$$$
\$THE
MIDNIGHT CRY and HERALD OF THE MORNING\$
\@Volume
1, Number 4 March, 1874\@
Devoted
to the Exposition of Prophecy
\@"Then
shall the kingdom of heaven be likened to ten virgins, which took their lamps
and went forth to meet the bridegroom. And five of them were wise and five were
foolish."\@
In the
1843-1844 movement, they "go forth to meet the bridegroom."
During
the Tarrying, Confusion, discord and Darkness Reigns on the Prophecies.
In the
1873-1844 movement, The cry is, "go ye out to meet him. And the
Bride-groom came, and they that Were ready went in."
\@"And
while He Tarried they ALL SLUMBERED and SLEPT."\@
The
1873 and 1843 arguments are precisely the same in character, the thread being
picked up where it was dropped before the Virgins went to sleep.
\\BOSTON,
MASS. N. H. BARBOUR, Editor and
Publisher.\\
TERMS
Copy, per annum 30 cents. 4 copies, to one address $1.00
$$$
\$OUR
PAPER\$
74HM50
With
this number, our edition has reached 15,000. The morning's mail, just laid on
the table by the Postman, has letters from Canada, and from Kansas, from
California, and from Vermont, from Florida, and from Maine, from Missouri,
Ininois, and Michigan. This was the morning's mail; we always have one at noon,
the largest of the day, and often a third one at five o'clock.
Our
capital, for starting the paper, was a clear sense of duty, strong faith in
God, and forty-five dollars. The first edition was five thousand, but a brother
advised the addition of another, after the type was taken from the press. I
yielded, but with many misgivings, the number was so large and the subject so
unpopular, even with Advent1sts. But it touched a cord that vibrated through
the land, from ocean to ocean; letters of congratulations, of thanksgiving, and
of sympathy, poured in, some with money, and some loaded with
"incense," (Re 8:4) "the smoke of which, ascended up before
God."
With
such a response, I ventured to print 10,000 the second month; still however,
with some misgiving, that number looked large, especially when I considered
that Advent papers backed up by strong organizations and in the field for
twenty years, had not attained to that number. But it seemed as if every thing
went ahead of me, and I was only a lightweight dragging behind. The number for
February was 12,000; and now, 15,000 seem too little. I can supply no more of
the first two numbers; there are a few left, but if I should fill the orders of
a single day, it would take them all.
There
is no parallel in the h1story of a religious paper; little, apparently
insignificant and with no organization at its back, it starts off with such an
impetus that, in three months it has subscribers in twenty six States, and an
edition nearly or quite equal to any two of the old Advent papers. This looks
like "a short work the Lord will make on the earth."
I have
been conscience stricken when looking at the hundreds of letters piled in
corners of the room full of heart throbs and burning thoughts of the weary
scattered ones, and no eye but my own to see or heart to be cheered by them.
Hence, we have enlarged the page at the expense of the margin, to make room for
a few.
The
transfer of the paper to Boston, Mass. was made after careful consideration,
and I trust will prove for the best.
I would
call especial attention to the article on the Jubilees. It is a new argument,
but one of the strongest ever presented on Time. When the 1335 "days"
of Dan 12, expired, as in full years, they certainly have; (and we are living
in a little fraction of time "the prolonging of the vision," as shown
in a former article;) the force of that argument was spent; then it was that
more light was required; and it came at the needed time. Suddenly, while
walking in the street, the suggestion came, "The seventy years during
which the land enjoyed her Sabbaths, is a key; turn that key. Divide the time
during which Jubilees were given, by fifty, and the time during which there
were no Jubilee years, by forty nine" It was evening, I hurried, I ran
through the streets: I began to shout and praise God before reaching my room,
satisfied it would come out 1874, but I wanted to see the figures. O! If it
only does come out so, the last doubt will disappear; and I will give myself
anew; soul body and spirit, to the work.
When I
put the figures down, just as they stand in the Bible chronology; just as they
stand in the argument on "The two dispensations," which shows they
are equal, that the time under the twelve Tribes was 1843 years; and that
therefore, the time under the Gospel, will be 1843 years; and that they all
center here, that they point to the "fourth day of the seventh month"
of 1874 longest period, my heart leaped with joy the Lord! The race is almost
done an tory soon to come.
I would
also call attention to the article on Division; some may think it censorious;
but I am doing what I do, from a sense of duty, and believe the last division,
as mentioned in the parable of the ten virgins, is now taking place. And TRUTH
must sometimes be spoken, even it seems harsh. God forgive me if it be a m1stake;
I want to do right! Pray for me.
The
moving to Boston is attended with a little expense and I am trying to get
better type for the next number, which, I hope will not be less than 20,000.
Those who can spare the thirty cents will please remember that these mites are
all we have to sustain the work.
Do not
send money for me to pre-pay postage in the United States; but pay your own
post-master three cents a quarter. Will friends of the cause, not only in this
country, but also in Europe, and Cape-Town, please send the address of those
who can and will, read on these subjects. We are anxious to send the paper to
all parts of the globe, where it can be read.
Do not
forget our change of address. Send all communications to N. H. Barbour
Eaton,
Mass.
$$$
\$THE
JUBILEE\$
74HM51
The
Jubilee was the year of redemption, and those who had lost their possessions
were reinstated. "Thou shalt number seven Sabbaths of years unto thee,
seven times seven years; and the space of the seven Sabbaths of years shall be unto
thee forty and nine years. Then shalt thou cause the trumpet of the Jubilee to
sound, on the tenth day of the seventh month, in the Day of Atonement, shall ye
make the trumpet sound throughout all your land. And ye shall hallow the
fiftieth year, and proclaim liberty through out all the land, unto all the
inhabitants thereof; it shall be a Jubilee unto you; and ye shall return every
man unto his possessions." Le 25:8-10
This is
the type of the restoration of our inheritance; lost in Adam, restored in Christ.
"In whom also, after that ye believed, ye were sealed with the Holy Spirit
of promise, which is the earnest of our inheritance, until the redemption of
the purchased possession." Eph 1:14. And if the law is to be fulfilled, as
Christ declares, this final "restitution of all things," is, in some
way, to be associated with the ending of those cycles of Sabbaths, or Jubilees.
There
were seven kinds of Sabbaths, six of which, at least, are a part of a system of
sevens or multiples of sevens. The 7th day, Ex 31:15. The 7th week, De 16:9.
The 7th month, Le 23:24. The 7th Year, Le 25:3. The morrow after the 7 times 7,
viz. the 50th day, Le 23:15. The year after the 7 times 7, viz. the fiftieth
year. Lev. 25:8.
These
six, the Jews attempted to keep; while of the seventh, we read in the 4th of
Hebrews as follows: "For he spake in a certain place, of the seventh, in
this wise: For God did rest on the seventh day from all His works; and again,
If they shall enter into my rest. Seeing therefore, it remaineth that some must
enter in, and they to whom it was first preached, entered not in, because of
unbelief; For if Jesus had given them rest, then would he not have spoken of
another day. There remaineth, therefore a rest (keeping of a Sabbath) to the
people of God." Here, we learn there was one great Sabbath, to which the
six days of creation, and the seventh one of rest, pointed; and to which the
Jews failed of attaining. As these Sabbaths were all based on this same type,
and were all connected by a perfect system not fully carried out in the Jewish
Economy; "Therefore (in consequence of this failure on their part,) there
remaineth a keeping of a Sabbath, (not Sabbaths, from week to week, but the one
that remaineth, viz. the one they failed of keeping. This Sabbath,
"Remaineth to the people of God;" and will complete the system of
which the others were only fractional parts. "Let us therefore, take heed
least some of us come short of entering that rest, after the same manner of
unbelief."
