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The Path of the Just is as the Shining Light, 

Which Shineth More and More 

Unto the Perfect Day." 


The Time is at Hand 

1,174,000 Edition 

"Times of Refreshing Shall Come From the Pres 
ence of the Lord; and He Shall Send Jesus Christ, 
* * * Whom the Heavena Must Retain until 


Which God Hath Spoken by the Mouth of All Hia 
Holy Prophets Since the World Began." "Ye 
Brethren. Are Not in Darkness, That That Day 
Should Overtake You as a Thief." Acts 3: 19-21; 
1 Tfaes. 5 : 4. 




So tlje I^iijg of Ipijgs aijd Iiord of Lords 









" To make all see what is the fellowship of the mystery which from the beginning 

of the world hath been hid in God." " Wherein He hath abounded toward 

us in all wisdom and prudence, having made known unto us the 

mystery of His will, according to His good pleasure which 

He hath purposed in Himself; that in the dispea- 

satior of the fulness of the times He might 

gather together in one all things, 

under Christ." 
Eph. 3 : 4, 5, 9 ; i : 8-10. 

COPYRIGHT i88 9 . 

BROOKLYN, H. Y. f U. S. A. 

N. B. This volume can be supplied in the German, Swedish, Dano- 
Norwegian, French and Greek languages. 

Stu&tes in tbe gcrtpturee. 

Christian people are becoming more and more awake 
to the fact that a great tidal wave of unbelief is sweep 
ing over Christendom; not the blasphemous atheism 
voiced by Thomas Paine and Robert Ingersoll, but the 
cultured kind represented in the scholarship of our 
day, which makes the danger all the more insidious. 

Not only are the great Colleges and Seminaries un 
dermining the faith of the better educated, but the 
Common School books, and especially those used in 
the High Schools, are similarly inculcating a distrust 
in the Bible, a contradiction of its teachings. For a 
college graduate of to-day to declare his faith in the 
inspiration of the Scriptures would bring upon him the 
scorn of his companions a scorn which few would 
court, or could endure. At very best, a few will be 
found to claim that they believe that Jesus and his 
Apostles were sincere, though they blundered in quoting 
from the Old Testament as inspired. 

Such a belief in Jesus and his Apostles is no belief 
at all; for if present-day "higher critics" are wise enough 
to know when and where our Lord and his Apostles 
erred in their quotations from the Old Testament, 
then these wise men of our day are our proper guides, 
more inspired than Jesus and his Apostles. 

Our Society, realizing the need, is seeking to do all 
in its power to stem the tide and lift up the Lord s 
"standard for the people." It has prepared six sets 
of Bible Studies (of which this volume is one) for 
Christian people of all denominations to use in lending 
a helping hand to all perplexed inquirers with whom 
they may, by God s providence, come in contact. 
These are supplied at bare cost, and can be had direct 
from the Society s warerooms or of its colporteurs, 
who are gradually reaching forth these helping hands 
far and near. These valuable "studies" are supplied 

at little more than two cents each; 15 of them well 
bound in a cloth case, embossed in gold, for 35 cents. 

The thought is this: As a Christian man or woman 
you have children or relatives or neighbors or friends 
open to your influence perhaps, indeed, asking your 
counsel asking, "How do we know that there is a 
God?" or, "What proofs have we that the Bible is 
inspired?" It is no longer wise to call these silly ques 
tions, nor to ask, "Are you an infidel?" 

However competent you might be to prepare an 
swers to these and a score of other questions, you may 
not have the needed time and opportunity to do so. 
How convenient then to step to your book-case, take 
down the proper study on the subject, and to say to 
the inquirer, Sit down and read that short study, 
and the whole matter of your question will be fully 
and satisfactorily settled; and if your doubts ever 
again arise come over and read the same afresh. 

Possibly you may be a member of an Epworth 
League or Christian Endeavor Society, or of a Baptist 
Young People s Union, and may be called on for an 
essay on some Scripture topic. How convenient to 
select one among these numerous studies (covering 
almost every topic) and to find therein the appropriate 
Scriptures cited. Ministers use them thus when com 
posing special sermons and addresses. 

Ministers who have large libraries touching every 
conceivable religious topic many volumes costing $6 
to $8 per volume may not feel their need of these 
"Bible Studies," but to others they are almost indis 
pensable. Indeed, in addition to the price feature, 
which brings them within the reach of everybody six 
volumes of over 3,000 pages for $2.00 the usual price 
of one such volume they are written in pure, but 
simple English, whereas the "scholarly works" are 
replete with technical terms and only for the few. 

We invite Christian people of all denominations tc 
join us in our work of extending these "helping hands 
to the rising generation. A single friend or relative 
helped rescued from doubt or unbelief would repay 
the cost of these lessons a thousand times. 






CHAPTERS. . . , . . . . . .13 







Dan. 9 : 23-27. 




SHALL COME." . . ... . . . . .73 






















AS in "THE PLAN OF THE AGES" we endeavored to set 
" forth the prominent outlines of the divine arrangement 
for human salvation from a purely Scriptural standpoint, 
so it is the purpose of this volume to show, on the same 
authority, that the various features of that plan have def- 
nitely appointed times and seasons for their accomplish 
ment ; that, so far as that plan has progressed, each suc 
ceeding feature of it has been accomplished exactly on 
time ; and that the time is now at hand for its culmina 
tion in the blessing of all the families of the earth. Gen. 
28: 14; Gal. 3: 16. 

During the long centuries of the Gospel age, the Church, 
as instructed by her Lord, has prayed, "Thy kingdom 
come; thy will be done on earth as it is done in heaven." 
But, like drowsy children, because the time was long, many 
have almost forgotten the import of the words that now 
seem to die upon their lips. To all such whose hearts are 
still loyal to the Lord, we call in the words of the Apostle 


*4 The Time is at Hand. 

Paul, " It is high time to awake out of sleep; for now is 
our salvation nearer than when we believed. The night is 
far spent, the [Millennial] day is at hand." Yea,it is even 
at the doors. The kingdom of heaven is now at hand, not 
in its mere embryotic or incipient stage, as at our Lord s 
first advent (Matt. 3 : 2), but in the sense in which he 
declared it was yet to come (John 18 : 36, 37) "in pow 
er and great glory. 

Only those, however, who have made a careful study of 
the Plan of the Ages will be prepared to appreciate the 
teaching of this volume concerning the divinely appointed 
times and seasons for the development of the various feat 
ures of that plan, and for its final consummation. It is 
hoped that none will undertake this study, therefore, before 
they have thoroughly comprehended the lessons of the pre 
ceding volume. Otherwise it will not be meat in due 
season to them. Truth is only meat in season when we are 
prepared to receive it. A child is not prepared to solve a 
mathematical problem until he has first been instructed in 
the use of figures and of language. So also with divine 
truth : it is built up step by step, and to gain an understand 
ing of it we must ascend by the steps provided carefully, 
of course, proving by the Scriptures every advance step we 
take, yet not fearful to take the steps as we thus find for 
them sure footing. Only those who have implicit faith in 
God, and to whom a "Thus saith the Lord" is the end of 
all doubt and controversy, can be led by the Spirit of God 
into advanced truth as it becomes due led into things new, 
as well as confirmed in things old and proved true by the 
same authority. 

Only such, God proposes so to lead. In the end of the 
age, which is the harvest time, much truth is due to be un 
covered, which God did not make known in times past, even 
to his most faithful and devoted children. It was in the 

Times and Seasons. 15 

time of the end that the Prophet Habakkuk (2 : 3) declared 
that the vision, concerning the glorious consummation of 
God s plan, should speak and not lie; and that to some of 
God s children it should speak so plainly that they would 
be able, as directed, to make it plain on tables ; that through 
their instrumentality others might be enabled to read it 
clearly: and then Daniel also (12: 4, 9, 10) declared that 
knowledge should be increased, and that the wise (through 
faith) should understand the vision. 

Our object here is not to prophesy out of the abundance 
of human imagination, nor in any sense to be wise above 
what is written in the sacred Scriptures. Therefore, dis 
carding all human inventions, we keep close to the fountain 
of divine truth, endeavoring to read prophecy in the light 
of prophecy and its manifest fulfilment ; and to make plain 
upon tables that which God said would be sealed up, and 
which therefore could not be understood before this time 
of the end, but of which he gave assurance that it should 
then be understood. 

In this volume we offer a chain of testimony on the sub 
ject of God s appointed times and seasons, each link of 
which we consider Scripturally strong, while the whole of 
it when viewed together, in the relationship which one part 
bears to another, gives evidence of a plan so broad and 
comprehensive, a design so deep, and a harmony so perfect, 
as to clearly manifest to the studious and reverent inquirer 
that it is beyond the breadth and depth of human thought, 
and therefore cannot be of human origin. 

We find that the end of the Gospel age, like the end of 
the Jewish age, is called a harvest (Matt. 9:37; 13:24, 
3> 39) > tnat like that also, it is a period of forty years ; 
and that upon the harvests of the ages the rays of prophetic 
testimony are specially concentrated, particularly upon the 
harvest of this age, where even all the light of the Jewish 

1 6 The Time is at Hand. 

age because of its typical character converges in a glori 
ous focus. In this light we may now distinctly see the 
stately steppings of our God, not only in the long vista of 
the ages past, but also in the present outworkings of his 
plan. And not only so, but according to his promise to 
show us things to come (John 16: 13), we see, with won 
derful distinctness of vision, his wise policy for the bless 
ing of all in the incoming Millennial age even down to 
its glorious consummation in the restitution of all things. 
We find that many great and wonderful events center in 
this harvest : that in it occur the great time of trouble, the 
day of Jehovah ; the final and complete overthrow of Anti 
christ and the fall of Great Babylon ; the beginning of return 
ing favor to the Jew ; the second advent of our Lord and 
the establishment of his kingdom j and the resurrection and 
reward of the saints. 

We find in prophecy the beginning and the ending of 
this harvest period clearly marked, as well as the events due 
to occur in it. And to call attention to and trace the vari 
ous lines of prophetic time to the events in which they 
culminate is, in substance, the object of this volume. To 
receive its testimony, the reader will need to have an ear to 
hear (Rev. 2:7; Matt, n : 15), and must expect meekly to 
cast away many preconceived opinions as fast as he comes 
to see their lack of harmony with God s Word. To such 
as are thus minded, and who pursue the lessons of this 
volume with patience and care, and in the order of their 
arrangement, we doubt not it will be a great blessing. If 
its lessons are received into good and honest hearts, we trust 
it will be a power to separate them from the world and to 
ripen them as wheat for the garner. To thus quicken and 
ripen and separate the saints, as wheat from tares, in this time 
of harvest, is the object for which, we apprehend, these 
prophecies now unfolding were designed by our Lord. 

Times and Seasons. 17 

Those permitted to view God s grand chart of the ages, 
which so clearly maps out the orderly arrangement, the 
deep design and the wonderful scope of the divine plan 
as set forth in the preceding volume, should be anxious to 
discover whatever God may be pleased to reveal concerning 
its times and seasons. Their interest in this subject should 
be many fold greater than that of any in the past ages who did 
not see the great blessings in reservation for all. Faithful 
children of God long to know when the King of Glory shall 
come in, and the prince of darkness be bound; when the 
children of the light shall shine forth as the sun, and the 
darkness be scattered ; when the saints shall be received into 
full divine adoption, and the groaning creation released from 
the bondage of corruption ; and when our heavenly Father s 
glorious character shall be fully revealed to an astonished 
world, causing all who love righteousness to bow their 
hearts in adoration and love and obedience. 

To be devoid of such desires indicates a lack of interest 
in, and appreciation of, God s plans. The apostles, the 
prophets and the angels all desired and sought earnestly to 
know what time the spirit of God indicated through the 
prophets. And this interest on the part of his children is 
ever pleasing to God ; for though he never heretofore grati 
fied such desires to any considerable extent, because the 
due time had not yet come, he never once chided such in 
terest. On the contrary, he called the inquiring Daniel 
greatly beloved, and answered his inquiry so far as was con 
sistent with his plan. 

Such inquiry, therefore, should not be regarded as an im 
proper prying into the secrets of God. God would have 
us manifest that interest in his plans which would "search 
the Scriptures," and "take heed to the sure word of proph 
ecy," and thus be in that proper, waiting attitude which 

will quickly discern the truth as it becomes due. Secret 

[8 The Time is at Hand. 

things belong unto God, but things revealed belong unto 
us and our children forever. (Deut. 29 : 29.) Therefore, 
if we confine ourselves strictly to the Word of God, and 
avoid idle speculation, we are on safe ground. If God s 
plan and times and seasons are not recorded in the Scrip 
tures, none can find them there ; and God has surely had 
nothing recorded by his prophets and apostles which he 
desires to keep secret forever. In due time and order every 
recorded feature of the divine plan, and its time and sea 
son, is manifested to those watching ; but the entire outline 
of the plan, together with the time features of it, was not 
due to be understood until the period designated "The 
time of the end." (Dan. 12:9, 10.) And let it be borne 
in mind that until such time as God purposes to reveal his 
secrets, neither learning nor piety can find them out. Al 
though the prophecies have stood for centuries before the 
eyes of all, they could not be unlocked and their secrets 
read until the due time had come. 

When some of the disciples came to our Lord inquiring 
concerning the time for the establishment of the Kingdom 
of God, before it was yet due to be revealed, he answered, 
"It is not for you to know the times or the seasons which 
the Father hath appointed by his own authority." Acts 
i : 7.) And on another occasion, concerning the same 
subject, he said, "Of that day and hour knoweth no man, 
no, not the angels who are in heaven, neither the Son, but 
the Father. Take ye heed, watch and pray ; for ye know 
not when the time is. ... And what I say unto you, I say 
unto all, Watch" Mark 13: 32, 33, 37. 

These words of our Lord cannot be understood to mean 
that none but the Father will ever know of his times and 
seasons ; hence it no more proves that we cannot know those 
times and seasons now, than that our Lord cannot know 
them now. And the very fact that the entire outline of 

Times and Seasons. 19 

our Father s plan, and also his times and seasons, are now 
clearly discernible, is strong proof that we are now living in 
the time of the end of the present dominion of evil, and 
the dawn of the Millennial Day, when knowledge should be 
increased, and the wise should understand. (Dan. 12:4, 
10.) If prophecy was never designed to be understood, 
there could have been no reasonable object in giving it. 

These expressions of the Master indicate that God is not 
executing the various parts of his plan in a random, hap 
hazard manner, but that he has fixed and definite times and 
seasons for every feature of his great work. And his infi 
nite power and wisdom guarantee that there can be no mis 
carriage or delay. 

The words also impress the thought that up to that time 
the Father had revealed the times and seasons connected 
with his plans to no one, not even to our Lord Jesus. So 
far from warranting the general supposition, that our Lord 
rebuked investigation and interest in the times and seasons, 
and by these words forbade such examination, the very 
reverse is true. His words clearly show that though the 
times and seasons were not yet given to them to know, they 
would be very important some time, and would then be 
revealed to those watching. In view of the fact that they 
would be unsealed some time, and that they would be very 
important then, he urges them to " take heed" and not to 
allow indifference to come over them, but to "watch" con 
tinually, that they might know when the due time should 

Those who watched all down the age, though they did not 
see all they watched for, were nevertheless greatly blessed 
and kept separate from the world, by so doing; while 
those who will be living in the "due time" and shall obe 
diently watch, shall know, shall see, * shall understand, 
and not be in ignorance, in the midst of the wonderful 

20 The Time is at Hand. 

events of the "harvest" of this age. He who at any time 
neglects to watch, loses a blessing upon which the Master 
laid great stress, and proves himself to be either blinded 
with prejudice by the god of this world, or overcharged 
with matters of this life and present interests, to the neg 
lect of his vow of full consecration to the Lord, to seek 
chiefly the Kingdom and life to come. 

The Apostles Peter and Paul call attention to this subject 
of the times and seasons. Peter declares (2 Pet. 1:16), 
that we are not following cunningly devised fables; that he saw 
in a figure the glory of the coming kingdom of Christ on 
the mount of transfiguration, when he beheld the glorious 
<l vision" of Moses and Elijah and Jesus in glittering gar 
ments, Moses representing the ancient worthies (Heb. 1 1: 
38-40) who shall be the earthly representatives of the heav 
enly Kingdom, and Elijah representing the "overcomers" 
of this Gospel age the scene as a whole foreshadowing the 
" glory to follow," after the sufferings for righteousness sake 
shall have completed the election according to favor. Yet 
Peter, even while relating his vision, points to the prophetic 
testimony, saying, "We have a more sure word of prophecy, 
whereunto ye do well that ye take heed as unto a light that 
shineth in a dark place until the Day-dawn." (2 Pet. 1:19.) 
He well knew that all the prophecies could not be fully 
understood by any then, and thus urged a watching attitude 
on the part of the saints not a watching of the sky, but a 
watching for the fulfilment of all that God had spoken by 
the holy prophets concerning the restitution, and the tf times 
of restitution/ which form so large and important a part of 
their testimony. He assures us that prophecy will have fresh 
ly important truths for us, all the way along until Day-dawn. 

The Apostle Paul declares, " Of the times and seasons, 
brethren, ye have no need that I write unto you; for your- 
s Ives know perfectly that the Day of the Lord so cometh 

Times and Seasons. 21 

as a thief in the night. [Quietly, stealthily it will come, 
and after it has come, many will not for some time know 
that they are in it.] When they shall say, Peace and safety, 
then sudden destruction cometh upon them [sudden or 
rapid, compared with the slow processes of the past six thou 
sand years, as our day is called the fast day of steam and elec 
tricity not sudden as lightning, but sudden] as travail 
upon a woman. But ye, brethren, are not in darkness, that 
that day should overtake you as a thief." i Thess. 5 : 14. 
The "brethren" all have the lamp, the sure word of 
prophecy mentioned by Peter, as a light in a dark place ; 
and while they keep the proper attitude of brethren, as faith 
ful, meek and humble students of the Word, they will at 
no time be in darkness : they will always have the truth sup 
plied as meat in due season. At no time have those then 
living in full harmony with God been left in ignorance of 
necessary truth, to grope their way in the dark with the 
world. Abraham and Lot knew of the destruction of 
Sodom beforehand, God saying, "Shall I hide from Abra 
ham that thing which I do?" (Gen. 18 : 17.) Noah knew 
of the flood in time to build the ark, and was informed of 
the very day that he should go into it. At the first advent, 
too, Simeon and Anna, and the wise men of the East, knew 
to expect Messiah. In fact, the expectation was general 
then. (Luke 2 : 25-38 ; Matt. 2:2; Luke 3:15.) And 
if God so dealt with the house of servants, shall he do less 
for the house of Sons? Our Lord and Head has said, 
"Henceforth I call you not servants, for the servant knoweth 
not what his Lord doeth ; but I have called you friends, for 
all things that f have heard of my Father / have made known 
unto you. Our Lord certainly shall know of the times and 
seasons in due time, since he is to accomplish the plan, and 
unless he has changed, he will make known the plans to those 
close to him and associated in his work his friends, his saints. 

22 The Time is at Hand. 

Reason, then, teaches us that so surely as it is written, 
" The Lord will do nothing, but he revealeth his secret 
unto his servants the prophets (Amos 3 : 7), and that 
most of what he revealed unto them was not for themselves, 
but for us, the Gospel Church (i Pet. i: 12), so surely 
will the faithful not be left in darkness, unable to discern 
it, when the day of the Lord has come. It will not come 
upon them as a thief and a snare unawares ; for they will 
be watching, and will have the promised light then due 
upon the subject. 

The Apostle states why he makes the positive assertion 
that ye, brethren, will know of the times and seasons when 
due, and will not be in darkness, saying (verse 5), " Ye are 
all the children of light, and the children of the day." 
Such are begotten of the truth, and are to be developed 
by the truth more and more unto the perfect day to which 
they belong. James i : 18; John 17 : 17, 19. 

Notice how carefully the pronouns ye and you, and they 
and them, of this and other Scriptures, distinguish the classes 
referred to the saints from the world. The knowledge 
which the saints will have in the day of the Lord is con 
trasted with the ignorance, on the part of the world, of the 
significance and tendency of transpiring events " Ye have 
no need that I write unto you" "When they shall say, 
Peace and safety, then sudden destruction cometh upon 
them . . . and they shall not escape. But ye, brethren, 
are not in darkness that that day should overtake you as a 
thief. Ye are all children of the light. " " Take heed," says 
our Lord, " to yourselves, lest at any time your hearts be 
overcharged with surfeiting, and drunkenness, and cares of 
this life, and so that day come upon you unawares ; for as a 
snare it shall come on all them that dwell on the face of 
the whole earth. Watch ye, therefore [watch yourselves 
and also the word of prophecy], and pray always, that ye 

Times and Seasons. 23 

may be accounted worthy to escape all these things that 
shall come to pass, and to stand before the Son of man. 
Luke 21 : 24-36. 

It follows, then, that if a child of God, living in 
the day of the Lord, remain in darkness or ignorance 
as to the fact, he must be either surfeited with the things 
of this life and intoxicated with the spirit of the world, or 
else overcharged with the cares of this life, and in either 
case indifferently neglecting to watch with his lamp trimmed 
and burning and with oil in his vessel /. <?., with the 
Word of God in heart and mind, and with the spirit of 
truth in himself. 

Though much, connected with the times and seasons, as 
well as with the details of the plan, had been foretold by 
the prophets, they confessed their ignorance of the import 
of the prophecies to which they gave expression. (See 
Dan. 12:8; Ezek. 20: 49; Matt. 13 : 17; i Pet. i : 20-12.) 
Stated in dark and symbolic language, and linked with 
events then future, to understand them then was impossible. 
Thus, though recorded aforetime, and made to bear witness 
to the divine foreknowledge and arrangement, they were 
for the learning of those living in the due time for their ful 
filment, and not for those who uttered them. (Rom. 15 : 4.) 
They awaited the unfolding of various connected features 
of the divine plan and human history, which, by God s 
arrangement, should unlock them, and enrich the patient, 
searching children of God with "meat in due season" for 
an hour of trial and need in "the evil day" the day of 
trouble with which this age closes, and in the midst of 
which also the new era and dispensation dawns. 

A wonderful modern device, which serves well to illus 
trate the divine arrangement of time prophecy, is what is 
termed a Combination Time-Lock, used in some of the 
Hrgest banks. Like other combination locks, the key or 

24 The Time is at Hand. 

handle remains in the lock constantly. Certain peculiar 
movements of the handle, known only to one aware of the 
arrangement, are needful to open it, while the slightest de 
viation from the proper movements only complicates the 
matter and makes it the more difficult to open. The Com 
bination Time-Lock adds the peculiar feature, that by a 
clock arrangement inside the bank vaults, the doors when 
closed at night are so locked that they cannot be opened 
by any one until a fixed hour the next morning ; and then, 
only in response to the use of the right combination upon 
which the lock has been set. 

Thus our Heavenly Father has closed up and sealed many 
features of his plan during the night with his great Time- 
Lock, which was so set as to prevent their being opened 
until " the time appointed" in the morning of the great 
day of restitution. And then Jehovah s Anointed, " he 
that hath the key" and understands the combination upon 
which it has been set, "openeth, and no man shutteth." 
(Rev. 3:7.) He opens unto us by giving us the necessary 
information as to how the key of prophecy is to be operated 
by those desiring to find the treasures of infinite wisdom. 
And we may unlock the treasures of divine wisdom now, 
because the morning hour has come though it is early and 
not yet light to the world. But only by carefully heeding 
the instructions, and applying the key to the combination 
set by the great Designer, will its treasures open to us. 

In fact, this illustration fits the entire plan of God in all 
its parts : Each feature of truth and each prophecy is but a 
part of the one grand combination, which may be opened 
now because it is morning because the bolts of the great 
Time-Lock are withdrawn. And this grand combination, 
once opened, discloses fully and grandly the boundless 
treasures of divine wisdom, justice, love and power. He 
who opens will indeed know God as never before. 

Times and Seasons. 2J 

Let us, then, examine the Scriptures with a reverent spirit, 
that we may learn what God is pleased to show us with 
reference to his times and seasons. Since he has recently 
made the grand outlines of his plan so clear, we may 
reasonably expect that his time is due to lead us into a 
knowledge of its time features. The times and seasons 
were wisely hidden in the past, and the saints were thus 
saved from discouragement, because the time was long; 
but as the plan nears its glorious consummation, it is the 
privilege of the saints to know it, that they may lift up 
their heads and rejoice, knowing that their deliverance draw- 
eth nigh. (Luke 21 : 28.) The revealing of the time, in 
the "time of the end," will be as profitable and stimu 
lating to the saints as its revealing before would have been 
unprofitable and discouraging. 

Evidently our God is a God of order. Every thing that 
he does is in accordance with a definitely pre-arranged 
plan ; and his appointed times and seasons are no insignifi 
cant or unimportant part of that plan. Notice that Jesus 
was born on time "In the f illness of time God sent his 
only begotten Son." (Gal. 4: 4.) Not before, nor after, 
but just when the time was full. Our Lord s first preach 
ing was on the subject of time, "He came preaching, and 
saying, The time is fulfilled. . . . Repent and believe the 
good tidings." (Mark i : 15.) "In due time Christ died." 
(Rom. 5:6.) "He rose again the third day [at the ap 
pointed time] according to the Scriptures" (i Cor. 15 : 4.) 
During his ministry his enemies frequently sought to take 
him, but it is stated that they could not, " because his hour 
was not yet come." John 7 : 30. 

The time-prophecies were not given to satisfy mere curi 
osity, but to enable the student of the Word to recognize 
the foretold events when due. For instance : Although 
prophecy marked the time and manner of the first advent, 

36 TJie Time is at Hand. 

it was not understood until Christ had come ; and then it 
helped those who carefully studied the Scriptures to recog 
nize the man Jesus as the Christ, sent of God according 
to appointment and prophecy. And, just so, prophecies 
marking the time and manner of the second advent are 
due to be understood at about the time of that event, to 
aid us in recognizing his day when it has come and its 
order of events and the duties of the hour. One cannot 
read the Old Testament Scriptures thoughtfully without 
noticing the prominence given to dates, and the great par 
ticularity with which some are marked, even to a day, though 
quite frequently they are attached to what may seem to be 
very insignificant events. But the close student will find that 
these various dates and chronological references are links 
in a wonderful chain of evidence which points out with 
great precision particularly two of the most notable and 
important events in the history of the world, viz. : the first 
and second advents of the world s Redeemer and Lord, 
and the important matters associated therewith. 

The fact that the majority of Christians are indifferent 
to these things is no reason why those who love his appear 
ing, and desire to be found approved of him, should drop 
into a similar condition of lukewarmness. 

It should be borne in mind that fleshly Israel, except the 
"friends" of God, stumbled and knew not the time of 
their visitation (Luke 19:44), and that the prophet has 
foretold the stumbling of both the houses of Israel the 
nominal Jewish house, and the nominal Christian house. 
(Isa. 8: 14.) Only "a remnant" in the close or harvest 
of each dispensation is prepared to receive and appreciate 
the truths then due, and therefore to enter into the special 
privileges and blessings of the dawning dispensation. It 
therefore remains for each individual Christian, in the clos 
ing period of this age, to see to it that he is one of "the 

Times and Seasons, 27 

remnant," and not one of the lukewarm, listless, indifferent 
mass of the nominal Christian Church, which will surely 
stumble, as foretold by the Prophet, by the Lord and by 
the Apostles, and as foreshadowed by the course of fleshly 
Israel, which was declared to be its shadow or type. 

But while time-prophecy will be of great advantage in 
its due time, showing various features of God s plan per 
taining to the harvest, etc. , it is also true that a knowledge 
of the manner of our Lord s coming and appearing is very 
necessary. To this, very careful attention, in its appropri 
ate place, is requested. And back of all this knowledge 
must lie holiness and humility, which must pave the way 
for its reception by enabling the child of God to remove 
prejudice from his heart and to search diligently to know 
what has been revealed. So it was at the first advent : the 
earnest, consecrated, meek ones alone discerned the time 
and manner. The worldly and overcharged ones, the full 
ones, will not discern either the prophecies or the signs of 
the times fulfilling them, until the harvest is past and the 
summer of special favor is ended. 

In the end or "harvest" of the Jewish age, the truly 
humble and earnest "Israelites indeed " were in a condition 
of expectancy which differed widely from that of theproud, 
worldly-minded and self-righteous about them ; so that not 
only were they more ready to accept God s plan as he 
had arranged it, but they were more ready to hear and ex 
amine the truth when they came in contact with it. And 
our Lord, while dismissing the self-satisfied, fault-finding 
quibbles of the Pharisees with dark or evasive answers, took 
time and care in making truth clear and plain to the humble, 
earnest seekers. (Matt. 13: 10-17; 16: 1-4; Mark 7:1-23; 
Luke 18:18-30; John 1:45-51; Luke 24:13-32 and 
33-49; John 20: 24-28; 21 : 1-12.) The proud and self- 
satisfied, and all who followed them, stumbled (Matt. 

28 The Time is at Hand. 

15 : 14), while the humble and truth-hungry inquired 
earnestly for the truth. (Matt. 13 : 36 ; Mark 4 : 10.) And 
the Lord expounded the dark sayings to such, and said, 
" Unto you it is given to know the mystery of the Kingdom 
of God, but to them that are without [not Israelites indeed~\, 
all these things are done in parables, that seeing they may 
see and not perceive, and hearing they may hear and not 
understand. * 

So, too, it is at the end of this age. Truth here, as there, 
separates the earnest and humble, and leads them forward 
into the knowledge now due to such, and strengthens and 
enlightens them, that they may not stumble with the mass 
of nominal Christians ; while the lukewarm and self-satisfied 
reject the truths here due, because blinded by their own 
improper condition of heart. Hence they will be rejected 
by the Lord as unworthy of becoming his bride. Eph. 4:15 
I Cor. 9: 27. 

It is a serious error into which many fall, to suppose that a 
knowledge of God s doings and plans is of little impor 
tance, that the graces of Christian character are all that God 
requires, and that these are better conserved by ignorance. 
How differently the Scriptures present the matter ! They 
counsel us, not only to cultivate the graces of the Christian 
character, but to preserve constantly that condition of heart 
which will enable us to discern the truth especially that 
great truth of the Lord s presence when due and when dis- 
pensational changes take place. A knowledge of dispensa- 
tional truth is quite as important in the end of this age as 
it was in the end of the Jewish age. Those who did not 
discern the truth then due did not receive the favors then 
due. And just so in the end of this age : Those who can 
not discern the truth now due, being blinded by unbelief 
and worldliness, cannot receive special favors now due. They 
are not overcomers, and hence are unfit to be the bride of 

Times and Seasons. 29 

Christ, and to enter into the glorious inheritance of the 
saints as joint heirs with him. Truth, in this age, under 
the adverse circumstances for its reception, becomes a test 
of our faithfulness to God, and therefore as a sickle sepa 
rates the fit ones from those unfit the wheat from the tares. 

Odium attaches to the study of prophetic time by reason 
of past misapplications of it by "Second Adventists" and 
others, and the consequent failures to realize the events 
expected to occur at stated times. We see, however, that 
even this has been a part of God s plan to obscure the sub 
ject to all but the class for whom it was intended, by 
permitting contempt and ridicule to attach to it, thus hin 
dering the worldly-wise and prudent from apprehending it. 
(Matt, ii : 25.) This, we doubt not, was as much a part 
of the divine plan as the sending of Jesus into Nazareth, 
a despised place, "that he might be called a Nazarene" 
(Matt. 2 : 23), though he was really born in the honorable 
town of Bethlehem. As the worldly-wise and prudent of 
that day said, " Can any good thing come out of Nazareth? f 
so to-day, when prophetic time or anything relating to the 
Lord s second advent is mentioned, many cry " Adventist," 
as if to say, " Can any good thing come out of Adventism ?" 
even though they admit that many prophecies containing 
time are not yet fulfilled, and that the second coming of the 
Lord is the most prominent topic of Scripture. 

We have great sympathy for both the First Adventists 
(the Jews) and the Second Adventists, though only a few 
of either realized the truths they so nearly apprehended, 
yet failed to grasp, each being blinded by false expectations. 
Our Adventist friends have failed to recognize both the 
manner and the object of the Lord s return as taught in 
the Scriptures ; consequently they have not been expecting 
to * see him as he is, but as he was. They consider the ob 
ject of his coming one which will fill the hearts of all except 

30 The Time is at Hana. 

the saints with dismay and terror; that his object is to 
gather the elect, destroy all others of mankind, and burn 
up the world. Having such ideas, they used the time proph 
ecies as a whip to scourge and drive the world to God. 
But the world coolly looked on, and said that these were 
unreasonable enthusiasts, and, if there is a God, he is cer 
tainly more reasonable and just than that. The scorn of 
the world grew more and more intense, as time after time 
they foretold a wreck of matter and a crush of worlds, and 
time after time their predictions failed until now the very 
mention of prophetic time is received very generally with 
an incredulous smile, or with open contempt, even by Chris 
tians who well know that prophecy and chronology con 
stitute a large proportion of God s revelation. 
But blessed is he 

"Who bears unmoved the world s dark frown, 

Nor heeds its scornful smile ; 
Whom seas of trouble cannot drown, 
Nor Satan s arts beguile." 

But God provided time-prophecies for no such purpose, 
nor will he attempt to convert the world in any such 
way as this ; for he seeketh such to worship him as worship 
in spirit and in truth (John 4 : 23), and not such as are 
frightened into his service. If he had designed to terrorize 
men into obedience, he could have devised some more 
successful method than the proclamation of time as our 
Adventist friends have proved. Prophetic time was given, 
not to alarm the world nor for the world in any sense 
but to enlighten, strengthen, comfort, encourage and guide 
the Church in the troublous times in the end of the age. 
Therefore it is written, None of the wicked shall under 
stand, but the wise only. To these, this becomes meat in 
due season, and it, with other meat, will strengthen those who 
use it, so that they will be "able to stand in the evil day" 

Times and Seasons. 31 

"the day of trouble with which this age closes. It will 
enable them to understand the wonderful events transpiring 
around them, so that they will neither be consumed by 
fear and dread, nor swallowed up by the projects and false 
theories science falsely so called with which this day will 
abound. And, withal, they may be in the devouring fire 
[trouble], witnesses for God and his plan, and teachers of 
the people pointers to the glorious outcome of Jehovah s 
plan, lifting up a standard for the people. Isa. 62 : 10. 

This is the object of time prophecy, and how important, 
how indispensable that the man of God may be perfect, 
thoroughly furnished, at this time. Without these pro 
phetic time-proofs, we might see the events of this Day of 
the Lord, and know not of it, or of our duties and privi 
leges in it. Let none, then, of the truly consecrated under 
value these propnetic time-evidences, which were designed 
to guide our words and deeds in the early Dawn of the 
Millennial Day, before sunrise, while the world and the 
nominal church are yet asleep, ignorant and heedless of the 
dispensational changes now occurring. These prophetic 
time-proofs were largely God s means of drawing the at 
tention of the writer more fully and carefully to other 
features of the divine plan. Attention given to these must 
result in lasting profit to the student, not only by informing 
him of "present truth," but also by giving force and vital 
reality to all Scriptural truths, by furnishing proof that all 
God s plans are working together in time, as well as in kind, 
to the development of his glorious purposes. 

