V 
n v 
A 
AND EXPOSITOR 
OF 
PROPHECY. 
VOLUME 
II.—NO. 21. 
B
S
^
m 
a* 
asas* 
WHOLE NO. 45. 
SIGNS OF THE TIMES. 
When from scattered lands afar 
Speeds the voice of rumour'd war, 
Nations in tumultuous pride 
Heav'd like ocean's roaring tide; 
When the solar splendor's fail. 
And the cresent waxetli pale, 
And the powers that star-like reign, 
Sink dishonor'd to the plain; 
World ! do thou the signal dread; 
Wt exalt the drooping head, 
We uplift tli' expectant eye,— 
Our redemption draweth nigh. 
When the fig tree shoots appear, 
Men behold their summer near; 
When the hearts of rebels fail, 
We the coming Conqueror hail. 
Bridegroom of the weeping spouse, 
Listen to her longing vows, 
Listen to her widow'd moan, 
Listen to creation's groan ! 
Bid, O bid thy trumpet sound; 
Gather thine elect around; 
Gird with saints thy flaming car; 
Summon them from climes afar; 
Call them from life's cheerless gloom, 
Call them from the marble tomb, 
From the grass-grown village grave, 
From the deep dissolving wave, 
From the whirlwind and the flame, 
Mighiy Head ! thy members claim. 
Where are they whose proud disdain 
Scorn'd to brook Messiah's reign 1 
Lo, in waves ofsulph'rous fire 
Now they taste his tardy ire, 
Fetter'd till tli' appointed day, 
* 
When the world shall pass away. 
Quell'd are all thy foes, O Lord; 
Sheathe again the dreadful sword. 
Where the crons of anguish stood, 
Where thy life dirtill'd inbtuod, 
Where they nmck'd thy dying groan, 
King of nations ! plant thy throne; 
Send thy law from Zion forth, 
Speeding o'er the willing earth— 
Earth whose sabbath glories rise, 
Crown'd with more than Paradise. 
Sacred be the impending veil! 
Mortal sense and thought must fail. 
Yet the awful hour is nigh, 
We shall see thee c\e to eye-
Be our souls in peace possess'd, 
While we seek thy promis'd rest, 
And from every heart Hnd home 
Breathe the prayer, O Jesus come ! 
Haste lo set the captive free; 
All creation groans for thae. 
Matt. xxiv. 6—8 
Luke. xxi. 25 
Hag. 
ii. 7 
Heb. xii. 26—29 
Matt. xxiv. 29 
Rev. xvi. 12 
Matt. xxiv. 29 
Joel. ii. 10, 31 
Luke xxi. 26, 36. 
Luke. xxi. 27, 28 
Eph. i. 14 
Rom. 
viii. 19, 23 
Matt. xxiv. 22, 23 
Luke. xxi. 29, 81 
Isaiah, lix. 18, 19 
Rev. xix. 11, 16 
Rev. xix. 7, 9 
Rw. vi. 10 
Luke, xviii. 3,7, 8 
Rom. 
viii. 22, 23 
I Thess. iv. 16 
Matt. xxiv. 31 
Jude. 
14 
Isaiah xxiv.13-15 
Matt 
xxiv. 40,41 
Rev. xx. 4—6 
Luke. xi". 14 
Psal. xlix. 14,15 
1 Thess. iv. 17 
Col. i. 15 
Luke. xix. 12, 27 
Matt. xiii. 41, 42 
Luke. xvii. 27, 30 
Rev. xix. £0, 21 
Rev. 
xviii. 3, 5, 9 
2 Peter, ii. 9 
Rev. xix. 15, 21 
Psal. ex. 5, 7 
Isaiah I iii. 3,5,12 
Mark. xv. 27 
Mark. 
xv. 29 
Isaiah, xxiv. 23 
Zee. viii. 3. 
Dan. ii. 35, 44 
Isaiah, xl. 1, 9 
Psal. Ixvii. 6. 
1 Cor 
xiii. 12 
1 John iii. 2 
Luke. xxi. 31 
Reo. i. 7 
2 Thess. iii. 5 
,Heb. 
iv. 9 
2 Tim. iv. 8 
Rev. 
xxii. 20 
Isaiah xlix. 9 
Rom. viii. 19 
CHARLOTTE ELIZABETH, 
1842. 
Continued. 
The events connected with the Second Com-
ing of our Lord are foretold by the apostles. 
The resurrection of the dead—the change of 
the living saints, the dissolution of the world. 
The new Heavens and the 
new 
Earth are 
themes of deep interest to us. 
Reader, pause, 
and reflect on scenes of such thrilling impor-
tance. 
At this period 
he will display his power. 
Matt. xxiv. 30. 
They shall see the Son of Man 
coming in the clouds of heaven with power and 
great 
glory." 
This power will be manifested in the 
resur-
rection of the dead. John v. 28.—r Marvel not at. 
this, the hour 
is coming, when 
ail thct are in 
their graves shall hear his voice, and come forth. 
A most illustrious example 
of the power of 
Christ over death and the grave, is seen in the 
case of Lazarus of Bethany. 
All the circum-
stances connected with this event were such as 
to impart the deepest interest to the miracle. 
Lazarus had died, and 
was followed to the 
grave by his weeping sisters. 
He had lain in 
the earth three days, and was then raised up 
with a real body, flesh and bones, animated with 
the living principle. 
To this fact both the en-
emies and the friends of Jesus testify. 
You 
then, who doubt that no power is adequate to 
give life to the dead, to restore the principles of 
animated 
existence, listen, as 
Jesus speaks, 
" Lazarus, come forth." 
See, not a ghost,a phan-
tom, but a living man ! And when you visit the 
cemetary, and walk around 
among 
the dead 
and behold the splendid monuments resting over 
the sleeping dust, remember that 
He who had 
power to throw open the gates of death, and to 
raise the damsel to life by merely saying, " Tali-
tha Cumi," will at 
some future day bid the 
earth and the sea give up their dead. 
Hence the consolation of the righteous at the 
prospect of a resurrection of all those who sleep 
in Jesus. 
" For this we say unto you by the 
word of the Lord, that we who are alive, and 
remain unto the coming of the Lord, shall 
not 
prevent, i. e. go before or precede them which 
are asleep. 
For the Lord himself shall descend 
from heaven, with the voice of the archangel,and 
with the trump of God, and the dead in Christ 
shall rise first, i. e. shall rise before those who are 
then living shall be changed. 
The apostle here 
makes the resurrection of believers turn on the 
resurrection of Christ. He asserts, if there be no 
resurrection of the dead, then ii Christ not risen ; 
and that those who were supposed to have fallen 
asleep in Jesus,have perished. The apostle in the 
chapter before us in Corinthians, is not, as some 
suppose, meeting the objection against the res-
urrection of the 
dead, scientifically, but 
by 
making known the positive revelations of God. 
The resurrection of those who " fall asleep in 
Jesus," is a part of the glorious plan of redemp-
tion. 
A plan that cannot be perfected till every 
believer in Christ shall have a glorified body, 
fitted for its immortal occupant, the soul. There-
fore it is the purpose of the Father to command 
every grave and sepulchre, which contains the 
remains of those who have died in the Lord, to 
restore their trust at his coming; and have we 
not reason to believe that in this glorious resur-
rection, millions of little ones who have lisped 
their hosannas to the son of David, will be gath-
ered to his arms, and folded in his bosom ? and 
the dear children taught in our Sabbath schools 
and trained up for heaven, mingle in the ran-
somed assembly, as they are caught up to meet 
the Lord in the air, and so be forever with the 
Lord. 
Reject, or disbelieve the doctrine of the res-
urrection of the 
saints, and you must knock 
away the very corner-stone of the spiritual edi-
fice. 
Christ has not only made 
provision for 
the soul, by his sufferings and death on the 
cross, He has made provision for the body. Re-
ligion, in all her compassionate arms, gathers up 
the dust of the saints, yea the grave is vital now. 
It is a bed of soft and pleasant sluntbers to those 
who sleep in Jesus. 
The paternal eye of our 
heavenly Father will watch over these sacred 
relics of the saints, till that illustrious day when 
they shall rise— 
" Arrayed in glorious grace 
Shall these vile bodies shine 
And every shape and every face 
Look heavenly and divine." 
The same power 
which is manifested in the 
raising of the dead from the grave, 
will also 
change the living from the natural to a spiritual 
body. 
What 
does the apostle say, 1 Cor. xv. 
51—" Behold I show you a mystery ; we shall 
not all sleep, hit toe shall all be changed. 
In a 
moment, in the twinkling 
of an eye, at the last 
trump, for the trumpet shall sound, and the dead 
shall be raised incorrupt able, and ice shall be 
changed. For this corruptible must put on incor-
ruption, and this mortal must put on immortal-
ity." 
Tho change here effected on the living 
saints, will be the act of a moment, in the twink-
ling of an eye. 
" Sudden a9 the spark fiom smitten steel, 
From nitrous grain, the blaze." 
Surely, this must be the power of God. 
A 
transformation of these mortal elements of our 
nature, into undying, glorified bodies, is not a 
theme for reason to speculate on. 
It is a mat-
ter of faith, a plain declaration of God. And we 
would as soon doubt that God made the heavens, 
and the earth, 
doubt the 
existence of Deity 
himself, as to doubt that God is able to transform 
these terrestial bodies into celestial forms. Every 
reader of the New Testament will perceive that 
the doctrine of the resurrection of the body is as-
serted without any nice distinctions. 
The be-
iever will rise wilh a body like unto the son of 
God. 
The apostle simply 
asserts 
the fact. 
Who shall change our vile body that it may be 
fashioned like unto his most glorious body." 
To 
attempt lo show how this change will take place, 
is to be wise above what is written. 
The only 
passage of Scripture which favors the idea of a 
glorified body rising from an indestructible germ, 
is 1 Cor. xv. But some men will say, How are the 
dead raised up,and with what body do they come ? 
Thou fool, 
that ivhich thou sowest is not quick' 
ened except it die ; and that which thou soivest, 
thou sowest not that body that shall be, but bare 
grain, it may chance of wheat, or of some other 
grain." 
The apostle does not even allude to the mode 
in which the mortal body shall be changed and 
raised ; but leaves the matter by saying " It is 
sown in corruption, it is raised in incorruption 
; 
it is sown in dishonor, it. is raised in glory ; it is 
sown in weakness, it is raised in power ; it is 
sown a natural 
body, it is raised a spiritual 
body." 
It is sufficient for us to know that " we 
shall bear the image of the heavenly." 
