
love from him, to show us he forgets not his promise,  
nor us. We daily behold the  forerunners of his coming,  
foretold by himself. We see the fig-tree putteth forth  
leaves, and therefore know that summer is nigh.  
Though the riotous would say, My Lord delayeth his  
coming ; yet let the saints lift up their heads, for their 
redemption draweth nigh. Alas 1 fellow Christians, 
what should we do if our Lord should not return 1  
What a case are we here left in ! What! leave us in 
the midst of wolves, and among lions, a generation of  
vipers, and here forget us ! Did he buy us so dear,  
and then leave us sinning, suffering, groaning, dying 
daily ; and will he come no more to us ? It cannot be.  
This is like our unkind dealing with Christ, who, when  
we feel ourselves warm in the world, care  not for com- 
ing to him; but this is not like Christ's dealing with us.  
He that would come to suffer, will surely come to tri- 
umph. He that would come to purchase, will surely  
come to possess. Where else were all our hopes 1 
What were become of our faith, our prayers, our tears 
and our waiting 1 What were all the patience of the 
saints worth to them 1 Were we not left of all men  
the most miserable 1 Christians, hath Christ made us  
7


forsake all the world, and be forsaken of all the world"? 
to hate all, and be hated of all ? and all this for him, 
th at we might have him instead of all ? And will he,  
think you, after all this, forget us, and forsake us him-
self? Far be such a thought from our hearts! But  
why staid he not with his people while he was here ?  
Why ? Was not the work on earth done ? Must he  
not take possession of glory in our behalf ? Must he  
not intercede with the Father, plead his sufferings, be 
filled with the Spirit to send forth, receive authority,  
and subdue his enemies.? Our abode here is short.— 
If he had staid on earth, what would it have been to 
enjoy him for a few days and then die ? He hath more 
in heaven to dwell among; even the spirits of many  
generations. He will have us live by faith, and not by  
sight.  
0, fellow-Christians, what a day will that be, when  
we, who have been kept prisoners by sin, by sinners, 
by the grave, shall be brought out by the Lord himself!  
It will not be such a coming as his first was, in poverty  
and contempt, to be spit upon, and buffeted, and cruci-
fied again. He wTill not come, 0 careless world! to be  
slighted and neglected by you any more. Yet that  
coming wanted not its glory. If the heavenly host, for 
the celebration of his nativity, must praise God; with  
what shoutings will angels and saints at that day pro- 
claim glory to God, peace and good-will toward men ! 
If a star must lead men from remote parts of the wrorld,  
to come to worship a child in a manger; how will the  
glory of his next appearing constrain all the world to  
acknowledge his sovereignty ! If, riding on an ass, he  
enter Jerusalem with hosannas ; with what peace and  
glory will he come toward the New Jerusalem! If,  
when he was in the form of a servant, they cry out,  
" What manner of man is this, that even the winds and  
sea obey him ?" what will they say, when they shall  
see him coming in his glory, and the heavens and the 
earth obey him? "Then shall all the tribes of the 
earth mourn." To think and speak of that day with  
horror, doth well beseem the impenitent sinner, but ill 
the believing saint. Shall the wicked behold him, and  
cry, " Yonder is he whose blood we neglected, whose  
grace we resisted, whose counsel we refused, whose 
government we cast off!" and shall not the saints, with 
inconceivable gladness, cry, " Yonder is he whose  
blood redeemed us, whose Spirit cleansed us, whose  
law did govern us ; in whom we trusted, and he hath  
not deceived our trust; for whom we long waited, and 
now we see we have not wTaited in vain ! O cursed  
corruption ! that would have had us turn to the world  
and present things, and say, Why should we wait for  
the Lord any longer ? Now we see, Blessed are all  
they that wait for him." And now, Christians, should  
we not put up that petition heartily, " Thy kingdom  
come ? The Spirit and the bride say, Come : and let  
him that heareth," and readeth, " say, Come." Our  
Lord himself says, " Surely I come quickly. Amen :  
even so, come! Lord Jesus."  
The above is from an abridgment of Baxter's original  
work, leaving out some excellent sentiments which we  
find in an older edition.  
" The coming of  Christ is frequently mentioned in the  
Prophets, as the great support of his people's spirits till 
then. And whenever the Apostles would quicken to duty,  
or encourage to patient waiting, they usually did it by 
mentioning Christ's coming. Why then do we not use 
more this cordial consideration, whenever we want support  
and comfort ? Oh, how should it then be the character  
of a Christian, To wait, for the Son of God from heaven,  
whom he raised from the dead, even Jesus who delivered, us  
from the wrath to come ? I Thes. i. 10. And with all faith- 
ful diligence to prepare to meet our Lord with joy? And  
seeing his coming is of purpose to he slorified in his  Saints,  
and admired in all them that believe. What thought should 
glad our hearts more than the thought of that day ?  
" A little while indeed we have not seen him, but yet a  
little while and we shall see him, for he hath said, I will  
not leave you eomfortless, but will come unto you. We 
were comfortless, should he not come. And while we  
daily gaze and look up to heaven after him, let us remem- 
ber what the angels said, This same Jesus which is taken  
up from you into heaven, shall so come in like manner, as 
ye have seen him go into heaven. Let every Christian that 
heareth and readeth, say Come; and our Lord himself  
saith, Surely I come quickly. Amen. Even so, come Lord  
Jesus.  
Such were the sentiments of this " learned and pious  
author," as he is now called, in the Encyclopedia of Re- 
ligious Knowledge. Because we hold the same faith at  
the present day, we are called pestilent heretics, by the  
admirers of Baxter, who are the children of Baxter's  
persecutors.  
8  

It is plain that he did not believe in a temporal mil- 
lennium, in this sin-cursed earth. Neither did Luther,  
Calvin, Knox, or Melanchton, as we have show n by quot- 
ing their words.  
Reader, are you ashamed to be found in company with  
Baxter, and  his spiritual compeers waiting for Christ's  
coming from heaven !  
THE MIDNIGHT CRY.  
THURSDAY, APRIL 13, 1843.  
ANOTHER. MISTAKE OF DR. WEEKS.  
In his fourth lecture, the Doctor has attacked the posi- 
tion that the word nechtak in Daniel 9 : 24, rendered in 
our version, " determined," properly signifies cut off.—  
He says : " Now the most satisfactory method of ascer- 
taining the meaning of a Hebrew word, is to see how it  
is used in other places in the Bible." Very good ; but 
how does he proceed to apply his rule 1 Why, he turns  
to the English version, and under the English words  
"cut off" he consults the Hebrew in 1 Samuel 24: 4,  
when David cut off a part of Saul's robe. 2 Sam. 10 :  
4, and 1 Chron. 19 : 4—and as  the verb chathak does not  
occur in these cases, he does not tell his readers what  
the Hebrew verb is, but wishes them to believe that if  
chathak signified to cut off, it would certainly have been 
found in his quotations. Now for the fact, the verb 
chathak (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. The Doctor's  
rule is a good one, provided there are " other places,"  
where a word occurs, whose meaning we wish to ascer-
tain. But what shall we do, if it occurs (as is the case  
with many words) but once ? Why, any Hebrew scholar  
will tell you to examine the cognate dialects, the Chaldaic,  
Syriac or Arabic, especially the former, not only in the  
Chaldaic portions of the Bible, but the Targums, and, if  
necessary, the Rabbinnical writers. The Doctor admits 
that Gesenius tells us that ^jiy-j signifies to "cut off."  
Gesenius says that it is used tropically for to divide, as 
in Chaldaic or Rabbinnical usage. I admit that  he also  
gives us a secondary meaning, " to determine, to destine, 
to appoint."  
Still, as Chaldaic and Rabbinnical usage must give us  
the true sense of the word : if we are guided by these, it  
has the single signification of cutting, or cutting off. In 
the Chaldeo-Rabbinnic Dictionary of Stockius, the word  
Tji*,n " chatluk," is thus defined :  
" Scidit, abscidit, conscidit, inscidit, excidit"—To cut .  
to cut away, to cut in pieces, to cut or engrave, to cut off.  
In the same work he gives the substantive under three  
forms, deri 3d from this verb, ^j-j-j (chethek)—^Flh 
(chittuk,) and fbifij-i, chathikah, rendered csaura, a  
cut; incisio—an incision,  excisio, a cutting off; seg- 
mentum—a slice ; pars secta—a part cut off. Mercerus,  
in his " Thesaurus," furnishes a specimen of Rabbinnical I  
usage in the phrase Wfifit chathikah shel- 
basar—"a piece of flesh," or " a cut of flesh." He trans- 
lates the word, as it occurs in Daniel 9 : 24, by " prsecisa  
est"—was cut off.  
In the literal version of Arias  Montanus, it is trans- 
lated " decisa est," was cut off: in the marginal reading,  
which is grammatically correct, it is rendered by the plural  
" decisae sunt"—were cut off.  
In the Latin version of Junius and Tremellius, ^frj-fl  
is rendered " decisae sunt"—were cut off.  
Again iu Theodotion's Greek version of Daniel,  
(which is the version used in the Vatican copy of the  
Septuagint as being the most faithful.) it is rendered by  
fuv-£T|X7jSrrjgotv " were cut off," and in the Venetian copy  
by rsr^vraiY " have been cut." The idea of cutting off 
is pursued in the Vulgate ; where the phrase is " abbre- 
viatae sunt," have been shortened.  
Thus Chaldaic and Rabbinnical authority, and that of  
the earliest versions, the Septuagint and Vulgate, give 
the single signification of cutting off to this verb. Should  

it be inquired why a tropical sense has been attributed t  
it, such as " determining or decreeing 1"—it may be an- 
swered, that the reference of the verse (in which it oc- 
curs) to Daniel 8 : 14, was unobserved; it was there-
fore supposed that there was no propriety in saying "sev- 
enty weeks are cut off," when there was no other period 
of which they could have formed a portion. But as the  
period of 2300 days is first given, and verses 21 and 23  
compared with Daniel 8 : 16, show that the ninth chap-
ter furnishes an explanation of "the  vision" in which Ga- 
briel appeared to Daniel, and  of the " matter" (the com- 
mencement of the 2300 days)—the literal (or rather, to 
speak properly, the only) signification demanded by the 
subject matter, is that of " cut off."  
The Doctor has  appealed to Parkhurst's Hebrew Lexi- 
con, probably without being awere that, with the excep- 
tion of a few disciples of Hutchinson, who labor to learn 
the language without points, Parkhurst's authority is 
extremely low. The Doctor has informed the world, 
that the " ignorance of the Millcrites is most profound." 
There is a proverb which tells us—" Those who live in  
glass houses should not throw stones."  
GOTHEB.  
For the Midnight Cry.  
PHILO TO AUTOPTES.  
THE NEW THEORY OF INTERPRETATION.  
APRIL 3d, 1843.  
I now come to the only passage in which nis^'d she- 
buoth occurs, in which " the new theorists" find a plausi- 
ble argument for their scheme. Ezek. 45: 21, " In the  
first month, in the fourteenth day of the month, ye shall  
have the passover,a feast of seven days—oifah tli^ni  
• T \ I  
' Chag shebuoth yamim,' unleavened bread shall be eat- 
en." It may be said that as  shebuoth is in the construct  
form, yamim must be in the genitive, and that as the 
feast of the passover lasted only seven days, shebuoth  
must certainly signify " sevens," instead of " weeks,"  
more especially as we read in the 23d verse, " and seven 
days of the feast"—anrr^tti FlWO shibath yeme he- 
chag." I have thus presented a view of the strong-hold  
of the " theorists,"  yet it is strong only in appearance.  
Shabuoth, in this case, is merely an instance of anomalous 
orthography, such as occurs in various parts of the He- 
brew Testament; and is quite familiar to all biblical schol-
ars. Numerous anomalies of this kind may be found in 
the writings of this very prophet. Thus, in Ezek. 14:  5,  
we find " naanethi," used instead of the Future  
ofkal aaneh." "I will answer," compare 14:5. np 
cach for np^ l&cach, &c. Now, in the passage before  
ns, fcifti iniWEO " shebuoth yamim" is an irregular 
orthography for a^fai riWlZ) " a seven of days" (shibath  
yamim). In proof of this, I adduce a case of the very  
same kind in this chapter, verse 7th. " And the length 
shall be over against trias^ ' leummdth,' one of the  
portions," &c. Here the word leummoth, "over-against"  
I is used, as every Hebrew scholar will allow, for the usual  
form Fiftjj^—the construct form of ,>-17335 " umm&h,"  
- \ : T \  
which as a noun signifies, a conjunction or joining—  
and with the preposition lamed prefixed, "over- 
against."  
Hence, in various translations we find the phrase she- 
buoth yamim, in this passage only, correctly rendered 
"seven days," because the word "shebuoth" is an 
anomalous orthography for shibath—"a seven of." In 
the Thesaurus Linguae Sacrae of Pagninus, edited by 
Mercerus, the following remark is made on this passage: 
"Solennitas Q'-ifa'i niwizi  hebdomadae dierum infer- • T :  
mentata comedentur, quod est sicut solennitas fiy^Ej  
septem dierum. [ut licet plurale sit, tamen pro singulari  
habeatur, hoc est pro semel septem tantum.] Et enim  
rrij^O Per cholera, sicut fiSla'd per Pattach ; et sic  
habet Targum ; septem dierum," &c. " A solemnity (so- 
lemn festival) of a week of days, unleavened bread shall 
be eaten," which is the same as *' a solemnity of seven  
days," although it (shebuoth) is plural, yet it is used for  
the singular, that is, for once seven (a week) only. Also