The failure of the predictions of Adventists, who at 
tempted to fix a time for the burning of the world, etc., 
etc., has been more in regard to the character of the events 
expected than in the time. Like the Jews, they erred by 
looking for the wrong thing at the right time. This was 
the secondary cause of their failure to clearly apprehend the 

32 The Time is at Hand. 

truth, but the primary cause of it was the fact that it was not 
yet time for a clearer unfolding. And yet it was time for 
the stirring up of the saints to look for the Lord s appear 
ing for a going forth to meet the Bridegroom, and a dis 
appointment prior to his actual coming all of which was 
indicated in our Lord s parable of the Ten Virgins, as 
will be shown at length hereafter. As shown in the pre 
ceding volume, the fire which is to devour the earth in the 
Day of the Lord is symbolic, not literal ; and in succeeding 
chapters it will be shown that the applications of some time- 
prophecies which Adventists have discarded as failures were 
not failures, but correct, and that they clearly mark the 
symbolic fire of this time already getting under way. 

The Advent people, laboring under the difficulty of ex 
pecting a literal burning of the earth, attempted to force 
all the prophetic periods to one common day of termination 
a twenty-four hour day at that and thus they did violence 
to some prophecies to make them fit and end with others. 
But the clearer view of the divine plan now reveals the 
perfect harmony of the various time-prophecies, and there 
is no necessity for twisting or doing violence to any, to 
make it fit with the others. As in succeeding chapters 
we institute an examination of the leading prophecies, we 
do not form a theory and then endeavor to bend all the 
prophetic periods to it, but we carefully trace each period 
to its termination, and then weave together the theory or 
plan thus indicated by the great Revealer of secrets. It 
will be found that the order and harmony of God s plan 
are just as manifest in its times and seasons as in the glori 
ous features of that plan traced in the preceding volume, 
and mapped out on the Chart of the Ages. And when the 
great clock of the ages strikes the hours indicated on the 
prophetic dial, the events foretold are as sure to follow as 
that God foretold them 




TN this chapter we present the Bible evidence which in- 
* dicates that six thousand years from the creation of 
Adam were complete with A. D. 1872 ; and hence that, since 
1872 A. D. , we are chronologically entered upon the seventh 
thousand or the Millennium the forepart of which, the 
" Day of the Lord," the "day of trouble," is to witness the 
breaking into pieces of the kingdoms of this world and the 
establishment of the Kingdom of God under the whole 

Chronology is necessary, too, as a basis for the examination 
of the prophetic periods. We must ascertain first of all 
where we are on the stream of time ; and to do this, we 
must have reliable dates for the calculation ; hence we take 
up the subject of chronology first in order. And a complete 
chronology of human history must of necessity begin with 
the creation of man. 

The length of time since the creation of man is variously 
estimated. Among those who accept the Bible record, 
there can be but little difference of opinion ; but among 
those who reject it, the differences are enormous, varying 

S-B 33 

34 The Time is at Hand. 

all the way from ten thousand to hundreds of thousands of 
years. These suppositions are based upon fads which afford 
but slight ground for such extravagant and reckless conclu 
sions. For instance, the rinding of flint arrow-heads in the 
peat bogs of Switzerland and Ireland, at a considerable 
depth below the surface, is taken as a proof that their level 
was once the surface, and that the peat mosses gradually 
grew up around and above them ; and the time necessary 
for such a growth is calculated from the present rate of 
growth per century, which is very slight. If their premises 
were true, of course it would prove that man had lived 
hundreds of thousands of years ago. But other geologists 
will show, and with good reason, that these peat bogs were 
once so soft that a flint arrow-head might easily sink to a 
great depth gradually, during a few centuries. 

Another instance we quote: "In making soundings in 
the slimy soil of the Nile valley two baked bricks were dis 
covered, one at a depth of twenty, the other of twenty-four 
yards. If we estimate the thickness of the annual deposit 
formed by the river at eight inches a century, we must 
assign to the first of these bricks an age of 12,000 years 
and to the second that of 14,000. Jly means of analogous 
calculations, Burmeister [a celebrated geologist] supposes 
seventy-two thousand years to have elapsed since the first 
appearance of man upon the soil of Egypt ; and Draper 
[another noted geologist] attributes to the European man 
who witnessed the last glacial epoch an antiquity of more 
than 250,000 years."* 

Of course " if we estimate" just as these great men do, 
we should reach the same great conclusions. But some of 
us are unscientific enough to inquire, whether it is not more 
than probable that the slime deposits of the Nile river have 
been very irregular, as of other rivers, which sometimes shift 

* Prof. N. Joly, in " Man Before Metals," page 183. 

Bible Chronology. 35 

their beds and wash away their banks wonderfully in a single 
freshet. Again, we remember the Flood of Noah s day, not 
only particularly mentioned in the Bible, but preserved in 
the oldest traditions of the heathen nations, and we won 
der how much slime and debris that caused, over and 
above the eight inches a century. We wonder, too, why it 
has not occurred to these great minds, as it naturally does to 
some not too great, that two bricks thrown into that "slimy 
soil," at a time when it was covered with water and very 
soft, would sink quite a distance by their own weight, being 
so much more dense than the slimy soil. As for the differ 
ence in depth of the two bricks, it would seem to an un 
scientific mind much more reasonable to suppose that the 
one fell into the slime edge-wise or end-wise, while the other, 
falling flat, would sink more slowly, than to suppose that 
men living two thousand years apart made two bricks 
exactly alike. 

It is not many years since the skeleton of a man was found 
in a former bed of the Mississippi river, and some geolo 
gists began to calculate how many thousands of years might 
be indicated by the many feet of silt, slime, etc., covering 
the skeleton, and fancied they had a very valuable sample 
of pre-historic man. But finding later, several feet below 
the skeleton, parts of a "flat boat," such as was in use on 
the Mississippi less than fifty years ago, it completely upset 
the calculations, and relieved mankind of " another /ra?/" 
that the world is hundreds of thousands of years older than 
the Bible teaches. 

Leaving the discordant and wholly unreliable guessing of 
some geologists on this subject of chronology, we appeal to 
human history for information. And what do we find? 
The history of the oldest of the Gentile nations can be 
traced back clearly and distinctly less than three thousand 
years. Back of that all is dark, uncertain, mythical, fab- 

36 The Time is at Hand. 

ulous, and untrustworthy tradition. Roman history does 
not extend so far back, as it is only twenty-seven hundred 
years since Rome was founded, and then its first centuries 
are wrapped in uncertain tradition. Three thousand years 
back in the Babylonian, Syrian, and Egyptian histories 
brings us to a period where their records are fragmentary 
and involved in great obscurity. In the history of China, 
it brings us to the Tchou dynasty, where the events of 
Chinese history " begin to be more trustworthy." In Greece, 
noted for its scholarship in the past three thousand years, 
with whom above all nations we might expect to find ac 
curate history, what do we find? We find its dates accu 
rate for the last twenty-six hundred years, but no farther 
back. Back of that, we come to what is known as the 
" fabulous, mythical or pre-historic age" of Greece. The 
only reasonable and connected account of the first three 
thousand years of man on the earth is found in the Bible ; 
and this fact is surely in harmony with its claim to divine 
origin, direction and preservation. 

As with history, so with dates : the world has, aside from 
the Bible, no means of tracing its chronology farther back 
than B. C. 776. On this subject we quote Prof. Fisher, of 
Yale College. He says : "An exact method of establishing 
dates was slowly reached. The invention of eras was in 
dispensable to this end. The earliest definite time for the 
dating of events was established in Babylon the era of 
Nabonassar, 747 B. C. The Greeks (from about 300 B. C.) 
dated events from the first recorded victory at the Olympic 
games, 7766. C. These games occurred every fourth year. 
Each Olympiad was thus a period of four years. The 
Romans, though not for some centuries after the founding 
of Rome, dated from that event; /. e., from 753 B. C." 

In further evidence that the many so-called histories of 
the remote past so abound with vagaries and mythical tra- 

Bible Chronology. 37 

ditions as to make them valueless as to chronological data, 
and wholly unworthy of consideration, we quote as follows 
from the American Cyclopaedia, under the caption, Chro 
nology : 

"The history of ancient nations, unless we make an ex 
ception in the case of the Hebrews, goes back into mythical 
periods of thousands or millions of years ; and even after 
the records begin to assume a historical aspect, the discrep 
ancies are very great. . . . The Assyrian, Babylonian and 
Egyptian inscriptions are in extinct languages, and in 
characters long obsolete. . . . Greek and Roman dates 
are generally well authenticated to the first Olympiad, B. C. 
776, and the establishment c f the Consulate, B. C. 510, 
previous to which they are mainly traditional or legendary. 
Herodotus is valuable only as to events of his own time, 
about 450 B. C., and those of a century or two earlier." 

Clinton in his v/ork on Grecian Chronology (page 283) 
says, "The history contained in the Hebrew Scriptures 
presents a remarkable and pleasing contrast to the early 
accounts of the Greeks. In the latter we trace with diffi 
culty a few obscure facts preserved to us by the poets, who 
transmitted, with all the embellishments of poetry and fable, 
what they had received from oral tradition. In the annals 
of the Hebrew nation, we have authentic narratives written 
by contemporaries under the guidance of inspiration. What 
they have delivered to us comes accordingly under a double 
sanction. They were aided by divine inspiration, in re 
cording facts upon which, as mere human witnesses, their 
evidence would be valid." 

The Bible, our God-provided history of the first three 
thousand years, is the only work in the world which begin 
ning with Adam, the first man mentioned in history, mon 
ument or inscription, whose name, the time of his creation 
and death are recorded, and from whom his descendants 

38 The Time is at Hand. 

can be traced by name and age in successive links for nearly 
four thousand years furnishes us a clear and connected 
history down to a period where secular history is well 
authenticated. As we shall see, the Bible record extends 
to the first year of Cyrus, B. C. 536, a well established 
and generally accepted date. There the thread of Bible 
chronology is dropped at a point where secular history is 
reliable. God has thus provided for his children a clear 
and connected record down to the present time. The Bible 
by its prophecies even supplements history, down to the 
consummation of "the restitution of all things," in the end 
of the seventh millennium, whence the new era of eternal 
blessedness will begin to date. The Bible is therefore the 
only record in the world which furnishes a view of human 
history as a whole. It carries us from the lost paradise of 
Genesis to the restored paradise of Revelation, tracing the 
pathway of humanity into eternity. Taken together, the 
history and prophecy of the Bible afford a panoramic view 
of the whole course of events from the creation and fall of 
man to his reconciliation and restitution. The Bible, there 
fore, is the chart of all history. Without it, as has been 
truly said, history would be "like rivers flowing from un 
known sources to unknown seas;" but under its guidance 
we may trace these rivers to their springs, yea, and see their 
glorious ending in the ocean of eternity. 

In the Bible alone, therefore, we may expect to find a 
record which will order aright the inharmonious periods and 
chronological irregularities which the annals of human 
history at first sight present into harmony with each other 
and with the periods of nature. 

In starting with the question, How long is it since man s 
creation? we should and do feel confident that he who 
gave the prophecies, and said that in the time of the end 
they should be understood, has provided in his Word the data 

Bible Chronology. 39 

necessary to enable us accurately to locate those prophecies. 
However, any who expect to find these matters so plainly 
stated as to be convincing to the mere surface reader, or the 
insincere skeptic, will be disappointed. God s times and 
seasons are given in such a way as to be convincing, at this 
time, only to those who, by acquaintance with God, are 
able to recognize his characteristic methods. The evidence 
is given "that /he man of God may be thoroughly fur 
nished." (2 Tim. 3: 17.) These well know that in all 
the paths by which their Father leads they must walk by 
faith and not by sight. To all who are prepared to walk 
thus, we expect to be able to point out, at every step, solid 
statements of God s Word a sure foundation for reason 
able faith. 

We will not here discuss the merits of the Septuagint and 
Hebrew versions of the Old Testament Scriptures, their 
difference in chronological data, etc., but will satisfy our 
selves, and we trust the reader, with the statement that the 
former was a translation by Egyptians, while the latter is 
the original Hebrew record; which facts, taken in con 
nection with the almost superstitious veneration with which 
the Hebrews guarded every jot and tittle of those sacred 
writings, is strong evidence of the reliability of the Hebrew 
version. Its acceptance by scholars is quite general, and 
in this volume we follow its dates, etc. 

Here we furnish the evidence that from the creation of 
Adam to A. D. 1873 was s * x thousand years. And though 
the Bible contains no direct statement that the seventh 
thousand will be the epoch of Christ s reign, the great 
Sabbath Day of restitution to the world, yet the venerable 
tradition is not without a reasonable foundation. The law 
given to Israel, the typical people, appointing that six days 
of labor and weariness should be followed by one of re 
freshment and rest from their own works, seems fitly to 

40 The Time is at Hand. 

illustrate the six thousand years in which the whole creation 
labors and groans under the bondage of sin and death 
(Rom. 8 : 2 2) in a vain endeavor to extricate itself, and the 
grand Millennial Day in which the weary and heavy laden 
may come to Christ Jesus, the shepherd and bishop of their 
souls, and through him find rest, refreshment and restitu 
tion in which, through the merits of his precious blood, 
they may find repentance and remission of sins. On the 
typical seventh day he inquired of the impotent man, 
"Wilt thou be made whole?" and in answer to his faith and 
obedience gave him strength to take up his bed and walk. 
(See John 5 : 69; also Matt. 12 : 10, 13 ; John 7 : 23; Luke 
13 : 11-16 ; 14: 1-5.) So, during the antitypical Sabbath, 
the Millennium, it will be declared to all the world that 
" whosoever will" may have life and health eternal if he 
will take the steps of faith and obedience. 

We must not overlook the facl already noted (Vol. L, 
Chap. VIII.), that the term day is indefinite, and signifies 
merely a period of time, whether of long or of short duration. 
The Apostle Peter intimated that the seventh thousand- 
year period of the world s history would be the seventh day 
in God s reckoning, saying, "Beloved, be not ignorant of 
this one thing, that one day is with the Lord as a thousand 
years, and a thousand years as one day. . . . The day of 
the Lord will come," etc. 2 Pet. 3 : 8, 10. 

If, then, the seventh thousand-year period of earth s his 
tory be an epoch specially noted as the period of Christ s 
reign, we shall, by showing that it began in A. D. 1873, ^> e 
proving that we are already in it. This calls to mind what 
we have already noted in the preceding volume, that the 
Scriptures indicate that the dawn of the Millennium, or Day 
of the Lord, will be dark and stormy, and full of trouble 
upon the world and upon the nominal church, though its 
earliest dawning light will be full of comfort and cheer to 

Bible Chronology. 41 

the saints, who draw their comfort and peace from the hope 
set before them in the gospel, which, as an anchor, enters 
beyond the time of trouble, and fastens in the precious 
promises of the Millennial sunrise and glory : they see, 
beyond the time of trouble, the glorious reign and blessings 

The general condition of the world to-day, and the rapid 
development since 1873 f Socialism, Nihilism and Com 
munism, whose avowed object is the overturning of the 
powers that be, and the redistribution of the wealth of the 
world, are certainly not out of harmony with what we should 
expect, however much, in some respects, these things may 
be deprecated by those who love law and order and peace. 
Only those who see that the coming anarchy and trouble 
are God s agencies for the establishment of a yet more 
complete law and order, and a more lasting peace, will be 
relieved from overwhelming fear as they pass through it. 

Nor is this pointing out of the seventh epoch, or Millen 
nium, the only value of chronology ; for while we shall 
present several lines of prophecy entirely independent of 
chronology, it is the measure by which several lines of 
prophecy are established. The perfect agreement between 
these two classes of prophetic teaching, some dependent on, 
and some independent of, chronology, is very strong proof, 
not only of the correctness of those applications, but also of 
the correctness of the chronology which shows this har 
mony ; on the same principle that a key which will unlock 
a treasure-casket difficult to open is evidently the true key. 
The chronology given below harmonizes the various pro 
phetic statements relating to Christ s Kingdom and its es 
tablishment, by showing their relative order and time. 
Chronology is the stem or handle by which all the prophetic 
time-proofs, as notches or wards of the key, are held together 
and operated. 

42 The Time is at Hand. 

TO THE YEAR A. M. 6000. 

The following condensed statement of chronological 
periods may properly be termed Bible chronology, because 
the Bible record alone is followed down to the first year of 
Cyrus, B. C. 536, a date well authenticated and generally 
accepted by scholars. Here the thread of Bible chronology 
ends a little beyond the period where secular history be 
gins to be reliable. This, in itself, is a marked evidence of 
divine direction and oversight, in helping us only where 
we are unable to help ourselves. 


To the end of the flood . . . .1656 years. 

Thence to the covenant with Abraham . . 427 " 

Thence to the Exodus and the giving of the Law 430 " 

Thence to the division of Canaan , 46 " 

The period of the Judges . . . . 450 * 

The period of the Kings . . . . 513 " 

The period of the desolation . . 70 " 

Thence to A. D. i . . . . . 536 " 

Thence to A. D. 1873 .... - 1872 " 

Total . . . . 6000 " 

As we consider particularly each of these periods, let 
the reader figure it out for himself, and see how firm 
a foundation for our faith is laid in God s Word. Two 
breaks in the historic narrative of the Old Testament we 
shall find, yet when we discover that in the New Testament 
God has provided bridges to span these two chasms, it 
should increase our confidence that God so arranged the 
record as to hide his times and seasons, until his due time 

Bilk Chronology. 43 

for revealing them had come just as he has done with other 
truths already noticed. 

We will now examine the foregoing periods separately, 
and in their order as named above, down to the reign of Cyrus. 
Have your Bible at hand and verify every quotation, that 
you may receive this as God s Word and not as man s. 


"Adam lived 130 years and begat a son and 

called his name Seth." Gen. 5:3. . . 130 years. 
"Seth lived 105 years and begat Enos." 
Gen. 5:6. ... . . 105 " 

"Enos lived 90 years, and begat Cainan." 

Gen. 5:9. ., 90 " 

* Cainan lived 70 years and begat Mahalaleel. 

Gen. 5 : 12 70 " 

"Mahalaleel lived 65 years and begat Jared." 

Gen. 5:15. . * . 65 " 

"Jared lived 162 years and begat Enoch." 

Gen 5:18. ... 162 " 

* Enoch lived 65 years and begat Methuselah. 

Gen. 5 : 21. ... . 65 " 

"Methuselah lived 187 yrs. and begat Lamech. 

Gen. 5 : 25. . . 187 " 

"Lamech lived 182 years and begat a son and 

called his name Noah." Gen. 5 : 28. . . 182 " 
" Noah was 600 years old when the flood of 

waters was upon the earth." Gen. 7 : 6. 600 " 
Total from the creation of Adam to the day ~ 

the flood was dried up. Gen. 8:13. 1656 years. 

Nothing more simple and exact to a day than this could 
be asked. Let us now examine the next period. 

44 The Time is at Hand. 


" Shem begat Arphaxad 2 years after the flood. 

Gen. ii : 10. . : , . . . . 2 years. 

" Arphaxad lived 35 years and begat Salah." 

Gen. ii : 12. . . . . . 35 " 

" Salah lived 30 years and begat Eber." 

Gen. ii : 14. ...... . . . . 30 " 

"Eber lived 34 years and begat Peleg." 

Gen. ii : 16. . . . . , . 34 " 

"Peleg lived 30 years and begat Ren." 

Gen. ii : 18. . . . . .30 " 

"Reu lived 32 years and begat Serug." 

Gen. ii : 20. . . 4 . . . 32 " 

"Serug lived 30 years and begat Nahor." 

Gen. ii : 22. . . . . . . 30 " 

"Nahor lived 29 years and begat Terah." 

Gen. ii : 24. . . . . 29 " 

"The days of Terah were 205 yrs. and he died." 

Gen. 11:32. ..... 205 " 

Total . . . . . 427 years. 
This, too, is very simple and exa6l. But the next period 
is not so easily traced ; for the direct line of chronology is 
broken, until after the exodus of Israel from Egypt. Hence 
we would be quite unable to proceed, were it not that Paul 
and Stephen, as the mouth-pieces of the Spirit, furnish the 
connecting link. 


Paul declares that the length of this period was four 
hundred and thirty years. (Gal. 3: 17.) The covenant 

Bible Chronology. 45 

included the promise of the land of Canaan for an ever 
lasting possession, and though several times re-affirmed, to 
Abraham, to Isaac and to Jacob, it was always the same 
covenant. (See Gen. 12 : 7, 8 ; 13 : 14-18 ; 26 : 3, 4; 35: 9- 
12 j 46: 2-4; 50: 24.) As shewn by a comparison of Gen. 
12: 1-5, 7 and Acts 7: 2-5, the covenant was made (ac 
cording to previous promise) as soon as Abraham had fully 
complied with the conditions on which he was to receive 
it : that was, as soon as he had entered Canaan, which he did 
immediately after the decease of his father, who died in 
Haran, on the way to Canaan. Having the date of the 
covenant just after Terah s death thus established by 
Stephen s statement, and having Paul s statement, that the 
Law was four hundred and thirty years after the covenant, 
the break in the Old Testament chronology is thus bridged 
by the New. But le f . us read the account carefully, and mark 
the particularity with which the bridge is constructed : 

"Now the Lord had [previously, before he left Mesopo 
tamia, or Ur of the Chaldees] said unto Abraham, Get 
thee out of thy country, and from thy kindred, and from 
thy father s house [brethren, etc.], unto a land that I will 
show thee ; and [if you do so] I will make of thee a great 
nation," etc. (Gen. 12: i, 2. Compare Acts 7: 2.) This 
indicates that God had proposed the covenant to Abraham 
before Terah, his father, died, and before he came to dwell 
in Haran or Charran. But there was a stipulation which 
demanded Abraham s faith and obedience before the cov 
enant should be actually made. This stipulation was 
that he must manifest faith in the promise that such a cov 
enant would be made with him, by leaving his native coun 
try and kindred and going to the land to which he was 
directed. This Abraham did, and as his wife, his nephew 
Lot and his aged father shared his faith and desired to 
share his fortunes with him, they were permitted to do so, 

46 The Time is at Hand. 

and the four started for the land of promise. His father 
Terah died on the way, in Haran, after which Abraham 
passed over into Canaan, that there he might secure and 
bind the covenant. As Stephen declared to Israel : "When 
his father was dead, he removed him into this land where 
in ye now dwell. " "So Abraham departed [out of Haran] 
as the Lord had spoken unto htm. 11 (A els 7:4; Gen. 12 : 4.) 
And the covenant was made just after he entered the land. 
(See Gen. 12 : 5-7.) Thus we have the date of the cov 
enant, and the beginning of the four hundred and thirty 
years, fixed as immediately following Terah s death, and 
the chain of chronology complete to the giving of the Law. 
The first feature of the Law was the Passover, which was 
instituted th? same day that Israel left Egypt. Exod. 

i2:4i-43 47> 5> 5 1 - 

In harmony with this we read: "Now the sojourning of 
the children of Israel who dwelt in Egypt was four hundred 
and thirty years ; and it came to pass at the end of the four 
hundred and thirty years, even the self-same day it came 
to pass, that all the hosts of the Lord went out from the 
land of Egypt." Exod. 12 : 40-42, 51. 

Some may suppose that the statements of Moses and Paul 
(Exod. 1 2 : 4042 and Gal. 3:17) are not in harmony, 
the one affirming that the sojourning of Israel was four 
hundred and thirty years, and the other, that from the 
covenant with Abraham to the giving of the Law was four 
hundred and thirty years, reasoning that if only four hun 
dred and thirty years elapsed between Abraham s coming 
into Canaan and the giving of the Law, the sojourn of the 
children of Israel in Egypt must have been much less. 
But it should be observed that the statement is not that 
Israel sojourned in Egypt four hundred and thirty years, 
but that the whole length of the sojourning of that people 
who for some time lived in Egypt lasted four hundred and 

Bible Chronology. .47 

thirty years : "Now the sojourning of the children of 
Israel who dwelt in Egypt was four hundred and thirty 
years." The sojourning referred to began when Abraham 
first came into Canaan. (Heb. u : 8, 9.) Israel sojourned 
in Abraham and in Isaac and in Jacob, even as Levi paid 
tithes to Melchizedec, while yet in the loins of his father. 
Heb. 7 : 9, 10. 

The covenant with Abraham took effect from the time 
that, leaving Haran or Charran, he set foot in Canaan, the 
land of promise. From that time, he and all Israel in 
him, yet unborn, became heirs of the things promised, and 
sojourners, or pilgrims, waiting on God for the fulfilment 
of the promise. This sojourning had lasted four hundred 
and thirty years, to a day, when Israel left Egypt, and re 
ceived that first feature of the Law, the institution of the 
Passover. The statements of Moses and Paul, therefore, 
refer to precisely the same period, thus giving most positive 
evidence that from the covenant with Abraham to the giving 
of the Law was four hundred and thirty years. Paul gave 
special emphasis to the fact that the Passover must be re 
garded as the beginning of the Law (which Moses also shows, 
Exod. 12 : 42, 43, 47, 50), and Moses gave special empha 
sis to the exactness of the period, to a day. 

Thus we have our third period clearly established. And 
when we mark the Lord s particularity to a day, in furnish 
ing this link in the chain of chronology, it gives us strong 
confidence, especially when we consider that such particu 
larity was probably of no special interest to the Church of 
the past, and was given for no other than the present use. 


Israel s forty years, or " day of temptation in the wilder 
ness " (Deut. 8:2; Psa. 95:8-10; Heb. 3:8, 9), was 

48 The Time is at Hand. 

followed by six years of war in Canaan, and the dividing 
of the land among the tribes. One year, one month and 
five days elapsed from their going out of Egypt to their 
leaving Sinai for Paran. (Num. 33:3; 10:11-13.) And 
it was then, from Kadesh-barnea in the wilderness of Paran, 
that the spies were sent. (Num. 13:3-26; 32:8-13.) 
One of these, Caleb, when applying for his portion at the 
division of the land (Joshua n : 23; 10: 42), said, "Forty 
years old was I when Moses the servant of the Lord sent 
me from Kadesh-barnea to espy out the land, and I brought 
him word again. . . . And now, behold, the Lord hath 
kept me alive, as he said, these forty and jive years, even 
since the Lord spake this word . . . while Israel wandered 
in the wilderness; and now, lo, I am this day fourscore 
and live years old." (Joshua 14: 7, 10.) Thus it will be 
seen that it was forty-five years from the spying of the land 
to its division among the tribes, as affirmed by Joshua, and 
a little over a year from the exodus to the sending of the 
the spies, making forty-six full years and a fraction* from 
the exodus to the division of the land. As the first forty 
years of this period were passed in the wilderness, as shown 
by many Scriptures, notably Act. 7 : 36 and Heb. 3 : 9, the 
remaining six to the division of the land were spent in Canaan, 
conquering and taking possession of th ? land of promise. 

* We take account of only the complete years, more accurate account 
being impossible. Sometimes, as above, the years are fractionally long. 
And again some are short, as in the case of Zedekiah s reign. Zedekiah 
is said to have reigned eleven years (l Chron. 36 : II ; Jer. 52 : i) ; yet, 
from verses 3 to 7 of the latter chapter, it is clear that his actual reign 
was ten years four months and nine days. We believe that these frac 
tional parts of years counterbalance themselves ; and that the Lord has 
thus overruled and arranged the matter is our confidence, supported by 
the outcome and the results deducible from it, and the accuracy to a day, 
even in large periods, already noticed. As ill istrating God s care and 
particularity in this matter, see Gen. 7:1157 ^3 ; Exod. 12 : 40, 41. 

Bible Chronology. 49 


We come now to the most difficult portion of chronology, 
the period from the division of the land to the anointing 
of Saul as king. It is usually termed the period of the 
Judges, though the Judges did not fill the office continu 
ously. The record given in the books of Judges and i Sam 
uel mentions nineteen periods, approximating a total of 
four hundred and fifty years ; but they are disconnected, 
broken, lapped and tangled so much that we could arrive 
at no definite conclusion from them, and should be obliged 
to conclude as others have done, that nothing positive could 
be known on the subject, were it not that the New Testa 
ment supplies the deficiency. Paul states that after God 
divided their land to them by lot, " He gave unto them 
Judges about [during] the space of four hundred and fifty 
years, until Samuel the Prophet. Afterward they desired a 
king, and God gave unto them Saul." Acts 13 : 19-21. 

The Greek word rendered about in the common version 
is hoSj and has the significance of during, or while. The 
same writer uses the word in three other places where the 
common version translates it while, viz. : Acts i: 10; 10:17; 
Luke 24 : 32. This passage would be better translated, 
" He gave unto them Judges during the space of four hun 
dred and fifty years." The Syriac reads thus "And for 
four hundred and fifty years he gave them Judges, until 
Samuel the Prophet" the last of the "Judges." 

The statement of the length of this period of the Judges, 
by the Apostle, we accept as a specially designed solution 
of the problem. In only two instances the four hundred 
and thirty years from the Covenant to the Law, and this 
period of the Judges is there any reasonable uncertainty 
about the Old Testament chronology, and both are clearly 
stated in the New. Can we suppose that this merely hap- 

50 The Time is at Hand. 

pened so ? It is more reasonable to suppose that God first 
hid the matter, by leaving the Old Testament record incom 
plete, and later supplied the deficiency in the New Test 
ament, so that in due time, when attention should be called 
to it, those having sufficient interest to compare the ac 
counts might find the missing links supplied in a manner 
calculated to teach dependence upon the Great Time-Keeper. 


Saul s reign was in or during the space of forty years 
following the last Judge, until David was anointed king, 
as shown above ; and following him, the periods of the kings 
in the line of David are easily traced in Chronicles, thus: 
Saul s "space" . . Acts 13: 21 . 40 years. 
David reigned . i Chron. 29 : 2 7 . . 40 " 
Solomon " . 2 Chron. 9 : 30 . 40 " 

Rehoboam " V " " 12:13 . . 17 " 
Abijah " . , " " 13 : 2 . 3 " 

Asa " . " " 16: 13 . .41 " 

Jehoshaphat " . ." " " 20:31 ... 25 " 
Jehoram " . " " 21:20 . . 8 " 
Ahaziah " . . " " 22:2 , i " 

Athaliah " ; . . " " 22:12 . .6 " 
Jehoash " . . " " 24:1 . 40 " 
Amaziah " . " " 25 : i . 29 " 
Uzziah " . . " " 26:3 . 52 " 

Jotham " . " " 27: i . . 16 " 

Ahaz " . " " 28: i . 16 " 

Hezekiah " . " " 29 : i . .29 " 
Manasseh " . . " 33 : i . 55 " 
Amon " " " 33: 21 . .2 " 

Josiah " " " 34:1 \ 31 " 

Jehoiakim " . " " 36 : 5 . .n " 
Zedekiah " . . * " 36: n . it" 

Total . , . * . 513 years. 

Bible Chronology. 51 


This brings us to the period of the desolation of the land, 
which lasted seventy years, and was ended by the restora 
tion of its people from Babylon, in the first year of Cyrus, 
B. C. 536 (See 2 Chron. 36 : 20, 23), a date well estab 
lished in secular history, and beyond which the line of 
Bible chronology does not extend. 


The period from the time of the restoration of the Jews 
from Babylon, at the close of the seventy years desolation 
of their land, in the first year of Cyrus, down to the date 
known as A. D. i, is not covered by Bible history. But, 
as before stated, it is well established by secular history 
as a period of 536 years. Ptolemy, a learned Greek-Egypt 
ian, a geometer and astronomer, has well established these 
figures. They are generally accepted by scholars, and 
known as Ptolemy s Canon. 

Thus we have found a clear and connected line of chro 
nology from creation to the beginning of the Christian era 
(A. D.) in all, a period of four thousand one hundred and 
twenty-eight (4128) years, which, together with eighteen 
hundred and seventy-two years of the Christian era, make 
six thousand years from creation to the year 1873 A. D. 


It will be interesting to some to know wherein the above 
chronology differs from that inserted in the margin of the 
common version of the Bible, known as Usher s Chronolo 
gy. The difference between the two, down to the time of 
the seventy years of desolation, is one hundred and twenty- 
four (124) years. This difference is made up of four peri 
ods of 1 8, 4, 2 and 100 years as follows: 

52 The Time is at Hand. 

Usher dates the seventy years desolation eighteen years 
earlier than shown above i. <?., before the dethronement 
of Zedekiah, Judah s last king because the king of Baby 
lon took many of the people captive at that time. (2 Chron. 
36:9, 10, 17, 21; 2 Kings 24:8-16.) He evidently makes 
the not uncommon mistake of regarding those seventy 
years as the period of captivity, whereas the Lord expressly 
declares them to be seventy years of desolation of the land, 
that the land should lie "desolate, without an inhabitant." 
Such was not the case prior to Zedekiah s dethronement. 
(2 Kings 24:14.) But the desolation which followed Zed- 
ekiah s overthrow was complete; for, though some of the 
poor of the land were left to be vine-dressers and husband 
men (2 Kings 25:12), shortly even these "all people, 
both small and great" fled to Egypt for fear of the Chal- 
dees. (Verse 26.) There can be no doubt here; and therefore 
in reckoning the time to the desolation of the land, all pe 
riods up to the close of Zedekiah s reign should be counted 
in, as we have done. 

The four years difference is in the reign of Jehoram. 
Usher gives it as a reign of four years, while the Bible says 
it was eight years. 2 Chron. 21:5; 2 Kings 8:17. 

Of the two years difference, one year is found in the 
term of the reign of Ahaz, which Usher gives as fifteen, 
while the Bible says it was sixteen years. (2 Chron. 28:1; 
2 Kings 16:2.) And the other is in the term of Jehoash, 
which Usher reckons as thirty-nine, while the Bible gives it 
as forty years. 2 Kings 12:1; 2 Chron. 24:1. 

These differences can be accounted for only by supposing 
that Usher followed, or attempted to follow, Josephus, a 
Jewish historian whose chronological dates are now gener 
ally recognized as reckless and faulty. We rely on the 
Bible alone, believing that God is his own interpreter. 

Aside from these twenty-four years difference in the period 

Bible Chronology. 53 

of the Kings, there is another variance between the above 
Bible chronology and that of Usher, namely, one hun 
dred years in the period of the Judges. Here Usher is 
misled by the evident error of i Kings 6 : i, which says 
that the fourth year of Solomon s reign was the four-hun- 
dred-and-eightieth year from the coming out of Egypt. It 
evidently should read the five-hundred-and-eightieth year, 
and was possibly an error in transcribing ; for if to Solo 
mon s four years we add David s forty, and Saul s space 
of forty, and the forty-six years from leaving Egypt to the 
division of the land, we have one hundred and thirty years, 
which deducted from four hundred and eighty would leave 
only three hundred and fifty years for the period of the 
Judges, instead of the four hundred and fifty years men 
tioned in the Book of Judges, and by Paul, as heretofore 
shown. The Hebrew character " daleth " (4) very much 
resembles the character " hay " (5), and it is supposed that 
in this way the error has occurred, possibly the mistake of 
a transcriber. I. Kings 6: i, then, should read five hun 
dred and eighty, and thus be in perfect harmony with 
the other statements. 

Thus the Word of God corrects the few slight errors 
which have crept into it by any means. * And remember 
that those breaks occur in the period bridged effectually by 
the inspired testimony of the New Testament. 

So, then, whereas Usher dates A. D. i as the year 4005 
from the creation of Adam, it really was, as we have shown, 
the year 4129, according to the Bible record, thus showing 

* A similar discrepancy will be noticed in comparing 2 Chron. 36 : 9 
with 2 Kings 24 : 8, the one giving eighteen years and the other, evidently 
incorrect, giving eight years as the age of Jehoiachin, who reigned three 
months, and did evil in the sight of the Lord, and was punished by cap 
tivity, etc. Such a mistake could easily occur, but God has so guarded 
his Word that the few trivial errors of copyists are made very manifest, 
and the full harmony of his Word gives ample foundation for faith* 

54 The Time is at Hand, 

the year 1872 A. D. to be the year of the world 6000, and 
1873 A. D. the commencement of the seventh thousand- 
year period, the seventh millennium, or thousand-year day 
of earth s history. 