And we 
may look forward to this resurrection day with 
a lively faith for "when 
Christ who is our life 
shall appear, we shall appear with him in glory." 
" But it doth not yet fully appear what we shall 
be." 
The reality of this glorified state remains 
in anticipation, there are some pleasing analog-
ies drawn from sensible objects—" there is one 
flesh of men, another of beasts, another of fishes 
and another of birds—but all these are formed 
from the same inert substance. 
So this mortal 
body will differ as the resurrection from what it 
previously was, when laid in the grave, with all 
its organs, faculties, and earthly propensities. 
353 
SIGJVS OF THE 
TIMES. 
Uod will give 11 a. body as u pleasetn him, tilted asserted that trie hour 
was already come 
when 
for its new and glorified state of holiness and 
bliss—with organs and senses perfectly adapted 
to its new condition. 
Its nutriment will be an-
gel's food, the heavenly 
manna-— and the soul 
can never thirst while there is a full supply 
from the " pure river of the water of life, clear 
as crystal, proceeding out of the throne of God 
and the Lamb." 
The resurrection of the bodies of the wicked is a 
distinct subject from that of the righteous. There 
are but few passages of Scripture which refer to 
this part of the subject. Paul says nothing about it 
in the 15th chapter of 1 Corinthians. 
He is 
there proving the resurrection of believers only. 
The resurrection of the wicked is not alluded to 
in the whole argument.—Christ 
is here repre-
sented as the head of all believers.—'•Adam is the 
representative of the human race ; and in con-
sequence of his transgression, all men died anal 
ural death, " even so in Christ shall all be made 
alive." i. e. all bodies of believers shall be raised. 
That the word all in the passage quoted re-
specting being " made alive," refers to the resur 
rection of believers only, is evident from the 
fact that no allusion is made to any other resur-
rection. 
The whole chapter is 
one continued 
argument, touching one subject—viz. the resur 
rection of those " which 
are fallen 
asleep 
in 
Christ." 
If we apply any part of the argument 
to the resurrection of the wicked, we shall im-
pair the force of the antilhesis. 
Adam is placed 
as the representative of the human family, and 
by virtue of connection with him, die.—Christ is 
the representative of his followers ; and in conse-
quence of their relation to him, by a living faith, 
they shall rise from the grave, and with all the, 
living redeemed, who shall be changed, " be 
caught up to meet their Lord in the air." "Each," 
says 
the apostle, " in his own 
order"—Christ 
the first fruits, 
then they toko are Christ's at his 
coming 
The wicked are no where in the Scriptures 
said to " fall asleep in Jesus." 
This is a term 
applied and appropriated only to believers. 
Je-
sus said, " Our friend Lazarus sleepeth, but I go 
that I may awake him out of sleep. 
Then said 
his disciples, Lord, if he sleep he shall do well. 
Howbeit Jesus spake of his death," 
(John xii. 
11, 12,13.) 
"And they stoned Stephen, call-
ing upon God, and saying, Lord Jesus receive 
my spirit. 
And he kneeled down and cried with 
a loud voice, Lord lay not this sin to their charge. 
And when he had said this, he fell 
asleep." 
Acts vii. 59, 60. 
In 1 Thess. Paul is consoling 
those who have lost pious friends. 
I would not 
have you to be ignorant, brethren, concerning 
them which are asleep, that ye sorrow not, even 
as others which have no hope. 
For if we be-
lieve that Jesus died and rose again, even so 
them also which sleep in Jesus will God bring 
with him." 
But the resurrection of the wicked is a doc-
trine of the scriptures, Acts xxiv. 15, " And 
have hope towards 
God, tohich they 
themselves 
also allow, that there shall be a resurrection of 
the dead, both of the just and unjust." 
It is suf-
ficiently 
clear that the Pharisees believed in a 
general resurrection of the dead—both of the 
righteous, and the wicked. The Savior preached 
this doctrine to the Jews. John v. 28 29. Mar-
vel not at this : the hour is coming in ichich all 
that are in the graves, shall hear his voice, and 
shall come forth; 
they that have done good, unto 
the resurrection of life, and they that have done 
evil, unto the resurrection 
of damnation." 
It is 
evident that this passage refers to a physical res 
urrection, and not to a spiritual renovation, as 
the preceeding text implies. 
those morally dead in sin would, by the trans 
forming power of the Gospel be renovated—con-
verted and made alive to spiritual things, also 
declares that the hour wculdcome when all, both 
good and bad, will hear his voice and come forth 
from a material grave. 
But the body must undergo important chang-
es, as appears from the inspired word. 
The 
apostle says, in reference to the body, " It is 
sown in corruption, 
and it is raised in 
corrup-
tion." 
As soon as the spirit leaves the body,the 
work of destruction commences, the flesh returns 
gradually to dust; even the hard bones finally 
yield to the devouring worm. 
Dust returns to 
dust. 
But the bloom of the incorruptible body 
shall not fade. 
No chilling winds, nor dark ex-
halations shall affect it. 
The seeds of dissolu-
tion have been extracted, and the causes of de-
cay have all been removed—It is sown in dis-
honor, when laid in the grave. 
With the prin-
ciple ofMife its comeliness has also departed. But 
it shall be raised in glory.—It 
is sown in weak-
ness. 
Its arms hang down powerless by its side. 
There is no motion in its bosom. 
The feeble 
knees refuse to sustain their burden. 
The mus-
cles have strangely forgotten their office. 
It 
lays in the tomb,an image of perfect helplessness. 
But it is raised in power—the 
vigor of immor-
tality shall pervade the entire frame. 
It shall 
never again feel the infirmities of the flesh, nor 
suffer the ravages of disease. 
It is sown a natu 
ral body, with animal propensities and appetite. 
" But it shall be raised to a spiritual 
body," 
body perfectly adapted to its immortal occupant; 
instead of being a hinderance to the operations of 
the mind, it will be a handmaid, a delightful co 
adjutor, ministering with all its energies to the 
everlasting progress of the spirit, in knowledge 
and holiness. 
Notes from 
Fdtvard's 
Icctures 
on 
the resurrection 
Thus the apostle concludes—" When this cor-
ruptible shall have put on incorruption, and this 
mortal shall have put on immortality, then shall 
be brought to pass the saying that is written 
(Isa. xxv. 8.) " Death is swallowed up in victo-
ry," (i. e.) saints shall be delivered from the 
power of death, and as they see the destroyer 
vanquished, they will be prepared to sing, " 0 
death, where is thy sting?—0 grave, where is 
thy victory?" 
" Blessed, and holy is he, that 
hath part in the first resurrection." 
To be continued. 
THOUGHTS 
SUGGESTED 
TO MISSIONARIES, 
AND MISSIONARY 
AGENCIES. 
The common ideas of a Millenium admit the 
full and perfect establishment of Christ's king-
dom, without Christ's visible and personal pos-
session of the ihrone of his father David! To 
me it appears that nothing within the scope of 
Holy Writ, .is more clearly and positively de-
clared than the reign of Messiah in his human 
person bodily upon the earth. 
For this purpose 
the Son of God took upon him flesh, " The 
word was made flesh ;" but at his first coming 
he did not reign, he came in great humility to 
suffer and die, and his human nature was laid in 
the grave, not there to see corruption, but to rise 
again in the same body more glorified, in which 
risen body he ascended to heaven, leaving with 
his followers the most explicit assurances of his 
return, in like manner as he was taken up into 
heaven—so should he return and take to him-
self his great power and reign. 
We have not 
time nor space, now, to enter at any length in-
to the proofs of this great question ; it must be 
He who had just assumed for the present, (if a thing so clearly 
revealed can be assumed) and the argument pur-
sued that Jesus Christ's personal reign on the 
earth will constitute the glory of that day, when 
he shall have put down all authority and power I 
and all enemies shall be put under his feet. 
The circumstances of Christ's coming and do- 
: 
minion are not within our present inquiry—the 
fact only is our object at this time ; and on this 
act we assume a tone of assurance,not merely be-
cause of its clearness in the revelation, but rath- ^ 
er because of its necessity in the fact of a glori-
ous latter day 1 
Whatever the Scriptures declare as character- 
: 
istic of Christ's kingdom, they declare as a man-
ifestation of Christ's glory. 
AL present the glo-
ry of Christ, the GCD MAN, is concealed, " whom 
the heavens must receive (retain) until the times 
of restitution of all things"—then shall he be 
manifested : " Behold he cometh with clouds, ; 
and every eye shall see him, and they which 
pierced him, and all kindreds of the earth shall ' 
wail because of him." 
The conversion of the 
world by human instrumentality, or by 
moral 
power , as it is theologically or rather philosoph-
ically called, is a speculation, inasmuch as it su-
persedes the actual reign of Christ. 
There is 
no power, or person, nor name in heaven, nor 
on the earth, whose influence and agency can be 
substituted for the manifestation of Christ's glo-
rious person, and power. 
Christ himself will es-
tablish his own kingdom, and he will do it in 
person, that there may be no doubt on the sub-
ject; so St. Paul left it with his son Timothy. 
'I give thee charge in the sight of God,who. quick-
eneth all things, and before Jesus Christ who 
before Pontias Pilate witnessed a good confession 
that thou keep this commandment 
without 
spot, unrebukable until the appearing of our 
Lurd Jesuis Christ, which in his times he shall 
show who is the blessed and only potentate, the 
King of kings and Lord of lords." 
Upon 
the appearance of the royal Son of 
David and upon the assertion of his sovereign 
authority, the din of party will cease, and the 
clamor of sectarian strife will be heard no more. 
I am of Paul, and I am of Apollos, and I of Ce-
phas, will give place to the universal cry of the 
general assembly and church of the first born. * 
" Lo', this is our God, we have waited for him, 
and He shall save us.—This is the Lord we have 
waited for him, we will be glad and rejoice in f 
his salvation." 
Now, brethren, should it be found that there is 
a capital mistake on the subject of our Lord's 
Kingdom, and this mistake not apprehended and 
corrected by the zealous religionists of the day, 
then much of all they have been doing is but 
beating the air; and when this error is found 
out, what disappointment, what mortification will 
imbilter the cup of which they have been drink-
ing almost to intoxication. 
We are quitp aware 
of the challenge, what, are all the good men of so 
many persuasions under a delusion in their uni-
ted exertions for the conversion of all mankind ? 
Now this is not meeting the question ; we have 
brought no objection to the Evangelism of the 
day—our objection lies against the spirit 
upon 
which these exertions are in operation; this 
spirit is in direct opposition to the kingly office 
of Christ, and to his coming again to assert and 
to set up that kingdom on the earth. 
