Review and Herald, Vol. 7, No. 16.
THE TIMES OF THE GENTILES,Page 1
THE TIMES OF THE GENTILES,
By H. Edson
And the Deliverance and Restoration of the Remnant of Israel from the Seven Times, or 2520 years of Assyrian or Pagan and Papal Captivity considered.
BY H. EDSON.
(Continued)
Gabriel has now led Daniel down through the prophetic chain, and made him know what should be in the last end of the indignation; and shown him clearly the termination of the appointed time where the indignation should cease; and has set up way-marks and high heaps, to serve as light-houses, to shed a brilliant light upon the point of its termination: and from thence to the standing up or reign of Michael and the resurrection.
But a very important point, the main secret of the hidden wisdom yet remained to be unfolded. The key had not yet been given to unlock and reveal the manner of time contained in the appointed seven times. At this point, Daniel sees two heavenly ones; one of them said to the man clothed in linen, How long shall it be to the end of these wonders? And the man clothed in linen lifted up his hand to heaven and sware by him that liveth for ever, that it should be for a time, times, and an half, and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Here perhaps some may be ready to say, You are cornered at last; for the scattering of the power of the holy people, which is the indignation itself, is not accomplished till ALL THESE THINGS are finished, among which things is embraced the standing up of Michael, the time of trouble such as never was, and the resurrection. Well, let us lay aside our former views on this point and let Gabriel be his own interpreter, and he will make it plain, and harmonious with all his past testimony. But first permit me to ask a few simple questions. The standing up of Michael, signifies his reign. See Dan. xi, 2-4. Will Michael's reign be finished when the scattering of the power of the holy people is accomplished? Sober reason and inspiration answer in the negative. Once more, the second resurrection which is one thousand years later than the first, is as really embraced as in the first, in Dan. xii, 2. Will the second resurrection be finished and the everlasting shame and contempt of the wicked, and the shining of the saints as the brightness of the firmament, and as the stars for ever and ever, as predicted in verses 2 and 3, be finished when the scattering of the power of the holy people is accomplished? An enlightened conscience answers, No. "These things," is a definite expression, and must refer to its antecedent, and embraces no more than its antecedent expresses. The antecedent of "these things," is found in the previous verse, in the question "How long shall it be to the end of these wonders?" These things, in the answer, refer to these wonders in the question, and is equivalent to saying all these wonders shall be finished. It is only the avoiding of repetition. The next question that arises then is; how much is embraced in these wonders? From the above, we see that all of Gabriel's instruction to Daniel, is not embraced in these wonders. Wonder, signifies astonishment, and vice versa, astonishment signifies wonder. See Walker. We inquire then, What was the most astonishing portion of the vision of Chap. viii, and of its explanation? We answer that Daniel saw that the Roman power in its Papal form would wax great even to the host of heaven, and would cast down some of the host and of the stars to the ground, and stamp upon them. Verse 10. In verse 24, Gabriel informs Daniel that this power would destroy WONDERFULLY, and practice, and prosper, and destroy the mighty, and the holy people. The heart-sickening sight of the WONDERFUL martyrdom, and bloodshed that would befall Daniel's people, and brethren in the last end of the indignation, was too appalling for the prophet to endure, and being thus ASTONISHED at the vision, he fainted, and sickened at the sight, and was sick certain days. In Chap. xi, 31, the desolating power of Papacy is called the abomination that maketh desolate, (margin, that ASTONISHETH.) This same blood thirsty power, was shown to St. John while on the isle of Patmos, represented by the symbol of a woman, drunken with the blood of the saints, and with the blood of the martyrs of Jesus; and when John saw her, he also WONDERED with GREAT ADMIRATION, Rev. xvii, 6. The Papal beast, and his cruel persecution of the saints have been the wonder of the world. Rev. xiii, 3, 7. See also Deut. xxviii, 59. Is it any marvel that the ministering heavenly angel, should put forth the anxious, sympathizing question, "How LONG shall it be to the END of THESE WONDERS?" The