Thus chronology as gathered from the Bible alone, from 
creation down to well authenticated secular history, is clear 
and strong, bearing evidence, too, of the peculiar methods 
of divine providence in its record, in its concealing and in 
its gradual unfolding in due time. And this, together with 
the reliable dates of the Christian era and the several cen 
turies before it at hand, enables us to locate ourselves ac 
curately on the stream of time. And we begin hopefully 
to lift up our heads and rejoice, as we realize that we are 
actually sweeping into the glorious age of the seventh mil 
lennium even though we recognize that its beginning is 
to be dark and full of trouble, as foretold by the prophets, 
and that the storm-clouds are already gathering and grow 
ing darker. 

In the sixth century the Church began to reckon time 
from the birth of our Lord, and fixed the date A. D. as it 
now stands; viz., 536 years after the first year of Cyrus, 
king of Persia.* Whether they placed it correctly or not 
does not affect the chronology as just given, which shows 
that the six thousand years from the creation of Adam ended 
with A. D. 1872; because it is eighteen hundred and seven 
ty-two years since the year designated A. D., and the first 
year of Cyrus was five hundred and thirty-six years before 
that year (A. D.), whether it was the year of our Lord s 
birth or not. 

* The year A. D. was fixed upon as early as the sixth century by 
Dionysius Exiguus, and other scholars of that period, though it did not 
come into general use until two centuries later. 

Date of Jesus Birth. 55 

We cannot, perhaps, explain this better than by the 
time-worn illustration of a line with a star upon it thus : 

B. C * A. D. Let the 

line represent the six thousand years of earth s history from 
the creation of Adam to 1873 A. D. ; and let the star rep 
resent the turning point between B. C. and A. D. To 
move that point either way would not alter the length of 
the entire period, though it would alter the names of the 
years. To move the A. D. point backward one year would 
make the B. C, period one year less, and the A. D. period 
one year more, but the sum of the B. C. and A. D. years 
would still be the same j for the amount taken from the one 
is always an addition to the other. Nevertheless, let us 
briefly examine the date of our Lord s birth, as it will be 
found useful in our subsequent studies. 

It has become customary among scholars to concede that 
our commonly accepted A. D. is incorrect to the amount 
of four years that our Lord was born four years previous 
to the year designated A. D. , /. e. , in the year B. C. 4. And 
this theory has been followed by the publishers of the com 
mon version of the Bible. We cannot agree that B. C. 4 
was the true date of our Lord s birth. On the contrary, 
we find that he was born only one year and three months 
before our common era, A.D., viz., in October of B.C. 2. 

The general reason with most of those who claim that 
A. D. should have been placed four years earlier to cor 
rectly mark the Savior s birth, is a desire to harmonize it 
with certain statements of the Jewish historian Josephus, 
relative to the length of the reign of Herod the Great. 
According to one of his statements, it would appear that 
Herod died three years before the year reckoned A. D. 
If this were true, it would certainly prove that our Lord 
was born in the year B. C. 4 ; for it was this Herod, that 
issued the decree for the slaying of the babes of Bethle- 

56 The Time is at Hand. 

hem, from whom the infant Jesus was delivered. (Matt. 
2 : 14-16.) But is this statement of Josephus reliable? Is 
it true that Herod died four years before the year A. D. ? 
No, we answer : Josephus alone is not sufficient authority 
for such a decision, as he is known and admitted to be 
inaccurate in his record of dates. 

But this notion has prevailed : the date B. C. 4 has been 
generally accepted, and historical events and dates have 
been somewhat bent to fit and support this theory. Among 
other supposed proofs that B. C. 4 was the proper date, was 
an eclipse of the moon, said by Josephus to have occurred 
a short time before the death of Herod. All that is known 
of that eclipse is as follows : Herod had placed a large 
golden eagle over the gate of the Temple. Two notable Jews, 
named Matthias and Judas, persuaded some young men to 
pull it down. They did so, were arrested and executed. 
To make the matter clear, Josephus relates that there was at 
that time another Matthias, a high-priest, who was not con 
cerned in the sedition. He then adds: "But Herod de 
prived this Matthias of his high-priesthood, and burnt 
the other Matthias who had raised the sedition, with his 
companions, alive, and that very night there was an eclipse 
of the moon." This is recorded as one of the last promi 
nent acts of Herod, and is given a date which might cor 
respond with B. C. 4 by Josephus, who marks the date by 
the eclipse mentioned. 

But since at times as many as four eclipses of the moon 
occur in one year, it is evident that except under very pe 
culiar circumstances the record of such an occurrence 
proves nothing. Where the time of the night, the time of 
the year and the amount of obscuration are all given, as 
has been done in several instances, the record is of great 
value in fixing dates ; but in the case under consideration, 
there is nothing of the kind ; hence absolutely nothing is 

Date of Jesus Birth. 57 

proved by the record, so far as chronology is concerned. 
Josephus does mention a fast, as having been kept before 
the event, but what fast, or how long before, is not stated. 

As it happens, there was only one eclipse of the moon in 
B. C. 4, while in B. C. i there were three. The eclipse 
of B. C. 4 was only partial (six digits, or only one-half 
of the moon being obscured), while all three in B. C. i 
were total eclipses the entire moon was obscured, and of 
course for a longer time, causing the event to be much 
more noticeable. Hence if the eclipse theory has any weight 
it certainly is not in favor of the earlier date, B. C. 4. 

Unfortunately, the time of Herod s death is not given by 
a reliable historian. Josephus gives some important periods 
in his history and the dates of some events, but these dates 
are not trustworthy. Some of them would teach that 
Herod died B. C. 4, but others cannot be reconciled with 
that date. For instance, his death is said to have been 
at the age of seventy. He was made governor of Galilee 
B. C. 47, at which time Josephus says he was twenty-five 
years of age. (Ant. 149 : 2.) This would date his birth 
B. C. 72 (47 plus 25). His death at seventy would then 
be B. C. 2 instead of B. C. 4. 

In this connection it may be well to note the conflict of 
opinion among learned men, relative to the exact date of 
Herod s death, that thus it may be apparent to all that there 
is no well founded reason for accepting B. C. 4 as the only 
date in harmony with Matt. 2: 1416. Faussetts Bible 
Encyclopaedia gives Herod s age when made governor at 
about twenty years. This would make his death, at seventy 
years, A. D. 2. Chambers Cyclopaedia and Smith s Bible 
Dictionary give his age at that time as fifteen years, which 
would place his death A. D. 7. Appleton s Cyclopaedia, 
article Chronology, says: "Josephus also gives dates, but 
he is altogether too careless to be taken into account." 

$8 The Time is at Hand. 

We now proceed to offer the Scriptural evidence relating 
to this subject, which more nearly agrees with the common 
era, and shows that our Lord s birth occurred only one year 
and three months prior to January, A. D. i . It is as follows : 

Our Lord s ministry lasted three and a half years. The 
sixty-nine symbolic weeks of years (Dan. 9 : 24-27) reached 
to his baptism and anointing as Messiah, and there the 
last or seventieth week (seven years) of Israel s favor be 
gan. He was cut off [in death] in the middle of that seven 
tieth week three and a half years from the beginning of 
his ministry. He was crucified, we know, at the time of 
the Passover, about April ist, whatever the year. The 
three and a half years of his ministry, which ended in 
April, must consequently have begun about October, what 
ever the year. And October of some year must have been 
the true month of his birth, because he delayed not to be 
gin his ministry as soon as he was thirty, and could not, 
according to the Law (under which he was born and 
which he obeyed), begin before he was thirty. As we read, 
" Now when Jesus began to be about thirty years of age he 
cometh" etc. 

John the Baptist was six months older than our Lord 
(Luke i : 26, 36), hence he was of age (thirty years, ac 
cording to the Law Num. 4:3; Luke 3 : 23, etc.) and 
began to preach six months before our Lord became of 
age and began his ministry. The date of the beginning of 
John s ministry is clearly stated to have been the "fifteenth 
year of the reign of Tiberius Caesar," the third emperor of 
Rome. (Luke 3:1.) This is a clearly fixed date of which 
there can be no reasonable doubt. Tiberius became em 
peror at the death of Augustus Caesar, in the year of Rome 
767, which was the year A. D. 14. 

But those misled by the inaccurate statements of Jose- 
phus relative to Herod, and who place the birth of Jesus 

Date of Jesus Birth. 59 

at B. C. 4, in order to harmonize with him, run across a 
difficulty in this clearly stated date given by Luke, and en 
deavor to make it also harmonize with their B. C. 4 theory. 
To accomplish this end they make the claim that Tiberius 
began to exercise authority some three or four years before 
Augustus died, and before he was fully constituted emperor. 
They claim that possibly his rule might have been reckoned 
from that date. 

But such suppositions will be found baseless, by any who 
will investigate the matter on the pages of history. It is 
true that Tiberius was exalted to a very important position 
by Augustus, but it was not four years before Augustus 
death, as their theory would demand, but ten years before, 
in A. D. 4. But the power then conferred upon him was 
only such as had been enjoyed by others before his day. 
It was in no sense of the word imperial power, and in no 
sense of the word can his "reign" be said to have begun 
there : he was only the heir-apparent. Even in the most 
exaggerated use of language, his "reign " could not be said 
to have commenced before Augustus death and his own 
investiture in office at the hands of the Roman Senate, 
A. D. 14. 

History says, " The Emperor, whose declining age needed 
an associate, adopted Tiberius A. D. 4, renewing his tribu- 
nian power." Article TIBERIUS, Rees* Cyclopedia. 

" He [Augustus] determined accordingly to devolve upon 
him [Tiberius] a share in the government. * * This formal 
investiture placed him on the same footing as that enjoyed 
by the veteran Agrippa during his later years, and there can 
be no doubt that it was universally regarded as an intro 
duction to the first place in the empire. * * The pro 
gramme for the succession was significantly shadowed out : 
Tiberius had been ordered to assume his place at the head 
of the Senate, the people, and the army. " * * The adop- 

6o The Time is at Hand. 

tion, which took place at the same time, is dated June 27 
(A. U. C. 757) A. D. 4. Merivale s History of the Ro- 
mans (Appleton s), Vol. IV., pp. 220, 221. 

Thus there is conclusive proof that the first year of the 
reign of Tiberius Caesar was not three or four years before 
Augustus died; and that the honors referred to as con 
ferred during Augustus reign were conferred ten, and not 
four, years before Augustus death, and then were in no 
sense imperial honors. 

We may, therefore, consider the date of Luke 3 : i not 
merely the only one furnished in the New Testament, but an 
unequivocal one. There can be no doubt about it in the 
minds of any who have investigated it. Tiberius began to 
reign in A. D. 14. The fifteenth year of his reign, would 
therefore be the year A. D. 29, in which year, Luke states (3 : 
13), John began his ministry. Since our Lord s thirtieth 
birthday and the beginning of his ministry were in Octo 
ber, and since John s birthday and the beginning of his 
ministry were just six months earlier, it follows that John 
began his ministry in the spring, about April first just as 
soon as he was of age; for God s plans are always carried 
out on exact time. So, then, John was thirty years old in 
A. D. 29, about April first, consequently he was born B. C. 
2 *, about April first. And Jesus birth, six months later, 
must have been B. C. 2, about October first. 

Again, there is clear, strong evidence that Jesus was cru 
cified on Friday, April 3rd, A. D. 33. The fact that his cru 
cifixion occurred at the close of the fourteenth day of the 
month Nisan, and that this date rarely falls on Friday, but 
did so in the year A. D. 33, substantiates that date so 
thoroughly that even Usher, who adopted B. C. 4 as the 

* For the benefit of readers not much accustomed to calculating dates, 
we call attention to the fact that in the beginning of the year A. D. 29, 
only 28 full years had elapsed: the twenty -ninth was only beginning. 

Date of Jesus Birth. 6t 

date of Jesus birth, was forced to admit that his crucifixion 
was A. D. 33. Compare Usher s dates in the margin of 
the common version Bible at Luke 2:21 and Matt. 2 : i 
with those at Matthew 27 and Luke 23. The date of the 
crucifixion being A. D. 33, it follows that if Jesus had been 
born B. C. 4, he would have been 36 years old when he 
died ; and his ministry from his thirtieth to his thirty-sixth 
year would have been six years. But it is clear that our 
Lord s ministry was three and a half years only. And this 
generally conceded fact is proved by Daniel s prophecy 
concerning Messiah s cutting off in the middle of the 
seventieth week of Israel s favor. 

Thus, it is again proven that Jesus* birth was about one 
year and three months before our common era, A. D. i ; 
for, his ministry ending when he was thirty-three and a 
half years old, April 3d, A. D. 33, the date of his birth may 
be readily found by measuring backward to a date thirty- 
three and a half years prior to April 3d, A. D. 33. Thirty- 
two years and three months before April A. D. 33 would 
be January 3d, A. D. i, and one year and three months 
further back would bring us to October 3d, B. C. 2, as the 
date of our Lord s birth at Bethlehem. The difference be 
tween lunar time, used by the Jews, and solar time, now in 
common use, would be a few days, so that we could not be 
certain that the exact day might not be in September about 
the 2yth, but October ist, B. C. 2, is about correct. Nine 
months back of that date would bring us to about Christmas 
time, B. C. 3, as the date at which our Lord laid aside the 
glory which he had with the Father before the world was 
[made] and the taking of or changing to human nature began. 
It seems probable that this was the origin of the celebra 
tion of December 25th as Christmas Day. Some writers on 
Church history claim, even, that Christmas Day was orig 
inally celebrated as the date of the annunciation by Ga- 

62 The Time is at Hand. 

briel to the virgin Mary. (Luke i : 26.) Certain it is that 
a midwinter date does not well agree with the declaration 
of Scripture, that at the time of our Lord s birth the shep 
herds were in the fields with their flocks. 

" Lift up your heads, desponding pilgrims; 
Give to the winds your needless fears ; 
He who has died on Calvary s mountain 
Soon is to reign a thousand years. 

u A thousand years ! earth s coming glory 

Tis the glad day so long foretold : 

Tis the bright morn of Zion s glory, 

Prophets foresaw in times of old. 

M Tell the whole world these blessed tidings; 

Speak of the time of rest that nears ; 
Tell the oppressed of every nation, 
Jubilee lasts a thousand years. 

" What if the clouds do for a moment 

Hide the blue sky where morn appears? 
Soon the g lad sun of promise given 
Rises to shine a thousand years." 



Dan. 9 : 23-27. 


U TTNDERSTAND the matter, and consider the vision. 

^ Seventy weeks are determined upon thy people and 
upon thy holy city, to finish the transgression, and to make 
an end of sins, and to make reconciliation for iniquity, and 
to bring in everlasting righteousness, and to seal up the 
vision and prophecy, and to anoint the most holy. Know 
therefore and understand, that from the going forth of the 
commandment to restore and to build Jerusalem, unto the 
Messiah the Prince, shall be seven weeks, and threescore 
and two weeks [7 and 60 and 2 = 69 weeks] : the street 
shall be built again, and the wall, even in troublous times. 

"And after threescore and two weeks shall Messiah be 
cut off, but not for himself. (And the people of the prince 
that shall come [the Roman prince Titus army] shall de 
stroy the city and the sanctuary ; and the end thereof shall 
be with a flood, and unto the end of the war desolations 
are determined.) And he [Messiah] shall confirm the cov 
enant with many for one week [the seventieth, or last week 
of the covenant of favor]. And in the midst of the week 


64 The Time is at Hand. 

he shall cause the sacrifice and the oblation to cease, and 
for [or because of] the overspreading of abominations, he 
[Messiah] shall make it desolate even until the consum 
mation [or completion] and that [which is] determined 
[in God s plan] shall be poured upon the desolate" [peo 
ple represented by Jerusalem]. Dan. 9 : 23-27. 

While this prophecy marks the beginning of the " har 
vest " of the Jewish age and our Lord s presence there as 
the chief reaper, there are several prophecies which much 
more clearly mark the beginning of the " harvest " of the 
Gospel age, in which also our Lord is, at his second advent, 
to be the chief reaper. The fulfilment of this prophecy 
illustrates prophetic fulfilments in general, as well as estab 
lishes a point marked in another prophecy, yet to be shown. 

While many prophecies combine to fix and confirm the 
date of the second coming of Christ, this one alone marked 
the date of the first advent. If its fulfilment is clearly 
established, it will aid us in calculating and judging of those 
relating to the second advent. For this reason we here 
give place to this fulfilled prophecy, as well as because some 
of the dates established in this will be needful to be under 
stood in connection with prophecies relating to the second 
advent, considered farther along. 

Daniel had been shown many visions, as recorded in 
chapters 2, 4, 7 and 8 of his prophecy, all of which showed 
great prosperity and exaltation to heathen or gentile king 
doms ; but his special interest was in Israel, and he had not 
been informed concerning Israel s future. He knew, how 
ever, from Jeremiah s prophecy (Jer. 29:10; 2 Chron. 
36 : 2023), * nat tne desolation of Judea would continue 
seventy years ; and knowing that period to be nearly com 
plete (Dan. 9 : 2), he prayed earnestly for the return of God s 
favor to Israel (verses 17-19), and the foregoing was God s 
answer to him through an angel. 

The First Advent. 6 

The marked off (" cut off," or " determined ") period of 
Israel s history here shown is " seventy weeks from a given 
starting point viz., from the going forth of a decree "to 
restore and to build Jerusalem." (Mark ! not the Temple.) 
During the period great things were to be accomplished : 
The city would be rebuilt under unfavorable circumstances 
(Neh. 4), in troublous times ; sin would be finished by a 
reconciliation being made for iniquity ; and righteousness 
(justification) would be established not like that accom 
plished year by year with the blood of bulls and goats, but 
the true and "everlasting righteousness," brought about 
by the sacrifice of Christ. Daniel was also informed that 
he who would introduce the better sacrifice would thereby 
cause the typical sacrifices and oblations of the Law to cease. 

In this period, Messiah, the long-looked-for Saviour of 
Israel, would come, and seven weeks and threescore and 
two weeks, or sixty-nine weeks, are stated as the measure 
of the time to Messiah s presence. And after that he would 
be cut off, but not for himself. There would therefore 
remain, after Messiah s coming, one week, the last, the 
seventieth of this promised favor; and in the midst or 
middle of that week it was foretold that he would cause 
the typical sacrifices to cease, by making "his soul an 
offering for sin." Isa. 53 : 1012. 

These seventy weeks, or four hundred and ninety days, 
represented four hundred and ninety years, each symbolic 
day representing a year. And being so fulfilled in this, 
the only time-prophecy directly relating to the first advent, 
it furnishes aj^fiy to s Tp.^9thgL!lJJl^ 
after be shown to have jgeen Jhus hidden in^sjmbolic num- 
l^ers a day for a year until their_due_time Lhad L come Tor 
solution. This prophecy was so worded that Daniel and 
other Jews might, if they chose, think it incredible, and 
in time forget it ; or it might be remembered by those who 

66 The Time is at Hand. 

"waited for the consolation of Israel," and who might 
infer the time to be symbolic, as in the case of Ezekiel. 
(Chap. 4:6.) Certain it is that faithful ones knew to ex 
pect Messiah ; and it is even written that all men were in 
expectation of him (Luke 3 : 15), even if they were not all 
able to receive him in the way he came. 

It should be noticed that the sixty-nine symbolic weeks, 
or four hundred and eighty-three years, reach unto Messiah 
the Prince, and not to the birth of Jesus in Bethlehem. 
The Hebrew word Messiah, corresponding to the Greek word 
Christ, signifies The Anointed, and is a title rather than 
a name. Jesus was not the Anointed, the Messiah, the 
Christ, until after his baptism. Compare Acts 10 : 37, 38 
and Matt. 3: 16. He was anointed with the holy Spirit 
immediately on coming out of the water. This was when 
he had attained manhood s estate, which was at thirty years 
according to the Law, under which he was born, and to 
which he and every Jew was subject until he ended its 
dominion by fulfilling its conditions "nailing it to his 
cross." Therefore the sixty-nine weeks of this prophecy 
reach to the time of his baptism and anointing, from which 
time, and not before, he was the Messiah, the Christ, the 
Anointed. Hence the sixty-nine weeks, or four hundred 
and eighty-three years, ended in the autumn of A. D. 29. 
And there that portion of the prophecy was fulfilled which 
says: "From the going forth of the commandment to re 
store and to build Jerusalem (Dan. 9 : 25), unto Messiah 
[the Anointed] the Prince, shall be seven weeks and three 
score and two [sixty-nine] weeks. Beginning there, we find 
the seventieth week fulfilled like the rest a year for a day. 

Most writers on this subject have commenced to count 
this period from the seventh year of Artaxerxes, when a 
commission was given to Ezra (Ezra 7 : 7-14), supposed to 
be the enforcement of the decree of Cyrus. (Ezra 1:3; 

The First Advent. 67 

5 : 13 ; 6 : i-i 2.) It should be noted, however, that Cyrus 
order was to build the house of the Lord the Temple and 
its court wall. But there was another decree granted to 
Nehemiah in the twentieth year of Artaxerxes to rebuild 
the walls of Jerusalem, which at that time were still unre 
paired. (Neh. 2 : 3-8 ; 6 : 15 ; 7 : i.) And it is from this 
decree "to restore and to build Jerusalem" that this 
prophecy of Daniel should be dated, The entire account 
harmonizes with this, there being but one seeming objection, 
in a prophecy concerning it by Isaiah, which had said of 
Cyrus, not only, " He shall let go my captives," but also, 
"He shall build my city. 11 (Isa. 45 : 13.) This apparent 
objection we answer thus : The word here translated city 
is ir, and signifies a walled place. We understand the 
court walls of the Temple to be referred to here ; and with 
this the facts above referred to agree. The same word ir 
is rendered court in 2 Kings 20 : 4. 

The date of Nehemiah s commission is ordinarily stated 
to be B. C. 445. But Dr. Hale s work on chronology 
(pages 449 an( ^ 53 1 ) an< ^ Dr. Priestlie s treatise on the 
" Harmony of the Evangelists" (pages 24-38) show this 
common view to be nine years short, which would give 
B. C. 454 as the true date of Nehemiah s commission j and 
with this date Daniel s prediction (Chapter 9 : 25), con 
cerning the decree to restore and to build Jerusalem, agrees. 

Since sixty-nine weeks (7 and 62), or four hundred and 
eighty-three years, reach unto Messiah (the Anointed) 
the Prince, therefore from this period of sixty-nine sym 
bolic weeks, or four hundred and eighty-three (483) years, 
we deduct four hundred and fifty-four (454) years B. C. as 
the true date of the decree to restore and to build Jerusa 
lem ; and the remainder 29 A. D. should be the year in 
which the Anointed (Messiah) would be manifested. This 
is in exact accord with what we have already shown, viz. : 

68 The Time is at Hand. 

that Jesus was baptized by John and received the anointing 
of the Spirit A. D. 29, about October 3d, at which time 
he was thirty years of age, according to the true date of 
his birth as shown in the preceding chapter. 

Our Lord s ministry covered three and a half years, end 
ing with his crucifixion, at the time of the Passover, in the 
spring of A. D. 33. In this he exactly fulfilled the proph 
ecy concerning the remaining or last week (seven years) of 
promised favor, which says: "After (7 and 62) sixty-nine 
weeks shall Messiah be cut off \_Douay translation, be slain ] 
but not for himself" * " in the midst of the week [remain 
ing the 7oth] he shall cause the sacrifice and oblation 
to cease." 

The sacrifices which were offered according to the Law 
there ceased; not that animals, incense, etc., were not 
offered thereafter by the priests, for they continued to be 
offered year by year, but that they were not accepted by 
Jehovah, and were in no sense sacrifices for sin. The true 
sacrifice having come, our Lord Jesus having "put away 
sin by the sacrifice of himself" (Heb. 9 : 26), Jehovah could 
no longer recognize other offerings as sacrifices, nor any 
necessity for them. 

There, at the cross, Messiah, who had been sacrificing 
himself for three and a half years, finished the work (John 
19: 30) and thus "made an end of sin," made full and 
complete reconciliation toward God for the iniquity of 
men, thus bringing to all mankind an everlasting justifica 
tion from sin, instead of the typical yearly justification, ac 
complished by the types for the typical people, Israel. The 
death of Messiah was also the "seal" the guarantee of 
the fulfilment of all the visions and prophecies of coming 

* This expression, "but not for himself," is variously rendered in 
other translations, several of which are before us ; but in our opinion this, 
of our common version, is the clearest and best rendering. 

The First Advent. 69 

olessings, and " times of restitution of all things, which 
God hath spoken by the mouth of all his holy prophets 
since the world began." (Acts 3:21.) Those promises, 
both the Abrahamic Covenant and the New Covenant, were 
secured, made sure, with * his own precious blood" (Luke 
22 : 20 ; i Cor. n : 25), which speaketh better things for us 
than the blood of bulls and goats even everlasting justi 
fication and putting away of sin, to all those who receive 
him. And in the remainder or latter half of this seven- 
tieth or last week of Jewish favor the three and a half 
years, beginning with Pentecost his followers, "the most 
holy " of that nation, were anointed with the holy spirit of 
God, as Messiah had been at thecloseofthesixty-ninth week. 
Thus were fulfilled the statements of verse 24 of this 
-prophecy : " Seventy weeks are determined [set apart] upon 
THY PEOPLE, and upon thy holy city (a) to finish the 
transgression, and to make an end of sins, and to make 
reconciliation for iniquity, and to bring in everlasting right 
eousness (ft) and to seal up the vision and prophecy 
(V) and to anoint the most holy." The prophecy did not 
show that this entire work would be deterred until the last 
* week," when Messiah would be present; and doubtless 
they understood it to imply great moral reform on their 
fart which would prepare them for Messiah/and the anoint 
ing under him of their nation as the "most holy " people, 
to bless the world in general. They had not learned by 
centuries of experience that they were powerless to put 
away sin and make reconciliation for iniquity, and that it 
would require a perfect ransom-sacrifice to accomplish this 
great work of blotting out sin and justifying the condemned. 
On the other hand, Daniel s prophecy, while showing 
that Messiah would be cut off [die] in the midst of the 
last week, did not show that the mass of his people would 
be unholy and therefore cast off, as they were, in the midst 

70 The Time is at Hand. 

of that week. (Matt. 23 138.) Another prophet had said, 
He shall finish the work and cut it short in righteousness 
pustly] j and all was finished in the half- week (three and 
a half years) of Jesus ministry, except the anointing of 
the most holy. 

But what of the balance of the seventieth week, the 
three and a half years of it which extended beyond the 
cross ? Did Jehovah promise to set aside seventy weeks of 
favor upon Israel, and really give them but sixty-nine and 
a half? At first glance it has this appearance, especially 
when we recall that it was just five days before his death 
"in the midst of the week " that Jesus wept over their city 
and gave them up, saying, "Your house is left unto you 
desolate. But not so : Jehovah knew the end from the 
beginning ; and when he promised seventy weeks, he meant 
it. Hence we must look for favor upon that people for 
three and a half years after the crucifixion, notwithstand 
ing they were then left desolate nationally. 

That the Israelites as a nation were not fit to be the re 
cipients of the chief or spiritual favor (nor of the earthly 
favor either) was demonstrated by their rejection of Mes 
siah, as God had foreseen and foretold ; hence it was profit 
less to them to continue their national testing beyond 
the midst of their seventieth week, and it was cut short 
there, when they were left " desolate " rejected from favor. 
During the remaining portion (three and a half years) of 
their period, the favor was increased, though confined to the 
"remnant," the most holy, the purest or fittest, whom 
alone it could benefit. (Isa. 10: 22, 23. Compare Rom. 
9:28.) The increase of favor consisted in the fact that it gave 
to that remnant three and a half years of exclusive attention 
and ministration, under the increased ad vantages of the spirit 
dispensation, which, beginning with the disciples at Pente 
cost, reached probably all the ripe wheat of that nation, dur- 

The First Advent. 7* 

ing that period of special favor. See Acts 2 : 41 and 4 : 4 
for the results of the first few days. 

It was for this reason that, though Jesus had tasted death 
for all, and the Gospel was to be proclaimed to all, yet his 
instructions to his disciples were, that they begin at Jeru 
salem. Nor were they to leave that special work, or offer 
the favor of the new dispensation to any others, until the 
three and a half years of promised favor to Israel were ful 
filled until God specially sent it to the Gentiles as well as 
to the Jews. Acts 10. 

The exact date of the conversion of Cornelius, chronol- 
ogers can only guess at ; and hence it is variously esti 
mated as having occurred from A. D. 37 to 40; but in view 
of this marked prophecy which we are now considering, we 
doubt not that it was in the autumn of A. D. 36 ; for there 
the seventy weeks, or four hundred and ninety years, of 
favor upon Israel ended. Since their exclusive favor ended 
there, most appropriately should it be marked by sending 
the gospel to the Gentiles. Israelites were not deprived 
of the gospel after that, but were treated the same as the 
Gentiles, though prejudice no doubt placed the remainder 
in a less favorable position. The most holy being already 
chosen out, the gospel was no longer confined to them exclu 
sively, but was open to every creature having an ear to hear. 

After the seventy weeks came the distress and trouble 
mentioned in the latter clauses of verses 26 and 27. The 
Roman prince came, and did destroy the city and the Tem 
ple, and, like a flood, he left behind him terrible waste and 
destruction. And Messiah, whom they rejected, has per 
mitted various evils to befall that people since, and will 
continue to permit them "until the consummation," until 
they shall have had enough, until he shall say, "Speak ye 
comfortably to Jerusalem, and cry unto her that her ap 
pointed time is accomplished, that her iniquity is par- 

72 The Time is at Hand. 

doned." (Isa. 40:2.) Meantime that that is determined 
shall be poured upon that desolate one (or cast off people) 
till her cup be full of sorrow until that day when they 
shall say, "Blessed is he that cometh in the name of the 
Lord." That day of Israel s deliverance is now dawning, 
thank God ; and though their desolation and distress are 
not yet at an end, each hour hastens the time when their 
prejudice-blinded minds shall see out of obscurity him whom 
they have pierced, and when they shall mourn for him as 
one mourneth for his only son. Zech. 12 : 10. 

Since many, in reading the passage here examined, have 
fallen into great confusion and error through a failure to 
understand rightly the arrangement of the Prophet s words, 
confounding Messiah the Prince with the Roman prince, 
etc., we suggest a careful study of the passage as arranged 
at the beginning of this chapter, noting the parenthesis 
and the explanatory remarks in brackets. 



[Since the topic considered in this chapter is very closely related to 
that of chapter xiii. of Vol. I., the reader will be greatly assisted by a 
review of that chapter before commencing this.] 

44 JERUSALEM shall be trodden down of the Gentiles, 

J until the times of the Gentiles be fulfilled." Luke 
21 : 24. 

The term " Times of the Gentiles " was applied by our 
Lord to that interval of earth s history between the removal 
of the typical Kingdom of God, the Kingdom of Israel 
(Ezek. 21 : 25-27), and the introduction and establishment 
of its antitype, the true Kingdom of God, when Christ 
comes to be "glorified in his saints, and to be admired 
in all them that believe in that day. 

During this interval, the dominion of earth was to be ex 
ercised by Gentile governments ; and Israel, both fleshly 
and spiritual, have been and are to be subject to these pow 
ers until their time is expired. While God does not ap 
prove of nor commend these governments, he recognizes 
their dominion. In other words, he has for wise ends per 
mitted their dominion for an appointed time. 

The dominion of earth was originally given to Adam, 
to subdue and possess and rule it in righteousness. (Gen. 


74 The Time is at Hand. 

1:28.) Adam failed, and the dominion forfeited by sin 
was taken from him. Angels were next permitted to have 
the control. Instead, however, of lifting up the fallen race, 
some of them "kept not their first estate," but fell into 
transgression. After the flood, God declared to Abraham 
his purpose to bring the needed help for the sinful, dying 
race through his posterity, by raising up from among them 
a great deliverer, ruler and teacher, saying, " In thy seed 
shall all the families of the earth be blessed." 

This was the earliest suggestion of a national, universal 
dominion over earth. And this suggestion, coming from 
God, implied a special fitness, a peculiar superiority of this 
ruler over and above all others, and that it would be to 
the advantage of all mankind to be subject to such a ruler. 
That this promise to Abraham filled the hearts and minds 
of his posterity, Israel, and was well known by their relatives, 
the Moabites and Edomites, there can be no doubt. That 
such a national hope would become known to other nations 
is probable ; and, if known, we cannot doubt that pride 
would beget in them the desire to be the chief nation, and 
to have universal dominion, as being in every way as able 
and as fit to rule, and teach, and thus bless the nations, as 
any of Abraham s posterity. 

Israel s hope of attaining universal dominion, not by 
the choice of the nations to have it so, but by God s choice 
and power manifested in their favor, seems to have spread to 
other nations also. At all events, we find that these Gentile 
kings and peoples accepted their dominions as favors from 
the gods whom they worshiped. And the same thought 
still clings to every petty ruler and prince, as well as to the 
more powerful kings and emperors. No matter how weak 
mentally or physically, and no matter how vicious and 
unfit to rule either themselves or others, they possess to an 
almost insane degree the idea that God specially chose them 

Times of the Gentiles. 75 

and their families to rule over and " BLESS " (?) all the earth. 
This theory, accepted by the masses of the people, is bla 
zoned forth on medals, coins and papers of state in the 
words, "King by the grace of God." 

Thus, while Israel were waiting and hoping for the prom 
ised dominion of earth, and often supposed they were just 
within reach of its realization, particularly under kings 
David and Solomon, the desire for universal empire became 
general among other nations. And when God was about 
to remove the crown from Israel until the true seed of prom 
ise should come to take the dominion, he determined to 
let the Gentile kingdoms take control and try the experi 
ment of ruling the world, that thus the world might also 
learn the futility of its own efforts at self-government while 
in its present sinful condition. As he had given the do 
minion forfeited by Adam to the angels, to demonstrate 
their inability to rule and bless the world, so he now de 
livered that dominion over to the Gentiles, to let them try 
their various methods, unaided by him. These various ex 
periments God permits, as so many valuable and necessary 
lessons, filling the intervening time until the Lord s 
Anointed, whose right it is, shall come and take the do 
minion and accomplish all his gracious purposes. 

Since Israel after the flesh was typical of spiritual Israel, 
the Gospel Church, which is also called in this higher sense 
"a royal priesthood and holy nation" (i Pet. 2: 9), and 
which in due time is to rule and bless all nations, so their 
kingdom was typical in some respects of the Kingdom of 
Christ. Consequently, when God s time came to turn over 
the dominion of earth to Gentile rule, it was appropriate 
that he should first remove the typical crown from Israel, 
and that the typical kingdom should no longer be recog 
nized. This he did, declaring that they had proven them" 
selves unfit for exaltation to universal dominion, having 

76 The Time is at Hand. 

become corrupt, vain and idolatrous, in proportion as they 
had attained national distinction. This was in the days of 
King Zedekiah ; and the divine decree was expressed in the 
words of the prophet : "Thus saith the Lord God, remove 
the diadem and take off the crown : this shall not be the 
same : exalt him that is low and abase him that is high. I 
will overturn, overturn, overturn it ; and it shall be no more 
until he come whose right it is, and I will give it him." 
Ezek. 21 : 24-27. 

