$$$
\$THE
MIDNIGHT CRY and HERALD OF THE MORNING\$
\@Volume
1, Number 4 March, 1874\@
Devoted
to the Exposition of Prophecy
\@"Then
shall the kingdom of heaven be likened to ten virgins, which took their lamps
and went forth to meet the bridegroom. And five of them were wise and five were
foolish."\@
In the
1843-1844 movement, they "go forth to meet the bridegroom."
During
the Tarrying, Confusion, discord and Darkness Reigns on the Prophecies.
In the
1873-1844 movement, The cry is, "go ye out to meet him. And the
Bride-groom came, and they that Were ready went in."
\@"And
while He Tarried they ALL SLUMBERED and SLEPT."\@
The
1873 and 1843 arguments are precisely the same in character, the thread being
picked up where it was dropped before the Virgins went to sleep.
\\BOSTON,
MASS. N. H. BARBOUR, Editor and
Publisher.\\
TERMS
Copy, per annum 30 cents. 4 copies, to one address $1.00
$$$
\$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.
$$$
\$THE
TWO-HORNED BEAST-WHAT IS IT?\$
74HM60
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
74HM61
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\$
74HM61
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
74HM62
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\$
74HM62
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
Dear
Brother: -I would add a few words to what my husband has written. Though we have
never been personally acquainted, yet, the writings of the old "4?
Veterans" have a peculiar interest to me, having been called of God, I
believe, at that time, "To go forth to meet the Bridegroom." I have
read your paper with deep interest and must say, I felt better after reading
it, than I did after reading the "Discussion of Barker and Whitmore."
My
heart is made sad, when professed Advent1sts undertake to prove from the Bible,
that the "Time of our Lord's coming is not revealed in it! If we have not
yet understood it, God means something in those wonderful numbers and somebody
will know something about it, in the final end! Praise God! For the Advent
glory, that has shone on our pathway, since we've been looking up-believing
"redemption is near"-and I have felt some of the halo of that same
light since reading your little sheet. I pray God to give you all the grace and
wisdom that you need to give the "Household meat in due season" If
some have been presumptuously positive, it won't do to "draw back to
perdition." 'Tis true, if we give up "definite Time," we give up
all that makes us the representative of the parable of the "ten virgins,
and all that would separate us from the denominations we came out from, and we
should eventually slip down with them.
They
told me, after 1843 passed, that I must take one of three positions-"come
back to the church and confess my delusion-go back to the world-or go on into
fanaticism." I told them I could do neither. I had started out to meet the
Bridegroom, and am going on, and on, till I meet "Him whom my soul
loveth." Praise God! I feel just so now! Though the last day of the year
'73 has rolled away, there are some fractions to be fined up, and I hope, some
more souls sealed unto the day of redemption, and some more virgins waked to
get on the wedding garment. O, to be without spot or wrinkle! Fined with the
Spirit-"The Bride"-"the Lamb's wife" Glory to his name! I
hope to be found among that company, - all washed in the blood of the Lamb! The
Lord guide you by His own Spirit. None can claim infallibility; (But Pio-Nino)
but if you give what light God gives, in the Meekness of Jesus, it will help
the virgins to keep awake, and prepared to stand through these last day perils.
Your
s1ster, Sylvia B. Thomas
$$$
\$HERALD
OF THE MORNING\$
Vol.
3 JUNE 1875 NO. 1
\$\@GOD
IS LOVE\$\@
EDEN
"The
seed of the woman shall bruise the serpent's head."
THE
FLOOD
"Come
thou and all thy house, into the ark."
PATRIARCHAL
AGE
"Now
the Lord had said to Abram, get thee out of thy country; into a land that I
will shew thee; and in thee shall all families of the earth be blessed."
KINGDOM
OF ISRAEL
"And
ye shall be unto Me a kingdom of priests."
GENTILE
TIMES
"Take
off the diadem; remove the crown: I will overturn, overturn, overturn it, and
it shall be no more until He come whose right it is; and I will give it
Him."
1878
-------
D.
COGSWELL,
Dansville,
N.Y.,
J.H.
PATON,
Almont,
Mich.
Corresponding
Editors.
-------
N.H.
BARBOUR, Editor, ROCHESTER N.Y.
-------
One Copy,
per annum, 60 Cents; Four Copies, to one address, $2.00.
$$$
\$THE
PAPER\$
75HM1
We
resume the publication of the paper, as was foreshadowed in the October
supplement, in which the statement was, made, "If, after the developments
of October shall have passed, this paper is continued, it will retain the name
of "The Herald of the Morning."
At that
time, our views of "the end of the world," or, "the time of
harvest," and the way in which these prophetic periods, would terminate,
were very different from the present. And yet the impression was strong that
humanity would go on, food and light on these subjects be required and the
paper continued.
From
the beginning of the Midnight Cry the light has been steadily increasing. And
each disappointment, instead of overthrowing has developed new and stronger
points, each argument more satisfactory.
There
has been nothing like it in the h1story of the Advent people. In former
moments, the whole application would be given in and, by and by, some new
startling point would be fixed upon. But in this movement three disappointments
have occurred yet has gone on with acceleration and, as we go from point to
point and the past has been retained, and additional evidence and light is
constantly flooding us in these arguments. Hence, it (ELECTRONIC EDITOR's NOTE:
The copies on hand were almost unreadable at this point. What could be not be made out is shown by
the "...") ... been like "the pathway of the just shineth more
and more, unto the perfect day." While, if we had been com ... other have
been, to renounce ... But, when disappointment came, ... departure, and admit
the past ... to be an error, it would not ... like the pathway of the
just." ... and can maintain, that the six thousand years ended in 1873;
and at each ... attention has been directed
... prophetic period, with the
... pointing to that period, has had its ...
And
this can be made so apparent that those who will carefully read even this one
number, that they will not dare retreat, and go no further.
We are
living in the "end of the world," or "time of harvest;" and
events are coming in so different a manner from the old traditional ideas of
Advent1sts, that unless we are in the way of truth, and advance with the light,
we shall be in darkness in regard to the "time of our visitation," as
surely as were the first house of Israel, who stumbled and fell "because
they knew not the time of their visitation" (Luke 19:44).
Never,
since the beginning of the movement, have the evidences been so conclusive that
we have started right, and are on the right track. And, by the blessing of God,
the light shall be made plain and the paper go on until Zion's warfare is
accomplished and the victory won. God asks the remnant of the Advent people to
be true to their trust; and has given them a work to fulfill. Let us "send
the answer back to heaven, By thy grace we WILL."
There
must be one Advent paper, one through which the prophetic periods be
investigated.
We
start again with an edition of between five and seven thousand (taught? -- This
word is unreadable in the copies on hand) through God, that the remnant of
Advent people will see to it, that our numbers shall soon reach at least 20,000
And, if the Lord will, it may eventually change to a weekly.
The
appearance and price are both in its favor. It is nearly one half larger than
last year, with new type, and much better paper; and yet we shall charge but
sixty cts. with postage prepaid by the publisher.
The
paper will discuss a variety of Bible questions; and receive contributions of
thought from a variety of writers.
"The
Midnight Cry and Herald oft he Morning," did not complete its twelve full
numbers, for which we consider pay was received. Hence, there are from one to
two numbers yet due to all subscribers. Each person, however, must be his own
judge as to how many is due to him, and send pay for "The Herald of the
Morning" accordingly; or, when last year's subscription is balanced, let
me know if I shall stop the paper.
$$$
\$WHERE
ARE WE?\$
75HM2
I am
fully satisfied, and can prove, that the six thousand years from Adam ended in
the autumn of 1873. I am satisfied that the 1260 "days" of Dan. 12,
ended in the spring of 1798; and that the 1335 "days," prolonged to
their utmost, extend only to Feb. 14th, 1875. I can prove that the jubilee
cycles, which reach to the beginning of the "times of restitution of all,
things " (Acts 3:21), ended with the 5th of April, 1875. And yet I believe
Zion's warfare is not yet ended; and that there is a transition period in which
the gospel overlaps the "times of restitution," as did the law and
gospel at the first advent.
There
is a period "of time called, "the time of harvest;" or,
"end of the world." And I believe we are now in this time of
"harvest." We have all believed, for some time past, that we were in
"the time of the end;" and this is but another step nearer; God has
always taken time for every purpose since the foundation of the world.
75HM3
And
there is evidence that the resurrection is a work of time, and also the gathering
of the "tares in bundles, to burn;" and that both are due before the
living are translated.
I
believe this transition period on which we have now entered, is also called
"the days of the Son of man" "As it was in the days of Noah, so
shall it be also in the days of the Son of man." (Luke 17:26).
"The
days of the Son of man," can no more be a period of time before He comes
now, than could the "days of Jesus Christ" be spoken of as a period
just before He came to earth the first time.
"The
time of the end" began when the 1260 days of papal dominion ended, in
1798. "The day of the Lord" began, chronologically, in 1873, where
the 6000 years ended; and the 1335 "days," and the Jubilee cycles
ended in February and April, 1875. And hence, were prolonged into "the day
of the Lord." Thus we find that no two prophetic periods end at the same
time.
I
believe we are in " the day of the Lord," or seventh thousand,
because the six thousand have ended; that we are in "the time of
harvest," and the resurrection of the dead in Christ has begun because the
1335 days of Dan. 12, have ended. I believe the dead in Christ are raised
spiritual bodies -- "It is sown a natural body, it is raised a spiritual
body" (1 Cor. 15:44); hence, the resurrection may go on with no natural,
or physical demonstrations. And certainly after what is revealed as to the
nature of a spiritual body, or the spiritual birth, this is not a very
extravagant idea. And you will find that the idea of a period of time for the
harvest; and the probability of our now being in it, will grow upon you the
more you examine the arguments. Doubtless, some may have what seem like strong
objections coming to their mind; but you will be surprised to see how easily
those objections can be removed. There is so much tradition mixed with our
theology, which tradition is sacred, so long as we believe it to be Scripture,
that every new development of truth has to overcome a host of errors.
All the
periods as preached in 1874, remain unshaken. And all but Zion's warfare were
clear and definite, in their termination; while this seemed to lack; in that
particular; for, notwithstanding, it is an axiom in Scripture, that no two
prophetic periods end at the same time, but are scattered all through the
"time of the end;" this one, as handled in 1873, seemed to end with
the 6000 years and will end in 1874, with XXXXX XXXX XXX (EDITOR: The original
is unreadable) years, pointing to the translation. While the beginning of the
"day of the Lord," the beginning of the "time of harvest,"
and the beginning of "the times of restitution." are clearly marked.
It has been generally supposed that translation would occur at the moment of
the resurrection; ignoring the statement that "the dead in Christ shall
rise first." This was a natural m1stake, perhaps, since the resurrection
and translation, both occur "at the last trump." But when it is known
that the "last trump" sounds for a series of years, and gives room
for a similar order of events under this, as under the sounding of the other trumpets;
and that instead of every thing occurring in a moment, it appears the change,
or spiritual birth comes to each individual, in "a moment, in the
twillkling of an eye."
The
assertion that God can do the work of the seventh trumpet in a single moment,
amounts to nothing. So He could have created and peopled the world in a moment.
But He has revealed himself as working in another way, as taking time in which
to accomplish his purposes.
As the
pathway is to shine, "more and more;" we are not surprised that the
period of Zion's warfare; which, evidently, ends when the living Church puts on
immortality, should be the last to be fully understood; and it is on this
period the light now shines.
The
difference between our present position and that of 1873, turns, first, on the
question, Did the first half of Zion's warfare end at the beginning, or not
until the end of Christ's min1stry? The answer to this, as can readily be seen,
involves some years of time.
The
evidence seems clear that Israel after the flesh, were recognized as God's,
people, in every sense of the word; up to crucifixion. It was then the kingdom
of God was taken from them, the vail of the temple rent; and their house left
unto them desolate. He was sent, "but to the lost sheep of the house of
Israel," and said, "Go not in the way of the Gentiles;" and
again, "It is not lawful to give the children's meat to dogs." He
also kept the law up to the night of the Passover; and finally the ordinances
to the cross. And just before His death He offered himself in the flesh, to the
fleshly house of Israel as their king. From all of which it is evident the
warfare, or probation of that people, as a nation, did not end until He had
finished His work. And that the second XXXX XXXX on's warfare, under the twelve
XXXXX XXXXX (EDITOR: The original is unreadable) not begin until they were end
XXX XXXXXX XXX (EDITOR: The original is unreadable) er from on high; at the day
XXXXXX XXXXXX XXXXX (EDITOR: The original is unreadable). All can see the
evidence XXXX XXXX (EDITOR: The original is unreadable) for making the turning
XXX XXXX XXXXXX (EDITOR: The original is unreadable)
75HM4
house
after the flesh, and that by promise, at the death of Christ, than at the
beginning of His min1stry, as was done for the 1873-1874 argument.
The
reader can see that this is a strong position. And if you ask why it was not
seen before, I answer, The ending of this period was not due in 1873-1874; but
the 1335 "days," and the Jubilee arguments, were due hence, they were
clear and definite, like objects in the foreground of a picture, while the end
of Zion's warfare, more d1stant, was less clearly defined. How else could the
pathway "shine more and more unto the perfect day."
$$$
\$ZION'S
WARFARE\$
75HM4
I will
give a few of the leading points of this argument.
Before
coming into final possession of the inheritance given to the fathers, Abraham
Isaac, and Jacob; the chastisement of God's people was to be "double"
(Jer. 16:18; Isa. 40:2; Zech. 9:12). "And first, I will recompense their
iniquity and their sin double" (Jer. 16:18). This declaration was made
after having first declared that He would cast them off "into a land they
knew not, neither they nor their fathers; where, they should serve other gods
[rulers] day and night, where I will not show you favor" (ver. 13); which
can be shown, was fulfilled, in accordance with this prophecy, at the advent.
(See Zech. 9:9-12.)
"Double"
means two equal parts. And Zion's warfare has been in two parts; that under the
twelve tribes, or house after the flesh; and that under the twelve apostles, or
house after the promise. And when she has received double "her warfare
[appointed time, see margin] will be accomplished, and her iniquity pardoned
" (Isa. 40:2).
From
the death of Jacob, the last of the "fathers;" to whom the promises
were made, until Christ, the true Seed came, the twelve tribes represented
God's people; after which "They that are Christ's are Abraham's seed, and
heirs according to the promise."
It was
at the death of Jacob they are first denominated "the twelve tribes of
Israel" (Gen. 49:28). It was also at that time the "sceptre," a
symbol of nationality, was given, which "should not depart until Shiloh
come" (Gen. 49:10). Thus clearly marking the beginning of their
nationality. And this is the only point from which it can be dated.
From
the giving of the sceptre to the end XXXX XXXX (EDITOR: The original is
unreadable) Jewish year B. C. 1; which year ending of B.C. 1, was, according
XXXX XXX (EDITOR: The original is unreadable) chronlogy; 1813 years. In the ar
XXX XXXX (EDITOR: The original is unreadable) period for 1873 we made the XXXX
XXXX (EDITOR: The original is unreadable) Christ's min1stry the turning XXXX
XXXX (EDITOR: The original is unreadable) added to A.D. 30 makes 1843 years, as
the first half of Zion's warfare. And 1843 years from A.D. 30, end in 1873. The
idea never occurred that if He was born in the year 1, He would not be a year
old until sometime in the year 2; and therefore would not be thirty, till A.D.
31; from which, 1843 years, would end in 1874. This made it an 1874 argument.
But there was so much other evidence for 1874, in the fact that the 1335 days
of Dan. 12, and the Jubilee cycles, both ended in that Jewish year, [i. e. the
spring of 1875]; and also, according to
the Jubilee cycles, and type, Christ should have left the Holy Place, on the
"tenth day of the seventh month, October, 1874; that we almost overlooked
the evidence, of Zion's warfare which did not seem clear, nor did it hold an
important place in the arguments. And now it appears that it was not then due,
and hence was not fully understood.
When
1874 passed we felt perfectly satisfied that the Jubilee cycles, which reach to
"the times of restitution of all things," ended there, notwithstanding
Zion's warfare was not fully accomplished. And it was then we saw there must be
a transition period between the gospel and the "times of
restitution," as there was between the law and gospel. And that the
"end of the world" [age]; or "harvest," is a period of
time.
The
three and a half years of Christ's personal work at the first advent was a time
of "harvest." "Lift up your eyes and look on the fields: they
are white already to harvest" (John 4:35). And at the end of this world,
or age, there is another time of harvest, "The harvest is the end of the
world" (Matt. 13:39). And as Christ, in person, was the Lord of the first
harvest (Matt. 9:38); so is He to be Lord of this harvest (Rev. 14:14). And as
He was three and a half years doing the work his Father sent, him to do,
preparatory to the gospel; so it can be shown that He has a similar period of
time in which He is to do a personal work: preparatory to the kingdom.
Differing, however, in that He was then in his "natural body;" while
now He is in his "spiritual body." "There is a natural body, and
there is a spiritual body" (1 Cor. 15:44).
The
argument on Zion's warfare, as it now shapes itself, is the most perfect,
beautiful, and glorious, of any argument in this whole movement. For not only
is it perfect in itself, and brings out a host of jots of Scripture never
before appreciated, but it clinches every one of the other arguments, as
presented in 1873-1873 not excepting that of the High Priest leaving the Holy
Place on the tenth day XXX XXXX XXXX XXXX XXX (EDITOR: The original is
unreadable) When XXXX XXX XXXXX XXXX XXXXX (EDITOR: The original is unreadable)
75HM5
in
Zion's warfare was the end, and not the beginning of the three years and a half
of Christ's min1stry, and that, therefore, the first half was that much longer,
and that the other part would also be lengthened. I supposed we should have
seven years more to wait; measuring from the spring of 1875, where the Jubilee
cycles terminated; and so preached, for a few times. But the argument seemed to
lack symmetry. Why should there be seven years here, and in half as much, at
the first advent? A brother suggested that if John began to preach "in the
fifteenth year of Tiberius Ceasar," Jesus could not have been born in A.D.
1. That He was not born five years before, as so many assume, I could prove
from the Bible; and hence, had accepted the common reckoning without question.
The
date of the birth of Jesus does not affect chronology, or any of the other
arguments based on chronology, any more than would the birth of Alexander, or
Napoleon.
The
year one of the Christian era, is a fixed point from which we reckon hack, and
forward. And whether Jesus was born at that exact time, or, indeed, if He had
not been born at all, chronology would remain the same. But for a period like
that of Zion's warfare, divided as it is, into two equal parts; and the date of
Christ's death, the pivot on which it turns, that date becomes all important.
All
that is absolutely known from the Bible itself, is, first, that John was six
months older than Jesus (Luke 1:36). And, second, that John began to preach
"in the fifteenth year" of the reign of Tiberius Caesar (Luke 3:1,
2). And as John was a priest, son of a priest, and the law in full force, he
could not legally have commenced his work until he was thirty years of age; the
same as Jesus. (Num. 4:3; 1 Chron. 23:3.)
Augustus
Caesar was emperor when Jesus was born (Luke 3); and died the last of August,
A.D. 14. And Tiberius began to reign September, or about three weeks after.
Jesus
evidently, was thirty in the autumn, since He preached three years and a half,
and ended His work in the spring, at the Passover. And it appears, from the
account as given by John, that He preached some little time before the first
Passover; while John six months older, would have been thirty, and commenced
his preaching in the spring of the fifteenth year of Tiberius.
As
Tiberius began to reign in September, A.D. 14; his fourteenth year would have
ended in September, A.D. 28; and the spring of his fifteenth year, the time
when John must have begun, would, therefore, be the spring of A.D. 29. Hence,
Jesus would have been thirty, in the autumn of A.D. 29. Therefore the birth of
Jesus was thirty years back from the autumn Of A. D. 29, and His crucifixion,
three and a half years this side, or in the spring of A.D. 33.
This,
as you see, makes a wide difference in the turning-point of Zion's warfare. For
the time from the death of Jacob to the spring of A.D. 33, was 1845 years; and
was the measure of the first half of Zion's warfare: while 1845 years from the
spring of A.D. 33, will end in the spring of 1878; and thus complete the second
half just three and a half years from the autumn of 1874; the time at which,
according to the Jubilee cycles, and the type of the atonement, Christ should,
have left the Holy Place. And I fully believe He did leave at that time; and
that His personal work in establishing the kingdom is to continue the same
length of time as did His personal work, in the establishment of the gospel.
And as those born of the flesh could see Him while in the flesh, so now, those
only who are born of the spirit, and are like Him, can "see Him as He
is."
April
3d, A.D. 33, was the time claim as the date of the crucifixion, in 1843; and this
claim was based partly on the astronomical calculation of Ferguson. And, as far
as I know, no writer has ever placed that event at a later date. Thus we find
ourselves back on the old 1843 platform for this, as well as almost every
position on which these arguments are based. Truly the "jewels" of
Bro. Miner are every one going back to their place in the "casket."
The
opinion that Jesus was born five years before the Christian era rests solely on
a statement in h1story that Herod died the year of the lunar eclipse which
occurred four years before the Christian era. And Jesus was in Egypt when Herod
died. But it has been shown that there was a lunar eclipse each one of the four
years B.C. and it is quite possible the h1storian may have m1staken the particular
eclipse that occurred the year Herod died. While against that statement in
h1story stands the record in Luke.
The
usual answer to this, by those who take the other view, is that Tiberius must
have reigned contemporary with Augustus. But the facts are he was not crowned,
nor did he accept the position of emperor until about three weeks after
Augustus died. And during three weeks feigned humility, refusing to accept so
exalted a position. Now the question is, Would God count three years of his
life which passed before he was crowned, and before he accepted the position,
as three years of "the reign of Tiberius Ceasar?"
There
has doubtless been such an occurrence as that of two men reigning in concert.
But in that case, they were both kings or at least claimed to be such; which
was not in this case. And you will notice that Luke is careful to insert the
word "reign." He does
75HM6
not
say, in the fifteenth year of Tiberius; but "In the fifteenth year of the
reign of Tiberius." Nor can we discredit this statement of Luke, on such
slight grounds as the casual statement of a Roman h1storian as to the exact
date of the death of a governor of an outlying province of the empire when
h1story is so full of m1stakes in exact dates of minor matters. And especially
at about this time, as there was a confusion of dates, of about one year
resulting from a recent change in the Roman calendar.
There
is not a shadow of an argument, nor as far as I know, has it ever been claimed,
that the death of Christ occurred at a later date than A.D. 33. Hence there is
no semblance of an argument which can place the end of Zion's warfare beyond
1878, while there is just a possibility that it may end next spring: thus,
Though almost the universal testimony of h1story is that Augustus Caesar died
A.D. 14, there are those who place it a year earlier. In which case it would
make the above difference in the ending of Zion's warfare. This is however, by
no means probable, since the evidence is altogether in favor of A.D. 14. And
more than that, it would leave but one year and a half, as the "time of
harvest," and personal work of Christ, instead of three and a half, as at
the first advent. And the great strength of these arguments is in the
wonderfu1l and often unexpected way in which they link in and support each
other. And also the great number of Scriptures never before used, which find
their application. These periods have some of them been placed in wrong
positions, but had power, even thus; still like the parts of a building, their
real beauty and strength is seen only when they come into their true position.
And the evidence from this source, in favor of their truth. is far beyond what
it would have been had they been arranged so as to end all at one time.
From
the death of Jacob, the type, to the death of Christ, the antitype, was the
measure of literal Israel; and was, thus:
\-
From
the death of Jacob to
the exodus 198 years.
In the
wilderness, 40 "
To
division of the land, 6 "
To
Samuel the prophet, 450 "
Under
the kings, 513 "
Desolation
of Jerusalem 70 "
To A.