m'SSfcj has Cholem as fiM© has Pattach, and thus the  
Targum (Chaldaic Paraphrase) has " seven days," &c.  
The result of this investigation is, that there is not a  
single instance in the Hebrew Testament which can sus-
tain the theory, viz., that the word translated in our ver- 
sion week, signifies seven ox sevens. Want of time obliges  
me to defer further remarks on the subject.  
Yours, &-C., PHILO.  
SIGNS—MEN'S HEART'S FAILING.  
We have been looking on in silence, for several  
weeks, while the newspapers have teemed with de- 
scriptions of .wonderful sights. We now publish some 
of them as specimens. If they are false, they indicate 
a depravity of the press so horrible, that we may well  
believe we are in the last days, when deceit and immo- 
rality so abound. But in cases where names of wit- 
nesses are given, and the accounts are published where 
the men are known, deceit is almost  impossible. Our  
faith rests on the word of God, and such things are not  
needed to confirm it; but we are willing our readers  
should see the sort of statements which are spread  
before so many minds by the press.  
We begin with the following, from the Cincinnati Sun  
of Monday, March 27th. A rumor of the strange sight  
was published on the 25th. There seems no room  
for deceit or mistake.  
FULL PARTICULARS OF THE WONDERFUL  SIGHTS SEEN BY  
THE PILOT OF THE WM. PENN IN THE SKY ON TUESDAY  
NIGHT, MARCH 21.  
On Saturday afternoon, Mr. Wm. Frances, pilot of the  
WM. Penn steamboat, a packet that runs between this city  
and Rising Sun, la., called personally at our office to give  
us the full particulars of the wonderful sight seen by him  
on the night above mentioned, fully impressed with the so-
lemnity of the subject, and the awful responsibility of tell-
ing any thing of this nature but what is strictly true. Mr. 
Frances informed us that  he is a member of the church, and  
assured us in the most solemn manner, that what he was 
about to relate was truth, and nothing but the truth, and he 
is ready to convince any gentleman or lady that will call  
upon him.  
He states that as tbe Penn was on her trip to this city,  
when between Rising Sun and Aurora, about llorl2  
o'clock, P. M., he was steering the boat along, it being a 
star-bright night, excepting a few clouds in the west, low 
down, sky clear, when of a sudden a light burst forth, the 
whole face of the earth appearing to be lit up, which so  
blinded 'him that it was with difficulty he could see any 
thing, even the most near object. His first impiession was  
that it lightened very sharply, but its continuing convinced 
him it must be something else, which he could not account  
for.  
The captain of the Penn, James Pratzman, was sitting  
in the cabin at the time with three or four candles ; he saw 
the light notwithstanding—ran out to the guard anxious to  
know the cause—and asked Mr. Frances ' if he saw the  
light V  
He said he did.  
« What is it 1* said Captain P. 
4 Dear only knows,' answered Mr. F., ' for I don't.'  
From that the captain disappeared from looking over the  
hurricane deck, and went below.  
Mr. Frances now being very anxious to discover whence  
this strange light came, looked diligently out at the side of 
the pilot house, in rather a south-west course, but nearly  
over head, when he saw the outlines of a serpent in the  
sky, in a crooked position, except the tail, which was 
straight, the head toward the East. It turned to a livid,  
bright red—deep and awful—and remained stationary in  
the stars. Mr. Frances watched ii for two or three minutes, 
when the tail part disappeared nearly to the middle— 
and the remainder, in a gradual manner, formed into a  
distinct Roman  G  
Mr. F. had time now to mind the channel of the river,  
and deliberate upon the beauty and grandeur of a letter in 
the sky! It was remarkably interesting to him, as may  
well be supposed, from the accuracy of its formation. After  
about one minute and a half, he watching it and the boat al- 
ternately, it changed, turning into a distinct  
o  

The captain said to Mr. F., ' What's wanting ?'  
' Come here quick,' said Mr. F.,' and look up yonder —  
did you ever see the like V  
The captain answered, ' I see it!' and looked at it till it  
disappeared.  
Mr. F. states that when the O turned to a D, it formed a  
kind of oblong shape, and then came straight on one side, as  
a D should be. When it disappeared it turned into the same  
oblong shape as before, and gradually the sky returned to  
its original appearance.  
Mr. Francis states that he did not leave the wheel of the  
boat, but steered it to this city. He declares that let others  
think or say as they will, what he has related is strictly true.  
He is no Millerite—neither is he crazy nor frightened—and  
if gentlemen or ladies will call upon him, he will convince  
them that what he has told is truth.  
Next comes the remarkable "Sign in the Moon,"  
which we copy from the Philadelphia  Inquirer. It  
was first published in that city, being communicated by  
the letter writer, to his father, a highly respectable 
physician in that place, which was once the " city of  
Brotherly Love." 
MOST REMARKABLE PHENOMENON. A CROSS ON THE MOON.  
We give a statement below, which is likely to excite  
much speculation. The letter is from the pen of an officer  
of the United States army, of unquestioned character and  
veracity. The phenomenon of the cross on the moon seems 
extraordinary at the first glance, but it can probably be fully  
explained from natural causes by the scientific. Our friend  
who handed us the letter, and who is himself learned in the 
sciences, considers it possible that the extraordinary ap-
pearance was caused by a cloud between the observers and  
the moon, although to reconcile this conjecture with the  
phenomenon, we must also suppose that the cloud was one  
of very peculiar formation, and that it actually travelled, as 
regarded the observers, in the exact course of and with the 
moon, for a considerable space of time. It is clear, from  
the appearance of straight lines colored like the rainbow, on 
each side the moon, as well as from the appearance of heavy 
clouds as the moon declined, and the sun-dogs [parhelia,] a  
few hours after, that the atmosphere was charged to an unu- 
sual extent, with moisture and vapor. But we turn the  
matter over to the scientific.  
Extract of a letter dated  
" Fort Leavenworth, Mi., March 20, 1843.  
"The season has been most remarkable in this quarter.  
We have had earthquakes—one considerable shock, and  
two slight ones. But on the 14th of February, we had the  
most remarkable phenomenon here that I bave ever heard  
of, oxcept the falling stars. Although I did not see it my- 
self, there is no doubt of its having been witnessed. At 3  
A. M-, the moon, which had been obscured by a cloud for  
some hours, burst forth of a deep blood-red color, with a  
black cross of equal proportions, over the face, but not ex-
tending beyond the rim ; while on the two sides small pieces  
of rainbow were visible, thus—  

It continued so for half an hour, and heavy clouds then  
intervening, obscured the moon, which set unseen. This  
phenomenon was seen by the hospital attendants, who were  
up at that hour—some of  them very intelligent men—and  
by the guard and sentinels on post, and by several citizens  
of Weston, a little town five miles off. The next morning,  
the sun rose accompanied by two sun-dogs, as they are com- 
monly called, nearly* equal in brilliancy to the sun, and re- 
sembling two other suns. This latter scene was witnessed  
by numbers. In addition, for about two weeks past, every  
night at seven to eight o'clock, a bright streak of light has  
appeared in the heavens, coming from the west, and bearing  
about E. S. E., and resembling very much what is believed  
to be the tail of a comet.  
I have thought it my duty to state these things, even at  
the expense of being discredited, in the hope of eliciting a 
comparison of observations elsewhere."  
We next open the People's Friend, of Covington,  
Indiana, and  read as follows :  
THE BLOODY SICKLE.—We have been credibly informed  
that a lady in this place of unimpeachable character, saw "a 
bloody sickle" suspended in the heavens one night this  
week. Having occasion to get up out of her bed to attend 
to her children, who were indisposed, about the hour of  
midnight, she looked up, and was viewing the planetary re- 
gion, and behold this extraordinary phenomenon riveted her  
attention. This year has certainly been one of the most re- 
markable that the history of the world has on record.  
From  the Genius of Liberty, at Leesburg, Ya., we  
copy the following:  
Mr. Editor,—Returning home late last night from the  
country, my attention was suddenly arrested by a most 
beautiful blaze of light running some distance along the  
western sky, and parallel with the horizon. I immediately 
reined up my horse, and gazed intently at it for perhaps two  
minutes or more. In the course of three or four minutes 
from its first appearance, the bright twinkling disappeared, 
and it subsided into a soft mellow haze. I soon discovered 
that this too was undergoing a change, and in a moment  
more the following characters were most distinctly visible.  
I took my pencil and paper from my pocket, and  marked  
them down exactly as they appeared to me. I was much  
impressed by this phenomenon, and am inclined to think  
that it was not without a meaning. If you can give an ex- 
planation you will highly gratify a friend. As nearly as I  
could copy, it appeared precisely like the following. T.  
Hillsborough, March 28th, 1843.  
I lift  
k  
as perfect as was ever seen, in which position it remained as 
before. Mr. F. stated that he was surprised greatly at  this,  
but not scared or frightened in the least, and immediately  
tapped the bell for the captain to witness the scene. The  
captain did not come immediately, but after a moment or  
two appeared—but ere this, the figure in the heavens had  
changed to a plain, distinct letter  
D  

HSSHSPI 1  iSsSift  
After continuing in this way for about an hour, the color  
of the moon changed to its ordinary hue, and the cross be- 
came a silvery white, with the edges extending bejond the 
rim, and touching the rainbows thus—  
ft  EH  

[We insert the above communication, which comes to us  
from a very respectable person, but as we are utterly un- 
learned in any of the occult arts, and should in vain try to  
decipher these curious characters, we must turn our corres-
pondent over to the Rev. Wm. Miller for an answer.—Editor  
of the Genius of Liberty.']  
Brother Miller does not profess to have Daniel's  
" knowledge and understanding,  interpreting of dreams,  
and showing of hard sentences, and dissolving of 
doubts." We do not undertake to read the hand-
writing on the wall, but we can read the interpretation  
Daniel oncegave to Belshazzar.  
We might multiply such extracts, but must close, by  
the following letter from Virginia.  
" The many signs in the heaven, and other remark- 
able occurrences, have great influence upon many.—  
The unusual occurrence of  two suns a few mornings  
since alarmed some. They both rose about .the same  
time, and were distinctly seen. The extra or mock  
sun was further north than is usual for the true sun, 
even in summer, but was not quite as brilliant. After 
getting about one hour high, it suddenly disappeared 
in a long and shining streak. The above was seen  
by respectable and truthful citizens near this place."  
THIS WEEK'S PAPER  
Is double, and it is full, while important articles enough  
to fill another such paper, are deferred for want of room.  
You see our terms. While we have very little expec- 
tation that we shall complete the volume now commen- 
ced, we are willing  to accommodate those who have  
found it inconvenient to send fractions of a dollar so fre-
quently. Those who prefer to pay for half a volume can  
do so. We shall print double, or single as we may have 
funds, but are resolved not to run in debt. Those who 
have money to contribute for the gratuitous distribution  
of the paper, will doubtless find it blessed to give.


