The "eastern question," from a Bible standpoint, is based mainly on Rev. 16:14; "And the sixth angel poured out his vial upon the great river Euphrates; and the waters thereof were dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; for they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty."

Here we learn that before the beginning of the gathering of the kings of the east, and of the whole world, to that battle, the waters of mystic Euphrates must be dried up. Hence, in order to interpret correctly these events, the first question to settle is who, or what are the "waters of the Euphrates"? The generally accepted interpretation is that they refer to the Mohammedans; but I think we shall be able to [HG89] overthrow this view, which is based solely on the accepted fact that the Ottoman empire is referred to under the sixth trumpet, as "the four angels bound in the great river Euphrates." But by a reference to page 138, it may be seen that although admitting "the four angels bound in the great river Euphrates," refer to the Mahommedans, a far more reasonable interpretation of " the Euphrates," can be found. The Greek, here rendered in, in the Euphrates, is one out of fourteen different words translated in; and in Rev. 1:7, the same word [epi] is rendered because of, – "shall wail because of him. The word is also rendered before, – "before Pontius Pilot," (1 Tim. 6:13); "Before two or three witnesses," &c. "The four angels bound because of [or before] the great river Euphrates," is clearly the true rendering here. For the application of the Euphrates to the Christian nations is in harmony with every part of the prophecy. If the "four angels, who were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men," refer to the Mohammedans, that in which, or because of which, they were bound, cannot refer to themselves. And it is a well known fact it was the Christian powers who held the Mohammedans in check, so long as they were held; and that it was the decay of the Roman power which enabled them at last to possess themselves of that third of the empire, now called Turkey in Europe. If they were bound because of the great river Euphrates, and when, from internal strife, the Christian powers could no longer oppose them, "the four angels were loosed," and immediately possessed themselves of Constantinople and the east; to what can the waters of the Euphrates refer, if not to the Christian nations?

Certainly no one can be so simple as to suppose the Mohammedans bound themselves.

Literal Babylon was built upon literal Euphrates, and is thus spoken of: "O thou that dwellest upon many waters, abundant in treasures, thine end is come," (Jer. 51:13); and of mystic Babylon it is said: "I will shew unto thee the judgment of the great harlot that sitteth upon many waters," (Rev. 17:1). When Cyrus dried up the waters of the Euphrates, by turning the river from its channel, in accordance with the prophecy of Jer. 50:38, "A drought is upon her waters, and they shall be dried up." Babylon fell. And God has chosen to make literal Babylon a type of "BABYLON THE GREAT, THE MOTHER OF HARLOTS." "And the waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues," (Rev. 17:15); and as the drying up of the literal Euphrates was the immediate cause of the fall of ancient Babylon, so the drying up the waters of mystic Euphrates is the prelude to the fall of "Mystery, Babylon the great," (Rev. 16:12, 19).

Mystic Babylon never was supported by the Mohammedans; hence, the drying up of their power could have no relation to her fall while the drying up of the power of the Christian nations, would necessarily cause her downfall.

Again: The waters of Euphrates are to be dried up, "to prepare the way of the kings of the east," and "the kings of the east" are mostly Mohammedans. In Eze. 38, where the prophecy of the gathering to this great battle is found, he names Persia, Ethiopia, and Libya, as a part of those who come to the battle. And these nations are the very ones now occupying Egypt, Palestine, and the east, and all these nations are Mohammedans. But the great battle does not occur until after the return of the Jews. And they are to dwell safely in "unwalled villages, in the land that is brought back from the sword in the mountains of Israel," (see Eze. 38:11, 14). Then "Togarmah of the north parts," which possibly means Russia, "and Gomer and many people, and Persia, Ethiopia, and Libya, with them," are to come up "against my people Israel, as a cloud to cover the land;" it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes," (verse 16). How then, can Russia fill this prophecy, by coming up against the Mohammedans, since it is "against my people Israel," that they are to come? "For I will gather all nations against Jerusalem to battle."

The following events must transpire before the beginning of this gathering, viz: The Mohammedans must vacate Palestine, and the Jews return, settle there, and dwell safely; and when the gathering for the great battle does take place, Russia, if it is represented by "Togarmah, of the north parts," must come up in company with the Mohammedan powers of the east, and against "my people Israel." Hence, Russia attacking Turkey, can have no immediate connection with "the battle of the great day of God Almighty."

But before all this, there is not only the return of the Jews, but the drying up of the waters of Euphrates. Hence, it is the Christian nations of Europe, and not the Mohammedan nations of the east who are to be crushed. But where is the power to come from, to dry up that great river? civilized and war-like Europe could withstand all the kingdoms of the world without any unusual effort; and it is not God who will interfere; "Surely the Lord God will do nothing but he revealeth his secrets to his servants the prophets;" and the prophets tell of his interference, only when the great gathering is completed, and Jerusalem is taken. Then "the Lord my God shall come and all the saints with thee." And the Lord shall go forth and fight [HG90] against all those nations, as when he fought in the day of battle. (Zech 14). But the waters of Euphrates are to be dried up, that the way of the kings of the east [not the north] may be prepared to come to that battle.

And that great city was divided into three parts, and the cities of the nations fell.

This is how the waters are to be dried up; by a triune struggle among themselves, not by Russia taking Constantinople. That great city that reigneth over the kings of the earth (Rev. 17:18), represented for 1260 years by papal Rome, is the fourth empire. And this fourth Roman Christian empire, is to be divided into three parts.

"Three unclean spirits came out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet." The dragon is the monarchial element of the empire; the beast is that on which the woman sat; the false prophet is the religious or papal element; and although this division is clearly discernible, it is to be fully consummated only under the sixth and seventh plagues. Hence, the battle of the great day cannot come this side of the seventh plague. And it takes no prophetic eye to see, in such a triune division, the means for "drying up" the power of Christian Europe, since the strength of the three parties are so evenly balanced.

The Ottoman empire filled its place in prophecy under the sixth trumpet, and hence, has no more prophetic importance than has Chaldea, Persia, Greece, or any other of the nations who have stood for a brief space in the front, acted their part in the world's drama, and then passed out of sight.

The present [1877] eastern question may, and doubtless will be a link among the events which shall open the way for the return of the Jew, since the division of the spoils of Turkey in Europe will probably hasten the "drying up of Euphrates." But beyond this, it can have no prophetic significance; and certainly no immediate connection with the battle of Armageddon.

"And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Rev. 18:4.) Babylon is the religious element of the fourth empire, and as papal Rome, has for many centuries represented that empire. Hence it is called "that great city that reigneth over the kings of the earth." But beyond all question, it refers to and embraces all the church-state organizations of the Christian nations. To become a part of the world is opposed to the religion of our Lord Jesus Christ. "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication" (Rev. 14:8). Fornication here means the union of church and state, and the fall of Babylon is the dissolution of that union. In other words, it is "the woman" being thrown from "the beast." "I saw a woman sit upon a scarlet colored beast full of names of blasphemy, having seven heads and ten horns" (Rev. 17:3). She is now falling, but not fallen. The union of church and state is now in process of dissolution over all of what has represented the fourth empire; but that separation is not yet accomplished. When the civil power refuses any longer to carry the church, Babylon will have fallen. Hence, the fall of Babylon, and the "division of that great city" is one and the same. And just so fast as this triune division between the monarchial, the religious and the republican elements of that great empire progress, just so fast does the fall of Babylon progress. But it is only under the seventh and last plague this consummation is to be reached. (See Rev. 16:17, 19.) The idea that a church becoming corrupt can represent the fall of Babylon, has neither Scripture nor common-sense in its favor. Nowhere is "Babylon the great, the mother of harlots and the abominations of the earth," represented as being anything but a harlot, and it is the fall of Babylon, and not the church of God that fled into the wilderness becoming Babylon, which must fill this prophecy.

As the fall of Babylon is not due until the "great city is divided," and that division is consummated under the seventh plague, it follows that the third angel's message of "Come out of her, my people" is not due till then. Hence, the question as to who "my people" are, becomes pertinent. The twelve tribes of Israel are always referred to as "my people." And the twelve tribes are to be delivered during this time of trouble. "At that time, there shall be a time of trouble such as never was since there was a nation, and at that time thy [Daniel's] people shall be delivered."

"Alas! for that day is great, so that none is like it; it is even the time of Jacob's trouble; but he shall be saved out of it" (Jer. 30:7). Neither of the above can refer to the bride of Christ, for it is not the time of her trouble; she is to be "accounted worthy to escape all these things, and to stand before the Son of man." [HG91] The Jews are Christ's people, but not his bride; "He came to his own and his own received him not; and he told them that they should see him no more " until that day when they shall say Blessed is he that cometh in the name of the Lord" (Matt. 23:39). They were cut off, and the kingdom of God taken from them; and taken from them forever, except the few, who like Paul, have been grafted in again during the gospel. But there are many and glorious promises to the fleshly house of Israel. Their blindness has been the riches of the Gentiles, "but as touching the election, they are beloved for the father's sake; for the gifts and calling of God are without repentance." And they are to represent the earthly house, located at old Jerusalem, even as the "church of the first-born" are to represent the heavenly house in the new, or spiritual Jerusalem.

