Sixteen Short Answers to Sixteen Common Objections
By Wm. C. Gage
OBJECTION THIRTEENTH. This kingdom represents Christ's spiritual reign. The advocates of the doctrine of a temporal millenium claim that in the conversion of the world, Christ is to exercise a spiritual reign over all the earth, and that all governments and kingdoms are to become subject to him. Most of them believe, also, that this event is just at hand, and some have the presumption to attempt to prove it by the signs of Christ's second coming and literal reign. As we have already refuted this doctrine in answer to objection seven, we will simply present a few ideas in connection with the manner in which the fifth kingdom is established. It is represented as a smiting process, "breaking in pieces" the other kingdoms, and making them like chaff which the wind carried away. This description harmonizes with that of Rev. xix, where Christ at his coming is represented as smiting the nations with a sharp sword, ruling them with a rod of iron, and treading the winepress of the fierceness and wrath of Almighty God. It is doing violence to language to claim that such utterances as these can possibly represent the mild and peaceful effects of the spread of the gospel and the prevalence of Christianity, and we must conclude that they are descriptive of the events connected with that great day, when the wicked will call for the rocks and mountains to fall on them, that they may be hid from the coming wrath. Well may the prophet exclaim, "Who shall be able to stand?" In the foregoing prophecy, we have been presented with a simple outline of the history of the four kingdoms. As we proceed with the investigation, we learn that prophecy is progressive, revealing "line upon line." Thus it was with the prophecies relating to Christ's first coming. The first shadowy promise, "the seed of the woman shall bruise the serpent's head," might seem almost insignificant to base faith upon, but as we pass along down through the Scriptures, we find the promises growing brighter and brighter, until we hear the sweet singer of Israel joyfully exclaiming, "Blessed is he that cometh in the name of the Lord." The subject contained in the second chapter of Daniel is resumed in the seventh chapter, and many additional facts are elicited which render the investigation more and more interesting. The four kingdoms are again presented to us, symbolized by four great beasts. In this connection we may remark that some people are disposed to scoff at these prophecies, making light of the "beasts, heads and horns;" but it certainly becomes us, where the Holy Spirit has seen fit to use these symbols, to be careful how we deride and scoff, remembering that "all Scripture is profitable." Babylon, the first of the kingdoms, and the greatest in power and wealth, is fitly symbolized by a lion, (the king of beasts), having eagles' wings (representing its rapid conquests). The Medo-Persian kingdom is represented under the symbol of a bear. As this animal is ferocious and blood-thirsty, so were the monarchs of this kingdom. Cruel and relentless in its conquests, it might with propriety be said to "devour much flesh." The "three ribs in the mouth of it" represent the three great powers, Babylon, Lydia, and Egypt, which it conquered and brought into subjection to itself. The third kingdom is symbolized by a leopard. That this is an appropriate representation of Grecia, is evident from several considerations: This animal as its name implies, (leo-pard) is in its nature partly lion and partly panther. Those who are familiar with the history and character of Alexander the Great, the first monarch of Grecia, can not fail to see the peculiar fitness of this symbol. Lion-like in boldness, courage and prowess, panther-like in cunning craftiness, his deeds, as recorded in history, leave us no room to doubt that the career of this kingdom fulfills this portion of prophecy. This beast is also represented as having four wings and four heads, denoting its rapid onward progress in conquest, and its division after the death of Alexander, into four minor kingdoms. The identity of the first three of these kingdoms is thus clearly established, and so far, the prophecy taken in all its connections explains itself. We are now called to notice more particularly the fourth kingdom as the only one about which there can be any doubt. It is presented to us under the symbol of a dreadful and terrible beast, having great iron teeth, &c. It would seem from Daniel's language in verse 19, that he understood the meaning of the three previous symbols; but in regard to this, he says, "I would know the truth of the fourth beast," &c. Now if we also would know the truth in regard to the matter, let us hear the explanation. Verse 23, "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down and break it in pieces." This language corresponds with the description of the fourth kingdom in the previous vision, represented by the legs of iron. "And the fourth kingdom shall be strong as iron, forasmuch as iron breaketh in pieces and subdueth all things, and as iron that breaketh all these, shall it break in pieces and bruise." Chapter ii, 40. That the great and powerful kingdom of Rome is again presented, we cannot doubt, and this opinion is confirmed when we consider the fact that it is again shown in its divided state represented by