VOLUME IV.  NEW-YORK, THURSDAY, MAY 4, 1843.  Nos. 5 & 6.  
JOSHUA V. HIMES, Publisher.  WEEKLY—NO. 3© PARK-ROW.  N. SOUTIIMD, Editor.  
Republished  from two Numbers of the  
BIBLE EXAMINER,  
IN this, and the following number of the Examiner,  
I present articles, most of which were prepared for, and  
have appeared in the Midnight Cry, and now appear  
in the Examiner by request. Some additions have  
been made to them ; particularly to the Exposition of  
the 8th and 9th chapters of Daniel. These articles  
are sent forth with a full conviction that they may not  
travel far before our Lord will have come in the clouds 
of heaven ; but still, they are sent under the conviction  
that the injunction of our Lord is to be regarded by all,  
viz., " Occupy till I come;" and, " Blessed is that ser- 
vant, whom his Lord when he cometh shall find so  
doing." GEO. STORRS.  
BOSTON, March, 18-13.  
Exposition of Nebuchadnezzar's Dream,  
DANIEL II.—-BY GEORGE STORRS.  
There are those who, when they  come to hear any- 
thing on the appearing of Christ and the end of the  
world, expect to hear us predict and prophesy on those  
matters. With predicting and prophesying, in the 
sense of foretelling future events, I have nothing to do.  
I take the prophecies that God has given us, and tell 
you how I understand them, and why I understand  
them as I do. When this is done, you will judge for 
yourselves, as each of you must give account for him-
self, whether the interpretation given, accords with  
the general tenor of the Scriptures. 1 force not my  
exposition upon any man. Hear, then judge.  
I cannot agree with some who tell us that the  
prophecies cannot be understood. I consider such  
language the language of infidelity. What is it but  
saying—" Revelation is no revelation 1" Revelation is 
something made known ; and, of course, to be under- 
stood. To say, that any part of it cannot be under-
stood, is, just so far, to be infidels. There are some  
men who denounce infidelity with an  unsparing hand,  
who, at the same time, tell us, we cannot understand 
the prophecies! What is this but infidelity?  
A man may say, with truth, that he does not under- 
stand the prophecies; but, to say, "they cannot be  
understood," is a very different matter ; and he that 
does it, whatever his standing, or reputation, is infidel  
in his principles. Not that he rejects the whole of  
Revelation ; but he denies that a part of the Bible is a  
revelation.  
I most solemnly believe that God designed every  
part of the Bible should be understood ; but, not with- 
out searching the Scriptures, comparing one part with 
another, and earnest prayer to Him for that same  
Spirit, to guide us into truth, which at first inspired  
holy men to write the sacred pages. Hence, to come  
to a knowledge of the truth, we must first seek a 
childlike spirit, and pray much for divine aid. The  
blessed Jesus said—" I thank thee, O Father, Lord of  
heaven and earth, because thou hast hid these things 
from the wise and prudent, and hast revealed them unto  
babes. Even so, Father ; for so. it seemed good in thy  
sight." First, an humble spirit is necessary. Then,  
for our encouragement, the Saviour has said, " If you,  
being evil, know how to give good gifts unto your  
children, how much more shall your Heavenly"Fa-
ther give the Holy Spirit to them that ask him."  
Let us then humbly yet confidently seek the aid  
of the Holy Spirit to give us understanding; and in  
that light search the Scriptures to know what was  
the mind of the Spirit that inspired them, and we shall  
not search in vain.  
Let us now examine the second chapter  of Daniel.  
I shall, for the sake of brevity, begin at the 31st verse.  

Verses 31—36.—"Thou, O king, sawest, and be- 
hold, a great image. This great image, whose bright- 
ness was excellent, stood before thee, and the form 
thereof was terrible. This image's head was of fine  
gold—his breast and arms of silver—his belly and his  
thighs of brass—his legs of iron, his feet part of  iron and  
part of clay. Thou sawest till that a stone was cut out, 
without hands, which smote the image upon his feet  
that were of iron and clay, and brake them in pieces: 
then was the iron, the clay, the brass, the silver, and 
the gold, broken to pieces together, and became like 
the chaff of the summer threshing-floors, and the wind 
carried them away, that no place was found for them : 
and the stone that smote the image became a great  
mountain, and filled the whole earth.—This is the  
dream ; and we will tell the  interpretation thereof be- 
fore the king."  
I wish to call the attention of my readers to an in- 
quiry. Where did the stone strike the image ?  
"UPON HIS FEET." Let that be remembered, for  
I shall have occasion to speak of that feet again.  
Verses 37, 38.—" Thou, O king, art a king of kings:  
for the God of heaven hath given thee a kingdom, pow- 
er, and strength, and glory. And wheresoever the 
children of men dwell, the beasts of the field, and the  
fowls of the heaven, hath he given into thine hand,  
and hath made thee ruler over them all," [i. e., has 
given thee universal dominion on earth.] " Thou art  
[i. e., thy kingdom is] this head of gold."  
Babylon was the first kingdom of universal empire.  
It was founded by Nimrod, the great grandson of 
Noah. See Genesis x. 8—10. It lasted near seven- 
teen hundred years, though under different names; 
sometimes called Babylon, sometimes Assyria, and  
sometimes Chaldea; It extended from Nimrod to  
Belshazzar, who was its last king.  
Verse 39, first part.—" And after thee shall arise  
another kingdom, inferior to thee." What kingdom  
succeeded Babylon? See chapter v. 28, "Thy  
kingdom [Babylon] is divided, and given to the Medes 
and Persians."  
The Medo-Persian kingdom, then, was the second  
universal •kingdom, and was represented by the  
" breast and arms of silver."  
Verse 39, last part.—" And another third kingdom of  
brass shall arise, which shall bear rule over all the earth."  
What kingdom was this ? See chapter viii. verses 5—7,  
21. Here we leafn that Grecia conquered the Medo-
Persian kingdom and became a kingdom of universal  
empire. This took place under Alexander. Here, 
then, we have the third kingdom, which was represent- 
ed by the brass of the image.  
Verse 40.—And the fourth kingdom shall he strong  
as iron : forasmuch as iron breaketh in pieces and  
subdueth all things ; and as iron that breaketh all these,  
shall it break in pieces and bruise."  
What kingdom is this ? It is generally admitted to  
be the Roman kingdom. It is a universal kingdom, 
that is to break in pieces all that went before it.  
Rome alone answers the description. That did have  
universal empire. See Luke ii. 1. " And it came to  
pass in those days, that there went out a decree from  
Cesar Augustus, that all the world should be taxed."— 
Who was Cesar Augustus? A Roman Emperor.  
Here, then, we have the fourth kingdom, represented 
by the " legs of iron."  
Verse 41.—"And whereas thou sawest the feet and  
toes part of potter's clay and part of iron, the kingdom  
shall be divided." What kingdom shall be divided?  
"The fourth kingdom." Was it divided? It was.  
The western empire of Rome, between the years A. 
D. 356 and 483, was divided into ten divisions, or  
kingdoms, viz.: 1. The Huns in Hungary, A. D.  
350. 2. The Ostrogoths, in Mysia, 377. 3. The 
Visigoths, in Pannonia, 378. 4. The Franks, in  
France, 407. 5. The Vandals, in Africa, 407. 6. 
The Sueves and Alans, in Gascoigne and Spain, 407. 
7. The Burgundians, in Burgundy, 407. 8. The  
Heruli and Rugii, in Italy, 476. 9. The Saxons and 
Angles, in Britain, 476. 10, The Lombards, in Ger- 

many, 483.* Thus the "kingdom was divided" as 
designated by the ten " toes " " But," after its divis- 
ion, " there shall be in it the strength of iron, foras- 
much as thou sawest the iron mixed with the miry  
clay."  
The Roman, or 11 iron" power, through the influ- 
ence and authority of Papacy, or Papal Rome, stretched  
itself among the " clay "so as to be " mixed with " it, 
and thereby kept up " the strength of iron."  
Verses 42, 43.—" And as the toes of the feet were  
part of iron and part of clay ; so the kingdom " [Ro-
man kingdom] " shall be partly strong and partly bro- 
ken. And whereas thou sawest iron mixed with miry  
clay, they" [Romanism] " shall mingle themselves"  
[i. e., Rome Papal] " with the seed of men ; but they  
shall not cleave one to another, even as iron is not mixed 
with clay."  
How exactly has all this been fulfilled. Romanism,  
or the Romish Church, while it has mingled with all  
nations, has not mixed with them, but has- kept up 
its authority over its subjects, under whatever govern-
ment they may have been located ; so that the author- 
ity of Rome has been felt by all the nations where her  
subjects have been "mingled with the seed of men." 
The fourth, or Roman kingdom is thus perpetuated, 
though "divided." That power will continue, not  
civilly, but. by its ecclesiastical authority, till " broken  
without hands."  
Verse 44.—" And in the days of these kings [What  
kings, or kingdoms ? Clearly, the kings of the divided 
fourth kingdom: for that is now the subject of dis- 
course] shall the God of heaven set up a kingdom, [the  
fifth universal kingdom] that shall never he destroyed :  
[and, therefore, must be in the immortal state, or " new  
earth"] and the kingdom [when setup] shall not be 
left to other people, [i. e., the subjects shall not pass 
from one set of rulers to another, as the four previous  
kingdoms have done,] but it shall break in pieces and  
consume all these kingdoms, [See Rev. xi. 15, " And 
the seventh angel sounded; and there were great  
voices in heaven, saying, The kingdoms of this world  
are become the kingdom of our Lord and of his Christ; 
and he shall reign forever and ever." "And (18th  
verse) the nations were angry, and thy wrath is come, 
and the time of the dead, that they should be judged, and 
that thou shouldest give reward unto thy servants the 
prophets, and to the saints, and them that fear thy  
name, small and great; and shouldest destroy (' break in  
S 
'eces ') them that destroy (' break in pieces.' See  
an. vii.,23) the earth,] and it [the fifth kingdom]  
shall stand forever."  
The question now arises, What are we to understand  
by this last kingdom? and when is it "set up?"  
Some tell us it must be the " kingdom of grace," be- 
cause the stone that smote the ravage was a " little  
stone " at first. But where, I ask.,, do they learn that  
the stone was a little one ? Not ith the Bible surely.  
It is not there. They must find it, then, among the  
inventions of men. "But," say they, "it groivs, 
mark that." Well, my dear sir, will you be good  
enough to show me where the stone is said to grow ?  
You do not find it. in the Bible : it must be in your  
imagination, if anywhere. The "stone smote the  
image, and " it " became like the chaff of the summer 
threshing-floors, and the wind carried" it " away,  
that no place was found for " either of the four king- 
doms : then, and not till then, "the stone became a  
great mountain, and filled the whole earth."  
Still, the objector insists upon it, that "it must be  
the kingdom of grace, set up by our Lord Jesus Christ  
1800 years ago, in the days of the Cesars." ' You  
speak of the " kingdom of grace ;" but, I ask, then,  
if God had no " kingdom of grace" in the world till  
" the days of the Cesars ? " If he had not, then Abel,  
* This list is not made up for the occasion, nor is it given  
on doubtful authority. It is copied by Faber from the Italian  
historian, Maeliiavel, and quoted by the learned Dr. Scott,  
introduces Fabor's note applying the fourth beast, in the  
sen-nth of Daniel, to Rome,  with the following endorsement:  
" His conclusion seems well grounded."


Enoch, Noah, Abraham, Isaac, Jacob, Moses, Joshua, 
Samuel, David, Job, and all the prophets must have  
gone to perdition, for surely no man can be saved 
without grace; and that grace must reign to bring  
salvation. Thus if Jesus Christ set up " the kingdom  
of grace " only 1800 years ago, all that lived the 4000 
years previous have " perished/'  
But let us look at this subject a little further.  
Where did the stone strike the image when it smote it]  
Not on the "head"—Babylon; nor on the "breast  
and arms"—Media and Persia; nor 011 the " belly 
and thighs "—Grecia ; nor yet on the " legs "—Rome 
pagan, as it should have done, if the kingdom was  
" set up in the days of the Cesars." Where, then,  
did it smite the image ? Verse 34 tells us, it " smote  
the image upon the FEET." Now it could not smite  
the feet before they were in being; and they were not  
in being till several hundred years after Christ's  
crucifixion, i. e., till the fourth, or Roman kingdom  
was divided; which, we have seen, did not take place  
till between the years A. D. 35G and 483. Since that  
time the " Man of Sin " has reigned on earth, instead  
ofthe Lord of Glory, and has trodden " under foot the 
holy city "-—the church. But the kingdom of God is 
to he set up. That it was not set up at certain periods  
spoken of in the New Testament, will appear from the  
examination of a few  passages. It was not set up  
when our Lord taught his followers to pray, " Thy 
kingdom come:" it must have been future then.— 
Again. The mother of Zebedee's children understood 
it to be future when she desired our Lord to grant  
that her two sons might sit, " the one 011 the right 
hand, and the other on the left, in thy kingdom.'1'' It.  
was still future when our Lord ate the last passover.  
See Luke xxii. 18 : "I say uuto you, I will not drink 
ofthe fruit ofthe vine, until the kingdom ofGod shall  
come." So, it had not then come. Let us see if it  
had come when Christ hung on the cross. See Luke  
xxiii. 42: "Lord, remember me when thou comest  
into thy kingdom." Thus, to his death, it seems, his 
kingdom had not been set up.—But did he not set it  
up before his ascension to heaven ? See Acts i. 6 :  
" Lord, wilt thou at this time restore again the king- 
dom to Israel ? " Not done yet. Now see 1 Cor. xv.  
50 : " Now this I say, brethren, that flesh and blood  
cannot inherit the kingdom of God." This settles the  
question that the kingdom of God is not set up till the  
saints put on immortality, or not till they enter the 
immortal state, which Paul tells us, verse 52, is " at 
the last trump," and answers to Rev. xi. 15, which 
set-;; and the apostle Paul tells us, 2 Timothy iv. 1,  
that " the Lord Jesus Christ shall judge the quick and  
the dead at his appearing and kingdom." And again  
he tells us, Acts xiv. 22, that " we must through much  
tribulation enter into the kingdom of God;" and this ad-
dress was made to those who were already Christians,  
and shows that the kingdom of God was still future^  
in the apostle's estimation.  
It is said, "Our Lard taught the Jews that the  
kingdom of God was within them." This is inferred  
from Luke xvii. 20, 21. "And when he was de- 
manded of the Pharisees when the kingdom of God  
should come, lie answered them and said, The kingdom 
ofGod cometh not with observation :" [marginal read-
ing 'outward show.'] "Neither shall they say, lo 
here ! or, lo there ! for, behold, the kingdom of God is  
within you." Did our Saviour mean to say that the  
kingdom of God was within the Pharisees '! He says 
of them, Matt, xxiii. 13, " Ye shut up the kingdom 
of heaven against men : for ye neither go in, neither  
suffer ye them that are entering to go in." Surely  
our Lord could not mean, in Luke xvii., to say, the  
kingdom of God was, at that time, within the Pharisees. 
"True," says the objector, "but the margin has it,  
among you." But, I ask, did our Lord "intend to 
teach that it was then among them ? If so, why did  
he speak a parable in the 19th chapter, 11th verse and  
onward, to disabuse the minds of the people, " because  
they thought that the kingdom of God should imme- 
diately appear?" He clearly teaches in that parable 
that they were not to expect the kingdom of God till  
he should " return" from heaven, at which time he  
would reward his faithful servants, but would say, at  
the same time, "Those mine enemies, which would 
not that I should reign over them, bring hither and  
slay them before me." See, in connection with this,  
Rev.  xi. 15, 18. What then does our Lord mean iii  
Luke 17th ? I understand him to say, that when the  

kingdom of God does come, it will not be with out-
ward show, or signs ; but, the first the wicked will  
know, it is upon them ; and thus the twenty-fourth verse  
seems to explain it. "For as the lightning 
so also shall the Son of man be in his day." That 
kingdom will come sudden and unexpected to all the  
wicked.  
The parables ofthe " mustard seed " and " leaven,"  
are brought forward as an argument in defence of the  
doctrine that the kingdom of heaven was set up in the 
days our Saviour was on earth. I admit that those 
parables refer to a work of grace wrought in this 
world; but they cannot be so interpreted as to contra-
dict the overwhelming testimony of our Lord, the pro-
phet Daniel, Paul, and St. John, as already presented. 
The language of these parables must, to harmonize  
with the other Scriptures, be understood as spoken in  
a borrowed sense: that is, as the grace of God, in  
men, works that preparation which is necessary to  
constitute us, finally, subjects of the kingdom of 
heaven, so it is called "the kingdom of heaven," in  
relation to the result. In the same way I understand 
the text, Rom. xiv. 17.  
" But," says the objector, " Christ and the apostles  
preached the kingdom of heaven at hand; surely, 
therefore, it must have been set up about that time." 
I reply,—A thing at hand is the next to come. Let me 
ask, what kingdom was at hand when Babylon was in 
power? Answer.—The  Medo-Persian. Why? 13e- 
cause it was next to come. What kingdom was at  
hand when the Medo-Persian was in power ? Answer.  
•—The Grecian. Why? Because it was next to  
succeed it. What kingdom was at hand when Grecia 
was in power? Rome. Why? Because next to 
come, as a kingdom of universal empire. What king-
dom is at hand when Rome is in power ? God's ever-
lasting kingdom. Why? Because that is the next  
kingdom of universal empire. Thus we see how it 
could be said, in truth, the kingdom of heaven is at 
hand in the very commencement of the Roman king-
dom.  
James, ii. 5, tells us that the kingdom is a matter of  
promise to them that love God ; of course, if " pro- 
mised," it was future. Our Saviour saith, Luke xii. 
32, "Fear not, little flock; for it is your Father's  
good pleasure to give you the kingdom ;" not yet given. 
It is something still to come. To represent it as 
already set up is to take away one of the strongest  
motives the Bible furnishes to endure trials, and to suf-
fer patiently while in an enemy's country. What a  
soul-cheering thought., the kingdom of God is to come. 
Christ's subjects will be gathered out of all their tribu-
lations—his territory, the earth, will be cleansed, and  
the wicked rooted out of it; and Christ himself per- 
sonally reign over his people forever; not in a dying  
state, but in a state of immortality, peace, and glory,  
in the new earth. Such a thought gives new life to 
the soul, now struggling in this " tabernacle," groan- 
ing, "being burdened." The kingdom will come; 
yea, it is now at the door. " Ye feeble saints, fresh 
courage take." "Behold, your God will come with  
vengeance [to your enemies,] even God with a recom- 
pense ; he will come and save you" Isa. xxxv. 4.  
But when will the kingdom of Go'd be set up? See  
Matthew xxv. 31—34 : " When the Son of man shall  
come in his glory, and all the holy angels with him,  
then shall he sit upon the throne of his glory. Then 
shall the King say unto them on his right hand,  
Come, ye blessed of my Father, inherit the kingdom  
prepared for you from the foundation ofthe world." .  
Then, and not till then, will the kingdom of God be  
set up on earth ; for, " flesh and blood cannot inherit  
the kingdom ofGod," as we have already seen ; and 
that, kingdom is not set up till the "seventh angel" 
sounds his "trumpet." Rev. xi. 15—18.  
Some men will not enter the kingdom of God. See  
1 Cor. vi. 9, 1G : " Know you not that the unrighteous  
shall not inherit the kingdom of God ? Be not de- 
ceived ; neither fornicators, nor idolaters, nor adulter- 
ers, nor effeminate, nor abusers of themselves with  
mankind, nor thieves, nor covetous, nor drunkards,  
nor revilers, nor extortioners shall inherit the king- 
dom of God." See, also, Rev. xxi. 27 : " And there 
shall in no wise enter into it [the new Jerusalem] any- 
thing that defileth, neither whatsoever worketh abomi-
nation, or maketh a lie."  
WTho will be subjects of this kingdom ? See Rev.  
xx. 6 : " Blessed and holy is he that hath part in the  

first resurrection; on such the second death hath no 
power, but they shall be priests of God and Christ, and 
shall reign with him," &c. Here it is seen that holi- 
ness is Ihe indispensable qualification for an inheritance 
in the kingdom ofGod. Sec 2 Peter iii. 14 : " Where-
fore, seeing that ye look for such things, be diligent 
that, ye be found of him in peace without spot and  
blameless." There must be no spot of known sin  
upon us if we would enter the kingdom of God. 
Again, John iii. 3: " Verily, verily, I say unto you 
except a man be born again, he cannot see the king- 
dom ofGod." The new birth, then, is indispensable  
to a part in the kingdom of God. See also 1 John iii.  
2, 3 : "We know that when he shall appear we shall  
be like him; for we shall see him as he is. And 
every man that hath this hope in him, purificth him-
self, even as he is pure."  
Are we thus purifying ourselves ? Are we striving  
to be Christ-like? Have we the same love to God?  
The same love to men? The same hatred to sin?  
The same deadness to the applause of men ? In short, 
do we set Christ before our eyes as our pattern and 
example ? And are we, from beholding, changed into  
the same image from glory to glory, as by the Spirit  
ofGod? "He that saith, he abideth in him, ought  
himself also to walk even as he walked." See 1 John  
ii. 6. See also Matt. xxv. 34—36. Here we learn  
who will enter into the kingdom of God.  
Now comes the inquiry,"" Watchman, what of the  
night?" In what period of prophecy are we now? 
W hat are our " soundings," in relation to the setting 
up of this kingdom ? Are we in the kingdom of Baby- 
lon, under the i'head of gold?" No. That has 
passed long ago.—Are we in the Medo-Persian em-
pire ? No. Long since that kingdom was numbered 
with things past. Are we in Grecia ? Certainly not. 
Th at too was numbered and finished more than two  
thousand years since. Are we in Rome in its undi- 
vided state, or in the " legs of iro?i?" No. Long 
since that empire fell. Where are we, then ? Down  
among the feet and toes. How long since those divi- 
sions came up which constitute the feet and toes? 
Nearly fourteen hundred years! Almost fourteen  
hundred years we have  travelled down in the divided  
state of the Roman empire. Where does the stone  
strike the image ?• Is it on the head? No. Is it on  
the breast and arms? No. Is it on the belly and  
thighs? No. Is it on the legs? No. Whcre'then? 
On the feet. Where are we now ? In the feet. 
What takes place when the stone smites the image ?  
It is all broken to pieces, and becomes like the chaff of 
the summer threshing-floors, and the wind carries it 
away that no place shall be found for it. Then will  
this world be cleansed and the everlasting kingdom of 
God set up which shall never be destroyed. How far 
off, reader, do you think that event can be ?  What is  
to come next as the subject, of prophecy ? The stone.  
Are you ready ? The Lord help thee to be awake.— 
Suffer not thyself to bo lulled to sleep by the cry of. 
" My Lord delayeth his corning."  
Exposition of Daniel 7th Chapter  
OR, VISION OF THE  FOUR BEASTS.—BY G. STORRS.  
In communicating instruction to the children of men,  
God is pleased lo give " line upon line, precept upon  
precept—here a little, and there a little." The Saviour  
saith, John xvi. 12, " I have yet many things to say  
unto you, but ye cannot bear them now." Revelation  
has been not only progressive, but the same truths have  
been repeated again and again, under different figures,  
emblems, and forms of speech. As a kind parent en-
forces important truths upon the minds of his offspring,  
illustrating and repeating to make the deeper impres-
sion, so our Heavenly Father labors to impress our  
minds with truths connected with, and having a bear-
ing on our eternal destiny, and necessary to establish 
the faith ofhis people, and inspire in them confidence  
in his word. He has given them waymarks to deter-
mine the truth ofhis word, and to mark the period of 
the world in which they are living, and to show them  
that their Heavenly Father was perfectly acquainted  
with all the road his church Would have to travel to the  
end of the world, and the termination of all their labors 
and sufferings.  
Take heed to yourselves, lest at any time your hearts be overcharged...and so that day come upon you unawares.—Luke xxi. 34 
Foi here have we no continuing city, but we seek one to come.—Heb. xiii. 14.  
So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.—Luke xxi. 31.  
For yet a little while, and he that shall come will come, and will not tarry.—Heb. x. 37. .  
34


To illustrate. Suppose you were travelling a road  
with which you were unacquainted. You inquire of a 
stranger—he tells you, that road leads to a glorious  
city, filled with every good thing, governed by the most 
lovely, mild, and benevolent Prince that the world ever  
saw ; that in that city there was neither sickness, sor- 
row, pain, nor death. He then proceeds to tell you  
what you may expect to pass on the road, by which  
you may know he has told you the truth, and which 
will mark the progress you have made. First, then,  
he tells you, after leaving him, and travelling awhile, 
you will come to a monument that can be seen at a 
great distance ; on the top of it you will see " a lion "  
having " eagle's wings ;"—-at a distance beyond that,  
you will come to another monument, having on it " a  
bear '' with '' three ribs in his mouth :''—passing on  
still, you will at length arrive at a third monument, on 
the top of which you will behold a " leopard " having  
"four wings of a fowl" and "four heads :"—after that,  
you will come to a fourth, on which is a beast " dread- 
ful and terrible," with " great iron teeth " and " ten  
horns:"—and lastly, you will come to another place,  
where you will see the same beast, with this difference  
—" three " of its " first horns " have been " plucked  
up," and in the place of them has come up a peculiar  
horn, having "eyes like the eyes of a man, and a  
mouth." The next thing you will look for, after pass- 
ing the last-mentioned sign, is the city of which I have 
told you.  
With these directions you commence your journey.  
What do you look for first 1 The lion. At length you  
see it. That inspires in you some faith in the person's  
knowledge and truth who had directed you. Having  
passed that sign, the next thing you expect to see, as 
marked in the directions, is the bear. At length you 
come in sight of that. "There,"  say you, "is the  
second sign he gave me. He must have been perfectly  
acquainted with this road, and has told me the truth."  
Your faith increases as you travel on. What next do 
you look for? Not the city, certainly. "No," say 
you, " I look for the leopard." Well, by and by you  
behold that, in the distance. " There it is," you cry ;  
"now I know he has told me the truth, and it will  
come out just as he said." Is the next thing you look  
for now, the city] No—you look for that "terrible  
beast "  with " ten horns." You pass that, and say as  
you pass, " How exactly the man who directed me  
described everything." Now your faith is so confirm-
ed that you almost see the city ; " but," say you, "1  
have got one more sign to pass, viz., the 1 horn ' with  
' eyes'—then the city comes next." Now hope is high,  
and your anxious eyes gaze with intense interest for the  
last sign. That comes in view, and you exclaim in  
raptures, " There it is !" All doubt is now removed— 
you look for no more signs—your longing eyes are fixed  
to gaze on the " glorious city " next—and probably no 
man now, however wise he might profess himself, 
could make you discredit what your director had told  
you. " The city—the city," is now fixed in your eye, 
and onward you go, hasting to your rest.  
Now, if we find, on examination, that all the events  
or signs that God has given us, which were to precede  
the judgment day and the setting up of his everlasting  
kingdom, have actually transpired, or come to view, 
what are we to look for next] Most clearly, the judg- 
ment of the great day! Let us, then, examine the  
chapter before us.  
Verse 1. "In the first year of Belshazzar, king of  
Babylon, Daniel had a dream, and visions of his head,  
upon his bed : then he wrote the dream, [thus it became  
a part of the Scriptures] and told the sum of the mat- 
ters."  
V. 2 and 3. " Daniel spake and said, I saw in my  
vision by night, and behold the four winds [denoting  
commotions] of the heaven strove upon the great sea,  
(waters, denoting "people." See Rev. xvii. 15,) and  
four great beasts came up from the sea, diverse one  
from another." The angel explains these four beasts  
to be " four'kings, verse 17, or four kingdoms, as you  
will see verse 23. "The fourth beast" is the fourth 
kingdom," &c.; which shows that the term king, in  
these visions, signifies kingdom.  
V. 4. " The first was like a lion, and had eagle's  
wings :" Babylon, as described in this vision. We have  
already seen, chapter ii. 38, that Babylon was the first  
universal "kingdom upon earth;" aptly represented 
here by a lion—" the king of beasts,"—denoting the 
glory of that kingdom, and corresponding with the  

