followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” (See Miller's Lectures, p. 76.)

These several ways of prophetic chronology prove the end in 1843. Now what is there in all this reckoning of time, that should entitle one to such vile abuse and slander, as I have received from the pulpit and press, from editors and priests, from the infidel and blasphemer, from the drunkard and gambler? These have all made friends with each other, for the sole purpose of vilifying and saying hard things against me for presenting my honest conviction of these things. If men are satisfied that these things are not true, why are they so violent and denunciatory against me? What can I do? I can neither make it true nor false. Why do professed ministers show such anger and malice? Why call me a prophet, in such sneering terms, from Dr. Brownlee down to John Dowling, A. M. pastor, &c. &c. &c.? I have only shown to the world my opinion on those passages: they have done the same. I have shown my faith by my works: they can do likewise if they please. Let every one be fully persuaded in his own mind, and so let them speak.

But these men not only show much anger, but misrepresent my words and views. Is truth of such a texture, as to need lies to support it? If they have no better foundation for their religion, than they have manifested in their debates on this subject, I should think they might be sentimentally opposed to the coming of Christ, and upon the very same principle as the infidel or drunkard would oppose,Not ready.

I would advise all to cease their revilings, take this little tract, read, and compare scripture with scripture, prophecy with history, and see if there is not a strong probability that I am correct; and if there is even one to ten, that it is so, then it is all-important we attend to the interest of our souls and eternity. You ought to spurn from you those who say there is no danger; you ought in justice to your own soul, turn a deaf ear to the men who are flattering you with "peace and safety."

Surely not those who are

Who will be destroyed

Who will this day overtake as a thief? looking for it. 1 Thess. v. 4; Heb. ix. 28. when it comes? Those who are overtaken as a thief. 1 Thess. v. 3; Matt. xxiv. 50; Rev. xvi. 15. You ask, will all who do not look for him, perish in the day of his coming? I answer, it would seem so, by many texts of scripture. Yet I am not their judge. God only knows what will become of them. They that were ready went in with him, and the door was shut.

WILLIAM MILLER.

UNITED BRETHREN IN CHRIST.

BY THE REV. WILLIAM HANBY,

CIRCLEVILLE, OHIO.

THIS denomination took its rise in the United States, about the year 1755, and is distinguished from the Old United Brethren or Moravian Church, by the additional phrase of "In Christ."

In 1752, William Otterbein, a distinguished German divine, came to America, being at that time a minister of the German Reformed Church; he soon became convinced, after his arrival in this country, of the necessity of a deeper work of grace being wrought on his heart than he had ever, as yet, received. He accordingly rested not, day nor night, until he found the Lord precious to his soul, in the full and free pardon of all his sins. He immediately commenced preaching the doctrines of a spiritual and holy life. After having been persecuted for some years, for preaching the doctrines of the Reformation, he virtually withdrew from his mother church, and commenced labouring for the conversion of souls in connexion with two German divines by the name of Beohm and Geeting, who had also deeply engaged in the work of Reformation. In 1771, Messrs. Asbury and Wright, came over from England, under the direction of the Rev. J. Wesley, and commenced as co-workers with these German brethren; and so united were they at that time, in their labours of love, that one branch was called "Methodist," and the other "German Methodist;" though the German brethren, at that time anticipated an organization of their own. In 1784, at the request of the Rev. F. Asbury, William Otterbein, assisted Dr. Coke, in his (Asbury's) ordination, who was the first bishop in the Methodist Episcopal Church in America.

The number of German Brethren increased rapidly, and numerous societies were formed, and the gracious work spread through the states of Maryland, Pennsylvania and Virginia. Great meetings were appointed annually, and on these occasions Otterbein would lay

before the Brethren, the importance of the ministry, and the necessity of their utmost endeavours to save souls.

At one of these meetings, it was resolved that a conference should be held, in order to take into consideration, how, and in what manner they might be most useful.