martyrs under the opening of the fifth seal, reiterate with a loud voice, the anxious inquiry, "How LONG, O Lord, holy and true, dost thou not judge and avenge our BLOOD on them that dwell on the earth?" Rev. vi, 10. The important question, and its answer, now under consideration, is equivalent to saying, How long shall it be to the end of this wonderful bloodshed of martyrs, and casting the host down to the ground, and stamping upon them? And the answer given by the heavenly one under oath, is that it should be for (i. e., continue) three and a half times. And that the scattering of the power of the holy people, which is the indignation itself, should be accomplished when these wonders should be finished, which wonders, according to the oath, must end with the termination of the three and a half times; and we are thus strongly assured that the indignation was accomplished when the three and a half times of the Papal supremacy expired; which was in the year 1798. But Daniel says, "I heard (this question and the answer) but I understood not." The thing was not yet revealed to Daniel: he did not yet understand the thing. See Chap. x, 1. What was the hidden thing which Daniel did not yet understand? Certainly Gabriel had made him know what should befall his people in the latter days, what should be in the last end of the indignation, and the point of its termination; and the angel had sworn that it should be for (continue) a time, times, and an half. But notwithstanding all this, Daniel says, "I understood not: then said I, O my lord, WHAT shall be the end of these things? (or these wonders?) The burden of Daniel's anxiety, in this his diligent inquiry, is couched in the little word "WHAT." Peter's comment on this word, will give us the light on this point. See 1 Pet. i, 10, 11. "The prophets have inquired and searched diligently, what, or what MANNER OF TIME," &c. Daniel's anxiety was now to understand the hidden wisdom, or the MANNER of time contained in the three and a half times, (which was the last half of the indignation,) which would also unlock the hidden wisdom or mystery of the seven times, which was the appointed time of the whole period of the indignation. The object of the angel, in testifying that the duration of the wonders, or the last end and half of the indignation should be for three and a half times, was designed to pave and open the way for the revealing of the hidden wisdom or manner of this time to Daniel. We have the inspired testimony in Chap. x, 1, that a thing was revealed to Daniel, and he understood the thing and had understanding of the vision. In Chap. xii, 8, Daniel testifies, "I understood not," and but four verses remain to complete the fulfillment of Gabriel's charge and the redemption of his pledge to Daniel, and then Daniel will understand the thing, and have understanding of the vision. Verse 9, Gabriel informs Daniel that the words (that is to say, the manner of the time which he is now about to reveal to Daniel) is closed up and sealed, (or hidden from all mankind except Daniel) till the time of the end. But Gabriel in answer to Daniel's inquiry, gives him in verse 11, the key which unlocks the manner of time contained in the three and a half times, by first referring him to a political event previously named in Chap. xi, 31, from which to reckon; and then a period in round numbers reaching from that event down to the end of the wonders; viz., "And from the time that the daily shall be taken away, (to set up. Heb., margin,) the abomination that astonisheth, there shall be a thousand two hundred and ninety days." Daniel having been previously informed that the time appointed was long, could now read122ly understand that the days must be prophetic days, 1290 years. He could then also readily see that each day contained in the three and a half times must symbolize so many years; and counting 12 months to the year, and 30 days to the month, would amount in all to 1260 days, each day for a year amounting in all to 1260 years as the duration of the wonders, or last end, and last half of the indignation; leaving 30 days or years to intervene between the abolition of Paganism, and the establishment of Papacy, which 30 years being added to the 1260, fill up the 1290 years. Daniel now understanding that the three and a half times contained 1260 years, could understand that the seven times, the whole period of the indignation, would be 2520 years. Daniel now having the manner of the time, and also the point clearly established where the indignation would cease, (this object being accomplished,) Gabriel next informs Daniel that a blessing would immediately succeed the indignation