This overturning of the crown, or dominion, has been 
accomplished. It was first turned over to Babylon, then 
to Medo-Persia, then to Grecia, and then to Rome. The 
character of these empires, as recorded on the pages of his 
tory, we have found to agree perfectly with the prophetic 
descriptions, as portrayed in Nebuchadnezzar s vision of 
the great image and in Daniel s vision of the four beasts. 
This overturned condition of Israel s dominion was to con 
tinue until Christ, the rightful heir to the throne of Israel 
and all the earth, who purchased it with his own precious 
blood, would come and take control. His, as we have 
seen, will be the fifth universal empire of earth, the King 
dom of God under the whole heavens. But unlike the 
preceding four dominions which were permitted for an 
appointed time, and therefore recognized, though not ap 
provingly, this one will be approved and established by God, 
as his representative in the earth. It will be God s King 
dom, the Kingdom of Jehovah s Anointed. It will be 
established gradually, during a great time of trouble with 
which the Gospel age will close, and in the midst of which 
present dominions shall be utterly consumed, passing away 
amid great confusion. 

In this chapter we present the Bible evidence proving 
that the full end of the times of the Gentiles, /. e., the full 
end of their lease of dominion, will be reached in A. D. 

Times of the Gentiles. 77 

1914 ; and that that date will be the farthest limit of the rule of 
imperfect men. And be it observed, that if this is shown to 
be a fact firmly established by the Scriptures, it will prove : 

Firstly, That at that date the Kingdom of God, for which 
our Lord taught us to pray, saying, " Thy Kingdom come," 
will obtain full, universal control, and that it will then be 
" set up, or firmly established, in the earth, on the ruins 
of present institutions. 

Secondly, It will prove that he whose right it is thus to take 
the dominion will then be present as earth s new Ruler; and 
not only so, but it will also prove that he will be present for 
a considerable period before that date; because the overthrow 
of these Gentile governments is directly caused by his dashing 
them to pieces as a potter s vessel (Psa. 2:9; Rev. 2: 27), 
and establishing in their stead his own righteous government. 

Thirdly, It will prove that some time before the end of 
A. D. 1914 the last member of the divinely recognized 
Church of Christ, the "royal priesthood," "the body of 
Christ," will be glorified with the Head; because every 
member is to reign with Christ, being a joint-heir with him 
of the Kingdom, and it cannot be fully "set up" without 
every member. 

Fourthly, It will prove that from that time forward Jeru 
salem shall no longer be trodden down of the Gentiles, but 
shall arise from the dust of divine disfavor, to honor ; because 
the "Times of the Gentiles" will be fulfilled or completed. 

Fifthly, It will prove that by that date, or sooner, Israel s 
blindness will begin to be turned away ; because their 
"blindness in part " was to continue only " unttltiiQ fulness 
of the Gentiles be come in" (Rom. n: 25), or, in other 
words, until the full number from among the Gentiles, who 
are to be members of the body or bride of Christ, would 
be fully selected. 

Sixthly, It will prove that the great " time of trouble such 

78 The Time is at Hand. 

as never was since there was a nation," will reach its cul 
mination in a world- wide reign of anarchy ; and then men 
will learn to be still, and to know that Jehovah is God 
and that he will be exalted in the earth. (Psa. 46:10.) 
The condition of things spoken of in symbolic language 
as raging waves of the sea, melting earth, falling mountains 
and burning heavens will then pass away, and the new heav 
ens and new earth" with their peaceful blessings will begin 
to be recognized by trouble -tossed humanity. But the 
Lord s Anointed and his rightful and righteous authority 
will first be recognized by a company of God s children 
while passing through the great tribulation the class rep 
resented by m and / on the Chart of the Ages (see also 
pages 235 to 239, VOL. i.); afterward, just at its close, by 
fleshly Israel ; and ultimately by mankind in general. 

Seventhly, It will prove that before that date God s King 
dom, organized in power, will be in the earth and then 
smite and crush the Gentile image (Dan. 2:34) and fully 
consume the power of these kings. Its own power and 
dominion will be established as fast as by its varied influ 
ences and agencies it crushes and scatters the "powers that 
be" civil and ecclesiastical iron and clay. 


Our Lord s words, "until the times* of the Gentiles be 
fulfilled" imply that the times of the Gentiles must have 
a definitely appointed limit ; because an unlimited, indefi 
nite period could not be said to be fulfilled. So, then, 
Gentile rule had a beginning, wilMast for ^ fixed time y and 
will end at the time appointed. 

* The Greek word here rendered * times" is kairos, which signifies a 
fixed time. It is the same word translated "times" in the following pas 
sages: Mark 1:15; I Tim. 6:15; Rev. 12:14; Acts 3:19 ; 17:26. 
The word "seasons" in Acts 1:7 is from the same Greek word. 

Times of the Gentiles. 79 

The beginning of these Gentile Times is clearly located 
by the Scriptures. Hence, if they furnish us the length also 
of the fixed period, or lease of Gentile dominion, we can 
know positively just when it will terminate. The Bible 
does furnish this fixed period, which must be fulfilled ; 
but it was furnished in such a way that it could not be un 
derstood when written, nor until the lapse of time and the 
events of history had shed their light upon it ; and even 
then, only by those who were watching and who were not 
overcharged by the cares of the world. 

The Bible evidence is clear and strong that the "Times 
of the Gentiles" is a period of 2520 years, from the year 
B. C. 606 to and including A. D. 1914. This lease of uni 
versal dominion to Gentile governments, as we have already 
seen, began with Nebuchadnezzar not when his reign be 
gan, but when the typical kingdom of the Lord passed 
away, and the dominion of the whole world was left in the 
hands of the Gentiles. The date for the beginning of the 
Gentile Times is, therefore, definitely marked as at the time 
of the removal of the crown of God s typical kingdom, 
from Zedekiah, their last king. 

According to the words of the prophet (Ezek. 21 : 25-27), 
the crown was taken from Zedekiah ; and Jerusalem was 
besieged by Nebuchadnezzar s army and laid in ruins, and 
so remained for seventy years until the restoration in the 
first year of Cyrus. (2 Chron. 36 : 2123.) Though Jeru 
salem was then rebuilt, and the captives returned, Israel has 
never had another king from that to the present day. 
Though restored to their land and to personal liberty by 
Cyrus, they, as a nation, were subject successively to the 
Persians, Grecians and Romans. Under the yoke of the 
latter they were living when our Lord s first advent occurred, 
Pilate and Herod being deputies of Caesar. 

With these facts before us, we readily find the date for 

8o The Time is at Hand. 

the beginning of the Gentile Times of dominion ; for the 
first year of the reign of Cyrus is a very clearly fixed date 
both secular and religious histories with marked unanim 
ity agreeing with Ptolemy s Canon, which places it B. C. 
536. And if B. C. 536 was the year in which the seventy 
years of Jerusalem s desolation ended and the restoration 
of the Jews began, it follows that their kingdom was over 
thrown just seventy years before B. C. 536, /. e., 536 plus 
70, or B. C. 606. This gives us the date of the beginning 
of the Times of the Gentiles B. C. 606. 

Recognizing God s lease of power to these worldly or 
Gentile governments, we know, not only that they will fail, 
and be overthrown, and be succeeded by the Kingdom of 
Christ when their "times" expire, but also that God will 
not take the dominion from them, to give it to his Anointed, 
until that lease expires "until the Times of the Gentiles 
be fulfilled." Consequently, we are guarded right here 
against the false idea into which Papacy has led the world 
that the Kingdom of God was set up at Pentecost, and 
more fully established when, as it is claimed, the Roman 
empire was converted to Christianity (to Papacy), and it 
attained both temporal and spiritual empire in the world. 
We see from this prophecy of the Times of the Gentiles 
that this claim made by the church of Rome, and more or 
less endorsed by Protestants, is false. We see that those 
nations which both Papacy and Protestantism designate 
Christian Nations, and whose dominions they call Christen 
dom^ , e. Christ s Kingdom), arenotsuch. Theyare "king 
doms of this world," and until their "times" are fulfilled 
Christ s Kingdom cannot take the control, though it will 
be organizing and preparing to do so in the few years which 
close the Gentile Times, while these kingdoms will be 
trembling, disintegrating and falling into anarchy. 

During the Gospel age, the Kingdom of Christ has existed 

Times of the Gentiles. 81 

only in its incipient stage, in its humiliation, without 
power or privilege of reigning without the crown, pos 
sessing only the scepter of promise : unrecognized by the 
world, and subject to the " powers that be " the Gentile 
kingdoms. And the heirs of the heavenly kingdom must 
so continue, until the time appointed for them to reign 
together with Christ. During the time of trouble, closing 
this age, they will be exalted to power, but their " reign " of 
righteousness over the world can date only from A. D. 1914 
when the Times of the Gentiles have expired. Therefore it 
is the duty of the Church to await patiently the appointed 
time for its triumph and glorious reign ; to keep separate from 
the kingdoms of this world as strangers, pilgrims and for 
eigners ; and, as heirs of the Kingdom to come, to let their 
hopes and ambitions center in it. Christians should recog 
nize the true character of these kingdoms, and, while they 
keep separate from them, should render to them due respect 
and obedience, because God has permitted them to rule. 
As Paul teaches, * Let every soul be subject unto the higher 
powers; for there is no power but of God." Rom. 13: i. 

Nor can fleshly Israel come into their long promised 
inheritance until that time, though preparatory steps will 
previously be taken ; for God will not fully establish either 
the earthly or the spiritual phase of his Kingdom until this 
lease to the Gentiles expires. 

The crown (dominion) was removed from God s people 
(both the spiritual and the fleshly seed) until the Times of the 
Gentiles shall end at the glorious presence of Messiah, 
who will be not only "King of the Jews," but "King over 
all the earth, in that day." Some may think that this re 
moval of the crown from Israel was a violation of the 
promise, " The scepter shall not depart from Judah, nor a 
law-giver from between his feet, until Shiloh come." (Gen. 
49 : 10.) Note, however, a distinction between the crown 

82 The Time is at Hand. 

and the scepter ; for, though the crown passed away in the 
days of Zedekiah, the scepter, as we shall see, did not depart 
until six hundred and thirty-nine years afterward when our 
Lord Jesus, of the tribe of Judah and seed of David ac 
cording to the flesh, being approved of God, became the 
rightful and only heir of the long-promised scepter of earth. 

God s promise to Abraham, renewed to Isaac and to 
Jacob, was that from their posterity should come the great 
deliverer who should not only bless and exalt their family 
in the world, but who should "bless ALL the families of the 
earth." It looked for a time as though Moses, the great 
Law-giver and deliverer, was the one promised ; but he pro 
phetically declared to the people, "A Prophet like unto me 
shall the Lord your God raise up unto you of your 
brethren," thus indicating that he was but a type of him 
that was to come ; and Moses died. Next, the promise, 
" The scepter shall not depart from Judah," narrowed down 
the expectation to that tribe. And all the other tribes in 
a measure clung to Judah in proportion as they had faith in 
God s promises, expecting a blessing in conjunction with 
Judah, in due time. 

When King David arose from the promised tribe, his 
victories led to great expectations of an extended kirgdom, 
whose influence would spread and embrace the world, and 
subjefl all nations to the Law. And when Solomon s world- 
renowned wisdom and greatness were at their height, it surely 
looked as though the crown of universal dominion was almost 
within their grasp. The Lord s promise to David, that of 
the fruit of his loins he would raise up one to sit on his 
throne forever, had narrowed down the promise in the 
tribe of Judah to one family , and that family already on the 
throne of Israel. And when the grand Temple of Solomon 
was erected, and its hundreds of singers and priests were 
an imposing spectacle \ when Solomon s fame for wisdotn 

Times af the Gentiles. 83 

and riches was world-wide ; when kings sent him presents 
and desired his favor; and when the queen of Sheba came 
with gifts to see this most renowned and wonderful king the 
world had yet known, no wonder the Jewish bosom swelled 
with hope and pride as the long expected moment for the 
exaltation cf the seed of Abraham, and the blessing of all 
nations through them, seemed just at hand. 

Sore was their disappointment when, after Solomon s 
death, the kingdom was torn, and finally utterly overturned, 
and the people who had expected to rule and bless all nations 
as God s holy nation were carried captives to Babylon. 
"By the rivers of Babylon there we sat down, yea, we wept 
when we remembered Zion." Psa. 137. 

But though the crown was removed, i. e. , though the power 
to govern even themselves was taken from them, the right to 
rule (the scepter), conveyed originally in God s promise, 
was not removed. Though universal dominion was given 
to Nebuchadnezzar and his successors, as illustrated in the 
great image, and by the four great beasts, yet it was to con 
tinue only a limited period. The original promise to Israel 
must be fulfilled the crown was removed, but the scepter 
remained until Shiloh came. This was even pointed out in 
the decree against Zedekiah : Take off the crown I will 
overturn it, till he come whose right it is, and I will give 
it unto him. 

While the covenant made with Abraham promised the 
ruling and blessing of the world through his seed, the cov 
enant of the Law made with Israel, Abraham s children, 
limited and restricted that Abrahamic Covenant, so that only 
such as would fully and perfectly obey the Law could claim, 
or had any right to hope for, a share in the ruling and bless 
ing promised in the Abrahamic Covenant. Seeing this fact 
led to the formation of the sect of the Pharisees, who claimed 
to fulfil every particular of the Law blamelessly, and "trusted 

84 The Time is at Hand. 

in themselves that they were righteous and despised others," 
calling others " publicans and sinners " and themselves the 
"children of Abraham," heirs of the promised dominion 
which was to bless the world. 

The clear, forcible teaching of our Lord Jesus was in part 
directed against the errors of the Pharisees, who supposed 
that their careful performance of some of the outward cer 
emonies of the Law was a full compliance with its letter 
and spirit. Our Lord taught what all Christians now know, 
that the Law, when seen in its fulness, is so majestically per 
fect, and man so fallen and imperfeft, and so beset with 
temptations from without as well as by weakness from within, 
that none of them could possibly keep that Law perfectly 
nor claim the Abrahamic blessing. Our Lord s censures of 
Pharisaism must not therefore be understood as objections 
to their endeavor to keep the Law blamelessly ; nor did he 
blame them for failing to keep the Law fully, which no im 
perfect man can do. But he did blame them for hypocrisy, 
in deceiving themselves and others with a claimed perfection 
and holiness, which they as well as others could see was 
merely a cleansing of the outside, while their hearts were 
still impure and unconsecrated. He censured them for 
having a mere form of godliness, and a lip service, while their 
hearts were far from God. So, then, as our Lord and Paul 
declare, none of them really did or really could keep the 
Law perfectly (John 7: 19; Rom. 3: 20), though they 
might have come much nearer to a perfect observance of 
its requirements than they did. 

Our Lord not only declared in words the full import of 
the Law to be, "Thou shalt love the Lord thy God with 
all thy heart, and with all thy mind, and with all thy soul, 
and with all thy strength, and thy neighbor as thyself," 
but he illustrated this in his full surrender of himself to 
the will and plan of God, in his avoidance of any plan and 

Times of the Gentiles. 85 

ambition of his own, and of all self-seeking a most hearty 
doing of the will of God with all his heart, mind, soul and 
strength, and loving his neighbor as himself; all this even 
unto death. 

Thus by fulfilling its conditions by obeying the Law 
perfectly, as none of the imperfect human family could do 
our Lord Jesus became heir of all the blessings promised in 
that Law Covenant made with Israel at Mount Sinai; and 
thus also he was proved to be THE SEED OF ABRAHAM to 
whom the entire Abrahamic promise now applied. Our Lord 
thus secured to himself the sceptre (the promised right or 
authority of earth s dominion) which for centuries had 
been promised should be merited by and given to some one 
in the tribe of Judah and family of David. The great 
prize, for which Israel had been hoping and striving and 
longing for centuries, was won at last by the Lion (the 
strong one) of the tribe of Judah. Shiloh, the great Peace 
maker, had come : he who not only made peace between 
God and man by the blood of his cross, when he redeemed 
mankind from the condemnation of death justly upon all, 
but he who also, when he takes his great power and reigns 
King of kings and Lord of lords, will overthrow all wrong 
and evil and sin, and establish peace upon a sure basis of 
holiness. He is the Prince of Peace. 

When the sceptre (the right } under the covenant passed 
to our Lord Jesus, that Law Covenant ended; for how could 
God continue to offer to others, on any conditions, the 
prize which had already been won by Shiloh ? Hence, as 
the Apostle declares, " Christ made an end of the Law 
[covenant], nailing it to his cross." Col. 2 : 14. 

Thus the " Prince of Peace " secured for his subjects both 
forgiveness of sins and restitution, and established an ever 
lasting kingdom on the basis of righteousness, such as could in 
no other way have been brought about. Thus was fulfilled the 

86 The Time is at Hand, 

prediction, "The scepter shall not depart from Judah, nor 
a law-giver from between his feet [loins], until Shiloh 
come." Then it did depart from Judah, being given to 
"the Lion [the strong one, the highly exalted spiritual 
creature, the Lord of glory] from the tribe of Judah," 
who now holds this scepter [or title to authority] as King 
of kings and Lord of lords. 

Even after the seventy years captivity in Babylon, when 
some returned and built again the Temple and the walls of 
the city, it was such as had respect to the promise of God, 
and who "waited for the consolation of Israel." These 
gathered about the tribe of Judah, remembering God s 
promise that the Lawgiver, the Deliverer, the great Shiloh or 
peace-maker, should come in that tribe. But alas ! when 
the peaceful one who made peace and reconciliation for 
iniquity by the blood of his cross came, they despised and 
rejected him, expecting not a great High Priest, but a great 

Shiloh having received the scepter and "all power" at 
his resurrection, because of his obedience unto death, will 
indeed bless Israel first but not fleshly Israel, for they are 
not all true Israelites who are called such according to the 
flesh. (Rom. 9 : 6.) Shiloh, the heir, is seeking and finding 
children of Abraham according to the spirit such as share 
the Abrahamic disposition of faith and obedience, both from 
his natural posterity and from among the Gentiles to be 
a people for his name. (Acts 15 : 14.) And " after this 
[after the gathering of his elect Church is accomplished in 
the harvest or end of the Gospel age, at the close of the 
Gentile Times] he will turn again his favor and will build 
again the ruins of Israel, and finally of all the families of 
the earth, upon a better basis than has ever entered into the 
heart of man to conceive. He who now holds the scepter 
" whose right it is " to rule will at the expiration of the Gen- 

Times of the Gentiles. 87 

tile Times receive the crown also ; "and unto him shall the 
gathering of the people be." (Gen. 49 : 10.) The scepter, 
or title to "all power in heaven and in earth," was given 
unto him at his resurrection, but he awaits the Father s ap 
pointed time the limit of the Gentile Times before he 
will take his great power and begin his glorious reign. See 
Rev. ii : 17, 18. 

Now bear in mind the date already found for the begin 
ning of these Gentile Times viz., B. C. 606 while we 
proceed to examine the evidence proving their length to be 
2520 years, ending A. D. 1914. 

We must not expect to find this information stated m so 
many words. Had it been so stated, it would have been 
known before it was due. It is given in such a way as to 
conceal it until " the time of the end." Dan. 12:4, 10. 

Our Lord s words, " Jerusalem shall be trodden down of 
the Gentiles until the Times of the Gentiles be fulfilled," 
not only suggest a limit and definite period of Gentile 
domination, but they also suggest the thought that though 
spiritual as well as fleshly Israel has been subject to these Gen 
tile powers, yet these " times" are somehow connected with 
and measured upon the earthly city, Jerusalem, and the flesh 
ly house of Israel. And the thought occurs Can it be that 
God foretold concerning Israel s history something which 
will give us the exact measure of these "times " to which 
our Lord refers ? It is even so. 

Turning to Leviticus we find recorded blessings and curs 
ings of an earthly and temporal character. If Israel would 
obey God faithfully, they would be blessed above other 
nations ; if not, certain evils would befall them. The con 
clusion is stated thus : " And I will walk among you and 
be your God, and ye shall be my people ; . . . but if ye 
will not hearken unto me, and will not do all these com 
mandments, ... I will set my face against you, and ye 

88 The Time is at Hand. 

shall be slain before your enemies ; they that hate you shall 
reign over you." "And ye shall sow your seed in vain ; for 
your enemies shall eat it. " " And if ye will not yet for all 
this hearken unto me y THEN I WILL PUNISH YOU SEVEN TIMES 
more [further] for your sins." Lev. 26:17, 18, 24, 28. 

This threat of " seven times of punishment is mentioned 
three times. The various punishments mentioned before 
the " seven times" refer to the several captivities to the 
Assyrians, Moabites, Midianites, Philistines, etc., etc., dur 
ing all of which God s care continued over them. His 
dealings were to them "line upon line, precept upon pre 
cept, here a little and there a little ; " yet he kept hold of 
them, and when they repented and cried unto him, he heard 
them and answered, and delivered them from their enemies. 
(Judges 3:9, 15.) But these chastisements having failed, 
he applied the threatened seven times : the crown was per 
manently removed, and Israel, as well as the whole world, 
was subject to the beastly powers for seven times. Thus it 
befell them according to God s warning "If ye will not 
yet for all this [previous chastisements] hearken unto me, 
then I will punish you seven times. 

The connection in which the " seven times" (more, 
further, or additional) are threatened indicates that they 
include a final and conclusive punishment upon that people 
after the other chastisements had repeatedly failed to reform 
them permanently. The punishment of these " seven times 
will have the designed effect of thoroughly humbling them 
before the Lord, and thus preparing them to receive his 
blessings. These seven times therefore refer to the length 
of time during which the Gentiles should rule over them. 
And to this period of "seven times " our Lord undoubtedly 
referred when speaking of "the Times of the Gentiles." 

The time when the lesser captivities and chastisements 
gave place to this final great national chastisement of "seven 

Times of the Gentile*, 89 

times" was, as already shown, when their last king Zedekiah 
was removed since which there has been one long period of 
chastisement the predicted "seven times" or 2520 years. 

In the Bible a "time" is used in the sense of a year, 
whether the year be literal or symbolic; but at the time of the 
utterance of any prophecy, it could not be known whether 
the time referred to was literal or symbolic. The prophets 
searched diligently, but in vain, to learn what time, or 
manner of time (literal or symbolic), the Spirit did signify. 
(i Pet. i : 1 1.) A symbolic year as used in prophecy is reck 
oned on the basis of a lunar year twelve months of thirty 
days each, or three hundred and sixty days each day repre 
senting a year. Consequently, a "time** or year, if sym 
bolic, signifies three hundred and sixty (360) symbolic 
days, and "seven times" represent twenty-five hundred and 
twenty (7x360 = 2520) symbolic days, or 2520 literal years. 

The question here presenting itself is, Were these "seven 
times" literal or symbolic? Did they refer to seven years, or 
twenty-five hundred and twenty years? We answer, they were 
symbolic times, 2520 years. They cannot be understood as 
seven literal years ; for Israel had many captivities of longer 
duration for instance, they served the king of Mesopotamia 
eight years (Judges 3:8), the king of Moab eighteen years 
(Judges 3 :i4), King Jabin twenty years (Judges 4:2, 3), 
the Philistines one period of forty years and another of eighteen 
years (Judges 10:7, 8; 13:1), besides their seventy years in 
Babylon. All these periods being far longer than " seven 
times" or years literal, yet the "seven times" being men 
tioned as the last, greatest and final punishment, proves 
that symbolic, not literal time is meant, though the Hebrew 
word translated "seven times" in Leviticus 26:18, 21, 24, 
28, is the same word so translated in Daniel 4:16, 23, 
25, 32, except that in Daniel the word iddan is ad 
ded, whereas in Leviticus it is left to be understood 

po The Time is at Hand. 

And, peculiarly, too, it is repeated four times in each case. 
In Nebuchadnezzar s case they were literal years, but, as we 
shall yet see, both Nebuchadnezzar and his * seven times" 
were typical. 

The "seven times" of Nebuchadnezzar s degradation 
(Dan. 4: 1 6, 23-26) proved to be seven literal years, when 
actually so fulfilled > and so the humiliation of Israel and 
the world under the "powers that be" has proved to be 
seven symbolic times twenty-five hundred and twenty 
literal years. This period now lacks but twenty-six years 
of being fulfilled, and agencies are at work on every hand 
pointing to a termination of Gentile dominion, and the 
bringing in of everlasting righteousness and all the bless 
ings of the New Covenant to Israel and to all the groaning 


This long period ("seven times," or 2520 years) of Israel s 
punishment is the period of Gentile dominion -the " Times 
of the Gentiles." Since, as we have already shown, the 
"Gentile Times" began B. C. 606, and were to continue 
twenty-five hundred and twenty years, they will end A. D 
1914. (2520 606=1914.) Then the blessings recorded 
in the latter part of the same chapter (Lev. 26 : 44, 45) will 
be fulfilled. God will remember and fulfil to Israel the 
covenant made with their fathers. Rorn. n : 25-27. 

This may be shown more clearly to some thus : 

Israel s "seven times" of chastisement = 2520 years 
They began when the lease of power was 
given to the Gentiles, which, as we have 
shown, was 606 B. C. Consequently, in 

A. D. i, 606 " 

of their period had passed, and the re- 

mainder would indicate the A. D. date, viz. , 1914 

Times of the Gentiles. 91 

In proof that a day for a year is Bible usage in symbolic 
prophecy, we cite the following instances thus fulfilled : . 
(a) The spies were caused to wander forty days searching 
Canaan, typical of Israel s forty years wandering in the 
wilderness. (Num. 14: 33, 34.) (<) When God would an 
nounce to Israel by Ezekiel a period of adversity, he had 
the prophet symbolize it, declaring, "I have appointed 
thee each day for a year." (Ezek. 4: 1-8.) (V) In that 
notable and already fulfilled prophecy of Daniel 9 : 24-27, 
examined in the preceding chapter, in which the time to 
the anointing of our Lord is shown, and also the seven 
years of favor to Israel thereafter, in the midst of which 
Messiah was "cut off," symbolic time is used: Each day 
of the seventy symbolic weeks represented a year, and was 
so fulfilled, (a) Again, in Dan. 7 : 25 and 12 : 7, the peri 
od of Papacy s triumph is given as three and a half times, and 
this we know (and will show in this volume) was fulfilled in 
twelve hundred and sixty years (360 x 3^=1 260). The same 
period is mentioned in the book of Revelation : In chapter 
12: 14 it is called three andahalf times (360x3^ 1260); 
in chapter 13:5 it is termed forty-two months (30x42= 
1260) ; and in chapter 12 : 6 it is called twelve hundred and 
sixty days. The fulfilment of these prophecies will be par 
ticularly examined hereafter. Suince it now to note that the 
use by the Spirit of the word " time," elsewhere, agrees with 
the present use of that term that in symbolic prophecy a 
"time" is a symbolic year of three hundred and sixty years; 
and the fact that three and a half tims ? applied as a measure 
to the triumph of the apostate Church, has been fulfilled in 
twelve hundred and sixty years, establishes the principle 
upon which the seven times of Gentile dominion are reckoned 
(360 x 7 = 25 20) and proves their end to be A. D. 1914; for 
if three and a half times are 1260 days (years), seven times 
will be a period just twice as long, namely, 2520 years. 

92 The Time is at Hand. 

Had Israel s " seven times" been fulfilled in literal time 
(seven years), the blessing guaranteed to them by God s 
unconditional covenant with their fathers would have fol 
lowed. (See Lev. 26 : 45 ; Rom. n : 28.) But this was not 
the case. They have never yet enjoyed those promised 
blessings ; and that covenant will not be fulfilled, says Paul 
(Rom. ii : 25, 26), until the elect Gospel Church, the body 
of Christ, has been perfected as their deliverer, through 
whom the covenant will be put into operation. " This shall 
be the covenant that I will make with the house of Israel 
after those days [f. e., the seven times of punishment], saith 
the Lord : I will put my law in their inward parts, and write 
it in their hearts, and will be their God and they shall be 
my people. And they shall teach no more every man his 
neighbor, and every man his brother, saying, Know the 
Lord ; for they shall all know me from the least of them 
unto the greatest of them, saith the Lord ; for I will forgive 
their iniquity, and I will remember their sin no more." 
(Jer. 31:33, 34; Heb. 10:16, 17.) "In those days [the 
days of favor following the seven times of punishment] they 
shall say no more, The fathers have eaten a sour grape and 
the children s teeth are set on edge. But every one [who 
dies] shall die for his own iniquity ; every man that eateth the 
sour grape, his teeth shall be set on edge." Jer. 31 : 29, 30. 

The restoration at the end of the seventy years in Bab 
ylon was not a release from Gentile rule ; for they were a 
tributary people ever after that. That restoration served 
merely to keep together a people to whom Messiah should 
be presented. It was while Gentile rule was already holding 
Israel in subjection, and in view of that fact, that our Lord 
declared that they would continue to be trodden down 
until the Times of the Gentiles expired, or were fulfilled. 
The world is witness to the fact that Israel s punishment 
under the dominion of the Gentiles has been continuous 

Times of the Gentiles. 93 

since B. C. 606, that it still continues, and that there is 
no reason to expect; their national re-organization sooner 
than A. D. 1914, the limit of their "seven times" 2520 
years. But as this long period of their national chastise 
ment draws near its close, we can see marked indications 
that the barren fig tree is about to put forth, showing that 
the winter time of evil is closing, and the Millennial 
summer approaching, which will fully restore them to their 
promised inheritance and national independence. The fact 
that there are now great preparations and expectations rel 
ative to the return of Israel to their own land is of itself 
strong circumstantial evidence corroborative of this Scrip 
ture teaching. As to the significance of such an event, see 
Vol. I., pages 286-298. 


Another view of the Gentile Times is presented by Daniel 
Chapter 4. Here man s original dominion over the whole 
earth, its removal, and the certainty of its restitution, to 
begin at the end of the Gentile Times, is forcibly illustrated 
in a dream given to Nebuchadnezzar, its interpretation by 
Daniel, and its fulfilment upon Nebuchadnezzar. 

In his dream, Nebuchadnezzar "saw, and behold a tree 
in the midst of the earth, and the height thereof was great. 
The tree grew and was strong, and the height thereof 
reached unto heaven, and the sight thereof to the end of 
all the earth ; the leaves thereof were fair, and the fruit 
thereof much, and in it was meat for all : and the beasts of 
the field had shadow under it, and the fowls of the heaven 
dwelt in the boughs thereof, and all flesh was fed of it e 
And, behold, a watcher and a holy one came down from 
heaven. He cried aloud and said thus, Hew down the 
tree and cut off his branches ; shake off his leaves and scatter 
his fruit ; let the beasts get away from under it, and the 

94 The Titne is at Hand. 

fowls from his branches. Nevertheless, leave the stump of 
his roots in the earth, even with a band of iron and brass, 
in the tender grass of the field ; and let it be wet with the 
dew of heaven, and let his portion be with the beasts in 
the grass of the earth. Let his heart be changed from man s 
and let a beast s heart be given unto him ; and let seven 
times pass over him. This matter is by the decree of the 
watchers, and the demand by the word of the holy ones, 
to the intent that the living may know that the Most High 
ruleth in the kingdom of men, and giveth it to whomsoever 
he will, and setteth up over it the basest of men." 

This remarkable tree, in its glory and beauty, represented 
the first dominion of earth given to the human race in its 
representative and head, Adam, to whom God said, " Be 
fruitful, and multiply, and fill the earth, and subdue it ; and 
have dominion over the fish of the sea, and over the fowl 
of the air, and over every living thing that moveth upon 
the earth." (Gen. 1:28.) The original glory of man 
and the power vested in him were indeed sublime, and 
were over the whole earth, to bless, and teed, and pro 
tect and shelter every living thing. But when sin entered, 
the command came to hew down the tree, and the glory 
and beauty and power of mankind were taken away ; and 
the lower creation no more found shelter, protection and 
blessing under his influence. Death hewed down the great 
tree, scattered his fruit and foliage, and left the lower 
creation without its lord and benefactor. 

So far as man was concerned, all power to recover the 
lost dominion was hopelessly gone. But it was not so from 
God sstandpoint. The dominion originally sprang out of his 
plan, and was his gracious gift ; and though he had command 
ed it to be hewn down, yet the root God s purpose and plan 
of a restitution continued, though bound with strong fetters 
so that it should not sprout until the divinely appointed time. 

Times of the Gentiles. 95 

As in the dream the figure changes from the stump of a tree 
to a man degraded and brought to the companionship and 
likeness of beasts, with reason dethroned and all his glory 
departed, so we see man, the fallen, degraded lord of earth: 
his glory and dominion have departed. Ever since the 
sentence passed, the race has been having its portion with 
the beasts, and the human heart has become beastly and 
degraded. How striking the picture, when we consider the 
present and past half-civilized and savage condition of the 
great mass of the human race, and that even the small mi 
nority who aspire to overcome the downward tendency suc 
ceed only to a limited degree, and with great struggling and 
constant effort. The race must remain in its degradation, 
under the dominion of evil, until the lesson has been learned, 
that the Most High ruleth in the kingdom of men, and 
giveth it to whomsoever he will. And while men are in 
this degraded condition God permits some of the basest 
characters among them to rule over them, that their present 
bitter experience may prove in the future to be of lasting 

True to Daniel s interpretation, we are told that "All 
this came upon the king, Nebuchadnezzar," and that in 
this insane, degraded, beastly condition he wandered among 
the beasts until seven times (seven literal years in his case) 
passed over him. Daniel s interpretation of the dream re 
lates only to its fulfilment upon Nebuchadnezzar ; but the 
fact that the dream, the interpretation and the fulfilment 
are all so carefully related here is evidence of an object in 
its narration. And its remarkable fitness as an illustra 
tion of the divine purpose in subjecting the whole race 
to the dominion of evil for its punishment and correc 
tion, that in due time God might restore arid establish it 
in righteousness and everlasting life, warrants us in accept 
ing it as an intended type. 

$6 The Time is at Hand. 

The dream in its fulfilment upon Nebuchadnezzar is 
specially noteworthy when we remember that he was made 
the representative ruling ><?#*/ of human dominion (Dan. 2: 
38), and, as lord of earth, was addressed by the prophet in 
almost the same words which God at the first addressed to 
Adam " The God of heaven hath given thee a kingdom, 
power, and strength, and glory. And wheresoever the 
children of men dwell, the beasts of the field and the fowl 
of heaven hath he given into thy hand, and hath made 
thee ruler over them all." (Dan. 2 : 37-38. Compare Gen. 
i : 28.) Afterward, because of sin, Nebuchadnezzar re 
ceived the "seven times" of punishment, after which his 
reason began to return, and his restitution to dominion was 
accomplished. He was re-established in his kingdom, and 
majesty was added unto him after he had learned the needed 
lesson to which he referred in the following language : 

"At the end of the days I, Nebuchadnezzar, lifted up 
mine eyes unto heaven, and mine understanding returned 
unto me, and I blessed the Most High, and I praised and 
honored him that liveth forever, whose dominion is an 
everlasting dominion, and his kingdom is from generation 
to generation. And all the inhabitants of the earth are 
reputed as nothing ; and he doeth according to his will in 
the army of heaven, and among the inhabitants of the earth ; 
and none can stay his hand or say unto him, What doest 
thou ? At the same time my reason returned unto me ; and 
for the glory of my kingdom, mine honor and brightness re 
turned unto me ... and I was established in my king 
dom, and excellent majesty was added unto me. Now I, 
Nebuchadnezzar, praise and extol and honor the King of 
heaven, all whose works are truth, and his ways judgment : 
and those that walk in pride he is able to abase." 