The people called out of Babylon must refer to the Jews, we think, because they are to be gathered out of all nations, and restored to their own land, while the saints are to be taken in the twinkling of an eye, from the mill, the field, and any and every place where they may happen to be. And the call out of Babylon does not appear to mean merely a purifying of themselves, since they are to come out, lest they should partake of her sins. The real bride of Christ never has, in any moral sense, been in Babylon. "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil." And in the harvest, it is the work of the angels, to gather first the tares and bind them in bundles. Hence, "Come out of her, my people," cannot in any spiritual, or literal sense, apply to the Christian church, but does most certainly appear reasonable as applied to the Jews, when the Lord shall set his hand again the second time to gather them from all nations.

Compare our text with Isa. 48:20, and Jer. 51:6; "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity." "Come out of her, my people, that ye receive not of her plagues." This would appear to make the return of the Jews due only when the seven last plagues are fulfilled.

"And at that time thy people shall be delivered, and many that sleep in the dust of the earth shall awake." This also synchronizes with #Job 14:19. "Oh, that thou wouldst hide me in the grave, that thou wouldst keep me secret, until thy wrath be passed, that thou wouldst appoint me a set time and remember me.... Thou shalt call and I will answer thee."

The resurrection of the restitution class, those who "shall stand upon the earth" in the latter day, in their flesh, and see God," is therefore not due until the day of wrath is passed, while the dead in Christ who are to be raised spiritual bodies, is due before the day of wrath.

The writer does not forget that unfulfilled prophecy cannot be applied in detail.

Hence, the return of the Jews, and the resurrection of this second class, may not be as yet fully understood; but there are Scriptures which appear to make the return of the Jews to begin with the living Jews of this generation who are called " a remnant," and after their return Jerusalem is surrounded, the city is taken, and one-half go into captivity, (see Zech. 14), then the Lord interferes and saves them.

And yet "Jerusalem must be trodden down of the Gentiles, until the times of the Gentiles are fulfilled;" hence, trodden down until A.D. 1914, when the day of wrath will be passed, and the resurrection and return of the " whole house of Israel" due.

This would also synchronize with the type in Egypt. For it will be remembered, it was in the midst of the alarm caused by the seventh and last plague brought on the Egyptians, that they were called out of Egypt. "According to the days of the coming out of the land of Egypt, will I show unto him marvelous things; the nations shall see and be confounded at all their might" (#Mic 7:15).

Truly we are on the eve of great events. The harvest of the earth is ripe; the time of trouble is beginning, and the fulfillment of prophecies are crowding one upon another, and scenes are to be enacted during the coming thirty-seven years, terrible beyond all that history has ever yet recorded. But let the little flock who are the "children of the day," and are walking in the light, lift up their heads, and "watch and pray, that they may be accounted worthy to escape all these things, and to stand before the Son of Man."

The Adventists, or as they are sometimes called, "the world burners," have run into many errors because they fail to discern the true character of the kingdom of God. Everywhere, both in the Old and New Testaments, the church, or people of God, represent his kingdom; – "Ye shall be unto me a kingdom of priests; and a holy nation." And Christ invariably makes the gospel church, the good and bad, represent the kingdom. The kingdom of heaven is like to a net which men cast into the sea, and brought forth fish, both good and bad. [HG92] The kingdom was likened to a sower, that sowed good seed, and another sower, that sowed bad seed. It was likened to "ten virgins," five of whom were wise and five foolish.

The fact that the kingdoms of this world are to become the kingdoms of our Lord, and that he is to "rule them with a rod of iron," until every knee shall bow; and that the saints share that power with him, and take the kingdom, and possess the kingdom under the whole heaven, does not prove that the kingdom of God will be an earthly kingdom, or that "flesh and blood" can inherit it. If our brethren who are, perhaps justly, called materialists, would but lift their eyes from the natural to the spiritual, they might see that "the kingdom of God can be a spiritual kingdom; and that all who inherit it can be spiritual beings, "born of the Spirit," and yet mingle under a vail of flesh as the angels have done, with the nations over whom they are to be kings and priests, while they themselves are an entirely distinct order of being, visible to humanity only when under the vail of flesh. This is God's order for the whole human family, with certain exceptions, of such as die the "second or eternal death." First, the natural, Adamic, or earthly man; second, the spiritual, or heavenly man. "And as is the earthly such are they that are earthly; and as is the heavenly, such are they that are heavenly." "That which is born of the spirit is spirit; and that which is born of the flesh is flesh." And as the saint is to be "raised, a spiritual body," that body is "born of the spirit." Unbelief will not interrupt God's order, but it will cause those who indulge in it, to come short of attaining to that life. On the nature of the kingdom of God, our age-to-come brethren are as far from the truth as are those who are called "world burners;" they see nothing but what is of the earth, earthy; the cultivation of land, the building of houses, &c., &c.; just what is promised to the restored Jew, who they themselves admit is to be in the flesh. Hence, whatever confused ideas they may have in regard to the saints being made like unto "Christ's glorious body," – for descriptions of which, see Rev. 1:12, and also Paul's experience; their theory makes mortals and immortals, the restored Jew, and the glorified saint, both together, to be in, and share in the kingdom of God, thus making corruption to inherit incorruption. And there is not one particle of light in their writings which can clear their theory of this confusion of the spiritual and the natural. Hence, all spiritually minded men have been compelled to reject the age-to-come doctrine.

And yet they have so much Scripture to maintain the fact of an age-to-come, that they feel strong, in all their weakness.

Although the church in its mortal state represents the kingdom of God, that kingdom is not "set up" or organized. "The natural first, and afterwards the spiritual." Under the old covenant, while all was on the plane of the flesh, the fleshly church was an organized kingdom. But under the gospel, the kingdom of heaven is likened to a nobleman who committed certain trusts to his servants, and went into a far country to receive a kingdom, and to return. Hence, "thy kingdom come" means, thy kingdom be set up, or organized as a ruling power. But it is not to be on the plane of the plane of the flesh, which would be going backwards.

Hence the kingdom is organized, only when "this mortal shall have put on immortality." "He that keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron; ... even as my Father has given to me." And this end does not mean death, for at death we do not get power over the nations.

If the reader has the true idea of the kingdom, that now, in its preparatory state, it is represented by the church, in which are found both good and bad; and that when the kingdom is set up, or organized on the spiritual plane, the bad will be eradicated; and that this occurs at the second advent of Christ, – when "the nobleman returns" – he is prepared to understand some of the events of the " harvest," upon which we have now entered, as brought to view in the parable of the "tares and the wheat," (Matt. 13). "The field is the world; the good seed are the children of the kingdom; the tares are the children of the wicked one; the harvest is the end of the [aion] age, and the reapers are the angels.... In the end of this age the Son of man shall send forth his angels and gather out of his kingdom [church] all things that offend and them which do iniquity, and shall cast them into a furnace of fire; then shall the righteous shine forth as the sun in the kingdom [" church of the first born"] of their Father."

Many suppose this involves the burning of the world, because he gathers out of his kingdom all things that offend. It is the tares he gathers out of his kingdom.

The field is the world kosmos(), world of mankind; and the seed is sown in their hearts. But the tares are not the world; they are the children of the wicked one, while the world of mankind, the Adamic family, are the sons of God.

"Which was the son of Seth, which was the son of Adam, which was the son of God." Adam means the first man, the natural, and Jesus Christ was "the second man," not the ten thousandth. And Adam, as the earthy man, with his race, is as truly the son of God as is Christ, the heavenly man. They are the two orders, first the natural man, and afterwards the spiritual man. [HG93] If the reader prefers to change both the language of the parable, and the interpretations of Christ, rather than to renounce his previous ideas, I can only say I am not writing for such men. The world are neither wheat or tares; they are simply material, as ground in which both good and bad seed may be sown. Hence, all that the work of the harvest demands, is to gather out of the many who have been called, under the gospel, the bad "fish," the "foolish virgins," the "tares," and then to glorify the sanctified church. And let every one remember that those who are in darkness, in relation to the coming of the "day of the Lord," when that day comes, will be overtaken as a thief, and are therefore not "the children of light," whatever may be their professions as to godliness; or as to what they have done for Christ.