following the termination of the 1290 years, as follows: "Blessed is he that waiteth, and cometh to the thousand three hundred five and thirty days." It has generally been understood, that the blessing promised in this text, was to be realized at the close of the 1335 days. But this is evidently a mistaken view. By reading this text carefully, it will be seen that the waiting time is between the 1290 and the 1335 days, and also that the blessing is pronounced upon the waiting ones, DURING the waiting time, while waiting and coming to the 1335 days. By comparing the account of the indignation spoken of in Daniel with 2 Thess. ii, 3; Ps. lxxxix, 27-32; Isa. x, 5, 6; Lev. xxvi; Deut. xi, 26-28; xxviii, it will be seen that the 2520 years indignation was the Lord's great CURSE upon rebellious Israel. This curse ceases at the end of the 1290 days. At this point the galling yoke of their cruel and hard bondage was broken off, and Zion or Jacob is redeemed and ransomed from the hand of him that was stronger than he. Jer. xxxi, 10, 11. Jacob's captivity was then turned, and Jacob then rejoiced, and Israel was then glad. See Ps. xiv, 7. "When the Lord turned again the captivity of Zion we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing; then said they among the heathen, the Lord hath done great things for them. The Lord hath done great things for us whereof we are glad." Ps. cxxvi, 1-3. The Bible has been brought out of its sackcloth covering by being translated into the different languages now in use, and has been circulated throughout the world; and the books of Daniel's and John's visions, have been unsealed and opened, and the light and knowledge of Bible truth has been increasing since the 1290 days ended. The blindness and darkness which happened to Israel till the fullness of the Gentiles were come in, has been dispersing as the light and knowledge of Bible truth has been increasing; and the Lord has been binding up the breach of his people, and healing the stroke of their wound as it is written. Isa. xxx, 26. "Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be seven fold as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound." Compare with this text, Solomon's Songs vi, 10. Also Isa. lx, 1-3, is a parallel text and applies itself to the same space of time. "Arise, shine for thy light is come, and the GLORY of the Lord is risen upon thee. For behold the darkness (of Papal error) shall cover the earth and gross darkness the people, but the Lord shall arise upon thee, and his glory shall be seen upon thee, and the Gentiles shall come to thy light, and kings to the brightness of thy rising." Please turn and read Chap. lxi, 9, and Chap. lxii. Scripture quotations might be greatly multiplied on this point, but we forbear. In the rise and progress of the Protestant religion, Gentiles and kings have become its converts. The Bible was translated under the protection of king James of England, as defender of the Protestant faith. Other potentates of Europe have become converts to the Protestant religion. And thus Gentiles have come to the light, and kings to the brightness of Zion's rising in this latter-day glory. Reformation has succeeded reformation, during the 45 years waiting time between the 1290 and the 1335 years. Just call to mind the wonderful outpouring of the Holy Spirit, and the almost unparalleled reformations that swept over the land in the closing scenes of the 1335 days, while the first angel of Rev. xiv, 6, 7, was giving his message with a loud voice, which contained the healing balm that was capable of healing the breach and confusion of divisions and subdivisions among Protestant religionists; for it did heal all that embraced and lived out its holy truths, and united them in one body. But this healing balm, was by the great body of Protestants rejected, and they were not healed. The 1335 days ended in 1844, and O how sad the change which then came over the great body of Protestant religionists, themselves being judges. The following is from the Christian Palladium for May 15th, 1844, (just after the 1335 days ended.) "In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as the blasts from the icebergs of the north—settling like an incubus on the breasts of the timid, and drinking up the energies of the weak; that lukewarmness, division, anarchy, and desolation are distressing the borders of Zion. Perhaps it is so. What then? Do we well, like the howling women of ancient days, to rend our flesh—our hair, and fill the whole atmosphere with our wailings? It is but a few passing months since the whole extent of our widespread country, rang with triumphant peals of joy borne on the