As
surely as that system of Sabbaths was not fulfilled in the Jewish Economy, so
surely it remains to be fulfilled; for "Not one title of the law can pass
until all be fulfilled." And as the six Sabbaths kept by the Jews were all
multiples of sevens, or of one into another; so the time that brings the
seventh and last Sabbath, must be multiple of sevens, or the lesser Sabbaths
multiplied into themselves.
Each
Jubilee was a full year; "A Jubilee shall that fiftieth year be unto you,
ye shall not sow, nor reap that which groweth of itself, for it is a Jubilee,
it shall be holy unto you."
As they
did not keep these Sabbaths, while they dwelt in the land, Le 26:35, God cast
them out, and made it desolate. "Until the land had enjoyed her
Sabbaths." And this seventy years desolation of Jerusalem is the key that
opens up a glorious prospect for 1874.
"And
them that had escaped from the sword, carried he away to Babylon; where they
were servants to him, and to his sons, until the reign of the kingdom of
Persia; to fulfill the word of the Lord, by the mouth of Jeremiah the prophet,
until the land had enjoyed her Sabbaths." 2Ch 36:11.
The
land had not enjoyed her Sabbaths before the captivity, "Because it did
not rest in your Sabbaths, when ye dwelt in it. " Le 26:35. And it was to
have no Sabbath after the captivity. "Until the times of the Gentiles, are
fulfilled." Hence the land would never have enjoyed its Sabbaths, had not
God made it desolate during that "seventy years". "For as long
as she lay desolate she kept Sabbath, to fulfill three score and ten
years."
Here we
learn that in God's plan, seventy was the number of Sabbaths due to the land;
because there was some definite number due, and none had been enjoyed BEFORE
the captivity; and none since it has been in the hands of the Gentiles, and yet
the land has had its Sabbaths; for "she remained DESOLATE until she had
enjoyed her Sabbaths." And it was desolate 70 years. Hence, in that 70
years we have the key of the whole system of Sabbaths.
We used
the argument drawn from the Jubilees, in 1844, thus: the full period, or grand
cycle, we argued, would be 49 times 50: or, 2450 years; which, beginning at the
captivity,
74HM52
606
before Christ, would reach to 1844 after Christ; because 606 added to 1844 make
2450. Hence we thought 1844 would be the year of Jubilee.
This
was certainly very simple, and beautiful, -one of Bro. Miner's
"jewels;"-but it was wanting in one or two very essential features,
We had no proof that 49 times 50 would complete the last great cycle; nor had
we a "thus saith the Lord," to begin to reckon from the captivity.
But now we have positive instruction as to where these cycles begin, and also
of their number; making altogether, one of the strongest Time arguments ever
presented, and pointing to the year 1874, as the closing year in this great
cycle which is to usher in the minennium or Sabbath of rest.
These
Sabbaths of the land began when the children of Israel entered their
inheritance. "Speak unto the children of Israel, and say unto them, WHEN
YE COME INTO THE LAND which I give you, THEN shall the land keep a Sabbath. Six
years shalt thou sow thy field, and six years shalt thou prune thy vineyards
and gather in the fruit thereof, but in the seventh year, shall be a Sabbath of
rest unto the land.
And
thou shalt number seven Sabbaths of years unto thee, seven times seven years;
and the space of the seven Sabbaths of years shall be unto thee forty and nine
years; then shalt thou cause the trumpet of Jubilee to sound, on the tenth day
of the seventh month...And, ye shall hallow the fiftieth year and proclaim
liberty through all the land, unto all the inhabitants thereof; ... for it is
the Jubilee, and it shall be holy unto you." Le 25:2-10
Here is
POSITIVE instruction where those cycles, or multiples of sevens, began. And
yet, strange to say, there are those, in the Advent ranks, teaching that we
should begin to count these Sabbaths of the land, from the exodus out of Egypt:
forty years before they had any land. And what is still more surprising, this
teaching finds followers among some who seem to be ordinarily intelligent, on
other matters. God says this reckoning of Sabbaths shall be "WHEN YE COME
INTO THE LAND which I give you." THEY say, it should begin when the
children of Israel left Egypt. And there are those who, after having this
positive instruction in Lev. 25: brought to their notice still adhere to that
position. Of course, I refer to our brethren who hold to the 1875 argument; for
there is where they begin these cycles of "sevens."
Here,
then, where the children of Israel enter their land, is where we must begin to
reckon. But the next important question is, How are they to be counted? For the
first six there was positive directions; but this one, like all the prophetic
periods reaching to the end of the gospel of grace, is not given in such
positive language as were those under the law, where men walked by sight, and
not by faith. Shall we reckon 49 years, or 50 years to each cycle? "Thou
shalt number seven Sabbaths of years unto thee; and the space of the seven
Sabbaths of years shall be forty and nine years; and the FIFTIETH year shall be
a Jubilee." Hence it required 49 and 1, to complete one Jubilee. 49 and 1
make 50. And of course the next 49 and 1 would make a100 years for two
Jubilees. Hence so long as there were to be Jubilees, or sabbatic years
introduced between those cycles of 49, fifty full years must be counted to each
cycle. And this reckoning was maintained until the captivity; since which,
during "the times of the Gentiles," there has been no Jubilee, and no
Jubilee years set apart, nor is there to be, until the coming of Christ. Hence,
this side of the captivity there is one unbroken round of Sabbathless cycles.
-This is a fact, there have been no Sabbaths to the land, since that 70 years;
and therefore none should be counted.
The
fact that the land was desolate until it had enjoyed its Sabbaths, and that it
was desolate 70 years, proves that to be the number God designed for it and
hence 70 cycles should span the whole sabbatic period. And as 19 of them passed
before they were driven out, 51 would remain; for 19 and 51 make 70. Hence, 51
of these Sabbathless cycles should reach from the place where the Jubilees
stopped, to where the last one is to begin.
From
the time they entered their land to the captivity, was 969 years. And from the
captivity to 1874 is 2499 years. Nineteen Jubilee cycles is 10 times 50, or 950
years. 950 from 969 leaves 10, hence their last Jubilee was 19 years before the
captivity. The captivity occurred 606 before Christ. Nineteen years before
would be 625 B.C. From 625 B.C. to A.D.1874 is 24_9 years, or 51 of these
Sabbathless cycles; which, with the other 19, complete the 70, or full number.
Men may
cavil at this, if they please, but the facts remain. Nineteen Jubilee cycles
from the time God commanded them to begin to count, ended 19 years before the
captivity; and 51 Sabbathless cycles will end this present year.
Scoffing
will not change the purpose of God; and just so sure as there was a plan on
which these Sabbaths were based, that plan will be consummated, and the Jubilee
trump will sound.
74HM53
Now we
begin to see why all the details of the law were so necessary. "See that
thou make every thing according to the pattern shown to thee in the holy
mount." The building is now coming together, and "without the sound
of a hammer."
$$$
\$THE
BIBLE CHRONOLOGY\$
74HM53
The
chronology published in the "Midnight Cry," of 1873, is the only
strictly Bible chronology from Adam to Cyrus, ever published. -I know how comprehensive
is this statement, and what I am saying-I do not claim to have been the author,
or even the compiler. It was advocated by Bowen, then by Elliott, of England,
and lastly by myself. All others, whither by Scallager, Hale, Usher,
Cunningham, Clinton, Jarvis, Bliss, Thurman, and a score of others we might
name: without an exception, take Josephus, in different places, for more than
FIFTY YEARS, to help fill out their chronology.
Josephus
was very loose in all his chronological statements, and, in almost every
instance, differs from the Bible. And these same writers reject him in other
places; but accept him HERE because they think there is a gap in god's
chronology, and, with them it is Josephus, or nothing.