The degradation of Nebuchadnezzar was typical of human 
degradation under beastly governments during seven sym- 

Times of the Gentiles, 97 

bolic times or years a year for a day, 2520 years from 
his day onward. And be it observed that this corresponds 
exactly with the seven times foretold upon Israel, which, as 
we have just seen, end A. D. 1914. For it was under this 
Nebuchadnezzar that Israel was carried away captive to 
Babylon, when the crown of God s kingdom was removed, 
and the seven times began. 

It is in perfect harmony with this that God, in represent 
ing these governments of the Gentiles, portrayed them to 
Daniel as so many wild beasts, while the kingdom of God at 
their close is represented as given to one like unto a son of man, 

Unless it was thus to foreshadow the degradation and 
the duration of Gentile Times, we know of no reason for 
the recording of this scrap of the history of a heathen 
king. That his seven years of degradation fitly illustrated 
human debasement, is a fact; that God has promised a 
restitution of earth s dominion after humanity has learned 
certain great lessons, is also a fact ; and that the seven 
symbolic Gentile Times (2520 years) end at the exact point 
when mankind will have learned its own degradation and 
present inability to rule the world to advantage, and will 
be ready for God s kingdom and dominion, is a third fact. 
And the fitness of the illustration forces the conviction 
that Nebuchadnezzar s seven years, while literally fulfilled 
on him personally, had a yet greater and broader signifi 
cance as a figure of the seven symbolic times of Gentile 
dominion, which he represented. 

The exact date of Nebuchadnezzar s degradation is not 
stated, and is of no consequence, because the period of his 
degradation typified the entire period of Gentile dominion, 
which began when the crown of the typical kingdom of 
God was removed from Zedekiah. It was beastly from its 
very start, and its times are numbered : its boundaries are 
set by Jehovah, and cannot be passed . 

98 The Time is at Hand. 

How refreshing the prospect brought to view at the close 
of these seven times! Neither Israel nor the world of 
mankind represented by that people will longer be trodden 
down, oppressed and misruled by beastly Gentile powers. 
The Kingdom of God and his Christ will then be established 
in the earth, and Israel and all the world will be blessed 
under his rightful and righteous authority. Then the root 
of promise and hope planted first in Eden (Gen. 3: 15), 
and borne across the flood and transplanted with Israel the 
typical people (Gen. 12 : 1-3), will sprout and bloom again. 

It began to sprout at our Lord s first advent, but the ap 
pointed season had not arrived for it to bloom and bring 
forth its blessed fruitage in the restitution of all things. 
But at the end of the Gentile Times the sure signs of spring 
will not be lacking, and rich will be the summer fruitage 
and glorious the autumnal harvest to be reaped and enjoyed 
in the eternal ages of glory to follow. Then the original 
lord of earth, with reason restored, will be fully re-instated, 
with added excellence and glory, as in the type, and will 
praise and extol and honor the King of heaven. 

Already we begin to see reason returning to mankind : 
men are awakening to some sense of their degradation, and 
are on the lookout to improve their condition. They are 
thinking, planning and scheming for a better condition than 
that to which they have been submitting under the beastly 
powers. But before they come to recognize God and his 
dominion over all, they will experience one more terrible 
fit of madness, from which struggle they will awake weak, 
helpless, exhausted, but with reason so far restored as to rec 
ognize and bow to the authority of him who comes to 
re-establish the long lost, first dominion, on the permanent 
basis of experience and knowledge of both good and evil. 

True, it is expecting great things to claim, as we do, that 
within the coming twenty-six years all present governments 

Times of the Gentiles. 99 

will be overthrown and dissolved ; but we are living in a 
special and peculiar time, the " Day of Jehovah," in which 
matters culminate quickly ; and it is written, " A short work 
will the Lord make upon the earth. (See Vol. I. , chap, xv.) 
For the past eleven years these things have been preached 
and published substantially as set forth above ; and in that 
brief time the development of influences and agencies for 
the undermining and overthrow of the strongest empires of 
earth has been wonderful. In that time Communism, So 
cialism and Nihilism sprang into vigorous existence, and 
already are causing great uneasiness among the rulers and 
high ones of earth, whose hearts are failing them for fear, 
and for looking after those things which are coming on the 
earth ; for the present powers are being mightily shaken, 
and ultimately shall pass away with a great tumult. 

In view of this strong Bible evidence concerning the 
Times of the Gentiles, we consider it an established truth 
that the final end of the kingdoms of this world, and the 
full establishment of the Kingdom of God, will be accom 
plished near the end of A. D. 1915. Then the prayer of the 
Church, ever since her Lord took his departure " Thy 
Kingdom come will be answered ; and under that wise and 
just administration, the whole earth will be filled with the 
glory of the Lord with knowledge, and righteousness, and 
peace (Psa. 72 : 19 ; Isa. 6:3; Hab. 2 : 14) ; and the will 
of God shall be done "on earthy as it is done in heaven" 

Daniel s statement, that God s Kingdom will be set up, 
not after these kingdoms of earth are dissolved, but in their 
days, while they still exist and have power, and that it is 
God s Kingdom which shall break in pieces and consume 
all these kingdoms (Dan. 2 : 44), is worthy of our special 
consideration. So it was with each of these beastly govern 
ments : it existed before it acquired universal dominion. 
Babylon existed long before it conquered Jerusalem and 

XOQ The Time is at JEtan& 

obtained the dominion (Dan. 2: 37, 38) ; Medo-Persia exist 
ed before it conquered Babylon ; and so with all kingdoms : 
they must first have existed and have received superior 
power before they could conquer others. So, too, with 
God s Kingdom: it has existed in an embryo form for 
eighteen centuries; but it, with the world at large, was 
made subject to "the powers that be," " ordained of God. 
Until their "seven times " shall end, the Kingdom of God 
cannot come into universal dominion. However, like the 
others, it must obtain power adequate to the overthrow of 
these kingdoms before it shall break them in pieces. 

So, in this " Day of Jehovah," the " Day of Trouble/ 
our Lord takes his great power (hitherto dormant) and reigns, 
and this it is that will cause the trouble, though the world 
will not so recognize it for some time. That the saints 
shall share in this work of breaking to pieces present king 
doms, there can be no doubt. It is written, " This honor 
have all his saints to execute the judgments written, to 
bind their kings with chains, and their nobles with fetters 
of iron" of strength. (Psa. 149:8, 9.) "He that over- 
cometh, and 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 ; as the vessels of a potter shall they [the empires\ 
be broken to shivers." Rev. 2 : 26, 27 ; Psa. 2:8, 9. 

But our examination, in the preceding volume, of the great 
difference in character between the Kingdom of God and 
the beastly kingdoms of earth, prepares us to see also a 
difference in modes of warfare. The methods of conquest 
and breaking will be widely different from any which have 
ever before overthrown nations. He who now takes his 
great power to reign is shown in symbol (Rev. 19:15) as 
the one whose sword went forth out of his mouth, " that with 
it he should smite the nations; and he shall rule them with 
a rod of iron." That sword is the TRUTH (Eph. 6:17); 

Times of the Gentiles. 101 

and the living saints, as well as many of the world, are now 
being used as the Lord s soldiers in overthrowing errors and 
evils. But let no one hastily infer a peaceable conversion 
of the nations to be here symbolized ; for many scriptures, 
Such as Rev. n : 17, 18 ; Dan. 12:1; 2 Thes. 2:8; Psalms 
149 and 47, teach the very opposite. 

Be not surprised, then, when in subsequent chapters we 
present proofs that the setting up of the Kingdom of God 
is already begun, that it is pointed out in prophecy as due 
to begin the exercise of power in A. D. 1878, and that the 
" battle of the great day of God Almighty" (Rev. 16:14.), 
which will end in A. 0.1915 with the complete overthrow 
of earth s present rulership, is already commenced. The 
gathering of the armies is plainly visible from the stand 
point of God s Word. 

If our vision be unobstructed by prejudice, when we get 
the telescope of God s Word rightly adjusted we may see 
with clearness the character of many of the events due to 
take place in the "Day of the Lord" that we are in the 
very midst of those events, and that " the Great Day of His 
Wrath is come." 

The sword of truth, already sharpened, is to smite every 
evil system and custom civil, social and ecclesiastical. 
Nay, more, we can see that the smiting is commenced: 
freedom of thought, and human rights, civil and religious, 
long lost sight of under kings and emperors, popes, synods, 
councils, traditions and creeds, are being appreciated and 
asserted as never before. The internal conflict is already 
fomenting : it will ere long break forth as a consuming fire, 
and human systems, and errors, which for centuries have 
fettered truth and oppressed the groaning creation, must 
melt before it. Yes, truth and widespread and increasing 
knowledge of it is the sword which is perplexing and 
wounding the heads over many countries. (Psa. no: 6.) 

102 The Time is at Hand. 

Yet in this trouble what a blessing is disguised : It will pre 
pare mankind for a fuller appreciation of righteousness and 
truth, under the reign of the King of Righteousness. 

As men shall eventually come to realize that justice is 
laid to the line and righteousness to the plummet (Isa. 28: 
1 7), they will also learn that the strict rules of justice alone can 
secure the blessings which all desire. And, thoroughly 
disheartened with their own ways and the miserable fruit 
age of selfishness, they will welcome and gladly submit to 
the righteous authority which takes the control ; and thus, 
as it is written, "The desire of all nations shall come" 
the Kingdom of God, under the absolute and unlimited 
control of Jehovah s Anointed. 

" We are living, we are dwelling, 

In a grand and awful time. 
In an age on ages telling, 

To be living is sublime. 
Hark ! the rumbling in the nations, 

Iron crumbling with the clay : 
Hark! what soundeth? Tis creation 

Groaning for a better day. 

* Scoffers scorning, Heaven beholding, 

Thou hast but an hour to fight. 
See prophetic truth unfolding ! 

Watch ! and keep thy garments white. 
Oh, let all the soul within you 

For the truth s sake go abroad ! 
Strike ! let every nerve and sinew 

Tell on ages tell for God t " 




HTHE VIEW just had, of the speedy close of Gentile Times, 
* and the assurance that the consummation of the Church s 
hope must precede their close, only whets the appetite of 
those now waiting for the consolation of Israel. Such will 
be hungering for whatever information our Father may have 
supplied through the prophets, touching the "harvest," the 
end, or closing period of this age the separating of wheat 
from tares among the living members of the nominal Church, 
and the time of the change of the overcomers, to be with 
and like their Lord and Head. 

But in order to appreciate the reasonableness of the pro 
phetic teaching on these deeply interesting subjects, it is 
absolutely necessary that we have clear views both of the 
objeft of our Lord s second coming, and of the manner in 
which he will be revealed. That the objeft of his coming 
is to reconcile "whosoever will/ 7 of the world, to God, by 
a process of ruling, and teaching, and disciplining, called 
judging and blessing, we trust all present readers have been 
convinced in the reading of Volume I. The manner of the 


104 The Time is at Hand. 

Lord s coming and appearing, therefore, is of paramount 
importance, before proceeding in our study of the 
time of the harvest, etc. The student must hold clearly in 
mind the object while studying the manner of our Lord s 
return; and both of these, when he comes to study the 
time. This is needful as an offset to the erroneous views, 
already pre-occupying many minds, based upon false ideas 
of both the object and the manner of our Lord s coming. 

Grasp and hold in mind as firmly as possible the fact 
already demonstrated, that God s plan is one harmonious 
whole, which is being wrought out through Christ ; and 
that the work of the second advent stands related to the 
work of the first as effect to cause : That is, that the great 
work of Restitution at the second advent follows the work 
of Redemption accomplished at the first advent as a logical 
sequence according to the divine plan. Therefore the 
Lord s return is the dawn of hope for the world, the time 
for the bestowment of the favors secured by the redemption 
the Gospel Age being merely an intervening parenthesis, 
during which the bride of Christ is selected, to be associated 
with her Lord in the great work of restitution which he 
comes to accomplish. 

And since the Church of Christ, which has been develop 
ing during the Gospel age, is to be associated with her 
Lord in the great restitution work of the Millennial age, 
the first work of Christ at the second advent must be the 
gathering of his elect Church, to which reference is made 
through the Prophet (Psa. 50 : 5), saying, " Gather my saints 
together unto me those that have made a covenant with 
me by sacrifice." This gathering or harvesting time is in 
the lapping period of the two ages. As will be shown, it 
is a period of forty years, which both ends the Gospel age 
and introduces the Millennial age. (See Vol. L, pages 
219-221; 234-23 7; and the Chart of the Ages.) This harvest 

Manner of the Second Advent. 105 

period not-only accomplishes the separation of wheat from 
tares in the nominal Gospel church, and the gathering and 
glorification of the wheat class, but it is also to accomplish 
the burning (destruction) of the tares (as tares, or imitation 
wheat not as individuals : the fire of destruction is sym 
bolic as well as the tares), and the gathering and destruction 
of the corrupt fruitage of "the Vine of the earth" (human 
ambition, greed and selfishness), which has been growing and 
ripening for centuries in the kingdoms of this world and 
in the various civil and social organizations among men. 

Although, when treating of the object of our Lord s 
return, we showed that it would be a personal coming, let 
us again guard the student against confusion of thought in 
considering the two apparently conflicting expressions of 
our Lord " Lo, I am with you alway, even unto the end of 
the world " (aionos, age), and, "I go to prepare a place for 
you, . . . and will come again and receive you. " (Matt. 
28: 20; John 14: 2, 3.) The following incident will serve 
as an illustration of the harmony of the two promises : 
One friend said to another as they were about to part, Re 
member, I will be with you through all your journey. How ? 
Certainly not in person ; for there they took trains to go in 
opposite directions to distant points. The idea was that in 
love, and thought, and care one for another, they would 
not be separated. In a similar yet fuller sense, the Lord 
has always been with his Church, his divine power enabling 
him to oversee, direct and assist them, from first to last. 
But we are now considering, not our Lord s presence with 
us in this figurative sense, but the manner of his second 
personal presence and appearing, "when he shall come 
to be glorified in his saints and to be admired in all them 
that believe in that day. * 

The Scriptures teach that Christ comes again to reign ; 
that he must reign until he has put down all enemies all 

io6 The Time is at Hand. 

opponents, all things in the way of the great restitution 
which he comes to accomplish the last to be overthrown 
being death (i Cor. 15 : 25, 26) ; and that he will reign for 
a thousand years. It is therefore only as should be expected, 
that we find a much larger space in prophecy devoted to 
the second advent and its thousand years of triumphant 
reign and overthrow of evil than to the thirty-four years 
of the first advent for redemption. And as we have found 
that prophecy touches the various important points of those 
thirty-four years, from Bethlehem and Nazareth to the gall 
and vinegar, the parted raiment, the cross, the tomb and 
the resurrection, so we find that prophecy likewise touches 
various points of the thousand years of the second presence, 
particularly their beginning and ending. 

The second presence of our Lord will cover a much 
longer period of time than the first. The mission of his 
first advent was finished in less than thirty-four years, while 
it will require a thousand years to accomplish the appointed 
work of his second presence. And thus it may be seen at 
a glance that, while the work of the first advent was no less 
important than that of the second advent yea, though it 
was so important that the work of the second advent could 
never have been possible without it yet it was not so varied, 
and hence required less description than the work of the 
second advent. 

In considering the second advent we must not, any more 
than at the first advent, expect all prophecies to mark 
one particularly eventful moment of our Lord s arrival 
and to call the attention of all men to the fact of his presence. 
Such is not God s usual method: such was not the case at 
the first advent. The first advent of Messiah was not marked 
by any sudden or surprising demonstration, out of the 
usual order of things, but it was manifested and proven by 
the gradual fulfilment of prophecy showing to thoughtful ob- 

Manner of the Second Advent. 107 

servers that the events which should be expected were being 
accomplished on time. And thus it will be at his second 
advent. It is of less importance that we discover the 
exact moment of his arrival than that we discern the fact 
of his presence when he has arrived, even as at the first 
advent it was important to be able to recognize his pres 
ence, and the sooner the better, but much less important to 
know the exact date of his birth. In considering the second 
advent, the act of coming and the moment of arrival are 
too frequently the thought, whereas it should be thought of 
as a period of presence, as was the first advent. The precise 
moment at which that presence would begin would then 
seem less important, and his object and work during the 
period of his presence would receive the greater consideration. 

We must bear in mind, also, that our Lord is no longer 
a human being ; that as a human being he gave himself a 
ransom for men, having become a man for that very pur 
pose, (i Tim. 2:6; Heb. 10 : 4, 5 ; i Cor. 15 : 21, 22.) 
He is now highly exalted, to the divine nature. Therefore 
Paul said, " Though we have known Christ after the flesh, 
yet now, henceforth, know we him [so] no more." (2 Cor. 
5:16.) He was raised from the dead a life-giving spirit 
being (i Cor, 15 : 45), and not a man, of the earth earthy. 
He is no longer human in any sense or degree ; for we must 
not forget what we have learned (See Vol. I., Chap. 10) 
that natures are separate and distinct. Since he is no longer 
in any sense or degree a human being, we must not expect 
him to come again as a human being, as at the first advent. 
His second coming is to be in a different manner, as well 
as for a different purpose. 

Noting the fact that our Lord s change from human to 
divine nature at his resurrection was even a greater change 
than the one which occurred some thirty-four years previ 
ously, when he laid aside the glory of spiritual being and 

io8 The Time is at Hand. 

"was made flesh," we may with great profit consider very 
minutely his every action during the forty days after his 
resurrection before he went "to the Father;" because it is 
the resurrected Jesus of those forty days who is to come 
again, and not the man Christ Jesus who gave himself as 
our ransom, in death. He who was put to death a flesh 
being was also in his resurrection quickened [made alive] a 
spirit being. i Pet. 3:18.* 

At his second advent he does not come to be subject to 
the powers that be, to pay tribute to Caesar and to suffer 
humiliation, injustice and violence; but he comes to reign, 
exercising all power in heaven and in earth. He does not 
come in the body of his humiliation, a human body, which 
he took for the suffering of death, inferior to his former 
glorious body (Heb. 2:9); but in his glorious spiritual 
body, which is "the express image of the Father s person" 
(Heb. 1:3); for, because of his obedience even unto death, 
he is now highly exalted to the divine nature and likeness, 
and given a name above every name the Father s name 
only excepted. (Phil. 2:9; i Cor. 15:27.) The Apostle 
shows that it "doth not yet appear" to our human under 
standing what he is now like; hence we know not what we 
shall be like when made like him, but we (the Church) may 

* In this passage, the words "in the" and "by the" are arbitrarily 
supplied by the translators, and are misleading. The Greek reads simply, 
" Put to death flesh, quickened spirit." Our Lord was put to death a 
fleshly or human being, but was raised from the dead a spirit being. And 
since the Church is to be changed" in order that she may be like 
Christ, it is evident that the change which occurred in the Head was of 
a kind similar to that described as in reservation for the overcomers, 
who shall be changed from human to spiritual nature, and made like 
him "partakers of the divine nature." Hence, the following descrip 
tion of the change of the saints is applicable also to their I^ord; viz. t 
"It is sown in dishonor, it is raised in glory; it is sown in weakness, it 
is raised in power j it is sown a natural body, it is raised a spiritual body." 

Manner of the Second Advent. 109 

rejoice in the assurance that we shall one day be with him, 
and like him, and see him as he is (i John 3 : 2) not as he 
was at his first advent in humiliation, when he had laid 
aside his former glory and for our sakes had become poor, 
that we through his poverty might be made rich. 

If we consider the wisdom and prudence of our Lord s 
methods of manifesting his presence to his disciples after 
his resurrection, as well as previously, it may help us to 
remember that the same wisdom will be displayed in his 
methods of revealing himself at his second advent, both to 
the Church and to the world methods not necessarily sim 
ilar, but in each case well suited to his object, v/hich never 
is to alarm or excite men, but to convince their cool, calm 
judgments of the great truths to be impressed upon them. 
Our Lord s first advent was not a startling, exciting or 
alarming event. How quietly and unobtrusively he came ! 
So much so that only those who had faith and humility 
were enabled to recognize in the infant of humble birth, in 
the man of sorrows, in the friend of the humble and poor, 
and finally in the crucified one, the long-looked-for Messiah, 

After his resurrection, the manifestation of his presence 
would in the nature of the case be a more astounding fact, 
particularly when his changed nature is taken into consider 
ation. Yet the fact of his resurrection, together with the 
fact of his changed nature, had to be fully manifested, not to 
all the world at that time, but to chosen witnesses who 
would give credible testimony of the fact to succeeding 
generations. Had all the world been made acquainted with 
the fact then, the testimony coming down to our day would 
probably have been much less trustworthy, being colored 
and warped by men s ideas and mixed with their traditions, 
so that the truth might appear almost or quite incredible. 
But God entrusted it only to chosen, faithful and worthy 
witnesses ; and as we notice the account, let each mark how 

no The 2 J ime is at Hand. 

perfectly the objeft was accomplished, and how clear, posi 
tive and convincing was the proof of Christ s resurrection 
and change offered to them. Mark, too, the carefulness 
with which he guarded against alarming or unduly exciting 
them while making manifest and emphasizing these great 
truths. And be assured that the same wisdom, prudence 
and skill will be displayed in his methods of making known 
the fact of his glorious presence at his second advent. The 
cool, calm judgment will be convinced in every case, 
though the world in general will need to be brought by 
severe discipline to the proper attitude to receive the testi 
mony, while those whose hearts are right will have the 
blessed intelligence sooner. All the proofs of his resurrec 
tion and change to spiritual nature were not given to his dis 
ciples at once, but as they were able to bear them and in 
the manner calculated to make the deepest impression. 

During the three and a half years of our Lord s ministry, 
his disciples had sacrificed friends, reputation, business, 
etc., to devote time and energy to heralding Messiah s pres 
ence and the establishment of his kingdom. But they had 
necessarily crude ideas regarding the manner and time of 
their Master s exaltation, and of their promised exaltation 
with him. Nor was full knowledge then necessary : it was 
quite sufficient that they should faithfully take each step as 
it became due ; hence the Master taught them little by little 
as they were able to receive it. And near the close of his 
ministry he said, "I have yet many things to say unto you, 
but ye cannot bear them now. Howbeit, when he, the 
Spirit of truth, is come, he will guide you into all truth . . . 
and show you things to come, and bring all things to your 
remembrance, whatsoever I have said unto you." John 
16: 12, 13; 14: 26. 

Who can tell their great disappointment, even though so 
far as possible they had been armed against it, when they 

Manner of the Second Advent. 1 1 1 

saw him suddenly taken from them and ignominiously cruci 
fied as a felon him whose kingdom and glory they had been 
expecting and declaring, and which only five days before 
his crucifixion had seemed to them so near a realization. 
(John. 12:1, 12-19.) Though they knew him to be falsely 
accused and wrongfully crucified, this did not alter the fact 
that their long cherished national hopes of a Jewish king, 
who would restore their nation to influence and power, 
together with their own individual hopes, ambitions and 
air-castles of important offices and high honors in the king 
dom, were all suddenly demolished by this unfavorable 
turn which matters had taken in the crucifixion of their king. 

Well did the Master knov/ how desolate and aimless and 
perplexed they would feel j for thus it was written by the 
Prophet, "I will smite the Shepherd, and the sheep shall 
bescattered." (Zech. 13:7; Mark 14:27.) And during the 
forty days between his resurrection and ascension, it was 
therefore his chief concern to gather them again, and to 
re-establish their faith in him as the long-looked-for Mes 
siah, by proving to them the fact of his lesurrection, 
and that since his resurrection, though retaining the same 
individuality, he was no longer human, but an exalted 
spirit being, having " all power in heaven and in earth." 
Matt. 28 : 1 8. 

He broke the news of his resurrection gradually to them 
first, through the women (Mary Magdalene, and Joanna, 
Mary the mother of James and Salome, and others with 
them Mark 16: i; Luke 24: i, 10), who came early to 
the sepulcher to anoint his dead body with sweet spices. 
While they wondered whom they should get to roll away the 
stone from the door of the sepulcher, behold, there was 
an earthquake, and when they came they found the stone 
rolled away, and an angel of the Lord sat upon it, who ad 
dressed them, saying, < Fear not, for I know that ye seek 

H2 The Time is at Hand. 

Jesus which was crucified. He is not here ; for he is risen, 
as he said. Come, see the place where the Lord lay. And 
go quickly and tell his disciples that he is risen from the 
dead ; and behold, he goeth before you into Galilee j there 
shall ye see him." Matt. 28 : 57. 

It seems that Mary Magdalene separated from the other 
women and ran to tell Peter and John (John 20: i, 2), 
while the others went to tell the rest of the disciples, and 
that after she had left them Jesus appeared to the other 
women on the way, saying (Matt. 28: 9, 10), "All hail." 
And they came and held him by the feet and worshiped 
him. Then said Jesus unto them, "Be not afraid : go tell 
my brethren that they go into Galilee [their home], and 
there shall they see me. And with fear and joy they ran 
to tell the other disciples. In their mingled feelings of sur 
prise, perplexity, joy and fear, and their general bewilder 
ment, they scarcely knew how to report their strange and 
wonderful experience. When Mary met Peter and John she 
said sadly, " They have taken away the Lord out of the sep- 
ulcher, and we know not where they have laid him." (John 
20 : 2.) The other women told how at the sepulcher they 
had seen a vision of angels who said he was alive (Luke 
24: 22, 23), and then how they afterward met the Lord in 
the way. Matt. 28 : 8, 10. 

The majority of the disciples evidently regarded their 
story merely as superstitious excitement, but Peter and John 
said, We will go and see for ourselves ; and Mary returned 
to the sepulcher with them. All that Peter and John saw 
was that the body was gone, that the grave clothes were 
carefully folded and laid by, and that the stone was rolled 
away from the door. So in perplexity they turned away, 
though Mary still remained there weeping. As she wept 
she stooped down and looked into the sepulcher and saw 
two angels, who said, " Woman, why weepest thou?" She 

Manner of the Second Advent. 113 

answered, " Because they have taken away my Lord, and I 
know not where they have laid him." And as she turned 
about she saw Jesus standing, but did not know him. He 
inquired, " Woman, why weepest thou? whom seekest 
thou?" And she, supposing him to be the gardener, an 
swered, " Sir, if thou hast borne him hence, tell me where 
thou hast laid him, and I will take him away." Then, in 
the old familiar tone which she quickly recognized, the 
Lord said, "Mary!" 

That was enough to establish her faith in the statement 
of the angel, that he had risen, which until now had seemed 
like a dream or an idle tale ; and in her joy she exclaimed, 
"Master!" Her first impulse was to embrace him, and to 
tarry in his presence. But Jesus gently informed her that 
there was a very important mission for her to perform now, 
in bearing witness to the fact of his resurrection, and that 
she should be in haste to carry the message and establish 
the faith of the other disciples, still in perplexity and uncer 
tainty, saying, " Touch [Greek, haptomai, embrace] me not 
[do not tarry for further demonstration of your affection 
now] ; for I am not yet ascended to my Father [I will be 
with you for a short time yet] : but go to my brethren and 
say unto them, I ascend unto my Father, and your Father, 
and to my God, and your God." (John 20 : 17.) Through 
the other women also he had sent them word that he would 
meet them in Galilee. 

Next, he overtook two of the sad and perplexed disciples 
as they walked from Jerusalem to Emmaus, and inquired the 
cause of their sadness and despondency. (Luke 24: 13-35.) 
And one of them answered : " Art thou only a stranger in 
Jerusalem, and hast not known the things which are 
come to pass there in these days ? And he said unto them, 
What things ? And they said unto him, Concerning Jesus 
of Nazareth, which was a prophet mighty in deed and word 

114 The Time is at Hand. 

before God and all the people : and how the chief priests 
and our rulers delivered him to be condemned to death, 
and have crucified him. But we trusted that it had been 
he which should have redeemed Israel : and besides all 
this, to-aay is the third day since these things were done. 
[Here they were probably calling to mind John 2 : 19, 21, 
22.] Yea, and certain women also of our company made 
us astonished, which were early at the sepulcher. And when 
they found not his body, they came saying that they had 
also seen a vision of angels, which said he was alive. And 
certain of them which were with us went to the sepulcher, and 
found it even so as the women had said ; but him they saw not. 

No wonder they were perplexed ; how strange it all seemed ! 
how peculiar and thrilling had been the events of the past 
few days ! 

Then the stranger preached them a stirring sermon from 
the prophecies, showing them that the very things which 
had so disheartened them were the things which the proph 
ets had foretold concerning the true Messiah : that before 
he could rule and bless and lift up Israel and all the world, he 
must first redeem them with his own life from the curse of 
death, which came upon all through Adam, and that after 
ward, raised to life and glory by Jehovah, their Master 
would fulfil all that was written by the prophets concern 
ing his future glory and honor, as truly as he had fulfilled 
those prophecies which foretold his sufferings, humiliation 
and death. A wonderful preacher ! and a wonderful sermon 
was that ! It started new ideas and opened new expectations 
and hopes. As they drew near the village they constrained 
him to tarry with them, as it was toward evening and the 
day was far spent. He went in to tarry with them ; and 
as he sat at meat with them, he took bread and brake and 
gave it to them. Then their eyes were opened ; and he van 
ished out of their sight. 

Manner of the Second Advent. 115 

Not until that moment did they recognize him, though 
they had walked, and talked and sat at meat together. He 
was known to them not by face, but in the simple act of 
blessing and breaking bread in the old familiar way, thus 
assuring their faith in what they had already heard that 
he had risen, and would see them again. 

Then the two surprised and overjoyed disciples arose that 
same hour and returned to Jerusalem, saying to each other, 
" Did not our hearts burn within us while he talked with us 
by the way, and while he opened to us the Scriptures?" Ar 
riving in Jerusalem they found the others rejoicing also, 
saying, " The Lord is risen indeed, and hath appeared to 
Simon. And they told what things were done in the way, 
and how he was known of them in breaking of bread. 
Probably they were nearly all there that evening, homes, 
business and everything else forgotten Mary Magdalene 
with her tears of joy, saying, I knew him the moment he 
called my name I could not credit the angel s assurance of 
his resurrection until then ; and the other women telling their 
wonderful experience of the morning, and how they had 
met him in the way. Then Simon had his story to tell ; 
and now here were two other witnesses from Emmaus. 
What an eventful day ! No wonder they desired to meet 
together on the first day of every week after that, to talk 
the matter over and to call to mind all the circumstances 
connected with this wonderful event of the Lord s resur 
rection, and to have their hearts "burn" again and again. 

While the excited and overjoyed little company were thus 
met and relating to each other their several experiences, the 
Lord Jesus himself suddenly stood in their midst (Luke 
24:3649) and said, "Peace be unto you!" From where 
had he come? All such meetings were held secretly with 
closed doors, for fear of the Jews (John 20: 19, 26), but 
here was a sudden appearance without any visible approach ; 

Ii6 The Time is at Hand. 

and they were terrified, and supposed they had seen & 
spirit. Then he comforted them, told them to calm their 
fears, and showed them his hands and his feet, saying, "It 
is I, myself; handle me and see ; for a spirit hath not flesh 
and bones, as ye see me have. And while they yet be 
lieved not for joy, and wondered, he said unto them, " Have 
ye here any meat ?" and they gave him a piece of a broiled 
fish, and he took it and did eat before them. Then he 
opened their understanding, their mental eyes, and ex 
pounded the Scriptures to them, showing from the law and 
the prophets that these things had come to pass exactly as 
foretold. But Thomas was absent (John 20 : 24) ; and when 
the other disciples told him that they had seen the Lord, 
he would not believe it, but said, "Except I shall see in his 
hands the print of the nails, and thrust my hand into his 
side, I will not believe." 

Eight days passed without further manifestations, and 
they had time calmly to think and talk over the experiences 
of that wonderful day, when, the disciples being again as 
sembled as before, Jesus stood in their midst, just as on 
the first evening, saying, "Peace be unto you." (John 
20 : 26.) This time Thomas was present, and the Lord ad 
dressed him, saying, "Thomas, reach hither thy finger, and 
behold my hands ; and reach hither thy hand, and thrust it 
into my side ; and be not faithless, but believing. He thus 
showed that he knew what Thomas had said without being 
told, and he gave that proof of his resurrection which 
Thomas had said would satisfy him ; and with joy Thomas 
answered, "My Lord and my God !" 

After this, there must have been quite a long interval be 
fore there was any further manifestation of the Lord s pres* 
ence, and the disciples who were Galileans began to think 
of home and the future ; and remembering the Lord s mes 
sage by the women, that he would go before them into 

Manner of the Second Advent. 117 

Galilee, they went thither. Probably on their way, the 
Lord met them, as Matthew relates, in a mountain. They 
were perplexed ; they no longer felt the same familiarity 
they once had toward him ; he seemed so greatly changed 
since his crucifixion from what he used to be he appeared 
and disappeared in such peculiar times and places ; he no 
longer seemed like "the man Christ Jesus;" so Matthew 
says "they worshiped him but some doubted." After 
a few words with them the Lord "vanished" from theii 
sight, and left them to wonder what next would happen. 
For some time after their return to Galilee nothing unusual 
occurred, and there was no further indication of the Lord s 
presence. Doubtless they met together and talked over the 
situation, and wondered why he did not appear to them 
more frequently. 

As they waited, the days and the weeks seemed long. 
They had long ago given up the ordinary pursuits of life, 
to follow the Lord from place to place, learning of him, 
and preaching to others, "The kingdom of heaven is at 
hand. (Matt. 10 : 5-7.) They did not now wish to go back 
to the old pursuits ; and yet, how should they proceed with 
the Lord s work ? They comprehended the situation clearly 
enough to know that they could no longer preach as for 
merly the kingdom at hand ; for all the people knew that 
their Master and King had been crucified, and none but 
themselves knew of his resurrection. While all of the 
eleven were thus perplexed and anxious, waiting for some 
thing, they knew not what, Peter said, Well, it will not 
do to remain idle : I will go back to my old fishing business ; 
and six of the others said, We will do the same : we will go 
with you. (John 21 : 3.) And probably the rest also turned 
again to their old employments. 

Who can doubt that the Lord was invisibly present with 
them many times as they talked together, overruling and 

n8 The Time is at Hand. 

directing the course of circumstances, etc. , for their highest 
good? If they should have great success and become swal 
lowed up by interest in business, they would soon be unfit 
for the higher service ; yet if they should have no success, 
it would seem like forcing them ; so the Lord adopted a 
plan which taught them a lesson such as he often teaches 
his followers, viz. : that the success or failure of their efforts, 
in any direction, he can control if he please. 

The old firm of fishermen reorganized : got together their 
boats, nets, etc., and went out for their first catch. But 
they toiled all night and caught no fish, and began to feel 
disheartened. In the morning a stranger on shore calls to 
them to know of their success. Poor success ! We have 
caught nothing, they answer. Try again, said the stranger. 
Now cast your net on the other side of the boat. No use, 
stranger, we have tried both sides all night long, and if 
there were fish on one side, there would be on the other. 
However, we will try again and let you see. They did so, 
and got an immense haul. How strange ! said some ; but 
the quick and impressible John at once got the correcl; idea, 
and said, Brethren, the Lord only could do this. Don t 
you remember the feeding of the multitudes, etc.? That 
must be the Lord on shore, and this is another way that he 
has chosen to manifest himself to us. Don t you remember 
that it was just so when the Lord first called us ? Then, 
too, we had toiled all night and caught nothing until he 
called to us, saying, "Let down your nets for a draught." 
(Luke 5 : 4-11.) Yes, surely that is the Lord, though, since 
his resurrection, we cannot recognize him by his appear 
ance. He now appears in a variety of forms ; but we know 
each time that it is he by some peculiar circumstance like 
this calling to mind some marked incident of our past ac 
quaintance with him. 