When we, 
in the words of inspiration, declare the coming 
of the Lord, the scoff of the sceptic is in the 
mouth of the Christian, " where is the promise 
of his coming ?" 
Indeed much of all that is do-
ing with so much zeal and loud talking, is doing 
upon a spirit of self-dependance—the purposes 
of God, the promises of God, and the work of, 
SIGNS OF THE 
TIMES. 
163 
God, are all, all suspended upon the work and 
agency of man : all that is wanting may be sum-
med up in a few words, money, men, and vioral 
power, and the world would soon be converted. 
All that 
which the Scriptures ascribe to the 
POWER 
AND COMING OF CHRIST, these self-confi-' 
dent brethren take tipen themselves. 
They see 
no necessity for the coming of the HDL,Y ONE, all 
they expect is in the dominion of the spirit, his 
divine agency along with their moral power and 
money, 
and the whole world will be brought in-
to subjection to the obedience of faith. 
And so 
they are quite sure that Christ's second advent 
cannot be fulfilled, till after the expiration of 
that millenium, which has been brought about 
and accomplished by theft means; then, after 
all this, Christ will descend, raise the dead, both 
righteous aftd \Vicked, judge between them both, 
take the righteous to heaven and leave this 
world and the wicked to eternal flames. Those, 
however; who follow the Scriptures in their 
more literal sense, come to a very different con-
clusion ! Yes,the Lord Jesus will come,and it will 
be in his own time, when men do not look for 
him. 
The signs of his coming, then, must be 
upon " this time," for men do not look for him. 
the religious world do not look for him, they 
cannot endure a word upon the subject—they 
systematically reject the doctrine of his coming. 
Anti-Christ shall fall—the delusion of the East-
ern impostor shall be broken up.—Atheism and 
all unbelief shall bow down and be constrained 
to confess and own the Lord, and so of every 
other enemy, if there be any other, but all this 
shall be effected through the means of human 
agency. 
Well, rather than contradict this oracle, I will 
speak only in the words of the holy apostles, re-
ferring to 
all 
these powers 
of 
wickedness 
in their embodied character. 
St. Paul says, 
whom the Lord shall consume with the spirit of 
his mouth, and shall destroy with the 
BRIGHT-
NESS OF HIS COMING—when he shall come to be 
glorified in his saints, and to be admired in all 
them that believe .IN THAT DAY. 
The apostle 
Jude adds, joining issue with Enoch the trans-
lated antedeluvian, " Behold the Lord cometh 
with ten thousand of his saints, to execute judg-
ment upon all, and to convince all that are un-
godly among them of all their ungodly deeds." 
Now whether this be for destruction or for sal-
vation, it is by the coming ofthe Lord 1 
To whatever extent the gospel may have been 
preached in this day, and with whatever success, 
yet this same gospel preached has not generally, 
if at all, included the doctrine of the Second Ad-
vent. 
Now is not this a melancholy reflection ! 
Within the last forty years this blessed Gospel 
of the kingdom has been very extensively pro-
claimed in the four quarters ofthe globe. From 
Europe it has gone 
out 
into all 
the Asiatic 
nations. Industan, 
Burrnah, Japan, 
Tartary, 
China. 
Not a little has been accomplished in 
Africa amidst various sable and swarthy tribes. 
America, North and South, both among the ab-
originals and the settlers. 
To these we may 
add very many Islands of the East Pacific, and 
some of them large and populous, with numer-
ous others in the Oriental and Australian seas. 
And yet amongst all these it is to be believed 
that no proclamation has been made, " Behold 
he cometh." 
Not a distinct idea has been set 
before the converts on the second coming of 
their Lord and Savior. 
Loose and contradicto-
ry asseilions and conjectures have been set be-
fore them on the subject of a general 
judgment, 
but not a word on the kingdom and majesty of 
Christ, as declared so plainly in the Scriptures. |j 
Indeed, how can our missionaries preach to the 
heathen on the glorious coming of the Lord Je-
sus, when they have been instructed and pre-
pared for their labors under a course of doGtrine 
which includes no such a thing; so far from it, 
they have been taught to believe that the suc-
cess of their labors will bring about and establish 
that which is promised : and that the reign of 
Christ on the earth is to be invisible and wholly 
spiritual: but how and where Christ is to reign 
visibly and personally they say nothing, for they 
are taught nothing, and charged with nothing 
on that head ! The heathen, however, know as 
much on this great subject as a large proportion 
of the Christian 
community do. 
There are 
thousands and tens of thousands of Christians 
who know nothing about it; nor are they per-
mitted to hear any thing about it. 
A vast num-
ber of Christian ministers have bound themselves 
(not under a curse, but they have come to some 
common agreement) not to admit the doctrine of 
the pre-millenial advent into their pulpits. 
This 
is taking upon them, I should think, a weighty 
responsibility, but such is the case to a very 
great extent, as it has come to my knowledge. 
But all this is in vain, God is opening the eyes 
of his ministers to this subject; and I may add 
some of the most powerful, godly and devoted 
ministers of this day are calling up the attention 
of the Lord's congregation to this heavenly and 
important subject. 
At the same time I would 
hope, that this subject will not be treated in a 
speculative and visionary way, hut that the most 
practical use will be made of it. 
Indeed I know 
that this is the chief object of our most evangel-
ical milinarians : prayer, watchfulness, waiting, 
patience, long-suffering, benevolence, zeal for 
the salvation of men, devotedness to apostolic 
labors, both at home and abroad, are virtues char-
acteristic of their faith ! 
J. B.,E. 
THE SANCTUARY^ 
^ 
MR. EWTOR :—A short time since^ T WFI'S indu-
ced to examine the Scriptural meaning of the 
word sanctuary, together with the signification 
of others found in Dan. viii. 13, 14. 
The text 
reads as follows: " Then I heard one saint 
speaking, and another saint said unto that cer-
tain saint which spakp, 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? 
And he said unto me, Unto two thousand and 
three hundred days ; then shall the sanctuary be 
cleansed." 
Some of the qualified words used by 
Daniel, are peculiar to himself; among which, 
are two or three in these verses, viz. daily sac-
rifice,—transgression 
of desolation,—host and 
sanctuary. 
Sanctuary, although 
a somewhat 
frequent word, both in the Old and New Testa-
ment, requires a careful investigation, both un-
der the law and gospel, to obtain its true con-
nection with many important texts of Scripture. 
The vision (of which our text seems a review) 
is to transpire within the given period of 2300 
days ; at the close of which the sanctuary is to 
be cleansed: consequently, if we can establish 
its real import under the ceremonial law, and 
under the gospel, we shall be qualified to judge 
of what shall be accomplished at its termination. 
For the vision shall be unto two thousand 
three hundred days; then shall the sanctuary 
be cleansed. 
If the word sanctuary has an ap-
plication to the Jewish mode of worship only, 
most certainly this promise was, or shall be ful-
filled among them ; if not, it belongs to the Gen-
tiles equally with the Jews. 
What are we to understand the sanctuary to 
Ijsignifiy ? 
1st. David (referring to before the Tabernacle 
was built) calls Judah God's sanctuary. Ps. civ. 
2. 
" When Israel went out of Egypt, the house 
of Jacob from a people of strange language ; Ju-
dah was his sanctuary, and Israel his dominion." 
2d. In some sense, Moses calls the holy land 
the sanctuary. 
After speaking of the whole 
people, he says, " they shall dwell in the sanctu-
ary," we at once see, that more than two mil-
lions of people could not dwell in the Tabernacle 
or Temple. 
" Thou shalt bring them in and 
plant them in the mountain of thine inheritance, 
in the place, 0 Lord, which thou hast made for 
thee to dwell in ; in the sanctuary, 0 Lord, 
which thy hands have established. 
3d. The Tabernacle was called the sanctuary. 
When Moses was in the mount, God instructed 
him respecting its plan, and says of the children 
of Israel, Ex. xxv. 8, " And let them make me 
a sanctuary ; that I may dwell among them." 
The Tabernacle was constructed at Mount 
Sinai, and, with some improvements, used until 
about 480 years after, when Soloman's Temple 
was finished, and its dresses were transferred to 
the temple. 
1 Kings, vi. 
What apartment in 
this Tabernacle was called the sanctuary ? The 
apostle,Paul will answer us definitely, in Heb. 
ix. 2, 3, 4. 
" For there was a tabernacle made : 
the first, wherein was the candlestick, and the 
table, and the shew-bread; which is called the 
sanctuary. 
And after the second veil, the taber-
nacle, which is called the Holiest of all; 
Which 
had the golden censer, and the ark of the cove-
nant overlaid round about with gold, wherein 
was the golden pot that had manna, and Aaron's 
rod that budded, and the tables of the covenant;" 
The Tabernacle had two veils ; one at the en-
trance into the sanctuary or holy place ; the oth-
er between this and the holiest of all, or holy of 
holies, which contained the ark of the covenant, 
whereas the Temple had but one : and some 
writers have applied Lev. iv. 6 to the holiest of 
all: but it refers to the outer veil, or entrance 
into the holy place or sanctuary of the taberna-
cle, as in the above words ofthe apostle, " where-
in was the candlestick, the table, and the shew-
bread." 
Into this the priests entered 
daily: 
thus God could dwell among them. 
We are 
now using the figure to which he has conde-
scended ; whereas, if his presence was confined 
to the holiest of all, into which the high prest 
entered but once in each year, the common 
priests would have but occasional glimpses of 
his divine presence. 
The high priest entered 
the holiest, (referring to Jesus Christ, who had 
rent the veil asunder, enabling his followers to 
see as through a glass darkly) and is set on the 
right hand of the throne of the majesty in the 
heavens, to intercede for us as our spiritual 
high priest. 
But let us not depart from the text. 
The sanctuary of the Tabernacle, according to 
Paul, was the Holy place. 
Its use as a dwell-
ing of God amonef his people; again see Ex. xxv. 
8. Heb. ix. 2. 
4th. The whole Temple was called the sanc-
tuary.- 
David speaks to Solomon his son. say-
ing, 1 Chron. xxii. 19, 
"Now set your heart 
and your soul to seek the Lord your God ; 
arise, therefore, and build ye the sanctuary of 
the Lord God, to bring the ark of the covenant 
of the Lord, and the holy vessels of God, into 
the house that is to be built to the name of the 
Lord." 
In this verse it is very evident, that 
the whole temple is included. 