"I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon." (Rev. 13:11.) I understand this represents the two Napoleonic dynasties. And that "the beast" of Rev. 13, having seven heads and ten horns, refers to papal Rome, and the image of the beast (verse 14), to papacy, as it has existed since its restoration in March, 1800. Papacy has filled a large place in the world's history, and it has been the burden of prophecy to show its various characters. It has been portrayed as a woman, because of its ecclesiastical character; it has been represented as a "beast," or "horn," holding times and laws, for forty and two months, or 1260 years. And Daniel says, "I beheld, and the same horn [notwithstanding the judgment sat, and they took away its dominion] made war and prevailed, until the time came that the saints possessed the kingdom (compare Dan. 7:21, 25, 26).

Hence, if not as the forty and two month beast of Rev. 13:5, still it must exist in some character to the end of the times of the Gentiles.

As the representative of the Roman empire for 1260 years it held great power; but since its dominion was taken away in 1798, though making great pretensions, it has really been only an image of its former self. The first beast of Rev. 13; was the Roman empire in the peculiar character it held as papal Rome; and while the papal government represented one of the "seven heads." In 1798, that head was wounded unto death (verse 3). But shortly after "its deadly wound was healed," and papacy was restored, but in a new character. These are facts of the present century, which of course cannot be denied. As the beast which had the wound by the sword, and did live (verse 14), was the forty and two months beast, that is papal Rome in the character it filled for that period; so "the image of the beast that had a wound by the sword and did live," must be something similar to the old papal beast, and yet a something which lacks its vitality. And we can show that the restored papacy has filled that picture.

The two-horned beast was to "say to them that dwell upon the earth, that they should make an image to the beast which had the wound by the sword and did live. And he had power to give life to that image" (verse 14). The first Napoleon did say to the cardinals of the church of Rome, restore the papacy. And those thirty-five cardinals met at Venice in March, 1800, and elected a new pope, under whom they reorganized. And the Napoleonic dynasty gave that image life; restored the papacy to Rome and maintained it there, a mere image, as a stroke of policy, to appease the catholic world. And the second horn, or second Napoleonic dynasty, also supported that image and gave it life, by keeping his troops in Rome until about the time he himself fell at Sedan, in September, 1870. And when the two-horned beast could no longer give it life, the image fell and ceased to be a head or government of Rome. These are all facts of the present century. And now we will see if this image of the old forty and two months beast has done what the prophecy declares he was to do, and if so, men may speculate and argue against this position, but they cannot overthrow facts.

"That he should both speak and cause that as many as would not worship the image of the beast should be killed" (verse 15). This, and what follows in verses 16 and 17, is what the image was to do. Speaking, like all the rest, is a symbol. "I beheld, then, because of the voice of the great words which the horn spake" (Dan. 7:11). By turning to Daniel, the reader will find this speaking is after the Ancient of Days comes, after the "judgment was set, and the books were opened." And papacy has yet a great future during this coming time of trouble, and is to be the last "to drink of the cup at the Lord's hand." The church of Rome, together with her harlot daughters, are mystic Babylon, of which old Babylon was the type.

Turn to Jer. 51:41, the prophecy which John the Revelator applies to mystic Babylon, and you will find that Babylon is there called "Sheshach." And this name occurring but once more in all the Bible, is found in Jer. 25:26, where Sheshach is to be the last to fall in the time of trouble which [HG94] reaches "to all the kingdoms of the world which are upon the face of the earth."

Hence, in this triune struggle between the monarchial, the republican and the religious elements of the empire, the religious will be the last to fall. And it is this same power, the "little horn" of Dan. 7, since the change which came over it in 1798, which is the " image of the beast," and represent Babylon, or sheshach.

The image of the beast was to both speak and cause that as many as would not worship the image of the beast should be killed. If this killing is a symbol, we can see how it has been fulfilled. There are two kinds of symbolic death, viz., political and ecclesiastical. The image of the beast has excommunicated, or caused to suffer ecclesiastical death, more than a hun-hundred millions of the catholic world. Nearly all of Italy, Dollinger, and a large part of Germany, as well as many of the catholics of France; in fact, all who would not accept of his infallibility.

The 16th and 17th verses are yet in the future, and belong after the "Ancient of Days comes, and the judgment sits, and the books are opened. I beheld, then, because of the great words which the horn spake; I beheld until the beast was slain and his body given to the burning flames (Dan. 7:11; see also Rev. 19).

"These both [the beast and false prophet], were taken alive and cast into a lake of fire, burning with brimstone." And after the saints are delivered, and on the sea of glass (Rev. 15:1), the plagues are poured out on them that worship the beast "and his image" (see Rev. 16:2). Hence, the "image of the beast" is yet to hold a very prominent place in the coming "time of trouble."

"The two-horned beast comes up as a lamb and speaks as a dragon." The two Napoleonic dynasties came up in each case as republics, and soon changed into imperial governments. "He exerciseth all the power of the first beast before him."

Napoleon had kings and emperors under his influence, and divided up nearly the whole of Europe, making one brother king of Holland, another of Spain, and himself claimed to be king of Rome, &c., &c. And he caused the people of the Roman earth to worship the first beast, by putting down that infidel reign of terror, and restoring the papal religion. "Those miracles he had power to do in sight of the beast" were, " saying to them that dwell upon the earth that they should make an image to the beast, and he had power to give life to that image."

Thus the two-horned beast which gave life to the image of the beast, has passed away, while the image has yet a great and terrible future before it.

I can see his coming judgments, as they circle all the earth;
The signs and groanings promised to precede a second birth.
I read his righteous sentence, in the crumbling thrones of earth.
Our God is marching on.

"Then shall the kingdom of heaven be likened to ten virgins which took their lamps and went forth to meet the bridegroom." (Matt. 25:1).

In this parable the last special movement prior to the coming of the bridegroom is set forth. Notice the language, " Then shall the kingdom of heaven be likened;" it is not now, but at some future time it shall be likened. While every other parable is in the present tense, this stands alone as the only exception. "The kingdom of heaven is likened to a sower;" the "kingdom of heaven is likened to a net;" "the kingdom of heaven is likened to a nobleman;" to "three measures of meal;" to a "grain of mustard seed." &c., &c., all in the present tense, and all span the gospel dispensation. But the one of the ten virgins, if Jesus used the proper language, was to be fulfilled at the ending of the gospel. Then shall the kingdom of heaven be likened to ten virgins who took their lamps and went forth to meet the bridegroom, and were disappointed, for he tarries, and they slumber and sleep.

Another cry is made, "Go ye out to meet him," and in accordance with that cry he comes, and they that were ready go in with him to the marriage, and the door is shut. "Strive to enter in; for I say unto you, many shall seek to enter in and shall not be able, when once the master of the house has risen up and shut to the door."

It is well known that during the present century there has been a great advent movement. Commencing perhaps with Wolf, who preached in Europe and Asia, but centering mainly in this country in what is often called the "Miller movement," which culminated on the tenth day of the seventh month of 1844.

And we purpose to show that in this special movement the above parable began to be fulfilled.

The fact that there has always been more or less expectation of the coming of Christ, during the whole time of his absence, does not militate against this [HG95] application, as will be seen when all the details are made to appear.

In the first place, it is certain such a movement as is represented in this parable must occur prior to the second advent. That is, there must be a going forth to meet the bridegroom, followed by a disappointment, for he is represented as tarrying; then another "going out" to meet him, which is to end with success. All this the parable clearly brings out.

Exception may be taken by some to a full application of all the details of a parable, as many have been taught that parables are given to teach one, and only one leading idea. But it will be observed that wherever Jesus explains a parable, he always makes every part have a full application. See his explanation of the "tares and the wheat," the sower by the wayside, &c., &c. And in Mark 4:13, he makes the parable of the sower, which is so full of details and so perfect in its application, the sample by which all parables are to be explained. "And he said unto them, Know ye not this parable? and how then will ye know all parables?"

Then he explains the sower, the seed, the wayside, the good ground, the stony ground, the thorns, the birds of the air, &c., making in the explanation an application of every thought expressed in the parable. Can we do better than to follow his instructions, in understanding " all parables?"

The force of the present application of this of the ten virgins will be seen by every reader, I think, when the details are all brought out.

The subject of this parable is the continuation of the subject of Matt. 24, the division of the chapters being only the work of the printer.

In Matt. 24 a connected prophecy from the first to the second advent is given, and of course embracing more or less of the events associated with the destruction of Jerusalem. But we shall not give a detailed application of this chapter, our object being merely to show the locality of the parable with which the next chapter opens. After a reference to the wars and great time of trouble on the church, such as never was before or should be again, he gives the signs which are to precede his advent, such as the darkening of the sun, falling of the stars, distress of nations with perplexity, &c. "Immediately after the tribulation of those days shall the sun be darkened" (Matt. 24:29). In another place we have given the reasons for believing that this "tribulation" under the abomination that was to make desolate, refers to the persecutions under the papal church, and which almost entirely ended during the eighteenth century. "Immediately after the tribulation of those days shall the sun be darkened." This has been applied to the dark day of May 19th, 1780, which has perhaps nearly passed out of the memory of most of those now living, but was a household word fifty years ago. "And the stars shall fall from heaven." This was fulfilled in November, 1833; the peculiarity of which will still be in the memory of some of my readers. "And the powers of the heavens shall be shaken," we understand to be in the immediate future, and that it refers to the governments of the earth. Then follows the declaration, "so likewise ye [the church] when ye shall see these things, know that it, or he, is near. Verily, I say unto you, this generation [who see these things] shall not pass away till all these things be fulfilled" (Matt. 24:33). I am not explaining this chapter to meet criticism, but simply showing the view we entertain of these events which lead to the subject of this article.