" head of gold " in the second chapter—the " eagle's  
wings" denoting the rapidity of its conquests, and the  
soaring pride of its monarchs. It is described by 
Ilabakkuk, chapter i. 6—8, " For, lo ! I raise up the  
Chaldeans [Babylon]—they shall fly as the eagle that 
hasteth to eat." See Isa'. v. 26, 29, and Jer. iv. 7 ; 
also, Ezek. xvii. 3, 4. Daniel goes on to say—" I be-
held till the wings thereof were plucked, wherewith* it  
was lifted from the earth, [its glory departed,] and it  
was made to stand upon its feet as a man, and a man's  
heart was given to it." This may refer to the humili-
ation of the proud monarch of Babylon, chapter iv. 31  
—37, or to the cowardice of Belshazzar, who, instead  
of driving away his foes like a lion, shut himself up in  
the city, feasting and drinking with his lords, till he 
was killed, and the kingdom was given to the Medes 
and Persians.  
V. 5. "And behold, another beast, a second, like  
to a bear, and it raised up itself on one side, [represent- 
ing two lines of kings, one much longer than the  
other,] and it had three ribs in the mouth of it, between 
the teeth of it; and they said unto it, Arise, devour  
much flesh."  
We have already seen that the Medo-Persian king- 

prolonged for a season and a time." [Babylon ruled 
about 17G0 years—Media and Persia about 200—Grecia 
about 175.] These kingdoms successively lost the do- 
minion, but the lives of the respective nations were 
prolonged, being merged in the succeeding govern- 
ments.  
V. 13 and 14. "I saw in the night visions, and  
behold, one like the Son of man came with the clouds 
of heaven, and came to the Ancient of days, and they  
brought him near before him. And there was given  
him dominion, and glory, and a kingdom, that all peo- 
ple, nations, and languages, should serve him; his 
dominion is an everlasting dominion, which shall not  
pass away, and his kingdom that which shall not be 
destroyed."—Thus we see the kingdom of God, or of 
Christ, is not set up till the "judgment sits ;" hence  
no room for a temporal millennium before the judgment, 
and before the kingdoms of -this world are destroyed.  
" All people, nations, and languages," that shall "serve  
him," are described by the Revelator, chapter v. 9, 10,  
as "redeemed OUT OF every kindred, and tongue, 
and people, and nation," &c.  
V. 15—18. " I Daniel was grieved in my spirit in  
the midst of my body, and the visions of my head  
dom succeeded Babylon, and is clearly the kingdom i troubled me. I came near unto one ofthem that stood  
here described. It was noted for cruelty and thirst of  
blood, and the nation is emphatically called " the spoil- 
er." See Jer. Ii. 48—56. The " three ribs " in its  
mouth may denote the union of Media, Persia, and  
Chaldea. It subdued many and populous kingdoms:  
Ahasuerus, or Artaxerxes, reigned over 127 provinces.  
See Esther i. 1.  
V. 6. " After this I beheld, and lo, another, like a  
leopard, which had upon the back of it four wings of a  
fowl; the beast had also four heads, and dominion was 
given to it." There can be no dispute with respect to  
this being Grecia ; " four wings " denoting the rapid- 
ity of its conquest under Alexander ; the " four heads"  
its division into four parts after Alexander died, and  
his posterity were murdered.  
V. 7 and 8. " After this I saw in the night visions,  
and behold a fourth beast, dreadful and terrible, and 
strong exceedingly; and it had great iron teeth : it 
devoured and brake in pieces, and stamped the residue  
with the feet of it: and it was diverse from all the  
beasts that were before it; and it had ten horns. I 
considered the horns, and behold, there came up among  
them another little horn, before whom there were three 
of the first horns plucked up by the roots : and behold,  
in this horn were eyes like the eye of a man, and a  
mouth speaking great things." On these verses I shall  
remark when I come to  the angel's explanation.  
V. 9 and 10. "I beheld till the thrones were cast  
down, and the Ancient of days did sit, whose garment  
was white as snow, and the hair of his head like the 
pure wool: his throne was like the fiery flame, and his 
wheels as burning fire. A fiery stream issued and came  
forth from before him ; thousand thousands ministered  
unto him, and ten thousand times ten thousand stood  
before him : the judgment was set, and the books were  
opened." If we have not here a description of the  
final judgment, we may despair of finding any such 
description in the book of God. There is nothing- 
clearer.  
V. II. " I beheld then [ When 1 Ans. When ' the  
judgment set'] because of the voice of the great words  
which the horn spake, I beheld, till the beast was slain  
[What beast] Ans. The fourth beast, on which the  
horn had stood,] and his body destroyed, and given to  
the burning flame." That Is the punishment of the  
beast for having sustained and carried the little horn.  
Nothing is said of" the dominion" of  this beast being  
"taken away," as is said of the others. The qthers  
lost their dominion after a time, but their subjects sur-
vived and were transferred to the succeeding govern-
ments, but the very body [subjects] of this fourth king-
dom is destroyed, and given to the burning flame ; as  
Isaiah saith (xxxiii. 12,) " The people shall be as the  
burnings of lime ; as thorns cut up shall they be burned  
in the fire." No transferring of its subjects to another  
kingdom. Then " The wicked shall be cut off from  
the earth, and the transgressors shall be rooted out of  
it." Prov. ii. 22. Then God will "destroy them 
which destroy [corrupt] the earth." Reval. "xi. 18. 
But—  
V. 12 " As concerning the rest of the beasts, they  
had their dominion taken away; yet  their lives were  
* See the marginal reading.  

by, and asked him the truth of all this. So he told 
me, and made me know the interpretation of the things. 
These great beasts, which are four, are four kings,  
which shall arise out of the earth. But the saints of 
the Most High shall take the kingdom, and possess  
the kingdom forever, even forever and ever." Not  
a "thousand years," but forever, even FOREVER and  
EVER." If any language can express unending  
duration, this must do so. Some think the language  
too strong to be app-lied to a thousand years, and so 
make it mean "three hundred and sixty thousand 
years." But that is infinitely short of " forever, even 
forever and ever."  
V. 19—25. " Then I would know the truth of the  
fourth beast, which was diverse from all the others,  
exceeding dreadful, whose teeth were of iron, and his 
nails of brass ; which devoured, brake in pieces, and  
stamped the residue with his feet : and of the ten 
horns that were in his head, and of the other which  
came up, and before whom three fell ; even of that  
horn that had eyes, and a mouth that spake very great- 
things, whose look was more stout than his fellows.  
I beheld, and the same horn made war with the saints, 
and prevailed against them  ; until the Ancient of days  
came, and judgment was given to the saints of the 
Most High; and the time came that  the saints pos-.  
sessed the kingdom. Thus he said, The fourth beast  
shall be the fourth kingdom upon earth, which shall be 
diverse from all kingdoms, and shall devour the whole - 
earth, and shall tread it down, and break it in pieces.. 
And the ten horns out of this kingdom are ten kings  
that .shall arise ; and another shall rise after them ; 
and he shall be diverse from the first, and he shall  
subdue three kings. And he shall speak great words 
against the Most  High, and shall wear out the saints  
of the Most High, and think-to change times and laws ; 
and they shall be given into his hand until a time and  
times and the dividing of time."  
There is but little dispute about what is here meant  
by the " fourth kingdom." No kingdom that ever  has  
existed on earth will answer to it, except the Roman 
kingdom. That has been, truly, " diverse from all 
kingdoms," especially in its forms of government,  
which were not less than seven-—being, at different  
times, Republican, Consular, Tribune, Decemvirate, 
Dictatorial, Imperial, and Kingly. It was at length 
divided into the Eastern and Western empires ; Rome  
proper being in the Western empire. Between the  
years A. D. 356 and 483, it was divided into ten king-
doms, as I have noticed in my remarks on chapter ii. ;  
thus the " ten horns are ten kings" [kingdoms] that 
arose out of this empire, and are the same that John  
saw, Rev. xii. 3, " a great, red dragon having seven 
heads and ten horns;" and, chapter xvii. 12, he is  
told—"The ten horns which thou sawest, are ten  
kings, which have received no kingdom as yet:"—it 
was something-still future, in John's time.  
We are now prepared for the inquiry—who, or what  
is the little horn here spoken of] We will inquire,  
1st. What is the character of this horn'? 1. It makes  
" war with the saints." 2. It speaks great words  
against the Most High.  
Let us see if we can find a description of the same  
And I saw a new heaven and a new earth ; for the first heaven and the first earth were passed away : and there was no more sea.—Rev. xxi. 1. And I, John, saw the  
holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.—Rev. xxi. 2.  
Follow peace with all men, and holiness, without which no man shall see the Lord. Looking diligently, lest any man fail ofthe grace of God ; lest any root of bitterness  
springing up, trouble you, and thereby many be defiled.—Heb. xi;. 14, 15.


character elsewhere in the Bible. See Rev. xiii. 6, 7 :  
" And he opened his mouth in blasphemy against God,  
to blaspheme his name and his tabernacle, and them  
that dwell in heaven. And it was given unto him to  
make war with the saints and to overcome them:"— 
Daniel says, he "prevailed against them." Now see 
2 Thess. ii. 3, 4 : " That man of sin be revealed, who  
opposeth and exalteth himself above all that is called  
God," &c. Can there be any doubt ofthe identity of  
the character 1 Daniel's " little horn"—Paul's " man  
of sin"—and John's " blasphemous, beast" are clearly 
identified.  
2d. Let us inquire, has a power of this description  
arisen ? It must be admitted that there has ; and that  
that power is Papacy. The titles the Popes have as- 
sumed, of " MOST HOLY LORD," and their preten- 
sions to pardon sin*, even before its commission, if we  
had nothing else, sufficiently establishes the blasphe- 
mous character of that power. Pope Innocent III. 
writes—" He [Christ] hath set one man over ihe world,  
him whom he hath appointed his vicar on earth; and 
as to Christ is bent every knee in heaven, in earth and  
under the earth, so shall obedience and service be paid to  
his vicar by all, that there may be one fold and one  
shepherd." Again, Pope Gregory VII. says, "The 
Roman Pontiff alone is by right universal. In him 
alone is the right of making laws. Let all kings kiss 
the feet of the Pope. His name alone shall be heard 
in the churches. It is the ONLY NAME IN THE WORLD.  
It is his right to depose kings. His word is not to be  
repealed by any one. It is to be repealed by himself  
alone. He is to be judged by none. The church of 
Rome has never erred ; and the Scriptures testify it  
never shall err." Surely here is a power '•'•diverse 
from" all others, and proud and blasphemous enough  
to answer the character ofthe " little horn."  
3d. Let us now inquire, When this little horn arose?  
Or, which is the same thing, When did Papacy arise? 
There has been a difference of opinion on that question.  
But it appears to me the question is not one so difficult  
to settle now as in former years. First, then—it did  
not arise before the ten horns. Hence it did not arise  
before A. D. 483, when the tenth horn came up. It  
did not arise until " three of the first horns" fell, or 
were " plucked up." It did not come up after that, 
because it " came up among" the " ten horns," and  
three of those horns fell " before" it. It must then  
have come up or been established at the identical point  
where the third horn fell. If that point can be settled,  
it seems to me there can be no reasonable doubt as to  
the time Papacy arose. In the year of our Lord 493,  
the Heruli in Rome and Italy were conquered by the  
Ostrogoths. In 531, the Vandals, who wrere under 
Arian influence,  were conquered by the Greeks, for the  
purpose of establishing the supremacy of the Catholics.  
The Ostrogoths, who held possession of Rome, were  
under an Arian monarch, who was an ene,my to the  
supremacy of the Bishop of Rome ; hence, before the  
decree of Justinian, (a Greek emperor at. Constanti- 
nople,) could be carried into effect, by which he had  
constituted the Bishop of Rome " head, of all the  
churches," the Ostrogoths must be plucked up. This  
conquest was effected by Justinian's army in the month 
of March, 538-,' at'which time, the Ostrogoths, who had 
retired without the''city, and besieged it in their turn,  
raised the siege and retired, leaving the Greeks in pos- 
session of the city : thus the third horn was plucked  
before Papacy, and for the express purpose too of  
establishing that power. [See Gibbon's Decline and  
Fall of Roman Empire.]  
How exactly do the facts answer to the prophecy ! I  
will here introduce the letter of Justinian to the Bishop  
of Rome, of A. D. 533 :  
"Justinian, pious, fortanate, renowned, triumphant,  
emperor, conepl, &c., to John, the most holy Arch- 
bishop of our city of Rome, and patriarch :  
" Rendering honor to the apostolic see, and to your  
holiness, (as always was and is our desire,) and, as it  
becomes us, honoring your blessedness as a father, we 
have laid without delay before the notiee of your holi- 
ness all things pertaining to the state of the church. 
Since it has always been our earnest study to preserve the  
unity of your holy see, and the state of the holy churches  
of God, which has hitherto obtained, and will remain,  
without any interfering opposition; therefore we has- 
ten to SUBJECT, and to unite to your holiness, all the  
priests of the whole East. As to the matters which are  
presently agitated, although clear and undoubted, and,  

according to the doctrine of your apostolic see, held 
assuredly resolved and decided by all priests, we have  
yet deemed it necessary to lay them before your holi- 
ness. Nor do we suffer anything which belongs to the  
state of the church, however manifest  and undoubted,  
that is agitated, to pass without the knowledge of 
your holiness, ivho are the head of all the holy churches.  
For in all things (as had been said or resolved) 
we are prompt to increase the honor and authority of  
your see."  
"The authenticity of the title," says Mr. Croley,  
" receives unanswerable proof from the edicts of the 
' Novellas' of the Justinian code. The preamble of  
the 9th states, ' that as the elder Rome was the  
founder of the laws ; so was it not to be questioned,  
that in her was the supremacy of the pontificate.' 
The 131st, on the Ecclesiastical Titles and Privileges, 
chapter ii., states : ' We therefore decree that the most 
holy Pope of the elder Rome  is the first of all the  
priesthood, and that the most blessed archbishop of  
Constantinople, the new Rome, shall hold the second  
rank, after the holy apostolic chair of the elder Rome.' "  
Croley, pp. 114, 115.  
Some suppose that Phocas, A. D. 606, by applying  
the title " universal Bishop" to the Pope, first gave 
him his supremacy : but this cannot be, for it does not  
agree with the prophecy that three of the first horns  
were to be plucked up before it, as it came up, and this 
happened more than half a century before. Again,  
Mr. Croley, a writer of the Church of England, says— 
"The highest authorities among the civilians and  
'annalists of Rome spurn the idea that Phocas was the  
founder of the supremacy of Rome ; they ascend to  
Justinian, as the only legitimate source, and rightly  
date the title from the memorable year 533."  
Imperial Rome fell about A. D. 475, and was in the  
hands of the barbarians. Thus it continued till the  
conquest of Rome by Belisarius, Justinian's general, 
536 to 538, when the Ostrogoths left it in possession 
of the Greek emperor, March, 538. Thus the way 
was open for the " dragon" to give the " beast his  
power, and his seal, and great authority." Rev. xiii. 
2. This fact, from Revelation, also, settles the point 
that the Pope did not receive his power from Clovis,  
king of France. It was the " Dragon" that gave him  
"his scat"—Rome, " his power," as head of the  
churches. The Roman emperors had stood at the 
head of  the churches with " power" to make important  
decisions for the church—it is now transferred to the 
Pope : and he has given him, also, " great, authority,"  
under the Justinian code of laws, to judge and punish 
heretics.  
4th. The next point we want to settle is, the length  
of lime this power ivas to continue. Daniel says, " a 
time, times, and the dividing of time." The Revela- 
tor says, chap. xiii. 5, "Power was given unto him  
to continue 42 months." He was to make war upon  
the saints—the church ; and in Rev. xii. 6, we are told,  
" the woman," the church, " fled into the wilderness "  
1260 days; and at  the 14th verse, that it was for "a  
time, and timas, and a half time." Here then we have  
the period of the continuance of this power given'us 
in three forms of expression, which settles the point 
that the time, times and dividing  of time is 42 months,  
or 1200 prophetic days or years.  
5th. Did the continuance of papal dominion, as a  
horn of the beast, cease at the end of that period !  
1260 years from 538 would extend to 1798. Did any- 
thing transpire that year to  justify the belief that the  
dominion of Papacy was taken away that year 1 It is 
a historical fact that, on Feb. 10th, 1798, Berthier, a 
French general, entered the city of Rome and took it. 
On the 15th of the same month the Pope was taken  
prisoner and shut up in the Vatican. The papal gov-
ernment, which had continued from the time of Justin- 
ian, was abolished, and a republican form of govern-
ment given to Rome. The Pope was carried captive 
to France, where he died in 1799. Thus, " he that " 
led others "into captivity," went "into captivity;" 
and he who killed "with the sword" those he was  
pleased to call heretics, was himself " killed [subdued] 
with the sword;" i. e., his "dominion was taken 
away " by war. See Rev. xiii. 10. Verse 20 : " But  
the judgment shall sit, and they [the kings that ' hate  
the whore,' Rev. xvii. 16] shall take away his domin- 
ion, [he is cut off from being a horn on the beast., or  
deprived of his civil power, so that he can no longer 
wield the sword against dissenters] to consume and de- 

stroy it unto the end.'"' See 2 Thess. ii. 8 : " Whom 
the Lord shall consume with the spirit of his mouth  
[the " Reformation"] and shall destroy with the  
brightness of his coming " to judge the wTorld in the  
great burning day, when the " beast and false proph- 
et " will be " cast alive into the lake of fire, burning  
with brimstone ;" then the " little horn" will be de- 
stroyed.  
Some tell us the civil power of Papacy is not taken  
away. That the Pope was restored, or a new one 
chosen, is admitted, and that he may have some civil 
power in Italy is not denied. But that, he has power 
to depose kings and put. to death the saints now, is  
denied. Wrhen he was a horn on the beast, lie deposed  
kings at pleasure, for centuries, and silenced " here-
tics " by the flame, the rack, prison, and the sword.  
Can he do it now? No. Nor has he been able to do  
it since 1798—since that time the church is out of the  
" wilderness;" and Papacy is compelled to  tolerate  
Protestantism. Hear the Pope himself on that subject. 
Here is his letter, dated Sept., 1840, at Rome. Read  
it, and see if you think Papacy is now a horn on the  
beast, or is possessed of power to war against the  
saints unto death, as formerly.  
"ENCYLLICAL LETTER of Our MOST HOLY LORD  
GREGORY XVI. by Divine Providence Pope, to all  
Patriarchs, Primates, Archbishops, and Bishops.  
GREGORY XVI. POPE.  
" Venerable Brethren,—Health and the apostolic  
Benediction.  
"You will know, Venerable Brothers, how great  
are the calamities with which the Catholic Church is  
beset on all sides in this most sorrowful age, and hoiv  
pitifully she is afflicted. You know by what a deluge  
of errors of every kind, and with what unbridled au-
dacity of the erroneous, our Holy Religion is attacked, 
and how cunningly and by what frauds heretics and 
infidels are endeavoring to prevert the hearts and minds 
of the faithful. In a word, you know there is almost 
no kind of effort or machination which is not employed,  
to overthrow, from its  deepest foundations, if it were  
possible, the immovable edifice ofthe Holy City.  
"Indeed, arc we not, (Oh, how shameful!) com- 
pelled to see the most crafty enemies of the truth  
ranging far and wide with impunity ; not only attack-
ing religion with ridicule, the church with contumcly,  
and Catholics with insults and slander, but even enter- 
ing into cities and towns, establishing schools of error  
and impiety, publishing in print the poison of their 
doctrines, skilfully concealed under the deceitful veil  
of the natural sciences and new discoveries, and even  
penetrating into the cottages of the poor, travelling  
through rural districts, and insinuating themselves into 
familiar acquaintance with the lowest of the people 
and with the farmers!  Thus they leave no means  
unattempted, whether .by corrupt Bibles in the lan- 
guage of the people, or pestiferous newspapers and 
other little publications, or caviling conversation, or  
pretended charity, or, finally, by the gift of money, to 
allure ignorant people, and especially youth, into their  
nets, and induce them to desert the Catholic faith.  
" We refer to facts, Venerable Brethren, which  
not only are known to you, hut of which you are wit- 
nesses ;• even you, who, though you mourn, and, as 
your pastoral duty requires, are by no means silent,  
are yet compelled to tolerate in your diocess these  
aforesaid propagators of heresy and infidelity; these  
shameless preachers, who, while they walk in sheep's  
clothing, but inwardly are ravening wolves, cease not  
to lay in wait for the flock and tear it in pieces. Why  
should we say more 1 There is now scarcely a barba-
rous region in the universal world, to which the well 
known Central Boards of the heretics and unbelievers  
have not, regardless of expense, sent, out their explor-
ers and emissaries, who either insidiously, or openly 
and in concert, making war upon the Catholic religion,  
its pastors and its ministers, tear the faithful out of the  
bosom ofthe church, and intercept her approach to the  
infidels.  
" Hence it is easy to conceive the state of anguish  
into which our soul is plunged day and night., as we,  
being charged with the superintendence of the whole 
fold of Jesus Christ, and the care of all the churches,  
must give account for his sheep to the Divine Prince 
of Pastors. And we have thought fit, Venerable  
Brethren, to recall to your minds by our present letter  
the causes of those troubles which are common to us  
FUNDAMENTAL PRINCIPLES, ON WHICH THE SECOND ADVENT CAUSE IS BASED.-I. The word of God teaches that this earth is to be regenerated, in  
the restitution of all things, restored to its Eden state, as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrec- 
tion state.  
II. The only Millennium found in the word of God, is the eternal state of the righteous in the New Earth, wherein dwelleth righteousness.  
HI. The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Lord my God shall come, and all his saints with him.  
36


and you, that you may more attentively consider how  
important it is to the church, that all holy priests  
should endeavor, with redoubled zeal, and with united 
labors, and with every kind of efforts, to repel the  
attacks of the raging foes of religion, to turn back  
their weapons, and to forewarn and fortify the subtle  
blandishments which they often use. This, as you 
know, we have been careful to do at every opportunity ;  
nor shall we cease to do it; as we also are not igno- 
rant that you have always done it hitherto, and confi- 
dently trust that you will do hereafter with still more  
earnest zeal.  
######  
" Given at Rome, at St. Mary the Greater, on the  
18th of the Kalends of September, of the year 1840,  
the tenth of our pontificate.  
GREGORY XYI. POPE."  
You see what is to come next after the fall of the  
" little horn."  
Now let us see whereabouts we are in the prophetic  
chain. Have we passed the "Lion "—Babylon? Yes.  
Have we gone by the "Bear with three ribs in his  
mouth?" Yes. Has the sign ofthe "Leopard with four  
wings of a fowl and four heads " been passed ? It has.  
The "dreadful and terrible beast, with ten horns,"—  
has'he been seen ? Yes. Have we got past the '' little 
horn'' having '4 eyes like the eyes of a man ?'' That is 
among the things numbered with the past. How  
far beyond it are we ? Forty-jive years, nearly. What 
comes next? The Judgment, followed by the ever- 
lasting kingdom of God. How far off is that ? That 
question I shall answer, hereafter, DEFINITELY. But  
one thing is certain; it cannot be at a great distance.  
It is the NEXT prophetic event. Awake, ye slum- 
bering virgins! " Behold the Bridegroom cometh,  
go ye out to meet him." No time to sleep now. 
The seventh angel is preparing to sound. "AWAKE,  
YE DEAD!" will soon thunder through the skies,  
Happy day to those that are waiting. Awful day to  
those who are saying—44 My Lord delayeth his com- 
ing." AWAKE—AWAKE ! ! !  
Exposition of Daniel, Btli Chapter;  
OR,  
THE VISION OF THE RAM, HE-GOAT, AND EX- 
CEEDING GREAT HORN.  
BY GEO. STORRS.  
I have already remarked, elsewhere, that our Hea- 
venly Father employs various figures and represen-
tations, to enforce the same truths, to make the deeper  
impression on our minds. Thus the dream of Pharaoh,  
Genesis xii. 1—7, was doubled to him, thereby making  
the stronger impression on his spirit. In the vision of 
Peter, Acts x. 9—16, the " sheet was let down to the  
earth," and the voice three times calls upon him to  
"rise, kill and eat;" and as many times tells him,  
44 What God has cleansed, that call not thou common."  
Thus God enforces important truths by a repetition.  
This wras the case in the visions of Daniel. We have  
already seen that the vision of the seventh chapter was 
like that of the second, with, however, additional cir- 
cumstances, viz., the sitting of the judgment, and the  
"little horn." In the last chapter, then, while the  
same truths are brought to light as in the second, we  
have some additional information : so, we may see the  
same principle carried forward in the chapter before us.  
Verses 2—4. 44 And I saw in a vision ; (and it came  
to pass, when I saw, that I was at Shushan, in the  
palace, which is in. the province of Elam ;) and I saw 
in a vision, and I was by the river Ulai. Then I lifted 
up mine eyes, and saw, and behold, there stood before 
the river a ram which had two horns ; and the two  
horns were high ; but one was higher than the other,  
and the higher' came up last. I saw the ram pushing 
westward, and northward, and southward ; so that no 
beasts might stand before him, neither was there any  
that could deliver out of his hand ; but he  did according  
to his will, and became great."  
The angel informs Daniel, at the 20th verse, " The  
ram which thou sawest, having two horns, are the kings  
[kingdoms] of Media and Persia." Thus it exactly  
agrees with, or is like the " breast and arms " of the 
image, chapter ii., and the "bear" in the seventh 
chapter. Daniel sees nothing of Babylon in this vision :  
that was now passing away; and his attention was  

particularly called to the 44 ram pushing.''''  It would  
seem that that circumstance was to mark the commence- 
ment of the vision.  
Verses 5—8. "And as I was considering, behold, a  
he-goat came from the west, on the face of the whole 
earth, and touched not the ground : and the goat had  
a notable horn between his eyes. And he came to the 
ram that had two horns, which I had seen standing he- 
fore the river, and ran unto him in the fury of his power. 
And I saw him come close unto the ram, and he was  
moved with choler against him, and smote the ram, and  
brake his two horns ; and there was no power in the  
ram to stand before him, but he cast him down to the 
ground, and stamped upon him; and there was none  
that could deliver the ram out of his hand. Therefore, 
the he-goat waxed very great; and when lie was strong  
the great horn wras broken ; and for it, came up four  
notable ones toward the four winds of heaven."  
The angel explains this, verses 21 and 22. "And  
the rough goat is the king [kingdom] of Grecia ; and 
the great horn that is between his eyes is the first 
king;" not Alexander merely, as some suppose, for 
Alexander was not strictly the first king; but he be- 
longed to the kingdom in its undivided state, or to the 
first part of the kingdom of Grecia. The great horn, 
then, I consider as a representation of Grecia while it  
was united in one, which union continued some years  
after Alexander's death, say fifteen or twenty, when 
his brother and two sons, who succeeded him, at least 
nominally, were murdered, and the kingdom was divid- 
ed, as indicated at verse 22.—" Now that being broken,  
whereas four stood up for it, four kingdoms [not kings, 
as some try to make us think] shall stand up out of the  
nation, but not in his power," [not m the power of 
Grecia united.]  
Alexander conquered a part of Europe and*all Asia  
in the short space of about twelve years ; and the king- 
dom under him may well be represented as running in  
the "/wry" ofits power, and "touching not the grouud."  
With an army of not more than thirty thousand, he  
overthrew Darius, king of Persia, who had six hundred  
thousand, and thus " brake his two horns," or over- 
threw the Medo-Persian kingdom : then Grecia became  
a kingdom of universal empire. Alexander dies, and  
within twenty years after, four kingdoms come up in  
Grecia, viz., Macedonia, Thrace, Syria, and Egypt.  
Thus we see, the vision is like the " leopard ofthe  
previous vision, and the " brass " division of the image.  
The evidence thus far is so clear that this vision is  
like the two previous ones, that some of our opponents  
have admitted that the angel has clearly shown us so ;  
but one of our opponents, when he has arrived at this  
point, says—" Here ihe heavenly messenger leaves us." 
I do not wonder he thought so ; for he then goes on to 
apply the horn that '' waxed exceeding great'' to little 
Antiochus. It would seem that author recorded one  
truth. It appears clear, to my mind, that the heavenly  
messenger left him, but he did not leave Daniel till he  
made him understand the vision. Let us now proceed 
to, and examine this point.  
Verses 9—12. " And out of one of them came forth  
a little horn, which waxed exceeding great toward the  
south, and toward the east, and toward the  pleasant  
land. And it waxed great, even to the host of heaven ; 
and it cast down some of the host and of the stars to  
the ground, and stamped upon them. Yea, he magni- 
fied himself even to the prince of the host, and by him  
the daily sacrifice was taken away, and the place of his  
sanctuary was cast down. And a host wTas given him 
against the daily sacrifice by reason of transgression, 
and it cast down the truth to the ground ; and it prac- 
tised, and prospered."  
The angel explains these verses thus—  
Verses 23—25. "And in the latter time of their king- 
dom, when the transgressors are come to the full, a 
king of fierce countenance, and understanding dark sen-
tences, shall stand up. And his power shall be mighty, 
but not by his own power ; and he shall destroy won-
derfully, and shall prosper, and practise, and shall de-
stroy the mighty and the holy people. And through his 
policy also he shall cause craft to prosper in his hand ;  
and he shall magnify himself in his heart, and by peace  
shall destroy many : he shall also stand up against the  
Prince of princes ; but he shall be broken without  
hand."  
Now, the question arises, who, or what power is  
here brought to view ?  
So far as I know, there are but three opinions. The  

