THE LAST DAYS by H. L. Hastings

Publishing Committee · Battle Creek, Mich. · Sep 24, 1857

THE LAST DAYS.

By H. L. Hastings

FROM A TRACT BY H. L. HASTINGS.

The period of human probation is not one wide waste of unmeasured ages. It is on the contrary a definite space, selected by the Divine ruler as the appropriate time for the accomplishment of certain important purposes. Of all the ages that have measured man’s misspent existence, none have been accidental. All have been marked with the utmost exactness, by that God with whom one day “is as a thousand years, and a thousand years as one day;” and who has marked the bounds of human habitation, and “determined the times before appointed.” 2 Pet. iii, 8; Acts xvii, 26.

Hence every important event in human history has its appointed time of accomplishment. It was in “the self same day,” appointed by God, that Israel was delivered from the Egyptian yoke. Ex. xii, 14. It was at the end of a specified period, that the king of Babylon was to be punished, and the weepers by Babel’s silent waters delivered from oppression. Jer. xxv, 11, 12. It was “when the fullness of time was come” that God sent forth his Son into the world. Gal. iv, 4. It was “in due time” that “Christ died for the ungodly.” Rom. v, 6. And so the final ingathering and uniting of all the ransomed of the Lord, whether in heaven or earth, is to be “in the dispensation of the fullness of times.” Eph. i, 10.

The various periods that stretch themselves into the receding past and into the approaching future, find in the Scriptures their appropriate and distinctive designations. Thus the period of the old world’s history is termed “the days that were before the flood.” Matt. xxiv, 38. The period of wandering in the wilderness is termed “the day of temptation.” Heb. iii, 8. The period of Mosaic Law and prophetic inspiration, passes under the general designation of “old time.” Matt. v, 21; 2 Pet. i, 21. The ages of Gentile ignorance and transgression are termed “the times of this ignorance.” Acts xvii, 30. The preaching of Jesus and his apostles introduced “the time of reformation.” Heb. ix, 10. The “accepted time” and “the day of salvation.” 2 Cor. vi, 2. The time from Christ’s ascension to his revelation in glory is “the last time,” “the last days,” “the times of the Gentiles.” Luke xxi, 24. While beyond earth’s scene of toil and strife, are the “times of restitution,” “the times of refreshing,” the “times” of Christ. Acts iii, 19–21; 1 Tim. vi, 15. And the glad and glorious future, which is presented as the theatre of the full revelation of God’s exceeding love to fallen man, is termed “the ages to come,” throughout whose eternal succession the saints shall ascribe glory to God through Jesus Christ. Eph. ii, 7; iii, 21.

It is to a consideration of one of these periods, namely, “the last days,” or “the last time,” that we wish to direct the reader’s attention. The expression, “the last days,” it will be remembered, has an import more or less extensive according to the period in which it is used. Thus, as the pilgrim, while on a journey of six thousand miles, having passed one-third of the distance, would look forward to the last two thousand, as the last miles, so the prophets saw the whole Christian dispensation as the last days; and as the pilgrim after traveling four thousand miles of his journey would naturally at times speak of being already on the last part of it, and yet, at other times, would speak of the last miles as yet in the future, and immediately preceding and extending to the journey’s end; so the apostles standing at the commencement of the gospel age, at times represent themselves as living in “the last days,” and then again speak of these days as being yet in the future, and extending to and closing with the conclusion of the Church’s long journey in a groaning world. One thing, however, is clear, that the expression, “the last days,” in its most comprehensive sense, cannot embrace more than the last half of the specified period. And so, as the apostles spoke of living “in the last days,” or “last time,” the conclusion is inevitable, that the world’s allotted period was then more than half expired—that “the night was far spent and the day was at hand,” [Rom. xiii, 12.] and that the vain imaginations of those men who fancy that myriads of ages will pass ere the end of this dispensation, are entirely destitute of truth.