wings of numerous religious periodicals, and spontaneously overflowing from every christian heart. Not a lip but was shouting the victories of the cross, or joining in the triumphant songs of the REDEEMED. And is the whole scene now so CHANGED?" The above is but a sample of the many extracts which might be given from different religious periodicals, from articles in character like the above: headed DEPARTURE OR FAMINE OF THE SPIRIT; GREAT SPIRITUAL DEARTH, &c., &c. About that time proclamations of fasts, and seasons of prayer for the return of the Holy Spirit were sent out in religious papers. And were we now to put the question to the members and parties of the different Protestant churches, Are your churches in possession of that deep humility, and vital godliness which formerly characterized them? the ready answer would be in the negative, Nay, nay. And the fact is known, read, and admitted by all, that the blessing of the light and glory of the Lord which had arisen upon Protestants during the 45 years, between the 1290 and the 1335 days ending 1844, is now departed from them and Ichabod may be written upon her walls. Their sun has gone down at noon, and their light became darkness in a clear day. See Amos viii, 9, 10. During the 45 years of the latter-day glory, in the rise, triumph and prosperity of Zion, many were to be purified, made white and TRIED. The trial to the great cause came in the closing scenes of the 45 years. The unpopular doctrine of the speedy coming of our Lord, as given in the message of the first angel of Rev. xiv, 6, 7, proved to be the test and turning point with the great body of Protestants. Here their fidelity to their coming Master and His truth was tested and tried. And upon the few also who adhere to the present truth, is come the time of fiery trial which is to try them, and they have now need of patience that they may receive the promise. The tribulation is upon them that need patience, else the inspired witness would not have so emphatically declared. "HERE is the patience of the saints." Rev. xiv, 9-12. So that Dan. xii, 12, does not now apply to them. Hence from the above considerations, the fact must be apparent to all that the latter-day glory in the rise, triumph, and prosperity of Zion, and which constitutes the blessing predicted Dan. xii, 12, was realized during the 45 years between 1798 and 1844. Here then the prophetic pencil has traced the lines and set the bounds of the latter day glory. And every effort to remove them must prove ineffectual. The third angel of Rev. xiv, 9-12, is now announcing the last solemn warning. And the next link in this prophetic chain is the Son of man on the white cloud with his sharp sickle to reap the harvest of the earth. From the ground we have gone over in Daniel's visions, it may be seen that from verse 15 of Chap. viii, to the last verse of Chap. xii, if we except Daniel's prayer, and Gabriel's introductory and preparatory remarks, is but the explanation of the vision recorded in the first 14 verses of Chap. viii. Therefore all prophetic periods found in this explanation, the 70 weeks not excepted, must necessary be parts and divisions of the great period in the vision explained. And hence a connection of the whole is unavoidable: each period forming a link in the one great prophetic chain. The manner in which this vision is explained, forms a key which unlocks the mystery of the manner of time contained in the seven times. The seven prophetic times of Gentile dominion over the people of God, and the prophetic periods of Daniel's visions, are alike connected with the treading underfoot indignation, forming but one prophetic chain, which cannot be disconnected. Hence the dates of each period must necessarily harmonize with the dates of all the rest, so that any effort to fix the date of either one or more of these periods which will not harmonize with the dates of all the rest, can have no foundation in truth, or weight of argument in its favor. And from the fact of the existence of this harmony, it must appear that if the date of any one of these periods can be correctly ascertained, it will harmonize with the correct dates of all the rest; so that all of the uninvalidated evidences that establish the correct date of either one of these periods, will bear with equal weight upon the correct harmonious dates all of the rest. For example: The 70 weeks and 2300 days date from the seventh year of the reign of Artaxerxes Longimanus. "The commencement of his reign was B. C. 464. This is demonstrated by the agreement of above twenty eclipses which have been repeatedly calculated, and have been found to fall in the time specified. Before