Of
course they try to bolster him up with various theories, many of which are more
faulty than Josephus himself. But I prefer BIBLE chronology, and we have it
unbroken from Adam to Cyrus.
This
chronology, with much other matter, is given in full, in a pamphlet published
in 1873, and which I can mail for 15 cents. I also purpose to give it in a
future number of this magazine.
By this
chronology, the time from entering the land, to the year 1874, is 3449 years.
Thus,
from entering the land, until its division by lot, was 6 years
From
division of land, until Samuel, was 450 years
Under
the kings, 513 years
Captivity, 70 years
Captivity,
to birth of Christ, 536 years
To
which add A.D. 1874 years
Total 3449 years
The 19
Jubilees, or 19 times 50, is 950 years
The 49
times 51, is 2499 years
Which
added together makes a total of 3449 years
or just
the time from entering their land, to A.D. 1874.
But it
may be said, it requires a multiple of one PERFECT Jubilee into itself, or 50
times 50, to carry out the seventh Sabbath on the same basis of the other six.
This is true: and if our reckoning is correct, and the system perfect, we shall
find that the time between the last Jubilee where the Sabbaths to the land were
stopped and the great Jubilee, there will be just this arch, or multiple of the
sixth Sabbath into itself.
But in
multiplying 50 times 50; we of course include fifty Jubilee years, and hence
include the last, or great one. But as that cannot be measured, and we are only
trying to measure to the last one, but not to include it, the last year of the
last fifty, must not be counted.
50
times 50 is 2500; leave off the last year, which only carries us one year into
the great Sabbath, and there remains as before, 2499.
Each of
these seven Sabbaths are independent and yet a part of a system. Six of them
were kept under the law and have passed away, and one, the seventh,
"remains to the people of God." Of those six, two were for the land
and (2 words missing) people. They are all of equal authority, and rest on the
one foundation. The fact that God rested on the seventh day, makes them all
equally sacred. And the commandment to keep the seventh DAY, is, and never was
any more binding than to keep the seventh week, month, year, or fiftieth day,
or fiftieth year. "Ye shall hallow the fiftieth year...for it is the
Jubilee, it shall be holy unto you; ye shall not sow, nor reap that which
groweth of itself. Who annulled five of these Sabbaths, and retained the sixth?
and how arbitrary to despise five, and hold to the one. I fear some have
brought upon themselves a bondage that cannot give life. If men keep the law
they shall live by the law. But if they fail in FIVE points, they fail in all.
These six Sabbaths serve as shadows of good things to come, and were fulfilled
in the dispensation of types. "But there remaineth a keeping of a Sabbath
to the people of God."
The
fact that those six Sabbaths were embraced in one part of the sabbatic plan,
proves that, belonging together, they are of equal authority. If there had been
only fifty, instead of seventy of these great cycles, there might be reason in
keeping every part until the whole was complete. But there were19 of these
cycles set apart during which these lesser Sabbaths remained in force; then
came the great Sabbathless cycle, of 49 times 51, or 50 times 50, of Gentile
rule, during which all Sabbaths to the land, at least, have been impossible.
And the four, which were for the people have not been kept.
If the
trump of Jubilee is ever again to sound, the evidence is conclusive, that it
will sound at the end of these great cycles, which are twofold, viz, the 70
cycles from the
74HM54
time
they enter their land, and the great Jubilee cycle of 50 times 50, beginning
with their last Jubilee year, both of which ends with 1874. And if there is a
system on which these seven Sabbaths are based, 1874 is doubtless its
termination. Hence, on the 10th day of the seventh month of 1874, we are
compelled to look for the sounding of the trumpet, which calls the rightful
heirs to their inheritance. "Then shalt thou cause the trumpet of the
Jubilee to sound on the tenth day of the seventh month, IN THE DAY OF ATONEMENT
shall ye make the trumpet to sound throughout all your land."
"The
land shall not be sold FOREVER, for the land is mine; for ye are strangers and
sojourners with me." de 2:5) And we are rapidly approaching the time when
"the REDEMPTION of the purchased possession" will be consummated.
Abraham saw this and was glad; his prophetic (There were 5 words missing at
this point in the original text) which hath foundations;" and though, like
us, "a pilgrim and a stranger in a land which he afterwards should
possess;" and though "he died without having so much as to set his
feet upon," yet he believed God, and it was "accounted unto him for
righteousness." And when the trump of Jubilee shall call the ransomed back
to their inheritance "many of them that sleep in the dust of the earth
shall awake," Machpelah's cave will open, and Abraham step forth, and with
all the faithful, receive the reward of his faith.
THURMAN'S
CHRONOLOGY
Brother
Thurman makes the time of one complete Jubilee cycle 49 years, instead of 50;
even while they were in their own land, and God commands them to count the
fiftieth year. He also begins to count these Sabbaths of the land when they
leave Egypt, and claims that they synchronize with his 1875 chronology.
Now
admit his two positions, viz, That 49 years in a full Jubilee cycle, and that
we should begin to count when they leave Egypt, instead of "when ye come
into the land which I give you," still the year 1875 does NOT synchronize,
by his chronology, with a Jubilee year. For, from leaving Egypt, to the captivity,
he makes 1054 years; and from captivity to 1875 inclusive, 2433 years. (See his
Chronology.) These numbers, 1054, added to 2433, make 3487, which divided by
49, one of his full cycles, give SEVENTY-ONE, and eight years over. Hence, from
his own standpoint, the result is simple this, viz: Seventy-one of these cycles
ended in 1867, and 1875 are just EIGHT years into his 72nd cycle. Therefore,
1867 should have been the year of Jubilee; and indeed he so preached in 1867.
And without changing the whole thing, and taking out eight years from some
part, he has no right whatever to look for a Jubilee year until the close of
his next cycle, or A.D. 1916.
The
above are the simple facts in relation to the so much talked of 1875
chronology, and it's synchronizing with the Jubilees. The 70 years during which
the land enjoyed her Sabbaths, the key to the whole system is converted into 71
and 8-49ths. And so far from the year 1875 being a Jubilee year, it is eight
years too far, or forty-two years too near. But from the Bible standpoint
beginning to count where God says begin, and counting a full cycle of 50 years,
so long as there was a 50th year set apart and NOT counting those 50th years
since they have ceased to be set apart as Jubilee, and the land which had
enjoyed her Sabbaths had no claims to them, and 1874 closes the grand total.
And whether 1875 will be the first, and 1876 the second year, into the final
great Sabbath or Minennium, if 1874 brings that Sabbath, I shall be satisfied.
Indeed, I do not look for deliverance on the 10th day of the seventh month of
1874, I only look for "The sign of the Son of man in heaven," and the
end of probation under the Gospel. All the types of our deliverance point to
spring, and possibly it may be the following spring. But I believe "THE
END," so often referred to in the Scriptures, viz, the end of the gospel,
the end of the world. (Age) "The end of the days," will be on the
10th day of the seventh month of 1874. And that it is there, the blood of
sprinkling will have accomplished its purpose, and the trump of Jubilee calls
the sleeping saints from their dusty beds. "The dead in Christ shall rise
FIRST." How long first none can answer; perhaps forty days, perhaps six
months; or it may longer. But, beloved, "The end of all things is at hand;
let us watch and be sober." And whatever is before us, grace will be given
sufficient for every need.
$$$
\$THAT
DAY AND HOUR\$
74HM54
___________________________________
Is the
time of the Second Advent a proper subject for investigation?
If Christ
meant to say, "Of that day and hour no man is ever to know," then it
is one of the secret things of God, and "Secret things belong unto the
Lord our God." But, if the time is revealed, "Those things which are
reveled belong to us and our children forever."