D. 1. 536 "
To end
of A. D. 32 32 "
Total 1845
1845 + 1845
years
\-------------/\---------/\------------/\---------/
\ 1841 1/2
/ \ 3 1/2 / \ 1841 1/2 / \ 3 1/2 /
----------- -------
---------- -------
A. A.
A. A.
D. D.
D. D.
2 3 1 1
9 3
8 8
7 7
F S
4 8
A p
L R F
S
L I
A P
N L R
G L I
N
G
To the
death of Christ, which occurred at end of A. D. 32. viz. in the spring of 33.
1845
years end in the spring of 1878.
Thus,
as seen in the small circles, three and a half years are set apart for the
"harvest" to each dispensation. Because, from the death of Jacob to
the autumn of A.D. 29, the time at which Christ began His min1stry, was 1841
and a half years; to which, add three and a half years work in establishing the
gospel, and we have 1845 years. And from the death of Christ, in the spring of
A.D. 33, 1841 and a half years bring us to the autumn of 1874; when, according
to the Jubilee cycles, Christ left the Holy Place to which add three and a half
years for His personal work in establishing the kingdom, and, as before, we
have 1845 years, ending in the spring of 1878.
But
this is not all; just thirty years before He began his work at the first
advent, there was a great movement on which his real coming was based, and a
message by an angel: "And the angel said unto them, fear not; for behold,
I bring you good tidings of great joy, which shall be to all people."
(Luke 2:10). And just thirty years before our High Priest left the Holy Place,
to begin His present work, there was also a great movement on which this is
based, accompanied by an angel's message: "And I saw another mighty angel
come down from heaven, clothed with a cloud, and a rainbow was upon his head;.
. . and he had in his hand a little book open "(Rev. 10:1-2)
$$$
\$THE
SECOND BIRTH: What is it?\$
John H.
Paton.
75HM6
There
are two views of this subject held'. by two classes of thinkers: one class
maintaining that the second birth and conversion; the other that it is the
entrance into the immortal life by the resurrection. The former view is,
perhaps cons1stently, held by all Christians who believe in the immortality of
the soul; the latter is held by many who reject that dogma -- This is the
position of the writer.
In
support of the first position, John 3:6 is sometimes quoted; "That which
is born of the flesh is flesh; and that which is born, of the spirit is
spirit;" and the claim made that the body is the subject of the natural
birth, and the immortal spirit the subject of the spiritual birth. To the
writer this seems to be a perversion of the Savior's words. If it be true that
man is a dual personality, the immortal spirit dwelling in the body, is it not
evident that the spirit as well as the body is the subject of the natural
birth? If such were the Savior's meaning, the passage should read: "That
which is born of the flesh is flesh and spirit;" but not so: "That
which is born of the flesh is flesh." And Peter says; "All flesh is
as grass" (1 Peter 1:24). Like the seed from which it comes it is
corruptible. The stream can rise no higher than the fountain. The dogma of natural immortality -- independent
of Jesus and the resurrection -- is evidently the cause of confusion on this
subject of the second birth.
The
Scriptures speak of but two births, and the resurrection is one of them. God's
75HM7
people
who have died and "dwell in dust," shall live again; they must
therefore, be born again -- born from the dead. The earth is our mother (Job
1:21). "Who hath heard such a thing? who hath seen such things? shall the
earth be made to bring forth in one day? Shall a nation be born at once? [yes]
For as soon is Zion travailed, she brought forth her children " (Isa.
66:8).
No
Christian will deny the relation between Christ and His saints: He is our Elder
Brother, "The first born among many brethren" (Rom. 8:29): "The
first born from the dead" (Col. 1:18). If the resurrection of the Elder
Brother is a birth, the resurrection of the many brethren is also a birth.
It was
just as essential that Jesus should be born again as it is for His people; He
being the head, and His people the body of the one Seed promised. His birth
from the dead opens the way for us, and is therefore the basis of our
"lively hope" (1 Peter 1:3). "Because He lives we shall live
also" (John 14:19). Though Jesus needed a second birth, He certainly did
not need to be converted. From which it is evident that conversion is not the
second birth. That in the case of sinners they are related, we fully believe.
It is as true that a man must be converted in order to enter the kingdom, as
that he must be born again. They are two events intimately related to each
other, and are both necessary to the sinner, in order to enter God's kingdom.
Conversion is the beginning of a process of which the second birth is the end,
as begetting, and birth, in the natural order.
In
order to be born of the Spirit, a man must be begotten of the Spirit by
incorruptible seed -- the word of God. (1 Pet. 1:23.)
At
conversion we receive the Spirit which is at once the basis of character (Gal.
5:22-23); "the earnest of our inheritance" (Eph. 1:14); and the
pledge of immortality (Rom. 8:11). By it we are sealed unto the day of
redemption (Eph. 4:30). That some passages seem to teach that conversion is the
birth, I admit. These speak of future blessings as in present possession. The
principle of this interpretation is found in Rom. 4:17, where we learn that
God, because of His sure promise, " calleth those things which be not as
though they were." With this in view we believe all passages that speak of
future blessings as present can be understood. But we know of no principle of
interpretation by which blessings now m actual possession can truly be spoken
of as vet to come.
It is
sometimes urged as an objection to this view, that the conversation between
Christ and Nicodemus (John 3) seems to favor the idea that the new birth is
conversion.
The
writer fails to see the force of this objection. It might be difficult from
this passage alone to decide clearly what he did mean; as all the truth on any
subject treated in God's word, is seldom, if ever, found in one place. I am
satisfied it would also be a difficult task to prove that Nicodemus was a
wicked man -- a rebel against God. He needed instruction, we admit; he sought
it; and the Savior, in this conversation, began the necessary work.
Nicodemus
being a Jew doubtless shared the m1staken expectation of the nation concerning
the kingdom of Messiah and their relation to it. They were proud of their
birth: they overlooked the sufferings of Christ, [which are not yet ended],
therefore understood not the truth that the kingdom was not of this world,
[age] but of the world to come. That to obtain that world and the kingdom, they
must be raised from the dead. The first birth, of which they boasted, was not
enough: they must be born again.
The
character1stics of those born of the Spirit show that conversion is not the
second birth. (John 3:8.) It is claimed by some that the mysterious movements
are predicted only of the Holy Spirit in its operations; but I freely assert
the passage will not bear such construction. The mystery pertains also to the
person changed: he has this power, "So is every one [person] born of the
Spirit." This is not true, of any at conversion, but it is true of all who
like Christ, " put on immortality."
Christ
is the sample; all his are to be made like him; "conformed to his
image." (Rom. 8:29). "As we have borne the image of the earthy, we
shall also bear the image the heavenly" (1 Cor. 15:49). The movements of
our risen Lord show us a little of what we may expect when we are like him.
He
appeared or disappeared mysteriously and at pleasure. He appeared in different
forms to different persons; and was not known until He opened their eyes, by
those; even who had been his intimate companions: in mortal life. What a change,
and yet the same person. "Sown a natural body; raised a spiritual
body." Of the nature of this; change we can say but little; but the facts
are revealed: "So is every one that is born of the spirit." Truly
"it doth not yet appear what we shall be, but when He shall appear we
shall be like him, for we; shall see him as He is.'
"God
is not the God of the dead, but of the living" [Matt. 22:32] "For
this end Christ both died, and rose, and revived, that He might be Lord both of
the dead and living." (Rom 14:9).
$$$
\$THE
ADVENT MOVEMENT\$
75HM8
I
believe the Advent movement has been of God: that its h1story has been in
accordance with the prophetic Word: that we entered the "time of the
end" in 1798, since which, the vision has been unsealed, and understood as
fast as it has been fulfilled; and that the prophetic periods have been
terminating, one after another, ever since 1798: that the 1843-1844 movement
marked the beginning of the tarrying of the vision, and the 1873-1874 movement
brought us to the beginning of "the times of restitution of all
things" (Acts 3:21). But our ideas of the closing of this age, and the
introduction of the next, and of the events connected with the transition, have
been crude and extravagant.
The
Church are as completely in the dark in relation to the manner of Christ's
coming, as were the Jews, at the first advent. For, instead of the universal
crash, for which so many are looking, we are simply gliding from one
dispensation into another. And like the transition between the law and gospel,
so now there is a transition period between the gospel, and the establishment
of the kingdom of God, on the earth.
The
present work differs very widely, of course, from that at the first advent. At
that time Jesus came in a body, "born of the flesh;" now He comes
with a body "born of the Spirit." Christ was "the first born
from the dead" (Col. 1:18). And of the resurrection we learn, "It is
sown a natural body; it is raised a spiritual body" (1 Cor. 15:44). We
know very little of what a spiritual body is, "for it doth not yet appear
whet we shell be." Therefore, in his present work on earth, it is a fair
inference, that He may be seen at certain times, in fulfillment of prophecy,
and at other times be invisible to mortal eyes. It is written that "every
eye shall see him." "And then shall they see the Son of man coming in
the clouds &c. But I apprehend these are especial occasions, in which He
reveals himself to the world in the various characters foretold; as the world
are not to see the Lord, ["as He is,"] but only as He shall appear to
them, in fulfillment of prophecy.
At the
first advent Jesus came in different characters at different times; first, as
an infant; then as "the Messiah, the prince," at his baptism, and
anointing, For Paul declares that the baptism of John occurred "before His
coming" (Acts 13:24); then again, as king, "Behold, thy king cometh,
having salvation, meek and lowly, riding on, an ass" (Zech. 9:9). So I
believe He comes in different ways at this advent.
There
is a period of time called "the days of the Son of man," as there
was, "the days of Noah." (Luke 17:26.) The gospel day cannot be here
referred to, for it was a period then future; and the last days of the gospel
are more his "days" than are all of them. With any fair
interpretation, they can only refer to a time in which He is here on earth.
The
fact that He may be here, doing a work, and yet remain invisible can be
demonstrated by comparing Dan. 10; and Rev. 1; where it will be seen that a
personage having the same identity appears to both, and was on earth for many
years, during the days of the Persian empire. Daniel describes him as "a
man clothed in linen, whose loins were girded with fine gold of Aphaz; his body
was like the beryl, and his face as the appearance of lightning, and his eyes
as lamps of fire, and his arms and his feet like in color to polished brass;
and the voice of his word, like the voice of a multitude." While John's
description is, "One like the Son of man clothed with a garment down to
the foot, and girt about the paps with a golden girdle; his eyes like a flame
of fire, and his feet like unto fine brass, as if they burned in a furnace; and
his voice as the sound of many waters." This personage says to Daniel, who
had been praying, "Thy words were heard, and I am come for thy words; but
the prince of the kingdom of Persia withstood me one and twenty days. But, lo,
Michael, one of the chief princes, came to help me, and I remained there with
the king of Persia." After which, he says, ver. 20, "Knowest thou
wherefore I come unto thee? and now will I return to fight with the prince of
Persia. And when I am gone forth, lo, the prince of Grecia shall come. I also
in the first year of Darius the Mede, even I stood to confirm and to strengthen
him."
This
vision occurred in the third year of Cyrus. And this personage was with Darius
five years before, then with Cyrus; and the inference is, that he remained with
the "kings of Persia" until the prince of Grecia [Alexander] came;
which was more than two hundred years. Now is it true, that this personage, one
just like Christ in his glorified body, was fighting with the kings of Persia;
and was there for years, or is it a fable? If it be true that he was there
controlling the affairs of the Persian empire; then why, if the prophetic
periods demand it, may we not now be "in the days of the Son of man,"
and He be here, in person, controlling the affairs of the Roman empire, which
is about to be subverted, and given to the people of the saints of the Most High?
Nothing
is said, of this in Persian h1story, wherefore we infer he was not visible to
the
75HM9
Persians.
And even Daniel's companions did not see him, "but a great quaking fell
upon them, so that they fled and hid themselves."
What
the nature of this fighting was, we do not know, only God had said of Cyrus,
"he shall build my city; he shall let go my captives." And once
again, "the captive daughters of Zion are about to go free from their it
long bondage; for God "shall arise and have mercy upon Zion, for the time
to favor her, yea the SET TIME has come." And there is to be more
fighting:" These [ten kings] shall make war with the Lamb, and the Lamb
shall overcome them." "I saw the kings of the earth, and their
armies, gathered together to make war upon Him that sat upon the horse, and
against his army." Michael was there to help, at that time, (ver. 21.) and
once more Michael is on hand; "At that time shall Michael stand up and
there shall be a time of trouble such as never was since there was a nation."
If such
things occurred back there; and Almighty God says these things are to occur
here, can't you believe it? must you let your "traditions make void the
law and the prophets," as did the Jews? If such personages could be doing
their work, and yet be invisible to the Persian empire, can they not, and be
invisible to the Roman empire? Even if our chronological position were faulty,
the time must come when events will take on this character; for "in the
days of these kings shall the God of heaven set up a kingdom." (Dan.
2:44.) And if the kingdom is set up in the days of these kings, then will
Christ and his angels and saints, be here on the earth, while at the same time
this divided Roman empire is on earth: and yet they cannot see it. "And
when he was demanded of the Pharisees when the kingdom of God should come, He
answered them and said, The kingdom of God cometh not with observation, margin,
outward show.* Observation means the act of seeing, "neither shall they
say, lo, here, or, lo, there." If the world could see the kingdom, when it
comes, they would say "lo, here, or lo, there." But how can they, if
they can not see, or observe it? All the world will be able to learn, is that
the kingdom is in their midst, or among them. (Luke 17:20.)
Those
who are born again, like Christ have spiritual bodies, and can no more be seen,
by those who have not attained to that birth, without a revelation, than can
the willd. (John 3:8). "Except a man be born again he cannot see the
kingdom of God." Christ must be here on earth doing a work before our
translation In Rev. 14:14: He is brought to view as reaping the earth,
evidently the work of the resurrection; the dead in Christ rise first. After
which an angel reaps "the vine of the earth; and casts it into the winepress."
(ver. 19.) and the winepress is trodden; but who treads it? let Isaiah answer:
"Who is this that cometh from Edom, with dyed garments from Bozrah? this
that is glorious in his apparel, [Aye "girded with the fine gold of Uphaz."]
traveling in the greatness of his strength?
-------------------------
* Their
spiritual bodies are not visible.
I that
speak in righteousness, mighty to save Wherefore art thou red in thine apparel,
and thy garments like him that treadeth the willefat? I have trodden the
winepress alone, and of the people there was none with me" (Isa. 63:1-3).
Here is a work of judgment to be done before "we who are alive and
remain," are caught up with those who have had a resurrection; for when
"caught up," so shall we ever be with the Lord." And again; It
is Christ and the angels, not men, who do the work of "the harvest."
$$$
\$WITH
A SHOUT\$
75HM9
"For
the Lord himself shall descend from heaven with a shout; with the voice of the
archangel, and with the trump of God: and the dead in Christ shall rise first;
then we which are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air: and so shall we ever be with the Lord:
wherefore comfort one another with these words" (1 Cor. 4:16).
The
above seems to support the idea of a general "wreck of worlds; and crash
of matter," when Christ descends from heaven; and if it is so, our
arguments are faulty. But if this text itself proves the contrary; and all this
is true in its fullest sense, and yet Christ comes as quietly as He went away,
our arguments will stand.
What is
"the trump of God" at which the dead are raised and we are changed?
Let Paul answer! "The last trump;" "Behold I show you a mystery,
we shall not All sleep, but we shall all be changed in a moment, in a
twillkling of an eye, at the last trump: for the trumpet shall sound, and the
dead shall be raised incorruptible, and we shall be changed. For this
corruptible must put on incorruption, and this mortal put on immortality. . . .
Then shall be brought to pass the saying that is written, Death is swallowed up
in victory" (1 Cor. 15:51) Thus we learn that it is at "the trump of
God," "last trump," the dead are raised, the living changed, and
both classes rewarded with immortality and eternal life: "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 the
nations were angry, and thy wrath is
75HM10
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 to them that
fear thy name, small and great; and shouldest destroy them that destroy the
earth." (Rev. 11:15-18).
There
are these who say the last trumpet of Rev. 11, is not the same last trump, as
that of 1 Cor. 15; that one is a symbolic trumpet, and the other not. Hence, I
suppose they would have us believe, that one is a metallic trumpet. But God's
word is more sure than man's ipsidixit. And as we receive our recompense
"at the resurrection of the just" (Luke 14:14); and at the seventh
trumpet, (Rev. 11:18;) and the resurrection occurs, "at the last
trump" (1 Cor. 15:52); and at "the trump of God" '(1 Thes.
4:16); it follows that we have a resurrection, or meet with a momentary change,
at three different trumpets, or these are all one and the same.
Of the
seven trumpets, six have already sounded, and are in the past. And, as all
know, were not audible sounds, but events transpiring on earth. And the
seventh, the one at which all, "both great and small," are rewarded,
not only continues to sound until all who "destroy the earth" are
destroyed, but has already been sounding nearly thirty-five years.
In the
sounding of these trumpets, "days" mean years, and have been so
fulfilled. The sixth trumpet sounded for 191 years and fifteen days, or
"for an hour, and a day, and a month, and a year" (Rev. 9:15); and
ended, as has been so often shown August 11th, 1840. The seventh began where
the sixth ended, and hence, has been sounding thirty-five years. "But in
the days [years] of the voice of the seventh angel, when he shall begin to
sound, the mystery of God shall be finished. What is the mystery of God? Let
Paul answer! "My gospel, and the preaching of Jesus Christ according to
the revelation of the mystery, which was kept secret since the world began
(Rom. 16:25.)
Having
learned -what the trumpet is; let us inquire what the "shout, and voice of
the archangel" may mean. You will notice the Seventh trumpet opens with
"great voices" making a proclamation; and closes with the angry
nations, and the rewarding of God's people. And I shall show that the
"shout," or "great voices," have been fulfilled in the
Advent message; and that the "voice of the archangel," means the
events connected with the "time of trouble."
"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."
The
burden of the Advent message has been just this, viz., that the kingdoms of
this world belong to the great God, and His anointed Son. The present tense,
are become the kingdoms of our Lord, and even the past tense are common in
prophecy; "Unto us a child is born, unto us a son is given." "In
my thirst they gave me vinegar; and for my meat they gave me gaul."
This
Advent movement is also the last of the gospel work, and therefore, in it
"the mystery of God will be finished."
$$$
\$THE
VOICE OF THE ARCHANGEL\$
75HM10
Michael
is the archangel (Jude 9). "And at that time shall Michael stand up, and
there shall be a time of trouble, such as never was since there was a nation;
... and many that sleep in the dust of the earth shall awake." A
"voice," is that which speaks; and actions often speak louder than
words. Christ's blood has a voice, "and speaketh better things than that
of Abel." The trumpets all had voices, "Woe, woe, woe, to the
inhabiters of the earth, by reason of the other voices of the trumpets of the
three angels which are yet to sound" (Rev. 8:13). Signs have voices:
"If they will not believe thee, neither hearken to the voice of the first
sign, then will they believe the voice of the latter sign" (Exo. 4:8).
"The
Lord himself shall descend from heaven" in the midst of these events;
heralded by the Advent message; [great voices or "shout"] and by the
"time, of trouble," or" voice of the archangel;" and
destruction of those, his enemies, who would not that He should reign over
them. '
"Even
so come, Lord Jesus." Amen.
$$$
\$MANNER
OF HIS COMING\$
75HM10
We
shall never be able correctly to interpret the things that are coming on the
earth or know the time of our "visitation," any more than did the
Jews until we get a Scriptural view of the manner of Christ's coming. The Jews
stumbled, because He came in away they did not anticipate. And yet He came in
accordance with their Scriptures. We also have the Scriptures in regard to his
second advent; and yet He is to be "for a stone of stumbling and for a
rock offence to both the houses of Israel."
Some
object to the body of Christ, the true Israel of God, being called Israel;
especially if applied to the Church with a threatening; while free to claim all
the blessings promised to Israel. But the subject is made clear in Gal. 4, He
who was of the bond woman was born after the flesh; but
75HM11
he of
the free woman was by promise; which things were an allegory, for these are the
two covenants." The first house stood for Agar; the second was by promise
and stands for Isaac.
The Scriptures
clearly teach that Christ will appear, to the world, in many different
characters. "He shall be revealed from heaven in flaming fire, taking
vengeance on them that know not God." He did not go up in flaming fire;
and "this same Jesus which is taken up from you into heaven, shall so come
in like manner as ye have seen Him go into heaven." (Acts 1:11). "The
Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and the trump of God." He did not go in that manner. Suppose
the Jews had fixed on Zech. 9:9, "Behold, thy king cometh, sitting on an
ass;" as the only way He would come; it would have been no more
incons1stent than the present expectation of the Church in looking for him in
all his glory. For there is positive evidence that in leaving the Holy Place,
He comes without having on his glorious appearance. When he ascended, he was
not glorified, since they could look upon him" Nor had the Holy Spirit
then come; "The Holy Ghost was not yet given, because that Jesus was not
yet glorified." (John 7:39). In Lev. 16, we get the manner of his going in
and coming out. Here we learn that the high priest in going in to make the
atonement, lays off his garments in the tabernacle, and puts on the holy linen
garments, until he has made the atonement; after which he puts them off and
leaves them there, [Lev. 16:23,] and comes forth.]
These
garments, which made the high priest so glorious are described in Exo. 28. They
were garnished with all the precious stones found in the New Jerusalem as
mentioned by John. And as the names of the twelve tribes of Israel were graven
on the gates of the city, so were they graven on the breastplate of these
garments. Thus far Christ has fulfilled the law, He went in before He was
glorified, put on his glory "in the tabernacle not made with hands."
Does He "lay it off and leave it there and come forth?" or does He
bear his glory out into the presence of the people, and thus break the law? Is
this fanaticism to teach and believe that Christ will not break the law, and
therefore, when He, first appears, will not come in all His glory?
Now I
believe He comes "in like manner as" they saw him go, not because the
angels said it; but having appealed "to the law, and to the
testimony" for myself, know; for "it is easier for heaven and earth
to pass, than for one jot, or title of the law, or the prophets, to fail."
$$$
\$THE
GOSPEL OF CHRIST\$
\@The
True Elijah Message\$
75HM11
"Behold,
I will send you Elijah the prophet, before the coming of the great and dreadful
day of the Lord; and he shall turn hearts of the fathers to the children, and
the hearts of the children to their fathers, lest I come and smite the earth
with a curse." Mal. 4:5-6
When
John was asked, "Art thou Elias?" he answered! "I am not."
[John 1:21.] And, yet Christ said of him,"And if ye will receive it, this
is Elias which was for to come" [Matt. 11:14]. These statements appear, at
first sight, hard to reconcile, but there is really no difficulty. If they had
received the message of John, he would have filled the type, and done the
Elijah work, that is, turned their hearts beck to the hearts of their fathers.
If they had believed John, they would have received Christ. "For John came
unto you in the way of righteousness and ye believed him not." Matt.
21:22. Hence John did not fill the picture, and the kingdom of God was taken
from them; and they became "Loammi: for ye are not my people, and I will
not be your God" [Hosea 1:9]. But through Christ and the gospel, true
children of the fathers, Abraham, Isaac, and Jacob, have been found, who,
together with the fathers, will inherit the earth; "and there shall be no
more curse." "They that are Christ's are Abraham's seed, and, heirs
according to the promise."
Now the
question is, has not the gospel brought out the true seed, children of the
kingdom, and turned their hearts to their fathers; so that instead of smiting
"earth with a curse," God can confer the inheritance? if so, it never
can be fulfilled a second time. Hence, we shall never look for, nor accept any
personal Elijah.
$$$
\$ELIJAH,
AS A TYPE\$
75HM11
The
gospel has filled the Elijah message; therefore Elijah was a type. Like the
gospel Church, he began his career with miracles, He also fled into the
wilderness where he is fed by the ravens. And his career closed with
translation. So with the Church; her career began with miracles; she then
"fled into the wilderness where she hath a place, prepared of God, that
they should feed her there [Rev. 12:6]. And is to end with translation:
"Behold, I show you a mystery; we shall not all sleep, we shall all be
changed, in a moment in the twillkling of an eye; at the last trump."