the ten horns of the beast, corresponding with the feet and toes of the image. In considering the vision of the horns in verse 8, we notice that in the midst of them there comes up another horn, having eyes like a man's, and a mouth speaking great things, and before whom three of the first horns were plucked up by the roots. In the latter clause of verse 24, this is explained as another king that shall arise after the ten and subdue three kings. Now, if we examine the history of the Roman kingdom, we shall find this literally fulfilled by the Roman Catholic power. By reference to "Gibbon's Decline and Fall of the Roman Empire," we learn the following facts: In the year of our Lord 498, the Heruli (one of the powers symbolized by the ten horns) were conquered by the Ostrogoths, (another of those powers). In 534, the Vandals (still another of the ten horns) were conquered by the Greeks, for the purpose of establishing the supremacy of the Catholics. Justinian, a Greek emperor, had issued a decree constituting the Bishop of Rome head of all the churches; but the Ostrogoths, who held possession of Rome, were opposed to the papal supremacy, so, in order for the decree to be executed, they also must be "plucked up," which was effected by their conquest in March, 538, by Justinian's army. Thus we see that the three horns were plucked up for the express purpose of establishing the Papacy, fulfilling the prophecy in a remarkable and striking manner. The last three of these four great kingdoms are again presented to our notice in the eighth chapter of Daniel; but our limits forbid that we should further extend our examination of this interesting portion of the subject. For a full exposition of this prophecy, the reader is referred to a work entitled, "The Prophecy of Daniel," published at the Review Office. We have thus briefly examined the prophetic word in regard to the career of these four powers, and learn that the next event in this chain of prophecy is the setting up of God's everlasting kingdom, which shall never be destroyed. That we are in close proximity to this event in point of time, will be developed as we proceed with the investigation. Another evidence which may be considered under this head, is adduced by a comparison of the present state of earthly governments with the prophecies describing the state of things near the coming of Christ. The prophets are unanimously agreed in declaring that just before the second advent, the nations are to be in a troubled condition, and that the spirit of war and tumult will prevail in the land. By reference to Rev. xi, 18, we learn that in immediate connection with the judgment and resurrection, the nations are to be angry, and in chap. xvi, 14, 15, we see that just previous to Christ's coming "as a thief," there comes "the battle of that great day of God Almighty." Now that we are rapidly approaching the time of the anger of nations, must be apparent to the candid observer, as he contemplates the vast preparation for war now being made by every nation on the globe. As described in Joel iii, 9, the cry all over the world seems to be, "Prepare war, wake up the mighty men, let all the men of war draw near." Verse 14 shows us that this prophecy applies when "the day of the Lord is near." Some are deluded into the belief that a time of lasting peace is just before us, when the nations will learn war no more, and man will be at peace with his fellow-man; yet, in view of all the facts before us, we must conclude that this hope is without foundation. There is not a nation on the earth which is not doubling its military strength, and greatly increasing its war expenditures. Especially is this true of the leading powers of Europe, who are absolutely afraid of each other, hardly knowing friend from foe; a condition of things aptly described by our Saviour as "distress of nations with perplexity," and "men's hearts failing them for fear." The spirit of war is rife in the land, our own country not excepted, and men of the world, looking from their own stand-point only,66are gravely shaking their heads and prophesying troublous times among the nations, while the careful student of the prophetic word looks upon these things as among the many "signs of the times," expecting that the period of apparent peace upon which we are now entering will be like the treacherous calm which precedes the terrible hurricane, giving the scoffing, unbelieving world an opportunity to cry, "Peace and safety," just before "sudden destruction cometh upon them." May the Lord help us to rightly understand the word which is to be a "lamp to our feet," that we may be able to "discern the signs of the times." OBJECTION FOURTEENTH. There is a promise that nations shall learn war no more. This is readily admitted; but by whom is this promise held out? Let us examine the chapter in which it is found. Isa. ii. In verse 3 we read that "many people shall go and say" these things, and this prophecy is strikingly fulfilled by "many people" in these last days; for we hear it echoed from almost every pulpit in the land, that "they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more." If we will only bear in mind that the Lord has never promised this, but that it is the cry of "many people," we shall be prepared to understand what follows: Verse 6. "Therefore [for this reason] because many people are saying that] thou