And when they got to shore they found that Jesus had 

Manner of the Second Advent. 119 

bread as well as fish, and they learned the lesson, that under 
his direction and care and in his service they would not be 
left to starve. (Luke 12 : 29, 30.) They did not ask him 
if he were the Lord ; for on this as on other occasions, the 
eyes of their understanding being opened, they knew him, 
not by physical sight, but by the miracle. Then followed 
the instructions of that delightful hour, re-assuring Peter 
of his continued acceptance notwithstanding his denial of 
the Lord, for which he repented and wept. He now learned 
afresh of his Master s love, and of his continued privilege 
of feeding the sheep and the lambs. We seem to hear the 
Lord say, You need not go back to the fishing business, 
Peter : I called you once to be a fisher of men, and, know 
ing your heart to be still loyal and zealous, I renew your 
commission as a fisher of men. 

"And, eating together with them, he commanded them 
that they should not depart from Jerusalem, but wait for 
the promise of the Father, which, saith he, ye have heard 
of me. For John truly baptized with water ; but ye shall 
be baptized with the Holy Spirit not many days hence." 
(Acts i : 6 margin.) So they came to Jerusalem as in 
structed, and here it was, forty days after his resurrection, 
that he met with them for the last time and talked with 
them. They summoned courage this time to question him 
about the kingdom he had promised them, saying, "Lord, 
wilt thou at this time restore the kingdom to Israel ?" This 
thought of the kingdom was the one uppermost in the 
mind of every Jew. Israel, they understood, was to be 
chief among the nations under Messiah, and they knew not 
of the long Times of the Gentiles, and they saw not yet 
that the chief blessing had been taken from fleshly Israel 
(Matt. 21 : 43 ; Rom. 11:7), and that they themselves were 
to be members of the new (spiritual) Israel, the royal priest 
hood and holy nation, through whom, as the body of Christ, 

120 TJie Ttmf is at Hand. 

the blessing of the world would come. They as yet un 
derstood none of these things. How could they ? They 
had not yet received the holy Spirit of adoption as sons, 
but were still under condemnation ; because, though the 
ransom-sacrifice had been made by the Redeemer, it had 
not yet been formally presented on our behalf in the Most 
Holy, even Heaven itself. (John 7 : 39.) Hence our Lord 
did not attempt any explanatory answer to their question, 
but merely said, " It is not for you [now] to know the times 
and seasons which the Father hath put in his own power. 
But ye shall receive power * after that the Holy Spirit is 
come upon you ; and ye shall be witnesses unto me both in 
Jerusalem, and in all Judea, and in Samaria, and unto the 
uttermost part of the earth.* Acts i : 7, 8. 

Then the Lord, who was walking with them, when they 
reached the Mount of Olives, lifted his hands and blessed 
them, and he was parted from them and went upward ; and 
a cloud received him out of their sight. (Luke 24: 4852; 
Acts i : 6-15.) They began to see something more of 
God s plan now. The Lord who came down from heaven 
had returned to the Father, as he had told them before he 
died ; had gone to prepare a place for them and would come 
again and receive them ; had gone afar to receive the prom 
ised kingdom, and to return (Luke 19:12) ; and meantime 
they were to be his witnesses in all the earth to call and make 
ready a people to receive him when he would come to be 
glorified in his saints, and to reign King of kings and Lord 
of lords. They saw their new mission, of proclaiming to 

* This promised power to know and to understand times and seasons, 
and all things pertaining to a proper witnessing, applies to the whole 
Church from first to last ; and under the guidance and power of the holy 
Spirit, meat in due season concerning every feature of the plan is pro 
vided, in order that we may be his witnesses, even to the end of this age. 
Compare John 1 6 ; 12, 13, 

Manner of the Second Advent. 121 

every creature a coming king from heaven, " with all power 
in heaven and in earth," to be a much more important 
work than that of the preceding years, when they heralded 
"the man Christ Jesus," and followed him who was " de 
spised and rejected of men. Their risen Lord was changed 
indeed, not only in his personal appearance appearing 
sometimes in one way and place, and again in a different 
way and place, manifesting his "all power" but he was 
changed in condition or nature also. No longer did he 
appeal to the Jews, nor show himself to them ; for since 
his resurrection none saw him in any sense except his friends 
and followers. His words, "Yet a little while, and the 
world seeth me no more were thus verified. 

Thus was the faith of the apostles and of the early Church 
established in the fact of the Lord s resurrection. Their 
doubts were scattered, and their hearts rejoiced ; and they 
returned to Jerusalem and continued in prayer and suppli 
cation and study of the Scriptures, waiting for the adoption 
promised by the Father, and their endowment with spiritual 
understanding, and with special miraculous gifts of power, 
to enable them to convince true Israelites, and to establish 
the Gospel Church, at the day of Pentecost. Acts i : 14; 2 :i. 

Though our Lord at his second advent will not manifest 
his presence in the same way that he did during those forty 
days after his resurrection, yet we have his assurance that 
the "brethren shall not be in darkness." Nay, more : we 
shall have an aid which they could not and did not have 
to help them during those forty days, viz., "power from on 
high," to guide us into the understanding of every truth 
due to be understood, and, even as promised, to show us 
things to come. Hence in due season we shall have full 
understanding of the manner, time and attendant circum 
stances of his appearing, which, if carefully watched for and 
marked, will be no less convincing than were the evidences 

122 The Time is at Hand. 

of our Lord s resurre<5lion furnished to the early Church, 
although of a different kind. 

That our Lord at his second advent could assume the 
human form, and thus appear to men, as he did to his dis 
ciples after his resurrection, there can be no question ; not 
only because he thus appeared in human form during those 
forty days, but because spirit beings have in the past mani 
fested the power to appear as men in flesh and in various 
forms. But such a manifestation would be out of harmony 
with the general tenor of God s plan, as well as out of 
harmony with the Scriptural indications given, relative to 
the manner of his manifestation, as we shall see. Instead, 
it is the Lord s plan that his spiritual kingdom shall com 
municate, operate, and manifest its presence and power 
through human, earthly agencies. Just as the prince of 
this world, Satan, though unseen by men, exercises a wide 
influence in the world through those subject to him, and 
possessed of and controlled by his spirit, so the new Prince 
of Peace, the Lord, will chiefly operate in, and manifest 
his presence and power through, human beings, subject to 
him and possessed of and controlled by his spirit. 

Seeing with the natural eye and hearing with the natural 
ear are not all there is of seeing and hearing. " No man 
hath seen God at any time thus, yet all God s children 
have seen him, and known him, and held communion with 
him. (John i : 18; 5 : 37; 14: 7.) We hear God s call, 
our "high calling," we hear the voice of our Shepherd, 
and are constantly looking unto Jesus, and see the prize, the 
crown of life which he promises not by natural sight and 
hearing, but by our understanding. Far more precious is 
the sight we have of our glorified Lord as the spiritual, 
highly exalted King of glory, our Redeemer as well as our 
King, by the eyes of our understanding and faith, than the 
sight afforded to the natural eye before Pentecost. 

Manner of the Second Advent. 1 23 

There was a necessity for our Lord s appearing in the 
manner he did to his disciples, after his resurrection, which 
will not exist at his second advent. His object then will 
be better served in a different way. In fact, to appear so at 
his second advent would be detrimental to the purpose then 
to be accomplished. His object in appearing to his disci 
ples after his resurrection was to convince them that he 
who was dead is alive forevermore, that they might go forth 
as witnesses to the fact of his resurrection (Luke 24: 48), 
and that their testimony might be a sure foundation for the 
faith of coming generations. Since no man can come to 
God acceptably, to receive the holy Spirit of adoption, 
without faith in Christ, it became necessary, not only for 
the sake of the disciples then, but for all since, that the 
evidences of his resurrection and change should be such as 
natural men could grasp and appreciate. After they had 
become partakers of the holy Spirit and understood spiritual 
things (See i Cor. 2 : 12-16), they could have believed the 
angels at the sepulcher, that he had risen from the dead 
condition, even if they had seen the fleshly body of the 
man Christ Jesus still lying in the omb ; but not so before 
the body must be away to make faith in his resurrection 
possible to them. After the holy Spirit had enabled them 
to discern spiritual things, they could have believed the tes 
timony of the prophets that he must needs die, and would 
rise from the dead, and that he would be highly exalted as 
King of glory, without its being needful for him to appear 
as a man, and assume various bodies of flesh as a garment, 
so that they could handle him and see him ascend. But all 
this was needful for them and for all natural men. By be 
lieving, we come to God by him and receive forgiveness of 
sins and the Spirit of adoption, to understand spiritual things. 

Even while removing the natural obstacles to faith, by 
assuming human form, etc., our Lord convinced the disci- 

124 Th> e Ti e * s at Hand. 

pies, and made them witnesses to others, not by their natural 
sight and touch, but by reasoning with them out of the 
Scriptures : " Then opened he their understanding, that they 
might understand the Scriptures, and said unto them, Thus 
it is written, and thus it behooved Christ to suffer and to 
rise from the dead the third day, and that repentance and 
remission of sins should be preached in his name among all 
nations, beginning at Jerusalem. And ye are witnesses of 
these things" (Luke 24:45-48.) Peter also states this 
object clearly, saying, " Him God raised up the third day, 
and permitted him to become manifest NOT TO ALL THE 
PEOPLE, but to those witnesses previously chosen of God, to 
us, who did eat and drink with him after he arose from the 
dead. And he commanded us to proclaim to the people 
that this [the resurrected Jesus] is he who has been ap 
pointed by God the judge of the living and the dead." 
Acts 10 : 4042. Diaglott translation. 

With our Lord, after his resurrection, it was simply a 
question of expediency as to which way of appearing to his 
disciples would best accomplish his object, of making known 
his resurrection and change of nature. Had he appeared 
as a flame of fire, as the angel appeared to Moses in the 
burning bush (Exod. 3 : 2), he might indeed have conversed 
with them, but the evidence thus given would have been 
far from being as convincing as the method he did adopt, 
both to the apostles and to the world at large to whom 
they witnessed. 

If he had appeared in the glory of the spirit form, as the 
angel did to Daniel (Dan. 10 : 5-8), the glory would have 
been greater than the witnesses could have borne. They 
would probably have been so alarmed as to be unable to 
receive instructions from him. To none except Paul did 
the Lord ever thus show himself; and Paul was so over 
come by that glimpse of his glory that he fell to the ground 

Manner of the Second Advent, 125 

and was blinded by its brightness, which was above that of 
the sun at noonday. 

In our examination of the method of manifestation 
adopted by our Lord during those forty days, we saw that 
he "permitted" himself to become manifest even to the 
chosen witnesses only a few times, and then but briefly. 
The entire time that he was manifest to them, had it all 
been crowded into one day instead of being at intervals 
during the forty days, would probably have been less than 
twelve hours, or one eightieth of that entire time. This 
being true, it is evident that he was present with them unseen 
about seventy-nine eightieths of that period of forty days. 
And even when they did have manifestations, they were not 
(except once to Thomas) in a form exactly like the one 
they had known so intimately for three years, and had seen 
but a few days before. It is not once intimated that they 
knew him by the familiar features of his face, nor even that 
he was recognized by the same appearance as in other man 

Mary supposed him to be " the gardener." To the two 
on their way to Emmaus he was " a stranger. He was also 
a stranger to the fishermen on the sea of Galilee, and to 
the eleven in the upper room. On every occasion he was 
recognized by his actions, his words, or the familiar tones 
of his voice. 

When Thomas declared that only the proof which ad 
dressed his natural sight and touch would be acceptable to 
him, the Lord, though he granted that demand, gently re 
proved him, saying, Because thou hast seen me, thou hast 
believed ; blessed are those who believe, not having seen. 
(John 20 : 27-29.) The stronger evidence wasthatwhich was 
not addressed to natural sight, and more blessed are those 
who hold themselves in readiness to receive the truth through 
whatsoever proofs God is pleased to substantiate it. 

126 The Time is at Hand. 

He thus showed them, not only that he now had the 
power to appear in a variety of ways and forms, but also 
that no one of those bodies which they saw was his spirit 
ual, glorious body, though the facts of his res, neclion and 
presence were thus manifested to them. The different forms, 
and the long intervals of invisible presence with no outward 
manifestation, mude evident the fact that though their 
Lord and teacher was alive and not yet ascended to the 
Father, he was now a spirit being, really invisible to human 
sight, but with ability to manifest his presence and power 
in a variety of ways at pleasure. * 

The creating of the body and clothing in which he ap 
peared to them, in the very room in which they were gath 
ered, was proof unquestionable that Christ was no longer a 
human being, though he assured his disciples that the body 
which they saw, and which Thomas handled, was a veritable 
flesh and bone body, and not a mere vision or appearance. \ 

* The occurrence recorded by Luke (4 : 30) should not be regarded 
as a case parallel to his appearing and vanishing after his resurrection 
That was not a disappearance in the sense of becoming invisible to the 
people. It was merely an adroit, prompt movement, by which he eluded 
the murderous design of his enemies. Before they had executed their 
plans for his death he turned about, and, passing through their midst, no 
man had courage or power to molesthim, because his hour had not yet come. 

f Let no one hastily suppose that we are here following Spiritism, 
Swedenborgianism or any other ism. We are simply following and logic 
ally connecting the apostolic account. The vast difference between the 
Bible teaching and that counterfeit of it promulgated by Satan, known 
as Spiritualism, we distinctly discern and shall examine in a succeeding 
volume. Suffice it here to point out that Spiritism affects to communi 
cate between dead men and living men, while the Bible condemns this 
(Isa. 8:19), and teaches that such communications as were true have been 
made only by spirit beings, such as angels, and by our Lord ; and not by our 
Lord while he was " the man Christ Jesus," nor while he was dead, but 
after bis resurrection change, when he had become a life-giving or " quick 
ening spirit" being. 

Manner of the Second Advent. 127 

As a human being he could not come into the room with 
out opening the door, but as a spirit being he could, and 
there he instantly created and assumed such a body of flesh 
md such clothing as he saw fit for the purpose intended. 

Nor can we for a moment admit the suggestion offered by 
some, that our Lord opened the doors without being ob 
served; for the record is plain and clear that he came and 
stood in their midst while the doors were shut probably 
very carefully barred and bolted too " for fear of the 
Jews." John 20: 19, 26. 

The lesson of his changed nature was still further em 
phasized by his manner of leaving their sight: "He van 
ished out of their sight. The human body of flesh and 
bones, etc. , and its clothing, which appeared suddenly while 
the doors were shut, did not go out of the door, but simply 
disappeared or dissolved into the same elements from which 
he had created them a few moments before. He vanished 
out of their sight, and was no longer seen of them when 
the flesh and bones and clothing in which he had manifested 
himself were dissolved, though doubtless he was still with 
them invisibly present ; and so also much of the time dur 
ing those forty days. 

On special occasions, for special instruction, God has 
granted similar power to other spirit beings, angels, en 
abling them to appear as men, in bodies of flesh and bones 
which ate and talked to those they instructed, just as our 
Lord did. See Gen. 18; Judges 6: 11-22; 13: 3-20; and 
the comments on these in Vol. I., pages 178 to 180. 

The power manifested by our Lord, and the angels re 
ferred to, to create and dissolve the clothing in which they 
appeared, was just as superhuman as the creating and dis 
solving of their assumed human bodies; and the bodies 
were no more their glorious spiritual bodies than were the 
clothes they wore, It will be remembered that the seam- 

128 The Time is at Hand. 

less robe and other clothing which our Redeemer wore be 
fore his crucifixion had been divided among the Roman 
soldiers, and that the grave clothes were It^t folded away in 
the sepulcher (John 19: 23, 24; 20: 5-7), so that the 
clothing in which he appeared on the occasions mentioned 
must have been specially created, and probably was the 
most appropriate for each occasion. For instance, when 
he appeared as a gardener to Mary, it was probably in such 
apparel as a gardener would wear. 

That the bodies in which our Lord appeared were real 
human bodies, and not mere delusions, he gave them 
clearly to understand when he ate before them, and invited 
them to handle him and see that the body was real flesh 
and bones, saying, "Why are ye troubled? . . . Behold 
my hands and my feet, that it is I myself: handle me and 
see; toi a spirit hath not flesh and bones, as ye see me have." 

Some Christians draw very absurd conclusions from this 
expression of our Lord as to the verity of his assumed flesh 
and bone body. They regard the assumed body as his 
spirit body, and declare that a spirit body is flesh and 
bones, and just like a human body, excepting that an inde 
finable something, which they call spirit, flows through its 
veins instead of blood. They seem to disregard the state 
ment of our Lord, that this was not a spirit body that a 
spirit being has not flesh and bones. Do they also forget 
John s statement, that "It doth not yet appear" what a 
spirit body is, and that we shall not know until we are 
changed and made like him and see him, not as he was, 
but as he is? (i John 3:2.) Do they also forget the Apos 
tle Paul s express statement that "flesh and blood cannot 
inherit the kingdom of God?" and his further assurance 
that therefore all the heirs with Christ must also "be 
changed?" i Cor. 15:50, 51. 

Many Christians have the idea that our Lord s glorious 

Manner of the Second Advent. 129 

spiritual body is the very same body that was crucified and 
laid away in Joseph s tomb : they expect, when they see 
the Lord in glory, to identify him by the scars he received 
on Calvary. This is a great mistake, which a very little 
consideration should make manifest Firstly, It would prove 
that his resurrection body is not glorious or perfect, but 
scarred and disfigured : Secondly, It would prove that we 
do know what a spirit body is, notwithstanding the Apostle s 
statement to the contrary: Thirdly, It would prove that 
our redemption price was taken back; for Jesus said, "My 
flesh I will give for the life of the world." It was his flesh, 
his life as a man, his humanity, that was sacrificed for our 
redemption. And when he was raised to life again by the 
power of the Father, it was not to human existence ; because 
that was sacrificed as our purchase price. And if that 
price had been taken back, we would still be under the 
condemnation of death, and without hope. 

We have no more reason to suppose that our Lord s spirit 
body since his resurrection is a human body than we have 
for supposing that his spirit body prior to his first advent 
was human, or that other spirit beings have human bodies ; 
for a spirit hath not flesh and bones ; and, says the Apostle 
Peter, our Lord was "put to death in the flesh but made 
alive in spirit." 

Our Lord s human body was, however, supernaturally 
removed from the tomb ; because had it remained there it 
would have been an insurmountable obstacle to the faith of 
the disciples, who were not yet instructed in spiritual things 
for "the spirit was not yet given." (John 7 : 39.) We 
know nothing about what became of it, except that it did 
not decay or corrupt. (Acts 2: 27, 31.) Whether it was 
dissolved into gases or whether it is still preserved some 
where as the grand memorial of God s love, of Christ s 
obedience, and of our redemption, no one knows ; nor is 

130 The Time is at Hand. 

such knowledge necessary. That God did miraculously 
hide the body of Moses, we are assured (Deut. 34 : 6 ; Jude 
9) ; and that as a memorial God did miraculously preserve 
from corruption the manna in the golden bowl, which 
was placed in the Ark under the Mercy Seat in the Taber 
nacle, and that it was a symbol of our Lord s flesh, the 
bread from heaven, we also know (Exod. 14: 20, 33 ; Heb. 
9:4; John 6:51-58). Hence it will not surprise us if, 
in the Kingdom, God shall show to the world the body of 
flesh, crucified for all in giving the ransom on their behalf 
not permitted to corrupt, but preserved as an everlasting 
testimony of infinite love and perfect obedience. It is at 
least possible that John 19 : 37 and Zech. 12 : 10 may have 
such a fulfilment. Those who cried, " Crucify him ! " may 
yet, as witnesses, identify the very body pierced by the 
spear and torn by the nails and thorns. 

To regard our Lord s glorious body as a body of flesh 
would not in the least account for his peculiar and sudden 
appearings during those forty days prior to his ascension. 
How could he so suddenly appear and then vanish? How 
was it that he kept himself almost constantly invisible dur 
ing those forty days ? And why was it that his appearance each 
time was so changed as not to be recognized as the same one 
seen on any former occasion, or as the one so well known and 
loved by all, before his crucifixion, only a few days previous? 

It will not do merely to say that these were miracles, 
for then some use or necessity for the miracles should 
be named. If his body after his resurrection were flesh and 
bones, and the same body that was crucified, with all the 
features and scars, why did he perform miracles which not 
only did not establish that fact, but which were likely, 
we see, to teach the opposite? that he himself was no 
longer human flesh and bones but a spirit being who 
could go and come as the wind, so that none could tell 

Manner of the Second Advent. 131 

whence he came or whither he went, but who, for the 
purpose of instructing them, appeared as a man in various 
bodies of flesh and bones which he created and dissolved 
as occasion required. 

Before our Lord s crucifixion, he had been on familiar 
terms with his disciples, but after his resurrection, though 
he loved them none the less, his manner toward them was 
more reserved. This was doubtless to impress them more 
forcibly with the dignity and honor of his high exaltation, 
and to inspire due reverence for his person and authority. 
Though as a man Jesus never lacked that dignity of de 
portment which commands respect, yet a greater reserve 
was necessary and expedient after his change to the divine 
nature. Such reserve has always been maintained by Jeho 
vah toward his creatures, and is expedient under the cir 
cumstances. This reserve marked all our Lord s interviews 
with the disciples after his resurrection. They were very 
brief, e^en as he had said, " Hereafter I will not talk much 
with you." John 14: 30. 

Those who believe that our Heavenly Father is a spirit 
and not a man should find no difficulty in realizing that 
our Lord Jesus, who is now exalted to the divine nature, 
and who is not only a moral likeness of God but in fact 
" the express image of the Father } s person" is no longer a 
man but a spirit being, whom no man hath seen nor can 
see without a miracle. It is just as impossible for men to 
see the unveiled glory of the Lord Jesus as it is for them 
to behold Jehovah. Think for a moment how even a re 
flection of the spiritual glory affected Moses and Israel at 
Sinai. (Heb. 12:21; Exod. 1 9 ; 20 : 1 9-2 1^33: 20-23 ; 34 : 
29-35.) "So terrible was the sight," so overwhelming and 
fear-inspiring, " that Moses said, I exceedingly fear and 
quake. And though Moses was supernaturally strength 
ened to behold the glory of the Lord, so that for forty days 

132 The Time is at Hand. 

and forty nights, alone with God, overshadowed by his 
glory and without either food or drink, he received and 
wrote the divine law (Exod. 34 : 28), yet when he desired 
to see the Lord face to face he was told, "Thou canst not 
see my face ; for there shall no man see me and live. (Exod. 
33 : 20.) All that Moses ever saw, therefore, was an appear 
ance representing God, and nothing more was possible. This 
accords, too, with the Apostle s statements: " No man hath 
seen God at any time?* he is the King immortal, in 
visible, whom no man hath seen nor can \ever\ see. (i Tim. 
6 : 15, 1 6.) But that spirit beings can and do see God, who 
himself is a spirit being, is clearly stated. Matt. 18: 10. 
If our Lord is still "the man Christ Jesus, who gave 
himself a ransom for all" (i Tim. 2 : 5, 6) if being put 
to death in the flesh he was raised again in the flesh, and 
not, as the Apostle declares, a life-giving spirit then instead 
of being exalted higher than angels and every name that 
is named in heaven as well as in earth, he is still a man. 
And if he retains the form of a servant, which he took for 
the purpose of suffering death for every man, and is 
still a little lower than the angels, he never can see 
God. But how unreasonable such a view when fully 
examined in the light of apostolic testimony. Consider, 
too, that if our Lord s flesh, that was pierced and wounded 
with nail and spear and crown of thorns, and marked with 
sorrow, is his glorious spiritual body, and if the scars and 
marred human features are part and parcel of the exalted 
Lord, he would be far from beautiful, even if we should 
love the wounds endured for us. And if he thus bears an 
imperfect, scarred, marred body, and if we shall be like him, 
would it not imply that the apostles and saints who were 
crucified, beheaded, stoned to death, burned, cut to pieces 
and torn by beasts, as well as those who met with accidents, 
would each likewise bear his blemishes and scars? And in 

Manner of the Second Advent. 133 

that view would not heaven present a most awful spectacle 
to all eternity ? But this is not the case, and no one could 
long hold so unreasonable and unscriptural a view. Spirit 
beings are perfect in every particular, and so the Apostle 
reminds the Church, who are heirs of heavenly or spiritual 
glory and honor, that, though sown [in death] in weakness 
[with marks and wounds, etc.] it [the being] is raised in 
power ; though sown in dishonor [with lines of care and 
sorrow, etc.] it is raised in glory; though sown a natural 
body [literally, "an animal body"] it will be raised a 
spiritual body ; and that as we have borne the image of 
the earthly father, we shall bear the image of the heavenly 
Lord, (i Cor. 15:42-51.) Our Lord Jesus for our sakes 
took and bore the image of the earthly also, for a while, 
that he might redeem us. But in his resurrection he be 
came the heavenly Lord (Rom. 14 : 9), and we, if faithful, 
shall soon bear the image of the heavenly Lord (spiritual 
bodies), as we now still bear the image of the earthly lord, 
Adam (human bodies). 

Remember Paul s case In order that he might be one 
of the apostles, he must be a witness must see the Lord 
after his resurrection. He was not one of those who saw 
the manifestations of resurrection and presence during the 
forty day.- 1 , .lence he was given a special glimpse of the Lord. 
But he saw him, not as did the others not veiled in flesh 
and garments of various forms. And the merest glance at the 
unveiled glorious person of our Lord caused him to fall to 
the ground blinded with a glory far "above the brightness 
of the sun at noon-day:" from which blindness, to restore 
him to even partial sight required a miracle. (Acts 9 : 17, 
1 8.) Did not Paul see the Lord as he is a spiritual being? 
And did not our Lord during the forty days appear as he 
was, i. e., as he had been previously, for the special pur 
poses and reasons already pointed out? There is no room 

134 The Time is at Hand. 

to doubt this. But the Lord had an object in appearing to 
Paul thus, just as he had and served another object by ap 
pearing differently to the others. This object Paul shows, 
saying: "Last of all he was seen of me also as by one 
BORN BEFORE THE DUE TIME." (i Cor. 15 : 8 literal ren 
dering.) As the resurrection of our Lord was his birth 
from the dead, to the full perfection of spiritual being (Col. 
i : 18; Rom. 8: 29), so the resurrection of the Church, the 
body of Christ, is here and elsewhere referred to as a birth. 
In our birth or resurrection as spirit beings, we shall see the 
Lord as he is, just as Paul saw him ; but we, being changed 
or born then, as spirit beings, will not be stricken down 
nor blinded with the sight of our Lord s glorious person. 
Paul s statement means that he saw him as we shall see him 
"as he is?* he saw him as all the body of Christ shall 
see him, but BEFORE THE DUE TIME, before he was born 
from the dead, and therefore before able to endure it ; yet 
"as" each one so born shall in due time see him. 

Moses, coming down from the mount to communicate to 
Israel the Law Covenant, was a type of the greater Law 
giver and Mediator of the New Covenant, who at his second 
advent shall come forth to rule and bless the world. Moses 
typified, therefore, the entire Church, of which our Lord is 
the Kead. Moses face was caused to shine, so that the 
people could not look at him, and he must thereafter wear 
a veil, as a type of the spiritual glory of Christ, an illustra 
tion of the point we are now examining. Christ has the 
real glory and brightness, the express image of the Father s 
person, and we shall be like him, and no man can behold 
that glory ; hence whatever manifestation of the Law-giver 
there will be to the world when the glory of the Lord shall be 
revealed, the glory of the spiritual persons cannot be seen. 
They will speak through the veil under the cover. This, as 
well as more, was meant by Moses veil. Exod. 34: 30-33. 

Manner of the Second Advent. 135 

As we give the matter careful study, we come more and 
more to recognize the divine wisdom displayed in the man 
ner of revealing the resurrection of our Lord to the apos 
tles, that they should be thoroughly satisfied and reliable 
witnesses, and that the meek of the world might be able 
to receive their testimony and believe that God raised our 
Lord from the dead that they might recognize him as the 
one that was dead, but is now alive forevermore, and, be 
lieving, might come unto God by him. And as we con 
sider him under the leadings of the holy Spirit of truth, 
our minds expand and we see him no longer the man Christ 
Jesus, but the Lord of glory and power, partaker of the 
divine nature. And thus we know him/for whose coming 
and kingdom the Church has so earnestly prayed and longed. 
And no one properly recognizing his great exaltation can 
expect at his second coming the man Christ Jesus in the 
body of flesh prepared for sacrifice and wounded and given 
in death as our ransom. Nor should we expect that at his 
second coming he would " appear," or manifest himself, in 
various flesh and bone forms to the world that was needful 
for those early witnesses, but not so now. He will, as we 
shall see, manifest his second presence very differently. 

From what we have seen regarding spirit beings and their 
manifestations in times past, it is evident that if our Lord 
were to manifest himself at his second advent either by 
opening men s eyes to behold his glory, as he did with 
Paul and Daniel, or by assuming a human body, it would 
be detrimental to the plan revealed in his Word. The effect 
of appearing in glory to the world, their eyes being mirac 
ulously wrought upon to enable them to see him, would be 
almost to paralyze them with the overwhelming sight, while 
to appear as a man would be to lower the standard of dig 
nity and give a lower than the true estimate of the divine 
nature and form. As neither would seem to be necessary 

136 The Time is at Hand. 

or advisable now, we cannot presume that either of these 
methods will be adopted. 

On the contrary, we should expect that the Christ would 
be manifest in the flesh of mankind in the same manner that 
when the Lord was "made flesh" and dwelt among men, 
God was manifest in his flesh. Human nature, when perfect 
and in harmony with God, is a likeness of God in the flesh ; 
hence the originally perfect Adam was a likeness of God, 
and the perfect man Christ Jesus was also ; so that he could 
say to the disciple Philip, who asked to see the Father, "He 
that hath seen me hath seen the Father he hath see*i the 
likeness of God in the flesh, "God manifest in the flesh." 

So, too, mankind in general, as its members come grad 
ually back to the long-lost image of God, will be fleshly 
images and likenesses of the Father and of the Christ. At 
the very beginning of the Millennium, as we have seen, 
there will be samples of perfect manhood before the world 
(Vol. I., pages 287-293): Abraham, Isaac and Jacob, and 
the holy prophets, already tried and approved, will be the 
"princes" among men, the exponents and representatives 
of the spiritual, invisible kingdom. In these Christ will be 
manifested in their flesh even as the Father was manifested 
in his flesh. And as "whosoever will" reaches perfection 
and comes into full harmony with the will of Christ, every 
such one will be an image of God and of Christ, and in 
each of these Christ will be manifested. 

Because created in God s moral image, the perfect man, 
fully consecrated, will be able to appreciate perfectly the 
holy Spirit and Word of God ; and the glorified Church 
will direct him. No doubt, too, visions and direct reve 
lations, and general communication between the spiritual 
kingdom and its earthly representatives and exponents, will 
be much more free and general than similar communica 
tions ever were before more after the order of the com- 

Manner of the Second Advent, 137 

munions of Eden, before sin brought condemnation and 
separation from God s favor and communion. 

Nothing, then, either in reason or in Scripture, demands 
that our Lord shall at his second advent appear in various 
bodies of flesh and bones. That such a procedure is not 
essential is evident from the success of Satan s kingdom, 
which operates through human beings as agents. Those who 
partake of the spirit of evil and error represent the great 
unseen prince, most fully. He is thus manifest in their 
flesh, though himself a spirit being, invisible to men. 

The Christ "changed," made partakers of the divine na 
ture, shall be spirit beings as truly as is Satan, and equally 
invisible to men. Their operations will be similar in man 
ner, though directly opposite in character and results ; their 
honored agents, not bound and made slaves by ignorance 
and weakness, as are most of the servants of Satan, but 
made perfect, and "free indeed," will act intelligently and 
harmoniously, from choice and from love ; and their ap 
pointments will be rewards of righteousness. 

Our Lord s presence will be manifested to the world\>j ex 
hibitions of "power and great glory," not, however, merely 
to the natural sight, but to the eyes of their understanding, 
as they shall open to an appreciation of the great changes 
which the new Ruler shall effect. His presence and right 
eous authority will be recognized in both the punishments 
and the blessings that will flow to mankind from his reign. 

It has long been generally believed that distress and 
trouble come as punishments for evil doing, upon the wicked. 
This seeming to be a natural and proper law, people in 
general have accepted it, thinking that it should be so, 
even if it is not ; yet the hard facts of experience agree 
with the Bible, that in the past it has been the godly who 
have oftenest suffered afflictions and persecutions. (2 Tim. 
3:12.) But in the " Day of Trouble," the period of forty 

138 The Time is at Hand. 

years introducing Messiah s reign, this order will begin to be 
reversed. In that day, evil powers are to be overthrown, 
and righteousness, established by a gradual process, shall 
speedily work out a corresponding retribution to evil-doers, 
and blessings to them that do good Tribulation and 
anguish upon every soul of man that doeth evil, . . . but 
glory, honor and peace to every man that worketh good" 
in that " day of wrath and revelation of the righteous judg 
ment of God, who will render to every man according to 
his deeds." (Rom. 2:9, 10, 6, 5.) And since there is so 
much that is wrong now, the retribution will be very heavy 
at first, making a " time of trouble such as was not since 
there was a nation. Thus, in vengeance, and trouble, and 
wrath upon the nations, will the Lord reveal to the world 
the fact of the change of dispensations, and the change of 
rulers. And thus, " When the judgments of the Lord are 
in the earth, the inhabitants of the world will learn right 
eousness." (Isa. 26: 5-11.) They will learn that under 
the new order of things right-doers are to be exalted and 
evil-doers restrained and punished. For clear prophetic 
testimony relative to this kingdom and its operation on 
behalf of the humble, the upright, the poor, the needy and 
the oppressed, and its overthrow of monopolies and every 
system of injustice and oppression, and the general equal 
ization of human affairs, read carefully Psalm 72: 1-19; 

37 : I-I4- 

Our King will thus reveal himself gradually : some will 
discern the new Ruler sooner than others, but ultimately 
" every eye shall see \Jwrao discern] him." (Rev. 1:7.) 
But "he cometh with clouds;" and while the clouds of 
trouble are heavy and dark, when the mountains (kingdoms 
of this world) are trembling and falling, and the earth (or 
ganized society) is being shaken, disintegrated, melted, some 
will begin to realize what we now proclaim as already at 

Manner of the Second Advent 139 

hand that the great day of Jehovah has come ; that the 
foretold day of trouble and wrath upon the nations is be 
ginning; and that Jehovah s Anointed is taking to him 
self his great power and beginning his work, of laying 
justice to the line and righteousness to the plummet. (Isa. 
28: 17.) And "he must reign until" he shall have put 
down all authorities and laws on earth, contrary to those 
which control in heaven. 

As the trouble increases, men will seek, but in vain, for 
protection in the "dens" and caves, the great rocks and 
fortresses of society (Free Masonry, Odd Fellowship, and 
Trades Unions, Guilds, Trusts, and all societies secular and 
ecclesiastical), and in the mountains (governments) of earth ; 
saying, " Fall over* [cover, protect] and hide us from the 
face of him that sitteth on the throne, and from the wrath 
of the Lamb; for the great day of his wrath is come." 
Rev. 6: 15-17. 