The
parable of the ten virgins is the end of the gospel. And two movements are
-represented, a going forth to meet the Bridegroom,
75HM12
followed
by a disappointment; and a going out to meet him, which ends with his coming,
"and they that were ready going in." Hence, if this present movement,
which began some fifteen years since, is the true midnight cry of the parable,
it answers to the translation scene in the type.
It is
well known by all, both friends and enemies, who have watched this movement,
that it has passed through three phases during the last few years:
1. That
ending in 1873:
2. The
seventh month of 1874:
3. the
time between Feb. 14, and April 6th, 1875.
The
last of which, Feb. 14 was the end of the 1335 "days," and beginning
of the resurrection, or "time of harvest;" and the 6th of April, was
the end of the Jubilee cycles, and beginning of the "times of
restitution" and, between the two, having a terminus of fifty days.
And I
shall show that each of these phases answer with the utmost exactness to the
translation scene of Elijah; so much so that even the meaning of the name of
each place finds its application.
"And
it came to pass when the Lard would take up Elijah into heaven, by a
whirlwilld, that Elijah went with Elisha from Gilgal" [2 Kings 2:1].
Gilgal
means, rolling away the reproach, "And the Lord said, This day have I
rolled away the reproach of Egypt, from you; wherefore the name of the place is
called Gilgal [Josh. 5:9]. The strength of this, the second and last movement
in the parable, rests on the fact that the first one was of God. If the
1843-1844 movement was not from Heaven, this is not; for all the evidence in
support of this, is based on the old 1843 platform; as those who have seen the
arguments well know. The 1843 movement, has for many years been a reproach to
the main body of so called Advent1sts; so much o that they deny having had any
sympathy with it; and would gladly blot it out of their h1story as a people.
But when the midnight cry began; drawing, as it did, its main arguments from
the first movement; and holding up the fact, that if the former was not the
true beginning, this could not be the true ending, of the parable of the ten
virgins, it rolled away all reproach from the 1843 position. Hence, this
present movement, like Elijah, starts from "Gilgal." And Elijah said
unto Elisha, tarry here, I pray thee, for the Lord hath sent me to
Bethel." We started from Gilgal, or where the reproach was rolled from the
1843 position, to go to 1873, where we expected translation. 1873, stands for
Bethel, the place where Jacob's ladder stood, with top reaching to heaven.
1873 is
the base, or ground-work of our arguments; and all, from that onward, is only a
prolonging of "the days": a few more rounds to the ladder, than at
first supposed. They did not stop at Bethel, however, for scarcely had they
reached it, when God said, Go to Jericho; which means "his moon; or
month" and we had scarcely arrived at the supposed terminus in 1873, when
we immediately started for the seventh month, or October, 1874. -- Jericho. And
Elijah said, "Tarry here, I pray thee, for the Lord hath sent me to Jordan."
Jordan, means "judgment;" and "begins at the house of God":
"the dead in Christ rise first;" and we believe, Feb. 14, is where it
begun; the point to which we immediately started from the seventh month of
1874. But we must cross the Jordan. It was fifty days between Feb. 14, and
April 6; the span of time to which we looked: and, with the end of April 5th,
we had crossed into the beginning of "the times of restitution."
"And
it came to pass, when they had gone over, as they still went on and talked, behold,
there appeared a chariot of fire and horses of fire and parted them both
asunder, and Elijah was taken up, by a whirlwilld, into heaven." [ver.
11.]
$$$
\$TWO
IN THE MILL\$
75HM12
"Behold,
I show you a mystery; we shall not all sleep, but we shall all be changed in a
moment, in the twillkling of an eye, at the last trump" [1 Cor. 16:51-52].
The
above language may seem to teach that this change comes to all, in one and the
same, moment; and is so understood by most readers. But the writer holds that the
resurrection, and probably the translation of the living, occupies a period of
time; and that this change has already begun with the sleeping saints.
That it
does not transpire in one and the same moment we are certain; mark the
language, "We shall not all sleep, but we shall all be changed, in a
moment." No one can question that it takes those who sleep; and if those
who are alive and remain;" to constitute the "all," referred to.
Now if all undergo this change in the same moment, we freely admit that the
idea of the resurrection and translation being a work of time, must be
erroneous; but, if it can be fully demonstrated that though the change is
instantaneous to each individual, it does not occur to all at the same time,
then the idea that this text is designed to teach such a view must be
abandoned.
Let God
interpret Himself. "So also in the resurrection of the dead: It is sown in
corruption, it is raised in incorruption: It is sown in dishonor, it is raised
in glory: It is sown in, weakness, it is raised in power: It is sown a natural
body, it is raised a spiritual
75HM13
body"
(1 Cor. 15:42, 44]. Here we learn that they are raised in glory, in power, and
incorruptible; and, therefore, changed when raised. But if the above text
teaches that all, both dead and living, are changed at the same time, What
becomes of this? "The dead in Christ shall rise first" [1 Thess.
4:16]. Therefore, as you can see, this text cannot mean that the change occurs
to all at the same moment, but, "at the last trump," which sounds for
years; and that if transpires during those years, is the most that can be drawn
from this one passage.
Now
although the argument is clear, that Zion's warfare does not end for about
three years, still there is no assurance that the resurrection may not
terminate, and translation commence this side of 1878. Then you have changed
your position on definite time, some may say; No! I have not believed for
years, that the time of our translation was made known. See article on
"seven last plagues," in June No. of this paper for 1874. I do
believe the time for the beginning of the resurrection, viz. the end of the
1335 days, is revealed; and that they ended Feb. 14th 1875, and that we do not
know how soon the resurrection may terminate, and translation begin.
"Stand,
therefore, having your loins, girt about with truth, and having on the
breastplate of righteousness, and above all, the shield of faith; . . .
watching thereunto with all perseverance" [Eph. 6].
$$$
\$THIS
SAME JESUS\$
75HM13
"Ye
men of Galilee, why stand ye gazing up into heaven? this same Jesus which is
taken up from you into heaven, shall so come in like manner as ye have seen Him
go into heaven" (Acts 1:11).
The
Jesus that was taken up, was He who had been raised from the dead, "the
first fruits of the resurrection," the one who was on earth for forty
days, in so strange and mysterious a body that He could meet those who knew and
loved Him best, those who were His most familiar friends, up to only three days
before; and yet, strange to say, "they knew him not."
Mary
took Him for "the gardener;" others for a "stranger;" while
some were affrighted, believing they had seen a spirit. Not a single person
knew Him until He chose, by some familiar act, to make himself known. Many seem
to have the idea that after His resurrection Jesus had the same body, so far as
flesh and bones are concerned, as before the crucifixion. If so, how is it that
not a feature could be recognized? Did you ever know of a person so well loved,
who, after only a three days absence failed to be recognized by every one of
his friends? and yet such was the case with our Lord. You may say death changed
Him; but they had seen Him while he was dead. The body placed in Joseph's tomb
was not that body that came forth: God Almighty changed it.
I know
this strikes at, and opposes, the popular view on this subject, but, "To
the law and to the testimony; if it is not in accordance with this, there is no
light in it." -- "It is sown in weakness: it is raisin power: it is
sown a natural body: it is raised a spiritual body " (1 Chr. 15:44). And
we are entire1y ignorant as to what a spiritual body it is: "It doth not
yet appear what we shall be; but we know that when He shall appear, we shall be
like Him, for we shall see Him as He is." Christ was visible, or
invisible, at pleasure. He would appear in their midst "the doors being
shut;" and anon, He would vanish out of their sight; nor could they tell
"whence He came; or whither He went: so is every one that is born of the
Spirit." He could appear in any form He chose; as "the gardner,"
"a stranger," or as when taken from the cross, in His natural, earthy
form, with, pierced hands and side. And yet we know He did not have a NATURAL
body: "There is a natural body, and there is a SPIRITUAL BODY" (1
Cor. 15:44). And we know it was raised "a spiritual body," let
PREJUDICE say what it may.
It is
the flesh and bones that constitutes the BODY of a man; and when the blood, or
other fluids, are removed, the BODY still remains, Hence, if Christ had flesh
and bones, after his resurrection, they were not: NATURAL, but SPIRITUAL flesh
and bones. A spirit, and a spiritual body, are very different.
"All
flesh is not the same flesh" says the Apostle, when reasoning on the
resurrection; and "there is a celestial body, and there is a terrestial
body. Of the former, we know absolutely nothing only that it seems to be
independent of every law which controls the natural body.
Angels,
like our Lord, can eat and drink the food of mortal man, and disappear in
"a flame of fire," (Judges 13:20). They can appear with a countenance
"like the lightning," so that men become "as dead men"
(Matt. 28:3,4). And to their friends, a moment after, as ordinary men [Mark
16:5]. THIS is the Jesus that went away, and the one that comes to set up
"the kingdom of God," which, "except a man be born again,"
he cannot see. [John 3:31]
Can you
not conceive it possible that angels may be on earth and remain invisible? that
like "the angel of the Lord" who slew 180,000 Assyrians in one night,
they can exert a terrible power, yet be unseen? In the resurrection we are to
be "as the angels of God," and also like Christ. Hence, Jesus, in His
spiritual body, is like the angels; and it is with such a body He comes. Read
the article; "With a Shout;" and you will see that the general idea
that Christ comes accompanied by an audible blast from a literal trumpet has no
real foundation in Scripture It is Scriptural, however, that there is a period
of time called "the harvest," in which Christ and the angels are to
be "reaping the earth." And until the "harvest is ended,"
or nearly ended, we shall remain in our mortal condition. "In the day when
the Son of man is revealed, in that day, he that shall be upon the house top,"
&c. (Luke 17:30-31)
It may
be said, If he comes in his spiritual body and is here on earth, some will be
saying "Lo, here or, lo there;" very likely; so Christ thought,
"but they shall say to you, Lo here, or lo there, go not after not follow,
for as the lightning," &c, so shall also the Son of man be, in his
day" (Luke 17:24).
Spiritual
bodies are often compared, to the lightning. Ezekiel, in describing the
"living creatures," were the glory of the Lord, says, "and the
living creatures ran, and returned, as the appearance of a flash of lightning
" (Ezek. 1:14). The personage Daniel saw, who was withstood by Cyrus for
twenty one days, had a face "as the appearance of a flash of
lightning" (Dan.10:6). The countenance of the angel who rolled away the
stone, (Matt. 28:3) was like lightning, "So shall the Son of man be, in
His day." And of the devil, Christ says, "I beheld Satan as lightning
fall from heaven" (Luke 10:18).
Because
the Bible declares that the resurrection body, the one that is to be like.
Christ's and the angel's, is the kind of a body with which He comes, let no one
say we are advocating a spiritual and not a literal personal coming of Christ.
Such a statement would be false; but He certainly comes, "a spiritual
body;" "born of the Spirit," as He was when He ascended. And
when we learn that the trump
75HM14
of God,
"the last trump," and the "seventh trumpet" are all one and
the same; and that six of them have already sounded, and the seventh is NOW
SOUNDING and that they are fulfilled by EVENTS, and not NOISE; we can see that
it is possible, to say the least, that the old traditional ideas of the MANNER
of Christ's coming may be incorrect.
We have
reached a time when the "lamp" is shining more clearly, on these
things, than ever before; and new truths are continually unfolding; and to
OPPOSE them BECAUSE they are new, is perhaps, natural, and therefore we expect
such opposition. But let me warn all to be careful; EXAMINE before you oppose,
"lest you be found fighting against God."
-- o --
$$$
\$NEW
YORK STATE CONFERENCE\$
75HM14
This
Conference met at Springwater, March 12th, and as reported in the World's
Crisis, and western Times; their only business was to pass a vote of censure on
Dr. N. H. Barbour;" or what they were pleased to call, his "Elijah
time message."
Their
object in giving its name which conveys so false an impression, was purely
gratuitous slander, with no other foundation than can be found in the article
in this paper, entitled "The gospel of Christ the true Elijah
message." In which occurs the following sentence "Hence we shall
never look for, nor accept any personal Elijah." The above application of
the Elijah type to the general gospel had been given, as now published, in the
hearing of one of that "business committee" Viz. C. F., Sweet. Hence,
we presume it was by his misrepresentation that the others were deceived. But
the real immediate cause of the unChristian attack of that body was that we had
appointed a time meeting at Dansville, for, Sunday, March 14th, which
appointment was made by myself while ignorant of the fact that the, N. Y. State
Conference also met on that day, at Springwater. (Twelve miles d1stant.) And
also in the fact, that while their Conference was thinly attended, the friends
came to our meeting, both from, and through Springwater without stopping to the
Conference, and even one of the preachers reported as "attending the
Conference" only stopped at Springwater to feed his horses and then came
on to Dansville. These things of course were not pleasant to the body called,
"The New York State Conference;" since they are bitterly opposed to
definite time, the Mother that gave them birth; and the success of our meeting
naturally roused their indignation.
The
business to which they devoted their time, as published by themselves, was
rather peculiar. They first drew a resolution to disfellowship (excommunicate
is perhaps the better word) "all who were in sympathy with Dr. N. H.
Barbour's views; who (Dr. B,) has no license from this body, &c. But after
grave deliberation, rescinded the above, as too sweeping; since such resolution
would cut off those who had hitherto been the main support and life of the
Conference; and, by their numbers and character giving it vitality.
The
above course does not appear out of character, however, when we consider the
material of which the business committee ware composed. W. J. HOBBS, the
Chairman, is a Christian min1ster; -- or Christ-ian, as they are sometimes
called. Hence, though holding to the sleep of the dead. It is no more than we
might expect that he would oppose Adventism; otherwise he is a very clever
harmless man. C. F. Sweet, is a Christadelphian. I do not know if he is
recognized by them, but his views are substantially the same, and he manifests
the same spirit, in resenting them I shall be better understood when I say,
that he gives courses of eighteen or twenty lectures on a very peculiar
"Age to come," and he boldly asserts (so I have been informed by
those who have beard him) that no one can be saved who does not adopt his views.
He qualifies "being saved," however, by saying they cannot be
"kings and priests," of all that class, for the Christadelphians take
to themselves various names, the evidences of the immediate appearing of Christ
seem d1stasteful.
The
above, and similar discordant elements, composing what is left of the N.Y.S.C.
is sufficient to account for that unChristian attack.
So far
as any personal feeling on my part, is concerned, I should have passed it by
unnoticed; but the wide extent through which the cruel slander; making it
falsely to appear that in some way, I was claiming some position for myself,
makes it a duty I owe to the cause, to give these facts to the brethren
scattered abroad with those who know all the parties and circumstances of the
case, this "CUTTING OFF," by the little faction at Springwater,
reminds one of the fable of a "tail" which became indignant at the
liberty of a certain dog, determined no longer to submit to the nuisance, and
had the dog cut off; discovering, however, when too late, that its backbone and
brains were gone.
-- o --
$$$
\$REFLECTIONS\$
75HM14
Sadness
comes over my mind when I look back on the past, and think of the happy hours I
have spent with my dear brethren of the N.Y. State Conference: when my whole
life and soul was swallowed up in, and with, that organization. Having, as I
supposed, the entire confidence of my brethren, while acting, for so many
years, as their presiding officer. I prayed earnestly to God to permit nothing
to come among us to divide and mar our sweet peace and union. And to be torn
asunder, as we most certainly are, never to be again united as in the past, is
sad for me to reflect upon. Then when I come to think, upon the cause that has
produced the division, [the time of our Lord's return] and that it has been
nothing but the force of evidence which I could not res1st without falling,
into condemnation, that compels me to stand where I am; it seems the harder
that division should come on this account.
There
is evidence which to my mind is overwhelming, that the 1260 years during which
"the abomination of desolation, spoken of by Daniel the prophet," was
to hold "times and laws," is in the past: that the judgment has sit
upon that power, and that it has been "consumed and destroyed;" and
that those periods of Dan. 12, are all in the past. I cannot but believe that
the parable "of the ten virgins," has been undergoing fulfillment, in
this Advent movement, and is mainly in the past. And that we are now in the
"day of the Lord;" that it will require time to fulfill the things
spoken of in, the transition between the gospel and judgment age.
75HM15
I do
not believe that Jesus will sit upon the throne of His father David when He
first comes, but will subdue the Gentile kings, "wound the heads over many
nations." And I believe the "times of restitution," have already
commenced; and that Jesus was due, at their commencement.
I will
not now take space in the paper to give all the reasons why I believe the
above, and will only say, I have none but the kindest of feelings towards all
my brethren who differ with me on these points. May the good Lord direct you,
and me, and a11 our brethren, so that in the kingdom we may share in that rest
that remaineth to the people of God -- Amen.
Your
brother in Christ:
D.
Cogswell.
Dansville,
May 25th, 1875.
$$$
\$OUR
FIRST PAGE\$
\$\@The
Course of Time.\$\@
75HM15
Our
whereabouts on the stream of time, is in "the end of the world," or
"time of harvest." The six thousand years from Adam, are ended;
"the day of the Lord" begun, and a little period of "forty and
two months," or three and a half years, beginning in October, 1874, where
our High Priest left the Holy Place, and ending with Zion's warfare, in the
spring of 1878, is all the time we have, ere many will take up the sad lamentation,
"the harvest is past, the summer is ended, and my soul is not saved."
But in
order to understand our chronological position, it will be necessary for the
reader to connect the past, present, and future, from Eden lost, to paradise
regained, in one comprehensive view.
Come,
then, and for a few brief moments, look at the world's h1story through the
telescope of inspiration. And the past, with all its long forgotten years, and
glimpses of the glorious restitution, shall pass before you.
Man, fresh
from the molding hand of God, was for some unknown purpose, permitted to taste
the bitterness of death. Perhaps, to make sinless purity and eternal life more
glorious by the contrast. For no sooner had he sinned, than ample means for
restoration was begun. The promised "Seed of woman" was made, ere man
was driven from his Eden home; and the line through which the Great Life
Restorer was to come, numbers ten human lives, from Adam to Noah's flood;
measuring a thousand six hundred and fifty-six years (1656).
At the
flood, the human race, reduced to a single family, began the second act in the
drama. Noah was followed by a line of patriarchs, twelve in number; and we
shall find the number twelve continues from the flood: twelve patriarchs;
twelve tribes of Israel; and, under the gospel, twelve Apostles.
The
patriarchal age was six hundred fifty and nine years long, (659) beginning at
the flood, and ending with the death of Jacob. From there, where the twelve
tribes receive the "sceptre" and became a nation, "the kingdom
of Israel," to their captivity, measures a thousand two hundred and seven
years more. (1207).
Here
the diadem was removed; for God said, "take off the diadem; remove the
crown: I will overturn, overturn, overturn it, and it shall be no more till He
come, whose right it is; and I will give it to Him" [Ezek. 21:26], and the
Gentile times begun.
With
Zedekiah, ended the royal line of David, [2 Chron. 36:11] to be no more until
"the stone, cut out without hands" [Dan. 2:34], shall smite "the
image on its feet."
Babylon,
the first universal Gentile kingdom, is represented by the head, or
"lion," of Daniel's vision; and had universal sway for seventy years.
And, as the conquerors of Judah, require of them a song; but their tongues
refuse: "How could they sing the songs of Zion, in a strange land?"
There is a lion, whose voice will soon be heard, "the Lion of the tribe of
Judah;" at whose command the glad songs of Zion, on golden harps, shall
again be heard; until their echo, reverberating from hill to hill, shall ravish
every ear.
Medo-Persia,
followed next in order, and fills two hundred and ten years more of the times:
but, lo, the prince of Grecia, the great Alexander, comes and with an army of a
few thousand men, scatters the Persian minions like chaff before the reigns of
Empire, and holds it for a hundred and seventy years. After which Rome, or
"the legs of iron," becomes a universal empire. Imperial Rome
maintained its sceptre, in one or both branches of the empire, for six hundred
ninety three years and then gave its "seat" to papal Rome; which
"had power to continue forty and two months," prophetic, or twelve
hundred and sixty years. This ended in A.D. 1798; which time the papal
"dominion" was taken away "to consume and to destroy it, unto the
end."
Thus we
have the world's h1story:
\-
The
time before the flood, - 1656 years
Patriarchial
age, - 659
Israel,
to their captivity, - 1207
Rule of
Babylon, - 70
Grecia, - 210
Imperial
Rome, - 693
Papal
Rome, - 1260
---------
Total, 5925 years
\+
from
Adam, to A.D. 1798; which leaves but seventy five years, now ended, to complete
75HM16
the six
thousand; and with the seventh, we are taught, begins "the great day of
the Lord." Thus, you see, we are in the transition period; the "time
of HARVEST," when God is reversing the hour-glass for a new dispensation.
And already the groanings of earth's teaming millions gives the sure
indications of a coming storm such as earth has never witnessed; foretold in
prophecy as precursor of the new birth, and glorious future, to this sin-cursed
earth.
And,
already, The seventh trump is sounding, and will never call retreat,
'Till
he's sifted out the hearts of men, before his judgment.
Oh, be
swift my soul to welcome him, be jubilant my feet;
Our God
is marching on.
Oh,
reader, lay aside prejudice, and creeds of men, and examine God's word in the
light of present surroundings. For its pages are unfolding new truths, in this,
the time of "harvest."
-- o --
$$$
\$THE
BIRTH OF JESUS\$
75HM16
The
only possible source of information on this date must be obtained from the
bible itself as h1story is silent on the subject. The Christian era was not
fixed for some centuries after the birth of our Lord, and up to that, the time
was reckoned by the Roman calendar.
The
argument as presented in this paper, gives all the "data "from which
the event must be calculated The beginning of the Christian era was first fixed
by one of the popes, and for centuries, remained unquestioned; after which, the
death of Herod was supposed to be determined by a lunar eclipse, which is
supposed to have occurred four years prior to our era; and therefore Jesus must
have been born five or six years before. But this statement that Herod died the
year of that particular eclipse brings Luke 3:1-3, into question. Hence, I
prefer the Bible argument, as far as may be, independent of h1story. Some may
ask, if Jesus was really born, B. C. 2: why has it not been determined before
now? Like the chronology, I answer, it was not necessary, until the prophetic
period depending on that date, was due. But now that it is due, the argument
can stand on its own merits. -- Read it.
$$$
\$PRESENT
TRUTH\$
75HM16
As the
prophetic word is ever being fulfilled, new truths are unfolding; and every age
has a present truth peculiar to itself: hence, "the path of the just, is
as a shining light" that shineth more and more, unto the perfect day."
And there is always room, "to grow in grace, and in the knowledge of the
Lord."
There
are those however, who confining themselves to their own special creeds, are
ever on the watch, and prepared to oppose each new development of truth;
fearing, lest it overthrow some of the old landmarks.
The
best men have erred, and may again; but there is one standard of truth to which
all must eventually come; and by which all are to be judged. And yet no one is
qualified to find truth, even by the most careful investigation, until he is
totally indifferent as to what former views or theories it may overthrow. For
instance: If the contents of the stomach of a poisoned man were being analyzed,
and the chem1st having a previous opinion that it was strychnine, made his
analysis with a view to detect strychnine, only, if it should prove to be
something else, his work would end in confusion. In order to be successful, he
must search for poison, let it be what it may. So with the Bible student, he
must search for truth, not for something to sustain some favorite idea or
creed.
The
prophetic periods prove that we are in "the end of the world," or,
"time of harvest." And there is evidence, not tangible, but
prophetic, the resurrection has begun. I am aware this must appear strange to
those who are unacquainted with the evidence, but it is overwhelming; and
hence, I must believe it.
It is
right that the reader should start back and call for proof. Our evidence rests
solely on the prophecies which show that it is due at this time; and Scriptures
which make it certain that whenever it does occur, it will be as noiseless as
was the resurrection of Christ.
If the
Bible is true, we are at the end of one age, and beginning of another. Look at
the title page; and as you run your eye down from Eden to the flood; through
the patriarchal age, and kingdom of Israel; and then the Gentile times, to, the
Bible says to judgment.