hast forsaken thy people, the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they PLEASE THEMSELVES in the children of strangers." Then follows a description of the state of things which shall exist just before the Lord arises to "shake terribly the earth." Pride, idolatry, covetousness, and lust for silver and gold, all these shall abound, and on this account, the people "shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord, and for the glory of his majesty when he ariseth to shake terribly the earth." Verse 19. No stretch of the imagination could possibly make this language describe a temporal millenium. But now that we have examined the sayings of "many people," let us "hear the word of the Lord," as found in Joel iii, 10: "Beat your plowshares into swords and your pruning-hooks into spears; let the weak say, I am strong." The majority in these days are too ready to accept the sayings of the people in preference to the word of the Lord, which may account for the caution found at the close of the chapter containing the sayings of many people: "Come ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?" We next pass to notice the evidence properly coming under our second division, comprising the signs in the religious or ecclesiastical world. A portion of these evidences having been already presented in answer to various objections, we shall notice only a few points in this connection. As we look around us and see the evidences of the fall of man, and the terrible curse of sin, with the misery and wretchedness it entails upon the race, we are led to inquire, will this state of things always continue? All there is good within us recoils at the thought, and hence, being constituted with hope in our nature we look forward to a better state of things when these evils shall have been removed. The false theology of the present day has taught us to believe that this will be accomplished in the conversion of the world; and the masses have adopted this theory, rejecting the Bible doctrine of the literal coming of Christ, to renew the earth by destroying sin and sinners out of it. The true teachings of the Scriptures are, that there will be a great declension in morals and religion just before the second advent, and that the world will at that time be in a fearfully wicked condition. Our Saviour, in giving the signs of his coming, says that "because iniquity shall abound the love of many shall wax cold." Matt. xxiv, 12. Showing not only that wickedness would increase and abound in the world, but that some who had once possessed a love for religion, would lose their interest therein and their love would wax cold. In harmony with this testimony is that of the apostle in 2 Tim. iii, 1-5: "This know also, that in the last days perilous times shall come: For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." Also in verse 13: "But evil men and seducers shall wax worse and worse, deceiving and being deceived." See also 1 Tim. iv, 1; 1 Thess. v, 2, 3; 2 Thess. ii, 5-12; 2 Pet. iii, 5. That the times in which we now live are accurately described in the foregoing prophecies we cannot doubt, and it would seem that little or no effort would be required to prove it to the satisfaction of any intelligent observer. Is it a fact that "iniquity abounds?" Read the following from the New York Herald:— "Crimes of all descriptions are on the increase especially those of the blackest dye. The increase being much greater than the proportionate increase of population, to what circumstances must these things be ascribed?"
The New York Chronicle says:— "Never was crime more rampant than now. Garroting, burglary, stabbing, fraud, lewdness, forgery, embezzlement, and every imaginable form of wrong, cruelty, and murder, meet us at every turn."
"Alas! what are we hastening to. Sodom and Gomorrah were destroyed for their wickedness. Let us tremble when we think on the wickedness of our own land, and pray that God, in his infinite mercy, may pity us."
We need not multiply evidence upon this point, as no one with eyes and ears can fail to perceive that wickedness of every description is fearfully prevalent, not only in cities and towns, but in every little village, aye, in almost every household! Is it true that because iniquity abounds the love of many is waxing cold? Says the Christian Herald:— "It is a fact that about in the same ratio that the cause of experimental religion declines, immorality and vice increase."
Another paper in giving the statistics of the various religious denominations in New York adds: "Such are some of the statistics of spiritual declension, while, as a contrast to this picture, we have six thousand grog shops and twenty-five hundred brothels!" Look also at the character of the great mass of professors of religion. Can they be distinguished from men and women of the world, by their daily life, their conversation, their humility, or their zeal in the cause of God? Truly the love of many doth wax cold. Is it a fact that men are covetous in these days? Says Dr. Gifford:— "The world! the world! the world! This is the object which engrosses every care; this is the supreme deity that is adored. Buy and sell, and get gain—out with the thoughts of death—away with the judgment and Heaven—my farms, my merchandise; I will have them, though the earth trembles under my feet, and Heaven weeps blood upon my head!"