The idolatry of money in which the whole world has 
gone mad, and which is to have so prominent a place in 
the trouble, causing not only anxiety for its accumulation, 
but also for its preservation, is to be completely overthrown, 
as shown in Isa. 2 : 8-21; Ezek. 7 : 17-19. 

The great day of trouble will be recognized, and from its 
storm all will seek protection, though few will recognize the 
judgments of the Lord then abroad in the world as the re 
sult of \uspresence, the setting up of his authority, and the 
enforcement of his laws. In the end, however, all shall 

* The Greek word epi t here used, is generally translated on, but has 
also the significance of over and about, and is so translated many times in 
the common version. The thought is that of protection, not of destruc 
tion. The common view of this passage, that it teaches that wicked 
men will get faith enough to pray for literal mountains to fall, is absurd. 
The real fulfilment is already beginning : the great, the rich, and no less 
the poor, are seeking to the mountains and rocks and caves for shelter 
from the darkening storm of trouble which all see is gathering. 

140 The Time is at Hand. 

recognize [" see" ] the King of glory ; and all who then love 
righteousness will rejoice to obey him and conform them 
selves fully to his just requirements. 

That will be a time of retribution upon all who by fraud 
or force, sometimes in the name of law and under its 
sanction, have unrighteously grasped the rights or property 
of others. The retribution, as we have seen, will come 
from the Lord, through the uprising of the masses of the 
people. In their distress, loth to part with a dollar or an 
acre, or an assumed right or dignity long enjoyed and long 
undisputed, yet seeing the approaching retribution, many 
will seek the covering of the hitherto powerful organiza 
tions civil, social and ecclesiastical to promote and 
shield their interests, feeling that alone they must fall. But 
these shall not be able to deliver them in the day of the 
Lord s anger. The approaching conflict and retribution 
will cause all the families of the earth to wail; for it will be 
a time of trouble such as was not since there was a nation 
no, nor ever shall be again. It will be "because of him" 
that they will wail ; because of his judgments producing in 
a natural way the great trouble ; because the Lord ariseth 
to shake terribly the earth, and to destroy its corruptions. 
(Isa. 2:21.) So far-reaching will be the judgments and the 
trouble that none shall escape. Ultimately every eye shall 
discern the change, and recognize that the Lord reigneth. 
The trouble might be greatly lessened could men see and 
promptly act upon principles of equity, ignoring and re 
linquishing all unjust privileges of the past, even though 
legalized; but this, selfishness will not permit until the 
trouble shall break and overthrow the proud, humble the 
powerful and exalt the meek. 

But not until the great day of trouble is about closing 
not until the Gentile kingdoms are ground to powder and 
utterly removed, no place being found for them (A. D. 

Manner of the Second Advent. 141 

1915, as shown in the preceding chapter) not until great 
Babylon is utterly overthrown and her influence over the 
world broken will the great mass of mankind come to 
realize the true state of the case. Then they will see that 
the great trouble through which they will have passed was 
that symbolically termed "The battle of the great day of 
God Almighty" (Rev. 16: 14); that in proportion as 
they have aided error and wrong, they have been battling 
against the law and forces of the new empire and the new 
Ruler of earth ; and that in proportion as their tongues, 
and pens, and hands, and influence, and means, were used 
to support the right and the truth on any subject, they 
had been to that extent fighting on the Lord s side. 

Some will learn the significance of the trouble more 
quickly than others, because more teachable. And during 
all the trouble there will be in the world those who will 
bear witness to its cause, declaring the Lord s presence and 
the setting up of his kingdom which is in opposition to 
the powers of darkness to be the real cause of the trouble 
and shaking and overturning of society, showing that all 
who oppose truth and righteousness are the enemies of the 
new kingdom, and that unless they quickly surrender they 
must soon suffer ignominious defeat. Yet the masses will 
be heedless of wise counsel, as they have always been, until 
completely humbled under the iron rule of the new king 
dom, only at last realizing the folly of their course. 

The true teacher and light bearer (Matt. 5 : 14), the true 
Church, the body of Christ, is not to be left in darkness to 
learn of her Lord s presence by the manifestations of his 
wrath and power, as the world will learn of it. For her 
enlightenment special provision has been made. By the 
sure word of prophecy, which shines as a light in a dark 
place, she is clearly and definitely informed just what to 
expect. (2 Pet. i ; 19.) Through the prophetic word, she 

X42 The Time is at Hand. 

shall not only be shielded from discouragement, and ena 
bled to overcome the besetments, snares and stumbling- 
stones so prevalent in "the evil day," and thus to stand 
approved of God, but she becomes the light-bearer and in 
structor of the world. The Church is thus enabled to point 
out to the world the cause of the trouble, to announce the 
presence of the new Ruler, to declare the policy, plan and 
object of the new dispensation, and to instruct the world 
as to the wisest course to pursue in view of these things. 
And though men will not give heed to the instruction 
until the lesson of submission has been forced upon them 
by the trouble, it will greatly aid them then in learning the 
lesson. It is to this mission of the " feet," or last members 
of the Church, who will declare upon the mountains (king 
doms) the reign of Christ begun, that Isa. 52:7 refers. 


There are some statements of Scripture with reference to 
the manner of the Lord s return and appearing which, until 
critically examined, appear to be contradictory of each 
other. And no doubt they have for centuries served the 
divine purpose of concealing the truth until the due time for 
it to be understood ; and even then, from all except the spe 
cial class of consecrated ones for whom it was intended. 

For instance, our Lord said, " Behold, I come as a thief; 
and, "As it was in the days of Noah, so shall it be also 
in the days of the Son of man [the days of his presence^ : 
They did eat, they drank, they married wives, they were 
given in marriage," "and knew not until the flood came." 
"And when Jesus was questioned of the Pharisees when 
the Kingdom of God should come, he answered them and 
said, The Kingdom of God cometh not with observation" 
[marginal reading, "not with outward show"]. Rev. 16: 
15; Luke 17: 26, 27, 20; Matt. 24: 38, 39. 

Manner of the Second Advent. 143 

These scriptures plainly state and illustrate the manner of 
the Lord s coming. They show that he will be present 
unseen, doing a work of which the world for a time will be 
entirely unaware. His arrival must therefore be in a quiet 
manner, unobserved, and entirely unknown to the world, 
just "as a thief" would come, without noise or other dem 
onstration to attract attention. As in the days of Noah 
the world went on with its affairs as usual, not in the least 
disconcerted, and without the slightest faith in the preach 
ing of Noah with reference to the coming flood, so in the 
early part of the Day of the Lord, the world, having no 
faith in the announcement of his presence and of the im 
pending trouble, will go on as usual, giving no heed what 
ever to any such preaching until, in the great flood of 
trouble, the old world the old order of things goes down, 
passes away, preparatory to the full establishment of the 
new order, the Kingdom of God under the whole heavens. 
"As it was in the days of Noah, so shall it be also in the 
days [of the presence ] of the Son of man." 

On the other hand, we find scriptures which at first sight 
seem to be in direct conflict with these ; as, for instance : 
" The Lord himself shall descend from heaven with a shout , 
with the voice of the Archangel, and with the trump of 
God." "The Lord Jesus shall be revealed from heaven 
with his mighty messengers, in flaming fire, taking ven 
geance on them that know not God, and that obey not the 
gospel of our Lord Jesus Christ." "They [the world] 
shall see the Son of man coming in the clouds of heaven 
with power and great glory." "Behold, he cometh with 
clouds, and every eye shall see him" i Thes. 4 : 16 ; 2 Thes. 
1:7,8; Matt. 24:30; Rev. 1:7. 

As seekers after truth, it will not do for us to say, in 
view of these passages, that the majority of them seem to 
favor whatever view we incline to prefer, and then to ignore 

144 The Time is at Hand, 

the others. Until we have a view of the matter in which 
every Bible statement finds a reasonable representation, we 
should not feel sure that we have the truth on the subject. 
One statement of God is as true, and as firm a foundation 
for faith, as a hundred. And it would be wiser to seek for 
a harmonious understanding than to arrive at a conclusion 
or adopt a theory based on a one-sided interpretation, and 
thus to deceive ourselves and others. 

Christians generally make no effort to harmonize these 
statements, and therefore their ideas are one-sided and in 
correct. The last group of statements is just as positive as 
the first, and apparently teaches the very reverse of a quiet, 
unobserved, thief-like manner in the Lord s corning and 
presence. In addition to these statements, we are referred 
to two other illustrations of the manner of his coming, viz. ; 
"This same Jesus, which is taken up from you into heaven, 
shall so come, IN LIKE MANNER as ye have seen him go into 
heaven/ and, "As the lightning cometh out of the east, 
and shineth even unto the west, so shall also the coming of 
the Son of man be. (Acts i : 1 1 ; Matt. 24:27.) To reach 
a correct conclusion, these also must be given due weight. 

In our examination of the subject we should note that 
while our Lord stated, as a positive fact, that his kingdom 
would be established without outward show, and that his 
coming, his presence, would be as a thief, requiring close, 
attentive watching to apprehend and discern it, all of the 
above texts generally cited as proof of an outward, visible 
manifestation are in highly figurative language, except the 
one which says that he will come in like manner as he went 
away. The symbolic must always bend in interpretation to 
the plainer, more literal statements, as soon as their sym 
bolic character is recognized. Whenever a literal inter 
pretation would do violence to reason, and also place the 
passage in direct antagonism to plain statements of Script- 

Manner of the Second Advent. 145 

lire, such passage should be considered figurative, and its 
interpretation as a symbol should be sought in harmony 
with obviously plain and literal passages, and with the general 
character and object of the revealed plan. By recognizing 
and thus interpreting the symbols in this case, the beautiful 
harmony of all the statements is manifest. Let us now 
examine them and see how perfectly they agree with the 
statements which are not symbolic. 

(a) "The Lord himself shall descend from heaven with a 
shout, with the voice of the Archangel, and with the trump 
of God." (i Thes. 4: 16.) The voice and the trumpet here 
mentioned correspond in every way with the same figures 
used in Rev. 1 1 : 15-19 " The seventh angel sounded ; and 
there were great voices in heaven, saying, The kingdom of 
this world is become the kingdom of our Lord, and of 
his Christ, and he shall reign forever and ever. . . . And 
the nations were angry, and thy wrath is come, and the 
time of the dead, that they should be judged," etc. The same 
events are referred to in Daniel s prophecy : "And at that 
time shall Michael [Christ] stand up [assume control], the 
great Prince, . . . and there shall be a time of trouble 
such as never was since there was a nation, . . . and many 
of them that sleep in the dust of the earth shall awake. " 
And Paul adds to his mention of the voices and the trum 
pet the statement, "And the dead in Christ shall rise first." 
In 2 Tim. 4 : i he further states that Christ shall judge the 
quick (the living) and the dead, at this time of his appear 
ing and kingdom ; and the beginning of this judgment of 
the living nations is everywhere described as the greatest 
time of trouble the world has ever known. Dan. 12:1. 

Thus Paul, John and Daniel evidently refer to the same 
time, the time of our Lord s appearing, and the establish 
ment of his kingdom in the midst of a great time of 

trouble, and to the events preceding and introducing it. The 

146 The Time is at Hand. 

same result is shown by each writer to follow the standing 
up of Michael, the voices and the trumpet: namely, trouble 
and wrath upon the nations and the resurrection of the dead. 
Next, mark the figure used: 

"WiTH A SHOUT." The Greek word here translated 
"shout iskeleusma, which signifies a shout of encouragement. 
A shout implies a public message designed for the ears, not of 
a few, but of a mixed multitude. It is generally designed 
either to alarm and terrify or to assist and encourage. Or it 
may have the one effect upon one class, and the reverse effect 
upon another, according to circumstances and conditions. 

The aspect of affairs in the world for the past fifteen 
years very strikingly corresponds with this symbol, in the 
outbursts of world-wide encouragement for all men to wake 
up to a sense of their rights and privileges as men, and 
to consider their mutual relationships, the principles upon 
which they are based and the ends which they should ac 
complish. Where on the face of the earth is the civilized 
nation that has not heard the shout, and is not influenced 
by it ! The entire civilized world has, in the past few years, 
been studying political economy, civil rights and social 
liberties as never before in the annals of history; and men 
are encouraging each other, and being encouraged, as never 
before, to probe these subjects to the very foundation. The 
shout of encouragement started by the increase of knowledge 
among men has already encircled the earth, and under its 
influence men are banding themselves together, encouraged 
and assisted by men of brain and genius, to contend and 
strive for both real and fancied rights and liberties ; and 
as their organizations increase and multiply, the shout 
grows louder and longer, and will by and by result as fore 
told, in the great time of trouble and tumult of angry 
nations. This result is graphically described by the Prophet 
"The noise of a multitude in the mountains [kingdoms] 

Manner of the Second Advent. 147 

like as of a great people; a tumultuous noise of the king 
doms of nations gathered together : the Lord of hosts 
mustereth the host of battle." Isa. 13:4. 

"THE VOICE OF THE ARCHANGEL" is another striking 
symbol of similar import. The name "archangel" signi 
fies chief messenger ; and our anointed Lord himself is Jeho 
vah s Chief Messenger the " Messenger of the Covenant." 
(Mai. 3 : i.) Daniel refers to the same personage, calling 
him Michael, which name signifies who as God an ap 
propriate name for him who is the express image of the 
Father s person," and the representative of his authority 
and power. The voice of the Archangel represents Christ s 
authority and command. This symbol, then, represents 
Christ as taking control, or beginning his reign and issuing 
his commands, his official orders, announcing the change of 
dispensation by the enforcement of the laws of his kingdom. 

The same thought is differently expressed by Daniel, when 
he says, Then shall Michael, the great Prince, "stand up" 
To stand up signifies to assume authority, to give commands. 
See " ariseth" Isa. 2:19, 21. Another illustration of this 
symbol is from David, who says of Christ prophetically, 
" He uttered his voice ; the earth melted. The great time 
of trouble will be precipitated, and the earth (organized so 
ciety) will melt, or disintegrate, under the change of ad 
ministration going into effe6l when the new King utters 
his voice of command. At his command, systems of error, 
civil, social and religious, must go down, however old or 
firmly entrenched and fortified they may be. The sword 
out of his mouth shall cause the havoc : The truth on every 
subject, and in all its varied aspects, shall judge men, and, 
under his power and overruling, shall cause the overturn 
ing of evil and error in all their thousand forms. 

" THE TRUMP OF GOD." Many seem thoughtlessly to 
entertain the idea that this trumpet will be a literal sound 

148 The Time fs at ITanct. 

on the air. But this will be seen to be an unreasonable ex 
pectation, when it is noticed that Paul here refers to what 
the Revelator designates "The Seventh Trumpet," the 
"Last Trump" in a series of symbolic trumpets. (Rev. 
11:15; i Cor. 15:52.) The proof that these references are 
to the same trumpet is found in the record of the events 
connected with each. Paul mentions the resurrection, and 
the establishment of the Lord s Kingdom, as connected 
with "the trump of God," and the Revelator mentions the 
same with even greater minuteness. The propriety of calling 
the "seventh," or "last trump," the "trump of God," is 
evident, too, when we remember that the events mentioned 
under the preceding six trumpets of Revelation refer to 
humanity s doings, while the seventh refers specially to the 
Lord s work, and covers the "Day of the Lord." Since the 
six preceding trumpets were symbols and this is generally 
admitted by commentators and students who make any 
claim as expositors of Revelation it would be a violation 
of reason and common sense to expect the seventh, the 
last of the series, to be a literal, audible sound on the air. 
And not only so, but it would be out of harmony with the 
Lord s general methods, as well as with those statements 
of Scripture indicating the secrecy of his coming ; for a 
thief never sounds a trumpet to announce his arrival. 

The seven trumpets of Revelation are all symbolic, and 
represent seven great periods of time and their events. The 
examination of these we leave for a subsequent volume. 
Suffice it here to say that we find ourselves to-day in the 
midst of the very events which mark the sounding of the 
seventh trumpet. The great voices, the increase of knowl 
edge, the angry nations, etc., taken in connection with 
time-prophecies, establish this as a fact. Many events are 
yet to transpire before this seventh or last trumpet ceases 
to sound ; as, for instance, the rewarding of the saints and 

Manner of the Second Advent. 149 

prophets, the resurre6lion of all the dead, etc. In fact, it 
covers the entire period of the Millennial reign of Christ, 
as indicated by the events which are to transpire under it. 
Rev. 10:7; ii 115, 18. 

Thus we find the "shout" the "voice of the Archangel" 
and "the trump of God" all symbols, and now in process 
of fulfilment. Note carefully, too, the fact that each of the 
three prophecies just referred to (Dan. 12:1; Rev. 11:15; 
i Thes. 4:16) declares the Lord s presence at the time when 
the events mentioned transpire. They were foretold for 
the very purpose of indicating the manner in which his 
invisible presence would be manifested to those who have 
faith in the word of prophecy. Paul says, " The Lord shall 
descend with [literally in, or during] a shout, voice, trumpet, 
etc. ; John says that the kingdoms of this world become 
his, during the time of these events; and Daniel says, "At 
that time shall Michael, the great Prince [Christ], stand up" 
(be present) and take to himself his great power. If, there 
fore, we can recognize the shout, the voices and the sound 
ing of the great trumpet, we should accept them as indi 
cations, not that the Lord will come on, but rather that 
he has come and is now present, and that the harvest work 
of gathering the wheat and burning the tares is already 
under way. This we shall soon see is abundantly proved 
by time-prophecies. Yet it is not to the natural vision, but 
only to the eye of faith, through the sure word of proph 
ecy, that his presence and work can be discerned. 

Just here another fact should not be overlooked, namely, 
that the " Shout," the "Voice of the Archangel," and the 
"Trump of God," as above explained, are all instrumental 
ities for the accomplishment of the harvest work of the 
Gospel age. If, therefore, we see not only the meaning of 
these symbols, but the foretold results actually taking place, 
we have additional proof both that we have rightly inter- 

150 The Time is at Hand. 

preted the symbols, and that we are now in this period 
called the " harvest/ in which the Gospel age and the Mil 
lennial age lap the one closing and the other opening. 
Many will need no aid in tracing a separating work now 
going on between the truly consecrated and the merely 
nominal Christians. Many can see the symbolic fire already 
under way, and can discern the "shout" of the people, the 
command of the new King Immanuel and the events called 
the "seventh trumpet," and the "clouds" of trouble, in 
which the Lord comes, and from and in which his power is 
to be manifested subduing all things unto himself. 

We have already (Vol. I., p. 237) called attention to the 
fact, that the recognition of the harvest work in actual proc 
ess is proof of the Lord s presence, since he declared that 
he would be the chief reaper and director of the entire work, 
and that this would be his first work. "Behold, a white 
cloud, and upon the cloud one sat like unto the Son of man, 
having on his head a golden crown, and in his hand a 
sharp sickle. . . . And he that sat on the cloud thrust in 
his sickle on the earth; and the earth was reaped." "In 
the time of the harvest / will say to the reapers, gather" 
etc. (Rev. 15:14, 16; Matt. 13:30.) The harvest work 
will occupy forty years for its full accomplishment, ending 
with A. D. 1914. Its various features will be accomplished 
gradually, but all of its days are " days of the Son of Man 
days of our Lord s presence and power recognized in the 
end by all, but at first only by the class specified by the 
Apostle "Ye, brethren not in darkness." 

"!N FLAMING FIRE." The next of these symbolic state 
ments can be readily understood, if the meaning of the sym 
bols, fire, etc., already explained (Vol. I., p. 317), be borne 
in mind. It reads, "The Lord Jesus shall be revealed from 
heaven with his mighty angels, in flaming fire, taking venge 
ance on them that know not God, and that obey not the 

Manner of the Second Advent. 151 

gospel of our Lord Jesus Christ." 2 Thessalonians i : 8. 

Expressed literally, we understand this to signify that 
in his day (the Millennial age) our Lord s presence will be 
revealed or manifested to the world from his position of 
spiritual control (" heaven"), in the wrath and punishment 
then visited upon evil and evil-doers. It will be consum 
ing wrath, as indicated by the symbol, fire, and will leave 
neither root nor branch of evil systems, error, oppression, 
or wilful sinners; and all the proud, and all evil doers, 
shall be burned up as stubble in that Millennial day. In its 
beginning in this "harvest" period this fire will burn 
very fiercely, consuming pride and evil, now of such rank 
growth. Happy those who will surrender their pride and 
evil to be destroyed, that they themselves be not destroyed 
also (in the "second death"), as some resisters will evi 
dently be, during the Millennial age. It is of this time 
that we read, " Behold, the day cometh that shall burn as an 
oven; and all the proud, yea, and all that do wickedly, shall 
be stubble : and the day that cometh shall burn them up, 
saith the Lord of hosts, that it shall leave them neither root 
nor branch." Mai. 4:1. 

The "mighty angels," messengers, or agents of his power, 
are various, and may properly be understood as applying to 
and including all the various agencies, animate and inani 
mate, which shall be used by our Lord in the overthrow of 
the evil systems of the present, and in the chastisement of 

While the wrath or vengeance of the Lord is thus to be 
expressed in flaming fire, in consuming trouble, such as 
never before was known so general and wide-spread, and 
so destructive of evil righteousness and the righteous will 
begin to be favored. And as these dealings become more 
and more apparent, men will begin to draw the infer 
ence that a new power has taken control of human affairs; 

152 The Time is at Hand. 

and thus the presence of our Lord as King of kings shall 
be revealed to the world. "He shall be revealed in flaming 
fire, taking vengeance [both] on them that know not God 
[who are not really acquainted with God, but who neverthe 
less fail to obey the light of conscience, which all to some 
extent possess], and [also on those who, while knowing God, 
yet] obey not the Gospel of our Lord Jesus Christ." 

Under the chastisements and increasing light and favor 
able opportunities of the Millennial day, all will be brought 
to such a clear knowledge of the truth and the way of 
righteousness as to be without the excuse of ignorance, or 
of inability to obey the truth; and those who persistently 
continue enemies of God and righteousness shall be pun 
ished with lasting destruction [a destruction from which 
there shall be no resurrection] from the presence of the 
Lord and from the glory of his power. 

"!N POWER AND GREAT GLORY." The next statement is 
to the effect that the world will see the Son of man coming, 
before his kingdom is fully set up or his joint-heirs are all 
gathered and exalted with him. And, seeing his coming, 
all the tribes of the earth will mourn "They shall see the 
Son of man coming with power and great glory." 

Already the world sees the clouds of trouble gathering 
and darkening; they realize that a power is now at work in 
the affairs of men, with which they cannot cope ; the near 
future, from the present outlook, is dark and ominous to all 
who have sufficient intelligence to mark the trend of events. 
Thinking men observe the persistency with which ques 
tions of right and wrong, justice and injustice, are forced 
upon their consideration, demanding an expression of 
their individual principles. Many recognize the glory 
and power of earth s new Ruler, yet because clouds and 
darkness are round about him they do not recognize the 
King himself. Men see the clouds, and therefore see him 

Manner of the Second Advent. 153 

coming in the clouds with power and great glory [the glory 
of power and justice], but they do not recognize him. Not 
until the clouds have let fall hail stones and coals of fire 
(Psa. 18 : 12, 13) to batter down men s pride, and selfish 
ness, and prejudices, and consume these, will the clouds 
disappear, and reveal the full majesty and glory of Christ s 
presence. If men would consider, and hearken to the voice 
of the Lord, which now directs the course of justice, and 
warns of impending retribution, the great disasters of the 
near future would be averted ; but - God speaketh once, yea, 
twice, yet man perceiveth it not. . . . Then he openeth 
the ears of men [in the thunder tones of " the day of 
trouble"] and sealeth their instruction, that he may with 
draw man from his [own] purpose, and hide pride from man. 

"Behold, he cometh with clouds," and in due time 
"every eye shall see [discern] him," shall recognize his 
presence, power and authority ; and all must submit to it, 
whether willing or unwilling, until the loosing of Satan 
for a little season, in the close of the Millennium, when 
after full experience their willingness or unwillingness will 
be fully tested, and the unwilling will be destroyed the 
second death, symbolically called the lake of fire. Rev. 21:8. 

Thus seen, all of these symbolic explanations of the 
manner of our Lord s coming accord perfectly with the 
plain statements which declare that his presence will be a 
secret for a time, known only to those watching. 


What, now, is taught by the statement of the angel at the 
time of our Lord s departure Acts i : n "This same 
Jesus which is taken up from you into heaven shall so come, 
in like manner, as ye have seen him go into heaven"? 

A careful examination of this text will manifest its har 
mony with the foregoing. Many seem to think the passage 

154 The Time is at Hand. 

reads, As you see the Lord ascend into heaven, so, in like 
manner, you shall see him come again. Such should read it 
again and again, until they note the fact that it does not 
say that those who saw him go will see him come, nor that 
any one else will see him come. What it does say is, that 
the manner of his coming will be like the manner of his 
going. What, then, was the manner of his going? Was it 
with great splendor, and with great demonstration? Was 
it with trumpet sound and voices and a great shout rending 
the air, and the Lord s person shining in supernatural glory 
and brightness? If so, we should expect his coming again 
to be in like manner. On the other hand, was it not 
as quietly and secretly as was possible, consistent with his 
purpose of having thoroughly convinced witnesses of the 
fact ? None saw him, or knew of the fact, except his faithful 
followers. His statement (John 14:19), "Yet a little while 
and the world seeth me no more," has never yet been dis 
proved ; for none but the brethren saw even his manifesta 
tions after his resurrection, and no others witnessed his 
ascension. And in like manner as he went away (quietly, 
secretly, so far as the world was concerned, and unknown 
except to his followers), so, in this manner, he comes again. 
And as when he went away he lifted up his hands and 
blessed them, so, when he comes again, it is that their joy 
may be full, as he said : "I will come again, and receive 
you unto myself;" "I will see you again, and your heart 
shall rejoice, and your joy no man taketh from you." 
Luke 24: 50, 51 ; John 14: 3 ; 16: 22. 

The angel seemed also to give special emphasis to the 
fact that the coming again would be the coming of this 
very " same Jesus" the same one who left the glory which 
he had with the Father before the world was, and became 
man became poor that we might be made rich ; the same 
Jesus that died on Calvary ; the same Jesus that arose a 

Manner of the Second Advent. 155 

quickening spirit the third day ; the same Jesus that had 
manifested his change during the forty days THIS same 
Jesus now ascended up on high. Yes, it is the same Jesus who 
has experienced two changes of nature first from spirit to 
human, and then from human to divine. These changes of 
nature have not destroyed his individuality. His identity 
was preserved, as the angel thus assures us, whether the 
philosophy of that fact be understood or not ; and though 
we shall know him no more after the flesh (as a man), but 
should remember his exaltation, that he is now of the divine, 
spiritual nature, and should anticipate his coming in har 
mony with this change and exaltation, yet we may remember 
that he is the same loving Jesus, and not changed in this 
respect. It is "this same Jesus," who, though present forty 
days after his resurrection, was seen of the disciples only, 
and by them but briefly, who in his second presence will 
be as invisible to the world as during the forty days pre 
ceding his ascension. We must remember that he does 
not come to give himself as a sacrifice, and hence that he 
has no further use for a human body prepared for sacrifice. 
(Heb. 10 : 5.) That is all over now: he dies no more, but 
now comes to rule and bless and uplift the redeemed race. 
Our Lord furnished us a most beautiful illustration of the 
manner in which his presence will be revealed, when he 
said, "As the bright-shining emerges from the east, and 
illuminates even unto the west, so will be the presence of 
the Son of man." (Matt. 24: 27.) That most translations 
of this verse are faulty in using the word lightning, where 
sunlight is meant, is evident ; for lightning flashes do not 
come out of the east and shine unto the west, i hey just 
as frequently come from other quarters, and rarely, if ever, 
flash clear across the heavens. The Lord s illustration, and 
the only one which will comport with his words, is the sun s 
brightness, which does invariably emerge from the east and 

156 The Time is at Hand. 

shine even unto the west. The Greek word astrape, here 
used, is thus shown to be improperly translated in this 
text, and also in the account of the same words by Luke 
(17: 24). Another instance of the use of this word astrape 
by our Lord is found in Luke 1 1 : 36, where it applies 
to the brightness of a candle, and in the common ver 
sion is rendered "bright-shining." Incorrect ideas of the 
manner of our Lord s coming and revealing, firmly fixed 
in the minds of translators, led them into this error of 
translating astrape by the word lightning. They supposed 
that he would be revealed suddenly, like a flash of light 
ning, and not gradually, like the dawning sunlight. But 
how beautiful is the figure of sunrise, as illustrating the 
gradual dawning of truth and blessing in the day of his 
presence. The Lord associates the overcomers with himself 
in this figure, saying, "Then shall the righteous shine forth as 
the Sun in the Kingdom of their Father." And the Proph 
et, using the same figure, says, "The Sun of righteousness 
shall arise with healing in his beams. " The dawning is 
gradual, but finally the full, clear brightness shall thoroughly 
banish the darkness of evil, ignorance, superstition and sin. 
An imperfect translation of the word parousia has further 
tended to obscure the sense of this passage. In the Em 
phatic Diaglott and in Prof. Young s translation it is rendered 
presence ; in Rotherham s it is arrival; while in the com 
mon version it is rendered coming. And though the text 
of the Revised Version retains this last erroneous render 
ing coming yet in the marginal reading it acknowledges 
"presence " to be the true definition of the Greek. The 
Greek word parousia invariably signifies personal presence, 
as having come, having arrived ; and it should never be 
understood as signifying to be on the way, as the English 
word coming is generally used. The text under considera 
tion therefore teaches that as the sunlight gradually dawns, 

Manner of the Second Advent. 157 

so shall \hzpresence of the Son of man be gradually man 
ifested or revealed. 

Together with this illustration, our Lord coupled words 
of caution to guard us against certain errors which would 
be advanced about the time of his second advent, calculated 
to lead his Church astray. "Behold, I have told you before. 
Wherefore, if they shall say unto you, Behold, he is in the 
desert ; go not forth : behold, he is in the secret chambers ; 
believe it not. For as the bright shining [sun] cometh out 
of the east and [gradually] shineth even unto the west, so 
shall be the presence of the son of man." Thus does our 
Lord put us on guard against two errors rapidly growing in 
our day. One is the claim that our Lord will come in the 
flesh, in the wilderness or desert of Palestine; and, so be 
lieving, many have gone thither, and are waiting to see 
Jesus in the flesh, with the scars, as when crucified. Ex 
pecting him as he was, and not "as he is," they seriously 
err, and blind themselves to the truth, as did the Jews at 
the first advent. These false expectations lead this class to 
interpret literally the statement of the prophet (Zech. 14:4), 
" His feet shall stand in that day upon the Mount of Olives, 
etc. * Blinded by false expectations, they do not see that 
the "feet" in this passage are figurative, as truly as in 
Psa. 91 : 12 ; Isa. 52:7; Psa. 7:6; no : i ; Eph. 6 : 15 ; 
Deut. 33 : 3 ; and in many other passages. If they knew 
what to expect, they would know not to go to Jerusalem 
to look for the man Christ Jesus ; for the highly exalted 
king comes as the sunlight, making his presence and in 
fluence felt the world over. Wherefore, "Go not forth." 

"If they shall say, Behold, he is in the secret chambers; 
belieye it not. Spiritism, ever ready to deceive by coun 
terfeits, and ever ready to use advanced truths as a gar 
ment of light (2 Cor. ii : 13, 14), has not hesitated to 

* We leave the examination of this prophecy for another occasion. 

158 The Time is at Hand. 

claim that we are in a period of dispensational change, the 
dawning of a glorious age. Among other such things, 
some of them even teach that Christ is present, and, we 
doubt not, ere long they will give seances at which they 
will claim to show him in the secret chambers. Should the 
error present itself in this form, or any other, let us remem 
ber our Lord s words and repudiate all such claims as false, 
knowing that not thus will he reveal his presence, but "as 
the sunlight," emerging gradually "the Sun of righteous 
ness shall arise with healing in his beams. 


The Greek is a very exact language : a fact which greatly 
enhances its value in giving exact expression to truth. Thus, 
for instance, in our common English Bibles, the word come 
is used to translate thirty-two Greek words, each of which 
has a fine shade of difference. Instances: ephistemi sig 
nifies to overtake, as in Luke 21 : 34 "come upon [over 
take] you unawares;" sunerchomai signifies to gather, or 
come together, as in i Cor. n : 18 "come together in the 
church;" proserchojnai signifies to approach, or come to 
ward, as in Heb. 4: 16 "Let us therefore come boldly;" 
heko signifies to arrive, or have come, or came, as when the 
action of coming is completed, as in John 2:4 "Mine 
hour is not yet come ;" enistemi signifies to be present, and is 
so translated, except in two instances where it should be so 
rendered: 2 Tim. 3 : i " Perilous times shall come" be 
present; and 2 Thes. 2 : 2 "That the day of Christ is at 
hand" present. Parousia, too, signifies presence, and 
should never be translated coming, as in the common English 
Bible, where it is twice rendered properly, presence. (2 Cor. 
10 : 10 ; Phil. 2 : 12.) The " Emphatic Diaglott" a very 
valuable translation of the New Testament, renders parousia 
properly, PRESENCE, in almost every occurrence of the word. 

Manner of the Second Advent. 159 

The two Greek words, heko and parousia, and their use 
in the New Testament, are what we desire to notice at pres 
ent, and particularly the latter of these ; because a correct 
appreciation of their significance sheds light upon the man 
ner of our Lord s return, through passages in which they 
occur, while the common but erroneous translation beclouds 
the very point it should illuminate.* 

With the correct thought as to the meaning of paroitsta 
in mind not that of coming, as being on the way, but 
presence, as after arrival let us examine some passages in 
which the word is used. And from these we will learn that 
presence does not necessarily imply sight, but that it is ap 
plicable also to things present but unseen . Thus, for instance, 
angels, spirit beings, can be present with us, yet unseen, 
as our Lord was present in the world and often with the 
disciples during the forty days after his resurrection, without 
being seen of the world, or by his disciples except on the 
few brief occasions already referred to. Those days were 
days of his parousia (presence), as much as the preceding 
thirty- three and a half years had been. 

In the conversation previous to the question of Matt. 
24:3, our Lord had foretold the destruction of the temple, 
and the rejection of Israel after the flesh until a time when 
they would gladly recognize him as their Messiah and say, 
"Blessed is he/ He had told his disciples that he would 
go away, and come again and receive them unto himself. 
He called their day the " harvest," or end of that age, and 
he had told them of a future " harvest " at the time of his 

* The wordparmis? a occurs twenty-four times in the Greek Testament, 
and is only twice in the English com. ver. (2 Cor. IO:IO; Phil. 2:12) 
correctly translated presence. The other occurrences, in which it is mis 
translated coming, are as follows : Matt. 24 : 3, 27, 37, 39 ; I Cor. 15 123 ; 
16: 17; 2 Cor. 7:6, 7; Phil. 1 : 26; I Thes. 2 : 19; 3 : 13 ; 4 : 15 ; 5 : 23; 
2. Thes. 2: x.8, 9; James 5:7, 8; 2 Pet. 1 : 16; 3:4, 12; I John 2:28. 

160 The Time is at Hand. 

second coming. (Matt. 9 : 37, 38; 13:39,40.) Doubtless 
remembering that few recognized him as the Christ at his 
first advent, they wanted to know how he might be surely 
recognized at his second advent expecting probably that 
his second advent would occur in their day. Hence their 
inquiry, "What shall be the sign [indication] of thy parou- 
sia [presence] and of the end of the age?" 