first is, that it is Antiochus Epiphanes, one of'the kings 
of Syria. The second is, that it is Mahomedanism ;  
and the third, that it is Rome, Pagan and Papal. Each  
of these I shall examine.  
I. Mahomedanism. This is the opinion of Faber,  
followed by some others. I conceive it cannot be Ma- 
homedanism ; first—because the " little horn stood " 
up against the Prince of princes, v. 25, and Mahomed-
anism itself did not stand up till about 600 years after 
Christ. If it be said, it stood up against the church, and  
therefore may be said to stand up against the Prince  
of princes, because our Lord considers that done against  
himself which is done unto his people—I reply, that  
interpretation, in this case, would make the prophecy 
use a vain repetition; for, it expressly says, it "shall  
destroy the mighty and holy people." Now, Mahom-
edanism neither stood up against Christ, in person, not 
did it destroy the lioly people. For this assertion I  
have something more than the word of man. " Let 
God be true " though every man should be proved a  
" liar." All admit that Rev. 9th chapter is a descrip- 
tion of Mahomedanism. Read the fourth verse of that  
chapter, and see if Mahomedanism stood up against the 
true church of God. "It was commanded them [Ma-
homedansj that they should not hurt the grass of the 
earth, neither ftny green thing, neither any tree; but  
[mark it] only those men WHO HAVE NOT the seal  
of God in their foreheads." Here then is evidence,  
strong as the ti'uth of God, that Mahomedanism was  
not to hurt the true church; and, of course, did not  
" stand up against the Prince of princes " in any sense  
to answer the application of the text in Daniel to that 
power.  
II. The next opinion I shall examine is, that it is  
Antiochus Epiphanes, one of ihe kings that ruled, for 
a time, over one ofthe " four horns," viz., over Syria.  
To this interpretation I urge the following objec- 
tions—  
1. Such an interpretation does violence to the whole  
subject. How is this vision like the previous, if An-
tiochus is the "little horn?" We have seen that it  
exactly agrees with the previous visions hitherto ; and  
we see also that the little horn extends down to the 
end of this vision. If, then, Antiochus is the little horn,  
it is not like the other vision .by more than two thousand  
years; for, Antiochus died 164 years before Christ was  
born.  
2.- This " little horn," as I have said, ends the vis- 
ion, v. 17 : " For at [unto] the time ofthe end shall be 
the vision." What endJ Evidently the end spoken  
of in the vision it is Me, chap. vii. 2G—" They shall  
take away his dominion, to consume and destroy unto 
the md." 2 Thess. ii.: " That wicked, whom the Lord 
shall destroy with the brightness of his coming." The  
end, when the Lord Jesus will be revealed from hea- 
ven.  
3. Again—This little horn was to extend to " the  
last end of the indignation.'' Surely, none will pretend  
the death of Antiochus was the last end of indignation, 
even to the Jews. If they do, let them cease to talk 
of the great tribulation at the destruction of Jerusalem  
by the Romans.  
4. The attempt to apply the 2300 days of this vis- 
ion to Antiochus, has been a total failure. Those who 
make this attempt cannot agree among themselves how 
to reckon the time ; some of them maintaining that the 
days are entire days, and others, that they are to be  
reckoned half days, or 1150 days, because the expres- 
sion in the original is 2300 "evening-mornings." 
But let them count as they will, they cannot match it  
with Antiochus.\Professor Stuart admits that the time  
is 2300 entire d£ys; but after attempting to match them  
with Antiochus he has totally failed. He reckons back  
from the cleansing of the sanctuary by Judas Macca- 
beus, after it had been polluted by Antiochus, and he  
finds what ? AVhy, he finds the IO=5/A of August,  
171 B. C. ! ! !c£H  Yes, reader, he finds that marvel'  
lous day, but he finds no event to mark that as the be-
ginning of the 2300 days. Perhaps he thought it would 
be taken for granted that it must begin then. Now if  
" Millerites," as they are called by their opponents,  
should attempt to make their theories pass by such an 
argument, we should scarcely get the people to hear 
us more  than once, and they would justly accuse us of  
an attempt to impose upon them. Show us facts, from  
history,, that the 2300 days begun when you 44 guess "  
they did ; till then we deny that there is a particle of 
proof  that the 5th of A.ugust, 171 B. C., is marked  
IV. The signs which were to precede the coming of our Saviour, have all been given ; and the prophecies have all been fulfilled but those which relate to the coming of  
Christ, the end of this world, and the restitution of all things. And  
V. There are none of the prophetic periods, as we understand them, that extend beyond the year l§i3.  
The above we maintain as the immutable truths of the word of God, and therefore till our Lord come we shall ever look for his return as the next event in prophecy  
37


with anything that could show that to be the beginning  
of those days.  
Mr. Dowling, the mouth-piece of most of our oppo- 
nents, makes 1150 days of the 2300 ; and when he  
has attempted to match that number with the history  
of Antiochus, he comes out within about 55 days of  
making a Jit. He admits he wants 55 days ; and that  
he cannot make them out for want of not being " in- 
formed by any historian exactly how many days elapsed  
between the time Athenaeus stopped the daily sacrifices  
and the 25th of the month Casleu, when Jupiter was 
worshipped in the temple." But Mr. I), supplies this 
defect in history, by a " guess ;" for he adds, 11 Had 
we been thus informed, [lip] I have no doubt, [cQl] 
that we should find that time to be [ID3] exactly [cQl]  
fifty-Jive days." " Jf and if;'' that is a fatal affair for  
Mr. D ; the naughty historian should have been more  
particular. But, seriously, Mr. D. admits two facts  
that prove fatal to his argument. 1st. That he has no  
history to warrant his application of the days to Anti- 
ochus ; and 2d, that his argument is spoiled, unless he 
can be allowed to supply the defect by his " no doubt,"  
i. e., his "  guess."  
The fact is. the " little horn," and 2300 days, never  
have been, and never can be made to agree with the  
history of Antiochus. The attempt may delude the  
uninformed, but cannot endure the light. I will here  
oppose a great name to great names. As my words, 
who am but an obscure individual, will not weigh  
much against such men as Prof. Stuart, &c., I will 
introduce Sir Isaac Newton. On Dan..viii. 9—12, 23  
—25, he says—  
" A horn of a beast is never taken for a single per- 
son : it always signifies a new kingdom ; and the king-
dom of Antiochus was an old one. Antiochus reigned  
over one of the four horns ; and the little horn was a  
fifth, under its proper kings. This horn was at first a  
little one, and waxed exceeding great; but so did NOT 
Antiochus. His kingdom, on the contrary, was weak,  
and tributary to the Romans ; and he did NOT enlarge  
it. The horn was ' a king of fierce countenance, and  
destroyed wonderfully, and prospered and practised:'  
but Antiochus was frightened out of Egypt by a mere  
message of the Romans, and afterwards routed and  
baffled by the Jews. The horn was mighty by ano- 
ther's power ; Antiochus acted by his own. The horn  
cast down the sanctuary to the ground, and so did  
NOT Antiochus; he left if standing. The sanctuary 
and host were trampled under foot 2300 days, (verse  
14) and in Daniel's prophecies days are put for years ;  
but the profanation of the temple, in the reign of Anti- 
ochus, did NOT last so many natural days. These  
were to last to ' the end ofthe indignation' against the  
Jews ; and this indignation is NOT YET at an end.— 
They were to last till the sanctuary which has been  
cast down should be cleansed ; and the sanctuary is  
NOT YET cleansed."  
5. Another fact fatal to the application of the 2300  
days to Antiochus, is, that Daniel was to stand in his  
" lot" at the end of the days, i. e., at the end of the  
1335 days, chap. xii. 12, 13, which are admitted to be  
a part of the 2300. Did Daniel stand in his lot at the  
death of Antiochus, 164 years B. C.? That is, did  
Daniel rise from the dead then ? For that, and nothing  
less, I conceive to be the meaning of the expression.  
But one other consideration, it seems to me, must  
settle this whole question, that the polluting the temple  
by Antiochus was not intended by •placing " the  
abomination that maketh desolate.." Our Saviour,  
Matt. xxiv. 15, speaks of that abomination as some- 
thing still future, 200 years after Antiochus was dead.  
He says, " When ye therefore shall see the abomination  
of desolation spoken of by Daniel the prophet, stand in  
the holy place." Now, unless it.can be proved that  
Antiochus' desolations were after Christ, instead of  
200 years before, the attempt of our opponents, to make  
Antiochus the scape-goat, to bear away all the sins of 
Papal Rome, and their modern apologists, will be 
vain.  
The Junior Editor ofthe " Midnight Cry," in the  
24th number of that paper, thus notices the absurdity  
of applying the little horn to Antiochus :  
" First Absurdity.—The four dynasties, dominions,  
or sovereignties, which succeeded Alexander's do- 
minion,—of Grecia,—are represented each by its ap- 
propriate horn, one for Egypt, one for Syria, one for  
Macedonia, and one for Thrace and Bythinia. Now,  
Antiochus Epiphanes was but one of twenty-five indi- 

viduals, who constituted the Syrian horn. Could he, 
at the same time, be another remarkable horn'?  
" Let us give the degrees of comparison, according  
to the angel's rules, and thus compare truth with 
error. How easy and natural is the following gra- 
dation :  
Great. Very Great. Exceeding Great.  
PEHSIA, GREECE, ROME.  
" How absurd and ludicrous is the following !  
Great. Very Great. Exceeding Great.  
PERSIA, GREECE, ANTIOCHUS.  
" Third Absurdity.—The Medo-Persian power is  
simply called 'GREAT,' (verse 4.) This power, the  
Bible tells us, ' reigned from  India to Ethiopia, over a  
hundred and seven and twenty provinces.' This was  
succeeded by the Grecian power, which is called  
' VERY GREAT,' (verse 8.) Then comes the power  
in question, which is 'EXCEEDING GREAT.'  
Was Antiochus exceedingly (or abundantly) great, when  
compared with the conqueror of the world ? Let an 
item from the Encyclopedia of Religious Knowledge 
answer: 'Finding his resources exhausted, he re-
solved to go into Persia, to levy tributes, and to collect  
LARGE SUMS, which he had AGREED TO PAY  
TO THE ROMANS.' Surely, we need not ques-
tion, which power was exceeding great, that which 
exacted tribute, or that which was COMPELLED to 
pay it.  
" Fourth Absurdity.—The power in question was  
' little'. at first, but it waxed or grew ' exceeding  
great, toward the SOUTH, and toward the EAST, and  
toward the pleasant land.' What can this describe but  
the conquering marches of a mighty power? Rome  
was almost directly northwest from Jerusalem, and its  
conquests in Asia and Africa were of course towards  
the east and south : but where were Antiochus' con- 
quests T He came into possession of a kingdom  
already established, and Sir Isaac Newton says, 'He 
did NOT enlarge it.' He did not fulfil this prophecy, 
and therefore was not the object predicted in it. Rome 
did fulfil it, and therefore is the object predicted.  
Rolli n says, ' He assumed the title of Epiphanes, that  
is, illustrious, which title was never WORSE applied. 
The whole series of his life will show that he deserved  
much more that of Epimanes, (mad or furious,) which 
some people gave liirn.' Rollin then records a cata- 
logue of his foolish actions, to show ' how justly the 
epithet vile is bestowed upon him;' then gives a de- 
tailed account of his life, and records the success he  
met with in attempting to take the city of Elymais, and 
plunder the temple of Diana. It seems that Antiochus  
had grown so weak, (instead of waxing exceeding  
great,) that the people, who had formerly paid tribute, 
were not afraid to withhold it. Vvrhen he came  
against them, they ' took up arms to defend their 
temple, and gave him a shameful REPULSE.'  
" Fifth Absurdity.—The crowning absurdity of all  
is, to suppose that Rome is left out of a vision which  
extends to 'the LAST end of the  indignation.'  
Daniel had a view through the dark clouds which con-
ceal the wonderful landscape of futurity from unin-
spired eyes. His vision is expressly directed to the 
things which shall befall his people in the LATTER 
DAYS. His eye pierces even to the resurrection of the  
dead, and the.glorious kingdom beyond it. Now what  
are some of the objects in this wondrous prospect?  
The great object is his Saviour on the cross, dying  
under a Roman governor, and pierced by a Roman 
spear. Will he not see this object, on which all 
heaven gazes?  
"There the 'latter days' commence. Daniel's  
people, after that, are still Abraham's seed, Christ's  
true Israel, and will he see nothing relating to them? 
Will he not see that ' exceeding great' power, under  
which the Jews ' fell by the edge of the sword, and  
were led away captive into all nations,'—under which 
Jerusalem was desolated, and the temple burned,— 
under which 3,000,000 of Christians were killed, cruci- 
fied, burnt, tortured, torn, or devoured, while it denied  
Christ,—and under which FIFTY MILLIONS have  
fallen, 'by flame, sword, captivity, and spoil,' during  
' many days ' since?"  
III. The way is now prepared to inquire, distinctly,  
what power is represented by the little horn? Can  
there be any doubt of its being Rome ?—Rome Pagan  
and Papal? Let us first look at its origin, verse 9 ; j  

and let us remember, that in the Old Testament,  
nations are not brought into prophecy till somehow con-
nected with the people of God. Rome had been in 
existence years before it is noticed in prophecy ; and  
Rome had made Macedonia, one of ths four horns of  
the Grecian goat, a part, of herself 168 years B. C. ; so 
that Rome could as truly be said to be " out of one of  
them," as the ten horns of the fourth beast, in the 7th 
chapter, could be said to come out of that beast, when  
they were ten kingdoms set up by the conquerors of  
Rome.  
Having noticed the origin of the little horn, let us  
now inquire for the time it comes up.  
23d verse: " When the transgressors are come to  
the full." It is clear that God designed that his  
people should trust in him alone ;—hence he prohibited 
their making any " league " with other nations. See  
Judges ii. 2: " Ye shall make no league with the  
inhabitants of this land," &c. The Jews broke cove- 
nant with God, and about the year 158, B. C., they 
entered into a league with the Romans. See 1 Mac. 
8th and 9th chapters. See Dan. xi. 23. It was at  
this point the " king [kingdom] of fierce countenance 
should stand up ;" i. e., come to rule, as first noticed 
in the prophecy, because now they are first connected  
with the people of God. This, it will be seen, is after  
Macedonia, one of the four horns, has become a part  
of Rome.  
Let us now look at the character and acts of the  
little horn. It is of ' fierce countenance." See Deut. 
xxviii. 49, 50 : " The Lord shall bring a nation against 
thee from far, from the end of the earth, as swift as  
the eagle flieth, a nation whose tongue thou shalt not  
understand ; a nation of fierce countenance, which  
shall not regard the person of the old, nor show favor  
to the young."  
All admit the nation here spoken of is the Roman.  
The "little horn" has "understanding" of "dark 
sentences." In the text just  quoted, from Deut., we  
are'told the  Romans are " a nation whose tongue thou  
shalt not understand." Dr. Clarke says, " The learn- 
ing of Rome is proverbial." The "power" ofthe 
"little horn" was to be "mighty." How rmlike  
Antiochus! How like Rome! The little horn was  
to wax " exceeding great." How ridiculous to apply  
this to Antiochus; but how appropriately applied to 
Rome, which added to herself all the four horns of the  
Grecian goat, and subdued many other provinces. It  
stands up against the Prince of princes. Our Lord  
was crucified under the reign of Rome. If it be said, 
"the Romans did not put the Saviour to death, but  
that it was done by a Jewish mob ;" I reply, let the 
objector read Acts iv. 26, 27—"The king's of the 
earth stood up., and the rulers were gathered together  
against the Lord, and against his Christ. For of a 
truth, against thy holy child Jesus, whom thou  hast  
anointed, both Herod and Pontius Pilate, with the  
Gentiles," &c., "were gathered together." This  
settles that, point.  
The " little horn " cast down some of the host and  
ofthe stars to the ground, &c., v. 10. Compare this  
with Rev. xii. 3,4: "A great red dragon," &c.,  
" and his tail drew the third part of the stars of heaven  
and did cast them to the earth." All admit, that this  
dragon is Rome ; but who can fail of seeing its perfect  
agreement with the little horn ?  
"He shall destroy wonderfully." Do any say, " this  
is applicable to Antiochus?" I reply: If Antio- 
chus destroyed wonderfully, Rome, pagan and papal, 
destroyed "SEVENTY AND SEVENFOLD" more so. 
For, while Antiochus destroyed a few of the Jews,  
Rome has destroyed millions of them, and more than  
fifty millions of Christians besides. Rome truly lias  
'' destroyed wonderfully." Mark another fact:—"By  
peace shall "he "  destroy many." Antiochus did no  
such thing : but papal Rome, under pretence of be- 
ing the vicegerent of the Prince of Peace, did destroy  
millions. Thus the little horn is distinctly marked to  
be Rome, pagan and papal. Once more,—mark its 
end: "broken without hand." How clear the refer-
ence to the stone that smites the image " cut out  
without hands." Rome is not only designated by its  
origin, time of its standing up, character and acts, but 
by its end. " Whom the Lord shall consume with the  
spirit of his mouth, and shall destroy with the bright- 
ness of his coming," 2 Thess. ii. 8. " Broken with- 
out hand."  
This construction makes the vision in truth like  
And he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive until the times of restitution of all things, which God hath spoken  
by the mouth of all his holy prophets.—Acts iii. 20, 21.  
For our conversation is in heaven ; from whence also we look for the Saviour, the Lord Jesus Christ, Who will change our vile body, that it may be fashioned like unto  
his glorious body.—Phil. iii. 20, 21.  
38


the first. The application of it to Antiochus originated  
with a Jew, who wished to magnify his own nation,  
and has been backed up by Papacy, to keep its own  
prophetic portrait out of sight; and Protestants have put  
on the "Babylonish garment," and wear it as though  
it was the spotless robe of salvation ; for, if that robe 
fails them, the • end of the world is upon them in an  
hour they think not.  
Verses 13, 14. "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 sacri- 
fice, and the trangression 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."  
Let us now decide, if we can, what " sanctuary " it  
is that is to be " cleansed," or " justified," as the mar-
gin has it.  
Several things are called a sanctuary in the Bible.  
1. The Lord, Isa. viii. 14.  
2. Heaven, Ps. cii. 19. Neither of these can be  
meant in the verses before us.  
3. Judah, Ps. cxiv. 2. But Judah is utterly cut off.  
See Isa. Ixv. 15 : "The Lord God shall SLAY THEE,  
and call his servants by another name." Literal  
Judah, then, is not to be cleansed, but is slain.  
4. The Temple is called a sanctuary, 1 Chron. xxii.  
19. But that is destroyed, and hence cannot be  
cleansed.  
5. The Holy of Holies, Lev. iv. 6. That also is  
destroyed ; and besides, it is superseded.  See Heb.  
ix. 1—12.  
There are only two things more, in relation to God's  
people, that are called a sanctuary, in the Bible. The  
sanctuary to be cleansed, spoken of in this chapter, is  
the one "trodden underfoot" with "the host." If  
the "Prince of the host," v. 11, is the Lord Jesus  
Christ, then, there can be no doubt, his true church is  
"the host." By whom, or what, was the host to be  
trodden under foot ? Two desolating powers, called  
"the daily and the transgression of DESOLATION."  
The word " sacrifice " is not in the text, and lias no  
warrant for its insertion, except the mere opinion of  
the translators. The wdiole period of these desolating  
abominations, as noticed in this vision, from the Ram  
pushing, [for there the vision commences,] is 2300  
days; then was to terminate the treading under foot. 
In the detailed explanation of the vision, in chapters  
xi. and xii., we have the time from the taking away of 
the first of these abominations to the removing of the  
second, viz. 1290 days; Dan..xii. 11 ; then we are as- 
sured that 45 days more are to bring us  to the " end  
of the days;" then Daniel was to have his resurrection.  
If the sanctuary means here, as some suppose, the  
church, then it is to be cleansed, or, as the margin has 
it, justified, at the resurrection of Daniel, with all the  
saints.  
The church is sometimes called a sanctuary, or  
temple of God. See 1 Cor. iii. 16, 17, and Eph. ii.  
21, 22. If, then, by " sanctuary" the church is to be 
understood, what is meant by its being cleansed, or  
justified? To justify, signifies " to absolve or declare  
one innocent.'''' To justify an individual  is to acquit  
him. The term is applied to the a'cquittal of a sinner  
through faith in Christ; but the full discharge from all  
the consequences of sin does not take place till the res- 
urrection of the just. See Rom. iv. 25 : " Who was  
delivered for our offences, and was raised again for our  
justification." Compare this with 1 Cor. xv. 17, 18  :  
" If Christ be not raised, your faith is vain ; ye are yet  
in your sins. Then they also which are fallen asleep  
in Christ are perished.'''' See, also, Isa. xiv. 25 : " In  
the Lord shall all the seed of Israel be justified, and 
shall glory :"—till then, the church groans, being bur-
dened,—for that event she waits. See Rom. viii. 18  
—23 : " For I reckon that the sufferings of this pres- 
ent time are not worthy to be compared with the glory  
which shall be revealed in us. For the earnest ex-
pectation of the creature waiteth for the manifestation  
ofthe sons of God. For the creature was made sub- 
ject to vanity, not willingly,  but by reason of him who  
hath subjected the same in hope. Because the creature 
itself also shall be delivered from the bondage of cor-
ruption into the glorious liberty of the children of 
God. For we know that the  whole creation groaneth  
and travaileth in pain together until now : and not  
only they, but ourselves also, which have the first  
fruits of the Spirit; even we ourselves groan within  

ourselves, waiting for the adoption, to wit, the redemp- 
tion of our bady."  
When will this justification of the church take place ?  
See Phil. iii. 20, 21 : "  Our conversation is in heaven,  
from whence also we look for the Saviour, the Lord  
Jesus Christ; who shall change our vile body, that it 
may be fashioned like unto his glorious body," &c.  
See, also, 1 John iii. 2 : " It doth not yet appear what  
we shall be : but we know that, when he shall appear, 
we shall be like him," &e.  
We may expect the church to be completely, fully,  
and eternally justified from all the consequences of sin,  
when the Lord Jesus shall be revealed from heaven with  
his mighty angels. So that if the church is the sanc- 
tuary to be cleansed, or justified, it is at the end of  
this world.  
Let us now see if we can find any other sanctuary  
to be cleansed. The earth or land is called a sanctu- 
ary. See Ex. xv. 17: "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." See, also, Psa. lxxviii. 54 : " He 
brought them to the border of his sanctuary, even to  
this mountain which his right hand had purchased..''' 
Compare these with Eph. i. 14 : " Which is the ear- 
nest of our inheritance, until the redemption of the  
purchased possession." See, also, Rom. iv. 13: "For  
the. promise that he should be HEIR OF THE  
WORLD, was not to Abraham, or his seed, through  
the law, but through the righteousness of faith 
Thus, we see, the earth is the inheritance, the sanctuary  
of Christ and his saints. Has it been defiled? and 
does it need cleansing? See Isa. xxiv. 5: "The  
earth is defiled under the inhabitants thereof, because  
they have transgressed the laws, changed the ordi- 
nances, broken the everlasting covenant." God crea- 
ted the world to be a  mountain of holiness : but the  
wicked have corrupted it, so that the Lord is to purify  
it by destroying " those who destroy [corrupt, as the  
margin reads]-the earth." See Rev. xi. 18. The  
very ground is now under the curse, in consequence of  
sin. See Gen. iii. 17 : " Cursed is the ground for thy  
sake." This world has been trodden under foot by  
wicked men and wicked governments unto this day.  
See Dan. vii. 23 : "The fourth beast shall be the  
fourth kingdom . unon earth—which shall devour the  
whole earth, and shall TREAD IT DOWN and break it 
in pieces." Such is emphatically the character of all  
worldly governments ; they are a usurpation of the 
territory of God, and have corrupted the earth.  
How will the earth be cleansed 1 I answer—By fire.  
See 2 Pet. iii. 7 : " The heavens and the earth which  
are now7, by the same word are kept in store, reserved  
unto FIRE, against the day of judgment and perdition 
of ungodly men."  
When ivill this earth be cleansed 1 We have already  
seen it is to be at the day of judgment; but before I 
give a direct answer to the question, I wish to call 
attention to the following texts : Titus ii. 13 : " Look- 
ing for that blessed hope, and the glorious appearing 
ofthe great God and our Saviout Jesus Christ." Ps.  
1. 3 : " Our God shall come, and shall not keep silence ;  
a fire shall devour before him, and it shall be very  
tempestuous round about him." Also, Ps. xlvi. 6— 
9 : " The heathen raged, the kingdoms were moved :  
he uttered his voice, and the earth melted. The Lord 
of hosts is with us; the God of Jacob  is our refuge.  
Selah. Come, behold the works of the Lord, what  
desolations he hath made in the earth. He maketh  
wars to cease unto the end of the earth; he breaketh 
the bow, and cutteth the spear in sunder ; he burnetii  
the chariot in the fire." See, also, Ps. xcvii. 3—5  
" The fire goeth before him, and burneth up his ene  
mies round about. His lightnings enlightened the  
world ; the earth saw and trembled. The hills melted 
like wax at the presence of the Lord, at the presence  
ofthe Lord of the whole earth." See Nahum i. 5, 6 :  
" The mountains quake at him, and the hills melt, and  
the earth is burned at his presence, yea, the world, and  
all that dwell therein. Who can stand before his in- 
dignation? and who can abide his anger ? his fury is  
poured out like fire, and the rocks are thrown down by  
him." See Matt. xiii. 40—43: "As therefore the  
tares are gathered and burned in the fire, so shall it be  
at the end of this icorld. The Son of man shall send  
forth his angels, and they shall gather out of his king- 
dom all things that offend, and them which do iniquity,]  