The ark of the 
covenant, &c. belonged to the holiest: and the 
other vessels to the holy place. 
Ezek. xliv. 45. 
1 Chron. xx. 8. 
Having gone over the ground thus far, we 
learn that the word sanctuary is applied, 1st. to 
the holy land, but indefinitely, 
2d. To Judah, a 
164 
SIGJVS OF THE 
TIMES. 
tribe of Israel, which signifies confession or 
praise to the Lord. 
3d. The Tabernacle or ho-
ly place 
therein. 
So says 
Paul. 
4th. The 
temple, the whole temple. 
But the Tabernacle 
was taken down, and its vessels transferred to 
the ^temple, about 28-53 years ago; and the 
temple was destroyed 
about 1771 years since ; 
and its vessels carried to Rome and deposited in 
the heathen temple of Vesta. 
I ask, where, or what is the sanctuary now ? 
we have the assistance ofthe great Apostle Paul, 
—let us attend to what he says on this subject, 
we shall first refer to the Tabernacle's sanctua-
ry. 
Second, to the whole temple, to which the 
tabernacle was transfered. 
1st. The tabernacle's sanctuary. 
Paul says, Heb. ix. 1, "then verily the first 
covenant had also ordinances of divine service, 
and a worldly sanctuary." Having acknowledged 
the first sanctuary as a worldly one, under the 
first covenant, he now speaks of the spiritual 
one, under the second, or gospel dispensation, 
Heb. viii. 1,2, " Now of the things which we 
have spoken, this is the sum : we have such *.n 
high priest, who is set on the right hand of the 
throne of the Majesty in the heavens, " a min-
ister of the sanctuary, and of the true taberna-
cle, which the Lord pitched, and not man." 
In verse 1st. Christ is the High Priest, a min-
ister of the sanctuary of the true tabernacle, 
which the Lord pitched, and not man. 
Here 
then we have the true tabernacle, i. e. the true 
sanctuary, of which the first was only a type. 
Jesus Christ is the high priest, and hath made, 
or will make the church, kings and priests unto 
God; and although he has entered into the 
holy of holies, the veil is rent, and the church, 
1 Peter ii. 5, the church, as priests, offer up spir-
itual sacrifices 
acceptable to God by Jesus 
Christ. 
2d. The whole Temple was called the sane 
tuary. 
It was more magnificent, and its stones 
most beautiful, were selected and prepared at a 
distance, and laid in perfect harmony on the 
foundation, and when finished the whole sanctu-
ary was solemnly dedicated to God. 
But this worldly sanctuary is gone, let us 
look at its antitype. 
1st. In this spiritual sanctuary, Jesus Christ 
is the chief corner stone. 
2d. The prophets and apostles are the foun-
dation. 
3d. The church its stones. 
1st. Jesus Christ is the corner stone, Isa. xxviii. 
16. " Therefore thus saith the Lord God, Be-
hold I lay in Zion for a foundation a stone, 
tried stone, a precious corner stone, a sure foun-
dation : he that believeth shall not make haste." 
With whom the apostle Peter agrees. 1 Pet. ii. 
6. " To whom coming,' as unto a living stone, 
disallowed indeed of men, but chosen of God, 
and precious;" 
2, 3. And Paul at one glance gives us a clea, 
view ofthe whole building. 
Eph. ii. 20, 21r 
22, " And are built upon the foundation of the 
apostles and prophets, Jesus Christ himself being 
the chief corner stone ; In whom all the build-
ing fitly framed together groweth unto an holy 
temple in the Lord : In whom ye also are budd-
ed together for an habitation of God through 
the spirit." 
While dwelling on the stability of 
the church, he declares as above—" and ye are 
built upon the foundation of the apostles and 
, prophets, Jesus Christ the corner stone." 
And 
in verse 21 this is called a holy temple or sanc-
tuary in the Lord, verse 22, a habitation of God 
ihrough the spirit. 
The whole temple was the 
sanctuary, and was a prefiguration of the church; 
and the church now stands in its stead. 2. Cor. 
vi. 16. " And what agreement hath the temple 
of God with idols, for ye are the temple of the 
living God; as God hath said, I will dwell in 
them, and walk in them ; and will be their God, 
and they shall be my people," 
See also 1 Cor. 
iii. 16. 
" Know ye not that ye are the temple 
of God, and that the spirit of God dwelleth in 
you " 
From these texts we learn, that the individual 
members of the church combined, are the tem-
ple of God, that man, as a living soul, standing 
in his appointed place fitly joined with other 
members of the same glorious fabric, forms 
temple in which dwells the spirit of God, " as 
God hath said, I will dwell in them and walk in 
them." The church, then, are the sanctuary, and 
under the figure of the tabernacle, Jesus Christ 
is the High Priest, and the church its priests, 
" offering 
accepuble 
sacrifices, 
through the 
great atonement, once for all. 
And in reference 
to the temple, the whole building was so called, 
pointing to the house not made with hands eter-
nal in the heavens. 
The materials prepared in 
the church militant, are 1st. Jesus Christ (who 
came under the law) its corner stone. 
2d. The 
apostles and prophets, its foundation. 
3d. The 
church, its stones. 
And although this glorious 
sanctuary is eventually to be finished, cleansed 
and dedicated, at present many of its stones are 
covered with the dust of pollution. 
Lam. iv. 1. 
" How is the gold become dim ! how is the most 
fine gold changed, the stones of the sanctuary 
are poured out in the top of every street." 
E. P. 
To be continued. 
their accustomed 
energy. 
They 
now.have 
fifty 
missionaries 
in almost every land, where the Prot-
estants have one ! 
And they are making 
converts 
in as great a ratio. 
If it be true 
that any class of 
religionists are to gain a universal 
conquest, 
there is 
no doubt but 
the Catholics will have it! 
But he 
whose right it is to reign will speedily come, when 
the fables of Protestant Millenniums, with Catholic 
conquests will be swept away, " like the chaff of the 
summer threshing 
floors." 
SIGNS OF THE TIMES. 
BOSTON, FEBRUARY, 
1, 1842. 
GENERAL 
CONFERENCE. 
NINTH SESSION, Sandy Hill, 
New York, 
com-
mences to-day, Feb. 1, at 10 o'clock, A. M. 
TENTH SESSION, Colchester, Vt.Feb. 8, in Baptist 
Chapel, commencing at 10 o'clock, A. M. 
Messrs. 
Miller and Litch will attend the above. 
THE CALLS for sessions of the Conference are ve-
ry numerous. 
We have particular requests for Con-
ferences in Providence, R. I. Worcester, Mass. and 
Hartford, Ct. 
They will be attended to in 
their 
turn, and soon ; due notice will be given. 
ARRIVAL OF THE 
BRITANIA. 
Twenty-eight days later from 
Europe. 
The condition of Europe, and the East, is still in 
an unsettled state. 
Politicians, and observers ofthe 
times, seem to be of the opinion that we are 
upon 
the eve of great events. The English are in danger 
from the movements ol the Chartists. 
The French, 
from their secret 
associations, 
for the final revolution 
oCthe kingdom. 
The East from general insubordi 
nation, and revolution. 
The Druses, in Syria, have 
well nigh exterminated the Christians, in all the 
villages, stretching along the foot of Mt. 
Libanus; 
and they seem determined to declare, and maintain 
their independence of 
the 
Turkish power. 
The 
Circassians have again defeated the Russians, and 
exterminated an army of 30,000 men! 
Turkey is 
on the eve of a war with Greece. 
The Pope has 
revived the order of the Jesuits, 
who have entered 
upon their work 
of deception and conquest, 
with 
PROGRESS 
OF 
LIGHT. 
It will be seen by Bro. French's letter, that the 
good work is progressing in Newbury and Newbu-
ryport. 
Bro. Fitch's Lectures have produced glori-
our results already, in the former place. 
On 
Sun-
day evening last, FIFTY came forward for prayers. 
In Lowell, he has given one course in the Method-
ist Church, and one in Elder Cole's; both of which 
were well attended, and the results are good. The 
brethren have been strengthened in the faith, and a 
large number have been converted to the truth. 
Bro. Fitch commcnced a course of Lectures, on 
the 24th ult. in Worcester. 
He will next go to 
Hartford, Conn. 
Bro. Litch has given Lectures for 
the month past in Philadelphia, Pa., Boston, Mass. 
and Pomfret, Brooklyn, and William antic, Ct. 
At Pomfret a most interesting Conference 
was 
held, for three days, in connexion with Bro. Litch's 
Lectures. 
The Conference and Lectures were very 
fully attended, and the interest manifested to hear, 
and receive the truth, was most encouraging. 
Some 
account of the meeting will he given hereafter. 
SECOND ADVENT 
LIBRARY. 
We have now arranged some of the most inter-
esting works on the Second Advent, in 
numbers, 
and had them bound in paper covers for 
mailing. 
We can send them to any part of the United States. 
It now consists of the following works : 
No. 1.—Miller's Views. 
No. 2.—Miller's Lectures. 
No. 3.—Miller's 24th Matthew. 
No. 4.—Spalding's Lectures. 
No. 5.—Litch's Address. 
No. 6.—True Inheritance ofthe Saints. 
No. 7.—Fitch's Letter to Rev. J. Litch. 
No. 8.—Present Crisis. 
No. 9.—Miller's Letter on the Cleansing 
of the Sanctuary. 
Any person sending us $2,00, can have 
the Li-
brary mailed to them to any part ol the United 
States, or the world. 
Postage, under 100 miles, 85 
cents; over, 132 1-2 cents. 
THE 
NEW 
ENGLAND 
PURITAN. 
The Puritan, of Jan. 13, has an article on the 
present aspect of the world and the signs of the 
times, which seem to indicate the nearness of the 
great "battle of Armageddon." 
We 
agree 
with 
the editor that the signs he enumerates do indicate 
great events to be even 
at the door. 
But while 
we mutually agree on this point, we wish to 
ask 
what the predicted event is which is to 
introduce 
the battle ? 
The answer must be, " the pouring out 
the seven vials of the wrath of God, and especially 
the seventh. 
Very well; but are not those 
vials 
the seven last plagues? 
Is not the wrath of God 
filled up in them ? 
If it is filled up, and the last 
plagues come, when they are poured out will others 
succeed them ? 
SIGNS OF THE 
TIMES. 
165 
The editor of the Puritan is evidently chagrined 
at the excitement which prevails on the subject of 
prophecy, and at the vanishing of his favorite theo-
ry of the conversion of the world, and triumph 
of 
the church, while the earth remains under the curse, 
and the net is gathering its draught of 
fishes 
pre-
paratory to the separation at the end of the world, 
or age. 