74HM55
One
thing, at least, is certain; when Christ was on earth, no man, or angel, nor
even He himself, knew the time of his second advent. The question, then,
narrows itself down to this, Has the time been made known since Christ left the
earth? As a direct revelation, I should answer, no! The Book of Revelation,
made about sixty years after the ascension of our Lord, is the only prophecy
containing definite time written since the Christian era; and in that there is
no definite time reaching to the Second Advent. Then, if it was not known when
our Lord was upon earth, and has not been revealed since that time, the
negative have the question, you will perhaps say. But don't be too fast; may it
not have been revealed before, and yet so as not to be understood at that time?
I say, yes! And if I can make this apparent, and maintain my position, then of
course the fact that it was not known at the time our Lord makes that
declaration would not militate against it being known at some future time.
Of
course every one knows that "but of that day and that hour knoweth no man,
no, not the angels which are in heaven, neither the Son, but the Father,"
(Mr 19:32) does not NECESSARILY mean that they shall NEVER KNOW. If so, then it
follows that the angels will never know, or even Christ himself. How, then, is
He to come, "with all the holy angels?" Ah, but they may not know
until a few minutes before they start. Yes, I grant it. Then, by the same
license, we may know a few minutes before they start; and the position that our
Lord meant that no man should ever know, falls to the ground. In fact it is not
tenable anyway. For to argue that Christ is never to know till he finds himself
here, would be foolish, since He is to come "as he ascended into
heaven," and there was time consumed as He ascended, "and a cloud
received him out of their sight."
If
Christ did not mean that they NEVER were to know, he doubtless did mean just
what He said, viz., that no one knew the time. Children generally get the true
meaning of simple words, and it is often well to become as little children, to
get the truth. Your little daughter says to you, "Papa, I have hid my
dollie away, and nobody but me knows where it is." Perhaps you look a
little while and find it. Would you say to your child that she had told an
untruth, because you had found it? Did she mean that nobody would ever know?
Such a construction would not only be doing your child an injustice, but it
would be a clear misapplication of words. And yet those who dislike to hear the
coming of Christ talked about, are not ashamed to put such a forced
construction on the words of Christ.
Can't
you conceive of circumstances where it could be said not one of a party knew
the d1stance to a certain place, and without further revelation or instruction,
know at some later time? Suppose you were told, in going to a certain place,
that when you came to a well-defined landmark, it would be five miles from that
to your destillation. Now you start on your journey; you don't know how far it
is, but you have perfect confidence that you will know, at the proper time, and
without further instruction. So have we. "The wise shall understand."
They did not, when those words were uttered. Daniel was a wise man; and he
heard a certain saint answer the question, "How long shall it be to the
end of these wonders?" And yet he said, "I heard but I understood
not." And the angelic messenger told him "to go his way, for the
words are closed up and sealed until the time of the end." But he goes on
to inform him, that from a certain event to transpire, it should be so long. Do
you see anything very contradictory in all this? That nobody knew, not even the
angels, who were the mouthpiece of the Spirit, and nobody, could know until a
certain time, and then "the wise" should understand? Men, who don't
want to know, never will know. God doesn't force this kind of knowledge.
"If thou search as for hid treasures, then shalt thou find the knowledge
of God."
That
the above is true, and the correct understanding, is clearly taught by Peter.
He informs us that the prophets searched diligently to know "what and what
manner of time the Spirit of Christ, which was in them, did signify, when it
testified beforehand, the sufferings of Christ, and the glory that should
follow." Peter is talking of what we are talking of, viz., Time.
"Unto
whom it was revealed that not unto themselves, but unto us did they
min1ster." "Go thy way, Daniel," you are used as the mouthpiece
of the Spirit, but only to min1ster to somebody else, and you are writing what
you cannot, but THEY will understand. There were more than prophets, who
desired to look into these things, which if we are come to "the time of
the end," are freely open to us. "Which things the angels desired to
look into." (1Pe 1:12) But no man, or angel, knew, or were to know, until
"the time of the end." Then, "knowledge was to increase,"
many to run to and fro, and the wise understand.
74HM56
"For
as a snare shall it come upon all them that dwell upon the face of the whole
earth;" is another passage often quoted by those who oppose the
investigation of prophetic periods. (By the way, this is a strange charge to
bring against professed Christians. "Those who oppose the investigation of
prophetic periods." And yet this is what a large part of the Christian
world, and perhaps one-half of the Advent people, are doing.)
Is this
a false charge? They will tell you it is. But what are the facts? The object of
this paper is, " To search DILIGENTLY, what and what manner of TIME the
Spirit of Christ, which was in the prophets did signify when it testified
beforehand, the sufferings of Christ, and the glory that should follow."
The object of this paper meets with strong opposition from the class named, and
we are accused of various wicked things, one of which is, "Setting the
time for the coming of Christ." While the facts are nothing can be farther
from our thoughts or intentions. We are "searching DILIGENTLY to know what
and what manner of time the Spirit of CHRIST, which was in the PROPHETS, did signify,
and give what we think those prophecies "signify" and the reasons for
thinking so." In what then does the wrong cons1st if not in
searching?...You do not find those who oppose this taking it up themselves or
searching diligently to know what and what manner of time is signified by these
prophets. But you do find them without sympathy for those who do search. And
the above passage from Lu 21:35, with kindred ones are often in their mouths.
"As a snare shall it come upon all that dwell upon the whole earth."
Now read the context.
"Take
heed to yourselves, least at any time your hearts be overcharged with
surfeiting, drunkenness and the cares of this life, and so that day come upon
YOU unawares; FOR, as a snare shall it come upon all THEM." Here are two
classes YOU and THEM. Take heed least your hearts be overcharged, and so it
come upon you, unawares, for as a snare shall it come upon all THEM that dwell
upon the whole earth. "Watch YE, therefore, that YE may be accounted
worthy to ESCAPE all these things."
Some
persons seem incapable of exercising common sense in relation to Bible
subjects, while on other matters they have their thoughts about them. I will
put a parallel to their rendering of this,
The
small pox is coming to your town, and I say to a certain class of citizens,
"Take heed to yourselves least any of you become exposed, and so that
disease attack YOU, for it will attack EVERY PERSON that dwells in the whole
town. Watch ye, therefore, that ye may be accounted worthy to escape that disease.
If your physician should talk thus, you would say he was a fit subject for a
lunatic asylum, or else he was joking. And yet men will put such a construction
to the language of our Lord. And what for? Why, to prove that it is coming upon
themselves as a snare. If that is the object, they can do it in an easier way,
and without misconstruing Christ's words. Let them ask themselves, if their
hearts are overcharged with surfeiting, drunkenness, or the cares of this life,
for one class will be found in that condition. "And as a snare shall it
come upon all THEM that dwell upon the face of the whole earth." But,
beloved, "Watch ye, that ye may be accounted worthy to escape all these
things, and stand before the Son of man."
$$$
\$DIVISION\$
74HM56
"Mark
those who cause divisions," is a text from which many a sermon has been
preached." It was the story in Luther's day by the priests of Rome. It was
the cry in 1843 time when God was calling out this "waiting" people
and we are hearing it again. "Mark those who cause division," Good
men and bad, devil and angel, can choose a good text from which to preach.
There
is a division taking place among Advent1sts; and it is spreading from one end
of the country to the other, on the TIME question...and if the parable of the
ten virgins is to be completed by this people, as literally as it has been
fulfilled thus far, this division must be consummated BEFORE CHRIST COMES.
Let us
look at the parable again. It follows the 24th of Matt, and the signs, which
carry us down to the last generation and coming of Christ, and is certainly
located at that point of time. "THEN shall the kingdom be likened unto ten
virgins who took their lamps and went out to meet the Bridegroom." (There
is not a man in the world, who has no theological theory to support, whether he
believes the Bible or not, but will tell you the above is a fair grammatical
rendering of the sense conveyed by the language of our Savior.) Well, no
matter! The Advent people have fined that parable so perfectly, that all who want
to see, can see it; and those who do not want to see, could not be made to, if
it were given in letters of light.