F«r the Midnight Cry.  
THE PASTOR vs. THE PROPHET.  
A Brief Review of a Discourse against the Second  
Advent of Christ, delivered by Elder Aaron Perkins,  
Pastor of the Berean Baptist Church, worshipping  
at the corner of Bedford and Downing sts.  
In December last, you gave notice from the pulpit  
that you would give four lectures on the.prophecies of  
Daniel. On the 8th of J anuary, you gave us your first 
on the 2d chapter and 44th verse—" And in the days  
of these kings shall the God of Heaven set up a king-
dom which shall never be destroyed ; and the king- 
dom shall not be left to other people, but it shall BREAK  
IN PIECES AND CONSUME all these kingdoms, and it shall  
stand forever."  
I will give the public some of your positions, although  
if you had ventured to publish them, as you partially  
promised, there would have been no need to expose any 
point, for it would have carried with it its own antidote.  
You said the breaking in pieces of these kingdoms was  
done at different times, and that the striking was to  
destroy all those civil powers that stood in the way of  
the universal spread ofthe gospel on this earth, or the  
1000 years millennium.  
Daniel 2 : 34, 35—" Thou sawest till that a stone  
was cut out without hands, which smote the image on  
his feet. Then was the iron, the CLAY, the brass,  the  
silver, and the gold broken to pieces together, and be- 
came like the chaff of the summer threshing-floor; and  
the wind carried them away, and no place was found  
for them. And the stone that smote the image became  
a great mountain and filled the whole earth." Now I  
would ask the attentive reader, who is right 1 The  
learned teacher or THE WORD ? For the prophet gives  
no account of the image being smitten but once. The 
teacher says it was smitten in Luther's time, and then 
again it was struck in Rhode Island, when Roger Wil- 
liams was persecuted. Judge ye which is correct 1—  
Now the word says these kingdoms were all " broken  
in pieces together;" and nowhere do we find the pro-
phet says, or even intimates, that it was at different  
times. Our teacher says it was struck at different  
times. Who is to be believed 1 The man of God or 
the modern expositor 1 Let candor decide. How, I 
would ask, can we expect any chance for the gospel to  
be preaehed after the image is once struck 1 for we find  
all these kingdoms are swept away, and no place is  
found for them ; and not only that, but we read that the  
stone did not begin to fill the whole earth until after the  
clay, iron, brass, silver, and gold were carried away,  
and not a soul left but those who compose the kingdom  
of God, which the text says was set up and should  
stand. How long? 1000 years? Yes—FOREVER.  
It does appear to me very difficult to get in our modern  
millennium at this point. I understand when God sets  
up his kingdom, then Jesus Christ will reign triumph-
antly, with all his saints, in the new heaven and earth, 
(2 Peter 3 : 13,) "wherein dwelleth righteousness."— 
Then truly will the stone become a great mountain,  
and fill the whole earth."  
I have here shown the reader a specimen of unsound  
and unscriptural reasoning, which must suffice for this  
time. LEINAD.  
New York, April 4, 1843.  
MILLERISM—INSANITY.  
The editor of the Christian Journal, at Harrodsburgh  
(Ky.) discourses thus :  
We can scarcely pick up a newspaper now-a-days,  
without finding some sneer against what is called Miller-
ism The so-called religious papers of this Union are  
united at least upon one thing; and that is in the traduc- 
tion of Miller, and those who coincide with him in his  
belief. These prints, assisted by the political press, ascribe  
numberless cases of insanity, to the belief in Miller's ex-
positions of prophecy.  
But why this generous sympathy for the religious san- 
ity of this nation, manifested all at once by the sectarians  
of this land 1 Has not a certain something, dignified by  
the name of religion, assisted most effect ually, and long  
before Mr Miller's views were heard of, to fill up the 
different Insane Hospitals and Mad Houses in our land ?  
Read the annual reports of the asylums for the insane,  
for the answer.* And pray, how many monomaniacs  
* The following statements we find in an exchange paper. We have  
not time to look after others.—ED. CRY.  
"By the official report ofthe Ohio Lunatic Asylum, it appears that  
out of 408 persons admitted as insane, 54 cases were produced by  
religious excitement, an(l 32 by intemperance.  
In the Maine Insane Asylum, in two years 23 of the admitted cases  
were caused by religious excitement, and 12 by intemperance.  
Of the 87 new patients admitted during the past year 13 were  
driven to insanity by revivals"—more than one seventh of the whole  
number.  
10  

have we out of these institutions, whose unhinged, dislo- 
cated, and unhappy minds, were formed under these same  
"religious influences."  
What is insanity 1 It is to mistake the impressions of  
the mind for realities. We would say much in the appli- 
cation of this definition of insanity to the spurious ex-
citements too often witnessed in many parts of this  
union, but it might offend some very amiable men and 
good citizehs. It would make those we would do good,  
mad with us. inasmuch as they might be impressed with  
the belief that we intended to insult them, when nothing  
would be father from the reality. Let it suffice to say,  
that if our definition of insanity be correct (and no one 
will dispute that) there are other views in the religious  
world, which in the same length of time, have caused  
more insanity than Mr. Miller's expositions, and passed 
for very good sense all the while.  
That conscience is not an enviable one, which shudders  
at the probable appearing of the Lord during the present 
vear, and whilst we are. not so sanguine as many as to  
the time of His appearing, we know that all the sneerers  
and scoffers in the world, will not. put offthe event one 
moment; nay, they are fulfilling a prediction which was 
to be accomplished in the last days. We cannot desist 
from keeping before the eyes ofthe faithful the GLORIOUS  
PROMISE that the Lord will come again to a slumbering,  
sneering world, to the great joy of all who love his ap- 
pearing, neither would we conceal his threatenings, for  
he will come also to take vengeance upon those who 
know not God, and who obey not the Gospel. That com-
ing will be soon. But here are the Apostle's words.—  
Listen!  
" There shall come in the last days, SCOFFERS, walking  
after their own lusts, and saying. Where is the promise 
of his coming 1 for since the fathers fell asleep, all things 
continue as they were from the beginning of the  
creation. For this they are willingly ignorant of,  
that by the word of God the heavens were of old,  
and the earth standing out of the water and in 
the water : whereby the world that then was being over- 
flowed with water, perished : but the heavens and 
the earth which are now, by the same word are kept 
in store, reserved unto fire against the day of judgment  
and perdition of ungodly men. The Lord is not slack  
concerning his promises, as some men count slackness.  
But the day of the Lord will come as a thief in the night:  
in which the heavens (or atmosphere) will pass away  
with a great noise, and the elements shall melt with fer- 
vent heat; the earth also and the works that are therein 
shall be burnt up. Seeing then that all these things shall  
be dissolved, what manner of persons ought ye to be in  
all holy conversation and GODLINESS ; looking for and has- 
ting unto the coming ofthe day of God.  
" But ye, brethren, are not in darkness that that day  
should overtake you as a thief Ye are all children of 
the light, and the children ofthe day ; we are not of the 
night, nor of darkness. Therefore let us not sleep as do  
others, but let us WATCH—looking for that BLESSED HOPE 
and the GLORIOUS APPEARING of the great God and of our  
Saviour Jesus Christ."  
If this language was applicable eighteen hundred years  
ago, what an eternal weight of meaning attaches to it, as 
we approach the consummation of all things. Who can  
halt, who can falter in the glorious warfare ? What  
Christian can scoff and sneer at the speedy coming of  
the Lord, after reading this inspired language 1 Are"ye  
not ready, to go out and meet him 1 If not, remember  
that : " He who testifieth these things saith : surely I  
come quickly ; AMEN ! EVEN so COME LORD JESUS !  

(7 62 = 69) the street shall be built again, and the wall  
even in troublous times. (Verse 26 ) And after three 
score and two weeks, shall Messiah be cut off, but not  
for himself: and the people of  the Prince that shall come  
shall destroy the city and the sanctuary ; and the end  
thereof shall be with a flood, and unto the end oithe war  
desolations are determined. (Verse 27.) And he shall  
confirm the covenant with many for one week ; and in  
the midst ofthe week be shall cause the sacrifice and the  
oblation to cease, and for the overspreading of abomina- 
tions he shall make it desolate, even until the consumma- 
tion, and that determined shall be poured upon the deso- 
late."  
Thus by reading the connexion, our correspondent's  
difficulty vanishes. Gabriel first gives seventy weeks, 
(490 years,) from a fixed point, for the consummation of  
certain specified results. This period, for the sake of 
greater clearness, he then divides into three others, viz :  
7 weeks, 62 weeks, and 1 week, which added together 
precisely make up the whole 70. The first division of  
seven weeks (49 years) is occupied in building the city. 
The close of the second (434 years) brings us " unto the  
Messiah the Prince." And after this period (but how  
long after after Gabriel does not say, at least in this place,  
" shall Messiah be cut off." Now the only possible room  
for difficulty, that I can find here, has reference to the 
period in the seventieth week, when Messiah was to be  
cut off. Verse 24, seems to teach, that it was to be at 
the completion of the seventy. From the fact, however,  
that it is stated in verse 27, that in the midst ofthe last,  
or seventieth week. " he shall make the sacrifice and 
oblation to cease," it is supposed by some, that the 70  
weeks terminate three and a half, or four years after his  
crucifixion.  If the former view be correct, and  the 70  
weeks be a part of the 2300 days, (as I am compelled to 
regard them) then most undoubtedly, the whole vision 
will be fulfilled in 1843. But if the latter view be correct,  
the vision will not terminate till 1846 or 7.  
In view of these premises, I would most fervently im- 
plore our correspondent, and all who may read these  
lines, to act as though it were absolutely "certain, that  
1843 will close the grand drama of this world's history.  
Nothing can possibly be lost by so doing, even admitting  
that the calculations leading to this conclusion should be  
erroneous. But, on the contrary, by neglecting to act 
thus, my very soul shudders at the thought of the wretch- 
ed doom which my friends and fellow-citizens may bring  
upon themselves in an hour they think not. of. Sinner,  
although both the pulpit and the press should unite in  
proclaiming, " My Lord delayeth his coming," believe  
them not. Your soul is in jeopardy. The clergy in  
mass rejected and crucified Messiah, when he came in  
the flesh. We have no reason to believe, that they will 
be more favorably disposed towards him at his Second  
coming.  
Yours in all benevolence,  
JAMES SHANNON.  
LIGHT IN THE WEST.  
In the following correspondence, published in the Har- 
rodsburgh Christian Journal. President Shannon gives  
true light to the readers of that paper.  
LETTER  AND REPLY.  
Harrodsburgh, March Uth, 1843,  
DEAR SIR.  
My attention was recently called to the 9th chapter of  
Daniel, 25th verse.  
According to that, it appears that only 434 years of  
the 2300 previously spoken of, had elapsed at the time  
Ch rist was cut off, and the entire number will not  be  
completed before the year 1899.  
If you can, in any way, explain it so as to harmonize  
with Mr. Miller's calculations, I shall be pleased to have  
your views.  
Yours truly, ——."  
The writer ofthe foregoing, evidently errs by taking a  
single verse out of its connexion. Gabriel says : (verse  
24,) " Seventy weeks are determined upon thy holy people,  
and upon thy holy city, to finish the transgression, and 
to make an end of sins, and to make reconciliation for  
iniquity, and to bring in everlasting righteousness and to  
seal up the vision and prophecy, and to anoint the Most  
Holy. (Verse 25.) Know, therefore, and understand,  
that from the going forth of the commandment to restore 
and to build Jerusa'em, unto the Messiah the Prince 
shall be seven weeks and three score and two weeks :  

SIGNS OF THE TIMES- 
When Christ referred to signs, he did it, that we  
might notice them. Here is a record from a late True  
Sun:  
" SIGNS OF THE TIMES.—' The times are sadly out of  
joint,' both in the moral and physical world. Disorder  
appears to be the order of the day, every where. Not 
only are crimes of the darkest dye and of every grade  
rife and prevalent, but the nearly universal stagnation  
of all kinds of business—the want of employment among  
the operatives—and the consequent lack of credit and 
confidence among all classes—essentially impairs the  
habits of our population, and afford a gloomy prospect of 
its moral condition in future, if the present evils under  
which we suffer should remain unchanged.  
"But this is not all; misfortune, it is truly said, never  
comes singly, and so it is with us at present; superad-
ded to the local, moral and political evils which now ex-
ist, and bear down with such tremendous force upon the  
community, we have to  encounter the freaks of nature.  
Nothing could be more unfortunate at this time, than a  
protracted winter; and we have one at present, unpar- 
alleled in the meinoiy of man.  
" So far as regards the evils which beset our social  
condition at present, reasons are plenty as blackberries,*  
and as various as tbe views in the kaleidescope. Not 
so with the natural phenomena with which the world is  
now visited. There HUMAN REASON CEASES, and theo-
ry, speculation, and not. unfrequently superstition com- 
mences. Some few ignorant fanatics will believe in 
Miller's prophecies, and that  the recent earthquakes  
are the precursors of the destruction ofthe world."  
It is said there are from 500 to 800 gambling houses  
in the city. The [old] Sun eloquently describes their  
horrible influence, but says society has no power to sup-
press them. Surely, judgment is turned away back-