and shall cast them into a furnace of fire; there shall  
be wailing and gnashing of teeth." Lastly, see 2 Pet.  
iii. 10—13 : " But the day of the Lord will come as a 
thief in the night: in which the heavens shall pass 
away with a great noise, and the elements  shall melt  
with fervent heat; the earth also, and the works that  
are therein, shall be burned up. Seeing, then, that all  
these things shall be dissolved, what manner of persons  
ought ye to be in all holy conversation and godliness,  
leaking for, and hasting unto the coming of the day of  
God, wherein the heavens being on fire shall be dis- 
solved, and the elements shall melt, with fervent heat.  
Nevertheless we, according to his promise, look for  
new heavens and a new earth, wherein dwelleth  
righteousness." . •  
Having now decided what the sanctuary is,—that it  
is to be cleansed at the end of this world ; and that it 
is to be done by fire,—the way is now prepared to show 
when the END of this world will come.  
We will now give you the 13th and 14th verses of  
the eighth chapter of Daniel, leaving out what our trans- 
lators have supplied :—" Then I heard one saint speak-
ing, and another saint said unto that certain which 
spake, How long the vision, the daily and the trans-
gression of desolation, to give both the sanctuary and  
the host to be trodden under foot ? And he said unto 
me, Unto two thousand three hundred days: then 
shall the sanctuary be cleansed."  
The inquiry, " How long the vision," clearly related  
to the " Ram" and " Goat," as well as " little horn"  
—and, the 2300 days are given in answer to the 
question,—" How long the vision ?"  
It was the meaning of the vision Daniel sought—  
verse 15: "It  came to pass, when I had seen the  
vision, and sought for the meaning," &c.  
It was to make Daniel understand the vision  
Gabriel was sent—verse 16 : "I heard a man's voice  
between the banks of "Ulai, which called and said,  
Gabriel, make this man to understand the vision."  
It was to make Daniel understand the vision Gabriel  
came—verse 17 : " So he came near where I stood,  
and said unto me, Understand, O son of man."  
The first thing Gabriel would have Daniel under- 
stand, was, that the vision was down to the end,—verse  
17 : " At [or unto] the time of the end shall be the  
vision." He would have Daniel understand that the 
end intended was the last end of indignation,"—verse  
19 : " Behold, I will make thee know what shall be in  
the last end of the indignation;" and  he would have  
Daniel know that, " at the time appointed, the end shall 
be."  
The 2300 days is the only time appointed. That  
time cannot be applied to a particular agent or event,  
without violence to the whole subject.  
Now, let us inquire what Daniel did understand, and  
what not. The angel explained everything to him re- 
specting the Ram, He-Goat, and Little Horn. But 
Daniel tells us in the last verse, " I was astonished at 
the vision, but none understood it." What did not  
Daniel understand ? There were, evidently, three 
things he did not understand: 1st. What "sanctu-
ary" was intended inverse 13; 2d. He did not un- 
derstand how to reckon the days; and, 3d. Where to  
commence his reckoning. As Gabriel is not to be 
charged with disobedience to the command to make 
Daniel understand the vision, and as he has not  
fulfilled that command in this chapter, we must  
look elsewhere to see if he ever did what he was 
directed to do, and what he promised Daniel he would 
do.  
Let us now look into the 9th chapter. Daniel there  
informs us that he found out " by books, the number 
of years, whereof the word of the Lord came to Jere- 
miah the prophet, that he would accomplish seventy 
years in the desolations of Jerusalem." We might  
here inquire, Why did not Daniel " find that out be- 
fore?" It was written in the book, but he did not dis- 
cover it till now. Our opponents seem to think it is a  
conclusive argument that we  are wrong, because the  
time of the end of the world has not been found out  
before now. But is it any more marvellous than that  
Daniel did not learn that the captivity of the Jews in 
Babylon was to be seventy years, till those years were  
accomplished ?  
When Daniel discovered this fact, fifteen years had  
passed since the vision of the eighth chapter, and be  
had all that time been in uncertainty about the points 
that were not explained to him in that vision. He now  
By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob. For he looked for a city which hath foundations whose  
builder and maker is God.—Heb. xi. 9, 10.  
For they that say such things declare plainly that they seek a country. And truly if they had been mindful of that country whence they came out, they might have had opportu- 
nity to have returned. But now they desire a heavenly country ; wherefore God is not ashamed to be called their God : for he hath prepared for them a city.—Heb. xi. 14, 15 16  
' 39


seems to catch at the thought, that it must  be the  
"sanctuary" at Jerusalem, to which the vision re- 
lated, and he at once commences praying accordingly.  
He, at the 17th verse, prays especially about the  
sanctuary. " Now, therefore, 0 our God, hear the  
prayer of thy servant, and his supplications, and cause  
thy face to shine upon thy sanctuary that is desolate, 
for the Lord's sake." Daniel's mind is evidently on  
the vision, and he seems to suppose he has got the  
clue to the sanctuary that is to be " cleansedbut  
Gabriel comes flying " swiftly," to stop Daniel in the  
midst of his prayer. See verse 21: "Yea, while I 
was speaking in prayer, even the man Gabriel, whom 
I had seen in the vision at the beginning, being caused 
to fly swiftly, touched me about the time of the even- 
ing oblation."  
Gabriel, why this haste? Why, I see Daniel is  
wrong—he don't understand tire matter—he thinks the  
vision related to the sanctuary at Jerusalem, and I must 
stop him, for he is going astray.  
" Gabriel, whom I had seen in the vision," says  
Daniel. What vision] Where had Daniel seen Ga-
briel in vision ? Evidently nowhere but in the vision of  
2300 days. " Well," says Gabriel, " I am now come 
forth to give thee skill and understanding—therefore  
understand the matter, and consider the vision."  
How is it possible that anything can be plainer than  
that both Daniel and Gabriel have the vision in mind, 
that " none understood," at the close of the eighth 
chapter? "Now," says Gabriel, "understand the  
matter, as by your prayer I see you did not, and con-
sider the vision—direct  your attention to what I have  
now to say of it.- Seventy weeks are determined [cut 
off, so the word signifies] upon thy people." " Cut off  
from what?'''' Surely not from indefinite space; but  
from some time previously given. What time had 
Daniel given him before'! None, except the 2300 
days. The natural inference, then, is that the 70  
weeks were cut off from those days : there is nothing  
else to cut them off from. For what are they cut off] 
Several objects are specified ; but one especially, viz.,  
" to seal up [or, as the word signifies, .see Dan. vi. 17,  
make sure] the vision." That is, to confirm and es- 
tablish the vision : so that, as certain as 70 weeks are 
accomplished at the death of Messiah, so  shall all the  
vision be accomplished in 2300 days. Now if these  
70 weeks  are weeks of years, so are all the 2300 days,  
years. Can the things to be accomplished in tbose 70  
weeks, transpire in so many literal weeks, i. e., in one  
year and 18 weeks? Certainly not. Then they must  
be reckoned in some other way. How else can they be  
reckoned ? Is there any Scripture rule for reckon- 
ing days for years? See Ezfckiel iv. 4—6  : " Lie thou  
also upon thy left side, and lay the iniquity of the  
house of Israel upon it: according to the number of 
the days that thou shalt lie upon it thou shalt bear 
their iniquity. For I have laid upon thee the years of  
their iniquity, according to the number of the days,  
three hundred and ninety days, so shalt thou bear the  
iniquity of the house of Israel. And when thou hast  
accomplished them, lie again on thy right side, and  
thou shalt bear the iniquity ofthe house of Judah forty  
days;  I have appointed thee each day for a year."  
Here, then, we have an example of days being put for  
years. The 70 weeks, then, may be reckoned a  day  
for a year, or 490 years. " But," say some, "the  
expression is seventy sevens, and means seventy sev- 
ens of years, or 490 years." Thank the objector;  
for he only strengthens my argument; for they are 
cut off from the 2300, and as you cannot cut off 490  
years from 2300 days," it establishes the fact that those  
2300 days are years, and that that was what the angel  
intended to teach Daniel.  
The next point on which the angel would inform  
Daniel, is, where to commence his reckoning. This  
he does at the 25th verse : " Know therefore and un- 
derstand, that from the going forth of the command- 
ment to restore and to build Jerusalem, unto the Mes-
siah the Prince, shall be seven weeks, and threescore  
and two weeks : the street shall be built again, and  
the wall, even in troublous times. 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 of  
tne war desolations are determined. And .he shall  
confirm the covenant with many for one week : and in  
the midst of the week he shall cause the sacrifice and  

the oblation to cease, and for the overspreading of 
abominations he shall make it desolate, even until the 
consummation and that determined shall be poured 
upon the desolate." *  
Here we observe, that the point of beginning is at  
the commandment to restore and build Jerusalem, and 
the termination of the 70 weeks is at the cutting off of 
Messiah: the angel then briefly states, that " the people 
of the prince that shall come," i. e., the same power  
denoted by the " eoccecdinggreat horn," " shall destroy 
the city and the sanctuary,-" thus giving Daniel to un- 
derstand that so far from  the sanctuary at Jerusalem  
being cleansed, it was to be utterly destroyed. The 
angel, also, runs down in his explanation to the " con- 
summation" of the whole 2300 years.  
Let us now inquire when the " commandment to  
restore and to build Jerusalem" went forth. It is true, 
there were several decrees relating to that subject. It  
cannot be either of the first two ; because, neither of  
them can be made to harmonize with the history of 
Christ's death. There is but one of the four decrees  
relating to this matter that can agree with the event;  
and the commencement of the vision is clearly at the 
height ofthe Persian empire, as Daniel sees the " last  
horn" of the ram at its highest point when the vision  
first presents itself to him, and the ram is "pushing;" 
also, in the detailed explanation that the angel gives  
Daniel in the eleventh chapter, second verse, he points 
directly to the king of Persia, who " by bis strength  
through his riches" should "stir up all against the  
realm of Grecia." The Persian empire was at its 
height under Artaxerxes. In that period, therefore,  
we should expect to find the decree referred to. Accord- 
ingly we find it, in Ezra vii. 21—26, given by Arta- 
xerxes ; and Ezra tells us, 8th chap. 31st verse, " Then  
we departed from the river Ahava, on the twelfth of 
the first month, to go unto Jerusalem." The Jews  
reckoned their year from the spring equinox ; hence,  
the 12th of the first month would be the fore part of our  
April. This, according to the chronology of our Bibles, 
was in the year before the birth of Christ, by the com-
mon reckoning, 457. Now from 2 30 0, .the whole  
length of the vision, take  45 7  
and 18 4 3 remains.  
But, for the sake of the argument, suppose we are  
mistaken in respect to the precise year in which the 
commandment went forth ; all commentators, I believe,  
agree in the fact, that our Lord was crucified just 490 
years from that period. This admission is necessary 
in any argument with a Jew in proof that Jesus is the 
promised Messiah, and hence all Christians have used 
it. Dr. Adam Clarke says, that 490 years, to a day, 
transpired from the going forth ofthe commandment to 
the time that our Lord hung upon the cross. Thus,  
then, we have settled, by common consent, that 490  
years terminated at the cross. But it will be seen 
that these 490 years, or 70 weeks, are divided into three  
very unequal parts, as follows :  
7 weeks; 7 times 7 are 4 9 years.  
G 2 weeks ; 7 times 62 are 4 3 4 years.  
1 week; 7 times* 1 are 7 years.  

and it has been made certain, by astronomical calcula- 
tions, that that was the year of our Lord's death.  
Some tell us, " Messiah was cut off in the midst of  
the week." The text says no such thing. It simpiy 
says—" In the midst of the week he shall cause the 
sacrifice and oblation to cease." The first inquiry here 
is, what are we to understand by " themidst]" It does 
not necessarily mean, in the middle of a thing. Absa- 
lom was " in the midst of the oak ;" 2 Sam. xviii. 15.  
David would praise God " in the midst of the congre- 
gation ;" Psalm xxii. 22. " God is working salvatior.  
in the midst ofthe earth ;" Psalm lxxiv. 12. God let  
" flesh fall in the midst of" the Israelites' " camp ;"  
Psalm lxxviii. 28. Christ is to " rule in the midst of 
his enemies ;" Psalm ex. 2. Some men lie " down in 
the midst ofthe sea ;" Prov. xxiii. 34. " Thou, O Lord, 
art in the midst of us ;" Jer. xiv. 9. Christ is " in tbe  
midst of" two or three who meet in his name; Mat- 
thew xviii. 20. Jesus "stood in the midst of" his  
disciples when they were gathered together, after his  
resurrection. All these expressions show, that the  
phrase " in the midst of," denotes no more than, some-
where ivithin the thing spoken of. It may signify  
throughout the entire period, or place, spoken of. 
Thus, in the text under consideration, I understand it  
to signify that the Messiah was to cause the sacrifice 
and oblation ofthe Mosaic law to cease during the en- 
tire period of his ministry. That is—He never sent a  
soul to offer those offerings, under the law, as a con-
dition of any benefit he bestowed upon them. It was  
simply—" According to thy faith be it unto thee." 
And this was the case through tbe entire period of bis  
ministry. He showed, from the very commencement of 
his preaching, that the great principle of faith was now  
to take the place of the sacrifices offered under the law. 
There is but one instance of our Saviour sending any one  
to offer the sacrifices of the law ; and that, not as a con-
dition of healing, but as a " testimony to the priests "  
that he was healed.  
Now, as we have settled the point that the 70 weeks,  
or 490 years, are cut off from the 2300, we have only  
to subtract, thus :  
2 3 0 0 years, the whole length of tbe vision.  
4 9 0 years to the death of Christ, or the year 33.  
7 O weeks,  4 9 0 years.  
The 49 years were employed under Ezra and Nelie- 
miah in restoring and building Jerusalem; then 434  
years more to Messiah, making G9 weeks. The term 
Messiah, signifies " anointed." When was Jesus  
anointed? At his baptism, when the Holy Spirit 
descended upon him, and the voice from heaven pro- 
claimed, "This is my beloved Son, in whom I am 
well pleased." Then when our Lord came preach in f, 
Marki. 15, he says, "the time is fulfilled." What  
time1 Clearly, the 69 weeks : no other time had been  
given for his manifestation. One week more remains  
to be filled up before he is cut off; and the chronology 
of nearly all our Bibles shows that his ministry lasted  
seven years. Turn to your Polyglott Bibles, and you  
will see, Matt. ii. 1: " Now when Jesus was born "  
—the note, by the translators, in the margin, saying,  
I'4th year before the account called Anno Domini." 
Then turn to the 27th chapter, and you will find 33 as 
t he year of his crucifixion ; making his ministry 7 years.  
You will also find by an examination ofthe other Evan-
gelists, that the chronology of our Lord's baptism is the  
year 26, and his death 33. The 70 weeks, or 490 years,  
then, extend to the year of our Lord which we call 33 ;  

18 10 remain from the cross. 1810 years, from  
the year 33, will terminate in 1843.  
But some say " Our Lord was crucified m the year  
29, and not 33." They argue this from the fact that 
he was born four years before the commencement of  
the vulgar, or common era of his birth. This, it is true, 
would alter the calculation, if it could not be demon- 
strated that our Lord was crucified in the year that we  
call 33. But this has been demonstrated by the best  
of all evidence, aside from revelation, viz., by astro- 
nomical calculations; The crucifixion  took place at  
a passover full moon, or the first full moon after the  
spring equinox; and it took place on Friday. On  
this point Ferguson, the astronomer, says:—"The 
dispute among chronologers about the year of Christ's 
death is limited to four or five years at most. I find  
by calculation the only passover full moon that fell on  
a Friday for several years before or after the disputed 
year ofthe crucifixion,  .was on the 3d of April, in the  
4746th year of the Julian period." The Julian period 
is a period used by astronomers. The year 1813 is 
the 6556th year of that period. Now  
Subtract from 6 5 5 G, the present year of the Julian  
period, 47 4 6, the year of the crucifixion,  
and we have 18 10 remaining.  
Thus it is demonstrated that the year 1843 is 1810  
years from the crucifixion ; and I have before shown, 
that only that number of years remain ofthe vision after  
the death of Christ; and as we have proved that his 
death occurred in the year we call 33, we have only to  
add thus—  
3 3 the year of the crucifixion.  
18 10 since the crucifixion. 
18 4 3 " the end ofthe vision."  
But, says the objector, " our Lord, then, was in his  
37th year at the crucifixion,  and that will make an al- 
teration in the calculation." It is admitted he was  in  
his 37th year : and this is proved by astronomical cal-
culation also, and is as follows : Josephus, in giving a  
history of the last sickness of Herod, who commanded 
the children to be slain at our Lord's birth, records an  
-•^IVERSARIES.-Brethren J' V< ?'MES' AND S' HAWLEY- FROM Boston ; F. BARRY, and F. G. BROWN, of Portsmouth, N H • aad Brethren WHMVA COOK I ,TR»  
WFT',.NNFD  °THFYRE 6XP^D 10 8PFK. 31 OUR STINGS  IN New York next week, and at Philadelphia and Boston the two Succeeding weeks ' '  
theh  names attE.'" ^ ^ YIOIN,TY  WLU BE AHIE T0 SH°W THOSE US from abroad. C^TLROSE'WHO can do so are requested to leave  
bS  
40


msgMKags^M  aMMHuawMMBMBBag  
eclipse of the moon to have taken place during that  
sickness. From Christ's death to that eclipse is 36  
years. One year more added for the age of our Lord, 
at that time, would make him in his 37th year at his 
death. He was baptized and commenced his public  
ministry at 30. See LukeTif. 33. His age at his death  
cannot alter the calculation, so long as it is demon- 
strated that he was actually put to death in our year 
33. The CROSS is the SEAL of the vision, and not 
the birth. Let me illustrate this point. Here is a  
rail-road. 2300 miles long.  
Here is the great depot,  
Ifrom which to start. +  1810 miles, the remainder.  
1490 miles to an inter | mediate depot. I  
We have travelled over 490  miles of this road to the  
intermediate depot; then a dispute arises in reference 
to a passenger who took his seat in the car some dis-
tance back. One says, he took his seat 29 miles 
back—no, says another, it was 33—not so, cries a  
third, he got into the cars 37 miles back. Now, I  
ask, can it make the distance one mile longer or short- 
er, from the starting depot to the intermediate one,  
whether the passenger took his seat 29, 33, 37 or 50  
miles back? It is just 490 between the two depots, 
let the passenger take his seat at what point he would.  
So, let our Lord's age be what it might, so long as  
it is settled that he died in our year 33, and that that  
terminated the 70 weeks, or 490 years, it cannot at all  
alter the calculation with regard to the termination of  
the vision.  
Let me illustrate the subject before us. You are trav- 
elling a road with which .you are unacquainted : night 
overtakes you : you inquire of a stranger, who tells you  
the road is a dangerous one, and you must not travel 
it in the dark: you tell him you must proceed; but, 
says the stranger, you will have to pass a river, the  
banks of which are perpendicular, and there is only a  
narrow bridge to pass that river—a single misstep will  
plunge you in irrecoverable ruin. You ask, how far 
it is°to that river. He tells you, it is 2300 rods. 
You desire to know how you can determine the stran- 
ger has told you the truth. He informs you that just 
490 rods from his door you will come to a high pillar,  
on the top of which is a flaming torch that can be seen  
at a great distance. You now take  a measuring line  
and go forward, measuring as you go,---you see the 
torch, and find, on measuring to the foot of the pillar,  
it is just 490 rods. What now ? Why, you reason  
t]ius—I- find the stranger has told the truth thus far. 
What is the inference ? Why, I shall find all he has  
told me is true. How far did he tell me it was to the  
river? 2300 rods. How far to this pillar? 490. How 
much farther then have I to go, to arrive at the river ?  
From  2300  
Take 490  
1810 left. You proceed, measuring as you  
go. I ask you if when you have measured off 1809  
rods, you would not walk carefully the next rod, feel- 
ing every inch? Undoubtedly you would ; and if you  
did not take heed you would be likely to perish.  
Thus God has measured off 2300 years : that we  
might know that he had told us the truth, he gave: us  
the death of Christ to seal, or make sure the vision,  
just 490 years from the commencement of the long pe- 
riod. Then the sum stands thus—As 490 years reach 
exactly to the Cross of Christ, so 1810 more will reach 
to the end ofthe vision.  
We came to the cross, and found it just 490 years ;  
we have passed that cross, and are closing up the last  
weeks of the 1810th year since that period. Ought  
we not to walk carefully—we stand on the verge of  
the termination of a period of solemn importance.  
This year the vision of 2300 years will end : every  
hour, now, we are to look for the revelation of the  
Son of Man in the clouds of heaven. This year, Dan- 
iel will stand in his " lot," or have his " inheritance,''  
and all the saints frith him. This year, the elements 
will melt with fervent heat, and the earth also : and 
the works that are therein shall be burned up. This  
year, " the wicked shall be cut off from the earth, and  
the transgressors shall be rooted out of it." Prov. ii. 
22. This year—•" the day of judgment and perdition  
of ungodly men" will come. 2 Pet. iii. 7.  
Are we ready for the solemn, the tremendous  
events? Have we repented of and forsaken our sins?  
Have we fled for refuge to lay hold on the hope set  

before us, in Jesus Christ ? Have we made our Judge  
our friend ?—Not a moment is to be lost. When once  
the Lord Jesus has left his Mediatorial seat, the door 
of mercy is closed, and closed FOREYER j  
The Return of the Jews,  
BY GEO. STORRS.  
IT is said, " The world cannot come to an end yet,  
for the Jews are to be brought in first:" it is added,  
" God must have some great design in having kept the  
Jews a distinct people for the last'1800 years ;" and,  
it is asked, " What can that design be but their con- 
version to Christianity ?"  
In reply, I remark, God has not " kept the Jews a  
distinct people." Here is the root of the error of our 
opponents, in regard to the Jews. I will not deny but 
that they are a distinct people; but, the question is, 
who has kept them so ? Our opponents say God has ;  
but I deny it. God has no more kept the Jews a dis-
tinct people than he has kept drunkards "a distinct 
people ;" or than he has kept Mormons, or Mahomed- 
aus, or Papists, or liars, or any other class of wicked 
or deluded men, " adistinct people." The fact is, God  
broke down the "partition wall " between Jews and  
Gentiles by the death of his Son ; and never intended 
that any distinction should exist after " the seed should 
come to whom the promise was made." That " seed  
is Christ." See Gal. chap. iii. Christ, says Paul to 
the Ephesians, (ii. 14,) " is our peace, who hath  made  
both one, [Jews and Gentiles] and hath broken down the 
middle wall of partition"  
To talk about God's keeping "the Jews a distinct  
people," in the face of such positive declarations of the  
Bible to the contrary, it seems to me, shows a strong 
disposition to maintain a theory at all hazards. The  
truth is, God has abolished all distinction, under the  
gospel dispensation, between Jews, as the natural de- 
scendants of Abraham, and Gentiles. That very cir-
cumstance was what enraged the proud Jews, and they 
united in rebellion against God's purpose, and blas-
phemously said they would not be put on a level with 
the Gentiles; and they have labored for 1800 years to 
keep up a " wall" of distinction, which, in the purpose 
of God, was to exist no more after his Son broke it. 
down by his death upon the cross.  
The Jews, then, have kept themselves "adistinct  
people," and have done it in opposition to the will of 
God unto this day, as really and as criminally as drunk-
ards have kept themselves -" a distinct people ;" and it 
may just as well be claimed that God has kept the 
drunkards a distinct people with the design to convert  
them, as to set up such a claim for the Jews. I repeat  
it, the Jews are a distinct people by their own fault,  
and as criminally as drunkards, or any other class of  
sinners.  
I shall now call attention to a few texts of Scripture  
which show that the natural descendants of Abraham,  
under the gospel, have no peculiar privileges or pro-
mises. Sge Matt. iii. 9: " And think not to say within 
yourselves, We have Abraham to our father : for I say  
unto you, that God is able of thesp stones to raise up  
children unto Abraham." Thus John the Baptist lays 
the " axe unto the root of the trees " of Jewish preju- 
dice and pride, and gives them to understand that a 
dispensation is now opening in which the being a literal 
descendant of Abraham would avail nothing. This was 
a dreadful blow to Judaism, and it made the " dry tree" 
shake to its very roots. Now let us see if our Saviour 
did not cut it entirely down. See John viii. 39: "They 
answered and said unto him, Abraham is our father.  
Jesus saith unto them, IF ye were Abraham's children,  
ye would do the works of Abraham." Here is a plain,  
positive denial that the Jews, as such, were the children  
of Abraham ; and a clear statement of what constitutes 
a real child of Abraham, viz., doing " the works of 
Abraham." Our Lord tells the Jews in the 44th verse,  
" Ye are of your father the devil." This gives us a  
clue to the inquiry, who has kept them a distinct peo-
ple ? It is their father, the devil. Let none attribute 
such a devilish work to God any more. They are a  
"distinct people" because they choose to obey the  
devil rather than God ; and to suppose that their con-
version is to be the result of their serving devils is to  
suppose that God gives to men a reward for rebellion.  

Besides, whenever a Jew is converted, his distinctive 
character as a Jew ceases at once. This shows that 
their being a distinct people is a work of the devil and 
not of God, as God abolishes that distinction when they  
obey  him. Now let us look at Rev. ii. 9 : " I know  
the blasphemy of them which say they are Jews, and  
are not, but are ofthe synagogue of Satan." Again,  
Rev. iii. 9: " Them of the synagogue of Satan, which  
say they are Jews, and are not, but do lie." Can any  
doubt who are meant by real Jews in these verses ? Are  
they not real Christians ? While the natural descend-
ants of Abraham, as such, or Christians, who are so  
only in pretence, "are of the synagogue of Satan."  
In connection with these texts, see Rom. ii. 28, 29:  
"For he is NOT a Jew which is one outwardly;  
neither is that circumcision which is outward in the flesh.  
But he is a Jew which is one inwardly ; and circum-
cision is that of the heart, in the spirit, and not in the 
letter ; whose praise is not of men, but ofGod."  
'Here inspiration settles the question, that those  
whom we call Jews are not Jews; and God no more  
regards them as Jews than he regards drunkards as  
sober men; or, than he regards wicked apostates as  
real Christians. We are here also given to understand  
distinctly, who are Jews under the gospel dispensation  
—they are real Christians.  
That the literal descendants of Abraham, as such,  
are utterly rejected, except on the same conditions of 
other sinners, see Isa. lxv. 11—1 5: " But ye are they  
that forsake the Lord, that forget my holy mountain, 
that prepare a table for that troop, and that furnish the  
drink-offering unto that number. Therefore will I  
number you  to the sword, and ye shall all bow down  
to the slaughter : because when I called ye did not  
answer ; when I spake, ye did not hear ; but did evil  
before mine eyes, and did choose that wherein I delight- 
ed not. Therefore thus saith the Lord God, Behold,  
my servants shall eat, but ye shall be hungry : behold,  
my servants shall drink, but ye shall be thirsty: behold,  
my servants shall rejoice, but ye shall be ashamed: 
behold, my servants shall sing for joy of heart, but ye  
shall cry for sorrow of heart, and shall howl for vexa- 
tion of spirit. And ye shall leave your name for a curse  
unto my chosen, for the Lord God shall SLAY THEE, 
and call his servants by another name."  
What language could, more forcibly express an utter  
rejection from the very name of being God's people 
than that here employed ? Read over these verses  
again, and see how carefully and clearly God distin- 
guishes between the Jews, as such, and Ins people.  
That this rejection of them from being his people was 
to last till the end of this ivorld, see the following 
verses, where we are carried down to the new heavens  
and the new earth; and then God tells his people, 
whom he shall call " by another name," " Be ye glad  
and rejoice for ever in that which I create : for behold, 
I create Jerusalem a rejoicing, and her people a joy."  
What Jerusalem ? See Rev. xxi. 1, 2: " And I saw a  
new heaven and a new earth : for the first heaven and  
the first earth were passed away; and there was no 
more sea. And 1 John saw the holy city, new Jeru- 
salem, coming down from God out of heaven, prepared  
as a bride adorned for her husband."  
Here is a perfect parallel, and when compared to- 
gether, give us a clear idea of the language of God by  
Isaiah, in the verses under consideration. The Lord  
adds, 19th verse, " And I will rejoice in Jerusalem,  
and joy in my people ; and the voice of weeping shall  
be no more heard in her, nor the voice of crying." 
This exactly corresponds with Rev. xxi. 4: " 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 : for the former 
things are passed away."*  
Now see Rom. ix. 6—8: "Not as though the  
word of God hath taken none effect. For they are 
not all Israel, which are of Israel; neither, because  
they are the seed of Abraham, are they all children ;  
but, in Isaac shall thy seed be called. That is, they  
which are the children of the flesh, these are not the 
children of God ; but the children of the promise are 
counted for the seed." Compare this with Gal. iv.  
28: " Now we, brethren, [We. Who? Believers—  
whether from among the Jews or Gentiles] as Isaac 
was, are the children of promise."  
Here the apostle settles the question who are chil- 
* See my exposition of 65th chapter of Isaiah, page 11.  
K7 All subscribers to the Cry, who have not done so, are requested to forward their subscriptions without delay. The present is a favorable time for new subscribers, as  
next week's double number will commence a series of articles on the millennium, which (independent of dates) has become a most interesting practical question for the con-
sideiation of all Christians at the present time We believe, with the herr,;rs of the Apostles, and the most honored disciples in the purest ages of the^hurc.h, that Christ s 
coming is to introduce the millennium.  Those who choose, can pay for half the present volume. We publish the terms for 26 numbers, to accommodate those who do not  
wish to forward for a shorter pp.riod.