The 24th chapter having brought us down to the last generation, the one that was to see the signs, and upon which the end was coming, he says " Then," viz., at that time, "shall the kingdom of heaven, the church, be likened to ten virgins who took their lamps and went forth to meet the bridegroom, and five of them were wise, and five were foolish."

The lamp is the Bible; "thy word is a lamp to my feet." In the Advent movement of the present century, and which culminated in 1843-4, there has been such a searching of the Scriptures as never has been known in any other generation. This might to some extent be accounted for, from the fact that other generations have not had the Bible as a household book, but the accounting for this or for the darkening of the sun or falling of the stars has no bearing on their application. The question is, Have the facts met the conditions of the prophecy? Has there been, during this generation who have seen these signs, a movement of this kind? Every one is more or less familiar with the history of the advent, or Miller movement, as it is called. That there was a wonderful searching of the Scriptures on this particular subject – a going out to meet the bridegroom – followed by disappointment, confusion and fanaticism. This much, at least, will be admitted by all, whether friends or enemies of that movement. And this is all the parable, from the first to the fifth verse, demands; a going out to meet him, a disappointment, for the bridegroom tarries, followed by a time in which they all slumber and sleep, or were in darkness. And this very movement, and the disappointment which has followed, brought such reproach on the subject of the second advent of Christ, that the bare mentioning of it is received with cold disapproval in almost every church in the land.

"And while the bridegroom tarried, they all slumbered and slept, and a midnight there was a cry [HG96] made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose and trimmed their lamps, And the foolish said unto the wise, Give us of your oil, for our lamp are gone out."

Many arguments are given in this book proving that we are now in the time of harvest; hence, that Christ has come the second time and that he was due, in the autumn of 1874, his appearing in the clouds being yet future. From the seventh month in 1844 to the seventh month in 1874, was thirty years. The first movement brought to view in this parable, and which was to end in disappointment and the tarrying of the bridegroom, ended in 1844. And all the evidences proving that Christ was due in 1874, also prove that this night of tarrying was one of just thirty years. Hence, if this parable is to be accurately applied in every detail, as Christ himself has taught us to apply parables, the midnight cry ("And at midnight there was a cry made"), should have occurred fifteen years after the 1844 disappointment, or in the middle of this night of thirty years. Now, whether it was accidental, or so overruled, this present movement, based on these arguments proving that he was due in 1874, began just at that point of time; that is, fifteen years after 1844. Hence, we have to believe the midnight cry has been given, and that the parable is now nearly complete.

No one can read this parable, in the light of present truth – that is, that we are at the end of the gospel age – and not see a fitness of the parable to these two movements, the first before the tarrying, and therefore ending in disappointment, the second or midnight cry, ending with the coming of the bridegroom. And even the division named in the parable, and while they were gone the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut. And afterwards came also the other virgins, saying, Open to us. all have a fulfillment, since one part of those who have represented this movement fail of seeing the light in this latter message; in other words, remain in darkness, as to the evidences of his coming, and turn away from the investigation of that which first led them to go out to meet the bridegroom. How the prophecy could, in this respect, have a more perfect fulfillment, we cannot imagine. And even something of the manner of his coming is implied in the fact that the foolish virgins appear not to have known when the bridegroom came, since they were absent.

In the application of a prophecy, we do not expect it to take such a character that those who are inclined to oppose, can find nothing to say against it. If it is fulfilled in such away that one who is trying to see if it will fit, can see that the facts and the prophecy harmonize, that is the most we have a right to expect.

There was not one single prophecy fulfilled at the first advent, in such a way that its opposers could take no exception to it. And yet its friends ought to be able to see a complete and satisfactory fitness. Now, if any one will take the position that this Advent movement has been the counterpart of this parable, and try and see if the 1843 movement prior to the disappointment, does not fill the parable, from verse 1 to 5; and if this last movement, which began in the middle of this thirty years of tarrying, can not be made to fill the latter part, we think they will be successful. I do not mean to say that if you pretend to take a friendly view of these things, while yet really in heart opposing them, you will be able to see. If you love the appearing of Christ you cannot help wishing that these things were true, whether they are, or not. Now, then, begin in that way, hoping that they are true, and then search, and you will not have long to wait before seeing light and beauty in these things.

"And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks, one like unto the Son of man.... And he had in his right hand seven stars.... The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks: The seven stars are the angels of the seven churches; and the seven golden candlesticks are the seven churches." (Rev. 1:13, 20.) The seven literal churches of Asia, whose names are mentioned in verse 11, were obscure, and judging by the writings of the apostles, did not compare with the churches of Jerusalem, Rome, Corinth, Galatia, Thessalonica, &c., &c., and yet they are used to represent all that the "seven spirits which are before the throne" and the "seven golden candlesticks represented. And we shall find the meaning of their names bear a close relation to the seven stages through which the gospel church has passed; and that in this symbolic prophecy they were chosen merely as representatives of the gospel church, seems more than probable, because of this exceeding prominence given to them. If the seven spirits of God, and the seven golden candlesticks, are to be confined to the seven literal churches of Asia, what did, and do all the [HG97] churches of other parts of the world amount to? Nothing, we may answer. The seven golden candlesticks which were before God in the temple, were the fountain, or source, of all the light of the holy place. And as the gospel church is now the temple, the seven literal churches of Asia have been a poor source of light to the Christian world. But the book of Revelation is a prophecy, and not a literal epistle; and these "seven churches" embrace the "things thou hast seen, and the things which are, and the things which shall be hereafter" (verse 19), and therefore represent the whole gospel church, which has passed through seven phases corresponding to the meaning of the names of these successive seven, (and also in a certain sense by the particular character in which Christ, its head, is made to appear as each phase of the church is developed).

The seven names which represent these seven phases of the gospel church, are:1st, Ephesus, which means, "chief, desirable," and represents the first or apostolic phase of Christianity; the 2d, Smyrna, means, a "sweet odor," and represents the church in the first persecution under the Roman emperors, before the corruption and "falling away" of which Paul speaks, began; the 3d, Pergamos, means, "elevated," and refers to the phase of the church at and after the conversion of Constantine, when the self-exaltation, corruption and falling away began; the 4th, Thyatira, means, "sacrificed," and refers to that phase of the church when the "woman fled into the wilderness," where she was to be fed of God; the 5th, Sardis, means, "that which remains," and refers to the church just prior to the great reformation of the sixteenth century, at a time when true piety had been almost exterminated; the 6th, Philadelphia, means, "brotherly love," and refers to the reformation church, from the days of Luther to the beginning of the "time of the end," or 1798; the 7th, Laodicea, means, "judgment," and refers to the church of the "time of the end," which includes the sounding of the seventh trumpet, with its advent proclamation, its time of trouble and day of wrath; its reward of prophets, and saints, and those that fear his name, small and great, and destruction of those who destroy the earth.

The measurement of each of the seven phases of the church have been about as follows: The first reached to about the death of John, the last of the apostles; the second, from the beginning of the second century to the conversion of Constantine in A.D. 312; the third, during the falling away, and prior to the fleeing into the wilderness, near the beginning of the sixth century; the fourth and fifth, from that to the reformation; the exact line of demarkation not being so clearly drawn between these two, from the fact that the former represents the church in its sacrifice of life and property, and the latter the little remnant, after its almost complete extermination, the change from the one to the other being a gradual work; the sixth, from the beginning of the sixteenth century and the reformation, to the beginning of the "time of the end;" the seventh, from the beginning of the nineteenth century to the setting up of the kingdom of God, or glorification of the church, which, if it embraces both those who go in to the marriage, and those who are to be ready "when he shall return from the wedding," would appear to reach to the end of the sounding of the seventh trumpet. The little space left in these pages for this subject will not permit a full application of the history of the church during its seven phases, to the prophecy. We can only give a hint, as it were, for the guidance of the reader.

Please note the character Christ gives to himself while addressing the first or apostolic church. "These things saith He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil, and hast tried those which say they are apostles, and are not, and hast found them liars," &c. Then compare the account as given by Paul of their labors, their patience, their stripes, their power of discerning spirits, &c. But even that highly exalted church at last lost its first love, and God removed their candlestick, to the second and lower condition. The power of miracles passed away. "If there be prophesy (that is, the gift of prophecy), it shall fail." While only faith, hope and charity abide."