it can be shown that his reign is wrongly fixed, it must first be shown that those eclipses have been wrongly calculated. This no one has or ever will venture to do; consequently the commencement of his reign cannot be removed from that point." This argument will bear with equal weight upon the correct harmonious dates of all this connected chain of prophetic periods; so that the date of either one of the connected periods cannot be removed without first invalidating all the evidences bearing upon the date of each period. Again, when Daniel could not understand the answer to the question, how long shall it be to the end of these wonders, which was the end of the indignation, Gabriel made him understand how long by telling him it should be 1290 days from a given point. And now suppose we take the amount of evidence I have already adduced in this article, that the whole period of the indignation ended in 1798, all of which demonstrate the end of the 1290 days in 1798, and I have yet more very strong evidence to present on this point, then if we run down on the last link of 45 years in this prophetic chain, dating from the end of the 1290, the given point, which 45 years is the time of the end of the 2300 days vision, and reveals the end of the 2300 days independent of their beginning or connection with the 70 weeks; we may then run back 2300 days from the clearly ascertained point of their termination, and find their beginning to correspond with the date of the 70 weeks, and thus call to our aid this additional evidence of their connection which some have denied. The number seven is a perfect number in the Bible. The seven prophetic times complete the fullness of prophetic times given in the inspired volume. A prophetic time symbolizes 360 years. There is not another prophetic time given or named in the Bible to be fulfilled after the seven prophetic times expire; hence the seven times complete the fullness of times given us in the inspired volume, and hence the seven prophetic times is the appointed period which brings us to, and ushers in, the dispensation of the fullness of times, in which is to be gathered together in one all things in Christ, both which are in heaven, and which are on earth. From this text we learn that the dispensation of the fullness of times is the GATHERING dispensation. The seven times was emphatically the scattering time, in which God's people were dispersed among123all nations; and we have before clearly proved that at the end of the seven times, was the appointed time for God to set his hand again, the second time, to recover the remnant of his people, and to assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth; and that the yoke of their cruel and hard bondage was then broken off, and their captivity was then turned, and the latter-day glory was then ushered in, and we shall hereafter prove that the gathering has been going on from that time to the present. The gathering together of all which are in heaven and on earth, will be consummated when Christ shall come and ALL the holy angels with him, and the righteous are all caught up to meet him. Then the gathering dispensation, which is the dispensation of the fullness of times, will be ended. Hence the dispensation of the fullness of times was ushered in, in 1798, and will close at the second advent of Christ. Joseph Marsh commences this dispensation of the fullness of times after the second advent; but it will then be among the things that are in the past. He identifies it as the glorious probationary age to come after the second advent; but will he find it there? Nay, verily. See his Pamphlet. Title page, Age to come, pp. 1, 98, 125. "Unto you, O men, and my voice is to the sons of men." God calling yet! and shall I never hearken,
But still earth's witcheries my spirit darken?
This passing life, these passion joys all flying,
And still my soul in dreamy slumber lying! God calling yet! and I not yet arising!
So long his faithful, loving voice despising;
So falsely his unwearied love repaying;
He beckons still, and still I am delaying! God calling yet! loud at my door is knocking!
And I my heart, my ear still firmer locking!
He yet is willing, ready to receive me,
Is waiting now,—but, ah! he soon may leave me. God calling yet! and I no answer giving!
I dread his yoke, and am in bondage living
Too long I linger, but, not yet forsaken,
He calls me still. O my poor heart, awaken! God calling yet! I can no longer tarry,
Nor to my God a heart divided carry:
O vain and giddy world your spells are broken!
Sweeter than all, the voice of God has spoken! The Black Saturday in Scotland
By D. T. Taylor
From the "Advent Herald."