The Puritan has done its best, both by si-
lent and open contempt, to put the subject to sleep; 
but as he finds it refuses to do so, he must 
say 
something; for the public mind demands it. Hence 
he is out with the old 
singsong, " THE CONVERSION 
OF THE WORLD," if possible 
to allay the spirit of 
troubled hypocrites, respecting the speedy 
coming 
of the Lord. 
For after such a chapter as the 
first 
editorial, 
on the most obvious signs ot the 
times, 
which all must see, without an anodyne, they could 
but be troubled. 
But if the great triumph of the 
church in the conversion of the world is all that is 
coming, they have nothing to fear. 
How can a man in his sober senses talk of the 
union of 
the discordant 
elements 
of our 
Babel 
churches until a radical change has been effected jn 
the constitution of the human 
mind, so that 
all 
shall see as they are seen, and know as they 
are 
known, and not as now, through 
a glass 
darkly. 
Are not the sects instead of uniting and decreasing, 
every 
year multiplying? 
He 
can but know 
it. 
And so it must ever be, until the Lord comes and 
turns to the people a pure language. 
What but an infatuated spirit could dictate the 
following, with the Bible before the writer? 
" Then in the light of prophecy look forward to 
what the world will be doing, when the church, in-
stinct with the spirit of Christ, shall be 
bringing 
many sons to glory, and bringing in the Prince 
of 
Peace to his throne, over an obedient world. 
Come 
ye conquerors, heroes, orators and philosophers, see 
for once a generation in an employment 
which re-
flects true greatness on man—employed not in trim-
ming the taper light or blear-eyed philosophy, 
but 
iq taking iu the beams of God's light, and 
pouring 
it out on benighted nations—yes, fulfilling the vis-
ion of the angel standing in the sun, ministering its 
radiance upon benighted spheres. 
Here is nobuild-
' ing of pyramids, monuments of the builder's folly, 
but a rearing of imperishable trophies to tbe world's 
Deliverer. 
Here is no reaping of honors upon fields 
of blood, but a gathering of renown compared with 
which the " laurels that a Caesar reaps are weeds." 
Behold the body of the church of God 
animated 
with one soul, putting forth their concentrated ener-
gies, i'n hushing wars, in quenching fires of infer-
nal passions, in reducing moral chaos to order, in 
giving light for darkness, joy for groans, and the 
garments of praise for the spirit of heaviness; and 
uniting every voice and heart in the jubilee of a ran-
somed world." 
What spirit, we ask 
again, could dictate 
the 
above with the vision of the broad 
thronged, and 
narrow unfrequented way, full in view? 
How can 
the man who reads his Bible, and learns from it 
that the church in the world will he despised, 
have 
tribulation; that the tares and wheat will grow to-
gether until the harvest, &c.; that it shall be at the 
coming of Christ as it was in the days of Lot, 
in 
the days of Noah, &c, pen such an article? 
When 
all things that offend and them that do iniquity are 
gathered out and cast into a furnace of fire, and 
the righteous shine forth as the sun in the kingdom 
of their Father, we expect the Lord to grant us 
a 
view of the Puritan's VISION. 
" Every heart 
and 
voice uniting in the jubilee of a ransomed world." 
KINGDOM OF THE 
SAINTS. 
We publish in this number another communica-
tion from our correspondent, A. M. in reply to our 
strictures on his former communication. 
He 
con-
cedes that he holds the doctrine of a mortal and im-
mortal state combined during the Millennium, and 
that the immortal saints are to reign over the mor-
tal nations. 
But without stopping to take up each text quoted, 
we will now present what we think some insupera-
ble objections to this theory of the salvation 
of 
sinners after the second coming of Christ. 
1. The great mass of texts quoted by our corres-
pondent relate to the glory of the new 
Jerusalem, 
—an 
everlasting 
state, 
and 
everlasting 
bless-
inffs. 
2. There is no promise 
of an eternal state of 
blessedness beyond the millennium, to be found 
in 
the Old Testament, if those texts he quotes be not 
those promises. , And besides, there is no 
intima-
tion in any one of the texts he has quoted from the 
Old Testament 
that they refer to the 
millennial 
reign of Christ and his saints, but the eternal 
state 
is constantly presented. 
3. The scriptures do teach the entire 
destruction 
of all the unconverted at Christ's coming. 
1 Thes. 
i: 7—10—" When the Lord Jesus shall be revealed 
from heaven in 
flaming 
fire, taking vengeance 
on 
them that know not God (all the heathen) and obey 
not the gospel of our Lord 
Jesus Christ, (all in 
Christendom unconverted) 
who shall be punished 
with everlasting destruction from the presence of 
the Lord and the glory of his power, when he shall 
come to be glorified in his saints, and to be admired 
in all them that believe in that day." 
If they shall 
be destroyed forever, will they be converted at his 
coming ? 
Again—Luke xiii: 
25—29—"When 
once 
the 
master of the house is risen up, and hath shut to the 
door, and ye shall begin 
to stand without, 
and 
knock," &c, 
" There shall be weeping and gnash-
ing of teeth when ye shall see Abraham, Isaac and 
Jacob in the kingdom of God, and you yourselves 
thrust out." 
This was said specially to the Jews, to instruct 
them, that while the believing Gentiles from 
all 
nations would share in the blessings 
of Abraham, 
they, the natural children of 
Abraham, would 
be 
left out, not because they will not 
seek, cry and 
weep; for all this they will do, but do it too late ; 
for the master of the house will have risen.up and 
shut to the door. 
Their looking on him and weep-
ing will not avail then. 
They will not only weep, 
but also gnash their teeth, and 
depart. 
The parable of the tares and wheat teaches 
tls 
the same doctrine, i. e., that all things that 
offend 
and do iniquity will be gathered out, and cast them 
into a furnace of 
fire. 
This is the only hope for 
any impenitent 
sinner 
at the coming of Christ. 
The declaration of Paul, Rom. 2d chapter, is direct 
to the point—" Who will render to every man 
ac-
cording to his work; to them who, by patient con-
tinuance in well doing, seek for glory, honor, and 
immortality ; eternal life. 
" But indignation 
and 
wrath, tribulation and anguish upon EVERY SOUL OF 
MAN that doeth evil, to the JEW first, and then also 
to the Gentile." 
Is there any chance for the 
un-
converted sinner, then, whether 
Jew or Gentile, 
" when God judges 
the secrets of men by 
Chiist 
Jesus?" 
4. Those passages which speak of an entire 
re-
moval of men from the earth in 
the day of the 
Lord, forbid the idea of the preservation and salva-
tion of a part of the unconverted. 
In Isaiah, 
6th 
chapter, we are told that the blindness of the 
Jew-
ish nation is to continue until the cities be 
wasted 
without inhabitants, and the houses without 
men, 
and the Lord have removed men far away. 
The 
i 
tenth that shall tj^en return, is the holy seed. 
The 
remnant according to the elections of grace. 
She second Psalm 
teaches the same 
doctrine. 
The heathen kings, rulers, people, all who gathered 
j 
together against the Lord and against his annointed; 
i 
Herod, Pilate,- the Gentiles and people of Israel, 
j 
i The Lord will speak to them in his wrath, and vex 
i 
them iu his sore displeasure. 
When the Lord Jesus 
sits on his holy hill, he will break the heathen with 
! 
a rod of iron, and dash them in pieces like a pot- 
; 
ter's vessel. 
The 
mourning of those who 
were 
gathered together and pierced Christ, will not save 
1 
them—they will only be vexed in his sore displeas-
ure. 
All the tribes of the earth will mourn when 
they see him, but too late. 
The prophet 
Zephani-
ah teaches the doctrine in the 1st chapter, " I will 
utterly consume all things from off the land, saith 
the Lord. 
I will consume man and beast; I 
will 
consume the fowls cf the heaven, and the fishes of 
the sea, and the stumbling blocks with the wicked ; 
and I will cut off man from the land." 
Texts might 
j 
be multiplied, but these must 
suffice. 
And until 
another class of fishes can be found in the net, be-
side the good, which will be gathered into 
vessels, 
and the bad, which shall be cast away at the end of 
the world or age ; or others besides the wheat, the 
children of the kingdom, who 
shall shine 
as the 
sun in the kingdom of THEIR FATHER ; and 
the 
tares, the children of the wicked 
one, who 
offend 
and do iniquity, and who shall be cast into a furnace 
of fire at the end of the age, we 
cannot admit 
ol 
a third class of persons who shall neither be in 
or 
out of the kingdom, but midway between, coming 
in when the master has risen up, and the 
bride-
groom come. 
But we can very easily believe that 
in the new earth of Isaiah and Revelation, there 
will be the redeemed of all generations, who 
have 
died of various ages, from the new born infant to 
the old man leaning on his staff, who 
will 
have 
part in that world. 
And 
that their days will be 
accomplished, and they be perfected, and be pos-
sessed of as perfect capacity 
to know and 
enjoy 
God as though they had lived an hundred years. 
With respect to the subjects of the saints, we 
have no more difficulty in finding them for glorified 
saints, in the new earth, when the dominion under 
the whole heaven shall be given to the PEOPLE OF 
THE SAINTS OF THE Mdsi HIGH, than for Adam, 
in 
the creation, when only himself was in being, 
and 
the dominion of the whole earth was given to him. 
Our Brother says, " and that (the resurrection of the 
rest of the dead) is where they get their people 
from." 
We know of but one place in God's 
word 
where the people of the saints are spoken of, that is 
Daniel vii: 27—where they are represented as 
hav-
ing the kingdom under the whole heaven given to 
them, and that not at the end of the 
millennium, 
but at the beginning, at the destruction of the. little 
, horn. 
We suppose that it will be true of Abraham, 
that although God called him alone, and 
blessed 
him, that in the resurrection he will have become a 
strong nation, and that God will hasten it in 
His 
time. 
That strong nation will be the generation of 
the Lord. 
Our brother thinks, also, that it is improper 
to 
speak of the saints in the plural, nations, 
kingdoms, 
&c. 
But we would ask-him, 
if Abraham 
is 
not 
166 
sigivs 
or 
the 
times. 
also the father of many 
nations. 
Again, may we 
not understand the expression as referring to the 
present locality of the kingdoms of the world over 
which the dominion of Christ will then extend, 
when the kingdoms of this world shall become His, 
and He reigns forever and ever. 