Look at the conduct of many of those who are engaged in government service, and positions of responsibility. The papers teem with accounts of embezzlements, frauds and forgeries, crimes which are all caused by covetousness. Look too at the short measures, light weights, adulterated articles of food, and poison liquors, which characterize the commercial transactions of the day, resulting from that inordinate "love of money" which is a "root of all evil," and behold in all this the evidence that covetousness prevails in our day to an alarming extent. Can it be true that the long list of crimes which the apostle tells us should characterize the last days are now prevalent in our midst? Are children disobedient to parents, unholy and unthankful? Are there traitors, truce-breakers and false accusers in these days? Are people heady, high-minded, proud, despisers of those that are good? Are they lovers of pleasure more than lovers of God? Alas! the evidence thickens and rolls heavily upon us, compelling us to recognize these facts as foreboding and significant "signs of the times." But leaving the contemplation of this painful topic, we pass to notice the evidences under the third and last division of our subject, embracing those testimonies which are derived from facts and phenomena in nature. The apostle Peter tells us that the last-day scoffers will be saying that "all things continue as they were from the beginning of the creation." Now as they are scoffing at those who are giving "the promise of his coming," it must be evident that this promise is based, at least in part, on the fact that all things have not continued as they were from the beginning. Let us look for a moment at the condition of things as they were when fresh from the hand of the Creator, and see if they have thus continued ever since. When God had completed the work of creation he "saw everything that he had made and behold it was very good." The glorious beauties of paradise, the perfect work of a perfect Creator, lay stretched before him, as designed for the happy abode of sinless beings. But what a change takes place as man rebels and by his disobedience becomes unfitted for such a habitation. A curse is placed upon the earth which had been created perfect, and the ground thenceforth is to bear thorns and thistles, and man is to sweat and toil until he returns to earth again. Then commences the decay of nature. The curse rests heavily upon everything which before was lovely and harmonious, and all things seem to conspire to remind man of his fallen condition. Even the denizens of the forest assume a hostile attitude, and he who was intended to be "lord of creation" finds the whole creation rebelling against his authority. As time passes on, the effects of the curse are felt on every hand. The days of man are shortened, and instead of living nearly a thousand years as did the first inhabitants of earth, we find the term of life growing shorter and shorter, and man himself growing weaker and weaker. The earth itself, cursed on man's account, begins to grow less and less productive, fulfilling the words of the prophet Isaiah, who declares that "the earth shall wax old like a garment." As we approach the consummation of all things, these effects will multiply and increase with ten-fold rapidity, and will be apparent to those who are looking for the accomplishment of these things written in the prophetic word. In Isa. xxiv, 4-6 we find a prophecy describing the condition of things when the terrible effects of disobedience shall have been fully realized. "The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." We might in this connection present an array of statistics showing the increasing unproductiveness of the earth, but a few simple facts will be sufficient. By consulting Herodotus and other reliable historians, we ascertain that a few centuries before the Christian era, the customary product of the harvest was three hundred fold; that is, for one bushel sown, three hundred were reaped. Passing down to the time of our Saviour, we learn from his use of the parable of the good seed, that the yield at that time was "some thirty, some sixty, and some an hundred fold." Now, confining ourselves to facts within the memory of the present generation, there are many now living who can remember when grain produced thirty and forty fold. During the past half century, the proportion has rapidly decreased, and at the present time, even in the West, the "granary of the world," the crops are only about one-third as heavy as in former years, while in New England the decrease is proportionately greater. The effects of the curse are also apparent in the fruit tree, the vine, and everything, in fact, that can furnish food for man. In view of these facts it is surprising that people should be saying, "All things continue as they were from the beginning;" yet there are many who assert that "the world is yet in its infancy." If this were true, it would have a pitiable old age indeed.67 Under this division of our subject we propose to introduce the testimony of our Saviour in the twenty-fourth chapter of Matthew, or more especially that portion of it which may be considered as relating to phenomena in nature. In order that this chapter may lose none of its force in the minds of the candid it may be necessary to answer OBJECTION FIFTEENTH. It applies to the destruction of Jerusalem. There is a class of opponents of the Second Advent faith, who endeavor to make it appear that the second coming of Christ was at the destruction of Jerusalem. We trust it has already been made apparent that such a mythical interpretation is not admissible, yet there are some, who while they acknowledge the second advent as still future, profess to believe that the testimony