Why
should we quarrel over our creeds, and be angry because one believes something
which another does not? Both the 'World's Crisis,' and the 'Advent Christian
Times,' refuse to insert an advertisement for this paper, apparently, because
we search for ourselves; and do not run in their special groove. Strange that
Christians should lack in courtesy beyond men of the world.
$$$
\$NOTICE!\$
75HM16
We hope
our, friends, in every part of, the country, will make an effort to support
this paper, by getting paying subscribers we shall continue to send it to those
who will read, even without pay, as long as means are furnished. Last year we
sent about five thousand free and had no lack of money. I shall again start
with a large free l1st, and leave the results with God.
Address
all communications to:
N. H. BARBOUR, Rochester, N.Y.
$$$
\$HERALD
OF THE MORNING\$
Vol.
3 JULY 1875 NO. 2
\$\@GOD
IS LOVE\$\@
EDEN
"The
seed of the woman shall bruise the serpent's head."
THE
FLOOD
"Come
thou and all thy house, into the ark."
PATRIARCHAL
AGE
"Now
the Lord had said to Abram, get thee out of thy country; into a land that I
will shew thee; and in thee shall all families of the earth be blessed."
KINGDOM
OF ISRAEL
"And
ye shall be unto Me a kingdom of priests."
GENTILE
TIMES
"Take
off the diadem; remove the crown: I will overturn, overturn, overturn it, and
it shall be no more until He come whose right it is; and I will give it
Him."
1878
-------
D.
COGSWELL,
Dansville,
N.Y.,
J.H.
PATON,
Almont,
Mich.
Corresponding
Editors.
-------
N.H.
BARBOUR, Editor, ROCHESTER N.Y.
-------
One
Copy, per annum, 60 Cents; Four Copies, to one address, $2.00.
$$$
\$THE
GOSPEL\$
75HM18
When
preaching definite time and the kingdom of God soon to come, the question has
often been asked, Why harp on these things why not preach the gospel? Very few
men seem to have a definite idea of what constitutes, "preaching the
gospel;" and really suppose that if a man stand on a pulpit an excite the
sympathetic tear by recalling the agony of Christ, and speak of the death of
their departed relatives, and probability of their own; he has heard a beautiful
gospel sermon. There is deception behind the desk, as well as behind a counter;
and the way to the pocket of modem church-goers is through the sympathies. This
is a great temptation to preachers; and has been used until the idea of true
preaching, "of righteousness, temperance, and a judgment to come,"
has been almost lost; and this effeminate, whining, sanctification; free from,
and independent of all truth, is fast taking the place of the gospel preaching,
even among Advent1sts.
Jesus
preached the gospel. He preached at the end of the Jewish age, as it should now
be preached just at the end of the Gentile age: "Now after that John was
put into prison, Jesus came into Galilee, preaching the gospel of the kingdom
of God, and saying:" -- Now learn what He thought was gospel preaching;
and I doubt if it would be tolerated in orthodox pulpits, or, just at the
present time, in Advent halls, -- "THE TIME IS FULFILLED, and the kingdom
of God is at hand: repent and believe the [good news] gospel (Mark 1:14-15). --
What, said one of these sanctified Advent1sts, [Oh that they knew what
sanctification means] call definite time, gospel preaching; yes, that is what
used to be called "preaching the gospel;" and I believe Jesus knew as
much on that subject as modern theologians; and, by "the grace of God mean
to continue preaching the gospel of the kingdom, until the kingdom come;
whether men hear, or whether they forbear.
$$$
\$THE
DAYS OF THE SON OF MAN"\$
75HM18
"And
as it was in the days of Noah, so shall it be also in the days of the Son of
man" (Luke 17:28).
Few
persons have tried to gain a definite idea, even in their own minds, as to what
the "days of the Son of man" mean. A vague idea has doubtless
obtained, that they refer, in some way, to a little period just before He
comes; since it is to be, at that time, "as it was in the days of
Noah," just before the flood. But if you think a moment, you will see that
the language will bear no such interpretation. "The days of the Son of
man," must refer to a period of time when He is here on earth, just as
surely as the days of Sir Isaac Newton, the days of Washington, the days of
Noah, or the days of Jesus Christ, mean the time when they were on the earth.
And it would be absurd to speak of the days of any personage, as a period of
time before they came. Nor can they refer to the whole period of the gospel,
for Christ speaks of them as future; and "the days will come when ye shall
desire to see one of the days of the Son of man, and ye shall not see it;"
which could in no sense be true of the gospel days.
The
days of Noah was a time in which "the longsuffering of God waited, while
the ark was a preparing, wherein few, that is eight souls were saved by
water" (1 Peter 2:20). And "the days of the Son of man" can only
refer to a time when He is here, preparing for the establishment of the kingdom
of God; "and the things that are coming on the earth." This, all must
admit, if they allow the above Scripture to have the only meaning of which the
language is susceptible.
Perhaps
some, admitting the force of this declaration of our Lord, will say, Yes, it
certainly means a period of time when He is on earth; and must therefore be
after He is revealed in the clouds, when every eye shall see Him, and all
tribes of the earth mourn. But you will please remember it is to be as "it
was in the days of Noah; they eat, they drank, they bought, they sold, they
builded, they planted; they married wives, and were given in marriage."
Will they do all this when "He comes in clouds, and every eye shall see
him; and they also which pierced him: and all kindreds of the earth shall wail
because of him:" when they shall "say to the mountains, and rocks,
Fall on us, and hide us from the face of Him that sitteth on the throne; and
from the wrath of the Lamb; for the great day of his wrath is come?" They
will hardly build, and plant, and marry, under that condition of things; and
yet, "as it was in the days of Noah, so shall it also be in the days of
the Son of man." You will have to accept the position that the "days
of the Son of man" is a period when the world are unconscious of his
presence, and hence, can cry "peace and safety;" in full security,
and go on with the ordinary avocations of life, notwithstanding He is here; or
the absurd alternative, that "the days of the Son of man," is a
period before the Son of man comes.
We have
wonderfully strong arguments proving that we are now in "the days of the
Son of man;" and that they began October 22nd, 1874: Or on "the tenth
day
75HM19
of the
seventh month" of the year which preceded the ending of the Jubilee
cycles; that these "days of the Son of man," measure three and a half
years; a period equal to the days of Jesus Christ, in establishing the gospel;
and also one made so prominent in the prophetic Word; as "a time, times,
and a part:" "twelve hundred and, sixty days;" "forty and
two months," &c.; and hence terminate in the spring of 1878. This
measure, was not arrived at because of these many coincidences, but from
prophetic time; and it was afterwards, that all the above periods were found to
synchronize.
The
days of Noah were marked by a lack of faith in God's word; hence, the flood
came, "and they knew not." Since the time to which we looked in the
autumn of 1874 passed, there has been a marked decrease of faith in the
prophetic periods; in spite of the fact that they are looking stronger, and
brighter than ever before: But, "as it was in the days of Noah, so shall
it be in the days of the Son of man." God help the Church, and world, and
especially Advent1sts, to "take heed to the sure word of prophecy;"
that they may know "the time of their visitation."
$$$
\$THE
TIME OF VISITATION\$
75HM19
"The
days shall come upon thee, that thine enemies shall cast a trench about thee,
and compass thee round, and keep thee in on every side, and shall lay thee even
with the dust; and thy children with thee; and they shall not leave in thee one
stone upon another; because thou knewest not the time of thy visitation."
(Luke 19:44).
The
Jewish nation were not rejected because they knew not the date of the terminus
of the sixty and nine weeks, which ended at his baptism, the beginning. of the
"visitation;" for He offered himself to them during that whole
period; but they were rejected because they knew not the time in which the
visit was being made. And in speaking of events which occurred at the first
advent, it is understood that they transpired, not at the moment of his coming,
but during that time of visitation. So of the events said to occur at his second
coming; they belong to, and have their fulfillment, during the period of his
work; "His reward is with him; and his work before him;" and this
period is spoken of as belonging especially to Him; and is called "his
day;" "So shall also the Son of man be in his day" (Luke 17:24).
It may
be objected, that, as He comes the second time to remain, no limited period can
be set apart as "the days of the Son of man." This, however, does not
follow, for at his first advent He remained after the work his Father gave him
to do was finished; for, when about to be offered, He says, "I have
finished the work thou gavest me to do;" and again; "It is finished:
and He bowed his head, and gave up the ghost." What was finished? the work
his Father had given him to do to the Jewish nation, I answer; their time was
ended, their Messiah rejected, their, harvest passed:" If thou hadst
known, even thou, at least in this thy day, the things which belong unto thy
peace! but now they are hid from thine eyes," But notwithstanding that special
work to "the lost sheep of the house of Israel," was finished; He
remained on earth for a season; in another character. So now, the
"harvest," or end of this [age], is the closing work of gospel
salvation, preparatory to the establishment of the kingdom. And when Christ
speaks of his day, "So shall the Son of man be, in his day" (Luke
17:54); and again; "one of the days of the Son of man," (verse 22);
or "the day when the Son of man is revealed" (verse 30); He speaks of
a definite period of time called "the harvest" (Matt. 12:30, 39); in
which He, in person, [spiritual body, however], is closing up the work of the
present dispensation. And this harvest, includes, the resurrection, or reaping
of the earth; "And I looked, and behold a white cloud, upon the cloud one
sat like unto the Son of man, having on his head a golden crown, and in his
hand a sharp sickle: another angel came out of the temple, crying, in a loud
voice, to him that sat on the cloud, Thrust in thy sickle and reap, for the
time has come for thee to reap; for the harvest of the earth is ripe. And he
that sat on the cloud thrust in his sickle on the earth; and the earth was
reaped [Rev. 14:15-16]. This is symbolic, of course; the sickle, the reaping,
the harvest; and they are symbols in the parable [Matt. 13]; but Christ
explains them. There can be no doubt but the reaping, by "one like the Son
of man is the resurrection of the dead in Christ; for these are raised by
Christ, in person. This is the will of him that sent me; that every one which
seeth the Son, and believeth on him, may have everlasting life: and raise him
up at the last day [John 6:40].
This
reaping, or gathering by the Son of man, occurs before the wicked are
gathered;, and is therefore, the first work of the harvest, for afterwards
comes the gathering of "the clusters of the vine of the earth," and
they are cast into "the' great winepress of the wrath of God, and the
winepress is trodden" [verses 18-20] And that these refer to the wicked,
is certain, for when the winepress is trodden; the Lord says, "I have
trodden the winepress alone; and of the people
75HM20
there
were none with me: for I will tread them in mine anger, and trample them in my
fury; and their blood shall be sprinkled on my garments, and I will stain all my
raiment" [Isa. 63:3].
The
gathering of the clusters of the vine of the earth, and casting them into the
winepress, synchronizes with the "gathering. of the tares, and binding
them in bundles, to burn [Matt. 13:30]. The burning, of course, like the tares,
or the winepress, being symbolic.
There
is no escaping the conclusion that the reaping done by Christ occurs before
"the gathering of the clusters of the vine of the earth." In other
words, "the dead in Christ rise first." And yet in the parable, where
only the living are referred to, "Let both grow together till the
harvest," He says, "And in the time of harvest, I will say to the
reapers, Gather ye together first the tares, and bind them in bundles, to
burn" [Matt. 13:30]. Hence, the work of the harvest is, 1; the
resurrection of the dead in Christ; 2; the gathering in bundles, of such as are
to be exposed to the wrath of God, 3; the gathering of those who are to be
found in the mill, field, and bed. Hence the next event, is this gathering of
the tares: but how it will be fulfilled, yet remains to be seen.
It has
been supposed by some, that this gathering is already fulfilled in the
organized Societies of the world. But to this view there are what to me, seem
like fatal objections. In the first place, these organizations commenced as far
back in the world's h1story as the beginning of Masonry; while Christ makes
gathering in bundles, belong exclusively to this time of harvest. And again, I
cannot doubt but there are Christians ["wheat"] in these organizations;
while, in these 'bundles,' if the 'angels' understand their business, no wheat
will be gathered.
The
dead in Christ are raised spiritual bodies; men may kick against this, but they
will find in the end, that they have kicked against the pricks. If this is
modern demonism, or spiritism; then Paul belonged to that order, and so do I.
Glory be to God! I like this kind of spirit spiritualism: "Sown in
weakness, raised in power: sown a natural body, raised a spiritual body."
There
is to be a resurrection of the flesh; but it is of carnal Israel, not the dead
in Christ. It is those whom the Father raises: "For as the Father raiseth
up the dead, and quickeneth them; even so the Son quickeneth whom He will (John
5:21). God will open the graves of the whole house of Israel, and bring them up
out of their graves, and bring them into the land of Israel; while Christ, in
some special sense, raises his own, those the Father has given to him: "I
will raise them at the last day; and give unto them eternal life." Those
whom God raises do not have eternal life, in the sense in which the dead in
Christ receive it; but it is with them, a restoration back to the Adamic state;
from which, if a man die, he dies for his own sin. "The age of my people
shall be as the age of a tree, -- antediluvian longevity restored -- and the
child shall die an hundred years old; but the sinner a hundred years old shall
be accursed (Isa. 65:20). Job belongs to God, not Christ; and, as "every
man in his own order," is the order of the resurrection, he will stand
upon the earth, and see God in his flesh. This "order" of
resurrection, the only one referred to in the Old Testament, will be tangible
to the natural eye. The resurrection to eternal life, such as the dead in
Christ receive, is not so much as named under the old dispensation; for it was
not made manifest until "the appearing of our Savior, Jesus Christ, who
bath abolished death, and hath brought life and immortality to light, through
the gospel" [2 Tim. 1:10].
The
non-resurrection of the wicked, to which some continue to hold, is based in the
fact that men have failed to discriminate between the different orders of
resurrection. For there is a higher calling, and a better resurrection, to them
who are in Christ Jesus. And it was this resurrection for which Paul earnestly
strove, if by any means he might attain.
That
this is the order of events; viz. 1, the resurrection of the dead in Christ,
with spiritual bodies, -- like the personage mentioned in Dan. 10; or like
Christ, and the angels. 2 the gathering of the tares in bundles; 3, translation
of the living; grows stronger, the more the evidences are investigated. And
also the probability that this work of "the harvest," has already
commenced. And if these things are true they will be no less bitterly opposed
by the Pharisaic element of the present generation, than if they were false;
hence those who want truth, must be governed by their own judgment as to what
the Bible teaches on these subjects, and not allow the prejudice of others to
influence their reason. And if these things are indeed true, then will Christ
really be "a rock of offence, and a stone of stumbling, to the houses of
Israel;" and the Church again be ignorant of "the time of her
visitation."
$$$
\$DOGMATISM\$
75HM20
Maintain
a constant watch at all times against a dogmatic spirit; fix not your assent to
any proposition in a firm and unalterable manner till you have some firm and
unalterable ground for it, and till you have arrived at some clear and sure
evidence, so that yon cannot be m1staken. -- DR. WATTS,
$$$
\$DIALOGUE\$
75HM21
Bro. S.
an Advent preacher:
Bro.
BARBOUR, What strange heresy is it you are advocating; Christ already come, and
the resurrection in the past?
B. I do
not believe the resurrection is in the past, only that it has begun. The
conviction that the 1335 days of Dan. 12, are ended, is as strong, and to my
mind, supported by evidence as clear, as is the fact of Jesus having come in
the flesh. And my faith is, that where those "days" ended, the resurrection
began. And I believe they ended Feb. 14th, 1875. If this is heresy, so we
believe, and so we preach.
S. I do
not believe the resurrection can occur without being known by all the world.
B. Did
any one hear or see Christ, when He arose?
S. Yes!
the angel descended and rolled away the stone; and the soldiers fell as dead
men.
B. I
did not ask if angels were seen, Did any one witness the resurrection of
Christ, and who?
S. But
if they did not see his resurrection, he was seen immediately after.
B. He
had a purpose to accomplish: He desired witnesses of the fact of his
resurrection; but it does not follow that the saints will reveal themselves;
nor is there a promise between the lids of the Bible, that we shall see Christ
or his saints, until we are like them.
S. But
the dead are to be raised, and the living changed at the same time, hence there
is no occasion for us to see them until we are like them.
B. That
is not true; "the dead in Christ rise first." and how long first,
you, nor no other man, can tell.
S. I do
not suppose any considerable time will elapse; for it all occurs "at the
last trump; for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be, changed." [1 Cor. 15. 52].
B.
True! but I can prove that this "trumpet" sounds for years; indeed
for seventy five years. In the first place, the 'trump of God' at which the
dead are raised, 1 Thes. 4:16; and the last trumpet, 1 Cor. 15:52; and the
seventh trumpet, Rev. 11:15, 17; are all one and the same, or else our reward,
which comes "at the resurrection of the just," occurs at the sounding
of three different trumpets. And this seventh and last trump, at which the
resurrection occurs, has already been sounding for thirty-five years; or since
August 11th, 1840.
S. But
the Bible says, "He shall descend from heaven with a shout, and with the
voice of the archangel, and the trump of God;" and I can accept of nothing
less than such demonstrations when he comes.
B. It
is not the seventh trumpet alone which has a voice; they all had voices:
"Woe, Woe, woe, to the inhabiters of the earth by reason of the other
voices of the trumpets of the three angels, which are yet to sound' Rev 8:13.
'And in the days [years] of the voice of the seventh angel, when he shall begin
to sound,' &c. And you believe, with me, that six of these trumpets have
sounded. If six of them have been fulfilled by events, is it not more than
probable, to say the least, that the seventh may be thus fulfilled? The angel
flying in the midst of heaven, saying in a loud voice, "Fear God, and give
glory to him: for the hour of his judgment is come;" we all understand to
be a movement transpiring on earth. And it is not uncommon to speak of events,
as having voices. When Moses was about to visit Pharaoh, he was told to place,
his hand in his bosom, and it became leprous as snow; a second time he placed
it there, and it was restored as the other flesh; Show them these signs,
"and if they will not believe thee, neither hearken to the voice of the
first sign, they will believe the voice of the latter sign" [Exo. 4:8].
This
seventh trump began to sound, as has been clearly proven, August 11th, 1840. It
has therefore sounded through this great Advent movement, and will continue
through the time of trouble; for under it, "the nations were angry, and
thy wrath is come, and the time of the dead, that they should be judged;"
&c. And I can prove, by one of the clearest prophetic periods in the Bible,
"the times of the Gentiles," that this "time of trouble,"
is to continue yet forty years. Hence, this trumpet, under the sounding of
which, these great events occur, will sound, in all, seventy-five years; as the
sixth; sounded for three hundred ninety-one years and fifteen days; and the
fifth trumpet, for one hundred and fifty years (Rev. 9:5, 15); and covers
first, the Advent movement; and second, the time of trouble and judgment
scenes, over which Michael, the archangel, has the supervision: "At that
time shall Michael stand up, and there shall be a time of trouble; and many
that sleep in the dust; of the earth shall awake," &c. (Dan. 12).
A
shout, is a loud voice; and you will notice this trumpet (Rev. 11:15), opens
with, "great voices," or the Advent message, of the kingdoms of this
world belonging to our Lord, and his Christ; and closes with rewards, angry
nations, and their destruction; events over which Michael has the supervision:
and these "great voices," are the "shout;" and the terrible
events of judgment; "the voice of the archangel." This trump is
called "the trump of God," because it is fulfilled by the
proclamation of, and events connected with the great day God. And the events of
no other trumpet are so clearly defined.
75HM22
S.
Well, granting all this to be true; it does not follow that the dead are yet
raised, or when raised, that they will be invisible. And besides, the body that
is buried is the one that comes forth, and we should find the graves empty.
B.
Where do you find that Scripture? Brother S.
S.
"Behold, my people, I will open your graves, and cause you to come up out
of your graves, and bring you into the land of Israel." And in every
example of a resurrection which has been given, the body came forth.
"Lazarus, Come forth!" said the voice of the Son of God; "and he
that was dead came forth, bound hand and foot with grave clothes." And
again, "they found the stone rolled away from the sepulcher; and they
entered in, and found not the body of the Lord Jesus."
B.
There are different orders of resurrection; "every man in his own
order." Lazarus was raised from the dead before Christ died; and yet
Christ was "the firstborn from the dead" (Col. 1:18). The
resurrection taught in the Old Testament differs from that of the New; the
former is to a natural mortal life; a restoration back to what Adam lost. That
of the New Testament, is to immortality and eternal life, "neither can
they die any more." But of the former, it is said, "for the child
shall die a hundred years old." [Isa. 65:20] In the resurrection of
Israel, "the earth shall be made to bring forth; and a nation shall be
born in a day." The resurrection to immortality was certainly not taught
in the Old Testament, for it was not until the appearing of Christ, that
immortality and eternal life, "were brought to light" [2 Tim. 1:10].
And yet a resurrection, is clearly taught. The resurrection of literal Israel,
when it occurs, will, beyond all question, be visible to mortals. You say you
believe the same body placed in the tomb was that with which Christ rose; and
base your faith on natural supposition; because the angel said, "He is not
here; He is risen." But if Paul speaks the truth, in 1 Cor. 15; it was not
the same; God changed it. His clothes were not changed, hence, they were left.
Why not carry your natural supposition further, and tell where He got the
clothes He wore, when suddenly appearing to Mary. You will not deny the power
of God to change the body; nor that We shall all be changed, in a moment, in
the twinkling of an eye. We do not rest on supposition, for Paul d1stillctly
says; "But some will say, How are the dead raised up? and: with what body
do they come? Thou fool that which thou sowest is not quickened except it die
and that which thou sowest, thou sowest not that body that shall be. So also in
the resurrection of the dead: it is sown a natural body, it is raised a
spiritual body. . . And so it is written, The first man Adam, was made a living
soul; the last Adam, a quickening spirit." The first man was of the earth,
earthy -- made from the dust -- Was the
risen Christ, "of the earth, earthy?" "As is the earthy, such
are they also that are earthy; and as is the heavenly, such are they also that
are heavenly, -- Christ took on him the form of a servant, and became flesh,
that He might suffer death, -- and as we have born the image of the earthy, we
shall also bear the image of the heavenly. Behold, I show you a mystery; we
shall not all sleep, but we shall all be changed" (1 Cor. 15).
The
body with which Christ came forth, was not "of the earth; earthy."
The body placed in the grave was of the earth. But He laid that body aside, as
much as He laid the linen clothes aside; and came forth, not a natural body
animated by spirit, as some claim; but a spiritual BODY, as God Almighty says.
Questions may arise as to what became of the natural body; and the nature of a
spiritual body; but it doeth not yet appear what we shall be.
Because
God has not revealed just what we shall be; some, fearful, lest if they are
changed from the earthly, to the heavenly, and made like unto Christ's most
glorious body, will lose their identity, seem to prefer their own reasoning,
based on their ideas of Christ's person, to positive inspiration. Paul says, in
his illustration, " Thou sowest not that body that shall be. You say, it
is the body that is sown. Paul says, it is not "of the earth,
earthy." You say it is this earthly, body. Paul says it is a spiritual
body. You say, it is a natural body, animated by spirit. How did you happen to
know just what, and how it is to be, when it is written, "it doeth not yet
appear what we shall be"? You will please excuse me, if in this ease, I
prefer the direct testimony of inspiration, to your inferences.
S. If
they are raised, spiritual bodies, I would like to know if it is not a real
body; and if so, it must be visible.
B.
"The wind bloweth where it l1steth, and thou hearest the sound thereof,
but canst not tell whence it cometh, and whither it goeth, so is every one that
is born of the Spirit." Bro. S. do you believe angels can be present, and
yet be invisible?
S. I know
they, have been visible to those to whom they have been sent.
B. But
do you believe they can appear as ordinary men, and then pass off in a flame of
fire? "And it came to pass when the flame went up towards heaven, from off
the altar, that the angel of the Lord ascended in the flame of
75HM23
the
altar" (Judg. 13:20).