wards, and justice standeth afar off. Read the 59th  
chapter of Isaiah, and you will see that in such a state  
of things, Christ will come.  
THE WORLD'S FOLLY.  
One day the world represents Mormonism and Mil- 
lerisrn as twin brothers. The next, they hear that  
"Joe Smith" has wiped all the stain from his pure 
skirts which a belief in Christ's near coming would 
attach to it, and they seem disposed to fondle him as 
their favorite pet. The following from the Mormon  
impostor is going the rounds as if it afforded great re- 
lief.  
« Therefore, hear this, O Earth, the Lord will not  
come to reign over the  righteous in this world in 1843,  
nor until every thing for the bridegroom is ready."  
CHRONOLOGY—A late work on Egyptian literature,  
by Geo. R. Gliddon, late U. S. Consul at Cairo, gives  
the various periods which have been given by different  
chronologists as the length of time from creation to the  
birth of Christ. Among 120 different opinions, he ad-
mits that the Hebrew Text  gives us 4161 years, which  
differs but four years from Mr. Miller's chronology, and  
makes the world 6000 years old, as we have contended  
in opposition to those who say, "the end is not yet."  
Remember .Lot's Wife.  
It may  be profitable for believers in the Second Advent  
to consider this injunction of our Saviour. He says that  
as it was in the days of Noah and Lot, so shall it be in  
the day when the Son of Man shall be revealed. He warns  
us not to turn back, but remember Lot's wife. At first  
she believed the warning and set out to escape the com-
ing wrath. She forsook her home and friends, and  
part of her children,  and withstood the ridicule of those  
who deemed the alarm groundless, and as "the voice of  
one who mocked" (or, according to modern phraseology,  
wild fanaticism,) she advanced as far as the plains, be- 
yond the city, without wavering; but when she looked  
upon the soft blue sky, and saw the sun rising in its  
usual beauty, she turned, and looked with a heart of un- 
belief, upon the city which still remained unscathed Hei  
heart and her treasure seemed to be there, and her doom  
was sealed for ever.  
Her case stands as a fearful monument of the wrath  
of God upon that, class of persons, who, though they may 
receive the truth with gladness, and endure for a while,  
yet when trials, afflictions, or persecutions arise, they  
are offended, and make shipwreck of their faith.  
Let us examine ourselves, and find where our treas- 
ure is ; if it is in the world, our heart is with it, and both 
will perish together. It is a matter of grief, that any who  
hear the midnight cry, can be indifferent to its appeals,  
and neglect the necessary preparations. But it is more  
surprising that so many who hear, and apparently receive  
its message, should go away and forget what manner of  
persons they are. They cannot bear the reproach o< 
friends, obloquy and ridicule heaped in their way. They 
begin to doubt; all things remain as they were from the  
creation, the seasons roll in their accustomed track ;  
the heedless, busy throng pass hurrying on. They lis- 
ten to teachers, who say " this end of the world is an  
old story ; many have expected it in different ages, but  
they were disappointed, and the same expectations will  
now as surely fail," (fine logic, the same as to say because 
that day has never been it will never come,) they begin 
to be ashamed of their former admissions, and before  
they are aware are as unconcerned as ever. What can  
we say to such, " if they hear not Moses and the Pro- 
phets, how shall they hear us." The Lord have mercy  
on them and open their eyes to the fearful realities be-
fore. them, and incline  them to flee to the city of refuge,  
nor stay in all the plains, lest while they are looking back- 
ward, they may hear the last trumpet fix their eternal 
doom.  
CHARITY.—Though we understand all mysteries, and  
have all faith, so that we could remove mountains, and  
have not charity, we are nothing.  
A mere speculative belief in the time, as demonstrated  
by the prophetic periods or the conviction of the near ap- 
proach of the Saviour, is not to be ready. It is a con- 
stant and faithful preparation of heart, and an expecta-
tion and love of his appearing. In the days of the Apos- 
tles, this doctrine was one of the greatest motives to  
godliness presented to their hearers ; but, for several  
generations past it has become obsolete. Like many  
other primitive, bible doctrines, it has been sifted out of  
the church in the time of Papal supremacy, and has not  
been restored in the reformation. Now when it is  
revived by those who "UNDERSTAND" and "discern the  
signs of the times," it is every where spoken against.  

From the Signs of the Times.  
LETTER FROM P. JAQTJES.  
Dear Brethren,—I have long intended communica- 
ting for the Signs of the Times, some account of the  
past progress and present state of the Second Advent  
cause in this vicinity. Perhaps you will find room for  
the following.  
A very few in this place had been leaning for two or  
three years, in favor of the doctrine of Christ's speedy  
coming, when in September we were favored with a 
course of lectures on that subject by Bro. T. M. Pre-
ble, at the close of which a large number acknowledged  
themselves convinced that time must soon end, i, e. in  
a few months ; and many of them openly declared their  
belief in 1843, as the revealed period of its termination.  
A large portion of these were not residents in our vil- 
lage, but enough of our neighbors were among them to  
secure, with God's blessing, a continued interest in the  
subject, in this community.  
Previous to the coming of Bro. P., I had given the  
subject but little attention, and that little without spe- 
cial prayer; but finding the public mind awake to its  
importance, and feeling that my position as a minister 
of Christ demanded an expose of my views, and that at  
the same time, these views were in a crude and unset- 
tled state, (although in the main at variance with Mr.  
Miller's scheme,)! resolved to devote a week at least  
to its prayerful consideration, in order that I might as-
certain for myself " what is truth," and be prepared to 
present the subject understandingly to my hearers.  
My family being at the time from home, and having no  
domestic cares to engage my time or attention, I pro- 
cured Stuart, Folsom, Whedon and others on one side, 
and Spaulding, Miller, Litch, &c., on the other, and on 
Monday morning, after earnest prayer for divine illumi-
nation, sat down to my work.  
I continued the examination through the week, never  
approaching my books until I had earnestly sought the 
direction of the Spirit, and soon became astonished at  
the large amount of tradition and little scripture upon  
which my "millennium," "Jew's restoration," &c., 
were constructed. These were points which I had 
never deemed of great practical importance, and had  
therefore never closely looked at the arguments in their  
favor, but had taken  the " belief of the church" con- 
cerning them as correct, without testing it. Although  
compelled to differ from Mr, Miller and others upon 
some points of minor importance, yet upon these three 
I became in the course of the week satisfied, viz., that  
no restoration ofthe Jews, and no millennium, can be 
reasonably expected prior to the advent; and that, from 
the signs ofthe times, which have been and are being  
exhibited, according to Bible prediction, the advent  
must take place speedily.  
On the following Sabbath I spread these views be- 
fore the congregation (Methodist,) to which I minister,  
and fouud a ready response in many a heart. I have  
since examined various expositions of the prophetic  
periods of Daniel's vision,  and although not satisfied be- 
yond a doubt that they terminate with time, yet I have  
seen no explanation at variance with this which does 
not evidently contradict the context, and thus render 
itself a nullity. I therefore cheerfully admit that the 
probabilities all centre in 1843 as the year of the ad-
vent ; and that the signs of the times prove, beyond  
successful controversy, the speedy coming of the Lord 
Jesus. The periods of Daniel may he incorrectly ex- 
plained and applied ; but if so, we have, without them, 
proof sufficient of the near approach of that great day.  
Thus I believe, and thus I preach.  
As in other places, so here, is diversity of views in  
regard to the doctrine. In the Methodist society there  
is no open opposition, and I suppose but very few indi- 
viduals who do not admit the probable correctness of  
the theory. We  have a weekly second advent confer- 
ence, well attended  and interesting. The Baptist  
church, I am told, is about equally divided in regard to  
it, while but few of our Congregational brethren em- 
brace it. Several, however, ofthe most devoted mem-
bers of the last flamed church are consistent advocates  
of the doctrine.  
One fruit of Bro. P.'s labors was a revival  of reli- 
gion, which spread into different parts of the town, re- 
sulting in the conversion of probably more than 200 
souls. About sixty have  since united with the Me- 
thodist society in this village—more than that number  
with the same denomination in the north part of the  
town. The Baptists have received a large accession.  
Several have become members of the Congregational  
church, and the Freewill and Christian Baptists have  
also, as I suppose, (for I have no definite information  
respecting them,) had additions. Extensive, however,  

as the work has been, it was checked, as I doubt not,  
especially in this village, by opposition to the doctrine  
of Christ's coming, and by the development of  party  
feeling in the churches ; a heavy charge, but sustained 
by facts, and by and by to be met at the tribunal of  
heaven.  
The especial excitement attending a series of lec- 
tures on the advent, has of course subsided; but  
there has been a sober setting into the doctrine ; and  
taking the town as a whole, I am satisfied that there  
has been, since last September, a gradual but continual  
advance in the number and confidence of those who 
believe and advocate this heaven-inspired, Bible-taught 
theory. I will hereafter, if God permit, communicate  
for the " Signs," some thoughts relative to the moral 
influence of the  second advent discussion, as developed  
in its effects, aside from the conversion of souls, in this  
region. Yours in faith, hope, and charity,  
P. JAQUES.  
West Prospect, Me., March 17, 1843.  
LETTER FROM BRO. S. HAWLEY.  
Dear Bro. Himes,—I find here a large field unculti- 
vated, and it seemed as though God had called me to  
this work. There is a great desire to hear, an eager- 
ness not to be expressed. And this truth seems to be 
the only kind adapted to move this region, having been  
burnt over as it was several years ago, by the fire of  
truth enkindled by Finney and others. It is a hard  
field, presenting a greater number of case-hardened and  
sceptical sinners than almost any other in the world.— 
Ordinary preaching, or the presentation of common  
truths, does no good, or very little, to say the most.  
But this truth, embodying as it does the higher elements  
of moral power, arrests and fixes the attention, convinces 
the understanding, undermines the various forms of  
scepticism, effectually breaks up a deadly and fatal apa- 
thy, and takes hold of the deep springs of the heart. 
All this it has done again and again.  
Being placed by the providence of God in such a  
field, and having pressing calls from all quarters, what  
else could I do than to make up my mind to tarry here  
for a few weeks 1 I have been at Cazenovia, and had  
a season of much interest. Bro. Myrick, and Francis  
Hawlev, the minister of the Congregational church, and 
Elder Nickerson, are very favorable, if not fully con- 
vinced. The meetings were thronged, the attention  
was fixed, the understanding was convinced, the heart  
moved. The Lord is doing a great work there. There  
is a great cry for books, books. They are much and 
urgently needed in this region. Wliat shall we do to  
supply the want 1  
I came to this place about twelve days since. Closed  
the course last evening.  The interest is immense.  
Never have I seen more in any place of its size. The  
opposition is dead, prejudice is gone, the tongue of slan-
der is palsied, the community—to its depth and ex-
tremities—is agitated, houses too small for the hearers,  
inquiry room more than full, convictions increasing,  
converts multiplying. God is truly in the place. The  
people cling, cling, cling. They are determined I shall  
not leave them.  
But I must next go to Utica, the Lord willing. What  
shall I do about New York I It does appear to me that  
they have had so much light there, that there is no need  
of my going, but at the same time, I am willing to go if 
the Lord's will be so. I shall return to Boston soon, if 
favored. They are writing me from several places to  
return. They want me to give a course of lectures in  
New Bedford.  
I am about worn down—" used up," as the vulgar  
say. I have been lecturing and preaching night and 
day, but I am wonderfully sustained. The Lord is with  
me. The prospect is bright, glorious. He, whom we  
expect, will soon come and take us to himself. How  
bright the vision of MILLENNIAL DAY! ! Its glo-
ries already appear.  
S- HAWLEY, JR.  
Smyrna, N. Y., March 13, 1843.  
LETTER FROM BRO. L. C. COLLINS.  
Dear Bro. Bliss,—The doctrine of the Second Ad- 
vent of Christ in 1843 has got a strong hold upon the 
people in this part of the country. Light on this sub- 
ject is being universally diffused. There is now scarce-
ly a town in this county but what has been favored with 
lectures. I find that there are lecturers passing through  
almost every part of the state. Several ministers and  
lay brethren, who have embraced the doctrine, have  
commenced lecturing. I have just learned that S. B.  
Yarrington, of Hamilton, a  Methodist preacher, is full