Verse 13 : And the same hour, [period or time,]  
was there a great earthquake, [revolution,] and a tenth  
part ofthe city fell. What city! See chap. xvii.  
18 : s" And the woman which thou sawest, is that  
great city which reigneth over the kings [kingdoms]  
of the earth." That city is the Papal Roman power. 
France is one of the " ten horns" that gave " their  
power and strength unto the [papal] beast; or is one 
of the ten kingdoms that arose out of the western 
empire of Rome, as indicated by the ten toes of Neb- 
uchadnezzar's image, Daniel's ten-horned beast, and  
John's ten-horned dragon. France, then, was'a tenth  
part of the city ;" a^id was one of the strongest min- 
isters of Papal vengeance ; but in this revolution it  
" fell," and with it fell the last civil messenger of Pa- 
pal fury. " And in the earthquake were slain of men  
[margin, names of men, or TITLES of men] seven thou- 
sand." France made war, in her revolution of 1798  
and onward, on all titles and nobility. It is said, by  
those who have  examined the French records, that  
just seven thousand titles of men were abolished in  
that revolution. "- And the remnant wefe affrighted,  
and gave glory to the God of heaven." Their God- 
dishonoring and heaven-defying work filled France 
with such scenes of blood, carnage, afid horror, as 
made even the Infidels themselves to tremble and  
stand aghast, and the " remnant," that escaped the 
horrors of that hour, " gave glory to God," not wil- 
lingly, but the God of heaven caused this " wrath of  
man to praise him," by giving all the world to see, 
that those who make war on heaven, make graves for 
themselves : thus glory redounded to God by the very  
means that wicked men employed to tarnish that  
glory.  
I will here introduce an extract, on the French  
Revolution, from Dr. Croly. a minister of the Church  
of England. He says :  
" France, from the. commencement of the Papal su- 
premacy, had been the chief champion of the pope- 
dom ; so early as the ninth century, had given it tem- 
poral dominion ; and continued, through all ages, fully 
to merit the title, of ' Eldest Son ofthe Church.' But 
France had received in turn the fatal legacy of perse-
cution. From the time of the Albigenses, through  
the wars of the League, and the struggles of the  
Protestant Church during the seventeenth century, 
closing with its ruin, by the revocation of the edict 
of Nantes, in 1685, the history of France was written  
on every page with the blood of the Reformed. Fre-
quently contesting the personal claims of the popes to 
authority, but submissively bowing down to the doc- 
trines, ceremonial, and principles of Rome, France  
was the most eager, restless, and ruthless of all the  
ministers of Papal vengeance.  
" In a moment all this submission was changed into  
the direst hostility. .At the exact close of the pro- 
phetic period, in 1793, the 1260th year from the birth  
cf the Papal supremacy, a power new to all eyes 
suddenly started up among nations : an Infidel De- 
mocracy ! France, rending away her ancient robes  
of lo3ralty and laws, stood before mankind a spectacle 
of naked crime. And, as if to strike the lesson of  
ruin deeper into the minds of all, on the very eve of  
this overthrow, the French monarchy had been the  
most flourishing of continental Europe—the acknowl- 
edged leader in manners, arts, and arms—unrivalled 
in the brilliant frivolities which fill so  large a space in  
the hearts of mankind—its language universal—its 
influence boundless—its polity the centre  round which  
the European sovereignties perpetually revolved—its  
literature the fount from which all nations ' in their  
golden urns drew light.' Instantly, as by a single  
blow of the divine wrath, the land was covered with  
civil slaughter. Every star of her glittering firma-
arient was shaken from its sphere ; her throne was  
rushed into dast; her Church of forty thousand cler- 
gy was scattered, exiled, ruined ; all the bonds and 
appliances which once compacted her with the gener-
al European commonwealth, were burst asunder, and  
cast aside for a conspiracy against mankind. Still 
there was to be a deeper celebration of the mystery  
of evil. The spirit which had filled and tortured  
every limb of France with rebellion to man, now put  
forth a fiercer malice, and blasphemed. Hostility was  
declared against all that bore the name of religion.  
By an act of which history, in all its depths and re- 
cesses of national guilt, had never found an example  
—a crime too blind for the blindest ages of barbarism,  

and too atrocious for the hottest corruptions of the  
pagan world, France, the leader of civilized Europe, 
publicly pronounced that there was no God. The de-
cree was rapidly followed by every measure which  
could make the blasphemy practical and national. 
The municipality of Paris, the virtual government,  
proclaimed, that as they had defied earthly monarchy,  
'they Would now dethrone the monarchy of heaven.'  
On the 7th of November, 1/93, Gobet, the Bishop of 
Paris, attended by his vicars general, entered the hall 
of the legislature, tore off his ecclesiastical robes,  
and abjured Christianity, declaring that ' the only re- 
ligion thenceforth should be the religion of liberty, 
equality, and morality.' His language was echoed 
with acclamation. A still more consummate blasphe-
my was to follow. Within a few days after, the mu- 
nicipality presented a veiled female to the assembly  
as the Goddess of Reason, with the fearful words,  
' There is no God ; the worship of Reason shall exist  
in his stead.' The assembly bowed before her and 
worshipped. She was then borne in triumph to the  
cathedral of Paris, placed on the high altar, and wor-
shipped by the public authorities and the people. The 
name of the cathedral was thenceforth the Temple of  
Reason. Atheism was enthroned. Treason to the  
majesty of God had reached its height. No more 
gigantic insult could be hurled against heaven.  
" But persecution had still its work. All the church- 
es of the republic were closed. All the rites of reli-
gion were forbidden. Baptism and the communion 
were to be administered no more. The seventh day  
was to be no longer sacred, but a tenth was substituted,  
and on that day a public orator was appointed to read  
a discourse on the wisdom of Atheism. The reign 
of the demon was now resistless. While Voltaire  
and Marat (infidelity  and massacre personified) were  
raised to the honors of idolatry, the tombs of the  
kings, warriors, and statesmen of France were torn  
open, and the relics of men, whose names were a na- 
tional glory, tossed about in the licentious sport ofthe  
populace. Immortality was publicly pronounced a 
dream ; and on the gates of the cemeteries was writ- 
ten, ' Death is an eternal sleep !' In this general  
outburst of frenzy, all the forms and feelings of reli-
gion, true or false, were alike trodden under the feet 
of the multitude. The Scriptures, the lamps of the  
holy place, had fallen in the general fall of the temple.  
But they were not without their peculiar indignity.  
The copies of the Bible were publicly insulted ; they 
were contemptuously burned in the havoc of the reli- 
gious libraries, In Lyons, the capital of the south,  
where Protestanism had once erected her especial  
church, and where still a remnant worshipped in its  
ruins, an ass was actually made to drink the wine  
out of the communion cup, and was afterwards led in  
public procession through the streets, dragging the 
Bible at its heels. The example of these horrors  
stimulated the daring of infidelity in every part of the 
continent. France, always modelling the mind of 
Europe, now still more powerfully impressed her im-
age, while every nation was beginning to glow with  
fires like her own. Recklessness, licentiousness,, and 
blasphemy were the characters and credentials bv  
which the leaders of overthrow, in every land, os- 
tentatiously proceeded to make good their claims to 
French regeneration. Tfie Scriptures, long lost to 
the people in the whole extent of Romish Christen-
dom, were now still more decisively undone. No ef- 
fort was made to reinstate them, by the Romish 
Church. Thus spake the prophecy, ' They shall lie 
in the street of the great city.' "  
Now let me ask my reader, Have we made a right  
application of this portion of the word of the Lord ? If 
so, where are we now in prophetic history? Mark. 
The tremendous scenes in France close up the second 
wo. Verse 14: "The second wo is past." That  
is, the second wo trumpet, which was the sixth trum- 
pet in the series. If we are correct in the interpreta-
tion of this chapter, we are past the sixth trumpet 
and second wo! What follows?—JTF " BEHOLD."  
Mark it—be not deceived—0 hear—sec—listen, all  
ye ends of the earth—" Behold, the third wo [the  last]  
cometh QUICKLY."  
Where are we now? Looking for a " temporal mil- 
lennium ! ! !" a thousand years of "peace and safe- 
ty ! !" O that the thunder of the midnight cry might  
wake up such souls. Once more let me utter the an- 
gel's cry, " Behold, the third wo cometh quickly.'"  

Verses 15 to 18 : " And the seventh angel sounded ,  
and there were great voices in heaven, saying, The  
kingdoms of this world are become the kingdoms of  
our Lord, and of his Christ; and he shall reign for-
ever and ever. And the four and twenty elders Which  
sat before God on their seats, fell upon their faces,  
and worshipped God, saying, Wre give thee thanks, O  
Lord God Almighty, which art, and wast, and art to  
come ; because thou hast taken to thee thy great 
power, and hast reigned. And the nations were an- 
gry, and thy wrath is come, and the time of the dead,  
that they should be judged, and that thou shouldest give  
reward unto thy servants the prophets, and to the 
saints, and them that fear thy name, small and great ; 
and shouldest destroy them which destroy [margin—  
' corrupt'] the earth."  
The seventh angel, then, will " quickly " sound—  
then the wicked will be " destroyed," not " converted " 
—then the dead are to be '' judged ''—then the '' saints" 
are to be " rewarded "—then will the kingdoms of this 
world become the kingdom of our Lord, and his  
Christ, and he shall reign for ever and ever. Then 
will the stone have smitten the " image upon his/erf,"  
and all the kingdoms of this earth will be dashed in  
pieces. Then will the saints of the Most High take  
the kingdom and possess it forever, even FOREVER  
AND EVER.  
O my fellow-men, I beseech you awake, AWAKE,  
AWAKE, before that glorious day to saints, but  
dreadful, awfully dreadful day to sinners overtake you.  
In the name of the Lord, I beseech you, awake. 0 ye  
ministers of Christ, awake. Souls are looking up to  
vou for direction at this hour. If you by a word, a  
took, or a gesture, seem but to say, " it is all moon- 
shine, humbuggery ,•" or anything by which your  
hearers can infer that you think they have no cause cf  
alarm, you may peril their souls, and their blood may 
be required at your hands. You do not know that it 
will not come this year. Mapy of you say, yourselves  
" No man knoweth the day nor the hour." Then  
you do not know that it will not come this year. I pray  
you, then, don't strengthen the hands of the wicked. 
O remember " the third wo cometh quickly.''''  
Sinner, fly to Christ—the storm will soon fall—a  
storm before which you will be as incapable of stand-
ing as " stubble ". before the devouring fire. May the  
Lord incline  your heart to heed the warning.  
TWNTY-TTllTfD OF Ai'ltlb.""  
The New York Sun stated, in capitals, that Bro. Miller  
had fixed the 23d of_ April for the end of the world.  
Knowing its falsehood, we called for the name of the  
gentleman of undoubted veracity,-' on whose alleged  
authority this was stated. Instead of giving his name,  
they came out, next day, with the customary sneers about 
our having made money, but had not the fairness even to  
say that we had denied the statement,—but they gave no  
name, and thus backed directly out from their falsehood  
without having the fairness to say so, leaving their read- 
ers doubly deceived.  
We can trace this story about the 23d of April, no  
farther than to the New York Sun. We call for proof  
that any person ever connected that day with Mr. Miller's  
belief, before they did. We have uniformly contradicted  
the falsehood wherever we have found it. Alter writing 
the last week's denial, we read a sketch of Mr. Miller's 
preaching, copied into the Signs ofthe Times, more than  
two years ago, from the New York Herald. The writer  
truly says : " He does not pretend to state the MONTH,  
WEEK, day, or hour."  
The statement of the Sun that they offered to publish  
a letter directed to the Proprietor of the Sun, and that 
" no such letter had been given them,"  is a mere evasion.  
Mr. Beach promised to publish a letter from Mr. Miller,  
without naming any condition, and if he had been disposed  
to do justice, he would have published the letter which  
was procured at his request, and given to him 24 hours  
earlier than to any oilier publisher in the city.  
We cannot, pass this matter in silence, because the  
story in the Sun, if true, would show Mr. Miller to be a  
hypocritical deceiver. Inasmuch as IT is FALSE, ail honest  
men will beware how they rely on the Sun, and its kin- 
dred prints, for truth.  
OUR SHEET THIS WEEK, is designed for a wide circulation. Price $4 per hundred.  
CAMP-MEETINGS.—If time continues, we shall have c 'trip-meeting this summer in different parts ofthe country. Notice will be given hereafter.  
Brother. F G. Brown has written out his experience, which will be issued in a pamphlet soon, when a more particular notice will be given of it.  
4§


eclipse of the moon to have taken place during that  
sickness. From Christ's death to that eclipse is 36  
years. One year more added for the age of our Lord, 
at that time, would make him in his 37th year at his  
death. He was baptized and commenced his public  
ministry at 30. See Luke iii. 33. His age at his death 
cannot alter the calculation, so long as it is demon-
strated that he was actually put to death in our year  
33. The CROSS is the SEAL of the vision, and not 
the birth. Let me illustrate this point. Here is a 
rail-road, 2300 miles long.  
Here is the great depot,  I 
from which to start. + 1810 miles, the remainder. . I 
4i)0 mi!es to an inter | mediate depot. j  
We have travelled over 490 miles of this road to the  
intermediate depot; then a dispute arises in reference 
to a passenger who took his seat in the car some dis- 
tance back. One says, he took his seat 29 miles  
back—no, says another, if was 33—not so, cries a  
third, he got into the cars 37 miles back. Now, I  
ask, can it make the distance one mile longer or short-
er, from the starting depot to the intermediate one,  
whether the passenger took his seat 29, 33, 37 or 50  
miles back? It is just 490 between the two depots,  
let the passenger take his seat at what point he would.  
So, let our Lord's age be what it might, so long as  
it is settled that he died in our year 33, and that that  
terminated the 70 weeks, or 490 years, it cannot at all  
alter the calculation with regard to the termination of  
the vision.  
Let me illustrate the subject before us. You are trav- 
elling a road with which-you are unacquainted : night  
overtakes you : you inquire of a stranger, who tells you  
the road is a dangerous one, and you must not travel  
it in the dark : you tell him you must proceed; but,  
• says the stranger, you will have to pass a river, the  
banks of which are perpendicular, and there is only a 
narrow bridge to pass that river—a single misstep will  
plunge you in irrecoverable ruin. You ask, how far  
it is to that river. He tells you, it is 2300 rods. 
You desire to know how you can determine the stran- 
ger has told you the truth. He informs you that just 
490 rods from his door you will come to a high pillar,  
on the top of which is a flaming torch that can be seen  
at a great distance. You now take a measuring line 
and go forward, measuring as you go,—you see  the  
torch, and find, on measuring to the foot ofthe pillar,  
it is just 490 rods. What now? Why, you reason  
thus—I find the stranger has told the truth thus far. 
What is the inference? Why, I shall find all he has  
told me is true. How far did lie tell me it was to the  
river? 2300 rods. How far to this pillar ? 490. How  
much farther then have I to go, to arrive at the river?  
From 2300 
Take 490  
1810 left. You proceed, measuring as you  
go. I ask you if when you have measured off 1809  
rods, you would not walk carefully the next rod, feel- 
ing every inch? Undoubtedly you would ; and if you  
did not take heed you would be likely to perish.  
Thus God has measured off 2300 years : that we  
might know that he had told us the truth, he gave us 
the death of Christ to seal, or make sure the vision,  
just 490 years from the commencement of the long pe- 
riod. Then the sum stands thus—As 490 years reach  
exactly to the Cross of Christ, so 1810 more will reach 
to the end ofthe vision.  
We came to the cros3, and found it just 490 years;  
we have passed that cross, and are closing up the last  
weeks of the 1810th year since that period. Ought  
we not to walk carefully—we stand on the verge of 
the termination of a period of solemn importance.  
This year the vision of 2300 years will end : every  
hour, now, we are to look for the revelation of the  
Son of Man in the clouds of heaven. This year, Dan- 
, iel will stand in his " lot," or have his " inheritance,"  
and all- the saints with him. This year, the elements  
will melt with fervent  heat, and the earth also : and  
the works that are therein shall be burned up. This  
year, " the wicked shall be cut off from the earth, and  
the transgressors shall be rooted out of it." Prov. ii.  
22. This year—" the day of judgment, and perdition 
of ungodly men " will come. 2 Pet. iii. 7.  
Are we ready for the solemn, the tremendous  
events ? Have we repented of and forsaken our sins ?  
Have we fled for refuge to lay hold on the hope set  

before us, in Jesus Christ ? Have we made our Judge  
our friend ?—Not a moment is to be lost. When once 
the Lord Jesus has left his Mediatorial seat, the door  
of mercy is closed, and closed FOREVER J  
The Return of tlie Jews.  
BY GEO. STORRS.  
IT is said, " The world cannot come to an end yet,  
for the Jews are to be brought in first:" it is added,  
" God must have some great design in having kept the  
Jews a distinct people for the last'1800 years ;" and,  
it is asked, " What can that design be but their con-
version to Christianity ?''  
In reply, I remark, God has not " kept the Jewrs a  
distinct people." Here is the root of the error of our 
opponents, in regard to the Jews. I will not deny but  
that they are a distinct people; but, the question is, 
who has kept them so ? Our opponents say God has ; 
but I deny it. God lias no more kept the Jews a dis-
tinct people than he has kept drunkards "a distinct  
people ;" or than he has kept Mormons, or Mahomed-
ans, or Papists, or liars, or any other  class of wicked  
or deluded men, " a distinct people." The fact is, God  
broke down the " partition wall " between Jews and  
Gentiles by the death of his Son ; and never intended  
that any distinction should exist after " the seed should  
come to whom the promise was made." That " seed  
is Christ." See Gal. chap. iii. Christ, says Paul to 
the Ephesians, (ii. 14,) " is our peace, who hath made  
both one, [Jews and Gentiles] and hath broken down the 
middle wall of partition  
To talk about God's keeping "the Jews a distinct  
people," in the face of such positive declarations of the 
Bible to the contrary, it seems to me, show's a strong 
disposition to maintain a theory at all hazards. The  
truth is, God has abolished all distinction, under the  
gospel dispensation, between Jews, as the natural de- 
scendants of Abraham, and Gentiles. That very cir- 
cumstance was what enraged the proud Jews, and they  
united in rebellion against God-'s purpose, and blas- 
phemously said they would not be put on a level with  
the Gentiles ; and they have labored for 1800 years to 
keep up a " wall" of distinction, which, in the purpose 
of God, was to exist no more after his Son broke it, 
down by his death upon the cross.  
The Jews, then, have kept themselves  " a distinct  
people," and have done it in opposition to the will of 
God unto this day, as really and as criminally as drunk-
ards have kept themselves -" a distinct people ;" and it  
may just as well be claimed that God has kept the  
drunkards a distinct people with the design to convert 
them, as to set up such a claim for the Jews. I repeat  
it, the Jews are a distinct people by their own fault, 
and as criminally as drunkards, or any other class of  
sinners.  
I shall now call attention to  a few texts of .Scripture  
which show that the natural descendants of Abraham, 
under the gospel, have no peculiar privileges or pro-
mises. Sge Matt. iii. 9: " And think not to say within 
yourselves, We have Abraham to our father : for I say  
unto you, that God is able of these stones to raise up  
children unto Abraham." Thus John the Baptist lays  
the " axe unto the root of the trees " of Jewish preju- 
dice and pride, and gives them to understand that a 
dispensation is now opening in which the being a literal  
descendant of Abraham would avail nothing. This was 
a dreadful blow to Judaism, and it made the " dry tree"  
shake to its very roots. Now let us see if our Saviour 
did not cut it entirely down. See John viii. 39: "They 
answered and said unto him, Abraham is our father.  
Jesus saith unto them, IF ye were Abraham's children,  
ye woidd. do the works of Abraham." Here is a plain,  
positive denial that the Jews, as  such, Avere the children  
of Abraham ; and a clear statement of what constitutes 
a real child of Abraham, viz., doing " the works of 
Abraham." Our Lord tells the Jews in the 44th verse,  
" Ye are of your father the devil." This gives us a  
clue to the inquiry, who has kept them a distinct peo- 
ple ? It is their father, the devil. Let none attribute 
such a devilish luork to God any more. They are a  
"distinct people" because they choose to obey the  
devil rather than God ; and to suppose that their con- 
version is to be the result, of their serving devils is to  
suppose that God gives to men a reward for rebellion.  

Besides, whenever a Jew is converted, his distinctive  
character as a Jew ceases at once. This shows that 
their being a distinct people is a work ofthe devil and 
not of God, as God abolishes that distinction when they  
obey him. Now let us look at Rev. ii. 9 : "I know  
the blasphemy of them which say they are Jews, and  
are not, but are of the synagogue of Satan." Again, 
Rev. iii. 9: " Them of the synagogue of Satan, which  
say they are Jews, and are not, but do lie." Can any 
doubt who are meant by real Jews in these verses ? Are  
they not real Christians ? While the natural descend-
ants of Abraham, as such, or  Christians, who are so  
only in pretence, " are of the synagogue of Satan."  
In connection with these texts, see Rom. ii. 28, 29:  
"For he is NOT a Jew which is one outwardly;  
neither is that circumcision which is outward in the flesh.  
But he is a Jew which is one inwardly ; and circum- 
cision is that of the heart, in the spirit, and not in the  
letter ; whose praise is not of men, but of God."  
Here inspiration settles the question, that those  
whom we call Jews are not Jews ; and God no more 
regards them as Jews than he regards drunkards as 
sober men ; or, than he regards wicked apostates as  
real Christians. We are here also given to understand  
distinctly, who are Jews under the gospel dispensation  
—they are real Christians.  
That the literal descendants of Abraham, as such,  
are utterly rejected, except on the same conditions of  
other sinners, see Isa. lxv. 11—15 : " But ye are they  
that forsake the Lord, that forget my holy mountain, 
that prepare a table for that troop, and that furnish the  
drink-offering unto that number. Therefore will I  
number you to the sword, and ye shall all bow dowrn  
to the slaughter : because when I called ye did not  
answer ; when I spake, ye did not hear ; hut did evil  
before mine eyes, and did choose that, wherein I delight- 
ed not. Therefore thus saith the Lord God, Behold,  
my servants shall eat, but ye shall be hungry : behold, 
my servants shall drink, but  ye shall be thirsty: behold,  
my servants shall rejoice, but ye shall be ashamed: 
behold, my servants shall sing for joy of heart, but ye  
shall cry for sorrow of heart, and shall howl for vexa- 
tion of spirit. And ye shall leave your name for a curse 
unto my chosen, for the Lord God shall SLAY THEE,  
and call his servants by another name."  
What language could, more forcibly express an utter  
rejection from the very name of being God's people 
than that here employed? Read over these verses 
again, and see how carefully and clearly God distin-
guishes between the Jews, as such, and his people. 
That this rejection of them from being his people was 
to last till the end of this ivorld, see the following  
verses, where we are carried down to the new heavens  
and the new earth; and then God tells his people,  
whom he shall call " by another name," " Be ye glad  
and rejoice for ever in that which I create : for behold,  
I create Jerusalem a rejoicing, and her people a joy."  
What Jerusalem I See Rev. xxi. 1, 2: " And I saw a  
new heaven and a new earth : for the first heaven and 
the first earth were passed away; and there was no  
more sea. And 1 John saw the holy city, new Jeru-
salem, coming down from God out, of heaven, prepared  
as a bride adorned for her husband."  
Here is a perfect parallel, and when compared to- 
gether, give us a clear idea of the language of God by  
Isaiah, in the verses under consideration. The Lord 
adds, 19th verse, " And I will rejoice in Jerusalem, 
and joy in my people ; and the voice of weeping shall  
be no more heard in her, nor the voice of crying." 
This exactly corresponds with Rev. xxi. 4: " 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 : for the former 
things are passed away."*  
Now see Rom. ix. 6—8 : " Not as though the  
word of God hath taken none effect. For they are  
not all Israel, which are of Israel; neither, because  
they are the seed of Abraham, are they all children ;  
but, in Isaac shall thy seed be called. That is, they  
which are the children of the flesh, these are not the  
children of God ; but the children of the promise are  
counted for the seed." Compare this with Gal. iv.  
28: " Now we, brethren, [We. Who? Believers—  
whether from among the Jews or Gentiles] as Isaac  
was, are the children of promise."  
Here the apostle settles the question who are chil- 
* See my exposition of 65th chapter of Isaiah, page 11,  
IC7* All subscribers to the Cry, who have not done so, are requested to forward their subscriptions without delay. The present is a favorable time for new subscribers, as  
next week's double number will commence a series of articles on the millennium,  which (independent of dates) has become a most interesting practical question for the con- 
sideiation of all Christians at the present time We believe, with the herr.;rs of the Apostles, and the most honored disciples in the purest ages of thejchurch, that Christ's 
coming is to introduce the millennium.  Those who choose, can pay for half the present volume. We publish the terms for 26 numbers, to  accommodate those who do not  
wish to forward for a shorter period. 41


dren of promise ; and settles it to be those who have  
faith in. Christ, without regard to their previous nation-
ality. These are the persons to whom the promises  
are made, and not the natural descendants of Abra- 
ham.  
What has become of old Jerusalem and her children ?  
The apostle tells you in the 25 th verse of this chapter  
—" For this Agar is mount Sinai in Arabia, and  
answeretli to Jerusalem which now is, and is in bond-
age with her children." Is this old bond-woman and  
her children to inherit the promises of God with real  
Christians ? See 30 and 31st verses of this chapter— 
" Nevertheless, what saith the Scripture? Cast out  
the bond-woman and her son : for the son of the bond-
woman shall not be heir with the son of the free woman.  
So then, brethren, we are not  children of the bond- 
woman, but of the free."  
But wrhere is the Jerusalem to which the promises  
are made ? See 25th verse : " But Jerusalem which  
is above is free, which is the mother of us all."  
Thus we learn, that old Jerusalem, or the Jews,  
as such, are rejected from the promises of God; and  
that all the promises pass over to the " servants" of 
God, who are called "by another name," viz., to true  
Christians, who are the only true Jews and children  
of Jerusalem ; so that there are no promises of restora- 
tion, or conversion, to the literal descendants of Abra-
ham, more than to any other class of sinners.  
"But," says the objector, "the Jews must be  
brought in with the fulness of the Gentiles;" and he 
adds—'' that's Bible language.'' Thus spake a Doctor  
of Divinity of this city. Well, Doctor, where in the  
Bible do you find such language? Please tell us.  
Ans. Nowhere ! It's not there ! " It's only in the Doc-
tor's Creed! That'sail! But is there nothing that  
sounds like it in the Bible ? Perhaps there is ; but  
when D. D.'s tell us such words are " Bible lan-
guage," they should be careful that they quote cor- 
rectly. The portion of Scripture, doubtless, referred  
to, is Rom. xi. 25 ; " For I would not, brethren, that 
ye should be ignorant of this mystery, (lest ye should  
be wise in your'own conceits.) that blindness in part is 
happened to Israel, until the fulness ofthe Gentiles be 
come in."  
Now if this verse proves the return or conversion  
ofthe Jews, it proves also that it will not take place  
" UNTIL the fulness of the Gentiles be come in." Of  
course, there is to be no more of the Gentiles convert- 
ed after the bringing in of the Jews commences ; and  
as I understand the aforesaid Doctor thinks the return  
ofthe Jews is to commence this year, his doctrine is  
as fatal to the Gentiles as ours. "Let all then who are  
not Jews, be aroused to seek salvation immediately.  
This year, remember, " our enemies themselves being  
judges," probation is to cease to the Gentiles.  
As the strength of the whole argument, so far as  
the New Testament is concerned, lies in the 11th  
cha-pter of Romans, I will give that chapter a full ex- 
amination.  
First. Who was the apostle addressing in that  
chapter? The 13tli verse will tell you: "For I  
speak to you Gentiles, inasmuch as I am the apostle 
ofthe Gentiles, I magnify mine office." What was  
his controversy with the Gentile converts? It is evi- 
dently about the nature of that rejection, of which the  
Jews were the subjects. It seems, the Gentiles had  
imbibed the notion that God had utterly rejected the  
Jews, so that they were placed beyond the reach of  
salvation. Paul undertakes to refute that idea. How  
does he do it ? Let us begin the chapter. "1 say  
then, hath God cast away his people? [That is—has 
he so rejected them that there is no salvation for them ?] 
God forbid." But, how do you prove that, Paul? "1  
will tell you," says the apostle. First —" For I also 
am an Israelite, of the seed of Abraham, of the tribe of  
Benjamin," and / have obtained salvation. This is my  
first proof that God has not cast away the Jews so but  
that they may have salvation." But, Paul, you are a 
favored character—have you any other proof that God  
has not put the Jews beyond the reach of his mercy? 
Yes, says the apostle—"God hath not cast away his  
people which he foreknew. Wot ye not what the  
Scripture saith of Elias ? how he maketh intercession  
to 'Sod against Israel, saying, Lord, they have killed  
thy prophets, and digged down thine altars; and I am 
left alone, and they seek my life. But what saith the 
answer of God unto him ? I have reserved to myself  
seven thousand men, who have not bowed the knee to  