of this chapter does not apply to it, but that it relates entirely to the destruction of that city. That such an interpretation is not allowable will be made evident as we examine the chapter itself. The disciples asked their Lord for something more than the signs of the destruction of Jerusalem. "Tell us when shall these things be? AND what shall be the sign of thy coming and of the end of the world?" If the "end of the world" took place at the destruction of Jerusalem, then those events which were to precede it, all transpired previous to A. D. 70. Let us see if this can possibly be true. "Nation shall rise against nation." Verse 7. As Rome was universal until the fourth century, no other power having a nationality, of course this could not be fulfilled previous to that time, or until nations should become developed, to rise against each other. "And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come." Verse 14. Comment on this verse is unnecessary. "And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." Verse 30. All the tribes of the earth did not mourn at the destruction of the city, nor did they see Christ coming in the clouds of heaven. The whole tenor of this chapter is against the idea of its being applied to the destruction of Jerusalem, except those portions of it which directly relate to that event. But notwithstanding this, some will contract all this evidence into a narrow compass, and intrench themselves behind OBJECTION SIXTEENTH. "This generation shall not pass till all these things be fulfilled." Now in order for this objection to have any weight, it must signify the generation on the stage of action in the time of our Saviour. But did that generation see all the signs, suffer the great tribulation, witness all the earthquakes in divers places, and endure all the famines and pestilences? Did they hear the last trump, and see the Son of man coming in the clouds of heaven? Surely such conclusions would be inadmissible, and more especially as our Saviour himself declared that no sign should be given to that generation but the sign of the prophet Jonas. Hence we are compelled to inquire further in regard to "this generation." In order to understand the language in its true light, we should remember that this chapter is prophetic in its teachings, describing a series of events that were to transpire in the future. In examining the prophecies of our Saviour's first advent, as well as those of his second, we find that many of them were written in the present tense, and sometimes even in the past. As the holy prophets were presented with a view of future scenes, they recorded them as occurring in the present, and so we find expressions like this: "Unto us a child is born, unto us a son is given," relating to the birth of Christ, but written seven hundred years previous. The apostle Paul, also, in speaking of the glories of the resurrection, says: "We shall not all sleep," &c., and designates the generation which witnesses the glories of Christ's second advent, as "we which are alive and remain." This method of interpretation applies to the text under consideration. Our Saviour gives the signs of his coming, carrying the mind down through all the varying scenes of the gospel age, to the generation which sees the last of these signs fulfilled, and then says, "This generation shall not pass till all these things be fulfilled." All what things? Why all those things which the signs were to precede; namely, the coming of the Son of man, the sounding of the last trump, and the gathering of God's elect. Reader, do you believe it? If it can be shown that we are now living in the generation which has witnessed the last of these signs, are we not in a time of solemn and thrilling interest? A time when we ought to be awake to a sense of our fearful proximity to the great day of God? With a consciousness of the great importance of this subject, let us candidly look at the facts as they exist. He who spake as never man spake, in giving the tokens of his coming as near, declares that "IMMEDIATELY AFTER THE TRIBULATION OF THOSE DAYS SHALL THE SUN BE DARKENED AND THE MOON SHALL NOT GIVE HER LIGHT, AND THE STARS SHALL FALL FROM HEAVEN." As if to show the importance of these events as the great landmarks by which the church is to know its whereabouts, inspiration has thrice repeated them in different portions of the prophetic word, as the precursors of that awful day of final reckoning. Now if these important phenomena can be distinctly located, so that there can be no doubt as to their actual fulfillment, we can well understand why our Saviour should tell us that when we have seen these things come to pass, we may know he is near, even at the doors. As there is to be a people who are to know something about these things, just as certainly as they know by the budding fig-tree that summer is nigh, why may not you and I be of that number? Let us first look at the chronology of these events. "Immediately after the tribulation of those days." In a previous portion of the chapter, Christ refers us to "Daniel the prophet," and adds, "whoso readeth, let him understand," implying that in order to completely understand his testimony we ought to know something of the prophecy of Daniel. As the occurrence of these events is to commence "immediately after the tribulation of those days," we want to know what those days are, and when they commence and end. By reference to the prophecy of Daniel we learn that the saints of God were to be given into the hands of the papacy to suffer tribulation and persecution, and that the dominion of this power was to be twelve hundred and sixty years. As attempts have recently been made to unsettle the long established methods of computing chronology and interpreting