The first conference was accordingly held in the city of Baltimore, Md., in 1789. The following preachers were present:

William Otterbein, Martin Beohm, George A. Geeting, Christian Newcomer, Adam Lohman, John Ernst, Henry Weidner.

In the mean time, the number of members continued to increase, and the preachers were obliged to appoint an annual conference, in order to unite themselves more closely, and labour more successfully in the vineyard of the Lord; for some were Presbyterians or German Reformed, some were Lutherans, others Mennonites, and some few Methodists. They accordingly appointed an annual conference, which convened in Maryland, in 1800. They there united themselves into a society which bears the name of United Brethren in Christ," and elected William Otterbein and Martin Beohm, as superintendents or bishops; and agreed that each should act according to his own convictions as to the mode of baptism. The rapid increase of members and ministers was such, that the want of some general regulations, by which all should be governed, was deeply felt, for, as yet, they had no Discipline. It was resolved that a General Conference should be held to accomplish that object, in a manner not derogatory to the word of God. The members of this conference were to be elected from among the preachers, by a vote of the members throughout the whole society in general.

The conference was accordingly held in 1815, at Mount Pleasant, Pennsylvania, and after mature deliberation, a Discipline was presented containing the doctrines and rules for the government of the church.

As William Otterbein was the principal instrument under God, in founding the Brethren Church, a few remarks in reference to this good man, may not be out of place here. He was born in Nassau Dilling-! burg, Germany, on the 6th day of March, 1726, and died November 17th, 1813, in the 88th year of his age. He resided 26 years in Germany, and 61 years in America; all of which latter term he laboured in the ministry. He was considered a ripe scholar in Latin, Greek, Hebrew, Philosophy and Divinity. The following is a specimen of the exalted views entertained by Bishop Asbury, of this divine: "Is father Otterbein dead? Great and good man of God! An honour to his church and country; one of the greatest scholars and divines that ever came to America, or born in it. Alas, the chiefs of the

Germans are gone to their rest and reward-taken from the evil to come." (Asbury's Letter, under date of Nov. 1813.)

The same reverend gentleman, in preaching the funeral sermon of Martin Beohm, in the same year, speaks thus of Otterbein: "Preeminent among these, is William Otterbein, who assisted in the ordination of your speaker, to the superintendency of the Methodist Episcopal Church. William Otterbein was regularly ordained to the ministry in the German Presbyterian Church. He is one of the best scholars and greatest divines in America. Why then is he not where he began?" (alluding to his having to leave his old church because of persecution.) "Alas for us," says the bishop, "the zealous are necessarily so, those whose cry has been, Put me into the priest's office, that I may eat a morsel of bread! Osterwald has observed, Hell is full of the skulls of unfaithful ministers! Such was not Beohm, such is not Otterbein; and now, his sun of life is setting in brightness; behold, the saint of God leaning upon his staff waiting for the chariots of Israel."

DOCTRINES.

The doctrines of the Brethren Church, may be summed up in the following items:

1st. They believe in the only true God, the Father, Son and Holy Ghost; that these three are one, the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence or being with both. That this triune God created the heavens and the earth, and all that in them is, visible as well as invisible, and sustains, governs and supports the same.

2d. They believe in Jesus Christ, that he is very God and man; that he became incarnate by the Holy Ghost in the Virgin Mary, and was born of her; that he is the Saviour and Mediator of the whole human race, if they with full faith accept the grace proffered in Jesus. That this Jesus suffered and died on the cross for us; was buried and rose again on the third day, ascended into heaven, and sitteth on the right hand of God to intercede for us, and that he shall come again at the last day to judge the quick and dead.

3d. They believe in the Holy Ghost; that he is equal in being with the Father and Son; and that he comforts the faithful, and guides them into all truth.

4th. They believe in a Holy Christian Church, the communion of saints, the resurrection of the body, and life everlasting.

5th. They believe that the Holy Bible, Old and New Testaments,