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in the happy period when he shall sit down with Abraham, Isaac and Jacob: yea, with Adam himself, in the kingdom of God.

LINES ON THE CONCERT FOR PRAYER,

OCTOBER 8-15, 1842.

PEOPLE of the living God,
Followers of Christ our King,
Pilgrims on the heavenly road,
All, whose hearts to Jesus cling,
Come let us meet,

And at His feet,

One earnest prayer unite to bring.

Come, when morning lights the sky,
Come, when stars shine forth at even,
Lift the prayer of faith on high,
Claim the promise Christ has given.
"When two or three,

To ask agree,

My Father bears, and grants in heaven."

Mourning spirits sore opprest,
Cease your tears awhile, and pray;
Happy ones, whom God hath blest,
Lift your thoughts from earth away.
Together cry

To God on High.

"O hasten, Lord, thy glorious day."

On Thy loved and blood-bought ones,
Jesus, send thy Spirit forth:
Lord, call in thy wandering sons,
From the east, south, west and north.
Our humble prayer,

Through Christ we bear,

Thy kingdom come, Thy will be done on earth

4

Watchers tell us, that the night

Bears the mark of coming day;

Let us wait, and look for light,
As the shadows flee away.

And O with care,

Let each prepare,

To meet that home, for which we pray.

རྩེ་སངས་མ ཕུད

PROPHETICAL DATES.

MADAM,

66

66

IN the number of your excellent magazine for October, a correspondent's letter upon Prophetical Dates" is given, signed "Clericus." Of which you say, we insert the letter, hoping that discussion may elicit truth." Should the following observations be deemed by you calculated to advance this desirable object, they are at your disposal for insertion.

Clericus has attempted to prove that the two prophecies in Daniel viii. and ix. are complete in themselves, and have no connexion with each other; and consequently that the commencement of the 2300 years must be found in chap. viii. And one of his arguments employed is, " because the chronology forbids it," which is explained by referring to the periods when the two prophecies were given, making a difference of fifteen years between their being communicated to Daniel. Instead, however, of attempting to weaken his position, by finding fault with the arguments by which it is supported, I shall endeavour to show that chap. ix. is explanatory of chap. viii., and fills up a portion of prophetic history omitted in the first vision. The language of the prophet seems to connect the two visions as one. For in Daniel

viii. 16. he says, "I heard a man's voice between the banks of Ulai, which called and said, Gabriel, make this man to understand the vision. So he came

near where I stood." &c. In the following chapter Daniel says, that having "understood by books the number of the years" which Jerusalem should at that time continue desolate, he thereupon "set his face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes." And from the language of his prayer we learn that he prayed not only for Judah and Jerusalem, but also fo "ALL ISRAEL that are near and that are FAR OFF, through all the countries whither thou hast driven them." And from verses, 11-14, he prays as though he considered the denunciations written against all Israel in the law of Moses, (see Levit. xxvi. Deut. xxviii.) were then receiving their full accomplishment, and that their afflictions would cease with the termination of the 70 years, which he had learnt from the books of Jeremiah the prophet "would accomplish the desolations of Jerusalem." To explain away this error, Daniel says, “Yea, whilst 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 evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding." The words of Daniel are remarkable when he says, 66 THE VISION AT THE BEGINNING." They can have no signification if they do not refer to the former vision as the beginning of the one he immediately relates. And as Gabriel is not mentioned as having been sent to him on any other occasion than the one recorded in the previous chapter, his words introduce the second visitation as connected with the subject of his former mission. Besides, Daniel does not infer that any intermediate vision had been accorded,

which caused him to pray for his people. But having prayed earnestly for the immediate deliverance of all Israel, the angel seems sent to him to explain that instead of the present deliverance being complete, only, "Seventy weeks (of years) are determined upon thy people" before they should be again cast off and their city become a desolation. He then recounts the wonderful events of the seventy weeks of years, and passes on to those which follow, and which merge into the events foretold in "the vision at the beginning," as related in chap. viii. saying "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 THE WAR desolations are determined." "And for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolator." chap. ix. 26, 27. In the eighth chapter Daniel had been told when this "consummation" should arrive, and also what that event should be, which is "determined shall be poured upon the desolator."

These events are thus related in chap. viii. 13, 14. "Then I heard one saint speaking, and another saint said, unto that certain saint which spoke, HOW LONG SHALL BE THE VISION, concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, unto two thousand and three hundred days, then shall the sanctuary be cleansed." This determines when the vision shall receive its "consummation," and when "the war shall cease against the captive and outcast Israelite. And at chap. viii. 25, it is shown what that is

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