REVIEW 
OF DOWLING'S REPLY TO MILLER. 
SECTION FIFTH is devoted to an examination 
of 
the meaning of the 2300 days of Dan. viii: 13—14. 
He dissents from Mr. Miller's view of the time, and 
considers the period to be either 2300 literal days, 
or 1150 literal days. 
He thinks the latter, for the 
following reasons :— 
" Doubtless, we are sometimes to understand in 
prophetic language, a day for a year. 
I am willing 
to admit that we are so to interpret the seventy 
weeks, the forty and two months, or 1260 days of 
the Revelations, and probably the other periods nam-
ed in the last chapter of Daniel. 
But I shall be ask-
ed, if you thus explain a prophetical day in those 
passages, why not in this? 
This is a fair question, 
and deservs a fair and candid answer. I reply, then, 
that I have come to this conclusion, not from any 
difficulty on any other hypothesis, but simply from 
noticing the peculiarity of language employed in the 
original Hebrew of this term, 2300 days. 
It would 
be rendered literally 2300 evening-mornings, 
[Heb. 
a-rav bo-ker.] 
Thus is the Geneva version, 
deux 
mille eftrois cents soirs et matins; (i. e.) 2300 morn-
ings and evenings; and still more to my 
satisfac-
tion in the Latin version of Junius and Tremellius, 
usque ad vespertina malutinaque tempora bis mille tre-
centa; 
(i. e.) untu 2300 morning and evening sea-
sons. 
Now it does not appear to me that this com-
pound Hebrew word evening-morning, 
ever means a 
prophetical day, (i. e.) a year, but from the very na-
ture and form of the word must be confined to a 
natural day,. 
I have examined the Hebrew of each 
of the other passages where it is admitted we are to 
understand a prophetical day, or year. 
In Ezekiel, 
4:6, "I have appointed ihee each day for a year," 
the word is yom, 
(day); and in Dan. 12 : 11, 
"a 
• 
thousand two hundred and ninety days; " and verse 
12, the thousand three hundred and five and thirty 
days," the word is yamim, 
(days,) the plural of yom, 
used in Ezekiel. 
Now it seems to me that the Holy Spirit had 
j 
some design in avoiding this word in the prediction 
I 
of the 2300 days, and using the emphatic compound 
word a-rav bo-ker, 
(i. e.) evening-morning, 
and that 
1 
this design was expressly to confine the meaning to 
natural days; alluding to the two divisions ot eve-
| 
ning and morning; the first evening among the Jews 
! 
beginning at 12 at noon, and the morning ending at 
the same hour; and also alluding to the evening and 
i 
morning daily sacrifices. 
Bishop Newton says, u In 
| the original it is " Unto two thousand and three hun-
S 
dred evenings 
and mornings; 
and in allusion to this 
expression, it is said afterwards, (v. 26,) " The 
vis-
; ion of the evening and the morning is true." 
In or-
der to understand the meaning of the question to 
i 
which these words are the answer, we are to remem-
ber that for many hundred years, the Jews had offer 
! 
ed up a burnt offering, consisting of a lamb, every 
morning, at the third hour, and every evening at 
the ninth hour; and this was called the perpetual 
or 
daily sacrifice. 
Now the question was, " For how long a lime shall 
the vision last, the daily sacrifice be taken away," Jfc.? 
(Lowth's translation.) 
The answer was, " 
Unto 
two thousand three hundred mornings and evenings." 
I understand the reply to allude to the number of 
daily burnt offerings, including both morning and 
evening sacrifices, which should be omitted through 
the violence and cruelty of this '' King of a fierce 
countenance," Antiochus Epiphanes. As there were 
two sacrifices on each day, the number of days would 
be 1150 days, or three years and nearly two months.* 
* At the time I came to the above conclusion about 
the 2300 evenings and mornings, I was not aware 
that any modern 
commentator coincided with me in 
denying that the Hebrew word forbids thef inteTpreta-
1.—It will be perceived that the principal reason 
for considering the time literal days, is the fact that 
the Hebrew reads 2300 evening-mornings, 
and not 
yamim 
days, as in Dan. 12 : 11. 
But he might with 
just the same propriety doubt whether the time, 
times,, and dividing of time of Dan. vii: 26 is the 
same as the 1260 days of Rev. xi: 3. 
They are 
most certainly expressed in different terms; and so 
also the 42 months different from either of the for-
mer. 
Bat he. finds no difficulty in believing the 
three different expressions to mean the samq thing. 
Why then may not another form, still less ambigu-
ous than either, " time, times and an half," or " 42 
months," be used ? 
Mr. D. knows ths-t evening and 
morning with the Hebrews was equivalent to a 
day. 
; . 
2.--Mr. Dowling thinks the evenings and morn-
ings are so many sacrifices : and, as the Jews had 
two sacrifices a day, there would be only one half 
as many days as there were. sacrifices prevented by 
Antiochus Epiphanes. 
As there were 2300 evening 
and morning sacrifices, (he supposes) there would 
be 1150 days. 
But he had altogether failed to show 
that either 2300 or 1150 days were fulfilled by Antio-
chus in the abolition of Jewish sacrifices and the 
prophanation of the temple. . If the Holy Spirit has 
been so definite as to give the exact days of that 
desecration of the sanctuary, is it reasonable to sup-
pose that more than 2000 years would pass after the 
fulfillment of the prediction, and no living mortal 
ever find the data to prove it to have been fulfilled? 
But yet such is the fact; for no one has ever yet 
proved it to have been fulfilled. 
It seems to be a 
favorite sentiment with Mr. D. that prophecy is to 
be explained by its accomplishment. 
If so, and this 
period has been fulfilled, he should be able to show 
it. 
* 
' 
^ . 
But by what authority does our author Call it the 
Jewish daily sacrifice? 
It is not by the authority 
of the text. 
" How long the vision, the daily and 
the transgression of desolation (or as in the margin, 
"making 
desolate") 
to give both the sanctuary, and 
the host to be trodden under foot ?" 
Compare this 
with Dan. xi: 31. 
" And shall take away the daily 
and shall place the abomination that maketh deso-
tion of 2300 prophetical days, or years. 
I have since 
examined the commentaries of Gill and Henry, which 
were not then accessible, and find that these learned 
expositors are both of opinion that natural days only 
are intended; and Henry mentions some who under-
stand it as I do, 2300 evenings and mornings, or 1150 
days. 
Gill says, on the place, " Unto 2300 days, or so 
many mornings and evenings, which shows that 
not 
so many years are meant, but natural 
days 
" 
Henry says, ''It shall continue 2300 days, 
and no 
longer; so many evenings 
and mornings, 
(so the word 
is,) so many natural 
days, 
reckoned as is the begin-
ning of Genesis, by evenings and mornings; because 
it was the evening 
and morning 
sacrifice, 
that they 
most lamented the loss of. 
Some make the morning 
and the evening in this number to stand for two, and 
then 2300 evenings and mornings will make but 1150 
days, and about so many days it was that the daily 
secrifice was 
inrerrupted, (that is,) by 
Antiochus 
Epiphanes." 
Whether 2300 days, or 1150 as I suppose, 
are in-
tended, makes no difference whatever in my argu-
ment agaitist Mr. M.'s doctrine. 
I think, however, 
that the latter number bsst agrees with the words, 
and with the 
history of Antiochus' 
persecutions. 
Those who make it 2300 entire days, reckon not 
from the time " the daily 
sacrifice 
was taken 
away," 
but from the beginning of the troubles, the first de-
fection of Menelaus, the high priest, which was rath-
er over six years before the cleansing of the sanctuary 
by Judas Maccabaeus." 
late." 
Also, Dan. xii': 
11, " From the time the 
daily shall be taken away, and the abomination that 
maketh desolate set up, shall be 1290 days. 
Mi-. 
Dowling acknowledges. the 1290 days, 
and 1335 
days to be years. 
If so, th^re Were to be 1290 years 
from the taking away the daily sacrifice by Antio-
chus B. C. 168 to A. D. 1131. 
And blessed is he 
thai waiteth and cometh to the 1335 days or years, 
that is, to A. D. 1177, for there the 1335 days must 
end, if Mr. D. is correct in supposing the: daily to be 
Jewish daily sacrifices as taken away by Antiochus, 
and the transgression making desolate, or the abomi-
nation which maketh desolate to be Pagan worship, 
set up by him' in the temple. 
But what took place 
at either of those periods ? 
Did Popery end, or the 
Millennium begin, as he seems to think 
probable 
will be the case at the end of those periods? 
But 
whenever the 1335 end it will bring the time when 
Daniel will stand in his lot. 
Did he do so A. D. 
1177? 
The prophet, however, most evidently speaks of 
two persecuting powers or influences which were 
to tread under foot the sanctuary and the host. 
Those powers were the daily and transgression 
that 
maketh 
desolate. 
Paganism began that oppression 
and Popery has continued it. 
Paganism began the 
work under the Chaldeans, continued under the 
Medo Persian, Grecians, and the Romans, until 
Popery took it up. 
Once more. 
When Gabriel was sent to make 
Daniel understand the vision, he said, "understand, 
O son of man, for al the time of the end shall be the 
vision." 
Dan. viii: 17. 
According to this instruction, the time of the end 
is the days of Antiochus, if Mr. Dowling is correct; 
for then the vision was accompKshcd. 
But in the 
11th chapter of Dan., after predicting, verse 31, the 
taking away of the daily and placing the abomina-
tion that maketh desolate penal persecution, the 
reign of Atheism, he says, verse 40 " And at the time 
of the end shall the king, of the south push at him:; 
(the Atheistical government,) and the king of the 
north come against him like a whirlwind," &c. 
" The king of the south," is Egypt; " the king of 
the north," Syria, 
This we contend was fulfilled 
in the collision between France, 
the Atheistical 
government, and Egypt, the king of the south, in 
A. D. 1798, when Buonaparte invaded Egypt. 
And 
the king of the north, Syria, came against 
him, 
(France) like- a whirlwind, (with irrisistible power 
in 1799, when Buonaparte was defeated before St. 
Jean de'Acre.) 
If Mr. Dowling should maintain, as some do, that 
the power predicted in the latter part of the 11th 
chapter, is Antiochus, then it will devolve on him to 
show who the king of the north is, who was to come 
against him like a whirlwind; for Antiochus in his 
day was the king of the north. 
If he takes the 
ground of others that it is Mahommedism, 
or still, 
others that it is Popery,, 
then he gives up the point 
of the 2300 days being fulfilled in Antiochus, because 
these two last named powers belong to 
modern 
times and are connected with the time 
of the 
end, 
when the 2300 day's vision is to be accomplished. 