Again, notice the character of Christ addressed to the church of Smyrna, upon whom death and persecution and poverty had come (verse 9), "I know thy works, and tribulation and poverty (but thou art rich). Persecution always purifies the true child of God. "I know the blasphemy of those which say they are Jews, (not literal Jews, but "Israelites indeed.") and are not, but are the synagogue of Satan, The same symbols of "Jew" and "sunagogue of Satan" occur again in speaking to the Philadelphia church, and clearly refers to the true and the false, those belonging to Christ, and those belonging to antichrist. "He that hath an ear, let him hear what the Spirit saith unto the churches," that is, all the churches of that second phase.

They were suffering death, but are encouraged that they shall not be hurt of the second death. With the third, or Pergamos church, they have reached the time of Constantine's conversion, when the power of the empire was made subservient to the church, and Christianity could begin to assume the dignity of civil power. And you will notice the character of him who [HG98] addresses this church. "These things saith he which hath the sharp sword with two edges: I know thy works, and where thou dwellest, even where Satan's seat is."

That is, in the seat of the "dragon," called "the devil and Satan;" or in other words, the seat of empire. How perfect and appropriate is this, when addressed to the Christian church of that day; and how meaningless it would be, if applied to the little church in the village of Pergamos, in Asia, where the "dragon," or fourth empire, never had its seat.

"And unto the angel of the church of Thyatira, write." This church has to forsake all and flee into the wilderness. "These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass." He can follow them in all their desolate wandering, no matter how wild and dreary the mountain passes may be. "I know thy works, and charity and service, and faith, and thy patience, and thy works, and the last to be more than the first." At such a crisis, works, feeding the hungry and clothing the naked, would be a prominent virtue, "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed to idols. And I gave her space to repent" (verses 18 to 26). That woman Jezebel was clearly the drunken woman from whom they fled. In their great troubles, driven to the mountains with wives and children suffering cold and hunger, many of those who had fled, were seduced back by offers of life, property and position, in the earlier days of their flight. "He that hath an ear, let him hear what the Spirit saith unto the churches;" that is, all the churches of that age.

"And unto the angel of the church of Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars." To a church almost extinct, "but few names left in Sardis," how comforting to feel that he who held all the churches in his hand was their protector. But so long without the light, the Bible hardly ever seen, living almost entirely by tradition and memory of what the Christian church should be, no wonder they were almost spiritually dead. "Be watchful and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God" (Rev. 3:2). "And to the angel of the church of Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth: I know thy works. Behold I have set before thee an open door, and no man can shut it. Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee." The door of the reformation was opened, and no man could shut it. The Bible began to be put into the hands of the people, and that woman Jezebel could not stop it. And long before the end of that phase of the church, that synagogue of Satan had indeed been compelled to bow at the feet of the reformation church. Who does not know that the reformers down even to this side of the days of John Wesley, were earnest and devoted servants of God? "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth."

"And unto the angel of the church of the Laodiceans write: These things saith the amen, the faithful and true witness (verse 14). This, we understand to be the last phase of the church; "neither cold nor hot." This is the church that is to be "spewed out of his mouth." It is the church upon whom the "hour of trial is coming;" the one that is to be weighed in the balance and found wanting; the generation who are to stumble, as did the generation of Jews, who saw the first advent. It is true the church of this present century has done many wonderful things in and for the name of Christ, and they have, through the Bible societies, scattered the word of God far and wide. But how true it is that the earnest personal piety of the reformers has almost disappeared from the church. And yet they are, in their own estimation, "rich and increased in goods, and have need of nothing." I do not refer so much to the vast moneyed wealth and the well organized machinery of the church, as to their satisfied feeling that they have truth enough; and that the first principles of the gospel of Christ are sufficient to carry them safely through, while yet careless of, and even opposed to the great dispensational truth designed for this generation. The trump of God is sounding, the events of the great day are upon us; and instead of the church being satisfied to go back to a few of the first principles for the sake of unity, they should be advancing in light and truth so rapidly that laggards should be left far behind. "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed. As many as I love I rebuke and chasten; be zealous, therefore, and repent.... He that hath an ear, let him hear what the Spirit saith to the churches."

Confining oneself to first principles, or even to the most comprehensive creed, must necessarily stop all advances in the knowledge of the truth. Supposing your creed to have been made in the fifteenth century, and you now believe anything outside of, or beyond that creed, you cease to be Orthodox. There can be no [HG99] doubt that every creed from that of the Roman Catholics, to the last and least of the numerous sects, have in them many of the first principles of Christianity. They have each and all fenced off a little of the "shining pathway" in which the man of God is to walk. But one who is to walk in that pathway which is to "shine more and more unto the perfect day," must step over those fences with as little regard for them, as for any other obstruction in his path. If I am a Presbyterian, a Baptist or a Methodist, and I find that God's word is more beautiful, and the plan of redemption more comprehensive than the framers of my creed then understood it to be, why may I not advance, and thus grow in the knowledge of the truth? Why should man say to me, "thus far shalt thou go but no further?" It is the word of God, and not my fellow man that is to judge me. That there is need of an advance in the knowledge of the first principles of the gospel, we do not hold. But we do hold that if the dawn of the millennium is at hand, and is to be introduced as we think the Bible teaches, by a time of trouble such as never was since there was a nation; by the resurrection of many that sleep in the dust of the earth, by the second coming of Christ, and the beginning of a restitution of all things, and that these things are already upon us, the true church must keep pace with the advancing light, or be left in darkness. Hence, the counsel to buy "eyesalve, that thou mayest see," is not out of place when given to this, the Laodicean church. As many as I love I rebuke and chasten, be zealous, therefore and repent. Behold I stand at the door and knock.

God's word clearly teaches that the plan of redemption is a progressive work – not only in individual experience, but in the development of the race. "The law was a school-master to bring us to Christ," illustrates one step in the progress. Again, we are taught that there is the natural, or Adamic man, and there is the spiritual, or Heavenly man. "Howbeit that which is spiritual is not first, but that which is natural and afterwards that which is spiritual." Hence, Christ is called the "second man Adam," the first Adam and his race being the natural, or animal man; the second Adam and his race are the spiritual.

Again, as the first Adam was united to a wife, who became "the mother of all living," so the second Adam is to have a wife: "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready" (Rev. 19:7). The time was when this seemed to have but little meaning, but as a part of the great plan it becomes an important truth. As the wife of the "first man" is the natural mother of the race, so the wife of the "second Adam" is to be the spiritual mother. This is absolute scripture teaching, and in accordance with it we learn that Christ "was the first born among many brethren."

And as the man is the head of the woman, so Christ is the head of the church (the bride), "who (Christ) is the beginning, the first born from the dead; that in all things he might have the preeminence" (Col 1:18).

If the above is the true order of progression the Bible should teach, that until this "marriage," the "wedding," &c., to which Christ so often refers, is consummated, the second and great step in the advancement of the human family, from the natural to the spiritual man, does not begin. And this being true, the plan of redemption cannot reach the world, until the perfection of the second man and his wife. Therefore we find that Christ did not pray for the world, but only for those the Father had given him." "I pray for them; I pray not for the world." And this seems to be in accordance with the facts of God's dealing with the race, from Adam to the present time. Nothing is more certain than that thus far he has not been trying to save the human family as a mass. Before the flood man was left without law, "death reigned from Adam to Moses." This would almost appear as if God had, for some reason, determined to give man a fair trial of his own powers when left entirely to himself. Then, under the dispensation of the law, man is again put on trial, and proved to be too weak to stand the test. "Sin revived, and I died," says the apostle.

Now, let the reader take a glance at all those four thousand years and more during which, from Adam to Moses' death held almost universal sway, and from Moses to Christ, few, even of the Jewish nation, were brought to a saving knowledge of God. For the law did not give life, and all other nations were left totally ignorant of the way of life; and tell me if a restitution of all things is not demanded, in order that God should substantiate the fact that he is no respecter of persons, and so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but might have everlasting life? not that he so loved one special generation, or a part of the world, those who happened to live after the first four [HG100] thousand years; but the world of mankind.

Some men are fearful of letting reason be brought into play while investigating God's revealed plans. But such men are mere slaves of fear. The great Father is not averse to an exercise of that reason he has imparted to us. Nor will slavish fear ever open the doors of the kingdom to any man.

If God's plan is as the gospel affirms, first the natural, and afterwards the spiritual, we can see why he should let the natural man have his day, since, "As in Adam all die, so in Christ shall all be made alive." And we can also see why Christ is called the second Adam. Because he is the beginning or head of the human family, as it is to be when it takes on the last and higher form of existence. The whole Bible sustains the fact that God has a system or order of progression. "See thou make everything after the pattern shown thee in the holy mount." If he would have a Sabbath of rest for man, he has a type pointing to that Sabbath. If he would have Christ die, that he might gain the victory over death, he has a type of a lamb slain from the foundation of the world. If he would have a second Adam as head of a spiritual race, he will have Adam for the head of the natural race of mankind. If he would give to the second Adam a wife, as the spiritual mother of a spiritual race, he gives to the first Adam a wife to be the natural mother of the natural race.