in the faith, and is giving lectures. I have just re-
turned from Binghamton, the shire town of Broome 
Co., where I have been laboring for some two weeks. 
The interest taken in the subject was beyond anything  
I have ever yet witnessed. There were from eighty to  
a hundred earnest seekers of salvation evening after  
evening, crowding through the dense throng for the  
prayers of God's people. Some sixty or more during  
the meeting, professed to find peace. The good work  
is becoming general through the place. Very many  
were led to believe that we are in the very end of time, 
and not a few that 1843 will bring the closing scene.— 
Dr. Adams, a man of talent, has left all and is going  
right out to sound the midnight cry. The editor of the  
Binghamton Courier feels interested, and wishes you to  
send him the Signs of the Times. My health is still  
good, though at times I feel almost worn out through  
excessive labor, lecturing once, twice, and sometimes  
three times a day, almost constantly. But blessed be  
God, we will soon have all eternity to rest in.  
L. C. COLLINS.  
Oxford, Chenango Co., N. Y.,)  
March 15, 1843. \  
LETTERS.  
BRO. F. G. BROWN informs us that he is preparing  
a narrative ofhis deeply interesting religious experience  
for publication. He modestly expresses a hope " that  
it may be productive of some little good." " Not a lit- 
tle," we trust.  
A brother in Indiana writes that the articles on Pa- 
pacy are important, and " Storrs' remarks on the two  
witnesses are good," but thinks he missed the way in 
writing on the 24th of Matthew, &c. We wish all to  
understand that there is no Popery in our cause, and Ave  
trust no trace of its spirit may remain in any of our  
hearts. Brother Storrs differs from other second ad- 
vent believers on some points. Bro. Litch and Bro.  
Miller take a different view of many passages of Scrip- 
ture, but while we all agree in receiving the Bible as  
God's word, and studying it with meekness, we wish  
to have perfect fellowship in the truth, and each hearti-
ly to acknowledge the perfect freedom of all. While 
we are in this tabernacle we do not expect to see eye 
to eye in all things, and when a brother thinks he has  
important truth to la y before the brethren, we say  
" Let him speak."  
Bro. Chamberlain writes from Middletown, Ct.: 
" I think Bro. Brown's letters had a great effect on  
my mind, and I pray God that they may open the eyes  
of many more. I think the light is increasing in this  
city."  
Bro. Litch writes from Philadelphia :  
" We have a very good state of things here at pre- 
sent. The brethren grow stronger and stronger as the  
time draws near, and the scoffers wax more bold."  
A writer in Jacksonville, Illinois, gives us the  fol- 
lowing proof of interest in the paper:  
" About three weeks past, I accidentally put my eye  
on one of the numbers of the Midnight Cry. I put it 
in my pocket and rode ten miles, when night overtook  
me. I perused it until late bed time. The next morn-
ing I made myself ready to proceed homewards, and in- 
tended to take the paper with me, but it was wrested  
out of my hand by some one belonging to the hospitable  
mansion. Yesterday I went in search of it and found 
it. I found out in the pursuit of the number that it had  
travelled through an extensive neighborhood, so anxious  
are the people to hear the words ofthe Midnight Cry."  
A writer in Virginia says : " It has created a desire  
for information, and led persons to investigate the 
Scriptures, who never before opened the Holy Vol- 
ume."  
Bro. G. F. Cox writes from Orrington, Maine, in re- 
ply to our request that he would come to New York and  
Philadelphia :  
" I think my post at present is in this region. The  
calls are so numerous that twenty  men could not supply  
them, and these calls are too pressing to be denied. I  
am expecting to visit Belfast next week, God willing.  
Besides this, I am looking for the termination of all  
things so soon that it becomes me to be careful of fu- 
12  

ture promises. Still it is our duty to go on till Jesus  
comes, let that be sooner or later. Should God please,  
I expect to visit your region early in the summer."  
Brother E. E. Payne, recently a student at Oberlin  
writes from De Witt's Valley, N. Y.:  
"BRO. HIMES,—I have formerly been a believer in  
the world's conversion and a temporal millennium, 
which I now deem a fable,  not found in the Bible. I  
simply believed it because ministers preached it and  
prayed for it, and doubtless I have often quoted Ps. 2 :  
8, in prayer, to prove it, but never repeated the next  
verse, which I now consider teaches the destruction  
instead of  the conversion of the wicked. Not a year  
since, my attention was called to this subject. I at- 
tended a Bible Class and association of theologians,  
where this subject was discussed. I was present du- 
ring the  discussion between Bro. C. Fitch, pro., and  
Pres. Mahan, Profs. Cowles and Morgan, vs.  I took  
notes at the sixteen lectures—had my Bible and fol-
lowed them in their quotations. My thirst for know- 
ledge upon this subject became so great that I gave up 
my studies, (the languages,) gave all the money I had  
for books, and studied them  together with the prophe- 
cies of Daniel and Revelations, which, by tradition, I 
had hitherto considered sealed books. The result was,  
I became a believer in the second advent doctrine, and  
returned home. Brother Hale sent me a chart, which  
Elder Tilden, (who has been a student of this subject  
for the past six years,) with myself, have explained in 
several of the surrounding towns in the counties of Al- 
leghany and Steuben. We meet with opposition from 
almost every point of the compass. Still the  Lord  
opens the Red Sea as fast as we go forward. A great  
thirst is created for light and truth. The demands ar e  
greater than we can supply. May the Lord send Bro.  
Miller or some other faithful laborer into Western New 
York, is the prayer of many. Will you come 1 We  
urge upon all the necessity of studying the Bible for  
themselves, and not to take any man's ipse dixit for it.  
The general conviction upon the minds of the people 
is, that it may come; if not, they may die, and the  
best way is, to be prepared. Some have been led to 
Christ through our feeble efforts, for which we bless 
God. The subject of the " new heavens and new  
earth, wherein dwelleth righteousness," is a glorious  
theme for contemplation; and the hope I have of being  
an inhabitant of that country—of which New Jerusa- 
lem is the capital, God its everlasting king, " where 
the righteous bear rule and the people rejoice," "where 
the wicked cease from troubling, and the weary are at  
rest," where there will be no more oppression, intem- 
perance, licentiousness, profanity, sabbath breaking,  
&c., of which our land and world is full—fills me with  
joy and gladness, and especially the hope that the pre- 
sent is the last year, month, or perhaps day, that we 
shall be obliged to stay on this earth before it is cleansed, 
inspires my soul with new courage to toil on yet a lit- 
tle longer, and do all the good I can before Christ does  
exchange his mediatorial seat for his great white throne,  
and come in the clouds of heaven in the glory of his  
Father. Having formed an extensive acquaintance at  
different institutions and in protracted meetings, I take  
this method, as the time is so short, to inform them, and  
all, ofthe change in my views, and to urge upon all the  
necessity of immediately preparing to meet Christ at 
his coming."  
We must request pardon of the writer for publishing  
the following pleasing testimony, omitting names and 
dates:  
" I give my testimony, as far as it goes, against the  
assertion that Millerism is calculated to  frighten peo- 
ple out of their  senses, &c., &c.  
"I frankly acknowledge that to the agitation of the  
questiqp of the second advent near, I owe that peace of  
mind which is known only by those who hope that their 
sins are forgiven, and look forward to a blessed immor-
tality beyond the grave, or after the appearance of our 
Saviour in the clouds of heaven. About six weeks  
since, my father, who resides in Ohio, subscribed for  
the Midnight Cry, and had it forwarded to me in Vir- 
ginia. He also wrote to me, and, much to my aston- 
ishment, avowed his belief in what I then looked upon 
as one of the greatest humbugs of the day, and request- 
ed—yea, urged me to examine the subject. I com-
menced doing so, and was no less astonished to find  
that the theory was founded upon what appears to me  
indisputable Scripture evidence. Yet I was unwilling 
to believe, and therefore read all I could get against it,, 
such as Dowling and Weeks, not neglecting Mr. Faber,  
who, to prove his  startling point true, is obliged to prove  

that the 2300 days should have been 2200 days; but  
the more I read against it, the more was I impressed 
with the belief that the system could not be shaken, and  
was led to ask myself, Am I ready 1 And if this does 
not prove true, am I ready for that event which will  
certainly come soon, and may come this year, viz., 
Death i I was  led, as I hope, to flee from the wrath  
to come—to lay hold of the many precious promises  
held out to all—believers in the second advent and dis-- 
believers—and I now look forward to the coming of our  
Lord without either fear or trembling."  
A writer in Ohio says :  
" There is much anxiety in this place to read and in- 
vestigate the subject. We have not here noticed any 
explanation or remarks upon the manner of making the 
seven times that were to pass over Nebuchadnezzar,  
harmonize with Miller's rule of interpretation. Will  
you favor us with an explanation 1 [See the article  
headed, "Nebuchadnezzar's Humiliation."]  
A preacher in Mississippi writes :  
" Having recently seen and read a few numbers of  
the ' Midnight Cry,' and having ascertained from them  
that Mr. Miller's views and calculations in relation to 
the Second Advent of Christ, are much more sober, ra-
tional and Scriptural than I had anticipated, from public  
rumor, I wish to read for myself and understand.—  
You will, therefore, receive five dollars, and send the  
worth in publications."  
The Baptist Pastor at Cuba, N. Y. writes : 
" It is but about four months since I have been seri- 
ously investigating the evidences of the Second Advent  
of the  Saviour near, and as the result of my inquiries, I  
have arrived at the conclusion that this year will wind  
up this world's history and introduce the personal reign  
of Christ, with his saints, on the new earth, forever."  
" The public announcement of my sentiments upon  
this subject has placed me in responsible circumstan-
ces. Being the only minister, within the circle of my  
acquaintance, who has come out and advocated the doc- 
trine of the Advent near, I have many calls from the  
churches around me to lecture upon this subject, which  
I endeavor to do as I am able, consistent with my  
health and pastoral duties.  
" In the month of November last, Bro. Beach lec- 
tured in this place, and  other prominent villages in this  
(Allegany) county, producing deep and solemn impres- 
sions on many minds of the truth of his views, and in  
my judgment and the judgment of some others, was the  
prominent cause of the revivals which have blessed this  
place, and other places in this vicinity ; but these im- 
pressions have passed away from the minds of many  
in consequence of the opposition to the advent near, by  
Dr. Weeks, Colver, Dowling, Montgomery, Oberlin  
Professors, &c. &c. ' My Lord delayeth his coming,'  
is exerting a powerful influence upon the Church and  
the world, and is producing its legitimate baneful effect 
upon both. The churches are settling down into in- 
difference and worldliness,  and unconverted sinners are  
lulled to  sleep.  
" We have a few brethren and sisters who feel the  
importance of a preparation to meet the Bridegroom,  
who meet once a week to encourage each other and 
pray for entire consecration, and that holiness, without  
which no man  shall see the Lord."  
A resident of Marion City (Ala.) writes :  
Messrs Editors:—One number of this important  
work The Midnight Cry, has found its way to this 
part of the world. It has been here but a short time 
but it has caused more searching of Holy Writ than all  
the ministers of the gospel have for many months. It 
was impossible for all to read at once, and on last night 
the citizens of this place assembled themselves togeth- 
er and it was read aloud to all. It seems as if all per-
sons are anxious to know more of the subject, and I for  
one feel that I need light on this subject, as I am a  
poor unworthy sinner. It is difficult for us to get cur-
rent money. If it was not so I think you would have  
many calls from this part. The number we have is 
dated Feb. 10th. Enclosed you have two dollars which  
I was fortunate enough to get a few days since. You  
will please send me its value in the most important 
numbers, and if you could send a few numbers over,  
you would confer a favor on us. I will scatter them  
where they will be likely to do the most good.  
A writer in Strafford Corners, N. H., says, " I am  
unwilling to part with so valuable a paper. There are  
quite a number who are anxious to read. Send me five  
copies or more."  
Many choice letters are omitted for want of room.


THE END OF THE PROPHETIC  
PERIODS.  
The following, from the Signs of the Times,  
is the result of careful reflection, and is worthy  
of attention ; but by publishing it, we would not 
be understood as teaching that Christ's coming  
is not now to be looked for daily.—ED.  
The evidence of the termination of the vari- 
ous prophetic periods in 1843, has been fre- 
quently given, but there has never yet been  
presented a harmonious termination of them on  
any particular day. The want'of such harmo- 
ny as to the day of their termination has been 
supposed to be in accordance with the declara-
tion of our Saviour, "Of that day and hour  
knoweth no man," &c. Although that was then  
spoken in the present tense, and denoted that  
no man then knew the time, while they were to  
know that it was near even at the doors, when  
certain signs should indicate its approach, yet  
it has generally been conceded also to be pro  
phetic,°as to the precise day ofthe advent's ne- 
ver being known by man, previous to the event.  
A moment's consideration, however will show  
us that if that denotes that man is not to know  
the day, it also denotes that neither angels nor 
the Son can know, as Mark includes the Son  
with men and angels ; and then our Saviour  
would not know the day of his advent until he 
gets here. That passage, therefore, cannot de- 
note that no man ever will know, but only that 
no man then knew, while the signs which were 
to denote tho approach of that day were unseen.  
It may also be thought to be unwise to give  
the evidence which may point to any particular 
day, lest  that day should pass by, and cause  
chagrin and mortification. The question " What 
shall we do if it does not come ?" is only dicta- 
ted by pride ; and if Second Advent believers  
have any remnant of that commodity lurking in 
their hearts, it is high time it was all rooted out, 
and not avestige of it left. Men who have sacri-
ficed their reputation upon the altar of truth, who  
profess to be willing to have their names cast out  
as evil, for Christ's sake, and to be esteemed as  
the offscouring of the earth, should never  
ask such a question ; and should be willing to  
encounter any reproach or mortification to which  
an honest expression of what they believe to be  
the truth, may subject them.  
The prophet Habakkuk seemed to look to  
consequences when he said Hab.2: 1, " I will 
stand upon my watch, and set me upon the tower,  
and will watch to see what he will say unto me,  
and what I shall ANSWER when I AM REPROVED "  
But what said the Lord to him ? 21 st verse, "And  
the Lord answered me and said, Write the  
VISION and make it PLAIN UPON TABLES, that he  
may RUN that readeth it." He was not to look  
to consequences, nor study an answer when re- 
proof should come. His sole business was then  
to make PLAIN the VISION. The consequences he  
must leave with God ; and why ? 3d verse,  
» For the VISION is yet for an APPOINTED TIME,  
but at the END it shall SPEAK, and not lie. : though  
it TARRY, wait for it; because it will SURELY COME,  
it will not TARRY." It may appear to man to tar- 
ry, but when the time appointed has fully arri 
ved, it  will surely come ; at the END it will speak.  
God says by his prophet Jeremiah, 23 : 28,  
"He that hath my word, let him speak my word  
faithfully." We have therefore no right to hold  
back any part of the evidence which God has  
o-iven us in his word ; and if we are inexcusable  
in withholding the evidence which points to the  
year, we are also inexcusable, if we withhold  
evidence that God has given us, which may  
seem to point to the day.  
The apostle commands us to exhort one anoth- 