"THEN,"
viz, at that time, the kingdom of heaven should be likened to virgins who took
their lamps (Bible) and went forth to meet the Bridegroom, and five of them
were wise and five were foolish. And while he tarried, they all slumbered and
slept." We did take our Bibles, in that 1843-4 movement, and go out to
meet the Bridegroom. He did tarry, and we have all been in darkness in relation
to his coming. And the utmost confusion has reigned on the
74HM57
prophetic
periods, and other prophecies, since that tarrying. Why will men reject facts
to escape conclusions to which those facts will take them? There is not a
person in the Advent ranks but knows that when the time went by, we split into
innumerable fragments; and that confusion on prophetic subjects has obtained,
and does to the present day. Witness the leading writers on prophecy, and find
two that agree.
"And
at midnight there was a cry made, Behold the Bridegroom cometh; go ye out to
meet him." Night means darkness. "And the darkness he called
night." Hence, the time we entered into that darkness, was where the
"night' of that parable began; and it certainly does not end until the Bridegroom
comes.
"MIDNIGHT"
means the middle of the night. You may kick against this definite meaning, but
you will only "kick against the pricks." If you have a theory that
turns midnight into morning, you had better renounce your theory.
"AT
MIDNIGHT, there was a cry made." A "cry" precedes the event to
which it calls attention. "Then those virgins arose and trimmed their
lamps," viz, searched the Bible on this question, as they are doing today.
This
1873-4 cry, which is a counterpart of that of 1843-4 WAS MADE, or began to be
made. "AT MIDNIGHT," viz, half way between 1844 and 1874. And as the
1843-4 movement began in 1828, and was a "going forth to meet the
Bridegroom," and lasted about fifteen years; so this 1873-4 cry was made "at
midnight." and it is, "Go ye out to meet him," and has continued
about an equal length of time.
But why
is it that men will take a position perfectly untenable, for the sake of
escaping conclusions to which facts are forcing them? I mean those who would
make the "cry" occur at the appearing of Christ, or perhaps a few
moments before. When Christ comes, it will be morning. Midnight and morning
never come together, either in nature, or in any natural parable. If any man
should make an inustration so unnatural, he would be called a fool. And yet
they would put this unnatural construction on the parable of our Lord. Does it
look reasonable, that a midnight cry is to be made in the morning? or just at
Christ's appearing, and have all the balance of that parable crowded into a few
moments of time? "Then all those virgins arose and trimmed their lamps, (a
pretty time that would be for wise, or foolish either, to begin to trim their
lamps, or search their Bibles,) with Christ coming "as the
lightning."
And the
foolish said unto the wise, give us of your oil, for our lamps have gone out;
but the wise answered, saying, not so, least there be not enough for us and
you; but go ye rather to those that sell, and buy for yourselves; and while
they went to buy, the Bridegroom came, and they that were ready went in with
him to the marriage, and the door was shut."
Here is
the division to which I referred in this heading. "And while they went to
buy." They go away, whatever that may mean, and whether the parable is
correctly or incorrectly applied, there is a DIVISION between those who go out
to meet the Bridegroom. And that division is a voluntary one, and comes BEFORE
the Bridegroom comes.
As in
the 1843-4 movement, definite time was the FOUNDATION, the MOTIVE POWER, and
the LIGHT, which was shining from our lamps; and now a part of the Advent
people say that there is no definite time in their Bible, and they never expect
to know the time, unless it is by a new revelation, and they are going to wait
for some angelic messenger from heaven to give them that light, or sound the
midnight cry. This looks like going to them that sell, because the Bible
doesn't contain light enough for them. At any rate, there is a division going
on all through the land, on the question of Time, the question that brought us
out. One party claims that the lamp is full, and the light is shining. The
other, that there is no light there. They have no doubt but what the Bridegroom
is near, but as far as having any light, or a lamp which shines clearly enough
to see where, or how near, they boldly assert that their lamp gives none.
Well,
friends, I guess the parable is coming out all right. May God hasten the
division, since it must be; but pray earnestly that you may be found on the
right side. For not one tittle of His word will fail until all be fulfilled.
And this division seems to be about the last act, for the next thing, which
follows, is, "And the Bridegroom came, and they that were ready went in,
and the door was shut; and afterwards came also the other virgins."
Depend
upon it, friends, those who propose to wait for light outside of the Bible, go
too far. Everything necessary is here. "That the man of God may be
thoroughly furnished unto every good work;" even that of going into the
marriage feast. God pity those whose lamps have gone out, and are looking
elsewhere for light.
Some
may feel that the spirit of this article is too positive; but, men and
brethren, we are too near the end to fool away time. I tell you, with a house
on fire, a man generally talks in earnest. We have no time to talk sweet and
feed with milk, and lay foundations. CHRIST is coming in judgment, and it is
too late for men to creep towards the truth. If they expect to get into the
kingdom, they must leap, and put forth every effort. The dividing line is being
drawn. Everything speaks it! Chronology proves we are already in "THE DAY
OF THE LORD." A few fleet moments remain for us to make our final
decision. God help those who are out of Christ to flee for their lives,
"and tarry not, in all the plains." If men will shut their eyes to
all the mass of evidence in the signs of the time, the condition of the
nations, and the direct Bible evidence that the Gospel of grace is about to
end, then they must meet their doom. And leaning on your churches or preachers,
or one another, will be a poor refuge from the storm. "Come out and be ye
separate."
$$$
\$TWO
DISPENSATIONS\$
74HM57
That
under the twelve tribes, and that under the twelve apostles. God has arranged
the warfare of Zion in two parts; the literal seed, and the spiritual, the
typical, and the anti-typical; the covenant of bondage, and the covenant of
grace; the Old Testament and the New. And the first advent of Christ is the
pivot upon which the whole system turns. These two covenants, or testaments,
are beautifully represented by the two cherubim, with wings stretched from the
sides of the house to the center, over the mercy seat; and the glory of the God
of Israel was above the cherubim. 1Ki 6:35.
74HM58
These
two cherubim were types of the two dispensations, or covenants, or Old and New
Testament. The signification of "cherub" is, fullness of knowledge.
So are these two Testaments. "That the man of god may be thoroughly
furnished unto every good work." They have the whole truth, all that we can
know of Christ. And like the two cherubim, stand on either side of the mercy
seat. One was before, and pointed to a Messiah to come, while the new
dispensation points back to His death and resurrection as the basis of all the
glory that is to follow. And these two dispensations, like their types, the
cherubims, are exactly equal; thus dividing Zion's warfare into two equal
parts. And I can show a clear Bible argument, that when the Gospel dispensation
has continued as long as did the first, it also will end.
The
first dispensation and the twelve tribes, continued just 1843 years. And with
this present year, upon which we have now entered, the Gospel will have
continued just 1843 years, and Zion's warfare will be completed. A strange
coincidence to say the least, that our year 1874, (1873 Jewish time, does not
end until the spring or fall of 1874; depending on whether we are reckoning
Jewish ecclesiastical or Jewish secular time,) is the terminus of the
seventieth Jubilee cycle, and also should complete, and make the second
dispensation just equal with the first. There is a beauty and fitness in all
this, which men have little appreciated. For God's plans, like the parts of a
building, fitted by a master hand, come together without the sound of a hammer.