the image of Baal." The apostle adds—"Even so  
then, at this present time, also, there is a REMNANT 
according to the election of grace; this is my second  
argument that salvation to the Jews is possible, wicked 
as they are ; 1 am saved, and a remnant besides are  
saved." Paul then proceeds to say—"And if by  
grace, then is it. no more of works ; 'otherwise grace  
is no more grace. But if it be of works, then it is no  
more grace ; otherwise work is no more work. What 
then? Israel hath not obtained that which he seeketh  
for; but. the election hath obtained it, and the rest were  
blinded, (according as it is written,. God hath given  
them the spirit of slumber, eyes that they should not  
see, ears that they should not hear;) unto this day."  
Who were the "election?" Ans. Paul, and that  
part of the Jews who embraced the gospel : because  
they "were obedient to the faith," (see Acts vi. 7,) 
the Lord elected, or chose them to the enjoyment of his  
favor, as his spiritual Israel. Those who did not obey  
•[see chap. x. 16 and 21st verses,] "were blinded." The  
apostle then goes on to say, verses 9 and 10, that David  
prophesied of this thing—" And David saith, Let their  
table be made a snare, and a trap, and a stumbling block,  
and a recompense unto them : let their eyes be darkened, 
that they may not see, and bow their back always."  
Why were their eyes darkened ? Because they re- 
jected " the true light,"—the Lord Jesus Christ. 
But the apostle adds, 11th verse, " I say, then, Have  
they stumbled that they should fall," beyond the pos-
sibility of salvation? " God forbid ;" or by no means, 
as the phrase signifies ; "but through their fall salva- 
tion is come unto the Gentiles, for to provoke them to  
jealousy:"—that is, the Jews were provoked to jeal- 
ousy by the salvation of the gospel being preached to 
the Gentiles. See Acts x.iii. 45, 46 : "But when the  
Jews saw the multitudes, they were filled with envy,  
and spake against those things which were spoken by  
Paul, contradicting and blaspheming. Then Paul and  
Barnabas waxed bold, and said, It was necessary that 
the word of God should first have been spoken to you :  
but seeing ye put it from you, and judge yourselves un- 
worthy of everlasting life, lo, we turn to the Gentiles."  
The middle wall was now broken down—the Jews  
fell from the peculiarity they had enjoyed, and through, 
or by means of that fall, salvation came to the Gentiles 
on the same terms that it flowed to a Jew ; viz., by  
faith in Jesus Christ. "Now," says the apostle, 12th  
verse, " if the fall of them be the riches ofthe world,"  
[or be the means of enriching the world, by salvation  
flowing to all men with equal freedom,] and the dimin-
ishing of them [or, as the margin reads, "loss" of  
them, or their " Zoss,"] the riches ofthe Gentiles, [or, 
has been the means of riches ta the Gentiles,] " how 
much more their fulness.'.' As though the apostle  
had said, " Salvation has richly flowed to you Gen- 
tiles through the loss to the Jews of their peculiarity,  
but if they could be induced, generally, to embrace  
the gospel, there would be a still greater blessing flow  
to the world." And surely the unbelief of the Jews 
has prevented thousands and millions, probably, from  
embracing Christianity ; and what a work of enriching  
the world they might have accomplished had they  
espoused the cause of Christ, instead of employing all 
their influence against it!  
The apostle now proceeds to say, verses 13 and 14 :  
"I speak to you Gentiles; inasmuch as I am the  
apostle of the Gentiles, I magnify mine office; IF BY  
ANY MEANS I may provoke to emulation them 
which are my flesh, and might save SOME OF  
THEM."  
Surely this language does not look much as if the  
apostle thought that the Jews were all to be converted.  
He even expresses a doubt as to the salvation of any  
of them; but says, he labors, " if byany means" he  
" might save some of them." He must have been pe- 
culiarly unfortunate in his expressions, if he intended to  
teach that the Jews were certainly to be converted.  
But, says the apostle, verse 15, " If the casting away 
of them [viz., the unbelieving Jews] be the reconciling  
of the world, [i. e., the cause of the gospel of recon- 
ciliation being preached to the world ; or, perhaps,  
more strictly, the means of destroying the cause of 
enmity between Jews and Gentiles, bringing all on to  
the same ground in relation to God and one another,  
thus destroying ' the enmity' which had existed, 4 by 
his cross,' see Eph. ii. 15—18,—if this casting away 
of them resulted so gloriously for the world,] what  
shall the receiving of them be [' if by any means I  

might save some of them'] but life from the dead?" 
That is, if the  Jews could "by any means" be brought  
to give up their unbelief, and embrace Christianity, it  
would give new life and power to the gospel itself. 
But Paul is very far from teaching that they should  
actually do so. All the apostle's language show^s a  
doubt about the Jews, many of them, ever embracing  
the religion of Jesus. But he says, verse 16th, "If  
the first fruit be holy, the lump also" [may be holy ]  
Is not that the sense? The verb " is," is not in the  
original. What is the apostle's argument ? Is it not 
this? " Though I have my doubts whether many of  
the Jews will be saved, yet their salvation is possible; 
for if the first, fruit [viz., the apostle himself, and the  
remnant of whom he had spoken in the 5th verse] be  
holy, [or have been made holy] the lump [or body of  
the Jews may be made holy] also: and if the root  
[Christ, see Isa. xi. 10,] be holy, so  are the branches."  
lhat is—if those who are now unbelieving, would  
beheve on Christ, the root, they would become holy, 
as well as we who are the " first fruits," and so they  
might be saved. The whole argument goes to prove 
the possibility of the salvation ofthe Jews ; but, at the  
same time, shows that the apostle had doubts whether  
many of them would be saved, though he hoped to  
" save some of them."  
He now proceeds to caution the Gentile converts  
against being puffed up because they had been brought  
into exalted privileges: and he does this with tre-
mendous effect, inverses 17—22. He says, "And  
if some ofthe branches be broken off, and thou, being  
a wild olive tree, wert graffed in among them, and  
with them partakest of tbe root and fatness ofthe olive  
tree; boast not against the branches. But if thou  
boast, thou bearest not the root, but the root thee. 
Thou wilt say, then, The branches were broken off,  
that I might be grafted in. Well; because of unbelief  
they were broken off, and thou standest by faith. Be 
not high-minded, but fear : for if God spared not the  
natural branches, take heed lest he also spare not thee.  
Behold, therefore, the goodness and severity of God ;  
on them which fell, severity; but toward thee, good-
ness, if thou continue in his goodness ; otherwise thou 
also shalt be cut off."  
The apostle then goes on to say, verse 23, " They  
also, IF they abide not still in unbelief, shall be graffed  
in : for God is able to graff them in again," IF they  
abide not still in unbelief. Here the apostle carefully  
sets his sentinel. It is a small word, it is true, but it  
is of tremendous import, showing that the apostle 
never designed to be understood as teaching the  
certainty of the Jews' conversion: if he had intended to 
teach it, he would not have set the unbending word  
"if" to stand sentinel to keep all carnal Jews and  
Gentiles out ofthe church of God.  
The apostle now proceeds to argue this case still  
further, and says, verse 24, "For if thou wert cut 
out ofthe olive tree which is wild by nature, and wert  
grafted contrary to nature into a good olive tree ; how  
much more shall these, which be the natural branches,  
be graffed into their own olive tree?"—" if they abide 
not still in unbelief." He then goes on to say, 25th  
verse, " For I would not have you to be ignorant of  
this mystery, lest you should be wise in your own con- 
ceits, that blindness in part is happened to Israel, [or to  
apart of Israel, viz., those who believed not, and this  
blindness will continue] until the fulness of the Gen- 
tiles be come in ;" that is, till the end of the world;  
for, till then, we have no reason to suppose the fulness  
of the Gentiles will be come in. The apostle saw that  
a part of the Jews would continue to reject Christ  
till the end of the world; but that was no evidence of  
the impossibility of their salvation, "if" they would 
give up their " unbelief." Paul then adds, verse 26,  
" And so all Israel shall be saved—[' if they abide not  
still in  unbelief;''—for, the apostle speaks constantly  
in reference to the trusty sentinel he has set to guard 
against intruders]'as it "is written, There shall come 
out of Sion the Deliverer, and shall turl? away ungod- 
liness from Jacob : for this is my covenant unto them,  
when I shall take away their sins."  
Where is this written? See Isa. lix. 20, 21 :  
" And the Redeemer shall come to Zion, and unto  
them that turn from transgression in Jacob, saith the 
Lord. As for me, this is my covenant with them,  
suith the Lord; my spirit that is upon thee, and my  
words which I have put in thy mouth, shall not depart 
out of thy mouth, nor out of the  mouth of thy seed,  
LoTd^Je^Sst-l1'^ThhesesVia7d8fr0m ^^ ^ h" mighty angelS' in flaming fire' taki"g venSeance on them that know not God, and that obey not the gospel of our  
punished with ever]asting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be admired in his saint*.-?  
42


KMMMj^i.':  
nor out of the mouth of thy seed's seed, saith the Lord, I mise related to a different inheritance  ; even an heaven- 
from henceforth and forever  
Here the prophet helps us to understand the apostle ;  
and he teaches us that the promise is that the Re- 
deemer shall come unto them that turn from trans- 
gression in Jacob ; and that the covenant relates to an  
eternal inheritance, and not to a mere conversion of  
any class of wicked men.  
The apostle next proceeds to say, verse 28, that,  
"As concerning the gospel, they [the unbelieving  
Jews] are enemies for your sakes, [or, on your account,  
i. e., they were enemies because the partition wall was 
broken down, and the Gentiles were admitted to the 
same favor of God as themselves,  and on the same  
terms—see Acts xiii. 42—46 ;] but, as touching the  
election, [that is, the believing Jews—see verse 7,]  
they are beloved for the fathers' sakes." God has a 
special love to a believing Jew for the fathers' sake, on 
the principle that he " keepeth covenant and mercy  
with them that love him, to a thousand generations."  
See Deut. vii. 9. Thus, the Gentile converts were  
made to understand, that though God  had rejected the  
unbelieving  Jews from his favor, yet, when they be- 
lieved, as they all might if they would, they were  
regarded with special favor for-the fathers' sake ; for,  
God had not forgotten the faith of Abraham, Isaac and 
Jacob ; and his " gifts and calling"  to the " fathers,"  
he had never repented of, or changed his purpose of  
making them the chosen vessels through whom he 
would bless the world.  
Now let us examine the ORIGINAL PROMISES  
made to the fathers. See Gen. xiii. 14, 15: "And  
the Lord said unto Abram, after that Lot was sepa-
rated from him, Lift up now thine eyes, and look from 
the place where thou art, northward, and southward,  
and eastward, and westward : for all the land which  
thou seest, to thee will I give it, and to thy seed for- 
ever."  
Now see 17th chapter, 7th and 8th verses : " And  
I will establish my covenant between me and thee, and 
thy seed after thee, in their generations, for an ever- 
lasting covenant, to be a God unto thee, and to thy 
seed after thee. And I will give unto thee, and to thy  
seed after thee, the land wherein thou art a stranger, 
all the land of Canaan, for an everlasting possession;  
and I will be their God."  
Now compare these promises with Acts vii. 4, 5 :  
" Then came he out of the land of the Chaldeans, and  
dwelt in Charran ; and from thence, when his father 
was dead; he removed them into this land, wherein ye  
now dwell. And he gave him none inheritance in it, 
no, not so much as to set his foot on : yet he promised 
that he would give it to him for a possession,  and to  
his seed after him, when as yet he had 110 child."  
Now, if the promise to Abraham related to literal  
Canaan, then the promise of God utterly failed. But  
it did not relate to that ; and Abraham never so under- 
stood it. In proof of this*see Heb. xi. 8—10 : " By  
faith Abraham, when he was called to go out into a 
place which he should after receive for an inheritance, 
obeyed ; and he went out, not knowing whither he  
went. By faith he sojourned in the land of promise, 
as in a strange country, dwelling in tabernacles with  
Isaac and Jacob, the heirs with him of the same  
promise : for he looked for a city which hath founda- 
tions, whose builder and maker is God."  
The apostle goes on to say, verses 13 to 16 : " These  
all died in faith, not having received the promises, but 
having seen them afar off, and were persuaded of them,  
and embraced them, and confessed that they were  
strangers and pilgrims on the earth. For they that 
say such things declare plainly that they seek a country. 
And truly, if they had been mindful of that country  
from whence they came out, they might have had op- 
portunity to have returned : but now they desire a bet-
ter country, that is, a heavenly : wherefore God is not  
ashamed to be called their God ; for he hath prepared  
for them a city."  
The apostle continues to discourse, and enumerates  
" David, Samuel and all the prophets," who dwelt in  
the literal Canaan, and yet he tells us, verses 39, 40 :  
" And 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 perfect."  
If the promise related to the possession of literal  
Canaan, they did receive it; but Paul declares they  
did not receive the promise ; which shows that the pro- 

ly, or the new earth; for " the meek shall inherit the 
earth."  
Let us now examine the original promises as made  
to Isaac and Jacob. See Gen. xxvi. 3, 4 : " Sojourn  
in this land ; and I will be with thee, and will bless  
thee : for unto thee and unto thy seed, I will give ail  
these countries : and I will perform the oath which I 
sware unto Abraham thy father : and I will make thy  
seed to multiply as the stars of heaven, and will give  
unto thy seed all these countries : and in thy seed shall  
all the nations of the earth be blessed." See, also, 
Gen. xxviii. 13, 14 : " And, behold, the Lord stood  
above it, and said, I am the Lord God of Abraham thy  
father, and the God of Isaac : the land whereon thou  
liest, to thee will I give it, and to thy seed. And thy 
seed shall be as the dust of the earth ; and thou shalt  
spread abroad to the west, and to the east, and to the 
north, and to the south : and in thee, and in thy seed, 
shall all the families of the earth be blessed."  
Now let us inquire, who " thy seed " is, to whom  
those promises are made. See Gal. iii. 16: "Now  
to Abraham and his seed were the promises made.  
He saith not, And to seeds, as of many ; but as of one,  
And to thy seed, which is Christ.  
" Thy seed," then, " is Christ." Did Christ ever  
possess a foot of old Canaan? No. He had "not  
where to lay his head ;" so lie testifies himself. The  
promise, then, was .not fulfilled  to Abraham, Isaac,  
nor our blessed Lord; and hence remains to be ful-
filled.  
Let us now see if we can determine to what the  
promise related, and who are the heirs of it. See 
Rom. iv. 13—16 : " For the promise, that he should  
be the HEIR OF THE WORLD, was not to Abra-
ham, or to his seed, through the law, but through the  
righteousness  of faith. For if they which are of the  
law be heirs, faith is made void, and the promise made 
of none effect. Because the law workcth wrath : for  
where no law is, there is no transgression.  Therefore  
it is of faith, that it might be by grace ; to the end  the  
promise might be sure to all the seed: not to that only  
which is of the*Iaw, but to that also which is of the  
faith of Abraham, who is the father of us all."  
Now we have found what the inheritance is—who  
the heirs are—and who the children are to whom the 
promises are made, not the literal descendants of Abra-
ham, but all who are " of faith." The world belongs  
to Christ and his people : they have been persecuted  
and destroyed out of the earth ; but our Lord is com- 
ing to glorify his saints, and to destroy his and their  
enemies, and take possession of the inheritance, after 
purifying  it by fire, and renewing it in glory.  
But let us examine the subject still further as to who  
are the heirs, and to whom the promises belong. See  
Gal. iii. 6—9. "Even as  Abraham believed God,  
and it was accounted to him for righteousness  ; know  
ye therefore that they which are of faith, the same are  
the children of Abraham. And the scripture, foreseeing 
that God would justify the heathen through faith,  
preached before the gospel unto Abraham, saying,  In  
thee shall all nations be blessed. So then they which  
be of faith are blessed luillifaithful  Abraham."  
Now see the 15th to 19th verse, same chapter: 
"Brethren, I speak after the manner of men;  
though it be but a man's covenant, yet if it be con- 
firmed, no man disannulletli,  or addeth thereto. Now  
to Abraham and his seed were the promises made. He  
saith not, And to seeds, as of many; but as of one, 
and to thy seed, which is Christ. And this I say,  
That the covenant, that was confirmed before of God 
in Christ, the law, which was four hundred and thirty 
years after, cannot disannul, that it should make the  
promise of none effect. For if the inheritance be of 
the law, it is no more of promise ; but God gave it to  
Abraham by promise. Wherefore then serveth the  
law? It was added because of transgressions,  till the  
seed should come to whom the promise was made ; and it 
was ordained by angels in the hand of a mediator."  
See also 26th to 29th verse, same chapter: "For  
ye are all the children of God by faith in Christ Jesus. 
For as many of you as have been baptized into Christ  
have put on Christ. There is neither Jew nor Greek,  
there is neither bond nor free,, there is neither male  
nor female ; for ye are ill one in Christ Jesus. And 
if ye be Christ's, then are ye Abraham's seed, and heirs  
according to the promise."  
If this does not settle the question, as to whom the  

promises belong, it seems to me impossible to settle  
any question.  
Abraham, Isaac and Jacob, neither received nor  
looked for a temporal inheritance. They understood 
the promises in a higher sense. They will be  
" brought in," and all the true "seed" with them;  
but, it is into an eternal inheritance, in the " new  
heavens and new earth."  
When God brought Israel into literal Canaan, he  
directed all the wicked inhabitants to be destroyed out  
of it; so when he is about to bring his true Israel into  
the promised inheritance, and give them " the world" 
for their " everlasting possession," he will destroy all  
the wicked out of the earth. See Prov. ii. 22 : " But 
the wicked shall be cut off from the earth, and the  
transgressors  shall be rooted out of it."  
See, also, Malachi iv. 1-—3 : " For behold, the day  
cometh that shall burn as an oven ; and all the proud, 
yea, and all that do wickedly, shall be stubble : and 
the day that cometh shall burn them up, saith the 
Lord of hosts, that it shall leave them neither root nor  
branch. But unto you that fear my name shall the 
Sun of righteousness  arise with healing in his wings;  
and ye shall go forth, and grow up as calves of the  
stall. And ye shall tread down the wicked ; for they  
shall be ashes tinder the soles of your feet, in the day  
that I shall do this, saith the Lord of hosts."  
Look at Rev. xi. 15-—18: "And the seventh an- 
gel sounded : and there were great voices in heaven,  
saying, The kingdoms of this world are become the  
kingdoms of our Lord, and of his Christ; and he shall  
reign forever and ever. And the four and twenty elders, 
which sat before God on their seats, fell upon their 
faces and worshipped God, saying, We give thee 
thanks, O Lord God Almighty, which art and wast, 
and art to come ; because thou hast taken to thee thy  
great power, and hast reigned. And the nations were 
angry, and thy wrath is come, and the time of the  
dead, that they should be judged, and that thou 
shouldest  give reward unto thy servants the prophets,  
and to the saints, and them that fear thy name, small 
and great: and shouldest destroy them which destroy  
the earth."  
In view of the fact that the heirs, of the promises  
are Abraham's children by faith, and not by natural  
descent, read the following Scriptures : Isa. xxxiii.  15  
17, 20—22: "He that walketh righteously, and  
speaketh uprightly  ; lie that despiseth the gain of op- 
pressions, that shaketh his hands from holding of  
bribes, thatstoppeth his cars from hearing of blood, and  
shutteth his eyes from seeing evil ; he shall dwell on 
high; his place of defence shall be the munitions of  
rocks : bread shall be given him; his waters shall be 
sure. Thine eyes shall see the King in his beauty: 
tliey shall behold the land that, is very far off. Look  
upon Zion, the city of our solemnities  : thine eyes  
shall see Jerusalem a quiet habitation, a tabernacle  
that shall not betaken down: not one of. the stakes  
thereof shall ever be removed, neither shall any ofthe  
cords thereof be broken. But there the glorious Lord 
will be unto us a place of broad rivers and streams;  
wherein shall go no galley with oars, neither shall gal-
lant, ship pass thereby. For the Lord is our Judge, 
the Lord is our Lawgiver, the Lord is our King; he  
will save us." Isa. xxxv. 3—6, 9, 10 : " Strengthen  
ye the weak hands, and confirm the feeble knees.  
Say to them that are of a fearful heart, be strong,  
fear not: behold, your God will come with vengeance,  
even God with a recompense; be will come and save  
you. Then the eyes of the blind shall be opened, 
and the ears of the deaf shall be unstopped. Then 
shall the lame man leap as a hart, and the tongue of  
the dumb sing; for in the wilderness shall waters  
break out, and streams in Jhe desert. No lion shall 
be there, nor any ravenous beast shall go up thereon :  
it shall not be found there ; but the redeemed shall  
walk there ; and the ransomed of the Lord shall return,  
and come to Zion with 3ongs and everlasting  joy upon  
their heads; they shall obtain joy and gladness, and 
sorrow and sighing shall flee away." Isaiah lv. 12,  
13 : " For ye shall go out with joy, and be led forth  
with peace ; the mountains and the hills shall break  
forth before you into singing,  and all the trees of the  
field shall clap their hands. Instead of the thorn shall  
come up the fir-tree, and instead of the brier shall  
come up the myrtle-tree ; and it shall be to the Lord  
for a name, for an everlasting  sign that shall not be  
cut off." Isaiah lx. 18—22: "Violence shall no  
So Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation.—Heb.  ix. 28.  
But the heavens and the earth, which are now, by the same word are kept in store, reserved unto Sre against the day of judgment.—2 Peter iii. 7.  
This know also, that in the last days perilous times shall come, for men sha 1 be lovers of their own selves, covetous, blasphemers, false accusers, having the form of god- 
liness, but denying the power thereof.—2 Tim. iii. 1.  361


more be heard in thy land, wasting- nor destruction  
within thy borders ; but thou shalt call thy walls sal- 
vation, and thy gates praise. The sun shall be no 
more thy light by day ; neither for brightness shall the  
moon give light unto thee j but the Lord shall be unto  
thee an everlasting light, and thy God thy glory.  
Thy son shall no more go down ; neither shall thy  
moon withdraw itself; for the Lord shall be thine 
everlasting %ht, and the days of thy mourning shall  
be ended. Thy people also shall be all righteous;  
they shall inherit the land forever, the branch of my 
planting, the work of my hands, that I may be glori- 
fied. A little one shall become a thousand, and a  
small one a strong nation—I the Lord will hasten it in 
his time."  
See also Ezekiel xxxiv. 23—28: "And  I will set  
up one Shepherd over them, and he shall feed them,  
even my servant David ; he shall feed them, and he  
shall be their shepherd. And I the Lord will be their 
God, and my servant David a prince among them : I  
the Lord have spoken it. And I will make with them 
a covenant of peace, and will cause the evil beasts to 
cease out of the land—and they shall dwell safely in 
the wilderness, and sleep in the Avoods.  And I will  
make them and the places round about my hill a bless- 
ing ; and I will cause the shower to come down in his  
seasons—there shall be showers of blessing. And the 
tree of the field shall yield her fruit, and the earth 
shall yield her increase, and they shall be safe in their  
land, and shall know that I am the Lord, when I have  
broken the bands of their yoke, and delivered them  
out of the hand of those that served themselves of  
them. And they shall no more be a prey to the hea- 
then, neither shall the  beasts of  the land devour them ;  
but they shall dwell safely, and none shall make them  
afraid."  
Thus we have " given unto us exceeding great and  
precious promises." But take those promises and give  
them to carnal Jews, and you "take the children's  
bread and cast it unto dogs." Such is the work, I  
think, those fire doing who apply such promises to  
any but Abraham's children by faith: to them "the  
promises are made," and to them alone. The true 
Israel shall all be gathered when Christ appears in the  
clouds of heaven—then "He shall send his angels  
with a great sound of a trumpet; and they shall gather  
together his elect from the four winds, from one end  
of the heaven to the other.'' Wherever they have been  
scattered, they shall now all be gathered"; yea, into  
" their own land," and shall be "HEIRS OF THE  
WORLD;" then will " the saints" have taken "the  
kingdom," and they shall " possess the kingdom for-
ever, even for EVER and EVER."  
That glorious day is now " nigh, even at the doors."  
Let the children of God " lilt up " their heads, for"  
their " redemption" is at hand ; now ready to be re-
vealed. Let us wait, watch, and keep ready for that  
day.  
In conclusion, I wish my readers to look at the fol- 
lowing texts. 2 Cor. i. 19, 20 : " For the Son of God,  
Jesus Christ, who was preached among you by us 
even by me, and Sylvanus and Timotheus, was not yea 
and nay, but in him was yea. For all the promises  
of God in him are yea, and in him Amen, unto the  
glory of God by us." Compare this with 1 John v.  
12. " He that hath the Son hath life ; and he that  
liath not the Son of God, hath not life."  
Can it be plainer, that ALL THE PROMISES of God  
are IN CHRIST] and therefore they are not to any soul 
OUT of him; whether carnal Jews or any other class  
of wicked men. May the Lord give us understanding 
in all things, and guide us unto his eternal kingdom.  
Exposition of Isaiah  IIY,  17—25,  
BY GEORGE STORRS.  
THERE are many who think this portion of Scrip- 
ture relates to some regeneration iii this world prior to  
the end, or a second coming of our Lord Jesus Christ;  
or else that it is to be understood as figurative. I ap-
prehend it is neither the one nor the other, but that it 
is a plain literal description of the final abode of the 
saints. The apostle Peter, after showing that the  
heavens and the earth which are now are to be dis- 