S.
Certainly; but they saw him in the flame, or they could not have so reported
it.
B. Do
you believe the story as told by Elisha? "And Elisha prayed, and said,
Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes
of the young man; and he saw and, behold, the mountain was fu11 of horses and
chariots of fire round about Elisha (2 Kings 6:17). "Who maketh his angels
spirits, and his min1sters a flame of fire" (Heb. 1:7).
S.
Perhaps they were so far off they could not be seen without a miracle.
B. Let
us take another case; "And the angel of the Lord went further, and stood
in a narrow place, where was no way to turn, either to the right hand or to the
left; . . . then the Lord opened the eyes of Balaam, and he saw the angel of
the Lord standing in the way (Num. 22). Bro. S. Do you fear the Lord?
S. Why
do you ask?
B.
Because the "angel of the Lord encampeth round about them that fear him,
and delivereth them" (Ps. 34:7). "Are they not all min1stering
spirits, sent forth to min1ster to them who shall be heirs of salvation?"
(Heb. 1:14)
Do you
believe in the resurrection, we are to be, "as the angels of God"?
Christ says so. In the light of these things, knowing that the dead in Christ
rise first, and that we have no right to expect to see them until we are like
them; and the prophetic periods placing it almost beyond a doubt, that the
resurrection is now due, can you wonder because we believe it? are you surprised
because we believe "the days of the Son of man," in which it is to be
"as it was in the days of Noah," cannot be a period of time before
the Son of man comes? And if it is a period of time in which He is here, it
would not be "as it was in the days of Noah," if the world knew it.
S. I
cannot believe so much time is to be occupied in the resurrection as you
suppose.
B. The
time these events are to occupy, must be determined from a purely Bible
standpoint; and, not by old traditional ideas. Are you going to join in the
"hue and cry" of heresy, spiritism, &c.; and lend your influence
towards the attempt to crush all fair Bible investigation on this subject? or
shall you take a wiser course, and examine, before you oppose?
$$$
\$IS IT
SPIRITIM?\$
\@ELD.
J. H. PATON\@
75HM23
We
believe and teach that the new birth is the entrance on the immortal state, by
a resurrection, or translation; that the whole person is the subject of the
change. We believe the change to be very great; as taught in 1 Cor. 15. This change
in constitution, gives a change in appearance, like the two heads from which
they are developed, Adam, and Christ:" And "as we have borne the
image of the earthy; we shall also bear the image of the heavenly."
As are
the angels; and as Christ is, since his resurrection; so, we believe "is
every one that is born of the Spirit."
Because
we believe Christ himself, or some of his saints maybe on earth and not be
seen, we are accused of being spiritual1sts; or more properly, spirit1sts. And
yet it is a fact admitted by those who make the accusation, that Christ, in his
spiritual body, did appear and disappear, in a very mysterious manner, during
the interval between his resurrection and ascension. There being no evidence
that He was ever seen at all by any but his disciples, who were to be witnesses
of his resurrection. If this is spiritism, that system is very different from
what we had supposed; having its foundation, at least, in God's word. I
supposed spiritism had its basis in the dogma of man's natural immortality. We
believe there is no immortality to man, out of Christ. They believe in the
immortality and separate ex1stence of the soul, as d1stillct from the body, We
believe man dies, that "in death there is no remembrance;" and that
the hope of the Christian, is in the resurrection. They, believe in the
communion of disembodied spirits with men in the flesh; while we do not. But it
is urged, that if even immortals should appear to mortals, it would be like
spiritism; and to believe in its possibility, is dangerous. The same objection
might have been urged by the Sadducees, that if it was admitted that angels
could appear, it would be like spiritism; as there were familiar spirits in the
land, in those days. If there were no real, there could be no counterfeit.
These familiar spirits, of the present day, claim to be a real manifestation of
immortals. It may resemble the real, in some particulars; but we believe it to
be Satan's last counterfeit.
We have
in our risen Lord a 'first fruits' of the manifestations of immortalized
humanity to mortals; though the fullness is reserved until the age we are now
entering, is fully developed; at which; time they will "appear with him in
glory." When "ye shall see Abraham, and Jacob in the kingdom of God,
and you yourselves thrust out." As to the belief being dangerous, what
Christian ever thought it dangerous to believe in the facts of Christ's
personal manifestation after he rose? None. And yet spirit1sts, often very
incons1stently, seek to press this fact into their efforts to deal with Bible
believers,
75HM24
although
caring no more for the Bible than Satan himself, and openly discarding it on
all occasions where they think their "craft" is in danger. But if it
be further urged that now the danger lies in the fact that we claim, according
to prophecy, that we are in the resurrection day "the time of the
harvest," and that some are raised from the dead. And therefore, if any of
them should appear, it would be difficult to judge between the real and the
counterfeit. We answer: If the real appear, they will tell the truth, and truth
is never dangerous. And if they do a work; "to the law and the
testimony;" Is it foretold? if so, all right; if not, we will not believe
them. If the false appear; they will be compelled to discard their claim, and
teach the resurrection, in order to deceive us. -- That, certainly would not
lead to spiritism. And if they do a work, it must stand the same test as the
other. "By their fruits ye shall know them," is as true of one class
of beings, as another. Even Christ said, "If I bear witness of myself, my
witness is not true; the works that I do, they bear witness of me." And in
answer to John, through his messengers to Christ, he says, "Go and tell
John the things which ye see and hear." If any are deceived by spirit
manifestations, they will not, be the elect, who hide the truth in their
hearts.
There,
is no promise, nor do we expect to see them; until made like them, and hence,
fail completely to see the danger of our faith.
Advent1sts
have always believed the spiritual bodies of the saints will possess the same
mysterious power as did Christ, in his resurrection body; and now, when we see
a necessity for applying it, for want of a better argument, raise the cry of
spiritism, having no sympathy for the common doctrine of immaterialism, we are
just as anxious to avoid the gross materialism, which practically says; nothing
is real we cannot see.
$$$
\$CHILDREN
OF GOD\$
\@D.
COGSWELL\@
75HM24
They
are equal unto the angels: and are the children of God, being the children of
the resurrection" (Luke 20:35).
I think
all Christian people will admit, or ought to admit, that angels ex1st, and that
they are literal beings. They were sent to talk with Abraham; they were sent to
warn Lot to leave Sodom; they were sent to tell Mary that she should have a
Son; they were on hand at the birth, death, resurrection, and ascension of
Christ. In fact, they commenced their work at the garden of Eden. They guarded
the tree of life, and have ever been doing God's bidding. And I bless God, the
time has almost come, when we shall be made like them.
Now the
question is, Can we see them? They have been seen in the past, all will admit;
they ex1st as literal tangible beings; and are sent forth to "min1ster to
them that shall be heirs of salvation;" and yet we do not see them. When
the dead are raised, and are "equal to, and are as the angels of
God;" can they be seen of mortals, without a special revelation?
If the
dead in Christ are to "rise first," before the living are changed,
and are made "equal to the angels," is there any evidence, or
probability, that we can see them, any more than we can see the angels? They
were sown a natural body, but are "raised a spiritual body." They are
not raised, and after waiting a while, [no one knows how long] undergo the
change; but, are "raised a spiritual body," Hence, the change must be
at the moment of their resurrection. And as they rise first, if it is one
moment, may it not be five? and if five, may it not be longer? I want all to
see this one fact, that there is time, be it more or less, between the
resurrection of the dead saints, and the translation of the living.
If
being raised a spiritual body, and thus becoming "children of the
resurrection," is being made "equal unto the angels," and they
rise first, are they, not made "as the angels of God," while the
living, saints are yet mortal? This is all we claim; and if such a state of
things does not now ex1st, you can all see the time is soon coming when it
will: then why not investigate without prejudice? Come brethren, let us look
the thing square in the face, and let God be true, if we should all be found
with more or less error. When the natural immortality, of the soul was first
questioned, many of us started back and cried, heresy; and yet when we saw,
that God's word clearly taught the mortality of man, we embraced it gladly. And
now, as there is at least a possibility that there may be something yet to
learn, in relation to the events belonging to the seventh trumpet, let us give
the subject a fair investigation, and see "what saith the
Scriptures;" instead of crying out against it, and blindly opposing such
investigation, as some, who ought to know better, are now doing. O Lord, keep
us walking in the light as Christ is in the light; and the blood of Christ will
cleanse us from all sin.
This
hurrying the fulfillment of Scripture, and crowding events, has led to
disappointment. God help us to learn wisdom from the past; not to renounce the
investigation prophecy, as so many are doing, and so shut their eyes to the
only lamp God has
75HM25
given
to shine in this dark place; but to walk carefully, try all things in the light
of Scripture, be careful we do not m1stake old ideas for Scripture, keep low at
the feet of Jesus, and learn of him.
Those
who expect to hear a voice, or a great blast of a trumpet, in this seventh
trump now fulfilling before our eyes, will surely be disappointed. These things
are being fulfilled in so different a manner from our old preconceived ideas,
that many do not seem able to bring their minds to see it. As those who are
looking for the conversion of the world before Christ comes cannot see, or
understand, the signs of the times and those who are looking, for the burning
of the world at his coming, that the kingdom is to be set up "in the days
of these kings." If our dear brethren could only see, and believe this one
Scripture, that the kingdom of God, with Christ at its head, is really, and
truly, to be set up in the days of these kings, composing this divided Roman
empire, just as literally as men builded, and planted, and married, "in
the days of Noah;" they would begin to see the light of present truth. But
so long as they think the earth is first to be burned, and the kingdom set up after
the days of these kings; or perhaps in the midst of the fire; they will never
understand "the things that are coming on the earth."
Well,
brethren, if we cannot see eye to eye, let us love God, and his children, and
esteem others, better than ourselves. Let us take low seats and keep humble,
for we are almost home; where the pure in heart will see the Lord, and hear him
say "Well done good and faithful servant."
$$$
\$A
SERMON\$
\@By
Eld. J. H. Paton\@
75HM25
"He
came unto his own, and his own received Him not." John 1:11
When
Jesus made his appearance at the first advent, as the Messiah; it is a fact
worthy of note, that He came and offered himself to the Jewish people only. He
says, "I am not sent but to the lost sheep of the house of Israel"
(Matt. 15:24). And to the woman, He said; "It is not meet to take the
children's bread, and to cast it to dogs."
His was
a work of "harvest," the summing up of that age (Matt. 9:37). And as
seen by the context, when sending forth laborers, He says; "Go not in the
way of the Gentiles; and into any city of the Samaritans enter ye not, but go
rather to the "lost sheep of the house of Israel" (Matt. 10:5). From
which, it is evident "the fields white already to harvest," referred
only to the Jewish nation; and that his work, during his personal min1stry, was
exclusively to them. He came unto his own:" That nation was recognized as
God's "holy nation and peculiar people," from the time the
"scepter" was given, at the death of Jacob, 1813, B.C. until just
before the death of Christ, at the end of A.D. 32, i.e. the spring of 33; [a
period of just 1845 years,] when He came near and wept over the city, and said;
"Behold, your house is left unto you desolate " (Matt. 23:38).
In what
sense were they his people? and on what principle did they become so, more than
others? They were his, in the sense of being his representatives; and their
chief advantage lay in the fact, that "unto them were committed the
oracles of God" [Rom. 3:2). They became so, not on account of moral character,
good or evil; but by election: God's own choice. [Rom. 9:11.]
A great
evil has resulted from the assumption that the election of God was unto
holiness and eternal life, by controlling the will and determining the choice
of some, while all others were, from eternity, reprobated to eternal suffering.
-- Cannot our Calvin1st friends see that it is possible they have m1staken the
character, and plan, of the great loving Father? -- The Jewish nation were the
elect of God, but not to unconditional glory; if otherwise, they could not have
become castaways; but they were cast off and ceased to be "the holy
nation". Why then were they chosen? I answer, for the good, and not the
exclusion of others from God's favor. They were chosen for a nation "of
kings and priests," and for that end; were placed on trial, under the law
(Exo. 19:5). They were the receptacles of God's word; standing between Him and
the world. God has given the most positive assurance of impartial love for the
world; for "all men." And declared that in Abraham, and his seed, and
his chosen associates; who are "Abraham's seed," "all
nations," "kindred, and families of the earth, shall be
blessed."
The
Jews, like many others in later times, fell into the grievous m1stake that God
did not care for any but his elect, and all others were considered no better
than dogs; whereas God's love and care for the world underlies the choice of
the few, for the special work of blessing the world.
They,
being on trial, violated their agreement and were chastised by the judgments of
God, until finally the kingdom was overturned and given to the Gentiles, taken
Zedekiah; and given to Nebuchadnezzar. Here, at the Babylonian captivity, 606
B.C. began "the times of the Gentiles," a period of seven prophetic
"times or 2520 years; and hence terminate forty years from
75HM26
the
spring Of A.D. 1875. Since the beginning of the times of the Gentiles, the Jews
have been tributary to other nations, though their polity and worship
continued, and they as a nation, were recognized as God's holy people, until,
when, in 'the fullness of time,' Jesus, their promised Messiah, came, offered
himself, was rejected, and left their house desolate. Thus they were recognized
as God's people during a period of 1845 years; since which, another people, the
gospel church composed of all nations, are being called out for the royal
priesthood and peculiar people; who, with their Messiah, at his second coming,
are to take the kingdom. With the spring of 1878, this other people will, like
the Jewish nation, have had a trial of just 1845 years; when, according to
prophecy, Zion's warfare will terminate.
Three
years and a half before the trial of the first house ended, Jesus became the
Anointed of God, and offered himself as their Messiah. But how did He offer
himself? I answer; By his works. He did not ask them to receive him on the
strength of His word; He says "the works that I do in my Father's name,
they bear witness of me (John 10:25). Again, "If I do not the works of my
Father, believe me not; but if I do, though ye believe not me, believe the
works" (John 10:3,7). Christ did the works of the Messiah foretold in
prophecy, the best possible evidence of his Messiahship; Why then did they
reject him? because they were ignorant of prophecy, and hence, fulfilled it, in
condemning him. Acts 3:17-18.
They
overlooked the dispensation of suffering, as the Church are now overlooking the
dispensation of conquest; in which
"He must reign, till he hath put all enemies under his feet. The
last enemy that shall be destroyed is death" (1 Cor. 15:25).
They
were in blindness in relation to the manner of his coming; and hence, stumbled
at the word, being disobedient. The fact that they were looking for him, and
believed the time was near, did not help them, but rather intensified their
guilt of ignorance. For He came in the flesh, visibly, attended with miraculous
demonstrations both in and at his death; yet the time, and its events passed
by, and they are still looking for Him; and there is no doubt, but there is a
people now living, who will also be looking for him, after the work of this
harvest is ended, and the kingdom established. For "except a man be born
again, he cannot see the kingdom of God."
The
events passing before them were an interpretation of the prophecies, but they
failed to discern the signs of the times. It is true that "all men were in
expectation;" and they were convinced of the near approach of Messiah, but
they were condemned and overthrown, "because they knew not the time of
their visitation" (Luke 19:44). Not the mere point of time at which He
came, but the period of his personal work.
We
sometimes wonder at their unbelief; and perhaps pity them for their stupidity;
but let us take heed lest we also be overtaken with blindness in the
"harvest" of this "age," or time of our visitation 1 Pet.
2:12.
"He
shall be for a stone of stumbling and for a rock of offence, to both the houses
of Israel" (Isa. 8:14); and the trial must be in harmony with the
conditions of the two houses. They, being under the law, and children of
Abraham, after the flesh, walked by sight, and were tried by visible
manifestations of Messiah in the flesh. We being the seed after the promise,
walk by faith, and not by sight; hence, ours must be a trial of faith, "an
hour of temptation;" when in his spiritual body, unseen by mortals, we
"shall desire to see one of the days of the Son of man, and shall not see
it" (Luke 17:22). "In the day when the Son of man is revealed,"
some will say, "See here - see there;" but it will do no good to go
after, or follow them, He is as the lightning, and can only be seen by his
[shining] or works; that is, during this "harvest of the earth."
Believing
we are now in this transition period, called "the end of the world,"
when Christ and his angels are to reap the earth, we feel that a warning on
this point, is meat in due season.
Truly
it is a strange, or unexpected turn of events; but how else could it prove a
trial, or "stumbling block"? Is it not here Isa. 28:21, finds an
application? "For the Lord shall rise up, . . . that He may do his work,
his strange work; and bring to pass his act, his strange act"? If so, then
Isa. 28:22 is equally applicable; " Now therefore be ye not mockers, lest
your bands be made strong, for I have heard from the Lord god of hosts, a
consumption, even determined, upon the whole earth." This transition, or
"time of harvest," upon which we have entered, is but the
introduction of "the great and dreadful day of the Lord," or
"time of trouble, such as never was since there was a nation;" and
the work of this time, is the establishment of a kingdom; of which work there
are various stages, and like all of God's work, requires time. This kingdom is
to "break in pieces and consume all these kingdoms," and to stand for
ever (Dan. 2:44). Is not this the consumption determined upon the whole earth?
75HM27
It is
as necessary for us to understand the manner of the second advent, in order to
understand the coming events, and know the time of our "visitation,"
as it was for the first house of Israel, to understand the events of the first
advent. No doubt the Jews supposed their long promised, and glorious Messiah
would be easily recognized when he came; and therefore took their ease, and
were overtaken in the snare. And how many are now taking their ease in Zion;
thinking their Messiah will first come in the sky, and take them to himself,
without the trouble of taking heed to "the sure word of prophecy." As
well might the Jews have fixed upon the one prophecy, of Christ's riding into
Jerusalem; and have waited for that event alone, as for the Advent people to
wait for the manifestation they are now expecting. How many are saying,
"No matter when or how he comes, if we are only ready;" which is
perhaps, abstractly true, but is really a snare. It will not suffice to be
expecting him merely; or to know his advent is near. The true watching and
waiting, is that which is in harmony with the word. And as the pathway is to
"shine more, and more;" we must advance with the advancing light. And
it is a fact worthy of note that the great body of those teachers who take the
above position, instead of going forward, by an increase of prophetic light,
are actually going back; and practically deny the importance of those prophetic
truths by which even they know he is near.
Let us
beware, my brethren, least we inadvertently follow those who are going
backwards. Better that we should move slowly forward and up, than to glide
down, with the popular current. Let us then, continue to "take heed to the
more sure word of prophecy, as unto a light that shineth in a dark place;"
that when, in the midst of the desolation and terror which are coming on the
earth, He shall reveal himself to mortal eye; we may say, "Lo, this is our
God; we have waited for him; and He will save us."
$$$
\$THE
ATONEMENT\$
75HM27
The
remark is often made, When Christ leaves the Holy Place, and ceases to appear
in the presence of god, for us; there can be no more forgiveness of sin.
This
may be in harmony with theological views, but is it in harmony with the great
plan for the redemption of a lost world? "To the law, and to the
testimony;" is it in accordance with this?
Under
the law, the atonement, was made once in the year. On the tenth day of the
seventh month, during a part of the day, the high priest appeared in the
immediate presence of God, or "holy place," to make atonement for the
sins of the people for the whole year. And this atonement was not made at the
beginning, nor at the end of the year; but on the 10th day of the 7th month of
the legal year; the only year recognized in the ceremonial law. And this
atonement answered the demands of the law for that whole year; the first half,
because it was in prospect; and the last half, because it had been made. Jesus
did not make the atonement every year, "for then must he have suffered
often, since the foundation of the world; but now once in the end of the [age]
hath he appeared, to put away sin, by the sacrifice of himself " (Heb.
9:26).
Here we
learn the atonement of Christ was designed to be effectual for the salvation of
men from the beginning. It was good before it was made, because it was in
promise. So under the law, the atonement was good for the part of the year
which preceded it; and when once made, was good for the rest of the year. And
if this atonement by Christ was good before it was accomplished, Why should it
not be effectual for pardon after the debt is paid? Is a promise better a
fulfillment? Could sin be forgiven on the strength of the atoning merits of Christ,
before, but hot after He paid it all? If it was made once and forever, and was
good for the first part, it will hold for the rest of "forever;" or
as long as the mercy of the Lord endures.
But,
says one, How can sin be pardoned after He leaves the Holy Place, and ceases to
appear in the presence of God, for us? I will answer by asking another
question; How did "the Son of man have power to forgive sin on
earth," before "He took his seat at the right hand of the Majesty on
high"? As well might one claim that the death of Christ was effectual only
while he was in the act of dying, as that the atonement of Christ, is effectual
only while it is being made. If it was good for the age which preceded it, it
may also be good for that which is to follow.
It
requires the whole gospel age for the day of atonement; from the preparation of
the slain victim, whose blood was carried within the vail, until "unto
them that look for him, he shall, appear the second time without sin, unto
salvation" (Heb. 9:28) And as it was necessary for him to come to this
earth to fulfill the type of the slain victim; so it is necessary for him to
come a second time to fill that of the living one.
In the
law, the high priest carried the blood within the vail, and afterward, came forth
to the alter, in the tabernacle outside
75HM28
of the
holy place. "And when he had made of the of reconciling the holy place,
and the tabernacle of the congregation, and the altar, he shall bring the live
goat, . . . and the goat shall bear upon him all their iniquity into a land not
inhabited" {Lev. 16:10-22). Christ was the slain victim, and is also the
"scapegoat;" for "the Lord bath laid on him, the iniquity of us
all" (Isa. 53:6). This part referring to the scapegoat, is the last work
of the atonement, and must be fulfilled after he leaves the Holy Place. And
until Christ returns and fulfils the type of the scapegoat, the atonement will
not be complete, nor will our sins be blotted out. (Acts 3:19-21.) "And it
is easier for heaven and earth to pass, than one jot of the law to fail."
$$$
\$THE
PROPHETIC PERIODS\$
75HM28
Every
careful reader of this paper must have become satisfied the old traditions, and
loose ideas which have obtained in relation to the manner of Christ's coming
are, in the main, unscriptural; and that there is, and must be a period of time
called, "the days of tie Son of man;" in which, although He is here,
the world will be ignorant of his presence. Otherwise, how can they be
"building, planting, and marrying; and know not"? For "as it was
in the days of Noah, so shall it be, in the days of the Son of man."
There
can be no question, with believe of the Bible, but what this condition of
affairs must at sometime be true. The questions, Are we now in "the days
of the Son of man"? Have the events of the harvest, or end of the age
[world] already commenced? Depend solely on the prophetic periods for an
answer. We do not claim any advantage over others either by revelation, vision,
or "commission," or tangible proof of any kind; but still walk by
faith. And the reports so industriously circulated "in the so called
Advent papers, come from "enemies," or from those who are entirely
ignorant of our faith. And only those who love to be deceived, will permit such
false reports to prejudice their minds from calm and determined investigation
of these vital truths.
We
expect misrepresentation, and to be evil spoken of but "count it all
joy;"
"Hear
the word of the Lord, ye that tremble at his word; your brethren that hated
you, that cast you out for my name's sake, said, Let the Lord be glorified: but
he shall appear to your joy, and they shall be ashamed." (Isa. 66:5).
The
prophetic periods form a perfect network of evidence; ending as they do at so
and seem to make place into which the events of this time of harvest arrange
themselves, as the large and small stones wrought by a master hand, adjust
themselves, when brought together for the building. And if a stone were
missing, the exact dimensions of the place where it belongs, would be an unerring
guide to the workman in finding it. So the prophetic periods, by ending as they
do, enable us to see the time for the harvest, and its events. And the fact of
their leaving a period of just three and a half years for this harvest, the
same as was the measure of the harvest at the first advent, is significant.