The
twelve tribes of Israel, are used to represent God's people, as well in the new
as in the old dispensation. It is the twelve tribes of Israel that the twelve
apostles are to judge. It is the twelve tribes from which the sealing is made
up in Rev. 7
At the
death of Jacob, the patriarchal age ended, and the children of Israel
represented God's people. And it was then the scepter, a symbol of authority,
was conferred upon the tribe of Judah, which was not to depart till Shiloh
come. (Ge 49:10). From the death of Jacob, to the coming of Christ, was 1843
years. While Jacob lived, he represented his own household; when Christ, the
true seed, came, He represented his own house. Hence, you see, the measure of
the tribes, as the representatives of Israel, if fixed between these two dates,
the death of Jacob, and the coming of Messiah. And it was during that time the
scepter was to remain with them. "The scepter shall not depart from Judah,
nor a lawgiver from between his feet, till Shiloh come; and unto him shall be
the gathering of the people."
During
that period of time, while they represented God's church and kingdom, He was
continually chastising them. Their punishment in Egypt was because they sinned
against God, "In their youth to the land of Egypt," Ezekiel declares,
23rd chapter. "The law was given by reason of transgression," the
apostle declares. They suffered in the wilderness for their rebellion; and for
the same reason, nations were left in Palestille "as thorns in their
side." They were oppressed by their kings, and eventually by Babylon,
Medo-Persia, Greece and Rome. still they remained the kingdom of God, his holy
nation, until Shiloh came; then that kingdom was taken from them and his people
called by another name. But Zion's warfare goes on under the Gospel. Christ was
the chief corner stone laid in Zion, and now, "If ye receive not
chastisement, then are ye bastards and not sons."
But the
conditions were different; under the first dispensation the chastisement was
conditional; if they would repent, God would exalt them to reign over their
enemies. While under the Gospel, the better God's people live, the more they
suffer. "If the world has hated me," said the Master, "it will
hate you; if they have persecuted me, they will persecute you." The warfare
goes on, but the conditions are changed. Suppose the case of a criminal; he
tampers with mercy, and breaks the law year after year; he is reprimanded by
the judge and punished time after time; punished and forgiven, but with no
permanent benefit. At last, after ten years of such continued chastisement, the
judge declares that now his punishment must be unconditional, and must continue
until he has received "double." Such a sentence at first might appear
very blind. When will it end? His friends begin to inquire, and find that he
had been punished just ten years, conditionally, but now it is unconditional,
and must continue until he has received double. They would at once say, when he
had had ten years more, he will have received double, and his appointed time
will be accomplished.
This is
precisely the way God has arranged the chastisement of Zion, and the cover
under which he has put the time of that warfare. While he had a kingdom, the
chastisement of his people was conditional. That kingdom was taken away, but
there is a set time when it must be restored, and until that time shall come,
they must remain without protection. "And serve other rulers, day and
night, where God will show them no 'favor' as a nation. And how long must this
unconditional punishment go on? Until they have received double, God declares.
How long had they been punished prior to the taking away the kingdom? 1848
years. The time is about up. Christ is coming to deliver His people, to restore
the lost inheritance, to break every yoke, and let the oppressed go free. And
Paul says, "Comfort one another with these words." "Comfort ye;
comfort ye my people, saith your God, speak ye comfortably to Jerusalem, and
say unto her, that her warfare is accomplished, (appointed time in the margin).
Cry unto her that her APPOINTED TIME is accomplished, and her iniquity
pardoned, for she hath received, at the Lord's hand, double for all her sins.
Isa 40:3.
Why
this rejoicing because she has received double, and what has that to do with
her "APPOINTED TIME?" Because when her set time is up, God will
remember her. "Thou shalt arise and have mercy upon Zion, for time to
favor her, yea the SET time is come." God does everything on time, and has
declared the end from the beginning. But where did he set the time for Zion's
warfare, and declare that He would not restore her to favor until she had
received double? By the mouth of Jeremiah the prophet, I answer. The same one
who gave the key to the great Sabbath Cycle, or Jubilee, which also brings the
restoration of the inheritance at the same point of time.
In Jer
18:11-18, you will find that God would cast off his people "into a land
they knew not, neither they nor their fathers," and therefore not into
Syria or Babylon, for their fathers came from those lands. This casting off was
to be where they should serve other gods, (rulers) day and night, and where
"He would not show them favor." Then follows the promise that He will
bring them again into their own
74HM59
land,
which he gave unto their father. "Abram was heir to the world," and
they that are Christ's are joint heirs with him. God goes on, in Jer 16th, and
says, he "will send for hunters and hunt them out of the holes of the
rocks, and fishers shall fish them," viz, "They shall come again from
the land of the enemy," "and the sea shall give up its dead." He
will bring them again, in these various ways, "And FIRST, I will
recompense their sin and their iniquity DOUBLE." (Jer 16:18) Here, then,
is the prophecy, and the "set time"
He will
bring them again, "and first, he will recompense their iniquity and their
sin DOUBLE." Then we hear Isaiah, whose lips were touched with hallowed
fire, as he looks down the v1sta of time to where God is about to have mercy
upon Zion, because the "TIME, yea the SET time is Come."(ps 102:18)
And these comforting words are spoken: "Comfort my people saith your God,
and say unto them, that their appointed time is accomplished, and their
iniquity pardoned, FOR they have RECEIVED double, for all their sins."
If,
under the first dispensation, God's people were chastised 1843 years,
conditionally, and Zion then passed under other conditions, where there could
be no lifting up of her down trodden sons and daughters until the time, yea the
set time shall come, then may we look for that deliverance, when "she has
received double for all her sins." And if that warfare continued 1843
years under the first dispensation, then when it shall have continued 1843
years under the second, she will have received "DOUBLE." and God's
word for it, "her appointed time will be accomplished." And
"when the Lord shall build up Zion, He will appear in his glory." Ps
102:16.
The
Bible chronology, on which all these times and seasons are based, we propose to
give in full in a future number. According to that chronology, the time from
Adam to the death of Jacob, is as follows: Adam, to end of flood, 1656 years.
Flood, to death of Terah, and covenant with Abram, 427 years. From the covenant
to the birth of Isaac, 25 years. Birth of Isaac to birth of Jacob, 60 years.
Birth of Jacob, to his death, 147 years. Total, 2815 years. Here, at the death
of Jacob, ended the patriarchal age, and that of the twelve tribes begin; from
which, to the Gospel dispensation, was 1848 years. Thus-
From
death of Jacob, to the law 198
years
From
law, to sending of spies 1
year
From
spies to division of land 45
years
From
division of land, to Samuel 450
years
From
Samuel to captivity 513
years
From
captivity to Cyrus 70
years
From
Cyrus to Christ 536
years
From
birth of Christ to Gospel 30
years
Total 1843 years
From
A.D. 30 to 1873 inclusive is 1843
years
1873,
Jewish time, ends in 1874
of Roman time.
Thus we
have arrived at a point of time when Zion has passed through her two stages of
warfare, and "has received double, for all her sins." And on the word
of God we can declare that her appointed time is accomplished. These things do
not fit, nor will they come out together by any other chronology than "THE
BIBLE chronology." And by this, we find the two dispensations ending in
1874. We find the 70 cycles; from the time they entered the Promised Land,
ending in 1874. We find a Jubilee, or sixth Sabbath, multiplied into itself,
from the last one kept under the law, brings the end in 1874. (See article on
Jubilee.)
And now
there seems to be but one thing to settle. Was A. D. 30 the point where the
double, or second half, began? That it began with the Gospel dispensation, we
have positive proof in Zec 9th. "Shout, O daughter of Jerusalem; behold,
thy King cometh unto thee; lowly and riding on an ass, and upon a colt, the
foal of an ass...As for thee, also, by the blood of thy covenant I have sent
forth thy prisoners out of the pit in which there was no water. Turn you to the
strong hold, ye prisoners of hope; even to-day do I declare I will render
double unto thee." They thought when the Messiah came, their punishment
would end, but they rejected him, and hence, Zion must pass through another
probation, another long warfare, a second half. ""Even to-day, do I
declare, I will render double unto thee." Double means the addition of an
equal quantity.