periods, we may be pardoned for dwelling somewhat minutely upon this point. We learn in Dan. vii, 25, that "the saints of the Most High" are given into the hands of this persecuting power, "until a time and times and the dividing of time." In Rev. xii, 14, this period is again brought to view. The "woman" (signifying the church) is driven into the wilderness, "where she is nourished for a time, and times and half a time, from the face of the serpent." These periods are thus shown to be identical, and upon the established rule that a "time" signifies a year, we have three and a half prophetic years as the period of time covering the duration of the papacy as a dominant power over the church of God. Reducing it to months, we have forty-two months (3½x12=42), and this assures us that we are right thus far; for by reference to Rev. xiii, 5, we find a prophecy of the papal beast, and learn that "power was given unto him to continue forty and two months." Carrying our reduction still further, reckoning thirty days to the month, we have a period of twelve hundred and sixty days (42x30=1260). Now to prove that this is also correct, we refer to Rev. xii, 6, where we learn that "the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore [1260] days." As a prophetic day signifies a literal year, we have, then, 1260 years as the period during which the saints of the Most High are given into the hands of this persecuting power. We have already shown that the establishment of the papacy was accomplished by the plucking up of the last of the three horns (the Ostrogoths) in the year 538. Now if our conclusions are correct, this civil power will endure 1260 years, or until 1798. Did anything take place at that time to mark the termination of that period? Yes; on the 10th of February, 1798, Berthier under Napoleon, entered Rome, took the pope and cardinal prisoners, and the same year Rome was declared a Republic. Thus the Roman Catholic church lost its civil power, and the saints were no longer in its hands. Now we are prepared to understand the words of our Saviour. He says: "Immediately after the tribulation of those days," &c. The parallel account in Mark says, "In those days after that tribulation," showing that the tribulation ceased before the days expired. This is confirmed by his words in Matt. xxiv, 21, 22. In speaking of this tribulation he says that "except those days should be shortened, there should no flesh be saved; but for the elect's sake, those days shall be shortened;" and we learn from history that the tribulation was materially checked by edicts of toleration, and thus shortened in 1778. Now as the fulfillment of these signs was to commence "immediately after the tribulation of those days," and yet "in those days," we are restricted to a time between 1778 and 1798, in which to find the darkening of the sun. Did it take place within that time? Most assuredly it did, and was fulfilled in the memorable "dark day" of May 19, 1780. The following extracts will show how the phenomenon was regarded at that time. Says a correspondent from Newport, May 20th, 1780, when speaking of the dark day: "About ten o'clock, A. M., a darkness came on, which by eleven was perceived to be very unusual and extraordinary, and in half an hour after, was considered as what was never before seen in the northern climates of America. The darkness became and continued so intense, from a little before noon to near two o'clock, as that persons could not read, and it became necessary to light up candles. . . . It is not recollected from history that a darkness of equal intenseness and duration has ever happened in any parts of the world, except the miraculous eclipse at the crucifixion of our blessed Saviour. . . . It is to be desired that curious and philosophical gentlemen would favor the public with a solution of this phenomenon."
Hon. Wheeler Martin has favored the editor of the Providence Subaltern with the following recollections of the dark day in 1780, on the 19th of May: "Where I resided at that time, the darkness at eleven o'clock was so great that a candle was lighted and placed upon the table; the fowls went to roost; the sheep all huddled around in a circle, with their heads inward; the grass, to look at it through the window, seemed of a yellow green, the same as to look through smoked glass upon green grass. I well remember that the gentleman of the house read the following scripture by candle-light, to his numerous family. 'The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.'" "And the moon shall not give her light." This was fulfilled on the night following the dark day, when the moon, although in the full, utterly refused to shine. Some conception of the intensity of this darkness may be formed by reading the following extract from the History of the American Revolution, by Wm. Gordon, D. D., Vol. iii, p. 57. "This day (May 19th 1780) has been rendered very remarkable by an extraordinary phenomenon, which demands a particular relation." Speaking of the darkness of the night, he remarks: "The horses could not see to direct themselves, and by the manner in which they took up and put down their feet on the plain ground, appeared to be involved in total darkness, and to be afraid lest the next step should plunge them into an abyss. The gentleman soon stopped at another tavern, and waited for the benefit of the moon; but after awhile, finding that the air received no accession of light from it, when they were certain it had risen, they had recourse to candles to assist them in getting home. In some instances horses felt the forcible operation of the darkness so strongly that they could not be compelled by their masters to quit the stable at night when wanted for particular service—such profound darkness."