I never
supposed the days of the Son of man, was a definite period, nor had I any clear
idea of their meaning, until I saw the place made for them by the prophetic
periods. I never saw the events of the harvest, separate and d1stillct; that
"the times of restitution of all things," had a marked beginning;
that the- resurrection of the dead in Christ is a separate event, in no way
related to the "restitution." That one is a restoring back to a former
estate; the other, an entire new condition: an immortality unheard of until
Christ came and "brought to light immortality and eternal life, by the
preaching of the gospel;" that these who put on immortality have spiritual
bodies; invisible to mortals, without a revelation; that as the generation
living at the first advent, stumbled because he came "a man of
sorrows," in a body of flesh; so this generation will stumble because he
comes "a spiritual body;" that this generation is to fail in faith,
as the other failed in works: These, and many other points, having a vital
bearing on the present time, were never seen, until the prophetic periods made
a place for them and brought them out.
All I
have thus far tried to prove, is that when these things do occur it will be in
a way the world will neither see or understand. And even the plagues which are
coming, will not be understood; for the testimony is, men blasphemed God in the
midst of the plagues, and repented not of their deeds.
Prophecy
is foretold h1story; and can go no farther in foretelling, than h1story will go
in fulfilling. And the details of future immortal life are not foretold, any
more than are those of angelic life; "for, it doth not yet appear what we
shall be;" and yet a future age is minutely described in prophecy. Read
Isa. 65:17-25 - "They shall build houses, and inhabit them; they shall
plant vineyards, and eat the fruit of them; they shall not plant, and another
eat; for as the days of a tree are the days of my, people; and mine elect shall
long enjoy the works of their hands."
75HM29
From
the above, and many other Scriptures I understand that humanity, prophecy, and
h1story, go on through the millennial age: and it is only a class who, put on
immortality, and become, "as the angels of God. "
The
prophetic periods show the transition from one age to the other, by their
manner of terminating. And I would ask the reader, If you were satisfied the
"resurrection of the just," is to an immortal life; with a spiritual
body, invisible to the natural eye; and also that the days of Dan. 12, were
ended, Why you could not believe that the resurrection of this class occurred
or at least began, where those days ended? This is our position, and the reason
we believe the resurrection began Feb. 14th, 1875. And these positions, viz.
that those "days" are ended; and that of the first resurrection, it
is true that, "It is sown a natural body: it is raised a spiritual
body;" is susceptible of proof. Again: Supposing you were convinced by
Bible proof, that "the times of restitution of all things" (Acts
3:21), is a restoration of the human family back to a former condition; and
hence, the class exalted to immortality are an exception; and that the heavens
must retain him until the times of restitution; and farther; that when he
comes, he does not immediately appear to the world; and also that a period
reaching to the beginning of the times of restitution, had ended; Why could you
not believe he was here.
A
Jubilee, means a reverting back. And under the law was the year of release,
when all forfeited inheritance must revert back to the original heirs, and
certainly points to the "restitution of all things" (Acts 3:21). The
Jubilee cycles, reckoned either as a Jubilee of Jubilees, from the last one kept
under the law, or the full seventy cycles, the whole number of Sabbaths due to
the land (2 Chron. 36:21); as they have actually transpired, since the sabbatic
system began at the time they entered their land; counting fifty years to each
cycle, while the fiftieth year was thus kept; and forty-nine years to each
cycle, since the captivity; and. in either case the result is that they
terminate with the Jewish year ending April 6th, 1875. Why then, with all the
other supporting evidence, should we not believe we have entered the transition
period, and that the times of restitution have begun?
$$$
\$THE
LITTLE HORN\$
75HM29
"And
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 eyes of a man, and a mouth
speaking great things" (Dan. 7:8).
As one
event after another transpires, we find the papacy filling up this prophecy
with wonderful accuracy. Rome, the seat of the old empire, passed into the
hands of the papacy at the time the Goths were expelled, A.D. 538. I need not
dwell on the h1story of those times; it is well known to every reader of
h1story, that the Goths, who were Arians, and opposed to papacy, held that seat
of empire for a number of generations; but were conquered by catholic arms, and
their power so completely, broken in 538 that the people of Italy changed their
allegiance to the, Roman catholic faith at about the above date; since which,
Rome has been subject to Roman catholic control. There are two dates, 506, and
753, when the papacy received large. accessions of power; and indeed, a number
of times since the latter date; for it did hot overturn the first one of the
"three horns," Lombardy, Romania, and Revenna, which it was to
"subdue," until the 11th century. And many writers who oppose this
application of the prophecy, very unfairly ignore this beginning of papal
control in Rome, because, at other and later dates, they find a more marked starting
point. And, starting it at a date as recent as 606, it does not fit the
prophecy; and therefore, does not belong to the papacy. And to escape the well
known fact that Rome has been under papal control, since the expulsion of, the
Goths in 538, they dodge from papacy, to the pope; and very truly claim that
the pope did not hold independent power at so early a date. But all h1storians
agree in the fact that "times and laws," or in other words, the civil
power of the western empire passed into catholic, or papal hands, at the time
the Goths were expelled; and that Rome thus continued under catholic control
until the infidel republic of 1798 was proclaimed. In other words, for a period
of 1260 years.
"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 [times and laws]
shall be given into his hand, for a time, and times, and the dividing of
time." This was true, not of the popes alone, or of any of the catholic
princes, but of that harlot organization, the "woman" and her lovers.
The
date 538 was not the beginning of papacy. We have no date for that; only the
following; "the mystery, of iniquity doth ready work; only he that letteth
will let until he be taken out of the way, then shall that wicked be revealed
whom the Lord shall consume with the spirit of his mouth, and shall destroy,
with the brightness of his coming," (2 Thes. 2:7-8), The "mystery of
iniquity was the woman on whose forehead was a name, 'MYSTERY BABYLON THE GREAST;
the mother of harlots'" (Rev. 17:5): And "he who now letteth"
[hindereth] was the civil power of the empire, and was taken out of the way
soon after the conversion of Constantine about which time [in the fourth
century] Christianity was made the religion of the empire; then came "the
falling away first," and the man of sin" was revealed.
I
understand that papacy began to develop at the union of church, and state in
the eastern empire, as above; but, as yet it did not hold "times and
laws." at western Rome, the seat of the prophecy; since paganism still
prevailed in that quarter. But in A.D. 538 Catholicism was established as the
ruling element at "the seat of the dragon." And it continued until
the terrible reaction against the papacy which occurred near the end of the
last century; when the people of Rome and Italy, ass1sted by France, abolished
the papacy; and, on Feb. 15th, 1798, proclaimed the infidel republic.
The
papacy is called a "horn" by virtue its exercise, of civil, power.
And although it ex1sted before, and still ex1sts as a 'horn,' it certainly held
"times and laws in its hand," at
75HM30
Rome
for just 1260. years, before they "took its dominion; to consume and to
destroy away it, unto the end." And it has since been undergoing this consumption.
That the h1story of the papacy has, in just this way, been thus far a perfect
fulfillment of the prophecy, it is useless for any one to try to deny; for
these facts are too well known by all readers of h1story. They may deceive
themselves and those of their hearers who are not familiar with these things;
but they cannot change the facts. They may, indeed, again dodge behind the
pope, and say, the pope did not die until the next year; or that the pope did
not relinquish his claim to temporal sovereignty, &c.; the popes have never
relinquished that claim claiming as much to day, as ever.
Some of
our brethren, for want of something better, are clinging to the forlorn hope
that as they did not ask the popes permission to take away his dominion in
1798, it was not legal: and have discovered that in 1801, one year after papacy
was restored, the new pope did make some concessions to Napoleon, and hope that
may prove to be the end of the 1260 days. Others fly, still farther from the
old 1843 position and try to show that the 1260 days have only just ended at
1870; hence, have not the slightest hope of living to see the end of the 1335
days, which must, therefore. extend to A.D. 1945. Hold the reigns firmly, my
brethren, and so long as facts cannot be altered; let us stick to the old 1843
track, and see it out, on this line; even though the end is brought about in a
manner we did not see.
From
1800, at which time "the deadly wound was healed;" and the papacy
revived, to 1870; it has been one of the "seven heads" of Rome. And
now, though it has ceased to hold that position, it has not ceased to be a
"horn;" and controls a vast amount of civil power; not because it is
now, as formally, supported by the European governments, we admit; for "these
ten kings," were to hate the harlot; but that power comes from her
millions of people; the foundation of the thrones themselves.
I
beheld, and the same horn made war with saints, and prevailed against them;
until judgment the Ancient of days came and judgment was given to the saints of
the Most High, ['Know ye not that the saints shall judge the world"?(1
Cor. 6:2)] and the time came that the saints possessed the kingdom. Verses 21,
22.
One
English writer, copied in the "Bible Examiner," asks, "Who are
the saints, that papacy has prevailed against?" And as he cannot believe
they are the Mohammedans, or the Welch, or English, or a host of fighting men
"who have opposed the papacy;" comes to the wise conclusion that as
most of these were triumphant, and were not overcome by the papacy; ergo,
papacy cannot be the 'little horn.' Bless the man's heart! He looks in the
wrong place to find saints, they are not found with carnal weapons opposing
papacy, or any of her harlot daughters; as well look for opposers of wolves
among sheep. God will show who are the saints, who "have been beheaded for
the witness of Jesus, and the word of God; and loved not their lives unto the
death;" when he "makes up his jewels." And very possibly few of
his fighting men, so triumphantly selected, to prove the papacy is not the
'little horn,' may be found among them.
This
power is prevailing at the present time; not perhaps in Rome, but she is
gathering her forces for a mighty contest with the nations, her former lovers;
and she is to maintain her ascendancy; for "in the days of these kings
shall the God of heaven set up a kingdom;" and when set up, is to be given
to the saints, [ver. 27,] and papacy prevailed, up to the time "the saints
possessed the kingdom."
There
is positive proof that in the coming struggle, papacy will be successful. In
the first place, it is after the Ancient of days came, and the judgment sits,
and the books are opened, "I beheld then, [after all that] because of the
voice of the great words [acts, or events] which the horn spake" (vers.
10-11). And this occurs after the" thrones are cast down (ver. 9); or the
"powers of heaven are shaken." "And there was war in heaven:
Michael and his angels fought against the dragon; and the dragon fought, and
his angels" (Rev. 12:7). There is no more doubt this refers to the Roman
empire; and that the high places, or ruling elements of the world, symbolize
heaven, than that there has been such an empire. Hence, we know to what the
"powers of heaven," which are to be shaken, refer; and papacy will
stand, after all these are shaken.
In the
second place, papacy will prove triumphant in the coming struggle, because she
is not to fall by the hand of her enemies. Christ has reserved that honor to
himself; and that antiChristian power will be consumed with the spirit of his
mouth; and destroyed with the brightness of his coming."
In the
third place, papacy will remain, after her opponents are fallen, because she is
to be the last to drink of the cup of the indignation of the Lord.
The
term. "Sheshach," occurs but twice in the Bible; first, in Jer.
25:26; and again in Jer. 51:41; where we learn it is a name applied to Babylon.
In Jer. 51, the final overthrow of mystic Babylon is clearly portrayed. Read
and compare Jer. 51:7, 8,13, 45, 49, 63, 64; with the 17th and 18th of
Revelation (Rev. 17-18); where John applies this language used of Babylon the
type, to "MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND
ABOMINATIONS OF THE EARTH." The golden cup," "the drunken
nations;" the call to his people to come out of her; the casting down,
like a millstone; all is there, applied to both type and antitype. Every verse
of the 51st
75HM31
chapter
refers to Babylon (Jer 51); and in Jer. 51:41, it says "How is Sheshach
taken! and how is the praise of the whole earth surprised how is Babylon become
an astonishment among the nations?
In Jer.
25, where Babylon is again refer red to as Sheshach, it reads; "For thus
saith the Lord God of Israel unto me; take the wine cup of this fury at my
hand, and cause all the nations to whom I send thee, to drink it. And they
shall drink, and be moved and be mad, [this is when the nations are
angry," Rev. 11:17.] because of the sword I that I will bring among
them." [Then the "cup," means a sword, or war.] The prophet goes
on to enumerate those who shall drink of this cup; and thus concludes;
"and all the kingdoms of the world, which are upon the face of the earth;
and the king of Sheshach shall drink after them." (Jer. 25:15-26). Here we
learn that "Babylon, in whom was found the blood of all who had been slain
upon the earth;" is the last to drink of the cup of the indignation of the
Lord.
This is
certainly not a "conditional" prophecy, nor hap it yet been
consummated; and but one Babylon ex1sts, viz. "Babylon the great."
And notwithstanding these ten kings have 'hated the harlot,' and I stripped
her; and made her naked and desolate; and were to "eat her flesh, and bum
her with fire;" all of which has been so marvelously fulfilled: not really
eating or burning, but by consuming her dominion, confiscating her substance,
and humbling her pride; as at this day; still, although completely desolate, so
powerful is she in the hearts and fears of her votaries, that the nations are
in mortal fear; and are preparing for the, inevitable religions war, on a scale
never before known in the annals of h1story, and we have most positive
assurance, that in the coming struggle papacy will survive the conflict, and
again rear her head, after the nations have become "mad, and drunken, and
fallen." For she is still able to "speak great words," after the
thrones are cast down, the Ancient of days come, the judgment set, and the
books are opened; even until judgment is given to the saints of the Most High.
What a
glorious prospect! the lowly and obscure followers of Jesus, to judge the
world; exalted with Christ, far above principalities and powers, the bride of
Christ higher than the angels. "Know ye not that ye shall judge
angels"? And papacy prevails until "judgment is given to the saints,
and the time came that the saints possess the kingdom." Not until they are
about to have possession but until in actual possession.
Reader,
are you prepared for the storm? Have you found shelter in the "cleft
rock?" If so, "no plague shall come nigh thy dwelling;" "a
thousand shall fall at thy side; and ten thousand, at thy right hand; but it
shall not come nigh thee; only with thine eyes, shalt thou behold, and see the
reward of the wicked." "For thus saith the Lord God of hosts, the God
of Israel, Drink ye, and be drunken, and spew, and fall, and rise no more,
because of the sword that I will send among you" (Jer. 25:27].
This
conflict is so apparent, and the fact that the "little horn" is
coming to the front, so ominous, that the various tyro cannot fail of seeing
it. God help the Church to see and know the time of "her visitation."
$$$
\$A
LETTER\$
Bro. W.
N. MURRELS, Writes:
Forest
Hin, Cal. June 20th, 1875:
BROTHER
BARBOUR: Dear Sir:
THE
HERALD OF THE MORNING is received! 0 how glad I am! I shouted out, glory be to
God, when I removed the cover; I was longing for something from you. My only
resource during the interval, was my Bible and the old numbers of the MIDNIGHT
CRY." I have read them over and over again. Not a day passed that I did
not read them; and always with renewed light and comfort. I am unalterably
convinced that that the truth lies in NO OTHER direction.
Being
an old 1843 believer, and having had the privilege of a personal acquaintance
with dear Bro. MILLER. And, being confident of its divine character, I
continued in the Advent faith, till the present time. During that long
slumbering dark period of the virgins, I was in a state of isolation; and being
on this coast since 1849, hardly knew what was going on among the brethren. I
got a letter in answer to one Bro. Himes, when he was on this coast; the only
direct information had until, I believe, by divine direction. A young man came
to this place from Chicago who was an "age to come" believer, and had
a number of publications on that subject. Through them I learned of a number of
publications, for some of which I subscribed; and since then, thanks be to God,
have made great progress in the right direction.
I have
ever been a believer in TIME, although I knew nothing of the movements between
1843 and 1873; still I believed the prophetic numbers were meant to be
understood at SOME time. How glad I was, when I received your paper; I have
read it numberless times, and am reading it yet.
Well
Bro. I am looking over your last publication with a great deal of interest. The
arguments seem VERY conclusive. As you say; it is hard for the mind to rid
itself of old errors. I am trying to have a mental mental realization of the
great change from mortality to immortality. -- Sometimes one gets a glorious glimpse
of the spiritual but it is like the lightning flash.
I would
like to say much, but your time and mine will not permit. Enclosed is the money
for two copies, ($1,50;) take the rest for my postage and that of some others.
How
often I praise the Savior for Bro. BARBOUR's publications, Oh! the love I
realize; for the blessed Savior of men. But I have a hard warfare; it is
sometimes so dark; and the heart so hard and stony.
I have
loved Jesus from my earliest years; but it seems I have done so little for Him.
Still, it is not the amount that we do; it is the greatness of our faith that
He thinks most of. The Father loves all those who love His Son. Oh! that we may
see him soon in peace. Yours, in Jesus' love.
$$$
\$ARGUMENT\$
75HM32
How few
a capable of weighing an argument, or maintaining cons1stency of ideas.
0ne
brother has recently written, "I endorse the article on the new birth
being the resurrection." He believes it is raised a spiritual body. He
even believes what Christ says; "The wind bloweth where it l1steth, and
thou hearest the sound thereof, but canst not tell whence it cometh, and wither
it goeth; so is every one that is born of the Spirit." He believes he
cannot tell whence it cometh; and immediately adds that it comes from the old
original grave where it was buried. He cannot tell, but he can tell. "Thou
fool, that which thou sowest is not quickened, except it die; and thou sowest
not that body that shall be." (1 Cor. 15:36-37). If it is the same body
with a newly buried one, it is with an old one. Of bodies buried five hundred,
years, not one particle remains unabsorbed; all has passed off in water, in
gas, in vegetation: and from vegetation to animal life, and, from animal flesh
back again to humanity; until, like the woman with "seven husbands,"
it would have many claimants, But even supposing Paul was m1staken, and it is
the same body, and God should collect every particle of the lean and wasted
form as it was buried; or the gross and corpulent; and adjust all claims
between the many owners of the same dust; will He take it back to its former
grave, so as to open it again and take it out of the grave?
Surely
no one will make the absurd claim of the body being in the grave, and having
always remained there. Truly ignorance and superstition are hard to overcome;
and "ye do err; not knowing the Scriptures."
$$$
\$MORE
LETTERS\$
75HM32
S. H.
WITHINGTON, of Springwater, N.Y. writes:
Dear
BRO. BARBOUR; the first No. of Vol. 3, has come to hand; and I have read and
reread it very carefully; and must say, by the force of evidence, I fully
endorse the sentiments contained therein. It is truly "meat in due
season:" How very clear that there must be a transition period in which
the gospel laps onto the restitution age, as did the law, and gospel; during
the personal work of Christ, at the first advent. A period called, "the
days of the Son of man."
All
Advent1sts believe the kingdom is about to be set up. How vastly important that
the mind should be divested of prejudice, and look carefully at the facts as
they unfold themselves in harmony with the prophetic word. That no two
prophetic periods end at the same time, I fully believe.
The
1335 days of Dan. 12, the period reaching to the resurrection and time of
harvest, as symbolized in Rev. 14:14-16, I believe, have ended; and therefore,
the harvest must have commenced; and we are in "the days of the Son of
man;" and He is doing his work, preparatory to the setting up of the
kingdom.
What
grand events are just before us: How important that we keep on the whole armor
of God, and fight the good fight of faith; for soon our warfare will be ended.
The evidence now, to my mind, is that the second part of Zion's warfare, under
the gospel, will end in the spring of 1878.
I like
your paper very much. The beautiful vignette on the first page, so expressive
of our faith, speaks volumes. My sincere prayer is that all who take this
paper, will resolve themselves into a committee of the whole, to extend its
circulation. It is a true Advent paper; and I do hope, by the blessing of God,
it may soon be issued as a weekly; giving us, once more, a medium through which
the prophetic periods, the very frame-work of our faith, may be calmly and
freely investigated; thus enabling our pathway to shine "more and more
unto the perfect day."
The
notice you gave of the N.Y.S. Conference, was to the point; and, under the
circumstances, demanded to correct the false impression they had so extensively
circulated in their report of the same. May the Lord greatly bless you, in your
labor of love to the household of faith.
---------
BRO.
GEO. A. BROWN, Cohocton N. Y. Writes:
I was
very glad to receive those papers you sent me; and read them with interest,
although I am surprised at the manner in which the Lord is fulfilling his word,
yet I believe these things are of the Lord. I am satisfied the "midnight
cry" is in the past, and that the 1335 days are ended; and that the
Jubilee cycles show that the restitution is due. Enclosed find money for four
copies. Your brother in Christ.
$$$
\$NOTICE!\$
75HM32
With
this number of the paper, I shall consider my obligations of last year fully
cancelled. And shall send No. 2, to no person from whom I do not hear, either
directly, or by some third party ordering the paper continued.
I shall
be glad to receive the money from all who can afford to pay now, or as soon as
convenient, And all who are not able to pay, and will send a postal card with
simply their; name, and post office, and State; without another word, will be
supplied with the paper as freely; and heartily as it is send to those who pay:
To all others I bid a kind farewell.
$$$
\$THE
HERALD OF THE MORNING\$
Vol. 3.
AUGUST, 1875 No. 3
\$\@GOD
IS LOVE\$\@
EDEN
"The
seed of the woman shall bruise the serpent's head."
THE
FLOOD
"Come
thou and all thy house, into the ark."
PATRIARCHAL
AGE
"Now
the Lord had said to Abram, get thee out of thy country; into a land that I
will shew thee; and in thee shall all families of the earth be blessed."
KINGDOM
OF ISRAEL
"And
ye shall be unto Me a kingdom of priests."
GENTILE
TIMES
"Take
off the diadem; remove the crown: I will overturn, overturn, overturn it, and
it shall be no more until He come whose right it is; and I will give it
Him."
1878
-------
D.
COGSWELL,
Dansville,
N.Y.,
J.H.
PATON,
Almont,
Mich.
Corresponding
Editors.
-------
N.H.
BARBOUR, Editor, ROCHESTER N.Y.
-------
One
Copy, per annum, 60 Cents; Four Copies, to one address, $2.00.
$$$
\$PROPHETIC
LIGHT\$
75HM34
It
seems strange that there can be a lime of argument extending through the whole
Scriptures, embracing all the prophetic periods, chronology, &c.; in
harmony with itself, with the signs of the times, and with the whole Advent
movement; and yet the larger part of teachers among us remain ignorant of and
opposed to its investigation. To those who, without prejudice, really
investigate these things, they seem so clear, that instead of being in
darkness, we stand on "Pisga's top."
Grant,
for a moment, our position true, and look from our standpoint; and past disappointments,
or failures, as they are called, will appear as beacon lights; and you will
find a cons1stency and beauty in these positions which will surprise you, and
perhaps induce you to investigate the arguments. If so, and you really desire
to understand, you must not reject any part while investigating; wait until you
get them all before you; for, like the building of an arch, its strength cannot
be seen while investigating detached parts, or single stones. Follow up the
argument, and let the "arch " be complete," keystone" and
all, before passing your final judgment. 1f you have the patience to do this,
there is a glorious sanctifying present truth, within your reach. But I do not
believe one reader in twenty have command enough of their own mind to
investigate Scripture in this broad and comprehensive way. You will think you
see a text of Scripture which contradicts a certain position (the Bible is full
of these apparent contradictions) and give up to an apparent, but not real
difficulty.
Those
who have comprehended these arguments, find in them a power which has separated
them from the world, and enables them to withstand the pressure of this
"hour of temptation" now upon them, as the deep-rooted oak withstands
the tempest; "Sanctify them through thy truth; thy word is truth;"
and with the Psalm1st, can say; "Though an host shall encamp against me,
my heart shall not fear." You can hardly comprehend the joy which comes
over one who feels that the "log-book," the chart, the compass, the
lighthouse, the breakers, the soundings,
and the haven of the voyage to eternal rest, are lit up with the
sunshine of prophetic light. So different from those who have lost their
reckoning, like poor J.V. Himes, for instance; who admits his "lamp"
has gone out; and says, he has no light as to the harmonious ending of the
prophetic periods; and that even the darkening of the sun, falling of the
stars, &c. clearly in the past, are not fulfillments of prophecy. And these
are the real sentiments and faith of the Advent teachers who less bold than he,
do not so openly avow them. When the leaders admit their blindness; that they
have lost their reckoning and are in darkness; God pity their followers,
through this hour of temptation upon which we have now entered.