solved, or melted, adds—" Nevertheless, we, according  
to HIS PROMISE, look for new heavens and a new  
earth, wherein dwelleth righteousness."  
Where did Peter find that promise? Let us now  
proceed to an examination of Isa. lxv.  
Verse 17. " For behold, I create new heavens and a  
new earth : and the former shall not be remembered,  
nor come into mind;" or, as the margin has it,  
" come upon the heart," or be desired. Such will  
be the glory of the new earth that there will be no de-
sire for the old which has passed away."  
Verse 18. " Be ye glad and rejoice forever in that  
which I create : for behold I create Jerusalem a re- 
joicing, and her people a joy." What Jerusalem?  
See Rev. xxi. 1,2: "And I saw a new heaven and  
a new earth : for the first heaven and the first earth  
were passed away; and there was no more sea.  
And I John saw the holy city, new Jerusalem, coming  
down from God out of heaven, prepared as a bride  
adorned for her husband."  
Here is a perfect parallel, and when compared to- 
gether, give us a clear idea of the language of God by 
Isaiah, in the verses under consideration. The Lord  
adds, 19th verse: "And I will rejoice in Jerusalem, 
and joy in my people ; and the voice of weeping shall 
be no more heard in her, nor the voice of crying."  
This exactly corresponds with Rev. xxi. 4 : " 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: for  
the former things are passed away."  
But some wiil say, the 20th verse ofthe 65th chap- 
ter of Isaiah shows that it cannot be speaking of the  
immortal state. Let us see. " 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 a hun- 
dred years old ; but the sinner being a hundred years 
old shall be accursed."  
Now, what is the instruction intended to be commu- 
nicated in this vers e? Not that there is dying in that  
state, or in the new earth spoken of; for such an inter-
pretation would contradict the 19th verse, which ex-
pressly says, " The voice of weeping shall no more be  
heard in her, nor the voice of crying." Now, this  
cannot be true if there is death there. What then 
does the 20th verse mean ? Let us examine it. There  
is to be new heavens and a new earth. The inhabi-
tants are to correspond with such a regeneration ; then  
there must be no more helplessness,  for, this would  
produce both sorrow and crying, which are not to exist  
in that state. But, will not the helpless infants enter 
that world, who leave this in all their helplessness? 
Yes. But when they enter there they shall be as  
perfectly free from helplessness as though they had  
died a " hundred years old." " The child shall die a 
hundred years old ;" or, he shall at once attain to as  
great perfection as though he had been at that age  
when he left this world ; and this is given as a reason 
why " there shall be no more thence an infant of days," 
or helpless infants there. They will be at once as ca-
pable of taking care of themselves as though they had  
left this world " a hundred years old." There shall 
not be there " an old man that hath not filled his 
days." As there shall be no sorrow from infancy, so  
there shall be none from age; for, old men who have 
"filled " their days, i. e., the righteous old men, shall  
have their "youth renewed like the eagle;" Ps. ciii.  
5; while " the sinner an hundred years old shall be  
accursed;" that is, he shall not enter that new earth  
at all; for nothing that is cursed can come there.— 
This I believe to be the plain sense of this 20th verse.  
In this interpretation I am sustained by the reading and 
notes in some of the oldest Bibles. One copy, printed 
before 1580, reads thus: "There shall be no more 
there a child of years, nor an old man that hath not  
filled his years; for he that shall be an hundred years 
old shall die as a young man." A note in the margin  
says, " Meaning, in this wonderful restoration of the 
church, there shall be no weakness of youth nor infirm-
ities of age, but all shall be fresh and flourishing : and  
this is accomplished in the heavenly Jerusalem°when  
all sins shall cease and the tears shall be wiped away,"  
On the last clause of the verse, " the sinner being an  
hundred years old shall be accursed," the same note  
says, " Whereby he showed that the infidels and un-
repentant sinners have no part of this benediction."  
" But," continues the objector, " it cannot refer to  
the immortal state, for the 21st verse says—They  

i shall build houses and inhabit them. Surely nothing of  
that can take place in heaven."  
Where is heaven? Most people suppose that  
heaven is somewhere in indefinite space, but seem to 
have no definite idea what it is, nor where it is. Of  
course, their faith has no object to rest upon ; the re- 
sult is, they have become reconciled to make'tlie beet 
of this world, and are striving to make themselves so  
comfortable in their fine houses, pleasant walks, and 
worldly joys, that you cannot give them greater trouble  
than to tell them Christ is coming to put his saints into 
their inheritance : they are well satisfied to live here 
forever, without Christ, in preference to going to a 
heaven of which they have no definite idea.  
But let us see what the Scriptures teach about the  
saints' inheritance. See the following texts. Psa.  
xxxvn. 9 : " For evil doers shall be cut off: but those  
that wait upon the LORD, they shall inherit the earth."  
Verse 11 : " But the meek shall inherit the earth; and  
shall delight themselves in the abundance of peace."  
Verse 22 : " For such as be blessed of him shall inherit  
the earth ; and they that be cursed of him shall he cut  
off.'' Verse 29 : " The righteous shall inherit the land,  
and dwell therein forever." Verse 34 : " Wait on the 
LORD, and keep his way, and he shall exalt thee  to  
inherit the land : when the wicked are cut off, thou 
shalt see it." "See " what? See the land they are  
to inherit. When ? 11 When the wicked are cut off;" 
according to Proverbs ii. 22: " But the wicked shall  
be cut off from the earth, and the transgressors shall  
be rooted out of it." Then " the upright shall dwell  
in the land, and the perfect  shall remain in it." And  
our Saviour saith—" Blessed are the meek : for they 
shall inherit the earth."  
Have these and similar promises ever been fulfilled  
to the saints ? No ; their portion has been and will  
be, "in this world, TRIBULATION." But the 
promise is, that  they shall inherit the earth—be  
" HEIRS OF THE WORLD." See Rom. iv. 13.  
The earth, then, renewed, regenerated by fire, and  
the powder of God, is to be the eternal inheritance of 
the saints, and they shall "DWELL THEREIN  
FOREVER."  
Having now settled the pjace of the saints' abode,  
we may attend to what Isaiah saith. " They shall  
build houses and inhabit them." "Will they build 
houses in the new earth?"' So Isaiah saith : and shall  
I dispute it? God says they will, and I dare not say, 
nay. See the description of the New Jerusalem, 
Rev. 21st chapter. Here are. " ivalls—gates," &c.  
It looks very much like building; and I know of no  
right we have to make the language figurative. I  
agree with Isaiah, then ; they will build houses and in- 
habit them. "Let God be true,"  if "every man"  
is proved a " liar."  
But says the objector—" The prophet tells us  
They shall plant vineyards, and eat the fruit of them.'  
Do you think they will eat there ?'' Why not ? Angels 
eat. See Psa. Ixxviii. 25: "Man did eat angels' 
food." Where? In the wilderness, when God gave  
them "manna," "the corn of heaven." See also 
Gen. xviii., where the " Lord " and "two angels"  
appeared to Abraham. What was done on that occa- 
sion ? "And Abraham hastened into the tent unto  
Sarah, and said, Make ready quickly three measures  
of fine meal, kneed it, and make cakes upon the  
hearth. And Abraham ran unto the herd, and fetched  
a calf tender and good, and gave it unto a young man ; 
and he hastened to dress it. And he took butter, and  
milk, and the calf which he had dressed, and set it 
before them : and he stood by them under the tree, and  
THEY DID EAT." Our Lord eat after his resurrec- 
tion. See Acts x. 40, 41 : " Him God raised up the 
third day, and shewed him openly: not to all the peo-
ple, but unto witnesses chosen before of God, even to  
us who did eat and drink with him after he rose from  
the dead." Thus we see our Lord eat, and why may 
not his members after their resurrection?  
Now look at the following texts. Luke xxii. 29 :  
"And I appoint unto you a kingdom, as my Father  
hath appointed unto me :" Verse 30 : " That ye may  
eat and drink at my table in my kingdom, and sit on 
thrones, judging the twelve tribes of Israel." Rev.  
vii. 17 : " For the Lamb which is in the midst of 
the throne shall feed them, and shall lead them unto  
living fountains of waters : and God shall wipe away  
all tears from their eyes." I might multiply this tes-
timony, but enough has been given to show what the  
the^ood^ause^s^ogr^ssingTn'the West"' """ ^^ ^ Sha"n°n " leCtU'"il,g in Ha™dsb-gh, and vicinity with much success.  
Looking for that blessed hope, and the glorious appearing ofthe great God, and our Saviour Jesus Christ—Titus ii 13  
Choosing rather to suffer affliction with the f eople of God, than to enjoy the pleasures of sin for a season.—Heb. xi. 25.  

We are rejoiced to learn that


Scriptures teach on the question ; and that, in the  
immortal state, there is eating and drinking ; not figura-
tively, but really.  
44 But that makes heaven very carnal!" I ask,—  
Does it make it any more carnal than the Bible makes  
it? I think not: and I dare not alter it.  
Verse 22: " They shall not build and another in- 
habit ;" [as men often do in this world ;] " they shall 
not plant and another eat;" [i. e,, they shall not have 
the fruit of their efforts wrested from them, as is fre-
quently done in this state of sin and covetousness ;] for  
as the days of a tree " [even " the tree of life which is 
in the midst of the Paradise of God "] "are the days  
of my people, and mine elect shall long enjoy the 
work of their hands," [even " forever and ever."]  
Verse 23 : " They shall not labor in vain, nor bring  
forth [the fruit of that labor] for trouble;" [because  
there is none to " hurt or destroy " in the new earth ;] 
" for they  are the seed of the blessed of the LORD,  
and their offspring with them." [" Behold, I and the  
children which thou hast given me." Such will, no  
doubt, be the language of many who have been instru- 
mental in bringing their children into the new earth.]  
Verse 24 : " And it shall come to pass, that before  
they call, I will answer; and while they are yet speak- 
ing, I will hear."  
This denotes the special and constant attention that  
God will give to their "desires," all of which will  
there " be granted;" and that without delay.  
Verse 25: "The wolf and the lamb shah feed to- 
gether, and the lion shall eat straw like the bullock; 
and dust shall be the serpent's meat. They shall not  
hurt nor destroy in all my holy mountain, saith the  
LORD."  
"That shows," says the objector, " that it cannot  
be in the immortal state, or new earth." But I ask—  
Why not ? Can any man prove that there are to be  
no animals in that  land? I think none can do it.  
When Adam was created there were animals on the  
earth ; and none, I apprehend, can show that those 
animals would ever have died, had it not been for the 
introduction of sin. The animal creation have suf- 
fered by the sin of man, and not by their own fault. 
God pronounced his work, at the close of creation,  
" very good;" and when the work of "restitution " is  
accomplished, let any man show, who can, that  there  
are no animals in that regenerated state. It is true,  
their ferocious character will he changed, and will 
correspond with the peaceable character of the inhabi- 
tants of the new earth. Can any man believe the  
earth, itself, wTould ever have been " cursed," [see  
Gen iii. 17,] had it not been for sin? The animals  
felt the shock, and " the whole creation groaneth and 
travaileth in pain together until now ;" but when the  
" times of restitution of all things, which God hath  
spoken by the mouth of all his holy prophets since the  
world began," comes, then, let him show, who can, 
that animals will not be restored to that which they 
lost by no fault of their own. The new earth will be  
no more than "very good;" and when the earth was  
very good there were animals. See Gen i. 24, 25, 26 :  
"And God said, Let the earth bring forth the living  
creature after his kind, cattle, and creeping thing, and 
beasts of the earth after his kind : and it was so. And 
God made the beast of the earth after his kind, and 
cattle after their kind, and everything that creepeth  
upon the earth after his kind : and God saw that it was  
good. And God saw everything he had made, and  
'»;hold it was very good. And the evening and the 
morning were the sixth day.''  
When "the redemption of the purchased posses- 
sion" is fully accomplished, and God says "IT IS  
DONE," then shall all things which are not cursed  
by their own fault, again be very good; nor can I see 
any reason why animals, which were included in the 
approbation God gave to his works, are to be excluded  
from that regeneration.  
This view presents to the mind a heaven, not of  
imagination, but of reality: a heaven such as the  
ancient worthies looked for, and "took joyfully the 
spoiling" of their "goods, knowing" that they had  
"in heaven a better and an enduring SUB- 
STANCE."  

Harmony of Zcchariah XIY.  
BY GEO. STORRS.  
WE will now attempt a harmony of Zechariah xivth.  
Let us remember that the prophets see different events 
at the same glance, in the prophetic glass, and often  
record the events without noting the chronological or- 
der. Apply this idea to the chapter under considera- 
tion, and read it as follows :  
Verses 1—2 : " Behold, the day of the Lord com- 
eth, and thy  spoil shall be divided in the midst of thee.  
For I will gather all nations against Jerusalem to bat- 
tle ; and the city shall be taken, and the houses rifled,  
and the women ravished ; and half of the city shall go 
forth into captivity, and the residue of the people shall 
not be cut off from the city."  
Verses 12—15: "And this shall be the plague  
wherewith the Lord will smite all the people that 
have fought against Jerusalem; their flesh shall con-
sume away while they stand upon their feet, and their 
eyes shall consume away in their holes, and their 
tongue shall consume away in their mouth. And it 
shall come to pass in that day, that a great tumult 
from the Lord shall be among them; and they shall 
lay hold every one on the hand of his neighbor, and  
his hand shall rise up against the hand of his neighbor. 
And Judah also shall fight at Jerusalem, and the 
wealth of all the heathen round about shall be gathered  
together, gold, and silver, and apparel in great abun- 
dance. And so shall be the plague of the horse, of  
the mule, of the camel, and of the ass, and of all the  
beasts that shall be in these tents, as this plague."  
Verses 17—19 : " And it shall be, that whoso will  
not come up of all the families of the earth unto Jeru-
salem, to worship the King, the Lord of hosts, even 
upon them shall be no rain. And if the family of 
Egypt go not up, and come not, that have no rain;  
there shall be the plague, wherewith the Lord will 
smite the heathen that come not up to keep the feast 
of tabernacles. This shall be the punishment of Egypt, 
and the punishment of all nations that come not up to 
keep the feast of tabernacles."  
Verses 3—11 : " Then shall the Lord go forth and  
fight against those nations, as when he fought in the 
day of battle. And his feet shall stand in that day  
upon the Mount of Olives, which is before Je-rusalem  
on the east, and the Mount of Olives shall cleave in the  
midst thereof toward the east and toward the west, 
and there shall be a very great valley ; and half of the 
mountain shall remove toward the north, and half of  
it toward the south. And ye shall flee to the valley  
of the mountains ; for the valley of the mountains shall  
reach unto Azal: yea, ye shall flee like as ye fled from 
before the earthquake in the days of Uzziah, king of 
Judah : and the Lord my God shall come, and all the  
saints with thee. And it shall come to pass in that  
day, that the light shall not be clear nor dark : hut it 
shall be one day which shall be known to the Lord, 
not day, nor night; but it shall come to pass, that at  
evening time it shall be light. And it shall be in that 
day that living waters shall go' out from Jerusalem :  
half of them toward the former sea, and half of them  
toward the hinder sea : in summer and in winter shall 
it be. And the Lord shall be King over all the earth ;  
in that day shall there be one Lord, and his name one.  
All the land shall be turned as a plain from Geba to  
Rimmon, south of Jerusalem : and it shall be lifted up, 
and inhabited in her place, from Benjamin's gate unto  
the place of the  first gate, unto the corner gate, and  
from the tower of Hananeel unto the king's wine-
presses. And men shall dwell in it, and there shall 
be no more utter destruction; but Jerusalem shall be 
safely inhabited."  
Verse 16 : " And it shall come to pass that EVERY  
ONE that is left of all the nations which came against  
Jerusalem, shall even go up from year to year to wor-
ship the King, the Lord of hosts, and to keep the feast  
of tabernacles."  
Verses 20—21 : "In that day shall there be upon  
the bells of the horses, HOLINESS UNTO THE  
LORD ; and the pots in.the Lord's house shall be like  
the bowls before the altar. Yea, every pot in Jerusa- 
lem and in Judah shall be holiness unto the Lord of  
hosts ; and all they that sacrifice shall come and take  
of them, and seethe therein ; and in that day there 
shall be no more the Canaanite in the house of the  
Lord of hosts."  

Harmony of Revelation 19th, 20lli, 21st,  
BY GEO. STORRS.  
THERE are many who suppose it is impossible to un- 
derstand the Book of Revelation. The reason of this  
mainly is, I apprehend, because they suppose that it 
must be interpreted in such a manner as to make the  
events transpire in the same older, or succession, as  
.they find them written. In this way it is utterly im- 
possible to give that book an interpretation. To un- 
derstand the words of the prophets, we must, in our 
imagination, carry our minds back  to the time when  
they lived. They look down through the prophetic 
glass and see future events passing before their eyes 
often without regard to the precise period or order in  
which they are to take place; and when they have  
seen these events they frequently record each topic, or 
subject of discourse, to its termination, before they 
take up another which transpired in the same period,  
or during some part of the same period, and was a 
parallel event, though, in the record made of it, it fol-
lows after. By not observing this fact, we are con-
stantly getting into confusion, in our attempts to ex-
plain the prophecies ; and becoming bewildered,  we  
give up in despair, and conclude none can understand 
them. The principle to which I have called attention, 
is overlooked, though it is a principle which we find  
acted upon by historians. For example, see Mosheim's 
Church History. He first divides the history into  
periods of a hundred years each. Then he takes up a  
topic—perhaps " The prosperous events of a Church "  
—he traces that topic to the close of that century; 
then in the following chapter he takes up another topic  
—perhaps " The doctrine of the Church," which he  
traces to the termination of the same period : thus each  
'succec.ding chapter takes up a new topic, and yet  
travels on through the same century. Now, if, in read-
ing Mosheim, you were to suppose, when you came 
to the end of the first chapter, that the following one 
must begin a new century, or period, because it 
follows the first, which closed at the end of the period 
it treated of, you would commit just such an  error as  
is committed  in the usual attempts at explaining the  
prophecies, especially the book of Revelation. The 
fact is, in that book we are carried down to the end 
seven or eight times at least: and in the 20th, 21st, 
and 22d chapters several topics are introduced, viz.,  
the resurrection•—the judgment—the new earth—the new 
Jerusalem, &c.; and yet all these topics belong to the 
same period, or thousand years, and are events pre-
sented to John's mind at one and the same time, j  
though recorded as if they followed each other in suc- 
cession. That the " beloved city " was on earth when  
Satan was loosed out of his prison, is clear front the  
9th verse of the 20th chapter; and yet the descent of  
that city upon the earth is not recorded till the com-
mencement of the following chapter.  
I will now try to give what I conceive to be a har- 
mony of the last part of the 19th chapter, with the 20th  
and the first part of the 21st. That the reader may  
see the beauty and farce of this part of the word of the  
Lord, I shall put down every word from the 11th verse  
of the 19th chapter to the eighth verse of the 21st  
chapter; paying no attention to the present division  
into chapters and verses, giving you the whole in par- 
agraphs.  
"And I saw heaven opened, and behold, a white  
horse ; and he that sat upon him was colled Faithful  
and True, and in righteousness he doth judge and 
make war. His eyes were as a flame of fire, and on  
his head were many crowns : and he had a name writ- 
ten, that no man knew but he himself. And he was 
clothed with a vesture dipped in blood : and his name  
is called The Word of God. And the armies which  
were in heaven followed him upon white horses,  
clothed in linen, white and clean. And out of his  
mouth goeth a sharp sword, that with it he should 
smite the nations: and he shall rule them with a rod 
of iron : and he treadeth the wine-press of the fierce-
ness and wrath of Almighty God. And he hath on 
his vesture and on his thigh a name written, KING 
OF KINGS AND LORD OF LORDS. And I saw  
an angel standing in the sun : and he cried with a  
loud voice, saying to all the fowls that fly in the midst  
of heaven, Come, and gather yourselves together unto j 
the supper of the great God : that ye may eat the flesh j 
of kings, and the flesh of captains, and the flesh of |  
INSANITY.—Much has been s;-iid about the Bloomingdaie asylum being filled from the preaching of Christ's coming. The annual report for 1842 gives the causes of the  
1 sanity of its2t9 inmates. Of these there were, hereditary 26, puerperal 15, succeeding fever and other diseases 10, masturbation 15, constitutional 12, intemperance 19  
>mesfie troubles 13, pecuniary embarrassments 8, religious excitement 14, disappointed affection 14, over exertion of mind J, apprehension of want 4, remorse 4, loss of,  
iends 5. irritability of temper 4, disappointed ambition 3, unknown 21. Thus, of 219 patients, only 14- are caused by religious excitement; and none are laid at the door  
i=> Advent. 45


I mighty men, and the flesh of horses, and of them that 
I sit on them, and the flesh of ail men, both free and  
j bond, both small and great. And I saw the beast,  
! and the kings of the earth, and their armies, gathered  
together to make war against him that sat on the 
horse and against his army. And the beast was  
taken, and with him the false prophet that wrought  
miracles before him, with which he deceived them that  
had received the mark of the beast, and them that  
worshipped his image. These both were cast alive into  
a lake of fire burning with brimstone. And the rem- 
nant were slain with the sw-ord of him that sat upon  
the horse, which sword proceeded out of his mouth :  
and all the fowls were filled with their flesh.  
"And I saw an angel come down from heaven,  
having the key of the bottomless pit and a great chain  
in his hand. And he laid hold on the dragon, that old 
serpent, which is the Devil, and Satan, and bound  
him a thousand years, and cast him into the bottomless  
pit, and shut him up, and set a seal upon him, that he  
should deceive the nations no more, till the thousand  
years should be fulfilled; and after that he must be 
loosed a little season.  
" And I saw thrones, and they sat upon them, and  
judgment was given unto them. And I saw a great  
while throne, and him that sat on it, from whose face  
the earth and heaven fled away; and there was 110  
place found for them. And I saw a new heaven and 
a new earth : for the first heaven and first earth were  
passed away, and there was no more sea. And I John  
saw the holy city, new Jerusalem, coming down from  
God out of heaven, prepared as a-bride adorned for her 
husband. And I heard a great voice out of  heaven,  
saying, Behold, the tabernacle of God is with 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 cry- 
ing, neither shall there be any more pain ; for the for- 
mer things are passed away.  
" AndT saw the souls of them that were beheaded  
for the witness of Jesus, and for the word of God, and 
which had not worshipped the beast, neither had re-
ceived bis mark upon their forehead, or in their hands ;  
and they lived and reigned with Christ a thousand 
years. This is the first resurrection :  blessed and holy  
is he which hath part in the first resurrection ; on such  
the second death hath no power, but they shall be  
priests of God and of Christ, and shall reign with him 
a thousand years. And I saw the dead, small and  
great, stand before God ; and the books were opened ;  
and another book was opened, which is the BOOK OF  
LIFE ; and the dead were, judged out of those things  
which were written in the books, according to their 
works.  
"But the rest of the dead lived not AGAIN until  
the thousand years were finished; and [then] the sea  
gave up the dead which were in it; and death and hell 
delivered up the dead which were in them. And  
when the thousand years are expired Satan shall be  
loosed Out of his prison, and shall go out to deceive 
the nations which are in the four quarters of the earth,  
Gog and Magog, to gather them together to battle ;  
the number of whom is as the sand of the sea; and  
they went up on the breadth of the earth, and com-
passed the camp of the saints about, and the beloved  
city ; and they were judged, every man according to  
their works. And death and hell were cast into the  
lake of fire : this is the second death ; and whosoever  
was not found written in the book of life was cast into  
the lake of fire ; and fire came down from God out of  
heaven and devoured them : and the devil that de- 
ceived them was cast into the lake of fire and brim- 
stone, where the beast and false prophet are, and shall 
be tormented day and night forever and ever.  
"And he that sat upon the throne said. Behold, I  
make all things new. And he said unto me, Write, for 
these words are true and faithful. And he said unto  
me, It is done. I am  Alpha and Omega, the begin- 
ning and the end. I will give unto him that is athirst  
of the fountain of the water of life freely. He that  
overcometh shall inherit all [these] things ; and I will  
be his God, and he shall be my son. But the fearful,  
and unbelieving,  and the abominable, and murderers'  
and whoremongers, and sorcerers, and idolaters, and all  
liars, shall have their part in the lake which burnetii  
with fire and brimstone; which [part] is the second  
deaik,''  

This is what I conceive to be a harmony of this part  
of Revelation. In this view all is plain.  
Exposition of Revelation II.  
BY GEO. STORRS.  
THE TWO WITNESSES.  
" AND there was given me a reed like unto a rod :  
and the angel stood, saying, Rise, and measure the  
temple of God, and the altar, and them that worship  
therein. But the court which is without the temple, 
leave out, and measure it not; for it is given unto  
the Gentiles ; and the holy city shall they tread under  
foot forty and two months."  
11 The angel." What angel? Evidently the same  
that John had described in the tenth chapter. WThat 
angel was that ? Read the first verse of that chapter.  
"And I saw another mighty angel come down from  
heaven, clothed with a cloud : and a rainbow was upon 
his head, and his face was as it were the  sun, and his  
feet as pillars of fire." Compare this description with  
first chapter, 15th and 16th verses. " And his feet  
like unto fine brass, as if they burned in a furnace : and  
his voice as the sound of many waters. And be had 
in bis right hand seven stars: and out of his mouth  
went a sharp two-edged sword : and bis countenance  
was as the sun shineth in his strength."  
^ This person all admit to be the Lord Jesus Christ.  
Can there be any doubt as to the identity of the person  
in the first chapter and the angel in the tenth ? It  
seems to me there can be none. This same angel 
commands John to "measure the temple of God," &c. 
By the temple of God, though a reference is had to 
the literal temple at Jerusalem, I understand the  
church of God. See Ephesians ii. 19—22: "Now,  
therefore, ye are no more strangers and foreigners^  
but fellow-citizens with the saints, and of the house- 
hold of God ; and are built upon the foundation of the  
apostles and prophets, Jesus Christ himself being the 
chief corner stone; in whom all the building fitly fra-
med together, groweth unto a holy temple in the Lord ; 
in whom ye also are builded together, for a habitation 
of God through the Spirit."  
This temple was now to be measured. The idea of  
measuring is to take the dimensions of a thing. This 
must be done by some rule. The rule, by which to  
measure the church of God, js the word of God. In  
this measurement, therefore, that which does not 
comport with that rule will not come within the temple  
—it is to be left out—it is the " outer court." The 
courts of the temple, at Jerusalem, were three : the  
first, called the court ofthe Gentiles, because the Gen-
tiles were allowed to enter so far and no farther : they  
were not of the Jews, though they came to the same 
temple. They were properly representatives of nom-
inal professors of Christianity, as the Jews were of  
real Christians.  
John is not to measure the nominal professors of  
religion, as they come not ivithin the true church, and  
will be the greatest persecutors of that church—treading  
it " under foot" for a specified period. The phrase  
"holy city" is used by the Revelator to denote the  
true church, or its habitation. See chap. xxi. 2, and 
xxii. 19. Tbe real church of God was to be trodden 
under foot, by these Gentiles, in a peculiar sense, " 42  
months." I have shown, in my exposition of Daniel 
7th chap., that " 42 months," in prophetic language,  
is 1260 yeai-3 ; and this treading under foot ofthe holy 
city exactly corresponds with the time given to the  
" little horn " that " made war with the saints." By  
the Gentiles, then, treading the holy city under foot,  
we can understand nothing else thanthe terrible havoc  
the papal church has made of the true church of God ;  
which bloody work lasted from A. D. 538 to 1798, at 
which period the pope was deposed, by Berthier, a  
French genera], and the Justinian code of laws, under 
which the popes had carried on their war against dis- 
senters for 1260 years, was abolished. Since that 
period, the true church has been free from the* civil 
despotism of Papacy. - 
Verse 3 : "And I will give power unto my two wit- 
nesses, and they shall prophesy a thousand two hun- 
dred and threescore days,"clothed in sackcloth."  
Here I would remark, first—The same period is  
occupied by the prophecy of these two witnesses in  