The view which we shall take of “the last days” will include that period in its widest as well as its most limited signification. We shall view it as extending from the cross to the crown—from Calvary to Zion—and also, as having especial reference to the concluding period of the present dispensation. We shall show that the period of “the last days” is peculiar in its character, and marked by peculiar circumstances—marked by peculiar manifestations of divine goodness, and also by peculiar manifestations of human guilt and depravity. We shall take the word of God as our guide, and shall let those who were “moved by the Holy Ghost” to write and speak, declare the character of this important period. And may we be enabled to sit meekly at their feet to learn and to believe.

I. WE SAY THEN. THAT “THE LAST DAYS” WERE TO BE MARKED BY PECULIAR MANIFESTATIONS OF DIVINE GOODNESS.

And First: These days were to be introduced by the personal manifestation and ministration of the Son of God.

The faint and doubtful utterances of the prophets in days gone by, gave place to something less obscure. Visions, dreams, types and ceremonies, by means of which Divine instruction was wont to be communicated, were displaced, and “God who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by his Son.” Heb. i, 1, 2. High above the plains of Bethlehem rung the joyous anthem of the herald angels, and brightly shone the guiding star, telling with its silent beaming where the young child lay. The long expected Saviour was born—the woman’s conquering seed—the seed of Abraham, in whom all the world should be blessed—the Son of David whose dominion should be

to the ends of the earth—the Ruler whose goings forth had been of old from everlasting—the Wonderful, Counsellor, Mighty God, Everlasting Father, and Prince of Peace—the “Lamb without blemish, and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God that raised him from the dead.” 1 Pet. i, 19-21. To the husbandmen who had before stoned the ‘servants,’ the ‘Son’ was sent. Matt. xxi, 37. The Desire of all nations, the expected Deliverer of the people of God, the Star that was to rise out of Jacob—Immanuel—God manifest in the flesh, appeared and introduced by the works he wrought, the life he lived, the preaching that he preached, and the death that he died, “the last days.”

Second: The last days were to be marked by the especial outpouring of the Holy Spirit.

Previously the influence of the Spirit was comparatively restricted in its manifestations. Prophets and “holy men of God spake as they were moved by the Holy Ghost.” 2 Pet. i, 21. Leaders and reformers were raised up and prepared for emergencies by the same influence, and on rare occasions the spirit of prophecy rested upon private individuals, but the earnest exclamation of Moses, “Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them,” was to have its realization only in “the last days.”

Thus, by the prophet Joel God had declared that this blessing should be granted. “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my handmaids, I will pour out in those days of my Spirit, and they shall prophesy.” Acts ii, 17, 18. On the day of Pentecost the infant Church received “the promise of the Father,” were “baptized with the Holy Ghost,” and “endowed with power from on high.” Luke xxiv, 49. Acts i, 4, 5, 8. Thus the “ministration of the Spirit” was introduced, which exceeded in glory the ministration of condemnation which was written and engraven upon stones amid the voices and thunderings and lightnings of Mount Sinai. Those gifts which were once granted to a few “holy men,” were now opened for all the faithful. Servants and handmaids—sons and daughters, were alike to receive the Spirit and prophecy. Those dreams and visions of God which were anciently granted to the prophets were now so extended that “young men” were to “dream dreams,” and “old men” to “see visions.” The promise was not only to the Jewish nation, but to “all that were afar off” even as many as the Lord should call. The apostles preached the gospel “with the Holy Ghost sent down from heaven,” “in demonstration of the Spirit,” “God also bearing them witness both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his will.” Heb. ii, 4. The baptism of the Spirit attended the first preaching of the gospel to the Gentiles; [Acts xi, 15;] it gave an unearthly energy to the unlettered fishermen of Galilee; it taught them the strange and various languages of different lands, it gave them a boldness that nothing could daunt, and a power that was irresistible. It brought all things to their remembrance—it comforted their hearts—it directed their labors—and it helped their infirmities. And it has been the strength and power of every minister of Christ from that day to this. He that would win souls, and be approved of God as a faithful servant, must “be filled with the Spirit”—must “be led by the Spirit”—must “walk in the Spirit”—and then, enabled thus to discern the truth, and empowered thus to declare it in the ears of the perishing; he will turn many to righteousness, and finally shine amid the heavenly glory as a star for ever and ever. Blessed is that servant! Glorious shall be his unfading crown, and pure beyond description his everlasting joys.

(To be Continued)