This is
true, not of Bro. Himes alone, but especially of the two men, the one of whom
took a course to crush Bro. H. which ought to tingle the cheek of any honest
man with shame, and the other, the man who now, under him, holds the position
formerly occupied by Bro. Himes. The latter, boldly asserts that he has
something better than prophecy, that it makes no difference to him, when Christ
comes; he is sanctified. A sanctified man, and got something better than God's
word, better than present truth, BETTER than obeying God and sounding the alarm
of the coming judgment. [How glad I am the prophets and apostles were not
"sanctified;"] else we should have had a milk and water Bible,
instead of holy men of old "searching diligently" after the deep things
of God. "Sanctify them through thy truth," said the Master. Have
these men found a royal road? They admit they do not know where, on the stream
of time, they are; only that they are near shore, and among breakers; and one
of them while aspiring to be pilot, boldly avows that he does not care for his
reckoning, or the breakers; but means to be so good that he can lead the way
and pilot the ship safely, without following the Master's instruction and
taking heed to "the more sure word of prophecy, until the day dawn."
They are blind, they admit; they have no knowledge "of any harmonious
ending of the prophetic periods;" and are in darkness in relation to the
coming of the day of the Lord, and confess to it. If that day is indeed just
upon us, as they themselves admit; and yet they are in darkness; how can they
claim to be the children of God? "Ye brethren are NOT in darkness, that
that day should over take you as a thief." How can they escape being
judged out of their own mouth? There are but two classes; one of which is to be
in darkness in relation to these things, and the other not; and these men who
aspire to lead the "virgins," as they go out to meet the Bridegroom,
admit they are of the former class, and find hosts of followers. They can see
that "the days will come when ye shall desire to see one of the days of
the Son of man, and ye shall not see it." Which has been so often
fulfilled during this Advent movement; but they cannot see that "in the
days of the Son of man," [not before those days begin, but in those days;]
men will be planting, and building and marrying, and "know not." No
indeed! Their theory is that the first event connected
75HM35
with
the coming of Christ, is one which all will know; in spite of what Christ says
about the "days of the Son of man," "time of harvest,"
&c.; because there are other Scriptures which say "Behold, he cometh
with clouds," &c.; just as if both could not be true. They would shut
out all prophetic light; neither themselves teaching, or suffer others to do so;
get "sanctified," and go in to the kingdom blindfolded. This may do
for yet a little while; but there is a "ditch," into which "the
blind, leaders of the blind," are about to fall.
The
subject to which this paper, as 'HERALD OF THE MORNING,' is devoted, is so
large and some of the positions so comparatively new, that I hardly know how
best to present them in a manner which shall arouse as little of that blind
opposition and prejudice which every advance in knowledge has to overcome.
In
regard to the manner of the resurrection of the dead in Christ, we, as a
people, have drawn more or less inferences, based, as we supposed, on
Scripture. Now try to divest your mind of this mixed mass of conjecture, and
Scripture; and take the clear unadulterated word of God, and look calmly from that
standpoint alone. First, admit, in your own mimed, that possibly there may be
different orders of resurrection; how many you do not know but, "as in
Adam all die; so in Christ shall all be mare alive; but every man in his own
order." (1 Cor. 15:22) Do not "wrest" this Scripture, and say
that God saves only such as believe; it does not so read: Those who believe,
have a salvation, we admit, but "we trust in the living God who is the
Savior of ALL MEN," is the first part of the sentence. If this is not true,
maybe the rest is not! Let God be true! You are a Universal1st then! Yes! a
Universal1st, or Spiritual1st, or any 1st you please, if believing God's word
will make me so. I understand that God will save every son and daughter of
Adam, from all they lost in, or through Adam: that "as in Adam" all
die; so in Christ, shall all be mare a alive; but every man in his own
order;" that there is a "restitution of all things; spoken of by the
mouth of all the holy prophets since the world began" (Acts 3:21). The
putting on immortality of those who believe, is a special salvation, but not a
restitution. The family of Christ are an exception, they become "as the
angels of God, neither can they die any more:" while all others are
restored back to the condition from which man fell; from which, if he die again
it will be for his sin. Hence, as Adam was "of the earth earthy,"
with, flesh and blood life before he sinned, a restitution of the human family
must be to a similar condition, and "the days of my people shall be as the
rays of a tree" (Isa. 65). But to those who are in Christ, there is a
higher calling, a special salvation, and a better resurrection. And this
particular "order," represented by "Christ, the first fruits;
and afterwards, they that are Christ's at his coming," was brought to
light only "by the appearing of our Savior Jesus Christ, who hath
abolished death, and bath brought life and immortality to light through the
gospel" (1 Tim. 1:10). If the resurrection to eternal life was not brought
to light until the appearing of Christ, a resurrection to a fleshly life,
certainly was taught in the prophets. And the reader who forms an opinion of a
resurrection to immortality from the one mentioned before that to immortality
was made known, must necessarily have an incorrect idea; since one is, of the
earth, as was Adam before he sinned; while the dead in Christ, "sown a
natural body, are raised a spiritual body." And this resurrection or
change from a natural to a spiritual body, will never be forced on one against
their faith, or desire. Faith is the substance things hoped for. I believe and
hope for a change from this earthy, to an heavenly spiritual body; and expect,
when fashioned like unto his most glorious body, to look very different, than
in this "fleshly tabernacle."
A
resurrection to an heavenly, or spiritual life, is a state of which we know but
little; "in the likeness of Christ;" and "are as the angels of
God." We know Christ could, and did appear in different forms; (Mark
16:12); and that angels, have appeared as ordinary men, eating and drinking;
and as a flame of fire, chariots of fire, &c.; and also in their probable
real spiritual forms, as to Daniel and John. Dan. 10:5-6; Rev. 1:12-16. That
they can appear as fire, there is abundance, of proof: "Who maketh his
angels spirits; and his min1sters a flame of fire" (Heb. 1:7). "And
the angel of the Lord appeared to him in a flame of fire out of the midst of
the bush: and, behold, the bush burned with fire, and the bush was net consumed"
(Exo. 3:2). Forget not to entertain strangers, for thereby some have
entertained angels unawares." With such extraordinary powers of changing
their form, as the spiritual bodies of Christ and the an angels possess, it is
certain they are not of the earth earthy. That they can assume flesh and bones
of men we know; witness the "men" who appeared to Abraham and others;
and also Christ, to his disciples that they can appear in other and more
glorious forms, we know; witness to Saul of tarsus, John &c.; and that to
Elisha's servant (2 Kings 6:16-17); and the risen saints are like Christ and
the angels, and have spiritual bodies; are possessed of this unearthly power.
And
75HM36
why
these plain Scriptural teachings meet such bitter opposition from a large part
of the Advent body would puzzle me, if I did not know that prophecy would
remain unfulfilled, were they to take any other course, as would God's plan
with Pharaoh had he not hardened his heart.
Is
there one among these opposers who dare affirm, that the "harvest" is
not a period of time, up to which tares and wheat are to grow together? that
"in the time of harvest" he will say to the reapers [angels] gather
first the tares and bind them in bundles? that the wheat [righteous] are not to
remain in the mortal state during this time of harvest, or until the tares are
gathered? and therefore will be here while the angels are do doing this is
work? that at "in the end days of the Son of man" they are to be
building, planting, marrying, and know not? If God has not indeed poured out
upon them a spirit of deep sleep, truly they could not fail to see that in
their opposition to, and determination to shut their eyes to these things, they
are "kicking against the pricks."
Why!
friends, the Bible, from Genesis to Revelation, backs up the advanced views now
being presented in these pages. But I am satisfied no one will see and be
sanctified by this present truth, "unless the Father draw him." And
yet it is our duty, fellow laborers, to press home the truth; for we know not
which may prosper, this, or that. "O send out thy light and thy truth; let
them lead me; let them bring me into thy holy hill, and to thy
tabernacles" (Ps. 43:3).
$$$
\$THE
WAITING PEOPLE\$
\@ELD.
J. H. PATON.\@
75HM36
Our
true position is, Waiting for Christ. It is this especially, should make us a
peculiar people. Whatever else we may hold as true and important, His coming
and glory hold a special place in our hearts.
The
doctrines usually known among us as life and death views; including the
mortality of man: the sleep of the dead; and final destruction of the wicked,
we regard as holding a secondary place. These are no part of Adventism, proper.
A man may be an Advent1st and reject these. WILLIAM MILLER, and many others
like him, were Advent1sts; and held a very important relation to this Advent
movement; and yet they believed in the immortality of the soul, the conscious
intermediate state, and eternal misery of the lost. There were many before
Miller's time and many since who have believed in the life and death views, who
have not been Advent1sts.
It may
be said, that waiting for the Son of God from heaven has always been the true
position of the Church. To this we fully agree. And had it not been for the
falling, away, and apostasy of the great mass of the professed church, no
special awakening, g' or revival on this subject, would have been necessary.
But God's word recognizes this apostasy, and consequent sackcloth state of
" the two witnesses " (Rev.. 11]; and also a. special -waiting; and "
going forth to meet. the Bridegroom " (Dan. 12:12; Matt. 25:1-13]. The
many, are now, as in the centuries past, waiting for death: this people, are
waiting for Christ.
The
basis of this special movement is prophecy, and its fulfillment.
Watching
in a Scriptural sense, does not cons1st in peering into the space above to see
if Christ is coming; but to giving heed to prophecy and its fulfillment, as an
indicator, both by events, and their chronology. And also in forming characters
that will fit us for the desired position in glory. Hence, watching, and
waiting are dependently related.
We are
decidedly of the opinion that God has fully arranged, and revealed the pathway
of his people. That this path is one of light; and the light, is by the
"more sure word of prophecy." that it shines more and more; -- an
ever increasing light. Hence, those in the "pathway," will grow in
grace and in the knowledge of the truth; which growth presupposes advanced
truths. And we would specially remark, that the Spirit of Christ in possession,
or Divine sonship, is a prerequisite, to an understanding of God's revelation:
"The wise shall understand." Hence, Jesus himself, in speaking of the
events concerning his coming, called them "meat for the household"
(Matt. 24:45).
It
seems evident those who will be waiting for Christ when he appears to them,
will be a prophetic people. And therefore from their inception should steadily
increase in a knowledge of prophetic truth in relation to his coming. Not over
and again throwing away the former light on the prophetic numbers; but
retaining the past, and adding more and more. It is fair to suppose if this
people cease to investigate the prophetic word, God will cease to recognize
them. But it is important in our progress that we discriminate between the application
of prophetic numbers, and preconceived ideas of the events to which they point:
Just so long as our knowledge is incomplete, every new phase of events, or
development of facts, will bring partial disappointment. This may try our faith
in God's word, as well as in human calculation; but is not of itself sufficient
reason for concluding, that we have been m1staken in the application, and know
nothing about it. We know only
75HM37
in
part; hence, there is a part we do not know; this, so far as is revealed, it is
both our privilege and duty to know. To progress, is to attach something we did
not know to what at we knew before; and this can only be done when we see
harmony between what we knew, and what is presented for consideration. When we
see this, it become knowledge; hence, an increase.
The
idea that we can learn continually, and not change our views is evidently
absurd. Having started right, we should not change on base; but our views must
be modified in many ways, as we advance for each new truth throws light on
those previously known; and each increase of light causes us to reject some
human tradition.
Some
people boast that they are built on the rock, and therefore change not. They
are not carried about by every wind of doctrine. No indeed, they hold the good
old faith of eternal torture in a literal lake of brimstone, as did their
fathers; not even accepting the fashionable hell of the present day. But we
believe He only who is infinite, has the right to make this claim; "I am
the Lord, I change not." Men who are staked down by a fixed creed, may
appear constant; may be devoted, but are invariably narrow minded bigots.
Freedom of thought has always proved disastrous to stereotyped organizations of
either church or state.
Freedom
of thought on some subjects, has characterized the Advent people; while on many
others, they are as fully under the restraint of old traditional ideas as
before they became Advent1sts. This freedom may appear like confusion, but it
is the confusion inseparable from cleansing, like the purifying of wine, or
other liquids. Let us beware, my brethren, lest, in seeking to avoid confusion,
we settle into sectarianism, which has already laid its withering grasp on many
of the Advent people.
Just as
surely as the Bible is a "lamp to our feet," it was designed to be
understood only as it becomes due. Transpiring events shed light on, and unseal
the prophetic word, as when the overthrow of papal dominion in 1798, introduced
"the time of the end" (Dan. 11:35); and a resulting freedom of
thought from which, it was written, "many shall run to and fro, and
knowledge shall be increased" (Dan. 12:4). In harmony with this, it is
reasonable to conclude that God's church, -- those who have the unction of the
Spirit -- will understand the prophecies as they are fulfilled. Thus we
understand the church have been right in believing the 70 weeks of Dan. 9:24,
ended when the gospel was fully established; their application to the
destruction of Jerusalem, by the "virgins," since "they all slumbered
and slept," XXXXX XXXXX notwithstanding XXXXX (EDITOR - The bottom line is
unreadable in the copies on hand.)
On the
same ground, we understand that we approach the end of the dispensation the
manner and order of events connected with the transition become important to
the waiting people. To remain in darkness on these points may prove as
disastrous to us, as ignorance in regard to the manner of the first advent was
to the Jews, or those who were then waiting, for him. There is conclusive
evidence that the change of dispensation is gradual; and the period of
transition is known in Scripture, as "day dawn;" "end of the
world;" "time of harvest;" and "days of the Son of
man." Some oppose the idea of a transition period as wild and fanatical,
overlooking the fact that a similar period and gradual change introduced the
gospel dispensation; that he came, in a certain sense, at his birth, at his
baptism, and at his entry into Jerusalem; and that prophecy d1stillctly
foretold, and pointed to each one of those manifestations; and that it required
all these, and more, to complete his first advent. So now, he comes "in
like manner" as they saw him go; quietly and unobserved by the world. He
"reaps the earth," and "treads the winepress alone;" and
before the saints are gathered: With Rev. 14:14-20; compare Isa. 63:1-3. At
another stage, he appears in the air "and they shall see him coming in
power and great glory;" after which, he gathers his elect, and "so
with the Lord." At another stage, he comes and all his saints; for in the
great contest between Christ and the kings of the earth, the "called and
chosen and faithful" are with him (Rev. 17:14). These, and other events,
constitute the second advent of the "King of kings."
That
makes many advents, some may say; now which is the second? This is sometimes
asked in ignorance, and sometimes in derision. It is but different stages of
the coming as at the first advent. To fix upon one particular manifestation, as
"Behold, he cometh in clouds;" and say it is the first and only
appearance of Christ, is no more reasonable than for a Jew to have fixed on
Zech. 9:9, "Behold, thy king cometh." as the first and only
manifestation at his first advent. Each prophecy will be fulfilled now, as
then; in proper order, and without confusion.
To us
there is evidence that the judgment day, and day of wrath begin, before the
saints are delivered, in Isa. 25:9; compared with Isa. 26:8-9: First, "Lo,
this is our God: we have waited for him:" Second; "Yea, in the way of
thy judgments we have waited for thee," "for when thy judgments are
in the earth, the inhabitants of the world (exceptions see verses 10-11) will
learn righteousness." If any are opposed to men learning righteousness at
so late a stage, let XXXX (EDITOR: The original is unreadable) of these on the
sea of
75HM38
glass,
already victorious (Rev. 15:3,4) "A11 nations SHALL come and worship
before thee, for thy Judgments are made manifest." May we so watch and
wait and pray, that we "may be accounted worthy to escape all these things
which are coming on the earth, and to stand before the Son of man."
$$$
\$CHRONOLOGY\$
75HM38
If
there is not reliable chronology, we are indeed floating with no definite
knowledge of our whereabouts; and the prophetic numbers sink into comparative
insignificance. If there is no reliable chronology, the "wise," may
know that if they are good they will eventually reach the kingdom; but they can
never understand the question, "How long shall it be to the end of these
wonders, of which it is written, "The wise shall understand;" and the
Church, like the first house of Israel, must remain ignorant of the "time
of her visitation." But I thank God there is a reliable Bible chronology;
clear and satisfactory in itself, and supported by an array of circumstantial
evidence, in the harmonious ending of the prophetic periods, which makes it
very strong to those who understand the arguments. Let a person examine any
subject with his mind fully made up to reject it; and, from a previous opinion,
satisfied it cannot be true; and he will inevitably magnify its weaker points,
and fail to see its stronger ones. And there is no, subject, doctrine, or
argument, within human ken, in which are not some parts less strongly supported
than others. And the person who reads to oppose, invariably looks for its
weakest parts, and, seeing them alone, is often led to suppose he has seen
enough to overthrow the argument, and is satisfied.
The
association or relation of parts, not infrequently, is one of the strongest
elements in the strength of a position. Give to a man who never saw an egg, a
piece of the shell as large as his thumbnail; ask him of its strength; and as
he crumples it in his fingers, he answers, no stronger than a cob web. Now take
the perfect egg, place it endwise between his hands, and ask him to crush it;
to his surprise he finds his utmost strength is unavailing.
BOWEN'S
CHRONOLOGY stands, among chronological writers, simply on a par with
"Ushers," "Hales," "Scalligars," and twenty
others we might name: "Bowen's," however, has one peculiarity; it is
the only one from Adam to Cyrus, based exclusively on the Bible. All others
find breaks in Bible chronology, and close them from Josephus. This peculiarity
inclined me strongly to Bowen's before I became familiar with it.
XXXX
XXXXX XXXXX XXXX XXXX XXXX XXXX (EDITOR: This line is missing in the copies on
hand) this chronology in a work by "Elliott," in the British Museum
Library, in 1860; endorsed as the most reliable chronology by the principal
English prophetic writers who supported the 1866 position, notwithstanding it
proved the 6000 years ended in 1873; or seven years beyond the limit of their
other arguments.
I was
looking to 1873, at that time; and when I saw this chronology supported the
argument of the 1260, and 1335 days of Dan. 12, naturally examined it with
interest; and although 1873 is now passed, have never yet seen a Scriptural
reason to cause me to abandon it. But, on the other hand, find in it a key
which opens all the prophetic periods in harmony with themselves, and with
present advanced light in regard to the manner and order of events.
I have
published this chronology in full, in the April No. of the "Midnight
Cry;" and shall now confine myself to the more difficult parts, leaving
the plain and simple portions for the reader to add up.
Those,
and only those, who master this chronology in all its details, will easily
understand the other arguments. For these subjects are not to be mastered
without earnest inquiry, Still, their importance, and the fact that God has
thought best to reveal them; makes the subject worthy of the effort.
From
Adam to the day the flood was dried up, was 1656 years. See Gen. 5; 8:13. Here
we meet with a difficulty, for not withstanding a reference to Gen. 7:6, 11;
8:13; 9:28-29, settles the question beyond a doubt, that Noah's 600 years
"ended the very day the waters were dried up," yet there is a seeming
contradiction. The time to the birth of Methuselah, as will be seen by the
reader who has his Bible, paper and pencil, and a determination to understand,
was 687 years. And Methuselah lived 969 years, and died before the flood; or at
least did not enter the ark. And 687 to 969 are 1656, the whole time from Adam
to the end of the flood, which continued about one year. Therefore by this
reckoning, to the end of the flood would measure 1657 years. And yet it takes
all of Noah's, 600 to complete 1656 years. And Gen. 7:11; 8:13, makes it
absolutely certain his 600 years did not end until the day the waters were
dried up. How then can this apparent discrepancy be reconciled? I answer, when
a period is given in full years, it is not uncommon to find it a fraction of a
year short. The 40 years in the wilderness were a fraction short. They went out
from Rameses [which was Goshen; compare Gen. 47:6, 11,] on the fifteenth day of
the first month; [not the 14th, as Bro. T---. Has so often asserted;] Num. XXXX
XXXXX (EDITOR: This line is missing in the copies on hand) the Jordan on
75HM39
the 10
day of the first month (Josh. 4:19). Hence, they were five days less than 40
years in the wilderness. Again, "Zedekiah reigned eleven years in
Jerusalem" (Jer. 52:1). And in verses 6,7 (Jer. 52:6-7), we learn that the
city was broken up and he ceased to reign in Jerusalem in the fourth month of his
eleventh year; and reigned little more than ten years.
The age
of Methuselah after he begat Lamach, is no part of chronology, and exactness is
of no importance; hence his full time is counted, although he entered less than
two months into his last year.
From
the flood to the death of Terah, it was 427 years; see Gen. 11:10-32. At
Terah's death Abram removed into Canaan, and received the promise of the land,
(Acts 7:4-5). The covenant was the promise of the land; "which covenant he
made With Abraham, and his oath unto Isaac; and confirmed the same unto Jacob
for a law, and to Israel for an everlasting covenant; saying, 'Unto thee will I
give the land of Canaan, the lot of your inheritance'" (Ps. 105:9-11); and
this promise "Unto thy seed will I give this land;" made with Abram
when he came into Canaan at the death of his father Terah, [Gen. 12:4-7]
"was not unto thy seeds, as of many; but unto thy seed, which is Christ;
and was confirmed of God in Christ;" and was four hundred and thirty years
before the law. (Gal 3:16. 17); and the law began with the Passover the night
they left Egypt. From the exodus to sending the spies was one year and a
fraction. And from sending the spies to the division of the land, was
forty-five years, (see Josh. 14:7, 10) This makes forty-six years from leaving
Egypt, to the division of the land; or, as it is usually reckoned, 40 years in
the wilderness; and 6 more to the division of the land. "And when he had
destroyed seven nations in the land of Canaan he divided their land to them by
lot. And after that he gave judges about the space of four hundred and fifty
years, until Samuel the prophet. And afterwards they desired a king; and God
gave unto them Saul the son of Sis, by (or in) the space of forty years. And
when he had removed him, he raised unto, them David" (Acts 13:19-22).
Chronology
is never once referred to in all the New Testament, excepting here, over this
dark period, and the four hundred and thirty years, from the covenant to the
law; both of which periods are unintelligible, as left in the Old Testament;
and evidently, with design. That God does designedly leave many -things
recorded in "dark sayings," he himself declares; but why he does will
not now attempt to investigate. But that his revelations, clear, or dark, are
complete in themselves, we cannot doubt: the h1storic age, which commenced with
the Persians, has been attempted; it must ex1st, with every link complete,
somewhere in the Scriptures, And yet to be character1stic, it should be in such
a way as not to be understood, until the time comes when it is necessary, as
"meat in due season."
That
such a chronology commenced with Adam, and ending with the first year of Cyrus;
has been given, no one will deny; and as far as it pretends to go, as a simple
chronology, [aside from prophetic periods] we ought to find it perfect, if the
time has come for it to be understood.
These
two "spaces" of time, the one of 450 years and the other of 40,
mentioned by Paul as reaching from the division of the land to David, is where
men have stumbled; and instead of coming to the conclusion that if there is all
unbroken chronology over this dark part of Sacred h1story, it should be found
in the Bible, as a revelation; they appeal to Josephus to fill up fifty-five
years of time where God has left his work imperfect.
"Bowen's"
chronology spurns such a course; and claims that whether clearly or darkly,
every year of this time, if received, must be accounted for from the Bible.
"After
that, he gave them judges about the space of 450 years." There is,
evidently, a period of time after the division of the land, during the life of
Joshua and the elders, and before the first judge. And even after the days of
the judges, there were periods in which they were without judges; hence, the
rule of the judges did not cover all of the 450 years. And granting that the
time itself was just 4,50 years, Paul in referring to it, would naturally have
said about that space, under the judges. And strange to say, there are just 450
years mentioned in the Old Testament in connection with the judges, and between
the division of the land, and Samuel. As this period is all that is mentioned
in the Bible as transpiring between the division of the land and Samuel; and is
given in both Old and New, Testament; I am prepared to believe 450 to be the
true measure, notwithstanding it is darkly given. In the Old Testament it is
thus recorded: First, after the division of the land a blank of, we know not
how long, during the continued life of Joshua and the elders. (Judges 2:7.)