sacKdOtn, that the holy city is trodden under foot, 
and this appears to mark the periods as identical.  
Let us now inquire—Whose witnesses are these I  
"My two witnesses," says the speaker. Who is the  
speaker ? " The angel "—the Lord Jesus Christ, as 
I have already shown.  
What is a' witness ? It is one who gives testimony.  
Testimony is oral—that is, a witness testifies to wliat  
he knows, by word of mouth—or it is written; this  
last kind of testimony, in some cases, is stronger than  
oral. For example : You may produce twenty per- 
sons, in court, to prove my indebtedness to you, but 
if I can produce a receipt , in your hand-writing, that I  
have paid the alleged debt, your twenty witnesses fall  
before it, and their entire testimony is outweighed by  
this one witness.  
The witnesses spoken of in the verse under consid- 
eration, are Christ's. Let us then inquire who are his  
two witnesses. Observe, they are not two of his wit- 
nesses ; but emphatically, " my TWO witnesses." It  
would not, therefore, be proper to call them men,  
though men are sometimes called the Lord's witness- 
es. Let us now look at. John v. 31—34, 36—39 : " If 
I bear witness of myself, my witness is not true  
There is another that beareth witness of me, and I  
know that the witness which be witnesseth of me is 
true. Ye sent unto John, and he bare witness unto  
the truth. But I receive not testimony from man; but 
these things I say that ye might be saved. But I have 
a greater witness than that of John : for the works  
which the Father hath given me to finish, the same 
works that I do, bear witness of me, that the Father  
hath sent me. .And the Father himself, which bath  
sent me, hath borne witness of me. Ye have neither  
heard his voice at any time, nor seen his shape. And 
ye have not his word abiding in you; for whom he  
hath sent, him ye believe not. Search the Scriptures,  
for in them ye think ye have eternal life : and thev  
are they which TESTIFY OF ME."  
Do we not here find one of Christ's witnesses?  
namely, the Old Testament Scriptures. Let us now  
see if we can find the other. See Matt. xxiv. 14 :  
" And this gospel of the kingdom shall be preached in  
all the world, for a WITNESS unto all nations."  
Is not this the other witness of Christ '? And if so,  
are not the Old and New Testaments the " two wit- 
nesses" in question? But again,  
Vet ~se 4 : "These are the two olive-trees, and the  
two candlesticks standing before the God of the  
earth."  
Where do we find these two olive trees ? See Zech.  
iv. 2—6 : " And [the angel] said unto me, What seest 
thou ? And I said, I have looked, and behold, a can-
dlestick, all of gold, with a bowl upon the top of it, and 
his seven lamps thereon, and seven pipes to the seven  
lamps, which are upon the top thereof: and two olive- 
trees by it, one upon the right side of the bowl, and  
the other upon the left side thereof. So I answered 
and spake to the angel that talked with me, saying,  
What are these things, my lord? Then the angel  
that talked with me answered and said unto me  
Knowest thou not what these be? And I said, No, my 
lord. Then he answered and spake unto me, saving. 
THIS IS THE WORD OF THE LORD unto Zerub-
babel, saying, Not by might, nor by power, but by my 
Spirit, saith the Lord of hosts."  
Here, then, we are told that the two olive-trees are  
the word of the Lord. The Revelator says, " My 
two witnesses are the two olive-trees." Let us now 
look at 1 Kings vi. 23—28 : " And within the oracle 
he made two cherubims of olive-tree, each ten cubits 
high. And five cubits was the one wing of the 
cherub, and five cubits the other wing of the cherub :  
from the uttermost part of the one wing unto the ut-
termost part of the other were ten cubits. And tlie 
other cherub was ten cubits: both the cherubims were 
of one measure and one size. The height of the one  
cherub was ten cubits, and so was it of the other 
cherub. And he set the cherubims within the inner  
house ; and they stretched forth the wings ofthe cher-
ubims, so that the wing of the one touched the one  
wall, and the wing of the other cherub touched the 
other wall ; and their wings touched one another in  
the midst of the house. And he overlaid the cheru- 
bims with gold."  
Compare this with Exodus xxxvii. 6—9 : "  And ha !  
made the mercy-seat of pure gold ; two cubits and a !  
half was the length thereof, and one cubit and a '  
But ofthe times and seasons, brethren, ye have no need that I write ur.to you. For vourselves know n^rfpetlv that thf. nf>KN T „ ,i .. • r • ,  
For when they shall say, peace and safety, then sudden destruction cometh up(?n them and ttoylhall noTe^e Bt. ye brethren are not n  darTniVtlSSSdiffin  
I overtake you as  a thief. Ye are all children of light, and the children ofthe day ; we are not of .he night, nor'of darkness -1 Thess v 1 3 * ay 6h°Uld  
} ®ut ,et U3» who are of the day, be sober, putting on the breast plate of faith and love ; and for a helmet, the hope of salvation—I Thess. v. 8. ' "


half the breadth thereof. And he made two cherubims  
of gold, beaten out of one piece made he them. 011 the 
two ends of the mercy-seat; one cherub 011 the end  
on this side, and another cherub on the other end 011  
that side ; out of the mercy-seat made he the cheru- 
bims on the two ends thereof. And the cherubims  
spread out their wings on high, and covered with their 
wings over the mercy-seat, with their faces  one to  
another; even to the mercy-seat-ward were the faces  
ofthe cherubims."  
It would seem, then, that the "two olive-trees"  
and the " two cherubims " were the same, and repre- 
sent " the word ofthe Lord." Their position is wor-
thy of notice. They stand one on each  side of the  
" mercy-seat," looking inwards and downwards upon  
that seat* Does that mercy-seat represent Christ ?  
So all Christians seem to admit. The cherubims, one  
on the left hand, with his outer wing touching the  
wall and his inner wing reaching to the mercy-seat  
while he is looking down upon that seat, denoting  
that the Old Testament begins at the beginning of the  
world, looking to Christ to come, and extending to  
that period, is a witness for Christ, testifying of him :  
the other cherub stands 011 the right side of the mercy- 
seat; its inner wing extending to the mercy-seat, and  
its outer wing reaching to the other wall, denoting that  
the New Testament begins at Christ, or the mercy- 
seat, and extends down to the everlasting kingdom of  
God, but is constantly looking to Christ. Thus the  
two cherubims are at perfect agreement, as indicated 
by their being of  " one size and one measure." A  
beautiful harmony and agreement is found to exist  
throughout the Old and New Testaments; a beauty  
that can only be seen by a careful comparing of the 
one with the other. He, therefore, that rejects either,  
or exalts one above the other, breaks the harmony and  
introduces confusion into the testimony of Christ's two 
witnesses, and thereby " hurts " them. Let all who 
would be guided aright, examine these two witnesses 
together. There are too many who sesm to think  
that the New Testament supersedes the Old : this is 
a most fatal error. Those who do this, act as foolishly 
as the mariner who should cast away his rudder be- 
cause he has a compass.  
But again ; these two witnesses are " the two candle- 
sticks standing before the God of the whole earth." 
For an account of-the candlestick made by Moses see  
Exodus xxv. 31, and onward. Our Saviour saith,  
Matt. v. 15 : " Neither do men light a candle, and put  
it under a bushel, but on a candlestick : and it giveth  
light unto all that are in the house."  
The Psalmist says, Ps. cxix. 130, " The en- 
trance of thy word giveth light." Again, in the 105th 
verse, he says, " Thy word is a lamp [margin, candle] 
unto my feet," &c. It seems, then, that the candle- 
stick is a representation of God's word. Zochariah 
sees one—the Old Testament; John has two brought 
to his consideration, viz., the Old and New.  
Let us now look at the clothing of the two witnesses  
—"sackcloth" for "42 months."—Sackcloth indi- 
cates a state of mourning. See Isa. xxii. 12: "And  
in that day did the Lord God of hosts call to weeping, 
and to mourning, and to baldness, and to girding with  
sackcloth."  
Did the two witnesses go  into such a state? They  
did. About the year A. D. 538, the Greek and Latin  
languages ceased to be spoken in Italy. The Scrip- 
tures were written in those languages, and the Romish  
priesthood prohibited their translation for the use of 
the people. Thus the witnesses were hid from the  
common people, and thoir testimony was corrupted by  
the pretended interpreters. In other words, the two  
witnesses went into their " sackcloth" state. .  
Verse 5 : "And if any man will hurt thern, fire pro- 
ceedeth out of their mouth, and devoureth their ene- 
mies : and if any man hurt them, he must in this man-
ner be killed."  
Compare this with Jer. v. 11: "Wherefore, thus  
saith the Lord God of hosts, Because ye speak this 
word, behold, I will make my words in thy mouth fire, 
and this people wood, and it shall devour them." See 
Num. xvi. 35: "And there came out afire from the 
Lord, and consumed the two hundred and fifty men 
that offered incense." They " hurt " the word ofthe 
Lord by acting contrary to its requirements.—-See  
Rev. xxii. 18, 19: "For I testify unto every man  
that heareth the. words of the prophecy of this book,  

unto him the plagues that are written in this book; 
and if any mall shall take away from the words of the  
book of this prophecy, God shall take away his part 
out ofthe hook of life, and out of the holy city, and 
from those things which are written in this book." 
Men hurt the word of the Lord by adding to it or  
taking from it; and those that do so, knowingly, or 
from love to sin, or opposition to its requirements, will 
be " killed," or  " devoured " by the word, or witness- 
es ; or, according to their testimony.  
Verse 6 : " These have power to shut heaven, that  
it rain not in the days of their prophecy: and have 
power over waters to turn them to blood, and to smite 
the earth with all plagues, as often as they will."  
Here is an evident allusion to Elijah, 1 Kings xvii.  
1 : " And Elijah the Tiehbite, who was of the. inhabi- 
tants of Gilead, said unto Ahab, As the Lord God of  
Israel liveth, before whom I stand, there shall not be 
dew nor rain these years, but according to my word ;"  
and to Moses, Exodus vii. 19 : " And the Lord spake  
unto Moses, Say unto Aaron, take thy rod and stretch  
out thy hand upon the waters of Egypt, upon their  
streams, upon their rivers, and upon all their pools  
of water, that they may become blood : and that there  
may be blood throughout all the land of Egypt, both 
in vessels of wood and in vessels of stone."  
The judgments threatened by the mouth of these  
two witnesses will as certainly come upon individuals  
and nations, as drought and blood followed the words  
of Elijah and Moses. It will be vain, therefore, for  
any man  or body of men to think to escape those  
judgments by a war on the truths of the Bible ; for  
what the witnesses have spoken, will surely come to 
pass. The plagues written in God's word will be in- 
flicted, let men scoff as they may.  
Verses 7 and 8 : " And when they shall have fin- 
ished their testimony, the  beast that ascendeth out of  
the bottomless pit shall make war against them, and  
shall overcome them, and kill them. And their dead  
bodies shall lie in the street of the great city, which  
spiritually is called Sodom and Egypt, where also our 
Lord was crucified."  
" When they shall have finished their testimony"  
that is, " in sackclothor, as the original signifies,  
when they are "finishing," &c., just, as they are  
coming to the termination of their sackcloth state. A  
"beast," in prophecy, denotes a kingdom or power.  
See Dan. 7th chap. 17th and 23d verses, The ques- 
tion now arises, when did the sackcloth state of the  
witnesses close ? and did such a kingdom as describ-
ed make war on them at the time spoken of? If we  
are correct in fixing upon A. D. 538 as the time of 
the commencement of the sackcloth state ; 42 months  
being 1260 prophetic days, or years, would bring us 
down t,o A. D. 1798. About this  time, then, did  
such a kingdom as described appear and make war on 
them? &c. Mark,—this beast, or kingdom, is out 
of the bottomless pit—110 foundation—an atheistical  
power-—" spiritually Egypt." See Ex. v. 2 : " And  
Pharaoh said, Who is the Lord, that I should obey 
his voice to let Israel go ? I know not the Lord, nei-
ther will I let Israel go."  
Here is atheism. Did any kingdom, about 1798,  
manifest the same spirit? Yes, France—she denied"  
the being of God, in her national capacity, and made  
war on the " Monarchy of Heaven." " Spiritually "  
this power " is called Sodom." What was the char-
acteristic sin of Sodom ? Licentiousness. Did France 
have this character? She did,—fornication was es- 
tablished by law during the period spoken of. " Spir- 
itually " the place was " where our Lord was cruci- 
fied." Was this true in France? It was, in more 
senses than one. First, in 1572 a plot was laid in 
France to destroy all the pious Huguenots ; and in one  
night, fifty thousand of them were murdered in cold  
blood, and the streets of Paris literaliy ran with blood.  
Thus our Lord was "spiritually crucified" in his  
members. Again; the watch-word and motto of the 
French Infidels was, " CRUSH THE WRETCH ;" 
meaning Christ. Thus it may be truly said, " where  
our Lord was crucified." The Very spirit ofthe " bot- 
tomless pit" was poured out in that wicked nation.  
But did France " make war " on the Bible ? She  
did ; and in 1793 a decree passed the French Assem- 
bly, forbidding the Bible, and under that decree, the  
Bibles were gathered and burned, and every possible  
mark of contempt heaped upon them, and all the in- 
if any man shall add unto these things,"God shall add ] stimtions of the Bible abolished ; the Sabbath  

blotted out, and every tenth day substituted for mirth 
and profanity. Baptism and "the communion were  
abolished. The being of God was denied ; and death 
pronounced to be an eternal sleep. The Goddess of 
Reason was set  up, in the person of a vile woman,  
and publicly worshipped, Surely here is a power  
that exactly answers the prophecy. But let us exam- 
ine this point still further.  
Verse 9 : " And they of the people, and kindreds,  
and tongues, and nations, shall see their dead bodies  
three days and a half, and shall not suffer their dead  
bodies to be put in graves."  
The language of this verse denotes the feelings of  
other nations than ihe one committing the outrage on  
the witnesses. They Would see what war infidel 
France had made 011 the Bible, but would not be led, 
nationally, to engage in the wicked work, nor suffer  
the murdered witnesses to be buried, or put out of  
sight among themselves, though they lay dead three 
days and an half, that is, three years and an half, in  
France. No, this very attempt of France served to  
arouse Christians everywhere to put forth a new exer-
tion in behalf of the Bible, as we shall presently see.  
Verse 10 : " And they that dwell upon the earth  
shall rejoice over them, and make merry, and shall 
send gifts one to another, because these two prophets  
tormented them that dwell on the earth."  
This denotes the joy those felt who hated the Bible,  
or were tormented by it. Great was the joy of infi- 
dels everywhere, for a while. But " the triumphing  
of the wicked is short;" so was it in France ; for their 
war on the Bible and Christianity had well nigh swal- 
lowed them all up. They set out to destroy Christ's  
" two witnesses," but they filled France with blood  
and' horror, so that they were horror-struck at the re-
sult of their wicked deeds, and were glad to remove  
their impious hands from the Bible.  
Verse 11 : "And after three days and a half, the  
Spirit of life from God entered into them, and they  
stood upon their feet ; and great fear fell upon them  
which saw them."  
In 1793, the decree passed the French Assembly  
suppressing the Bible. Just three years after, a res- 
olution was introduced into the Assembly going to su- 
persede the decree, and giving toleration to the Scrip- 
tures. ^ That resolution lay on the table six months,  
when it was taken up, and passed without a dissenting  
vote. Thus, in just three years and an half, the wit-
nesses " stood upon their feet, and great fear fell up-
on them that saw them," Nothing but the appalling 
results of the rejection of the Bible, could have in-' 
duced France to take its hands off these witnesses.  
Verse 12-: " And they heard a great voice from  
heaven, saying unto them, Come up hither. And they  
ascended up to heaven in a cloud, and their enemies 
beheld them."  
" Ascended up to heaven.,f To understand this  
expression, see Daniel iv. 22 : " Thy greatness is 
grown, and reacheth unto heaven." Here we see that  
the expression signifies great exaltation. Have the  
Scriptures attained to such a state of exaltation as  
here indicated, since France made war upon them ?  
They nave. Shortly after, the British Bible Society 
was organized ; then followed the American Bible So- 
ciety, and these, with their almost innumerable auxili-
aries, scattering the Bible everywhere. The Bible  
has been translated into nearly 200 different langua-
ges, since that period, that it was never in before ; and  
then the improvements in paper-making and printing,  
within the last forty years, have given a powrer in  
scattering Bibles unparalleled.  
The Bible has been sent lo the destitute, literally,  
by ship-loads. One vessel carried out from England 
fifty-nine tons of Bibles for the emancipated slaves in 
the West Indies. The Bible has had almost all class- 
es in community engaged, either directly or indirectly,  
in sending it abroad.  The Bible has risen to be re- 
spected by almost every one, whether saint or sinner. 
The infidel is ashamed to speak against that book in  
decent company : he must go to the grogshop, or  
some other place *of infamy, if he expects to have 
hearers to his mad frothings against the Bible. It is  
exalted as above all price, and as the most invaluable  
blessing of God to man, next to his Son, and as the 
glorious testimony concerning that Son. Yes, the  
Scriptures may truly be said to be exalted " to heav- 
en in a cloud," a cloud being an emblem of heavenly  
dignity.  
Nevertheless, we, according to his promise, look for new heavens'and a new earth, wherein dwelleth righteousness  
things, be diligent that ye may he found of him in peace, without, spot and blameless —2 Peter iii 13 14  
2 Thess i. 7*8. ^ ^Sa"C',fy J°U *Mly; and 1 pray Gud *our wllole aild soul, and body, be preserved blameless unto the coming of our Lord Jesus  Christ.  

Wherefore, beloved, seeing that ye look for such


Verse 13 : And the same hour, [period or time,]  
was there a great earthquake, [revolution,'] and a tenth 
part ofthe city fell. What city! See chap. xvii. 
18: And the woman which thou sawest, is lhat  
great city which reigneth over the kings [kingdoms]  
of the earth." That city is the Papal Roman power. 
France is one of the " ten horns" that gave " their  
power and strength unto the [papal] beast; or is one 
of the ten kingdoms that arose out of the western 
empire of Rome, as indicated by tbe ten toes of Neb-
uchadnezzar's image, Daniel's ten-horned beast, and 
John's ten-horned dragon. France, then, was'a tenth 
part of the city ;" a^id wras one of the strongest min- 
isters of Papal vengeance ; but in this revolution it  
" fell," and with it fell the last civil messenger of Pa- 
pal fury. " And in the earthquake were slain of men 
[margin, names of men, or TITLES of men] seven thou- 
sand." France made war, in her revolution of 1798  
and onward, on all titles and nobility. It is said, by  
those who have examined the French records, that  
just seven thousand titles of men were abolished in  
that revolution. "And the remnant were affrighted, 
and gave glory to the God of heaven." Their God- 
dishonoring and heaven-defying work filled France 
with such scenes of blood, carnage, a fid horror, as 
made even the Infidels themselves to tremble and  
stand aghast, and the " remnant," that escaped the 
horrors of that hour, " gave glory to God," not wil- 
lingly, but the God of heaven caused this " wrath of 
man to praise him," by giving all the world to see,  
that those who make war on heaven, make graves for  
themselves : thus glory redounded to God by the very 
means that wicked men employed to tarnish tiiat  
glory.  
I will here introduce an extract, on the French  
Revolution, from Dr. Croly, a minister of the Church  
of England. He says :  
" France, from the commencement of the Papal su- 
premacy, had been the chief champion of the pope- 
dom ; so early as the ninth century, had given it tem- 
poral dominion ; and continued, through all ages, fully 
to merit the title of' Eldest Son ofthe Church.' But 
France had received in turn the fatal legacy of perse-
cution. From the time of the Albigenses, through  
the wars of the League, and tbe struggles of the  
Protestant Church during the seventeenth century,  
closing with its ruin, by the revocation of the edict  
of Nantes, in 1085, the history of France was written  
on every page with the blood of the Reformed. Fre- 
quent) v contesting the personal claims of the popes to  
authority, but submissively bowing down to the doc- 
trines, ceremonial, and principles of Rome, France  
was the most eager, restless, and ruthless of all the 
ministers of Papal vengeance.  
" In a moment all this submission was changed into '  
the direst hostility. -At the exact close of the pro- 
phetic period, in 1793, the 1260th year from the birth 
cf the Papal supremacy, a power new to all eyes 
suddenly started up among nations : an Infidel De- 
mocracy ! France, rending away her ancient robes  
of loyalty and laws, stood before mankind a spectacle  
of naked crime. And, as if to strike the lesson of  
ruin deeper into the minds of all, on the very eve of  
this overthrow, the French monarchy had been the  
most flourishing  of continental Europe—the acknowl- 
edged leader in manners, arts, and arms—unrivalled 
in the brilliant frivolities which fill so large a space in 
the hearts of mankind—its language universal—its 
influence boundless—its polity the centre round which  
the European sovereignties perpetually revolved—its 
literature the fount from which all nations ' in their 
golden urns drew light.' Instantly, as by a  single  
blow of the divine wrath, the land was covered with 
civil slaughter. Every star of her glittering firma- 
ment was shaken from its sphere ; her throne was  
rushed into dust; her church of forty thousand cler- 
gy was scattered, exiled, ruined ;' all the bonds and  
appliances which once compacted her with the gener-
al European commonwealth, were burst asunder, and  
cast aside for a conspiracy agaii\st mankind. Still 
there was to be a deeper celebration of the mystery 
of evil. The spirit which had filled and tortured  
every limb of France with rebellion to man, now put  
forth a fiercer malice, and blasphemed. Hostility was  
declared against all that bore the name of religion.  
By an act of which history, in all its depths and re- 
cesses of national guilt, had never found ati example  
—a crime too blind for the blindest ages of barbarism,  

and too atrocious for the hottest corruptions of the  
pagan world, France, the leader of civilized  Europe,- 
publicly pronounced that there was no God. The de- 
cree was rapidly followed by every measure which 
could make the blasphemy practical and national.  
The municipality of Paris, the virtual government,  
proclaimed, that as they had defied earthly monarchy,  
'they would now dethrone the monarchy of heaven.'  
On the 7th of November, 1793, Gobet, the Bishop of  
Paris, attended by his vicars general, entered the hall  
of the legislature, tore off his ecclesiastical robes,  
and abjured Christianity, declaring that ' the only re- 
ligion thenceforth should be the religion of liberty, 
equality, and morality.' His language was echoed 
with acclamation. A still more consummate blasphe- 
my was to follow. Within a few days after, the mu- 
nicipality presented a veiled female to the assembly  
as the Goddess of Reason, with the fearful words,  
' There is no God ; the worship of Reason shall exist  
in his stead.' The assembly bowed before her and 
worshipped. She was then borne in triumph to the  
cathedral of Paris, placed on the high altar, and  wor- 
shipped by the public authorities and the people. The 
name of the cathedral was thenceforth the Temple of  
Reason. Atheism was enthroned. Treason to the  
majesty of God had reached its height. No more  
gigantic insult could be hurled against heaven.  
" But persecution had still its work. All the church- 
es of  the republic were closed. All the rites of reli- 
gion were forbidden. Baptism and the communion 
were to be administered no more. The seventh day  
was to be no.longer sacred, but a tenth was substituted,  
and on that day a public orator was appointed to read  
a discourse on the wisdom of Atheism. The reign  
of the demon was now resistless. While Voltaire 
and Marat (infidelity and massacre personified) were  
raised to the honors of idolatry, the tombs of the  
kings, warriors, and statesmen of France were torn  
open, and the relics of men, whose names were a na- 
tional glory, tossed about in the licentious sport ofthe  
populace. Immortality was publicly pronounced a  
dream ; and on the gates of the cemeteries was writ- 
ten, ' Death is an eternal sleep !' In this general  
outburst of frenzy, all the forms and feelings of reli-
gion, true or false, were alike trodden under the feet  
of the multitude. The Scriptures, tbe lamps of the  
holy place, had fallen in the general fall ofthe temple. 
But they were not without their peculiar indignity.  
The copies of the Bible were publicly insulted ; they  
were contemptuously burned in the havoc of the reli- 
gious libraries. In Lyons, the capital of the south,  
where Protestanism had once erected her especial  
church, and where still a remnant worshipped in its  
ruins, an ass was actually made to drink the wine  
out of the communion cup, and was afterwards led in 
public procession through, the streets, dragging the 
Bible at its heels. The example of these horrors  
stimulated the daring of infidelity in every part of the  
continent. France, always modelling the mind of  
Europe, now still more powerfully impressed her im-
age, while every nation was beginning to glow with  
tires like her own. Recklessness, licentiousness,. and 
blasphemy were the characters and credentials bv  
which the leaders of overthrow, in every land, os- 
tentatiously proceeded to make good their claims to 
French regeneration. The Scriptures, long lost to 
the people in the whole extent of Romish Christen- 
dom, were now still more decisively undone. No ef-
fort was made to reinstate them, by the Romish  
Church. Thus spake the prophecy, ' They shall lie  
in the street of tbe great city.' "  
Now let me ask my reader, Have we made a right  
application of this portion of the word of the Lord ? If 
so, where are we now in prophetic history ? Mark. 
The tremendous scenes in France close up the second 
wo. Verse 14: "The second wo is past.'''' That,  
is, the second wo trumpet, which was the sixth trum- 
pet in the series. If we are correct in the interpreta- 
tion of this chapter, we are past the sixth trumpet 
and second wo! What follows'?—JO3 " BEHOLD."  
Mark it—-be not deceived—0 hear—sec—listen, all  
ye ends of the earth—" Behold, the third wo [the last] 
cometh QUICKLY."  
Where are we now? Looking for a " temporal mil- 
lennium ! ! !" a thousand years of "peace and safe- 
ty!!" 0 that the thunder of the midnight cry might 
wake up such souls. Once more let me utter the an- 
gel's cry, " Behold, the third wo cometh quickly.'"  

Verses 15 lo 18 : "And the seventh angel sounded ,  
and there were great voices in heaven, saying, The 
kingdoms of this world are become the kingdoms of  
our Lord, and of bis Christ ; and he shall reign for-
ever and ever. And the four and twenty elders which 
sat before God on their seats, fell upon their faces, 
and worshipped God, saying, We give thee thanks, O  
Lord God Almighty, which art, and wast, and art to  
come ; because thou hast taken to thee thy great  
power, and hast reigned. And the nations were an- 
gry, and thy wrath is come, and the time of the dead,  
that they should be judged, and that thou shouldest give 
reward unto thy servants the prophets, and to the 
saints, and them that fear thy name, small and great ; 
and shouldest destroy them which destroy [margin-—  
I' corrupt'] the earth."  
The seventh angel, then, will " quickly " sound—  
then the wicked will be " destroyed," not " converted "  
—then the dead are to be " judged "—then the "  saints"  
are to be " rewarded''''—then  will the kingdoms of this  
world become the kingdom of our Lord, and his 
Christ, and he shall reign for ever and ever. Then  
will the stone have smitten the " image upon his feet,"  
and all the kingdoms of this earth will be dashed in  
pieces. Then will the saints of the  Most High take  
the kingdom and possess it forever, even FOREYEB  
AND EVER.  
O my fellow-men, I beseech you awake, AWAKE,  
AWAKE, before that glorious day to saints, but  
dreadful,.awfully dreadful day to sinners overtake you. 
In the name ofthe Lord, I beseech you, awake. O yo 
ministers of Christ, awake. Souls are looking up to  
you for direction at this hour. If you by a word, a 
look, or a gesture, seem but to say, " it is all moon- 
shine, humbuggery,•" or anything by which your  
hearers can infer that you think they have no cause cf  
alarm, you may peril their souls, and their blood may 
be required at your hands. You do not know that it 
will not come this year. Mapy of you say, yourselves  
" No man knoweth the day nor the hour." Then  
you do not know that it will not come this year. I pray  
you, then, don't strengthen the hands of the wicked.  
O remember '' the third wo cometh quickly.''  
Sinner, fly to Christ—the storm will soon fall—a  
storm before which you will be as incapable of stand- 
ing as " stubble ". before the devouring fire. May the 
Lord incline your heart to heed the warning.  
TWENTY-T1IIRD OF APRIL.  
Tbe New York Sun stated, in capitals, that Bro. Miller  
had fixed the 23d of^ April for the end of the world.  
Knowing its falsehood, we called for the na~me of the  
gentleman of undoubted veracity," on whose alleged  
authority this was stated. Instead of giving his name, 
they came out, next day, with the customary sneers about  
our having made money, but bad not the fairness even to  
say that we had denied the statement,—but they gave no  
name, and thus hacked directly out from their falsehood  
without having the fairness to say so, leaving their read- 
ers doubly deceived.  
We can trace this story about the 23d of April, no  
farther than to the New York Sun. We call for proof  
that any person ever connected that day with Mr. Miller's  
belief, before they did. We have uniformly contradicted  
the falsehood wherever we have found it. Alter writing 
the last week's denial, we read a sketch of Mr. Miller's 
preaching, copied into the Signs of the Times, more than  
two years ago, from the New York Herald. The writer  
truly says : " He does not pretend to state the MONTH,  
WEEK, day, or hour."  
The statement of the Sun that they offered to publish  
a letter directed to the Proprietor of the Sun, and that 
" no such letter had been given them," is a mere evasion.  
Mr. Beach promised to publish a letter from Mr. Miller,  
without naming any condition, and if he had been disposed  
to do justice, he would have published the letter which  
was procured at his request, and given to him 24 hours  
earlier than to any other publisher in the city.  
We cannot pass this matter in silence, because the  
story in tbe Sun, if true, would show Mr. Miller to be a  
hypocritical deceiver. Inasmuch as IT IS FALSE, all honest 
men will beware how they rely on the Sun, and its kin- 
dred prints, for truth.  
OUR SHEET THIS WEEK, is designed for a wide circulation. Price $4 per hundred.  
CAMP-MEETINGS.—If time continues, we shall have c 'mp-meetinsr  this summer in different parts  ofthe country. Notice will be given hereafter.  
Brother. F. G. Brown has written out his experience, which will be issued in a pamphlet soon, when a more particular notice wiil be given of it. 
48