er, and so much the more as ye see the day ap-
proaching, Heb. 10 : 25. And our Saviour has 
said " If therefore, thou shall not watch, I will  
come upon thoe as a thief, and thou shalt not  
know what HOUR I will come upon thee, Rev 3 : 
3. These passages seem to indicate that the  
day and liout may be more clearly seen, as the 
time of the advent shall draw nigh.  
With these considerations, 1 will attempt a  
harmony of the termination of the prophetic pe-
riods, in the days of their fulfillment, giving the 
evidence upon which this opinion is based, and  
remembering our liability to err, when relying  
upon the strength of man's arm. If my opinion  
in this respect prove incorrect, I have only gi- 
ven my honest opinion in the fear of God, and  
from a sense of duty, being perfectly willing to  
encounter any contumely and reproach, to which  
faithfulness in the cause of God may subject  
me, knowing that no greater burden will be gi- 
ven me, than the grace of God will enable me  
to bear, or than it will be for my spiritual well-
being to endure. And what I shall answer when 
I am reproved, I leave with God.  
While all the prophetic periods evidently  
terminate in A. D. 1843, yet two only—the 2300  
days and the 1335 days—seem to indicate the  
day of their termination. The 2300 days were  
o extend to the cleansing of the sanctuary,  
which was to be desolated till the consummation.  
These 2300 days were "to give both the sanctu- 
ary and the host to be trodden under foot."—  
They therefore expire the moment those cease  
to be trodden under foot, and when is fulfilled  
the last event which is noted in the vision, and  
which was the EXCEEDING GREAT HORN " broken  
without hand." This will be when the STONE 
cut out of a mountain WITHOUT HANDS shall smile 
the image on the feet, and grind it to powder,  
when God's everlasting kingdom shall be set  
up. It will also be according to Daniel 11, and  
12, in which the vision of  the 2300 days is more  
fully described, and where the kingdoms sym- 
bolized by the ram and he-goat are particulari- 
zed more minutely, and the little horn that wax- 
ed exceeding great, is delineated under its 
various manifestations—under pagan and papal  
supremacies, and then under the form of the  
atheistical beast, of which Bonaparte finally ob-
tained the head, and whose acts, therefore, were  
the acts of this horn, he having then the supre- 
macy. There it is said that he, i. e. this horn, 
" shall come to his end, and none shall help  
him," or, as it was said in the vision, "was bro- 
ken without hand." This was the last event  
in the vision, and must therefore be the end of  
the 2300 days ; and the angel proceeds to say, 
" And at that time, (i- e. when this horn comes 
to its end,) shall Michael stand up, the great  
prince which standeth for the children of thy  
people : and there shall be -a time of trouble,  
such as never was since there was a nation 
even to that same time : and at that time thy 
people shall be delivered, every one that shall  
be found written in the book." The 2300 days  
will therefore extend to the coming of Christ and  
the first resurrection, when the sanctuary and  
the host will no longer be trodden under foot:  
and "then the sanctuary will be cleansed," or  
" then they shall cleanse the sanctuary," when  
the days are ended.  
As the 70 weeks are cut off from the 2300  
days and are admitted to have been fulfilled in  
490 years, the 2300 days can only extend  
just 1810 years from the end of the 70 weeks.  
The 70 weeks were cut off upon the Jews for  
the accomplishment of certain events, the last  
of which was the anointing the MOST HOLY.—  
Of these 70 weeks, 69 were to reach to the Mes-
siah, and he  was to confirm the covenant with  
many for one week. It is admitted that the 70  

f weeks began B.C.457, with the decree to rebuild  
Jerusalem, as given in Ezra 7: the 69 weeks, or 
483 years, which were to reiach to the Messiah,  
would therefore extend to A. D. 26. According  
to the chronology in the margin of the Folyglott  
Bibles, this was the year when our Saviour was  
baptized by John, and was first proclaimed from  
heaven as the Messiah of the world. Mark 1 :  
9—11, " And it came to pass in those days that  
Jesus came from Nazareth of Galilee, and was  
baptized of John in Jordan. And straitway com-
ing up out of the water, he saw the heavens  
opened, and the Spirit like a dove descending  
upon him. And there came a voice from hea- 
ven, saying, thou art my beloved Son, in whom  
I am well pleased."  
He also preached, saying, " The time is ful- 
filled ;" ar.d there was a fulfilment of no prophet- 
ic time but the 69 weeks. This, according to  
Luke 3 : 23, was when Jesus began to be about  
thirty years of age, which was A. D. 26, he  
being born according to an astronomical calcu- 
lation of Ferguson, four years before the vulgar  
era.  
He was to confirm the covenant with many  
one week ; " and in the midst, (or last half) of  
the week, he shall cause the sacrifice and obla-
tion to cease." The sacrifice and oblation of  
the Old Testament must have ceased when  
the New Testament took effect, and took the 
place of the old ; and which must have been ac- 
cording to Paul, on the death of Christ, Heb. 9 :  
16, 17 : "For where a testament is, there must  
also of necessity be the death of the testator.— 
For a testament is of force after men are dead: 
otherwise it is of no strength at all while the  
testator liveth." Col. 2:14:" Blotting out the  
hand-writing of ordinances that was against us,  
which was contrary to us, and took it out ofthe  
way, nailing it to his cross." The crucifixion  
must therefore have been in the midst or last 
half of the week, in which he was to confirm the 
covenant with many, and before its termina-
tion.  
Christ was crucified A. D. 33 ; so that being  
born 4 years before the vulgar era, he must have  
been in his 37ih year when crucified ; and as he  
was about 30 years of age, when he was pro- 
claimed the Messiah, he must have confirmed  
the covenant with many about seven years, or 
one week, before the crucifixion, and after his  
resurrection forty days to his ascension.—  
Acts 1 : 3 : To whom also he showed himself  
alive after his passion, by many infallible 
proofs, being seen of them forty days, and  
speaking of the things pertaining to the king- 
dom of God." He arose from the dead on the  
third day, and after forty days ascended to hea- 
ven, Acts 1:9: " And when he had spoken 
these things, while they beheld, he was taken  
up ; and a cloud received him out of their sight."  
Then about 7 days, or fifty days from the cruci-
fixion, when the disciples were with one accord  
in one place in prayer, the Holy Spirit came  
down like a rushing mighty wind, which was a 
confirmation of the last psomise that he made 
to his disciples,—viz. that he would send the  
Comforter. Acts 2 : 1—4 : " And when the  
day of Pentecost was fully come they were  
all with one accord in one place. And sudden-
ly there came a sound from heaven, as of a rush- 
ing mighty wind, and it filled all the house where  
they were sitting. And there appeared unto them  
cloven tongues like as of fire, and it sat upon  
each of them. And they were all filled with  
the Holy Ghost and began to speak with other  
tongues, as the Spirit gave them utterance."—  
Then also the Most Holy had been anointed  
—the last event of 70 weeks ; for then Christ 
had entered into the Holiest of all, and sprink- 
led it with his blood—the anti-type of the Jew- 
13


ish high priest's entering once a year into the  
Holy of Holies, to make atonement with  
blood for the sins of the people. The 70 
weeks therefore seem to have terminated if not  
on or before the ascension, when the day of 
Pentecost was fully come—fifty days after the  
crucifixion.  
According to Ferguson, by astronomical cal- 
culations, our Saviour was crucified A. D. 33,  
which is 1810 years to April 3d, 1843.  
[But the time of the passover at which he was cruci- 
fied was fixed by the moon, and this year the correspon-
ding full moon is April 14th. This fact does not, indeed,  
affect the termination of the 1810 years, if governed by  
the revolution of the earth, but we remember that the  
40 years in the wilderness were measured by  the pass- 
over, and of course governed by the moon. The pass- 
over was eaten the night before the Israelites left  
Egypt, and the  night before entering Canaan. These  
facts teach us caution, in referring to precise days.— 
But we proceed with the views our brethren have ex- 
pressed.—ED. MID. CRY.] G  
As the 70 weeks seem to have terminated  
within 50 days after, then the 2300 days which  
extend to the coming of Christ, 1810 years from  
the 70 weeks, seem to terminate by the 23d of  
May 1843, by which time the righteous have  
reason to expect to meet their Lord in the air.  
The 7 days before the day of Pentecost, when  
our Saviour ascended to heaven, corresponds  
with the seven days before the flood, when  
Noah was told the very day of that event ; and 
also with the half hour in Rev. 8: 1,  when there  
was silence in heaven on the opening of the se- 
venth and last seal. If it should prove that the  
70 weeks terminated with the ascension of our  
Lord when his ministry on earth ceased ; then  
the 2300 days would expire the middle of May,  
so that on the anniversary of the ascension of  
our Lord, the saints may ascend to meet him  
in the air, and then the seven days to the day  
of Pentecost corresponding with tho seven 
days before the flood, and the half hour of si- 
lence in Revelation, would be a time of awful  
suspense to the wicked, till the Pentecostal  
day, when instead of the Holy Spirit being pour- 
ed out, would be poured out the vials of God's 
wrath.  
When it is said in Rev. 1 : 7, that every eye  
shall see him," " they also that pierced hiin"  
are included; and as they will not see him till  
the last resurrection, it may be that the wicked  
will only know that Christ has come, from the  
fact that the righteous and all the little babes  
are gone. When Daniel saw the Saviour, his 
comeliness was turned into corruption, and he  
retained no strength, also when John saw him 
he " fell at his feet as dead." It may therefore  
be that men will be unable to behold the Sa- 
viour while in this mortal state, and that the  
righteous may not see him till they are chan-
ged. for the sight of him might strike all the 
wicked dead. If those who are not changed  
can see him, they would know the hour when he 
comes, but it is said, Rev. 3 : 3, "If therefore  
thou shalt not watch, I will come on thee as a  
thief, and thou shalt not know what hour I will  
come upon thee." It may therefore be that  
those only will be changed who are found  
watching. Hence the injunction. Luke 21 :  
34—36, " And take heed to yourselves, lest at  
any time your heart be overcharged with sur- 
feiting and drunkenness, and cares of this life,  
and so that day come upon you unawares.— 
For as a snare shall it come on all them that  
dwell on the face of the whole earth. Watch  
ye therefore, and pray always, that ye may be 
accounted worthy to escape all these things that  
shall come to pass, and to stand before the Son  
of Man."  
14  