We cannot make or mar the plans of God, but must take knowledge of them as revealed. Not a single individual of the Adamic race could exist until after the marriage of the first Adam, so not a single individual of the race of the second Adam, excepting the bride, can exist on that higher plane of life, until after the marriage of the second Adam.

That the marriage relation was instituted as a type of the marriage of Christ, in this higher sense, is made to appear in many Scriptures, particularly in Eph. 5:23-32. "And they two shall be one flesh. This is a great mystery; but I speak of Christ and the church." The same idea is also taught in Mal. 2:14, 15, where the marriage covenant is introduced and the reason for it. "Did he not make one [that is in the beginning]? and wherefore one? That he might seek a Godly seed, or margin, a seed of God." In other words, a second Adam and his wife. "For the children of the promise [that is, the gospel church] are counted for the seed."

These things are as clearly taught in the Scriptures, as the fact that there is to be a future and higher life. Hence, next to the death and resurrection of Christ, which makes a restitution of all who have died in Adam a possibility, the marriage of the Lamb is the most important event in the whole plan of redemption. And it was for this one sole purpose, the development of the "church of the first born," or bride of Christ, that the gospel dispensation was instituted. And Jesus "laid aside the glory he had with the Father before the world was," and took upon him the form of a servant and became flesh, that he might by a death and resurrection, become the first fruits of them that slept; and thus in all things have the preeminence, as the head of this glorious order of beings. And his wife is the next in order; and hence she is called "the church of the firstborn."

A restitution of all who have died in Adam does not necessarily imply the eternal salvation of all men. But it does imply that all are to have the opportunity to obtain eternal life, which the Bible teaches is not the case in this life. "How can they hear without a preacher? how can they preach unless they are sent?" Hence, if there is one individual in any part of this world from Adam to the present time, who has died without having the gospel and the name of Jesus preached to him, that man has had no opportunity as yet, of obtaining eternal life. And that the great mass of humanity have been thus shut out, no intelligent man can deny; and to reject the fact of a "restitution of all things," and that as "in Adam all die, so in Christ shall all be made alive," is to deny both the justice of God and the truthfulness of Scripture. It is for this that "the whole creation groaneth and travaileth in pain together until now."

It is for this, the "manifestation of the sons of God," that the "earnest expectation of the creation waiteth. Because the creation itself, also shall be delivered from the bondage of corruption into the glorious liberty of the children of God."

In the restitution age when the bride of Christ is glorified, "like unto Christ's glorious body," (" and hast made us unto our God, kings and priests; and we shall reign on the earth; "for unto the angels hath he not put in subjection the world to come, whereof we speak;") then it is that the "creature" [not cattle, "preach the gospel to every creature," does not mean the lower animals] shall be delivered from this bondage of corruption, into the glorious liberty of the sons of God."

Then it is that "the Spirit and the bride will say, Come; and let him that is athirst come: and whosoever will, let him take of the water of life freely." Then it is that the knowledge of the Lord shall cover the earth, as the waters cover the sea.

Is there any creed, or preaching, which can be more clearly supported from the word of God, or has a better future for the world, than this? Is there a faith in christendom which offers a more glorious future to the church, the bride of Christ? Is there a hope based on the sure promises of God, which so magnifies the love of God as does this hope? Where is it lacking? Does it rob God of any glory?

Does it cast a shadow [HG101] over the future of the redeemed? On the other hand, does it not prove God to be the loving Father he himself claims to be; that he so loved the world that he gave his only begotten Son; and that Christ tasted death for every man? And yet there is a second and eternal death for those who, having tasted the good word of God and the powers of the world to come, shall, after that, sin wilfully and crucify Christ afresh. And to this, all the sons of God could say, Amen, "True and righteous are thy judgments."

The above being the true Bible theology, the advent of Christ, "whom the heaven must receive until the times of restitution of all things," becomes a glorious and much longed for event. And hence, all that the Scriptures teach on that subject should be eagerly sought for by every one whose heart is in unison with the love of God and the plan of redemption. And as each of these arguments proving that the marriage of the Lamb is about to be consummated, are seen and appreciated, the heart of every true Christian must thrill with joy at the bare possibility of so glorious a consummation. God help the selfish, groveling heart that cannot be interested in subjects like these.

The evidences that the end of the gospel age has commenced, and that many of these things are about to be realized; are so full clear and numerous that every person who thoroughly investigates the subject, is irresistibly convinced of their truth. And O, what a thrill of joy is felt by each heart as evidence after evidence, and argument after argument is comprehended. Those who have once tasted of these things can only wonder that all the Christian world cannot be induced to hear and investigate.

Clear proof can be found that the six thousand years from Adam are ended.

Because many good and great men have differed on the chronology of the Bible in ages past, is no proof that when that when that light is due to the church, it will not be forthcoming. What if such men have differed; if certain Scriptures can be so put together now, as to clear up points of chronology hitherto obscure, and you can read and see it for yourself, will you disregard the evidence because somebody else has not seen it before? Is there no God at the helm? Can you not believe that at the right time, the right truths can be found? And yet you are not asked to believe, only so far as you can see for yourself that it is based on God's word. Turn again to page sixty-seven, and give the chronology a careful investigation. True, we do not know there is no mistake in it, nor do we pretend to know that any of these arguments are true; it is faith, not knowledge, by which we are to walk. God expects us to act on evidence. "Faith is the evidence of things not seen," and "faith comes by hearing, and hearing by the word of God." How is it that so many great lines of argument, the chronology, the jubilee cycles, 'the days' of Dan. 12, the exact equality of the Jewish and gospel dispensations, and "the times of the Gentiles," all work in, one with another, so harmoniously, and also in such perfect harmony with the signs of the times, the perplexity of the nations, the unmistakable evidences of a time of trouble such as never was since there was a nation? Are these things, taken as they are directly from the "true sayings of God," to be put down as the foolish imaginations of a fanatical brain, and disregarded? Or, "shall we take heed to the more sure word of prophecy, as unto a light shining in a dark place?"

In this chronology, every year given in the Bible is used; nothing is left out and nothing is added. If more time has passed than God has revealed, then the six thousand years ended further back in the past. He certainly is able to deceive us if he so choose; but as so large a part of the Holy Scriptures are devoted to chronology, I cannot believe it is left imperfect, or in so obscure a way that the real truth cannot be found. But as it is by faith we are to walk, that it should be so given as to require all the collateral evidence drawn from the harmony of the prophetic periods based on it, to strengthen our faith, is what we ought to expect.

For instance, this chronology, as it stands recorded, has certain comparatively obscure places, over which the measure of the time is given in an indirect manner, and must be arrived at by comparing Scripture with Scripture, thus introducing the element of human reason, and is therefore not so absolute as a plain "thus saith the Lord." But when, after the most careful investigation, we find no Scripture by which it may be changed one single year; and then find that all the prophetic periods, as applied on the basis of this chronology, are absolutely harmonious, one with another, the evidence of the truthfulness of the chronology, thus supported, is all we can reasonably expect, so long as we are to walk by faith, based on our best endeavors to find the truth. That men who do not understand the intimate relation of these arguments, can find what, to them, may appear like unsupported parts, we do not question. If the subjects advanced in this book are worth anything, they are worthy of a full and exceedingly careful investigation.

And without such complete knowledge of every part, no man is prepared to criticize. Hence, although some will thus criticize, others ought not to be deterred from investigating for themselves, because of such criticisms, even though they came from those in whom we are wont to place great confidence. God demands from every person that they lean on his word, and not on the arm of flesh. And although we may now trust to our [HG102] so-called spiritual advisers, instead of investigating for ourselves, and all may appear to be well, the time is just at hand when we shall bitterly regret it. "Cursed is every one who putteth his trust in man, and leaneth on the arm of flesh."

Do not misunderstand; teachers are sent of God, and we are to profit by their instruction. "How can they hear without a preacher?" But, after hearing, we must go to the "law and to the testimony," Christ's two witnesses," and if they speak not in accordance with these, it is because there is no light in them. "Let no man deceive you; for many will come in my name, saying, I am [the mouth piece of] Christ." And this warning of our Savior stands recorded against every one who professes to preach the gospel. " Prove all things, and hold fast that which is good." Hence, we ask you to give these subjects a careful investigation, devoid of all prejudice.

Turn to the chart and run your eye over the three worlds: the one before the flood, this "present evil world," and the "world to come;" then at the different ages.