# THE BLACK SATURDAY IN SCOTLAND. Bro. Himes:—Having discovered the origin and true application of the above appellation, as referred by us to a dark day supposed to have occurred about the year 1780, I herewith transmit for your columns a correct account of the same, with the remark, that the following statement invalidates the application of the phrase "Black Saturday," to a dark day in Scotland in the above mentioned year. Still I think the testimony adduced in my letter in the Herald last December goes to show that a dark day of some kind, though perhaps local and of less celebrity, did occur in Scotland about the year 1780. In 1621, the Scottish Parliament met on Saturday, the 4th of August the last day of their session, at Edinburg, to ratify the "Five Articles" of the Acts of the General Assembly of the Kirk, holden at Perth on the 25th day of August, 1618. Over these "Five Articles" the Assenters and Dissenters were quarrelling most heartily. Early in the morning a great fire occurred, in the city which much alarmed the people, and says the historian Calderwood, threw the lords into the "greatest perplexity," and "which accident" he says, was taken for a forewarning to the Estates [i. e. the king and lords] to take heed what they did. When the day had come another incident took place also serving to show us the superstition of these times. "Many of the people being convened in the outer court of the palace, observed that when the lords were mounted on their horses, a swan did flee over their heads, from the north towards the south, slashing with her wings, and muttering her natural song. The people," continues Calderwood, "shaking their heads, whispered among themselves that they feared a bad conclusion of that Parliament." Parliament met, the votes were taken on the "Five Articles," and much against the wishes of many, the king and lords ratified the doings of the Kirk. Calderwood thus describes the sequel. "When all the acts were now concluded and the ringleaders were insulting over the defenders of the ancient orders, gasping for thanks and reward, and wishing every one to have wings to flee to court with the report; the Grand Commissioner rising from the throne to ratify the acts by touch of the sceptre, at that very same moment, was sent from the heavens, in at the windows of the house, which was dark before by reason of the darkness of the day, an extraordinary great lightning, after the first a second, and after the second a third more fearful. Immediately after the lightnings followed an extraordinary great darkness which astonished all that were in the house. The lightnings were seconded by three loud claps of thunder. Many within the Parliament House thought them to be shots of cannon out of the Castle. It appeared to all that dwell within the compass of ten or twelve miles, that the clouds stood right above the town and overshadowed that part only. The beacon standing in the entry of Leith haven was beaten down with one of the blasts of thunder. After the lightning, darkness and thunder, followed a shower of hailstones extraordinary great, and last of all rain in such abundance that it made gutters run like little brooks; the lords were imprisoned about the space of an hour and a half. Servants rode home with foot-mantles and their masters withdrew themselves, some to their coach and some to their foot. So the 'Five Articles' were not honored with the carrying of the honors, or riding of the Estates in ranks. In the mean time the Castle thundered with their fiery cannons according to the custom used at the Parliaments. This Saturday, the fourth of August, was called by the people, Black Saturday. It began with fire from the earth in the morning, and ended with fire from heaven in the evening. When the fear was past, then durst Atheists scoff and say, that as the Law was given with fire from Mount Sinai, so did these fires confirm their laws." The curious reader may find this account in David Calderwood's History of the Church of Scotland, published in 1678, on page 783. It fully explains the tradition of the Black Saturday as well as the cause of the phenomenon, which seems to have been nothing more than an usual hailstorm accompanied with thunder and lightning, darkening the very heavens over Edinburg, and coming down the pages of history, and handed from father to son as a fearful and memorable occurrence happening as it did in connection with other notable events. Will the other Advent papers copy this article so as to correct any wrong views that may have grown out of the term, Black Saturday, as referring to the dark day of May 19th, 1780? Error will never help a good cause. We want only the truth.