The time of the end is from 1798, the fall of Popery, 
to the end itself, when the man of sin shall be de-
stroyed, and the saints glorified. 
r 
THEORY 
OF 
TYPES. 
DEAR 
BROTHER 
HIMES;—Considering 
the 
friendly interest yon have manifested in my in-
SIGNS 
OF TftE 
TIMES. 
167 
quiries, I have taken the liberty of presenting 
my remaining article respecting the week of 
creation. 
I am unwilling to trespass upon your 
valuable time—and, probably shall not «oon " re-
peat the transgression." 
But having sent you 
the former article, it appeared not amiss to send 
you the latter; especially, as I presume you are 
not disposed to deny, that the week of creation, 
and " the six thousand years," may have com-
menced at the same epoch. 
My letter of Dec. 
31, requesting you to publish no more of my 
communications, you. have probably received: 
so that on this point, there is nothing more to 
adft." 
In my last communication, it appears to have 
been geologically proved, that the six days of 
creation could ndt have included the 
most an-
cient creations of plants and animals: and that 
the third of these days must have been a period 
more than twenty-four hours. 
And ; allowing 
this third period to have really occupied more 
than a single revolution of the globe ; I presume 
it will generally be admitted, that the six other 
days of the week of creation, might have been 
periods equally prolonged. 
It remains, never-
theless, to inquire how far the conclusion, that 
the seven days of the week of creation were pe-
riods of seven years each, is in harmony with 
Scripture, or is liable to any sound theological 
objection. 
Upon this inquiry I shall now enter. 
1. It is the opinion, not only of Dr. Buckland, 
a distinguished canon of the church ofEngland, 
but likewise of other " learned theologians," that 
there is no sound critical, or theological objec-
tion, to the interpretation of the word day, in 
the Mosaic history of creation, " as meaning a 
long period." 
2. The history of each of the six days closes 
with the information, that the evening and the 
morning were on that day. 
Thus: "the even-
ing and the morning were on the first day." 
But 
admitting—as some have supposed—the 
phraseology is idiomatical; the Words here quoted 
may signify merely that the first day have come 
to a termination. If more however, than this 
is signified, or implied^it must be understood, in 
addition, either that there was a visible evening 
and morning on the first day— as I conclude to 
have been the Case in fact—or that the first day 
consisted of an evening and morning. 
But on 
the supposition that a visible evening and morn-
ing are actually 
expressed, or implied, 
this 
will not prove that the length of the day was 
twenty-four hours. 
For if the Mosaic day was 
indeed seven years, and there might, notwith-
standing, have been visible evenings and morn 
brings, during the whole period. 
Should it, how-
ever, be objected, that the Mosaic did not speak 
of the evening and morning in the plural; it 
•j may.be replied, that as he spoke of the day in 
the singular, and as there is but one evening 
and morning to a literal day—it Was both natu-
ral, and proper for him to speak of the evening 
and morning in the singular also. 
3. The pharisee said, " I fast twice in 
the 
week." Luke xviii. 12. 
In the original Greek, 
it is twice in the sabbath; and means twice in 
the whole week. 
It would seem, that the whole 
week must have been termed a sabbath, with 
reference to the feast as seven days; and that 
the feast of seven days was termed a sabbath, 
with reference to the sabbath of one day. 
But 
if a sabbath, that is, a single day, may thus des 
ignate a week—and if a week, as in the seventy 
weeks of Daniel, may designate seven years; 
why may not each of the seven days of the week 
of creation designate seven years ? 
= 
4. Perhaps it will be objected," also, that the 
creating of heaven and earth in six days, and 
resting on the seventh, would not have been as-
signed as a reason for the Jew's laboring on six 
days, and 
resting on the seventh; unless the 
length of a day was in both cases the same. 
In 
answer to this objection, I Would say, that either 
the sabbatical year was devised from the sabbath 
day, or else the sabbath day was devised from 
the sabbatical year; and that, in either case, the 
keeping of one of these sabbaths—although their 
lengths were very different—may justly be con-
sidered 
as having been a reason, in fact, 
for 
keeping the other. 
5. Admitting the seven days of the week of 
creation to have been actually days of twenty-
four hours each; the only assignable reason for 
the shortness of these periods—especially, when 
•we duly and geologically consider the operations 
of the former part of the third day—appears to 
be this;—that respecting duration, these periods 
might serve as an example of laboring on 
six 
natural days, and resting on the seventh. 
But 
if Such was indeed the only reason for the short-
ness of these intervals, how does it 
happen, 
that although the Jews were often reproved by 
the prophets, for the profanation of the sabbath; 
yet the whole Bible contains but two passages, 
(Ex. xx. 11, and xxxi, 17j) in which the keep-
ing of a sabbath is enjoined from the considera-
ation, that in six days God created the heavens 
and the earth, and rested on the seventh day ? 
There are but four passages in the Bible in which 
it is said that God rested on the seventh day : 
namely, Gen. ii. 2 ; Ex. xx. 11; xxxi, 17 : and 
Heb. iv. 4. 
6. It will not, I conclude, be denied—by some 
of my readers, at least—that the week of crea-
tion—if it really exceeded seven literal days, but 
was not more than forty-nine years—was most 
probably, either seven years, or forty-nine. 
In-
deed, allowing the six days of creation not to 
have been literal days, and not to have includ 
ed the earliest geological epochs, or the most an-
cient plants and animals ; there appears no poS' 
sibility of proving that six days of seven years 
each, is a period either too long, or too short, for 
the operations of the week of creation. 
And I 
believe I might safely challenge any geologist to 
prove the contrary. 
6. Granfing, however, the seven days of the 
week of creation to have been forty-nine years; 
there may still be a question, whether these 
days were all of one common duration. 
That 
such was indeed the case, may be inferred from 
the circumstance, that all the days of the literal 
week are of one common length. And whatever be 
the order ofmerely natural phenomena,such as the 
fouL dation ofrocks.the upheaving of the bed of the 
sea, or the sinking'doton of the land ; to me it ap-
pears, that'as the origin of man, and of animals, 
on the fifth and sixth days,must have been mirac-
ulous, there is, at least, noassignabje incongruity 
in the supposition that the miraculous work of the 
fifth and sixth days, might have been complet-
ed, the tine at the end of thirty-five, and the 
other at the end of forty-two years, from the 
commencement of the first day. 
Theory of the operations of the week of creation. 
On this part of the subject, my design being 
merely to anticipate, and remove objections— 
I shall be proportionally brief. 
In addition to 
what has been offered in my last communication, 
I shall therefore only subjoin—as happily 
ex-
pressing my own views—a short quotation from 
Dr. Buckland, whose geological 
opinions are 
certainly 
entitled to very high respect. 
His 
words are these: 
" If we suppose all the heayenly bodies, and 
the earth, to have been created at the indefinitely 
distant time, designated by the word " begin-
ning," and that the darkness 
described on the 
evening of the first day, was a temporary dark-
ness, produced by an accumulation of dense 
vapors " upon the face of the deep ; an incipiant 
dispersion of these vapors may have readmitted 
light to the earth, upon the first day, whilst the 
exciting cause of light was still obscured ; and 
the-further purification of the atmosphere upon 
the fourth day, may have caused the sun 
and 
moon and stars to reappear in the firmament of 
heaven, to assume their new 
relations 
to the 
newly modified earth, and to the human race." 
I believe the coast is now clear, for the com-
pletion of my harmony of chronology. You know 
that according to Mr. Miller, the number of the 
beast/or the duration of the pagan power, must 
be considered equal to 666 years, terminating 
A. D. 508. 
And in a former letter I stated to 
you, as a very extraordinary 
and unexpected 
confirmation of my harmony, that from an epoch 
43 years before Adam 
to the above year 508, 
there are 7 times 666 years; and that from the 
year 508 to the death-blow of the Ottoman pow-
er, in 1840, there are twice 666 years. 
Is not 
my harmony, therefore, sealed, or made sure, 
by the number of the beast?—But. in addition to 
this unexpected confirmation, 1 have now a sec-
ond harmony, going strongly to confirm the 
first. 
Yours for the " truth, wherever it goes." 
E. B. KENRICK. 
Cambridgeport, 
Jan. 3. 1842. 
KINGDOM OF THE SAINTS. 
MESSRS EDITORS:—In the No. of the Signs 
of the Times of Dec. 15th, I discovered an in-
quiry for information upon certain points in the 
Literalist views. 
I have thought it best to give 
my views upon those points in asconsise a man-
ner, as the greatness of the subject will admit. 
In your article of inquiry, you say that you un-
derstand us to advocate a mortal, and immortal 
state combined. 
So far you are correct, and we 
base that idea upon many passages of scripture 
which plainly teach it, 
Take for instance the 
following passages; Isa. Ixv. 20, "There shall 
be no more thence an infant of days, nor an old 
man that hath not filled his days, for the child 
shall die an hundred years old, but the sinner 
being a hundred years old shall be accursed." 
Isa., in this verse expressly says that " the child 
shall die an hundred years old," &c. 
Now as 
I understand language " shall die," does not 
mean " shall not die, as I suppose some feel 
themselves constrained to make it mean, to ad-
just the passage to their theory ; a practice more 
honored in the breach then in the observance, 
for no passage of scripture (St Peter tells us,) is 
of any private interpretation. 
Moreover 
the 
prophet tells us, that the child shall die after a 
definite period viz. 100 years, which I should 
think would convey almost any other idea to a 
reflecting mind, except that of eternal life. 
As 
I understand this passage it means simply this, 
that there should not (as in this present time,) j 
any children die in infancy, but on the contrary 
they should attain to man's estate and die of old 
age, and if any transgressed the law of God at 
any time, even if he had lived upright, up to his 
one hundreth year, and then transgressed, he 
shall be cut off from amongst his people. 
Fur-
thermore, I consider this passage to connect with 
the 8th chap., of Zech. 3 to 6 verses; in which 
168 
SIGJVS OF THE 
TIMES. 
the prophet predicts in substance the same 
things with Zach. and refers to the return ofthe 
dispersed of Judah, and the outcasts ,if Israel. 
We also find in Isa. xi. 8, reference made to 
suckling children, and weaned children, &c. 
And as our Savior expressly tells us, that the 
children of the resurrection neither marry or 
are given in marriage ; I do not see how suck-
ling children and weaned children are to exist, 
if there be no inhabitants on the earth but the 
Tcsurrection saints. 