THE
CHRISTIAN ERA
The
opinion obtains to a very wide extent, that our common reckoning is not true,
and that the birth of Christ should be placed five years earlier than the year
1. And this opinion rests solely on the statement in h1story, that Herod, the
king, died four years before the Christian era. It will be remembered he died
while Joseph and Mary, with the infant child Jesus, were in Egypt. If that
statement in h1story that Herod died four years before the Christian era is
true, then our reckoning is five years out. The above is the argument for. I
will now give the argument against that view.
Caesar
Augustus was emperor of Rome when Jesus was born. (See Luke2:1) Augustus Caesar
died in August, A.D. 14. On this fact all h1storians agree. Tiberius Caesar was
the successor of Augustus. "Now in the fifteenth year of the reign of
Tiberius Caesar, Pontias Pilate being governor of Judea...the word of God came
unto John, the son of Zecharias, "In the wilderness, and he came into all
the country about Jordan preaching the baptism of repentance." Lu 3:1-3.
The
following diagram will help the reader:
Augustus Caesar |
|
Died A. D. 14 |
-- -
While the 15 |
year of the reign |
of Tiberiaus, |
would be A. D. 29 |
Hence
John did not begin to preach until the year 29 of our common reckoning. Now if
Christ was born five years before Christian era, then He was 14 and 5 are 19
years old when Augustus Caesar died. And John did not begin to preach until the
fifteenth year of Tiberius, his successor. Hence, Jesus was 19 and 15, which is
34. Was in his 34th year when John began to preach. How will this agree with Lu
3:23? "Now when all the people were baptized, it came to pass that Jesus
also being baptized, the heavens were opened....And Jesus himself began to be
about 30 years of age."
You see
if that statement in h1story is correct, Luke is altogether out in his
reckoning. And I am not yet prepared to renounce the inspiration of the gospel
by Luke.
Of
course our wise men and astrologers have seen
74HM60
the
discrepancy between their h1storian and Luke; but of course they cannot admit
that a h1storian might make a m1stake as to the year of Herod's death, and so
they try to harmonize Luke to the h1storian, instead of the h1storian to Luke.
They claim that Tiberius reigned contemporary with Augustus THREE years. No one
h1storian has attempted to make it more than three years. Well, granting that,
though it is not true, Tiberius was not crowned, nor in any sense of the word,
did he reign until a number of weeks after Augustus died. But admitting all
they claim, that he reigned three years in company with Augustus, and still it
leaves Jesus thirty-two years old when he was baptized. And Luke, too, if not
five years out in his reckoning, I shall hold to Luke's statement a little
longer, even though I have to come to the awful conclusion that a Roman
h1storian has made a m1stake as to the year that Herod died. The statement is
said to be supported by the fact, that a lunar eclipse occurred the year of
Herod's death; but there was a lunar eclipse in Palestille each one of those
four years. Hence, the present reckoning of the Christian era is the true one,
If the Bible is true. And if the Bible is not true, I do not claim to be very
correct in anything, for all my calculations, and all my hopes, are based on
the immutable word of Jehovah.
$$$
\$THE
IMAGE OF THE BEAST-WHAT IS IT?\$
74HM60
Saying
to them that dwell upon the earth, that they should make an image of the beast,
which had the wound by a sword, "and did live". Re 13:14
Papacy
represented the Roman world until 1798, when the beast received a wound, and
one of its "heads," (governments) viz, the papal government, died. In
1800, or two years after "the deadly wound" was given, papacy was
restored, but it no longer represented the Roman empire: In that character it
had "power to continue forty and two months," then came the change,
since which it has only been "an Image" of its former self. True, it
has been a "head," or government of Rome, but its claims were only a
reflection of its former greatness.
An
image must have a likeness to the original. The original beast was church and
state; so has the image been. The original beast was the Roman government; so
has the image held government at Rome. The original beast made great and
blasphemous claims; so has the image. In fact, it has represented the original
in every point, so far as an image can represent its prototype. "That the
image of the beast should both speak, and cause that as many as would not
worship the image of the beast should be kined."
Here is
what the "image" was so to do; and if it has accomplished that work,
we shall know the application is correct. In the first place, papacy as the
"forty and two months" beast could continue no longer than that
period of time; and yet papacy must continue till Christ comes; therefore it
must ex1st in some other and new character. And it has ex1sted in a new character,
and been a perfect image of the old forty and two months beast. This, at least,
looks plausible. Now for the proof. Has it done the work God said the image
would do? It was to both speak, and to cause that as many as would not worship
it should be kined.
This is
a symbol, and hence, we expect the speaking and kining to be symbolic. Its
speaking is great acts; and certainly the declaration of INFALLIBILITY is
speaking very loud. Kining, also being symbolic, must refer either to political
or ecclesiastical death, as these are the only ones mentioned in Revelation.
Excommunication from that church is ecclesiastical death. And the
"image," (this being a symbol, its work must be symbolic) "has
caused that all that would not worship the image should be kined,"
(ecclesiastical death). More than two-thirds of the Roman world has been
excommunicated, Nearly all of Italy, Victor Emanuel and his army, Dollinger,
and nearly all of Catholic Germany. In fact, "all that would not worship
him."
How
clear and simple is truth. Papacy must hold some place in prophecy. It has made
great pretensions since "times and laws were taken from its hand,"
but it was all show; the sting no longer ex1sted. Even its bulls of
excommunication excited only a smile of contempt from those against whom they
were buried. It was not so once; there was a time when excommunication by the
pope was not only ecclesiastical, but social, political and literal death, and
it made kings and emperors tremble. But that was when the papacy stood as the
representative of the Iron scepter of the Roman Empire.
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\$THE
TWO-HORNED BEAST-WHAT IS IT?\$
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Having
learned what the "the beast" of Rev. 18th was, it is an easy matter
to determine who the two-horned beast represented.
"And
I beheld another beast coming up out of the earth; and he had two horns like a
lamb, and he spake as a dragon." Re 13:11
It is
an easy thing to explain prophecy, after its fulfillment; and very difficult,
if not impossible, before it is fulfilled. If it has come to pass, we have only
to find the events in h1story, and make the application, when, if it is the
true one, the facts and the prophecy will agree to the utmost nicety; allowing,
of course, for the language of symbols. Where It says "beast," we may
substitute kingdom; where it says "horn," we may read
"part". Ten horns, ten parts; two horns, two parts. Where it says
"heads," we may substitute governments.
The
beast of Re 13:1-10, we have proven to be the Roman Empire under its papal
character, as it ex1sted for 1_60 years. The Roman, or fourth beast, had ten
horns (parts) and seven heads, (governments), and was represented by papacy,
while the papacy, in its civil character was its head. It must be remembered
that papacy has ex1sted in two d1stillct characters, church and state, and in
prophecy is sometimes spoken of under one, and sometimes under the other of
these characters.
The
papal head, which had continued forty and two months, received a deadly wound
in 1798, and then that head died, and ceased to represent the Roman Empire.
From 1800-1870, it has been only "an image of the beast". The
two-horned beast is some power, which has ex1sted in two d1stillct parts, and
has been associated, more or less, with the ex1stence of the restored papacy,
or "image." For it should say to them that dwell upon the earth, that
they should make an image to the beast that had the wound by the sword and did
live; and he had power to give life unto the "image." (ver. 15) Now
if we can find a power, which fins this picture, we shall certainly find
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the
power, which is represented by the "two-horned beast."