D. T. TAYLOR.
Worcester, Dec. 22nd, 1855. Signs of Christ’s Coming
By D. Hewitt
DEAR BRETHREN AND SISTERS:—It is very necessary that the Lord's honest hearted children understand this similitude in this last generation. When the Saviour sat upon the mount of Olives [Matt. xxiv, 3] the disciples came to him privately and asked him three questions: 1st. When shall these things be; (to wit, the throwing down of the Temple;) 2d. The sign of Christ's coming, and, 3d. The end of the world. The Saviour commences with this caution: Take heed that no man deceive you: a good admonition in these last days of peril. He then commences and gives the signs and troubles that would precede and attend the destruction of Jerusalem. Verse 29 Immediately after the tribulation of those days, (of Papal persecution,) 1st, the sun shall be darkened, and 2d, the moon shall not give her light, and 3d, the stars (meteors) shall fall from heaven. I now believe that these three great signs are sufficient for a basis for faith to rest on that the Son of man is nigh, even at the doors. I believe that if we include the other five things spoken of by our Lord on that occasion, we get too much; to wit, the shaking of the powers of heaven, and the sign of the Son of man in heaven, and the mourning of the tribes of earth, and the Son of man coming in the clouds of heaven with power and great glory, and the sending of the angels with a great sound of a trumpet to gather his elect from the four winds, (or quarters of the earth,) from one end of heaven to the other. It is very plain that when these things transpire it will be too late to derive any benefit from knowing that he is nigh, even at the doors; for when the voice of God shakes the powers of heaven, Summer, to carry out the parable, is not nigh, but already come; and the wailing of the wicked, and the gathering of the saints, has come; and in fact, the sealing time is passed. But, says one, immediately after the mentioning of the fig-tree, the Son of man says in verse 33, "When ye shall see all these things, know that it is near, even at the doors." I will now inquire, How many things? Answer, all things relating to the parable of the fig-tree, and no more. We will now paraphrase verses 33, 34, in order to get the true meaning: So likewise ye, when ye shall see, (or know) all these things (or three great signs, the darkening of the sun and moon, and falling of the stars) then know that I am nigh, even at the doors. Verse 34. Verily I say unto you, this generation (or those that see, or have immediate knowledge of, these three great signs) shall not pass till all these things (mentioned before) be fulfilled. On a thorough examination of the Scriptures, we find the primary signification of generation is from father to son, or the time that class of people would live who were addressed. Admitting this conclusion correct, time is short, for the last sign was the falling stars the 13th of Nov., 1833. Then these things could be seen over 22 years ago. Now, dear reader, I will not set time but let you calculate the average length of a generation, and before this generation pass the Son of man will be revealed from heaven in the glory of the Father with all the holy angels with him. Shall we be ready when he appeareth? If any one supposes the coming of the Lord may be delayed for many years to come, it will be well to hear the Saviour again: "Heaven and earth shall pass away, but my words shall not pass away." Matt. xxiv, 35. In Luke xxi, 29 we have again the parable of the fig-tree, and all the trees, showing us that we can learn not only from the three great signs, but all the passing signs as they transpire. When the true children of God see these things begin to come to pass, they will look up and lift up their heads; for their redemption draweth nigh. Verse 28. It is very evident when our redemption draws nigh then he is nigh, even at the doors, and this takes place when these things begin to come to pass, or the three great leading signs have been seen, so as to be believed without doubting. When the Saviour speaks in verse 31 of these things coming to pass, and the kingdom of God drawing nigh, it has a comparison to those things relating to the fig-tree and all the trees, and no more. In verse 32, it has reference to all things on this subject; and the generation is not to pass away till all be fulfilled. My dear brethren and sisters are we getting ready for these great events just before us; for he saith, "And behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. xxii, 12. Now are we by patient continuance in well-doing seeking for honor, glory, immortality and eternal life? If we want to stand when he appeareth we must do as our Lord has said in Luke xxi, 34. And take heed to yourselves lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life; and so that day come upon you unawares; for as a snare shall it come on all them that dwell on the face of the whole earth. Mark that it is on the dwellers but not on the sojourners; for they will be found watching, that that day does not overtake them as a thief; for Jesus says in Rev. iii, "If therefore thou shalt not watch I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." O, my brethren, let us be sober and watch unto prayer; resist the enemy and overcome at last, and be forever with the Lord in the golden city on the new earth. D. HEWITT.
Battle Creek, Mich. Self-Examination.—The Christian that grows in grace often examines his own heart. He takes his bearings. He looks at the direction in which he is moving and the progress which he is making. He is not contented unless he is advancing unless he is gaining some new victory over self, over Satan, or over the world. He compares himself with himself, and then with the perfect standard.