Rev. Mr. Tenney of Exeter, N. H., says, "I could not help conceiving at the time, that if every luminous body in the universe had been shrouded in impenetrable darkness, or struck out of existence, the darkness could not have been more complete." "And the stars shall fall from heaven." Of course we do not expect that the literal stars and planets will fall from their places in the heavens, as such a thing68would be impossible. The term aster, translated star, was understood by the ancients as denoting a meteor, such as the star which went before the wise men to Bethlehem, which no one will claim was a literal planet or heavenly body. This prophecy was fulfilled in the meteoric shower of Nov. 13, 1833. We here give an extract from an article written by Henry Dana Ward, in regard to the falling stars of Nov. 13th 1833, published in the Journal of Commerce, Nov. 15th, 1833. "At the cry, 'Look out of the window,' I sprang from a deep sleep, and with wonder saw the east lighted up with the dawn and meteors. The zenith, the north, and the west also, showed the falling stars, in the very image of one thing, and only one, I ever heard of. I called my wife to behold; and while robing, she exclaimed, 'see how the stars fall!' I replied, 'that is the wonder!' and we felt in our hearts, that it was a sign of the last days. For truly 'the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.' Rev. vi, 13. This language of the prophet has already been received as metaphorical: yesterday, it was literally fulfilled."
"The ancients understood by aster in Greek, and stella in Latin, the smaller lights of heaven. The refinement of modern astronomy has made the distinction between stars of heaven and meteors of heaven. Therefore, the idea of the prophet, as it is expressed in the original Greek was literally fulfilled in the phenomenon of yesterday."
"And how did they fall? Neither myself, nor one of the family, heard any report; and were I to hunt through nature for a simile, I could not find one so apt to illustrate the appearance of the heavens, as that which St. John uses in the prophecy before quoted."
"The stars fell, 'even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.' Here is the exactness of the prophet. The falling stars did not come as if from several trees shaken, but from one: those which appeared in the east fell toward the east; those which appeared in the north fell toward the north; those which appeared in the west fell toward the west; and those which appeared in the south (for I went out of my residence into the Park) fell toward the south. And they fell not as the ripe fruit falls. Far from it; but they flew, they were cast like the unripe fruit, which at first refuses to leave the branch; and when, under a violent pressure, it does break its hold, flies swiftly, straight off, descending; and in the multitude falling, some cross the tracks of others, as they are thrown with more or less force, but each one falls on its own side of the tree. Such was the appearance of the above phenomenon to the inmates of my house."
The following from Prof. Olmstead, of Yale College, a distinguished meteorologist, shows how the phenomenon was regarded by the scientific world: "The extent of the shower of 1833 was such as to cover no inconsiderable part of the earth's surface, from the middle of the Atlantic on the east, to the Pacific on the west; and from the northern coast of South America, to undefined regions among the British Possessions on the north, the exhibition was visible, and everywhere presented nearly the same appearance."
"The meteors did not fly at random over all parts of the sky, but appeared to emanate from a point in the constellation Leo, near a star called Gamma Leonis, in the bend of the sickle."
"This is no longer to be regarded as a terrestrial, but as a celestial phenomenon; and shooting stars are now to be no more viewed as casual productions of the upper regions of the atmosphere, but as visitants from other worlds, or from planetary voids."
Thus, dear reader, have the signs been hung out in the sky for the contemplation of all who are disposed to give heed to their warning testimony. Our Saviour admonishes us that when we have seen all these things we are to know that he is near, even at the doors. Will you shut out from your senses the solemn admonition, and reject the merciful warning? or will you give heed to it, and take your position among those who watch and wait for their Lord from Heaven? We have as yet presented but a small portion of the testimony on these points, but must draw to a close, as we have already expanded this article beyond its original limits. If we have succeeded in removing objections from your mind, so that the doctrine of the soon coming of Jesus assumes a new interest to you, and to such an extent as to create a desire for truth, and a disposition to search for it, our object is accomplished. And may the Lord help us to make the needed preparation for the event, that we may meet in his everlasting kingdom, for his dear Son's sake. Amen.