"The
image" was set up in March, 1800, viz; The thirty-five cardinals of the
church of Rome met at the city of Venice, elected a new pope, and restored the
papacy to life. And it fell, as all will remember, on the 20th of September,
1870, a few days after the battle of Sedan. And if I remember right, there was
a power in Europe which has ex1sted in two parts, or dynasties, and which was
supposed to hold the destilly of the papacy in its hand, both in 1800 and 1870.
When
Garibaldi entered the states of the church in 1868, with the view of taking
Rome, and hurling that "image" from its seat. If I remember, No 2 of
this two-horned beast, said to that republican army, "Thus far shalt thou
go, but no farther. The pope must remain master of Rome." The image must
live. "He had power" to give life unto the image." ver. 15.
I also
remember that the first part, or No. 1 of that power, which was to ex1st in two
"parts," was the ruling spirit in Europe when the image was made in
the year 1800. That he had conquered Venice, and made it a republic only three
years before, and by his permission, or instigation, those thirty-five
cardinals met there and "made the image." "He should say to them
that dwell upon the earth, that they should make an image to the beast that had
the wound by the sword and did live, and he had power to give it life." I
remember this same "horn," No 1, held the papacy in his hand, as it
were: gave him Rome, or took it from him, confiscated or restored the church
patrimony as and when he please, until he himself went down at the battle of
Waterloo. I remember, so long as the second horn had power to give life, the
"image" lived. But when he himself went down at Sedan, and the source
from which the image received its life no longer ex1sted, the image immediately
crumbled to dust, and fell from its pedestal.
Has the
pen of inspiration drawn a good photograph? Do you recognize the picture? If
so, I need not call their names.
Some
have objected that as it is a two-horned beast, the two horns should have
ex1sted at one and the same time. But this objection has no weight. The Roman
beast "had seven heads." Then they must all ex1st at one time, you
will say. And yet we read, "Five have fallen, one is, and the other is not
yet come." These symbols, as seen by the prophet, were full and complete,
while the development of their details is a progressive work. Daniel saw
"a ram having two horns, and the two horns were high and the higher came
up last." Then the lesser one came up first, did it not?
Having
proved, by the correspondence between the facts of h1story and the language of
the prophecy that the two-horned beast represents the two Napoleonic Dynasties,
as separate horns, we will now make a more general application of the prophecy.
This
two-horned beast "comes up out of the earth," and its horns were like
those "of a lamb." A horn means civil power. The horns of a lamb are
mild, harmless. The two Napoleon Dynasties came up as republics, the mildest
form of government known on earth. One in 1800, the other in 1848. "They
spake as a dragon." Rome, under the imperial government, or head, was
called a "dragon." (Re 12) These two republics both changed to empires.
"He, (the two-horned beast) exercised all the power of the first beast
before him." The first beast is the "forty and two months"
beast, viz, it is the Roman empire, in the character of papal Rome. Napoleon
overran the territory of the old empire, and at one time exercised a power
equal to the popes. He had emperors and kings in his ante-chamber at Dresden;
he divided up the state of Europe, giving Spain to one brother, Holland to
another, took Italy to himself; conquered Egypt, and a part of Syria, and had
it not been for England, would doubtless have consolidated the old Roman
empire.
"He
maketh fire to come down from heaven, in the sight of men." Bear in mind,
this is symbolic language. A "beast," "horn,"
"image," "fire," all have their interpretation. "Fire
from heaven," means the judgments of God. "The fire of his
wrath." Napoleon was the scourge of God upon the nations, during the
ending of "the second woe."
Those
miracles which he has power to do, saying to them that dwell upon the earth
that they should make an image...and he had power to give life unto the
image." It is not a real "beast" performing real miracles, but
symbolic. And we are informed in what the miracles cons1sted, viz, giving life
to an image, so that it could both speak and kin.
He
causeth all, both rich and poor, both bond and free, to worship the first
beast, whose deadly wound was healed, viz, papal Rome.
In that
reign of terror, or communism, all religion and religious restraint was swept
away for a time. Napoleon broke that spirit of anarchy, and restored religious
order, and gave life to the image, and thus, by reviving what had been swept
away, "he caused all, both rich and poor, ...to worship the beast whose
deadly wound was healed."
$$$
\$OUR
FAITH\$
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It is
common in the Episcopal Church for the congregation to rehearse their creed. I
will give a brief statement of my faith.
I
believe in the Lord Jesus Christ, the only begotten Son of God.
I
believe He is the "First and the last," and the only creation of God.
That all things, which followed, were created by, and through Christ.
I
believe He will come again, as personally as He left the earth.
I
believe the earth will abide forever, as the inheritance and home of the
saints.
I
believe we are living at the end, the VERY end, of the gospel dispensation.
I
believe the only change which will take place when Christ comes, is a change of
dispensation, and NOT the burning of the world.
I
believe God's people will be raised from the dead, those who are sleeping, and
the living changed, as was Elijah, and taken to Christ their living head.
I
believe the "sign of the Son of man in heaven." will appear this
coming autumn; that, then the Gospel will have ended, God's Spirit
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be
withdrawn, and a reign of terror, such as this world has never yet experienced,
be inaugurated.
I
believe that time of trouble has already began, and in progress in its
incipient state, since last September.
I
believe the six thousand years from Adam ended at that time, and that we are
now "IN THE DAY OF THE LORD," and that probation and the Spirit of
God lingers a little fraction of time, to fill up certain jots of prophesy, and
that a few months will usher in the "Time of Trouble" in all its
dread reality, and that this state of things will continue for YEARS, before
the age of peace, and minennial glory will commence.
I
believe in the midst of all this trouble, when all ex1sting political and
social organizations are shaken to the center, and all confidence between man
and man has fled from the earth; that Christ and his saints will organize a
kingdom, "which shall break in pieces and consume all these kingdoms, and
stand forever."
I
believe the "battle of the great day of God" belongs to and will take
place IN that day, and not prior to it. And hence, the battle will occur AFTER
Christ has inaugurated his kingdom and NOT before he comes.
I
believe this kingdom will be as literal and real, as have been the four, which
have preceded it, viz, Babylon, Medo-Persia, Greece and Rome.
I
believe the immortalized saints will be "kings and priests, and reign on
the earth," and the "meek shall inherit the earth."
I
believe that the majority of mankind today, are impressed with the fact that
present institutions are old and crumbling, and passing away. That the churches
are far more blind than the world; that their great organizations for
"CONVERTING the world" stands in the way of their seeing this truth.
I
believe this present message, "The Midnight Cry," that is now going
like a whirlwilld, is the last message of the Gospel, the last note of warning
to the world, the churches, and to the Advent people, or "virgins,"
represented in the Parable of Mt 25.
I
believe one-half of the "virgins" will reject this message; I believe
the dividing line is now being drawn, and that the saying, "My Lord delays
his coming," and ?miting of fellow servants, is coming from our own ranks.
I
believe Isa 66:5, belongs to those who will be living when the "END"
comes, and will have its fulfillment in the Advent ranks this coming summer.
$$$
\$LETTERS\$
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HINSDALE,
N.H. Dear Brother Barbour:
I
received your magazine, and am very thankful for it. I am glad you are giving
the Cry, which is a portion of meat in due season; the subject of Christ's
second coming being near at hand, has been interesting to me for a number of
years. I heard the first proclamation of it in 1842-3, in Salem, Mass. I have
heard Bro. Prebie preach on the bible prophecies a good deal, and liked him
very much; and Bros White and Whiting, two men who came out of the till shop at
Templeton, Mass. I believe they were all alive on the coming of the Lord, but
where the two last named are I know not, but hope they are holding on to God,
and the blessed hope of Jesus' soon coming, although the vision seems to tarry.
I have been in many good meetings since those times. I, and my companion and
her s1ster, feel it is good to watch, and wait and pray, looking for the
blessed hope. A. Thomas