Swedenbourg, in his trea-
tise on the creation, says that " men first grew 
on trees ; and I do not see how you can, on your 
view, account for it any other way! 
We like-
wise find in Rev. xiv. 13, express mention made 
of the inhabitants dying in the same chronology 
with the glory of the saints, and the punishment 
of the wicked, See 10, 11 verses. 
Then if we 
add to this St. Paul's testimony in the first of 
Cor. xv. 24—26, we find he expressly states 
that the Lord Jesus shall reign until he hath put 
all enemies under his feet; and the last enemy 
that shall be destroyed is death. 
(See Rev. xx. 
14.) 
We can find no other conclusion to come 
to, to make scripture agree with itself, but this, 
viz. that at the end of the thousand years reign 
of Christ and his saints, death, the last enemy 
is destroyed, and a general resurrection takes 
place, of all those who were not raised in the first 
resurrection, and of all who have died 
during 
the period of the thousand years ; and that is 
where the saints get their people again, and 
meets your objection, that generation must suc-
ceed generation to all eternity, to furnish them 
with subjects ; the righteous dead, who are found 
written in the book of life in the last resurrection, 
are the saved nations over whom the saints eter-
nally reign, and the wicked, whose names are 
not found written in the book of life, are cast in-
to the lake of fire. 
The prophet in Isa. Ix. 22, speaking of the 
kingdom of Christ, says " A little one shall be-
come a thousand, and a small one a strong na-
tion, I the Lord will hasten it in his time." 
1 
would inquire how this could be, if there were 
none but the children ofthe resurrection there? 
Where is this increase of numbers to originate? 
This is not a solitary passage, see also Jer. iii. 
16, and Jer. xxxi. 8—14, also xxxii. 39, Eze. 
xxxvii. 25, 26, and various other passages of a 
like import might be referred to, which for bre-
vity sake I omit. 
You farther state, that this people over whom 
the saints reign, are in an unconverted state. 
From what place you could have derived such 
an idea, I am at a loss to conjecture. 
Isa. Ix. 
21 says, " Thy people also shall be all righte-
ous," &e. 
Can a righteous people be properly 
considered an unconverted people? 
Jer. xxxi. 
34 says, "There shall no more every man teach 
his neighbor saying, " know the Lord, for all 
shall know me, from the least to the greatest, 
fof I will forgive their iniquity, and I will re-
member their sins no more " 
Do the wicked 
know the Lord, or do they continue on in wick-
edness after their sins are forgiven? 
Again 
Zac. ii. 11, tells us that many nations shall be 
joined to the Lord in that day. 
Can the uncon-
verted be joined to the Lord ? 
Isa. also tells us 
that righteousness shall cover the earth as the 
waters cover the sea. 
Is there anything to war-
rant us in this, to expect that under such circum-
stances the people are in an unconverted state ' 
If there is, I am at a loss to discern wherein. 
The view we hold as to the period of the pass-
ing away of the present earth, differs from that 
of our respected Brother, Wm. Miller, in this 
particular, viz. he places it at the beginning 
of 
the 1000 years, and we place it at the end, as St. 
John, in Rev. xx. 11. 
Our reasons for this are 
very numerous. 
The prophets speak of many 
things altogether incompatible with such a theo-
ry ; as in Isa. lxi. 4, the prophet speaks of old 
wastes, and the desolations of many generations; 
which, alluding to this earth, are easy to be un-
derstood ; but, as applied to a new heaven and 
new earth, which is a new creation, and not yet 
accomplished. 
Such a statement cannot be re-
conciled. 
There are many statements of the 
prophets of a like character, which cannot be in 
any way disposed of, as referring to the new 
heavens and earth. 
In quoting from Dan. vii. 13, 14, you say it is 
explained by the 18th verse. 
I differ with you 
upon that point. 
I consider verses 13, 14, 18, 
22, 27, to be parts of one subject, which would 
not be perfect without them all. 
The people, 
nations, and languages, spoken of in the 14th v. 
I understand to be the same as spoken of by the 
following prophets, Isa. ii. 2, 3 ; Micah iv. 1, 2; 
Zech. ii. 11; Rev. xi. 15; and are the people 
over whom the saints bear rule. 
See Book of 
Wisdom, iii. 8; Rev. ii. 26, 27; Micah iv. 5. 
The saints could not, with a shadow of proprie-
ty, be called kingdoms and nations, in the plural 
number, for this reason, " they are all one in 
Christ Jesus," and are one with him, even as he 
is one with the father. 
Peter, in his 1st Epis-
tle, ii. 9, calls them a chosen generation, a royal 
priesthood, a holy nation, all in the singular 
number. 
See, also, Ps. xxii. 30, 31. 
St. John, in Rev. xv. 4, makes a marked dis-
tinction between the saints, and the nations who 
repent and worship before God, for the reason 
th&t the judgments of God are made manifest 
unto them. 
The saints are represented as wor-
shipping before God, and declare that all nations 
shall come and worship before him. 
These re-
marks, I think, will sufficiently mark the dis-
tinction existing between the saints, the priests 
and kings of the nations of them that are saved. 
Rev. xxi. 24, and the nations themselves, over 
whom they are set to administer judgments, and 
to guide in the paths of righteousness. 
See Isa. 
xxx. 20, 21; Jer. xxiii. 4; iii. 15; Matt. xix. 28. 
If in any point, in the above communication, 
I have failed to make myself understood, you 
will have the goodness to point out wherein, as I 
shall be pleased to respond to it in another com-
munication on the subject, as more light can 
be elicited upon these interesting questions. 
I remain yours, in the hope of the gospel, 
A. M. 
LETTER 
FROM C. 
FRENCH. 
DEAR ERO. HIMES :•—The work ofthe Lord is go-
ing on triumphantly here. 
A kind providence di> 
rected my footsteps to this place, just in season to 
hear bro. Fitch give his closing lecture on 
Friday 
evening last, in the lower Methodist house. 
He was 
cordially received, listened to with candor; many 
have embraced the faith with their whole souls, and 
are rejoicing in hope of soon seeing their 
Savior. 
A large number are awakened to realize their 
lost 
state and are anxiously seeking the salvation of God. 
On Saturday evening, I commenced a course of lec-
tures in the Christian 
Chapel. 
Bro. Pike and his 
people love our Lords appearing, and listen with joy 
to the evidence that he will come in 1843. 
Yester-
day was a glorious day with this people; a more 
solemn, attentive, and prayerful 
audience, I never 
addressed; it was easy to exhibit truth. 
Last 
evening the chapel was 
filled 
at an early 
hour, many were obliged to retire without an Oppor-
tunity to hear. 
At the close of the lecture an op-
portuniiy was given, and a large numbei came to 
the anxious seats; Great freedom was enjoyed by 
the brethren in exhortation and prayer; and they 
were loathe 
to leave the place. 
I expect to 
close 
here on Friday evening. 
Brethren praise the Lord 
with this people, and pray that God may continue 
his work among them, until Christ shall come. 
Yours in love, 
SIGNS OF THE TIMES. 
BOSTON, FEB. 1, 1842. 
THE 
WEEKLY. 
We have been solicited by many 
of our 
subscri-
bers and correspondents, to publish 
the " Signs 
of 
the Times" 
weekly. 
This we are ready and 
willing 
to do, if the friends will support it by their subscript 
tions. 
The present volume will not meet the 
actu-
al expense, 
even without reckoning a farthing for the 
services of the senior 
editor, and publisher. 
He 
has no means of meeting the deficit but by 
self-de-
nial and sacrifice. 
It will not therefore be expect-
ed that he will run a risk, by incurring any respon-
sibilities, unless others are willing to sacrifice with 
him in the cause. 
THE 
PROPOSAL. 
We propose to publish the third volume 
of the 
" Signs of the Times," weekly, for six months, com-
mencing April 6th. 1842, one dollar for 
the 
volume, 
un this plan there will be no risk, and the experi-
ment can be tried without confusion, or difficulty. 
At the same time if it should be thought best, after 
the trial is made for a time, to publish semi-month-
ly again, it can be done, and the requsite 
numbers 
given to make the volume, as heretofore. 
We expect to secure a number of new writers who 
will give much interest to the next volume. 
With this statement, we submit the whole mat-
ter to our kind patrons, desiring, as far as practicable, 
to be guided by their counsel, in what we do for the 
publication of the " Midnight cry." 
JOSHUA V. 
HIMES. 
Boston, Jan. 15, 1842. 
DC^The above proposition 
seems 
to meet 
with 
general approbation. 
We 
shall 
probably 
go 
on 
with the weekly. 
But ALL 
must 
give a 
helping 
hand. 
The next vol. will be printed on new type. 
OCT* BRO. C. 
FRENCH was to commence a course 
of lectures on the sctond advent, in the 
Christian 
Chapel in Salisbury, on Saturday, Jan. 27. He will 
commence another course in Mason, 
N. 
H., 
on Sat. 
5th inst. 
JAMES A. BEGG.—We have received by the Britania, a 
package of books on the prophecies, from bro. Begg. 
Also, 
a letter, with several interesting communications 
for the 
«« Signs of the Timet." 
A multiplicity of cares and duties, 
ha? prevented him from speaking to the American church be-
fore, as we intimated he would in the first No. of the present 
volume of our paper. 
We sincerely thank bro. Begg, for his 
valuable contribution for our pages. 
SIGNS OF THE TIMES.—The beautiful lines undei; this 
bead on our first page, are taken from a work by the 
Rev. 
John Cox, on the coming and kingdom ol Christ.—Let them 
be studied. 
''Do you not dUcetn the signs of litis lime." 
i 
THOUGHTS TO MISSIONARIES, &C., in this No. is com-
mended to the attention ol those for whom it is designed. 
Od* We have several communications on hand,all ofwhich 
will be j> ivt-n in due time. 
CoNFERE NCF. AT CORRINA.—We have just received in-
telligence I'rom this meeting.—It was very fully attended, and 
ol a deeply interesting character. 
More hereafter. 
SIGNS OF THE TIMES 
Is published on the 1st and ,15th of each month at 
No. 14 Devonshire Street. 
JOSHUA V. HIMES, & JOSIAH 
LITCH, 
Editors. 
Terms.—One 
Dollar a year, payable in 
advance. 
Six copies for Five Dollars, Thirteen copies for Ten 
Dollars. 
All communications should be directed to 
" J. V. HIMES, Boston, Mass." post paid. 
Dow <3f Jackson, Printers, 14 Devonshire Street.