Every one knows that what little there was of a church, or people of God, was represented by one man during the days of the Patriarchs; and afterwards by "the twelve tribes," and then by the gospel church; and that there is a millennial age of glory promised, when "the kingdom is the Lord's," in which all the ends of the earth shall remember and turn to the Lord." Can you not see that thus spread out as a map before you, the mind easily grasps the subject, in all the various phases of the great plan. "Write the vision, and make it plain on the tables, that he may run that readeth it," does indeed bring it down to our easy comprehension. Simply looking at our own immediate surroundings, and not comparing scripture with scripture," has made us narrow-minded. But the more enlarged our views, the more is the boundless love of God made to appear. How is it so much harmony is found in these various arguments, if they are not true? No one can deny that, taking it for granted that this chronology is true, the fact that from the time the sabbatic system began, on entering the land of Canaan to the year 1875, being just the measure of the sabbatic system, whether reckoned as a jubilee of jubilees – 50 times 50 – from where the last typical jubilee ended, or seventy cycles, as they have actually transpired; nineteen, with a jubilee, making a total of 950 years; and fifty-one without a jubilee year attached, or 51 times 49, making a total of 2499, should in either case terminate in 1875; is some evidence that the restitution to which they point is not far in the future.

And again, the fact that there is what appears to be clear Bible evidence that the dispensation represented by the "twelve tribes of Israel," and the dispensation of the gospel, or twelve apostles, were to be equal, and that, according to this chronology, these dispensations are now equal, just when the jubilee cycles run out'just when "the day of the Lord" is due – is certainly a strange coincidence, which, coming as it does directly from the Bible, is worthy of more than a mere passing thought. And again, all men can see that we are entering strange and unusual times; that there is a foreboding of trouble. And the Bible distinctly teaches that this age is to end with "distress of nations," "men's hearts failing them with fear, and for looking after those things which are coming on the earth," a "universal time of trouble," the falling of the thrones, & c. The number forty which is a very prominent period as connected first with the flood (Gen. 7:17); second, with the wilderness, Mount Sinai and Moses; third, with Elijah, with Christ, and with the destruction of Jerusalem, from the beginning of Christ's work, or from A.D. 30, to A.D. 70, is again made to appear just at this point? The seven prophetic times of the Gentiles, or 25-20 years, is a long period, and without doubt began where God's kingdom, in the line of David, ended, at the beginning of the seventy years captivity, or B.C. 606. And as from where the harvest of the Jewish age began, to A.D. 70, was forty years so this 2520 years, or the "times of the Gentiles," reach from B.C. 606 to A.D. 1914, or forty years beyond 1874. And the time of trouble, conquest of the nations, and events connected with the day of wrath, have only ample time, during the balance of this forty years, for their fulfillment.

We publish the following because it has been so perfectly fulfilled. Every position on the prophecies held by Bro. Miller has been attacked during the "tarrying of the Bridegroom," and while the "virgins all slumbered and slept." And yet every one of those applications have of necessity again been incorporated in these present arguments, and the casket, enlarged and rearranged, does indeed "shine brighter than before":

"I dreamed that God, by an unseen hand, sent me a curiously wrought casket, about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged, they reflected a light and glory equaled only by the sun." (These jewels are the [HG103] beautiful truths the open casket unfolded to his sight.) "I thought it was my duty not to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty and value of its contents. I therefore placed it on a center-table in my room, and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

"The people began to come in, at first few in number, but increasing to a crowd.

When they first looked into the casket they would wonder and shout for joy. But when the spectators increased every one would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

"I began to think the owner would require the casket and jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor take them out of the casket; but the more I plead, the more they scattered; – and now they seemed to scatter them all over the room, on the floor, and on every piece of furniture in the room.

I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved the more they scattered the spurious jewels and false coin among the genuine.

"I then became vexed in my very soul, and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter, and bring in dirt, and shavings, and sand, and all manner of rubbish, until they covered every one of the true jewels, diamonds and coins, which were all excluded from sight. They also tore in pieces my casket, and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept." (When the 1844 time passed, how perfectly was this fulfilled.) "While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that he would send me help.

"Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt-brush in his hand, opened the windows, and began to brush the dust and rubbish from the room. "I cried to him to forbear, for there were some precious jewels scattered among the rubbish. "He told me to 'fear not, 'for he would "take care of them." "Then while he brushed the dust and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle, I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins lay scattered in profusion all over the room.

"He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

"He then called upon me to 'come and see. '"I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust.

They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me."

Like every other truth, Bible chronology is so given that good and, honest men can take exception, and be in doubt, in many parts, as to its actual measurements.

For instance, it is so clearly put, not in any one statement, but in a connected chain of statements, that from Adam to the end of the flood, to the very day the waters were dried up, was 1656 years; that no doubt can remain as to that measurement; and yet, there is a way to reckon the time so as to make it appear to be one year less, and to contradict all this connected chain of clear scripture statements. And so we find that almost every subject in the Bible is made obscure by such apparent contradiction. To tell why this is so, would be to tell why God chose to speak in "dark sayings and parables, that seeing they might see and not perceive." We suppose these things were so ordered, that Bible truth might be understood only as it became due; and that then, the circumstances and surroundings would be such that these obscure and apparently clashing statements might be made clear to the children of light, and yet remain dark to those who are without, and "unto whom it is not given to know [HG104] the mysteries of the kingdom of God."

From Adam to the begetting of Methuselah was 687 years, and the full age of Methuselah is given as 969 years, which, together, make 1656, the time from Adam to the end of the flood. And the flood was on the earth one year, lacking one month and seventeen days, and Noah remained in the ark two or three months more, before the ground was dry; and Methuselah, not being in the ark, must have died before or at the time the flood began.

Here is an apparent oversight, or contradiction. But there is light from other Scriptures by which this can be reconciled: for we learn that when a man had entered on or commenced another year, that year may be counted as part of his age. And Methuselah could certainly have entered one month and seventeen days, into his nine hundred and sixty-ninth year; and as his full age was no part of the chronology, a greater degree of accuracy than is customary in the Bible in giving ages, was not demanded. Hence, there is no difficulty in reconciling this apparent discrepancy.

Note 2. – The next chronological difficulty of this character is in relation to the age of Terah, at the birth of Abraham. "And Terah lived seventy years and begat Abram, Nahor and Haran" (Gen. 11:26). Now there is absolute proof that Terah, Abraham's father, died before Abraham came into Canaan (Acts 7:4). And there is also proof that Abraham came into Canaan when he was 75 years old (Gen. 12:4-7); and yet Terah died at the age of 205 years. Therefore Abraham was not born until Terah was 130 years old. What then can be done with the statement of Gen. 11:26? I answer, Because Abram is named first does not prove that he was the first born, any more than in the case of "Jacob and Esau," or "Ephraim and Manasseh," in both of which the younger is the first named. Nor does it follow, from the above text, that Terah begat all three sons at the same time; but merely that he was seventy when he begat the first born. A parallel may be found with Noah: "And Noah was five hundred years old, and Noah begat Shem, Ham and Japheth" (Gen. 5:32). Noah was 502 when he begat Shem, for he was 600 to a day when the flood ended (see Gen. 8:13); and two years after the flood Shem was 100 (Gen. 11:10).

Note 3. – The next to which we call attention is that of the "sojourning of the children of Israel" (Exo. 12:40). "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years." It will be noticed that it does not say they sojourned in Egypt 430 years; but the sojourning of that people, who dwelt in Egypt, was that many years. "The children of Israel" means the same as "the house of Israel" "or the family of Israel," and the house or family of Israel clearly embraces the fathers as well as the sons; and the house of Israel, that is, the Israel in the flesh, as clearly embraced Abraham, Isaac, and Jacob, as it did Jacob, Reuben, and Judah. And the whole house of Israel, both fathers and children, is evidently the meaning here. And Abram commenced that sojourning, and even commenced it in Egypt [see Gen. 12:10].

The text in Gen. 15:13, "Thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them, four hundred years," does not prove that they were afflicted all that time, any more than that they were in Egypt all that time. I admit that it might so appear from the rendering of this text. But there are other scriptures which forbid that view of it. The 400 years cover the time they dwelt in a land that was not theirs, and also the serving and the affliction. There is positive proof that they were in Egypt only 215 years, and that Joseph lived 80 years after he became governor, and that they did not afflict them until after the death of Joseph. Hence, the Egyptions did not afflict them for quite 150 years, but the above explains it. They sojourned, served, and were afflicted, all together, 400, or including Abraham's sojourning, 430 years, before the deliverance from Egypt. If one can see only the letter, and not the real meaning in "the children of Israel," then I will refer to Paul. If Levi could pay tithes to Melchizedek, while in the loins of Abraham, then the children of Israel could sojourn, in his loins.