Ho vv important is it then, that we should be  
continually watching ; for as a snare will it come  
on all that dwell on the earth, or regard  
this as  their home ; but the righteous are stran- 
gers and pilgrims here below, looking for a city  
to come.  
Our opposers all have their eye on the 23d of  
April ; why, no one knows ; for none of the Ad-
vent believers have ever thought of that day.—  
They have had their eye more on the 15th of  
February, and the 3d of April—on the latter,  
because of the crucifixion of our Lord, when  
many supposed the 70 weeks expired ; and on  
the former, because then the Pope was dethron-
ed, which was supposed to be the end of the  
1290 days. There is, however, no necessary  
connection between the 1290 days and the  
1260, only that both terminate the same vear.  
It, however, does not follow that they terminate 
at the same point in the year. But it seems 
to be necessary that the scoffers should  
have a time to rejoice, and the faith of the 
be! ievers be tried. Such will be  the case if  
the 23d of April shall pass by. Then, high in air  
they will toss their ready cap, and feel that they 
can breathe freer : and then will they begin to  
scoff in earnest. Then will also be fulfilled  
what is spoken by the prophet Ezekiel 12 : 21,  
22 : " And the word ofthe Lord came unto me,  
saying, Son of man, what is that proverb thatye  
have in the land of Israel, saying, " THE DAYS  
ARE PROLONGED, AND EVERY VISION FAILETH ?"  
They begin to say it now, but then they will  
shout it aloud. 23—25 verses : " Tell them,  
therefore, Thus saith the Lord God ; I will make  
this proverb to cease, and they shall no more 
use it as a proverb in Israel ; but say unto them,  
' The days are at hand, and the EFFECT OF EVERY  
VISION.' For there shall be more any vain vi-
sion nor flattering divination within the house 
of Israel. For I am the Lord : I will speak,  
and the word that I shall speak shall come to 
pass ; it shall be no more prolonged : for in your  
days, O rebellious house, will I say the word,  
and will perform it, saiih the Lord God."  
When the effect, of EVERY VISION has been seen,  
probation will be no longer delayed ; arid this 
is to be when they say that every vision faileth ;  
and the vision may seem to man to  tarry.  
26—28 verses : "Again the word of the Lord  
came to me, saying, Son of man, behold, they of  
the house of Israel, say, The vision that he seeth  
is for MANY DAYS TO COME, and he prophesieth of  
the TIMES THAT ARE AFAR OFF. Therefore say  
unto them, Thus saith the Lord God : There  
shall NONE OF MY WORDS BE PROLONGED ANY MORE,  
but the word which I have spoken shall be  
DONE, saith the Lord God."  
They are already using this proverb, but they  
will also use it to perfection if the 23d of April  
shall pass away. They may therefore have one  
short month to rejoice over a supposed failure  
of the time—the same as Belshazzar, according 
to the tradition of the.Jews, had supposed that  
the 70 years predicted by Jeremiah were fulfill-
ed, at the end of which the king of Babylon  
was t« be punished and that nation.  
But the king, according to this tradition, had  
himself computed the time, and thinking the se- 
venty years were fully expired, and that the pre- 
diction had failed, made a great feast to a thous-
and of his lords to rejoice over the supposed fail-
ure of the prophecy ; and in the midst of the feas t,  
while they were making merry, and praising the  
gods of silver and gold, the fingers of the hand  
were seen writing on the wall, filling their hearts  
with consternation ; and in that night those se- 
venty years expired. Belshazzar the king of  
of the Chaldeans was slain, and Darius, the  
Median, took the kingdom. Even so may the 
enemies of Christ have an opportunity to rejoice  

over a supposed failure of the prophetic periods- 
We are. however, told that "the triumphing of the  
wicked will he SHORT ;" and to  the righteous, God  
says. Isa. 26 : 20, 21, " Come, my people, en- 
ter thou into thy chambers, and shut thy doors  
about thee : hide thyself as it were for a little 
moment, until the indignation be overpast.— 
For behold the Lord cometh out of his place to  
punish the inhabitants of the earth for their ini- 
quity ; the earth also shall disclose her blood,  
and shall no more cover her slain." They may  
rejoice for a little moment, but soon the Lord  
will come to deliver his own ; for a short work  
will the Lord make upon the earth, and he will  
cut it short in righteousness.  
The 2300 days therefore seem to terminate by  
the 23d of May, so let us now look for the bles- 
sed hope of the glorious appearing of the great 
God and our Saviour Jesus Christ.  
The question then arises, when will all things  
be consummated, and all the redeemed come  
down upon the new earth wherein dwelleth  
righteousness. As old Canaan was divided by  
lot among the Israelites—the type ofthe Canaan 
to come,—some may suppose the new Canaan  
will be allotted and divided among its inhabi- 
tants, who will then all stand in their place and  
lot at the end of the days. The 1335 days are  
in answer to the question, "What shall be the 
end of these things ?" In the 11th and 12th  
chapters, Daniel had been carried down in pro- 
phetic vision to the resurrection, and onward 
to the final state of the righteous, when " they  
that be wise shall shine as the brightness ofthe 
firmament; and they that turn many to right- 
eousness as the stars forever and ever." This  
must be when the righteous stand on the new  
earth. Then Daniel said, " O my Lord, what 
shall be the end of these things 7" ver 8—that is, 
when the righteous thus shine on the new earth,  
where they are to be as the stars forever and  
ever, verses 9—13 : " And he said. Go thy way  
Daniel : for the words are closed up and sealed  
till the time ofthe end. Many shall be purified,  
and made white, and tried ; but the wicked shall  
do wickedly : and none of the wicked shall un-
derstand ; but  the wise shall understand. And  
from the time that the daily sacrifice shall be  
taken away, and the abomination that maketh  
desolate set up, there shall be a thousand two 
two hundred and ninety days. Blessed is he  
that waiteth and cometh to the thousand three  
hundred and five and thirty days. But go  
thou thy way till the end be ; for thou shalt rest,  
and stand in thy lot at the end of the days,"  
Daniel is to stand in his lot at the end of the  
days. We read in Math. 27 : 52, 53, that after  
Christ arose from the dead, "many of the saints 
arose, and came out  of their graves after his re- 
surrection, and went into the holy city, and 
appeared unto many ;" and who should be more  
worthy of a resurrection then, than the prophet  
Daniel 1 That he was then raised with the 
many saints that came out of their graves, is  
further confirmed from the fact, that the one who  
showed John the new earth, was one of his fel- 
low servants, and of his brethren the prophets, 
and there is a striking resemblance between  
much ofthe Apocalypse, and the book of Dan- 
iel. When Daniel is to stand in his lot, would  
therefore seem to be not at the resurrection, 
but when the Lord my God shall come to the  
new earth, and all his saints with him, and which  
would also be the end of these things to which 
the 1335 days extend. They who wait and  
come to that period are pronounced blessed ; and  
what greater blessing can be given any, than  
such a glorious inheritance 1  
These days must therefore extend beyond the  
resurrection, a time sufficient for God to pour out  
the seven last vials of his wrath upon the wick-


ed, destroy them from off the earth, purify it,  
and restore it to its original condition, in the res- 
titution of all things spoken by the mouth of all  
the holy prophets. This God can accomplish  
in a longer or a shorter period of time, as shall  
seem good to him : but when we consider that  
the flood was forty days upon the earth, and  
that that number of days is a memorable period  
in the dealings of God with man, it would seem  
to be an appropriate period for the consumma- 
tion of all things.  
Thus Moses was in the mount 40 days, Ex.  
34: 28. The spies returned from searching 
the land of Canaan after forty days, Num. 13 :  
23. The Israelites were also doomed to wander 
in the wilderness, after the forty days the spies  
were in the land of Canaan, each day for a year.  
Num. 14:34. When Elijah was fed by an 
angel (1 Kings 19) he walked in the strength of 
that meat forty days. Ezekiel was  told to lie  
on his right side and bear the iniquity of the  
house of Judah forty days, Ezek. 4 : 6. Jonah  
predicted yet forty days, and Ninevah shall be  
overthrown, 3 : 4. Also our Saviour fasted in  
the wilderness forty days, and was seen of his  
disciples forty days after his resurrection from 
the dead.  
Daniel was told that from the taking away  
of the daily, and the setting up ofthe abomina- 
tion that maketh desolate, which was in 508, to  
the time of the end, should be 1290 days ; and in  
Dan. 11 : 40, he had been told that at the time  
ofthe end the king ofthe south, or Egypt, should  
push at him  ; that is, at the exceeding great  
horn, or the power that should have the supre-
macy in the divided Roman Kingdom. 1290 
years from 508 bring us to 1798, at which time  
the atheistical beast of France was the domi- 
nant power, and. under Buonaparte, was the re-
presentative of the HORN. The 1290 days were  
therefore to extend to the time Egypt should  
push at Buonaparte, which was the first day of  
July, 1798. The 1335 days extend 45 years  
after that time, and would therefore terminate  
on the first of next July; and which from the 
termination of the 2300 days by the 23d of May,  
would be inclusive just forty days. At that  
time, therefore, the righteous have reason to ex- 
pect to stand in their lot on the new earth, to  
shine as the brightness of the firmament, for-
ever, even forever and ever.  
If the above is correct, then truly the Judge  
stands before the door, which will soon be clos-
ed forever. O sinner, haste to prepare to meet 
thy God ; look not behind you, tarry not in all  
the plain, but flee to the mountain, and seek for 
an inheritance among the saints of God ; for 
the day cometh that shall burn as an oven, and  
all the proud, yea and all that do wickedly shall 
be stubble, to be burned up, root and branch.—  
But the righteous can look up and lift up their  
hands, for their redemption draweth nigh, even  
the redemption of our bodies ; wherefore com-
fort one another with these words.  
It is supposed by some that the 70 weeks did  
did not terminate till Paul's conversion, when  
Christ again appeared to man, as Paul says, 1  
Cor. 15 : 8, " And last of all he was seen of me  
also, as  one born out of due time."  
Others suppose ''the midst of the week," in  
Dan. 9 : 27, denotes the middle of the week that  
Christ was to be cut off; and therefore that the  
70 weeks terminate 3 1-2 years after the cruci- 
fixion, with the vision of Peter, when he was  
shown that the wall between Jew and Gentile  
was broken down, and Cornelius was converted.  
This is the view of Wolf and others, who are  
looking to 1847 as the end of the 2300 days, and  
end of the world. The evidence, however, for 
those periods, is far less clear than that the 
2300 days terminate—if not at the crucifixion or  

resurrection,—at the ascension of our Lord, or  
on the day of Pentecost. And therefore should 
these points of termination pass by, and proba-
tion continue, as I cannot see how they can un-
less some  new evidence be discovered, or the  
light shine more  clearly, the believers in the  
Second Advent should live then, as now, in con- 
tinual and momentary expectation until the Lord 
shall come ; for as all the prophecies have  
been fulfilled but the very last, so may we know  
that it is the next great event. Even so come,  
Lord Jesus, come quickly.  
For the Midnight Cry,  
THE END OF THE PROPHETIC  PERIODS.  
The termination of the 70 weeks or 490 years  
of Daniel, has been a matter of some doubt,  
though it is agreed by all that they must have 
closed near the Crucifixion. To make them 
close three and a half years after that event,  
would be to break the entire prophetic chain,  
because you cannot harmonize the 1290 and  
1335 days with such a termination; for nothing,  
in my mind, can be clearer, than that the 1290 
closed in 1798; then there are but 45 years  
more, which must terminate in 1843. But if  
the 70 weeks closed three and an  half years af- 
ter the Crucifixion, the 1810 years from that  
period would not close till 1847; thus making 
an entire break in the chain of prophecy. I  
consider the 1290 and 1335, so to speak, a  
binder, that fastens the whole period, and makes  
it sure that the 2300 and 1810  terminate in  
1843: and I consider that position immovable.  
The only question, in my mind, is, at what time 
in the year these prophetic periods run out. I  
conceive it must be somewhere between the  
Crucifixion and the " king of the south push"- 
ing at the " exceeding great horn." See Dan.  
11 : 40. The power pushed at, [ apprehend,  
was the same " horn." That horn, at first, was  
pagan Rome ; then Rome under the ten kings, 
the dominant power of which, for a long time,  
was papacy ; then came up the atheistical  
beast, viz. France, the head of which at length  
was Buonaparte ; and the French power be- 
coming the dominant power in the " divided"  
Roman empire, is then the " exceeding great  
horn," at which the king of the south, Egypt,  
pushed, which pushing marks distinctly the  
commencement of " the time of the end." The  
French army, under Bonaparte, landed in Egypt 
the 1st day of July, 1798, and during that month  
the most decisive battles seem to have been  
fought. From that period we may safely date  
the commencement of the time of the end; and  
45 years from that time we may expect Daniel  
will stand in his lot. " Lot," in the Scriptures,  
signifies inheritance in the promised land ; and  
not the resurrection, as some of us have thought. 
See Numbers 26 : 52—56.  
"And the Lord spake unto Moses, saying:  
Unto these the land shall be divided for an in- 
heritance, according- to the number of names.  
To many thou shalt give the more inheritance,  
and to few thou shalt give the less inheritance; 
to every one shall his inheritance be given, ac- 
cording to those that were numbered of him.  
Notwithstanding, the land shall be divided by lot. 
according to the names of the tribes of their fa- 
thers they shall inherit. According to the lot  
shall the possession thereof be divided between  
many and few."  
See also 33d chapter, 54th verse :  
" And ye shall divide the land by lot for an  
inheritance among your families; and to the  
more ye shall give the  more inheritance, and  
to the fewer ye shall give the less inheritance :  
every man's inheritance shall be in the place  