Next, the 8 years under the king of Mesopotamia [Judges 3:8]. Then under
Othniel the first judge, 40 years (Judges 3:11):after which they served Moab 18
years (Judges 3:14). Next 80 years under Ehud (Judges 3:30). Then 20 years
without a judge (Judges 4:3). Then 40, under., Barak (Judges 5:31) Gideon 40,
(Judges 8:28). Abimelech 3, (Judges 9:22). Tolo 23. (Judges 10:2). Jair 22,
(Judges 10:3); Philstilles 18, (Judges 10:8); Jephthah, XXXXXXXX (EDITOR: This
line is missing in the copies on hand); Elon 10, (Judges 12:11);
75HM40
Abdon
8, [Judges 12:14]. Phil1stilles, a second time, 40, [Judges 13:1], Samson 20,
[Judges 16:31]; Eli 40, [1 Sam. 4:18]. Total, in these nineteen periods, 450
years.
For an
offset against the blank, or first period, the length of which is not given;
[Jud. 2:7]; there is Samson's 20 years; his judgeship being "in the days
of the Phil1stilles;" i.e. in their forty years [Jud. 15:20]. And we know
from his h1story he did not deliver Israel; but died a prisoner in their hands.
Here is 20 years too much time, since it laps on to another period, while a
blank, of apparently about that much time is left, after the divisions of the
land, and before the first definitely expressed period. Now as before stated,
this 450 years, mixed as it is, is all the time given in the bible, between the
division of the land and Saul; we must take this as the true measure, or admit
that God has left the thing imperfect, and trust to man. And I, for one, prefer
the Bible, clear, or dark; and without adding to, or taking from.
Samuel's
time is not given, either in the Old, or New testament; but a space of time
from the division of the land until Samuel the prophet; and after this a space
of forty years, reaching to David. Samuel judged Israel "all the days of
his life." But we are not informed how long he lived. He began as a child,
with Eli; hence a part of his judgeship was contemporary with Eli's forty
years. He also judged Israel during almost the entire reign of Saul. And there
was, evidently, a time between the death of Eli, and the crowning of Saul, in
which he judged Israel. But God has seen fit not to reckon Samuel's life as a
part of chronology, any more than he has that of other prophets. The time from
the division of the land to David, is therefore, a space of 450, followed by
another space of 40 years. This covers all the time between those two events
which can be found in the Bible; and I am foolish enough to accept it as God
has given it, unquestioned; and without adding any thing from Josephus. These
two spaces of time, together make 490 years, the same as the famous "70
weeks" of Daniel, and end at the beginning of the reign of David: from
which, is an unbroken line of 473 Years, under the reign of the kings of Judah;
ending with that of Zedekiah, their last king; of whom god said, "Take off
the diadem; remove the crown; I will overturn, overturn, overturn it, and it
shall be no more until He come whose right it is, and I will give it him."
And it is here, at the captivity of Jerusalem, the "times of the
Gentiles" began.
That
the captivity of Jerusalem was not consummated until the close of Zedekiah's
reign notwithstanding many of his people were carried away previous to that, is
placed beyond question by Jeremiah himself; for he prophesied "unto the
end of the eleventh year of Zedekiah, son of Josiah, unto the carrying away of
Jerusalem captive, in the fifth month" [Jer. 1:31.]
This
period under the kings of Judah, from David to the captivity of Jerusalem, may
be found as follows: David 40, (1 Chro. 29:27). Solomon 40, (2 Chron. 9:30.)
Rehoboam 17, (2 Chron. 12:13). Abijah 3, (2 Chron. 13:2). Asa 41, (2 Chron.
16:13). Jehosaphat 25, (2 Chron. 20:31.) Jehoram 8, ( 2 Chron. 21:5). Ahaziah
1, (2 Chron. 22:2). Athaliah 6, (2 Chron. 22:12). Joash 40, (2 Chron. 24:1).
Amaziah 29, (2 Chron. 25:1). Uzziah 52, (2 Chron. 26:3). Jotham 16, (2 Chron.
27:1.) Ahaz 16, [2 Chron. 28:1]. Hezekiah 29, [2 Chron. 29:1] Manasseh, [2
Chron. 33:1]. Amon 2, [2 Chron. 33:21] Josiah 31, [2 Chron. 34:1]. Jehoiakim 11,
[2 Chron. 36:5] Zedekiah 11, [2 Chron. 36:11]. Total 473.
The
chronology comes down by the line through which Christ descended; hence the
kings of Israel, have no connection with it. And in 1st, and 2nd Kings, where
the line of Judah and Israel are blended; no connected chronology can be
maintained. The line of the kings of Israel are full of interregnums, and so
confused, that God saw fit to record the Chronicles of the kings of Judah a
second time, and by themselves. And it is in 1st and 2nd Chron. and only there,
a chronology of the kings of Judah can be found, in harmony with itself, or
with the prophetic periods. There are many positive chronological errors in the
Kings: For instance; in 2 Kings 8:26, is recorded; "two and twenty years
old was Ahaziah, when he began to reign." And in 2 Chron. 22:2; "
Forty and two years old was Ahaziah when he began to reign." Again, in 2
Kings 15:1, Amaziah's son is called Azariah; and in ver. 13, Uzziah.; and again
in ver 17, Azariah, and in verses 30, and 32, Uzziah. In 2 Kings 24:8, it says,
"Jehoiachin was eighteen years old when he began to reign:" In 2
Chroh. 36:9, it says, "Jehoiachin was eight years old, when he began to
reign." Again; in 2 Kings 25:8; "In the fifth month on the seventh
day of the month, . . . came Nebuzar-adan, captain of the guard, . . into
Jerusalem." While in Jer. 52:12, it reads "now in the fifth month, in
the tenth day of the month, ... came Nebuzar-adan captain of the guard, into
Jerusalem."
I
mention these to show the fact, that in 1st and 2nd Kings there is no reliable
chronology; that there are chronological errors opposed to statements in
Jeremiah, the book of Judges, the Chronicles of the kings of Judah, and other
parts of Scripture. The 480 years found in 1 Kings 6:1; should be 580 order to
harmonize with the Judges and with Acts 13:20. It is evident, from these
discrepancies in Kings that God has not
75HM41
designed
a chronology should be based on 1st and 2nd Kings; and therefore God removed
the true chronological line through which Christ descended, from out this
confusion, and had the kings of Judah recorded by themselves, in 1st and 2nd
Chronicles; where there is no break or discrepancy with itself, or with any
other part of the Bible.
With
the captivity of Jerusalem, which, according to Jer. 1:3, occurred "in the
end of the eleventh year of Zedekiah," the chronological period of the
kings of Judah ended, and the 70 years desolation began. The statement is clear
and positive, that the house of God was burnt, and the walls of Jerusalem
broken down, and those who had thus far escaped the sword were carried to
Babylon, to fulfill the prophecy of Jeremiah, (2 Chron. 36:21). And in the next
verse, the event, and its date [the first year of Cyrus] marks the end of that
70 years. And yet there are those who in the face of these positive statements,
insist that the 70 years captivity of Jerusalem began eighteen years before.
The chronology is brought down through the line of the kings of Judah to the
captivity; then events occur between the end of Zedekiah's reign, and the first
year of Cyrus, which God says fulfils the "three score and ten years"
prophesied of by Jeremiah; and yet there are those who take exception to it;
and would have the 70 years begin, and end, somewhere else. There is but the
one prophecy of 70 years to be found in the book of Jeremiah, [Jer. 25:11]; but
because it is sometimes referred to as a time of indignation 'captivity,'
'desolation,' &c. some have supposed there was a plurality of 70's foretold
by Jeremiah; and from the manner in which this period is referred to in
different parts of the Bible, supposed they could find various terminal
points.. But if there were a hundred 70's, this one, recurring between the
eleventh year of Zedekiah, and the first of Cyrus, is the one which fulfils the
three score and ten years desolation, during which "the land enjoyed her
Sabbaths;" and hence, from the end of the eleventh year of the reign of
Zedekiah, to some point in the first year of Cyrus, was 70 years.
The
most advanced civilization, from the Egyptians, prior to the exodus, to the
Babylonians used only hieroglyphics in their historic records, by which dates
could not be accurately given; hence God gave an inspired chronology. Since the
beginning of the Persian era, there has been a written, living language, by
which events and dates have been accurately adjusted by means of eclipses. And
where we can help ourselves God has left us to do so. "Ptolemy's
canon" is a collection of the events of h1story which have been associated
with eclipses; by this means exact dates have been determined. This
"canon" extends as far back as the beginning of the reign of
Nebuchadnezzar. But when it enters the Babylonian era, history becomes mixed
and unreliable; and only a little further back is entirely fabulous. And
without Sacred chronology, primeval h1story would have been lost in
impenetrable darkness. Ptolemy's canon is not reliable any further beck than
h1story is reliable, as it is founded on the facts of h1story. The Babylonian
era was the transition period from prehistoric, to the historic age; and as
God's chronology does not end until with the rise of the kingdom of Persia, we
enter the full light of h1story; we have to view with suspicion, human history
as it feels its way through the twilight of its birth.
From
the first year of Cyrus, to the Christian era; Ptolemy's canon is the base of
all the chronological light we now have. God has left the prophetic periods so
arranged that our understanding of them depends on the truthfulness of this
part of chronology, and yet has declared, "the wise shall
understand;" hence, I accept this part, by which the first year of Cyrus
is placed B.C. 536, as freely as I do any other.
The
above date is questioned by no historic writer, nor indeed by any one until
since the 1843 disappointment and the slumbering of the "virgins;"
since which many new departures have been taken, and new applications given to
prophecy, which have run a brief course, and gone out. And one of the wildest
of these, was that chronology could be based on a prophetic period, instead of
basing prophetic periods on chronology; in other words, if we have a theory for
the application of a prophecy and h1story does not give sufficient time, or
should there be too much, we may assume that just enough has passed to meet the
conditions of the prophecy. In plain language, if h1story does furnish the
proper facts and data, we may make them, to order. This may seem like a strange
statement, but this has been just the course pursued with the "seventy
weeks" of Daniel and the first year of Cyrus; making chronology, to meet
the circumstances.
President
Lincoln put forth a proclamation to free the Negroes. It was prepared, and
written some considerable time before it went into execution: -- in fact it
remained in his own possession for weeks, after it was duly ratified, signed
and sealed. Lincoln was careful not to act in advance of the expressed wish of
the people; hence the delay; but eventually the decree went forth.
The
prophecy in relation to Cyrus was, "He shall build my city; and he shall
let go my captives" (Isa. 45:13). Here are two d1stillct things; one of
which was fulfilled at the end of the 70 years; the captives were permitted to
return, and Jerusalem ceased
75HM42
to be
desolate. And this occurred in the first year of Cyrus. While the other,
"the commandment to restore and to build Jerusalem," did not go into
effect until long afterwards. Now cannot the reader see that the "going
forth" of either Lincoln's proclamation, or that of Cyrus, might have been
when it went into effect? Hence, you see, the fact of its being 483 years from
the "going forth" of that commandment, does not necessarily effect
the chronology of the first year of Cyrus. Thus this chronology has Bible
authority for every year from Adam to Cyrus; (there is no other, that claims to
be thus based on the Bible) and since Cyrus, on the only evidence the world
have; and it makes the following total:
\-
Adam to
the end of the flood, 1656 years.
Flood
to the covenant, 427 "
Covenant
to the law, 430 "
In the
wilderness, 40 "
To the
division of the land, 6 "
To
Samuel the prophet, 450 "
Samuel
to David, 40 "
Under
the kings of Judah, 473 "
The
captivity of Jerusalem, 70 "
Captivity
to Christian era, 536 "
To end
of Jewish year in 1873, 1872 "
--------------------
Total, 6000 years.
\+
This
chronology is one of the reasons why we believe we have already entered into
the "day of the Lord," or seventh thousand, in which many things are
to transpire; the first of which, is "the harvest," or end of the
[aion]. "Aion," never means the material world, the proper word for
which is kosmos; but is derived from "aei," always; and
"on," passing; an era always passing. In Matt. 13:39-40) "The
harvest is, sunteleia tou aionos; i.e. the end of the age.
$$$
\$THE
TARES\$
75HM42
He that
sowed the good seed is the Son of man, the field is the world; the good seed
are the children of the kingdom; but the tares are the children of the wicked
one; they that sowed them is the devil, the harvest is the end of the aion
[age]; and the reapers are the angels" (Matt. 13:37-38).
"The
field is the world:" not the material world; for the seed is sown in the
heart, not in the ground. Under the law the field was only the Jewish nation;
while under the gospel, the commission is, "Go ye into all the world, and
preach the gospel to every "creature." This proves that this parable
belongs exclusively to the gospel age. This being true, the tares are only a
class who have sprung up among the wheat. They are not the world, or men of the
world; since the field is the world. If the heathen, or men of world are the
tares, the Son of man sowed the wheat among the tares; but it reads, that the
tares were sown among the wheat; and come in by fraud, and are therefore
hypocrites "Many will say unto me, in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out, devils? and in thy name,
done many wonderfull works? And then will I profess unto them, I never knew
you: depart from me, ye that work iniquity." These are the tares; the
"bad fish," in the gospel net; the "foolish virgins," to whom
Christ says "I know you not." This parable of the tares represents
the "kingdom of heaven;" as do all of the gospel parables. But during
the last generation, the "kingdom of heaven" is likened to "ten
virgins which took their lamps and went forth to meet the Bridegroom; and five
of them were wise, and five foolish." ["Let both grow together till
the harvest."] If we have been right in supposing the parable of the ten
virgins represents the Advent people, then do they represent all that our Lord
understood by "the kingdom of heaven" at this time. He does not say,
then shall part of the kingdom of heaven be likened to ten virgins; and I
cannot believe there is a child of God on earth, who do not look up, "and
lift up their head; knowing their redemption draweth nigh." Do not tell me
they are going into the kingdom blindfolded; that the day of the Lord comes
upon them as a thief; away with such nonsense: "ye brethren are not in
darkness, that that day should overtake you, as a thief."
Does
this look narrow? the whole gospel has been a narrow way and the flock a little
one. And the whole tenor of the gospel proves that in the last generation it
will be particularly small: "Nevertheless when the Son of man cometh,
shall he find faith on the earth"? I am compelled to believe that in 1843,
when the nominal churches rejected this Advent message, they were rejected of
God as a body; and individually, as they have since had opportunity to see the
truth.
In the
parable of the ten virgins, there is a division among those who represent the
"kingdom of heaven," and this division occurs before they that are
ready, go in to the marriage. This separation cannot take place between the
"wise and foolish," the good and bad, the "tares and the wheat,"
however, until "the time of harvest:" "and in the time of
harvest, I will say to the reapers, gather first the tares, and bind them in
bundles, to burn: but gather the wheat into my barn."
This
"harvest," belongs to those who now represent the "kingdom of
heaven," as certainly as did the harvest at the first advent belong
exclusively to the Jew: and has no more to with the outside world than had this
harvest: "Lift up your eyes," and look
75HM43
on the
fields, for they are white already to harvest." And yet to the laborers,
he said, "Go not in the way of the Gentiles: and into any city of the
Samaritans enter ye not, for I am sent but to the lost sheep of the house of
Israel." Then, you may say, this harvest is but a small affair. No!
indeed: If it were confined to the few exceptional ones who are to be
"alive and remain," it would be small. And yet not so small, we
trust, as in the days of Noah, or even the first advent, when confined to the
little province of Judea. This harvest includes, with the little few on earth,
all who have fallen asleep in Jesus. Do not misunderstand me; although
believing the special work of this "harvest," is confined to the dead
in Christ, and those among the living who are represented in the parable of the
ten virgins; the Scriptures also teach that the time has come when the world
must pass though a baptism of 'fire,' i.e. judgments.
As
fully as I believe that Jesus came in the flesh, so fully do I believe the work
of "harvest" has commenced, and that we are "in the days of the
Son of man."
In the days
of Noah they bought, they sold, they builded, they planted, they married wives,
and were given in marriage. All of which implies that time, and years of time
passed: "So shall it also be in the days of the Son of man." It does
not read, "as it was before the flood, so shall it be before the Son of
man comes." Strange that men like Couch, Sheidon, Welcome, Mathison, and
others, cannot see this; but He is to be revealed in the glory of his Father,
and all his holy angels; hence they think He can manifest himself in no other
way; although they know he was not seen to go up in that manner. Has God indeed
shut their eyes, and closed their ears? Is the day of the Lord coming on them
as a thief? They are looking for a time of trouble! so are all the nations; but
will the harvest be passed, and they know it not?
"Gather
first the tares." The idea that the organized societies of the world are
the gathered tares is entirely unscriptural. It is not in that direction we are
to look: they were organized before "the time of harvest;" and those
who claim that they are the "bundles," are not willing to admit that
we are yet "in the time of harvest." Why will men not be consistent?
the Bible is; and if men ever understand it they must be.
The
tares are found among the wheat; and if the harvest has not begun, the
gathering of the tares in "bundles," has not commenced. If the
harvest has begun, it began with the resurrection of the dead in Christ; and it
is about time, for the gathering of the tares; and the division will be perfect
for not a grain of wheat is to be bound in those "bundles;" because
the work is not of man, but of heaven; "and the reapers are the
angels." "Are they not all min1stering spirits"? unseen, but a
reality: "If I should ask my Father He would send me twelve legions of
angels," said Jesus. Is He not now saying to the "reapers, gather
first the tares and bind them in bundles, to burn"? Indeed there are
strong indications of it.
Beware
of organizations to shut out present truth. If one side is "wheat,"
the other are "tares." "Your brethren that hated you; that cast
you out for my name sake, said, let the Lord be glorified; but he shall appear
to your joy, and they shall be ashamed."
"Think
it not strange beloved, concerning the fiery trials that try you; as though
some strange thing had happened to you." But remember "that the angel
of the Lord encampeth roundabout them that fear him, and he will deliver
them."
$$$
\$AGE
TO COME\$
75HM43
The
question is sometimes asked, why we are not more interested in the age to come?
I
answer, although a full believer in an age of conquest, or a thousand years of
restitution; and that the "God of heaven will set up a kingdom in the days
of these kings;" which shall break in pieces and consume all these
kingdoms: and that Christ will reign "in the midst of his enemies,"
until the restitution is accomplished, and all enemies destroyed; and that
death, "the last enemy which shall be destroyed," is not conquered
until the thousand years are ended: still I can feel only a secondary interest
in, the details of that age. Because I believe the work of the age of
restitution belongs not to the Church of Christ, but to the fleshly house of
Israel. That as they; and the other families of the earth remain mortal during
this millennial age, and subject to the second death; that is, under its power,
and liable to fall, as was Adam before he sinned. That they are simply men and
women, and will continue to marry and be given in marriage; and "are the
blessed of the Lord, and their offspring with them." While those who are
in Christ, are a superior class, called to a higher calling. Just what we shall
be, doth not yet appear; only we are to be like Christ. I understand we are to
be, neither male nor female; and "they neither marry nor are given in
marriage, but are as the angels of God." We do not read of sex among the
angels; that distillction was reserved to the family of the first Adam who were
created male and female. And as we have born the image of the earthy, we shall
also bear the image of the heavenly.
How
much of a change in our personal identity this may imply [certainly a great
75HM44
one] we
know not; nor do I care; for when I awake in his likeness, I shall be
satisfied. Individual identity does not depend solely on personal appearance. A
man may be recognized by a thousand little marks of character, though he may
have undergone great changes in his person as is often the case with long
absent friends. And if personal appearance is all the identity we shall have, I
fear when this corruption shall have put on incorruption, and all the effects
of disease, of age, of constitutional deformity and degeneration, are suddenly
removed, few of us would be able to recognize ourselves even, by looking in a
glass; if we are so blessed as to pass through that change.
I
understand the restitution is only for mortals, and does not lift man above
mortality; and it is only after the restitution, and when all things shall have
been subdued to the Son, that the family on earth, and the family in heaven
become one.
The age
of restitution is hardly referred to in the New Testament; not because there is
none; but because it does not personally concern those who, through the gospel,
are to put on immortality. The reasoning of our brethren who overlook, and
therefore reject the age to come, is not without a vein of truth. They believe
when we are made immortal, we enter the eternal state; and this is certainly
true. But all have not had the privilege of hearing the gospel; and to such
persons, whether now living, or sleeping; the Scriptures clearly teach the
coming of an age in which they also may learn righteousness. But our interest
in the details of that age can only be secondary, since it is only the gospel
that can benefit men now; and the commission "Go ye into all the world and
preach the gospel;" does not authorize us to preach a salvation belonging
to an age to come. Hence, age to come preaching, is ever devoid of the Spirit.
$$$
\$EVERY
MAN IN HIS OWN ORDER\$
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"As
in Adam, all die; so in Christ, shall all be made alive; but every man in his
own order. Christ, the firstfruits; afterwards, they that are Christ's at his
coming." (1 Cor. 15:22-23).
As
Christ and his people are one; they compose but one order of resurrection, viz.
the resurrection to immortality; he being "the firstborn among man
brethren." But there are many other orders, a number of them, I believe.
The Old Testament certainly teaches a resurrection; "thy dead men shall
live." "Many that sleep in the dust of the earth awake;" &c
- But the resurrection to brought to light only be of our Lord Jesus Christ and
the gospel (2 Tim. 1:10); therefore the resurrection of the Old Testament is of
another order; and belongs to "the restitution of all things."
The
gift of immortality cannot be called a restitution, since it is impossible to
restore that which was never in possession. The little flock who are in Christ,
and are to possess the kingdom, are an exception; and have a different order of
resurrection. All others, having been partakers of flesh and blood in Adam
before sin entered the world, are to be restored again to the Eden state; since
God has promised a restitution of all things. And as sure as there is a God in
heaven, this restitution will be accomplished, whether men believe or not; but
it is to an earthly mortal life, as was that of Adam before he fell. And it is
from this "order," found in the Old Testament, that most of our ideas
of a resurrection are drawn.
Of man
it was said, "And the Lord God of formed man of the dust of the ground,
and breathed into his nostrils the breath of life, and man became a living
soul." And of the order of resurrection belonging to the restitution, God
says, "Behold, I will cause breath to enter into you, and ye shall live. I
will lay sinews upon you, and will bring up flesh upon you, and cover you with
skin, and ye shall live. I will open your graves, and cause you to come up out
of your graves, and bring you into the land of Israel " (Ezek. 37). It is
a fleshly life; and thus a part of a general restitution. And Job declares he
will stand upon the earth, "and in his flesh, see God."
The
flesh, is "of the earth earthy;" made of the dust of the ground,
"That which is born of the flesh is flesh; and that which is born of the
Spirit is spirit;" and is nowhere called flesh. The resurrection of the
dead in Christ, is altogether another order, born of the Spirit; "sown a
natural body; raised a spiritual body:" brought to light by the gospel. Of
this there is no breathing into it the breath of life in order that it may
live, or become "a living soul," "The first Adam was made a
living soul; the last Adam, a quickening spirit." A natural body is
composed of the elements of this earth, and is "of the earth." A spiritual
body is not of the earth. To suit some, who will have it this order of
resurrection is also a natural body, flesh and bones of an earthy nature, it
should have been written, "sown a natural body, raised the same natural
body, of the earth; but animated by spirit; and that which is born of the
Spirit, is flesh and bones."
Christ
appeared to Thomas with a real body of flesh and bones, with holes in his hands
and side, I have no doubt. "He appeared in another form to two of
them;" He could "vanish out of their sight;" or he
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could have appeared as a "flame of fire." He bad the same spiritual body, or kind of a body possessed by angels; since we are to be "as the angels;" and also "like unto his most glorious body." And angels have appeared, like the risen Savior, in a real human body; "And the Lord appeared unto Abraham in the plains of Mamre, . . .