Note 4. – The next chronological difficulty to which I would call attention is found in 1 Kings 6:1, where the time from leaving Egypt to the fourth year of Solomon's reign is given as 480 years, while the chronology from the book of Judges makes it 580 years, a discrepancy of just one hundred years. After leaving Egypt, there was an unquestionable period of 40 years in the wilderness, and 6 more to the division of the land, making 46 years. Then, skipping the judges, there are 40 for Saul, 40 for David, and 4 for Solomon's reign, making 84 years, which, with the 46, are 130 years to be taken out of this 480, as mentioned in Kings. And 130 from 480 leaves only 350, as the time for the judges, instead of 450. Here is certainly a discrepancy of just one hundred years between the time as given in the Kings and the time as given in the Judges. Now, the question is, Which is right?

The time as given in the Judges is in nineteen periods making a total of 450 [see page 72, bottom paragraph]. A mistake of 100 years among these nineteen short periods, would make sad havoc with the book of Judges; they would have to be shortened something over five years each, or a number of them struck out entirely, while admitting the single mistake of 480 for [HG105] 580 in the Kings will set it right. Hence, even handed, between the statement in the Kings and that in the Judges, the evidence is altogether in favor of the time as given in the Judges being right. But we also have the testimony of Paul to support the time as given in the Judges. Three hundred and fifty is not " about the space of four hundred and fifty years" [see Acts 13:20].

The chronology comes down from Adam, by the line through which Christ descended. And hence, through the line of the kings of Judah, as given in 1st and 2d Chronicles, which is an unbroken line. While the kings of Israel have no connection with chronology. They were a broken line, not of the lineage of David, beginning only in the days of Rehoboam, and full of interregnums, terminating long before the captivity of Jerusalem. It is true the reign of the kings of Judah are given in 1st and 2d Kings, but so blended with the broken and irregular line of the kings of Israel, that no reliable chronology can be made out from them. Hence, God saw fit to have the true chronological line recorded by itself in the Chronicles of the kings of Judah, where there is no irregularities, or breaks; while there are many positive chronological errors in the book of Kings. For instance, in 2 Kings 8:26, it says, "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;" and in 2 Kings 24:8, "Jehoiachin was eighteen years old when he began to reign;" and in 2 Chron. 36:9, "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 Nebuzaradan, 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 Nebuzaradan, captain of the guard, into Jerusalem."

I mention these things to show that the chronology of the books of Kings is not reliable; that it is at variance with Jeremiah, with the Chronicles of the kings of Judah, with the book of Judges, and with Paul. And hence, the statement of 1 Kings 6:1, may mistake one figure, a four for a five, as easily as in 2 Kings 24:8, eighteen should be given for eight.

Note 5. – The next point we will mention is in relation to the first year of Cyrus being B. C. 536. The only attack ever made on this is by a certain class of Adventists. And presuming this may fall into the hands of some of them, I will give a little space to answering this objection.

The fact that the first year of Cyrus was B. C. 536, is based on Ptolemy's canon, supported by the eclipses by which the dates of the Grecian and Persian era have been regulated. And the accuracy of Ptolemy's canon is now accepted by all the scientific and literary world. Hence, from the days of Nebuchadnezzar to the Christian era, there is but one chronology.

The attack made on it by certain expositors of Dan. 9: is, that as from the "going forth of the commandment to restore and to build Jerusalem unto Messiah the prince," was to be sixty-nine "weeks," or 483 years, therefore from the first year of Cyrus to Christ could be but 483 years. And this does indeed look plausible at first sight. Hence, notwithstanding, the facts of history, regulated by eclipses, prove the first year of Cyrus to be B. C. 536, yet if they clash with the prophecy, the Bible student would naturally give the preference to the prophecy. But here is where they stumble: "The commandment to restore and to build Jerusalem," did not go forth in the days of Cyrus. For though he made such a commandment, it was stopped and did not go into effect, nor was Jerusalem rebuilt, according to Ezra and Nehemiah, until some fifty or more years after Cyrus: And the going forth of the commandment, was its going into effect. Let me illustrate: Lincoln issued a proclamation during our late war, for the emancipation of the Negroes.

That proclamation was written, and discussed, and for many weeks was retained in the cabinet of the President, but at last it went forth, backed by the armies of the United States. When did that commandment "go forth?" Not when he first prepared it, I answer, for it remained inert in his cabinet for a time. But it went forth when given to the army, and it began to go into effect. So the decree of Cyrus, although issued B. C. 536, did not go forth until the days of Ezra and Nehemiah, but lay concealed in the treasure house of the kings of Persia [see Ezra 6:1-3]. Hence, though from the time of the going forth of that commandment, unto Messiah the Prince, was seven weeks and three-score and two weeks," it does not prove that from the first year of Cyrus to the Messiah was only 483 years, and therefore does not weaken the chronology of Ptolemy's canon.

The reader is perhaps more than half convinced that these things are true; and that we are indeed at the end of the gospel age. And the question presents itself, What shall we do? Believe, I answer. Not without being convinced; but look carefully again at all the evidences, and if, after a full investigation, the arguments appear Scriptural, lay hold of, and believe them.

Holiness, or sanctification to God, is the result of faith. "Sanctify them through thy truth; thy word is truth." And "without holiness no man shall see the Lord."

Under the gospel, " faith is counted for [HG106] righteousness." In other words, faith is the tree, and good works is the fruit. A man will act in accordance with his faith; for instance: if a merchant, for good and sound reasons, believes that cotton goods will be worth fifty per cent. more next month than they are now worth, he will not be anxious to dispose of his stock at present prices, but rather to replenish it. While if he has satisfactory evidence that cotton goods will fall fifty per cent. next month, he will act in quite a different manner. And so faith brings forth fruit.

The opinion widely obtains, and is on the increase, that it matters little what you believe, so long as you are good; that a few of the first principles of the gospel, added to good works, is all that is necessary. And this is the stone over which men are to stumble. "Many shall say unto me, in that day, Lord, Lord, have we not done many wonderful things in thy name." They regret having done so little for Jesus yesterday, but promise great things to-morrow. It is certainly right to devote all to the cause of Christ, but be careful you do not exalt works instead of faith, and forget that it is faith, and only faith, which, under the gospel, is counted for righteousness. No matter how much you may do for Christ, he will ignore the whole of it, unless your faith is right; "without faith, it is impossible to please God." Not merely faith in some one or two features of the gospel, but faith in his word. It was faith which saved Noah; and his special work was the fruit of his special faith.

Good works may flow from a benevolent heart, entirely independent of faith towards God; and will be rewarded when every work, "whether it be good, or whether it be evil," is rewarded in the restitution age. But for this "high calling in Christ Jesus," faith, full and complete, in each and every present truth which God designed for the church, is a necessity. For instance: Supposing these things are now true, that the harvest of the gospel age has come, and the day of the Lord is really commencing the church are to be in the light, so that "that day " will not come upon them unawares, and the world are to be in darkness.

This present generation of Christians, the above being true, are supposed to have light that Luther, Knox, or Wesley did not have, just as surely as that Noah was required to have a faith that Enoch did not have. The faith of Enoch could not have saved Noah; nor can the faith of a Wesley open the door of the kingdom to one individual of this generation, upon whom the day or the Lord is coming. To believe on the Lord Jesus Christ, is to build on the rock, and will save a man. But there are two classes, the one, although building on the rock, are to suffer loss, to pass through this terrible ordeal; "the hour of temptation which is to try all them that dwell on the earth;" they are to "suffer loss," to "lose their life," and to be saved "so as by fire." The other "have an abundant entrance," "escape all these things which are coming on the earth, and stand before the Son of man." One class, while holding the first principles of the gospel, "build with hay, wood, and stubble;" the other with "gold, silver and precious stones." Building with "hay, wood, and stubble," or "gold, silver, and precious stones," depends on the character of his faith. And the evidence is so clear that the bride, the church of the first-born, those who are to sit with Christ on his throne, and "judge the world;" are to be in the light in relation to the coming of the day of the Lord; that they are the class who have always been in advance, and held the truths which correspond with the "gold, silver, and precious stones," seems too clear for any one to willingly turn their back on what the Scriptures teach, as advanced truth.

Those who think that faith in advanced truth is of little or no consequence, and that if a man is good it matters not what he believes, build on the parable of Matt. 25:31: "Inasmuch as ye have done it to one of the least of these, my brethren, ye have done it unto me, enter into the kingdom prepared for you," &c. But the above class are brought into judgment, and are saved in the restitution; while the church of the first-born "shall not come into judgment, (krisis), but have passed from death unto life." In the restitution, salvation is to be of works, as under the law, do and live; and "when the Son of man shall sit upon the throne of his glory," his bride will also be on that throne, for "the saints shall judge the world;" and every good deed, and every evil deed of such as are brought into judgment, will have their reward. And many at the present day are counting themselves in with the class who are to be rewarded for their good works . But the reward of good works has no place in this "high calling." To such "it is no longer of works, but of faith."

(The following appeared on page 97 in the original THREE WORLDS book)

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