where his lot falleth; according to the tribes of  
your fathers ye shall inherit."  
Also, Ezk. 48: 29, which, I apprehend, is a  
description of the division of the heavenly  
Canaan, or new earth, among the tribes of the  
true Israel, who are " heirs according to the  
promise."  
" This is the land which ye shall divide by  
lot unto the tribes of Israel for inheritance, and 
these are their portions, saith the Lord God."  
When that division is made, and not till then,  
will Daniel stand in his "lot." The 1290 days,  
then, carried us to July, 1798; and the 1335  
will carry us to July 1843, when all the saints  
may expect to stand in their lot on the new  
earth.  
Before that time, the 2300 days must termi- 
nate ; and as the 70 weeks seal those days, if  
we can find where the 70 weeks terminate, we  
can come at a pretty accurate calculation as to 
the termination of the 2300 days. I conceive 
they will close to a day, because when a part  
of a year belongs to the prophecy, «' an hour" 
is added, as in the case of the Ottoman Empire,  
Rev. 9: 15 ; and the angel says, Dan. 8: 19,  
" At the  time appointed, the end" shall be.  
The last week of the 70, the Messiah was to  
" confirm the covenant with many ;" and that  
week carries us to the anointing of the Most  
Holy, Holy of Holies, or " Holy place." See  
Heb. 9: 12. That was the last act cf the 70  
weeks, and must be supposed to take place  
either at our Saviour's crucifixion,resurrection,  
ascension, or the day of Pentecost, which was  
50 days after the crucifixion. The same may  
be said to be true with respect to the termina- 
tion of the week in which he confirmed the  
covenant. " To confirm" a thing is, "to put  
past doubt by new evidence ; to settle, to es- 
tablish." Now, all this was done at farthest by  
the Pentecost ; and I can hardly see how the 
Lord could be said to confirm tbe covenant  
with many after his ascension, when he per- 
sonally left his followers, in any sense that he 
did not for years after, if not unto this day ; i- 
e. he does it by pouring out the Spirit. It strikes  
me, therefore, that the ascension is the most  
probable period of the termination of the 2300 
days. It may be at the crucifixion, resurrec-
tion, or Pentecost; but 1 give the preference to 
the ascension.  
The inquiry now arises, what day in the  
year does the anniversary ofthe ascension oc- 
cur this year, 1843 ? I answer—If we reckon  
by solar years, the crucifixion took place 1810 
years ago the 3d day of our April ; then the 5th  
would bring us to our Lord's resurrection ; 40  
days from that would bring us to the ascension, 
and would be the 14th of May, if we reckon the 
5th of April for the first ofthe 40. Butthere is 
a doubt in my mind whether we are to reckon 
solar years or lunar; i. e., whether we are to 
reckon to the day in the year, or to the paschal 
full moon ; if we reckon the latter, then the an- 
niversary ofthe crucifixion is Friday, the 14th  
of April, this year, and the Sabbath after comes 
the resurrection ; from that point, 40 days in-
clusive will carry us to the 25th of May as the 
anniversary of the ascension ; and I find all 
our almanacs have that day marked as the as<« 
cension. Now, our Lord may appear any hour,  
and the saints be " caught up," yet I am in-
clined to believe it will be the 14th or 16th of  
this month ; or else, May 14th, 22d, or 25th ; or  
at the farthest, the 1st of June; beyond that,  
with my present light, I can see nothing of the  
2300 days. I believe at the outside they expire  
then. And when those days expire, then the  
sanctuary, and the host, the  church, cease "to  
be trodden under foot"—" then shall the sanc-
tuary be cleansed;" and the month of July, it  
15  
30B


may be expected, will bring the saints into their 
lot i n the new earth.  
If it be said, the time is too short to destroy  
the wicked, melt the earth, burn up the works  
therein, and restore the earth again to that 
glory God designs to give to the inheritance of  
his saints, I answer—God created the heavens  
and all the hosts thereof, and the earth, with all  
its animals, and man upon it, in six days, and 
his power is adequate to restore it, and put his  
saints in possession, in any period he chooses,  
however short. "For he will finish his work,  
and cut it short in righteousness ; because a  
short work will the Lord make upon the earth."  
There can be no reason assigned why the Lord  
should be even 40 days in destroying the wick-
ed out of the earth. True, he gave 40 days to  
the flood, but then men, perhaps, might repent,  
and find mercy to eternal life, though they  
must die by the flood ; but when the saints are  
taken up, the door of mercy is shut, and there  
is no hope for those left behind; and why may  
we not suppose it will be as it was in the days  
of Lot, as well as that it it will be as it was in  
the days of Noah ? " The same day that Lot 
went out of Sodom, it rained fire and brimstone  
from heaven, and destroyed them all; and our 
Saviour adds, " Even thus shall it be in the day  
when the Son of Man is revealed." See Luke  
17: 28—30.  
If all the periods spoken of in this communi- 
cation, should pass by without bringing the 
event, with my present light, I could fix upon 
no others, but should wait in constant  expecta- 
tion of the revelation of the Lord Jesus, as I 
can have no doubt but that all the signs have  
taken place that the Lord has given us to pre- 
cede that event; but I do not believe the event 
will pass by all the periods above mentioned ;  
and my faith is daily increasing, that our Lord  
will speedily appear. Glory to his ever bless- 
ed name. "Even so, come Lord Jesus."  
GEO. STORES.  
Albany, N. Y., April 6, 1843.  
VISIT TO THE PRISON.  
On Monday last, four brethren went to Blackwell's  
Island Prison, with tracts. By the courtesy of the keep- 
ers they had free access to all the prisoners, and person-
ally conversed with them on the coming of the Lord,  
telling them that their cells would probably be their homes  
till the 7th trumpet should sound. In almost every in-
stance, their attention was arrested, and they promised  
to seek the Lord's mercy, and to amend their ways and 
their doings, through his assisting grace. Tracts were  
left with them which they promised to read. One ofthe  
prisoners was once a professor of religion, and he seemed  
in an agony of remorse, and was very anxious to read  
the Bible, but none was in his cell. The brethren pro-
mised to get one for him if they could.  
After leaving the prison, they visited the Lunatic Asy- 
lum on the same island, stopping a few moments by the 
way to pray for God's blessing on their labours. Return- 
ing from the Asylum, they were surprised to find a new  
Bible by the way-side, they received it as an answer to  
their prayer, and carried it to the cell of the penitent,  
who had desired one. He received it with the warmest  
expressions of joy and gratitude, and immediately begun  
to read it. They gave brother Litch's German Tract to  
one ofthe prisoners who could read in no other language.  
He begged hard for a German Bible, while the tears  
rolled down his cheeks. They promised to send him one.  
There is reason to believe, the seed sown in that prison,  
will, in answer to fervent prayer, bring forth fruit to 
eternal life, and that some of those despised prisoners  
may yet be jewels in the  Saviour's crown.  
IS THIS A HEATHEN COUNTRY?  
"We were surprised to learn that not one in ten of the  
cells in Blackwell's Island Prison contains a Bible.  
16  

What does this mean? While incalculable labor and  
expense are employed to send the Bible round the globe,  
are we building walls of stone to shut up people, where  
it is impossible for them to read the Bible ? This glaring  
inconsistency should immediately cease, and the prison- 
ers be supplied with the Bible. If the city government  
does not attend to it, let individuals do the work,—which  
we might expect the Lord to smile upon. The poor pri- 
soners would see that some persons care for their souls, 
and the gift of the book might prepare the way for the  
Spirit of God, and the souls ofthe givers would be blessed  
in their deed.  
The following was written some years ago, by Jo- 
seph Rusling, a Methodist preacher of the Philadel- 
phia Conference :  
THE CHRISTIAN'S PROSPECT.  
Christian, the morn breaks sweetly o'er thee,  
And all the Midnight shadows flee ;  
Ting'd are the distant skies with glory,  
A beacon light hangs out for thee.  
Arise, arise, the light breaks o'er thee,  
Thy name is graven on the throne ;  
Thy home is in those worlds of glory,  
Where thy Redeemer reigns alone.  
Thy God is ever kind and gracious,  
He will direct thy course above,  
For thou art in his sight most precious,  
The object of his special love.  
Arise, &c.  
Though in the proud, dark waves of ocean,  
O'erwhelmed thou need not, shall not be ;  
'Midst the fierce tempest's dread commotion,  
Thy God will still remember thee.  
Arise, &c.  
Toss'd on time's rude, relentless surges,  
Calmly compos'd, and  dauntless stand,  
For lo ! beyond those scenes emerges  
The height that bounds the promis'd land.  
Arise, &c.  
Christian, behold the land is nearing,  
Where the wild sea-storm's rage is o'er;  
Hark ! howT the heavenly hosts are cheering,  
See, in what throngs they range the shore"!  
Arise, &c.  
Cheer up, cheer up, the day breaks o'er thee,  
Bright as the summer's noon-tide ray;  
The starry crowns and realms of glory,  
Invite thy happy soul away.  
Away, away, leave all for glory,  
Thy name is graven on the throne,  
Thy home is in those world's before thee,  
Where thy Redeemer reigns alone.  
FAREWELL HYMN TO REV. E. JACOBS,  
Pastor ofthe Attorney--street M. P. Church, on leaving  
his charge.  
DEAR Brother! thou hast ever been  
A pastor meek and kind—  
The fruit of all thy toils are seen,  
Which thou must leave behind.  
Thy care for souls was not in vain—  
Thy labors have been blest;  
Here hundreds have been born again,  
Who seek a higher rest.  
But we must part !—We grieve to part—  
Yet may His will be done,  
Who in His hand holds every heart,  
The triune Three in One.  
Oh ! may His Spirit go with thee,  
Where'er thy lot be cast—  
And JESUS still thy watchword be,  
'Till all thy toils are past.  
Soon shall the scenes of earth be closed,  
How soon, ah! who may tell?  
We would not wish His will opposed,  
For He's done all things well.  
His second advent's surely near—  
Near and more near it comes ;  
May we then with His saints appear,  
And meet again ' at home.'  
Then, faithful brother! fare thee well!  
Perhaps ere long we '11 meet—  
With the redeem'd our songs to swell,  
And Jesus' praise repeat.  

'Till then our kindest love receive—  
The Saviour's friend be found:  
Still in his promises believe—  
The Gospel trumpet sound.  
Still bear us in your 'heart of hearts,'  
Before the Father's throne—  
And ask Him who His grace imparts,  
To keep this fold His own.  
Then, once more, brother! fare thee well!  
Our pastor we resign,  
To Him who did His followers tell,  
"I CARE FOR THEE AND THINE." Luminary.  
THE CAUSE IN MICHIGAN.  
A brother in Michigan writes : " I am a member of  
the M. E. Church, and never had read anything about 
the second advent doctrine, and was amongst the scof- 
fers, till last Christmas-eve, when Elder  Whitaker com- 
menced a course of lectures on the second advent of 
Christ in 1843. I heard and believed, and God blessed  
me, and to God be the glory. My family are all with  
me, and I can now say, come Lord Jesus, come quick- 
ly. Elders J. H. Smith, Whitaker, S. Libby, and  
Knight take hold and preach the midnight cry, ' Behold  
the Bridegroom cometh,' in good earnest ; but we have 
not lecturers enough to supply half the places that are 
calling for light. Our churches are generally closed 
against second advent lecturers, except the Baptist.  
They are all open as far as I know. Our preachers are 
generally all Antiochus men, and second hand Dowling 
preachers, saying, ' My Lord delayeth his coming'—  
' no man knoweth,' &c. May God open their eyes. I  
am very thankful for the Bible Examiner, No. 3. I  
received much light and comfort from it, although my  
Methodist friends say, brother Hossler has become an  
Infidel, and has made others Infidels, with his Infidel 
paper, but their saying so doth not make it so."  
POSTAGE.—We are obliged, to protect ourselves from  
deceivers, to refuse unpaid letters. If our friends wish  
to have their letters opened by us, instead of going to 
Washington, they will not send them to us unpaid.  
No. 1 and 2, vol. III. Those who can return us  
this paper, [Feb. 24,] will confer a favor on us, and we  
will send other papers instead.  
LETTERS RECEIVED DURING THE WEEK END- 
ING APRIL 13.  
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Sterling, Ky.—Freemanton, 111.—Auburn, Mich.— 
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$1 50 Troy, Mich.—Stillwater,  N. Y.—Cheshire,  
Vt.—Carlisle, Mass. — Middletown, Conn.—Pike- 
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—Clarksville, O.—Ohio City, O., each $2 00. Me- 
riden, Ct., $2 40. Uniontown, Ala.—Lewistown, 
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INDIVIDUALS.—Thos. Hill, Jr., H. Palmer, G. F. Cox,  
Eben. Rollin, Aaron Frost, C. Swartwout, each $1 ;  
M. Stoddard, David Rose, Daniel Weedham, each $2;  
J. H. Jameson, Davis Crane, Anthony Pearce, Daniel  
Ashton, each $3; H. Beacon, M. J. Blackwell, each  
$5; A. N. Hart,  $6. T. G. Brown, N. Hervev, E.  
Jacobs, John Snyder, G. F. Cox, B. F. Robbint, L, D. 
Fleming, John Kilton, Josiah Litch, J. B. Cook, C. 
Mickle, J. P. Servoss, E. E. Payne, V. M. Randolph, 
Dan. Mills, E. Brown, P. M.Dougle,D. G. W. Fritzer,  
Daniel Reynolds, A. S. Crosby, Geo. Storrs, J. V. 
Himes, J. R. Gates, E. D. Spencer, John Marshall,  
R. C. Kline, J. Williams, S. W. Stuart, Geo. Storrs.  
DEPOTS OF SECOND ADVENT BOOKS.  
Brick Church Chapel, 36 Park Row, New York.  
14 Devonshire St., Boston. Address J. V. Himes.  
40 and 41 Arcade, Philadelphia. Address J. Litch.