Because of their disposition to mix the closing events of 
the Jewish age, or harvest, in which they already were, with 
the then future "harvest," or end of the Gospel dispensa 
tion, our Lord gave quite a detailed account of events 
which must intervene, indicating a lapse of a considerable 
period between, yet giving no clear idea of its length ; 
for even he did not then know how long it would be. 
Mark 13:32. 

Our Lord s reply in verses i to 14 covers the entire Gos 
pel age ; and his words in verses 15 to 22 have a double ap 
plication literally to the close of the Jewish age, and 
figuratively to the end of this Gospel age, of which the 
Jewish age was a shadow. Verses 23-26 contain words of 
warning against false Christs, and in verse 27 he reaches 
their question regarding his parousia, and declares [prop 
erly translated], "As the bright shining [the sunlight] com- 
eth out of the east and shineth even unto the west, so shall 
the parousia [the PRESENCE] of the Son of man be." The 
sunlight becomes present instantly, yet noiselessly; and it 
is first discerned by those who are first awake. 

Leaving other intermediate features of our Lord s dis 
course for examination in their appropriate place, we note 
his second reference to their question regarding \\\?> parou 
sia in verses 37 and 39. He says, "As the days of Noah, 
so shall also the parousia [PRESENCE] of the Son of man 
be." Notice, that the comparison is not between the com 
ing of Noah and the coming of our Lord, nor between the 

Manner of the Second Advent. 1 6 1 

coming of the flood and the coming of our Lord. The com 
ing of Noah is not referred to at all ; neither is the coming of 
our Lord referred to ; for, as already stated, parousia does 
not mean coming, but presence. The contrast, then, is be 
tween the time of the presence of Noah am ong the people 
"before the flood," and the time of the presence of Christ 
in the world, at his second advent, before the fire the ex 
treme trouble of the Day of the Lord with which this age ends. 
And though the people were wicked in Noah s day, before 
the flood, and will be wicked in the time of our Lord s pres 
ence, before the hot fire of trouble comes upon them, yet 
this is not the point of comparison or likeness to which our 
Lord refers; for wickedness has abounded in every age. 
The point of comparison is stated clearly, and is readily 
seen if we read critically: The people, except the mem 
bers of Noah s family, were ignorant of the coming storm, 
and unbelieving as to the testimony of Noah and his family, 
and hence they "knew not;" and this is the point of com 
parison. So shall also the PRESENCE of the Son of man be. 
None but those of the family of God will believe here : 
others will " know not," until society, as at present organ 
ized, begins to melt with the fervent heat of the time of 
trouble now impending. This is illustrated by the words, 
"As in the days that were before the flood, they were eating, 
drinking and marrying [Luke (17 : 28) adds "planting and 
building"], until the day Noah entered into the ark, and 
knew not, ... so shall also the parousia [the presence] 
of the Son of man be." In the time of the presence of 
the Son of man, therefore, the world will go on with its 
eating, drinking, planting, building and marrying not 
mentioned as sinful doings, but as indicative of their igno 
rance of his presence, and of the trouble that will prevail in 
the world. This, then, is our Lord s answer to the question 
of the disciples What shall be the sign [indication] of thy 

1 62 The Time is at Hand. 

\J>arousia~\ presence and of the end or harvest of the age ? 
In substance, he says : There will be no sign for the worldly 
masses ; they will not know of my presence and the new 
dispensational changes. Only the few will know, and they 
will be taught of God (in a way not here explained) before 
there is any sign (indication) which the worldly could 

Luke s account of this same discourse (Luke 17:26-29), 
though not in the same words, is in perfect accord. Luke 
does not use the word parousia, but he expresses this exact 
thought, saying : "As it was in the days of Noe, so shall it 
be also in the days of the Son of man" in the days of his 
presence. Not before his days, nor after his days, but in 
(during) his days, the world will be eating, drinking, mar 
rying, buying, selling, planting and building. These Script 
ures, then, clearly teach that our Lord will \& present in the 
end of this age, entirely unknown to the world, and unseen 
by them. 

Though there shall never be another flood to destroy the 
earth (Gen. 9:11), it is written that the whole earth shall 
be devoured with the fire of God s jealousy (Zeph. 3:8); 
not the literal, physical earth in either case, but the ex 
isting order of things in both cases : in the first instance ac 
complished by drowning all the people except Noah s fam 
ily ; in the last, by burning all except the family of God 
in the symbolic fire the great trouble of the Day of the 
Lord. The faithful children of God shall be counted worthy 
to escape all those things coming on the earth (Luke 21:36); 
not necessarily by being taken away from the earth, but pos 
sibly by being rendered fire-proof, as in the typical illustra 
tion of the three Hebrews who walked in the midst of the 
fiery furnace heated seven times, on whose garments, even, 
was not the smell of fire ; because one like unto the Son of 
God was present with them. Dan. 3:19-25, 

Manner of the Second Advent, 163 

Next we will notice scriptures which teach that many in 
the Church will, for a time, be ignorant of the Lord s pres 
ence, and of the "harvest " and ending of this age, while 
he is actually present, and the harvest work in progress. 

The closing verses of Matt. 24, from verse 42 on, are 
very significant. In verse 37 our Lord had shown that the 
world would not know of the parousia of the Son of man ; 
and now he cautions his professed disciples that, unless on 
their guard, they will be similarly in darkness relative to 
his parousia. He says, "Watch, therefore; for ye know 
not what hour your Lord doth come \_erchomai arrive]." 
If people were expecting a thief at a definite time, they 
would stay awake so as not to be taken unawares : so you 
should be ever awake, always ready, and always watching 
for the first evidence of my parousia. In reply to your 
question, " When shall these things be?" I merely tell you 
to watch and be ready, and when I arrive, when I am pres 
ent, I will communicate the fact to all who are watching 
and faithful, and they only will have any right to know. 
All others should and must be in outer darkness, and must 
learn with and as the world through trouble. 

Who, then [in the "harvest"], is a faithful and wise 
servant whom his Master shall make * ruler over his house 
hold, to give them meat in due season ? Blessed that serv 
ant whom his Master on coming \erchomai when he ar 
rives^ shall find so doing. Verily, I say unto you, he shall 
make him ruler over all his goods all the vast storehouse 
of precious truth shall be opened to such faithful servants, 
to arm and supply and feed the entire household of faith. 

But if the servant s heart is not right, he will say, My 
Master tarries [has not arrived~\, and may smite [oppose 
and contradict] his fellow servants [those who differ with 
him ; those, therefore, who are declaring the opposite My 

* Sinaitic and Vatican MSS, read " shall make," 

64 The Time is at Hand. 

Lord does not tarry, but has come, is present."] Such may 
eat and drink with the intemperate [become intoxicated 
with the spirit of the world], but the Master of that serv 
ant will come [Greek, heko will have arrived] in a day not 
expected, and in an hour in which that servant is not aware, 
and will cut him off [from being one of the servants privi 
leged to hand meat in due season to the household], and 
will appoint him his portion with the hypocrites. [Though 
not a hypocrite but a genuine servant, he must, because 
unfaithful and overcharged, have his portion with the hypo 
crites in the perplexity and trouble coming upon Babylon.] 
" There shall be weeping and gnashing of teeth." 

The foregoing, carefully examined, clearly teaches us 
that in the end of this age there will be one class denying 
that the Lord is present (not denying that he will come 
sometime, but that he has come), and smiting or harshly 
opposing those fellow servants who must therefore be teach 
ing the opposite that the Lord has come. Which is the 
faithful, truthful servant, and which the one in error, is 
clearly stated by our Lord. The faithful one whom he 
finds giving seasonable "meat " will be exalted and given 
fuller stewardship over the storehouse of truth, with in 
creased ability to bring it forth to the household, while 
the unfaithful one will be gradually separated and drawn 
into closer and closer sympathy with the mere professors or 
hypocrites. And note the fact that the unfaithful is thus 
cut off, or separated, at a time of which he is not aware 
in the harvest time while his Lord is really present un 
known to him, searching for and gathering his jewels. 
Matt. 13 : 30; Psa. 50: 5 ; Mai. 3:17; Matt. 24 : 31. 

We particularize here, merely to show that, in answer to 
the question of the disciples about signs and evidences of 
his second presence, our Lord taught that neither the world 
nor the unfaithful servants would be aware of it, until the 

Manner of the Second Advent. 165 

intense fire of trouble is at least commenced. And the 
faithful evidently will see him present merely by the eye 
of faith through the Scriptures written aforetime for their 
learning, to be apprehended as they become due. Present 
truths on every subject are parts of " his goods " and treas 
ures new and old which our Lord had laid up for us and 
now freely gives us. Matt. 24:45-47. 

While thus, by foretold indications, the Lord made am 
ple preparation to enable the Church to recognize his pres 
ence when due, though they should not see him with the 
natural eye, he also carefully warned us against deceptions 
which should arise deceptions which should appear so 
plausible as to deceive the very elect, if it were possible. 
But it is not possible, because all the elect give earnest heed 
to the warning, and studiously acquaint themselves with 
the foretold indications of his presence, and are watching 
for their fulfilment. Those otherwise minded are not of 
the elect class. Only the overcomers are to reign with the 
Lord. These deceptions, as will be shown in a succeeding 
chapter, are already in existence, and are deceiving many. 
But, thank God, the elect are forewarned and forearmed, 
and shall neither be deceived nor disheartened. Though 
clouds and darkness are round about him, they recognize 
his presence, and rejoice that their deliverance draweth 
nigh. If any man should say unto you, Lo, here is Christ, 
or there [in any particular place~\, believe it not. And if 
they shall say unto you, Behold, he is in the desert, go not 
forth : behold he is in the secret chambers, believe it not ; 
for as [like] the bright shining sunlight, which gradually 
dawns upon and fills the earth, so shall his presence be. 
(Matt. 25 : 23, 26, 27.) It will be manifested as foretold, 
by the dawning light of truth truth on every subject, as 
we now see it so rapidly and gloriously unfolding. A few 
y^ars ipore, and the Sun of righteousness will have fully 

1 66 The Time is at Hand. 

risen with healing in its beams to bless and raise up the 
death-stricken world. 

In view of the evidences presented in this and the pre 
ceding and following chapters, we have no hesitation in 
announcing the heart-cheering intelligence, that the har 
vest of the Gospel age is upon us, and that the Master is 
again present as the Chief Reaper not in the flesh, as in 
the Jewish harvest, but in power and great glory, as the 
" highly exalted," divine Christ whose glorious body is now 
"the express image of the Father s person," though his 
glorious person is graciously vailed from human sight. He 
is inaugurating his reign of righteousness; his sickle of 
truth is separating ; he is gathering together into oneness 
of heart and mind the ripe first-fruits of spiritual Israel; 
and soon that elect "body" complete shall rule and bless 
the world. 

This announcement is here made, in order that as we 
proceed the reader may have the clearer idea of what the 
time-prophecies most particularly indicate, when it shall be 
shown that the harvest, and all its attendant events, are 
now chronologically due, and coming to pass as foretold. 

Thus seen, these time-prophecies and all this particularity 
of instruction with reference to the manner and the attend 
ing circumstances of the Lord s appearing were not given 
to alarm the world, nor to satisfy idle curiosity, nor to 
awaken a sleeping nominal church ; but they were given in 
order that those who are not asleep, and not of the world, 
but who are awake, consecrated and faithful, and earnest stu 
dents of their Father s plan, may be informed of the sig 
nificance of transpiring events, and not be in darkness on 
a subject and with regard to events in no other way discern 
ible with certainty the harvest, the presence of the great 
Reaper, the threshing and sifting of the true wheat, the 
bundling and burning of the tares in the time of trouble, etc. 

Manner of the Second Advent. 167 


The Apostle Peter describes how some of the unfaithful 
servants and hypocrites will scoff during the prese nee of the 
Lord, even as they scoffed in the days of Noah. (2 Pet. 
3:3, 4, 10, 12.) Notice that the Apostle wrote to the 
Church, and that the scoffers he describes are in the nom 
inal church and professedly interested in the Lord s work 
and plan, and believers, therefore, that he will come some 
time. The scoffing described is on the very subject here 
noticed, and such as we hear and shall hear from professed 
Christians, whenever the subject of the Lord s presence 
and harvest work, etc., is presented. Christians generally, 
until they investigate the subject, have such ideas of literal 
manifestations of fire, trumpets, voices, etc., and of seeing 
the Lord descending through the air, a shining body of 
flesh, that when they hear of his invisible prese nee, without 
taking time to investigate a subject upon which they feel 
so sure, busied with worldly plans, and intoxicated with 
the spirit of the world, they will dismiss the matter quickly 
as unworthy of investigation. 

It is to this class of professed Christians that the Apostle 
refers, saying, " In the last days [in the closing years of the 
Gospel age in the "harvest "] shall come scoffers, walking 
after their own desires [plans, theories, etc.], asking, Where 
is the promise of his presence \_parousid\ ? for ever since the 
fathers fell asleep, all things continue as at present from the 
beginning of creation." When referred to our Lord s 
statement (Matt. 24: 37-39; Luke 17 126) that in his days, 
in the days of his presence, things would indeed continue 
as before; and that, as in Noah s day, men would be eating, 
drinking, marrying, planting and building; and that, as 
then, the world would know not of his presence, and read 
not the signs of the speedy and great changes just at hand, 

1 68 The Time is at Hand. 

they are too busy to consider the testimony carefully, and 
only continue to scoff. 

Ah ! says Peter, they forget the great change which 
occurred in the days of Noah ; and then, under the symbol 
of fire, he describes the overwhelming flood of trouble 
which shall shortly overtake the whole world, utterly over 
throwing all civil and ecclesiastical rule [the heavens] and 
melting the entire social fabric [the earth] producing 
anarchy and social chaos until the new heavens [ruling 
powers the Kingdom of God] shall be fully established, 
as well as a new earth [society organized on a new and 
better basis, of love, equality and righteousness]. The 
Apostle then reminds us (verse 8) that this Day of the Lord s 
presence, for which the Church has long hoped and looked, 
is a thousand-year day the Millennium of Christ s reign. 

In verse 10 he assures us that "the Day of the Lord 
will arrive [Greek, heko\ as a thief" * [unobservedly, quiet 
ly : it will be present, while some are scoffing and smiting 
those fellow-servants who declare the truth]. The Apostle 
then exhorts the saints to separateness from the world ; that 
they be not swallowed up by politics, money-getting, etc., 
but that they set their affections on higher things. He says, 
Seeing that in God s plan present earthly conditions are 
only temporary and will soon give place to the better order, 
what manner of persons ought we to be, in respect to holy 
conduct and piety? "looking for the PRESENCE \_parousid\ 
of the Day of God" watching for the evidences (signs) 
to prove that it has come. 

And, thanks be to God, his provision is so abundant 
that all those of piety, who are looking for that day, will 
know of it before the full bursting forth of the fire of wrath, 
Through Paul he assures us that none of the children o( 
the light will be left in darkness, that that day should corn* 

* Old Manuscripts omit here the words, " in the night." 

Manner of the Second Advent. 169 

upon them unawares, (i Thes. 5:4.) Hence, though we 
are already in the day of the Lord s presence, and in the 
beginning of the great fire of trouble, we see that it is even 
as shown us in symbol (Rev. 7:1, 2) the storm is held in 
check until the faithful servants of God are "sealed in their 
foreheads : " /. e. , until such are given an intellectual ap 
preciation of the time, presence, etc. , which will not only 
comfort them, ard shield them, but also be a mark, seal or 
evidence of their sonship, as indicated by our Lord when 
he promised that the holy Spirit should show to the faithful 
"things to come" John 16: 13. 

Some take Peter s statement literally, that "the heavens 
being on fire shall be dissolved and pass away with a great 
noise;" and also the Revelator s description of the same 
events, by a very similar symbol, "The heaven departed as 
a scroll when it is rolled together. It would seem, how 
ever, that one glance upward at the myriad gems of night 
shining through millions of miles of space, with nothing 
between to roll away, or to take fire, should be argument 
enough in one moment to convince such that they had 
erred in supposing these statements to be literal should 
convince them that their expectation of a literal fulfilment 
is absurd in the extreme. 

So, then, God veiled from mankind under figures of trum 
pets, voices, fire, etc, information (which was not for the 
worldly to know, but only for the "little flock" of conse 
crated saints) regarding the harvest, the Lord s presence, 
his spiritual kingdom, etc.; and yet he arranged them so that, 
in due time, they would speak clearly and emphatically to 
the class for whom he intended the information. As at the 
first advent, so to a similar consecrated class it may now be 
said, in the time of the second advent "Unto you it is 
given to know the mysteries of the kingdom of God ; but 
unto them that are without, all these things are done in 

170 The Time is at Hand. 

parables "-in figures and dark sayings in order that, even 
though having the Bible before them, others than the con 
secrated may not really see and understand. Mark 4: 1 1, 12. 
The world is not ignorant of the unprecedented events 
and circumstances of the present time, and their increasing 
noteworthiness with every passing year ; but not perceiving 
the grand outcome, these only fill their minds with dark 
forebodings of evil. As foretold, they are in fear, looking 
forward to those things that are coming on the earth ; for 
already the powers of the heaven (the present ruling pow 
ers) are being shaken. 


In the preceding chapter we presented evidence showing 
that the " Times of the Gentiles," or their lease of domin 
ion, will run fully out with the year A. D. 1914, and that at 
that time they will all be overturned and Christ s Kingdom 
fully established. That the Lord must be present, and set 
up his Kingdom, and exercise his great power so as to dash 
the nations to pieces as a potter s vessel, is then clearly 
fixed; for it is "in the days of these kings" before 
their overthrow * . <?., before A. D. 1914 that the 
God of heaven shall set up his Kingdom. And IT shall 
break in pieces and consume all these. (Dan. 2 : 44.) And 
in harmony with this, we see all about us evidence of the 
beginning of the smiting, shaking and overturning of the 
present powers, preparatory to the establishment of the king 
dom "which cannot be moved" the strong government. 

The next chapter will present Bible evidence that 1874 
A. D. was the exact date of the beginning of the "Times of 
Restitution," and hence of our Lord s return. Since that 
date he has been verifying his promise to those in the proper 
attitude of watchfulness "Blessed are those servants whom 
the Lord when he cometh shall find watching ; Verily, I 

Manner of the Second Advent. 171 

say unto you, that he shall gird himself, and make them 
to sit down to meat, and will come forth and serve them. 
(Luke 12 137.) Even so, he has opened unto us the Scrip 
tures, showing us truth concerning his present glorious na 
ture, the object, manner and time of his coming, and the 
character of his manifestations to the household of faith and 
to the world. He has drawn our attention to the prophe 
cies which definitely locate us on the stream of time, and 
has shown us the order of his plan of operations in this 
harvest time. He has shown us, first of all, that it is a 
harvest of the saints, a time for their full ripening, and for 
their separation from the tares ; and secondly, that it is a 
time for the world to reap its whirlwind harvest for the 
reaping of the vine of the earth, and the treading of its 
fruitage in the winepress of the wrath of Almighty God. 
He has shown us that both of these ripenings (Rev. 14:1-4, 
18-20) will be completed in a period of forty years, end 
ing with the year A. D. 1915. 

But while the reader is thus informed of what will be 
proved in succeeding chapters, he must not expect to have 
passages of Scripture pointed out in which these matters 
and these dates are plainly written. On the contrary, he 
must bear in mind that all these things have been hidden 
by the Lord, in such manner that they could not be under 
stood or appreciated until the due time had come, and 
then only by his earnest, faithful children, who esteem 
truth as more precious than rubies, and who are willing to 
seek it as men search for silver. Truth, like silver, must 
be not only mined, but also refined, separated from dross, 
before its value can be appreciated. The things here stated 
in few words will be proved point by point ; and while 
many may prefer to take a statement without the trouble of 
verifying it from the Scriptures, this will not be the case 
with the real truth-seeker. He must, so far as possible, make 

172 The Time is at Hand. 

every point, argument and proof his own, direct from 
God s Word, by tracing all the connections, and thus con 
vincing himself of the truthfulness of the account presented. 
Though the Lord provides it, and the servants bring 
forth the " meat in due season for the household," yet each, 
to be strengthened thereby, must eat for himself. 

"Mine eyes can see the glory of the coming of the Lord ; 
He is trampling out the winepress where His grapes of wrath are stored j 
I see the flaming tempest of His swift-descending sword. 
Our King is marching on. 

"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 King is marching on. 

"The Gentile Times are closing; for their kings have had their day; 
And with them sin and sorrow will forever pass away ; 
For the tribe of Judah s Lion now comes to hold the sway. 
Our King is marching on. 

"The seventh trump is sounding, and our King knows no defeat : 
He will sift out the hearts of men before His Judgment Seat. 
Oh, be swift, my soul, to welcome Him, be jubilant, my feet. 
Our King is marching on." 




WERILY I say unto you, Till heaven and earth pass, 
one jot or one tittle shall in no wise pass from the 
Law, till all \>z fulfilled. " Matt. 5 : 18. 

It is only when we recognize the typical character of 
God s dealings with Israel that we can rightly appreciate 
the wonderful history of that people, or understand why 
their history, in preference to that of all other nations, is so 
particularly recorded by the Prophets and the New Testament 
writers. In them, as the New Testament writers show, 
God has given striking illustrations of his plans, both for 
the Church and for the world. Their Tabernacle service, 
so minutely prescribed in the divinely given Law, with its 
bleeding beasts and all its peculiar appointments, their festi 
vals and holy days, their Sabbaths, and all their ceremonies, 
as types pointed forward to antitypes, larger, higher and 
grander far than those shadows. And the Apostle Paul 
assures us that those antitypes will be laden with blessings 
for mankind, when he says that the Law foreshadowed GOOD 
THINGS to come " (Heb. 10:1; 8:5; Col. 2:17); while 
our Lord, in the above expression, assures us that all the 
good things foreshadowed are sure of fulfilment. 

However, in considering types, we should carefully avoid 
the error of many well-meaning people, who, when they 


1 74 The Time is at Hancr. 

begin to see that there are significant types in the Script 
ures, run to the extreme of treating every Bible character 
and incident as typical, and are thus led into error by mere 
curiosity and ingenuity. On no such unsafe ground do we 
build when examining the ceremonies of the Jewish Law, 
given specially as types and declared by the apostles to be 
such. Nor can we afford to let these types pass without 
due consideration and careful study of the lessons they 
teach, any more than we can afford to spend time in spec 
ulating, and in building faith upon mere conjecture. 

When our Lord said that not one jot or tittle of the Law 
should pass away until fulfilled, he referred not only to the 
fulfilling of its covenant obligations for all under that Law 
Covenant, finishing its hold upon them, by meeting its 
demands against them in full with his own life, but he 
meant more than this : He meant, further, that all the 
blessings expressed in it typically would also be sure of fulfil 
ment upon an antitypical scale. In all the Jewish ceremo 
nies, God caused no type to be made which will prove 
meaningless, or pass unfulfilled ; and the observance of all 
types was kept up until their fulfilment at least began. All 
types must be continually repeated until their antitypes ap 
pear ; for the keeping of a type is not the fulfilling of it. 
The fulfilling is reached where the type ceases, being dis 
placed by the reality, the antitype. 

Thus, for instance, the slaying of the paschal lamb was 
fulfilled in the death of Christ, the " Lamb of God," and 
there began the special blessing upon the antitypical first 
born, the believers of the Gospel age. The blessing, fore 
shadowed in that type, is not yet completely fulfilled, though 
the fulfilment began with the death of Christ, our Passover 
Lamb. In like manner, every ceremony prescribed in the 
Law proves to be full of typical significance. And the par 
ticularity with which the observance of every detail of the 

Earth s Great Jubilee. 175 

types was enforced throughout the Jewish age gives em 
phasis to our Lord s words quoted above that every mi 
nute particular, every jot and tittle, must be as particularly 
fulfilled as it was carefully enforced in the ceremonies of 
the Law. 

In this chapter we propose to examine that typical feature 
of the Mosaic Law known as the Jubilee, and to show that 
it was intended to foreshadow the great Restitution, the 
recovery of mankind from the fall, to be accomplished in 
the Millennial age; that in its character it was an illustra 
tion of the coming Restitution ; and that in the manner of 
its reckoning it furnishes time regulations which, when 
understood and applied, indicate clearly the time for the 
beginning of the antitype, the "Restitution of all things. 
Acts 3 : 1 9-2 1 . 

Since the Jubilee was a part of the Law, and since re 
peating does not fulfil it, and since our Lord declared that 
the type could not pass away without fulfilment ; and more 
over, since we know that no such restitution of all things 
as that foretold "by all the holy prophets since the world 
began," and prefigured in this type, has ever yet occurred, 
we know that it must be fulfilled in the future. 


The year of Jubilee was a Sabbath of rest and refreshing, 
both to the people and to the land which God gave them. 
It was the chief of a series of Sabbaths or rests. * They had 
a Sabbath day every seventh day ; and once every year 
these typical Sabbath days reached a climax /. e. , a cycle 
of seven of these Sabbaths, thus marking a period of forty- 
nine days (7 x 7 = 49), was followed by a Jubilee day, the 
fiftieth day (Lev. 23:15, 16), known among the Jews as 
Pentecost. It was a day of rejoicing and thanksgiving. 

* The word " Sabbath " signifies rest. 

176 TJie Time is at Hand. 

The Sabbath year occurred every seventh year. In it the 
land was allowed to rest and no crops were to be planted. 
A climax of these Sabbath [rest] years was reached in the 
same manner as the Pentecost or fiftieth day-Sabbath. 
Seven of the Sabbath years, embracing a period of seven 
times seven years, or forty-nine years (7x7 = 49), consti 
tuted a cycle of Sabbath years ; and the year following, 

Let us examine the account of it and mark its fitness as 
an illustration of the great millennium of restitution. 

When Israel came into Canaan, the land was divided 
among them by lot, according to their tribes and families. 
Success thereafter might increase, or adversity decrease, their 
individual possessions, as the case might be. If a man be 
came involved in debt, he might be obliged to sell a part 
or even all of his property, and with his family go into 
servitude. But God made a bountiful provision for the 
unfortunate : He arranged that such adverse circumstances 
might not continue forever, but that all their accounts 
credits and debts must be reckoned only to the Jubilee 
Year, when all must be freed from old encumbrances, etc., 
to make a fresh start for the next term of fifty years. * 

Thus every fiftieth year, counting from the time of their 
entrance into Canaan, was to Israel a year of Jubilee, a 
time of rejoicing and restitution, in which broken families 
were re-united and lost homesteads were restored. No 
wonder that it was called a Jubilee. If property had been 
sold for debt, it was to be considered merely as a grant of 

* A somewhat similar arrangement under a Bankrupt Law has been 
found expedient in our day and land, thus endorsing the principle then 
enunciated. Nor does it follow, that a cancellation of debt every fifty 
years, and the Jewish form, would serve us better than the methods of to 
day ; for in their case, the time, circumstances, etc., were not specially for 
themselves, their convenience, and their circumstances, but specially as pro 
phetic figures and lessons relating to God s plan in its future development. 

Earth s Great Jubilee. 177 

such property until the Jubilee year ; and the price it would 
bring if sold depended on whether the coming Jubilee was 
near or far distant. 

The account of this observance is found in Leviticus 25. 
Verses 10 to 15 read thus: "Ye shall hallow the fiftieth 
year, and proclaim liberty throughout all the land, unto 
all the inhabitants thereof. It is a Jubilee unto you, and 
ye shall return every man unto his possession and ye shall 
return every man unto his family. ... And if thou sell 
aught to thy neighbor, or buyest aught of thy neighbor s 
hand, ye shall not oppress one another. According to 
the number of years after the Jubilee thou shalt buy of thy 
neighbor, and according unto the number of years of the 
fruits he shall sell unto thee. According to the multitude 
of the years thou shalt increase the price thereof, and ac 
cording to the fewness of the years thou shalt diminish the 
price of it." 

This arrangement provided by God through their leader 
and typical mediator, Moses, though itself a blessed boon, 
foreshadowed a still greater blessing which God had in 
view the release of all mankind from the debt of sin and 
its bondage and servitude, through Christ our Lord, the 
greater Mediator and Deliverer, whom Moses typified. 
(Deut. 1 8 -.15.) It was thus, in types, that Moses wrote of 
Christ and the blessings to come through him (John 5 : 46 ; 
1 145) the Great Restitution and Jubilee to come to all 
the race, now groaning under the bondage of corruption 
and slavery to Sin. 

If the shadow brought happiness and joy to the typical 
people, the substance, the real restitution, will cause bound 
less joy and will indeed be a grand Jubilee to all people 
all the world, including Israel, being typified by that peo 
ple, even as their priesthood represented the Church, the 
1< royal priesthood." Even if we were not definitely in- 

178 T}ie Time is at Hand. 

formed, what would be more reasonable than to surmise 
that the same infinite love which provided for the tempo 
rary welfare of Israel, a "stiff-necked generation," would 
much more make provision for the lasting welfare of the 
whole world, which God so loved as to redeem while yet 
sinners? And here it may be well to note what will be 
more fully shown hereafter, that while in one aspect the 
Israelites were typical of the believers of the Gospel age, 
in another they represented all who, in any age, shall be 
lieve God and accept his leading. And in this character we 
are now viewing them. Their covenant, sealed with the 
blood of bulls and goats, was typical of the New Covenant, 
sealed with the precious blood of Christ, under which the 
reconciling of the world shall be effected in the next age. 
Their day of atonement and its sin-offerings, though in type 
to that people, and for their sins only, typified the "better 
sacrifices" and the actual atonement "for the sins of the 
whole world" But note that the Jubilee applied not to 
Israel s priesthood (typical of the Gospel Church), but to 
the others only; for the priesthood was given no possessions, 
and hence could neither lose any nor have any restored. 
The Jubilee was for all the people except the priestly tribe, 
and hence typifies, not those blessings which are to come to 
the Church, the " Royal Priesthood," but the restitution 
blessings earthly blessings in due time to come to all 
those who become believers in and followers of God. 

The teaching of this type is in perfect accord with what 
we have learned in our examination of the divine Plan of 
the Ages. It points unmistakably to " The Times of Resti 
tution of all things, spoken by the mouth of all the holy 
prophets since the world began." Moses was one of the 
prophets ; and here particularly he speaks to us of the 
coming restitution of man s first estate and liberty, long 

Earth s Great Jubilee. 179 

lost, sold under sin. By the failure of our first parents al, 
was lost : all rights were forfeited, and all became slaves to 
the tyrant Sin and were unable to free themselves. The 
family circle has been sadly broken by the bondage of cor 
ruption death. Thank God for the promised time of re 
lease! The Jubilee is at hand, and soon the captives of 
Death and slaves of Sin shall have back their first estate, 
per feel; manhood, and their first inheritance, the earth 
the gift of God through Jesus Christ, the mediator and 
sratifier of the New Covenant- 
While in the typical Jubilee Year many restored liber 
ties and blessings were at once entered upon, yet probably 
most of the year was required to straighten out affairs and 
get each one fully installed again in ail his former liberties, 
rights and possessions. So, too, witn the antitype, the Mil 
lennial age of Restitution. It will open with sweeping re 
forms, with the recognition of rights, liberties and posses 
sions long lost sight of; but the work of completely re 
storing (to the obedient) all that was originally lost will 
require all of that age of restitution a thousand years. 

It is certain that no antitype of the Jubilee answering 
to the features of this type has yet occurred ; and, on the 
strength of our Lord s assertion, we are equally sure that 
the type could not pass away unfulfilled : " It is easier for 
heaven and earth to pass, than for one tittle of the Law to 
fail." (Luke 16 : 17.) But, apparently, this feature of the Law 
has failed. As a matter of fact, the type, which was observed 
regularly every fiftieth year as long as the Israelites were 
in their own land, has not been observed since their cap 
tivity m Babylon. Apparently^ therefore, this feature of 
the Law did "pass away" without even beginning & fulfil 
ment. What shall we answer in the face of this apparent 
contradiction of the Lord s statement ? But is it really so ? 
or can any antitype of the Jubilee be found, beginning where 

i8o The Time is at Hand. 

the last observance of the typical Jubilee ended? Yes, we 
answer ; a clearly defined antitype had its beginning at that 
exact point, and on a larger and grander scale, as antitypes 
always are. We see, by actual fulfilment, that the cycles, 
as well as the Jubilee Years in which they culminated, were 
included in the type ; and that the same method by which 
the typical Jubilee was pointed out (by multiplying) was to 
be observed in calculating the time for the antitype Earth s 
Great Jubilee. When the last typical Jubilee had been ob 
served and had passed away, the great cycle began to count? 
the close of which will usher in the antitypical Jubilee or 
Restitution age. 

We have already referred to the method of counting the 
Sabbaths that the multiplying of the Sabbath or seventh 
day by seven (7x7 = 49) pointed out Pentecost, the Jubi 
lee Day which followed ; and the multiplying of the seventh 
year by seven (7x7 = 49) made the cycle which pointed 
out and led to the fiftieth or Jubilee Year. And the same 
system carried out would indicate that to reach the great 
antitype which we seek we should in like manner square 
the Jubilee /. e. y multiply the fiftieth year by fifty. That 
is to say, the antitypical cycle, by the method of multiply 
ing here taught us, should be reckoned by multiplying the 
typical Jubilee or fiftieth Sabbath year by fifty, just as in 
reaching it we multiplied the seventh year Sabbath by 
seven. Lev. 25 : 2-13. 

Following this divinely indicated method of reckoning, 
wonderful results open before us, which assure us that we 
have the correct key and are using it as was intended by 
him who formed this treasure-casket. Fifty times fifty years 
gives the long period of twenty-five hundred years (50x50 
= 2500), as the length of that great cycle, which began to 
count when Israel s last typical Jubilee ended, and which 
must culminate in the great antitypical Jubilee. We 

Earth s Great Jubilee. 181 

know that such a cycle must have begun to count where 
the type ceased ; because, if not one jot or tittle of the Law 
could pass away without a fulfilment at least commencing, 
then the Jubilee type, which was far more than a jot or 
tittle, indeed a large and important feature of the Law, 
would not have been permitted to pass away until the right 
time for its antitype to begin. That the antitype of the 
Jubilee did not in any sense begin when the Israelites ceased 
to observe it, is evident ; hence that a grand cycle began to 
count then, we may be certain. The new, long cycle 
began there, though Israel and all the world are ignorant 
both of the fact that a great cycle has been counting and 
also of the great antitypical Jubilee by which it will be 
terminated. We are not to look for the great Jubilee of 
Jubilees to begin after this cycle, but as the antitype to take 
the place of the fiftieth or last Jubilee of the cycle. An 
antitype never follows its type but takes its place upon the 
same date. Hence the 25ooth year, which would be the 
great 5oth Jubilee, must be the antitype, the real Jubilee or 
Restitution. But instead of being a year, as in the type, 
it will be larger ; it will be the beginning of the great thous 
and-year Jubilee the Millennium. Just so it has been in 
the fulfilment of every type in which time was a feature. 
Thus the Pentecostal outpouring of the holy Spirit came 
upon the typical day of Pentecost or fiftieth day. Christ, 
our Passover-sacrifice, died in the same night in which the 
typical lamb was appointed to be killed a day before or a 
day after would not answer. So here, not the year after nor 
the year before the 25ooth, or closing of the typical cycle, 
would do; but that very year, beginning October, 1874, 
must have begun the antitype or Restitution times. 

The observance of the type could not cease until the great 
cycle (50 x 50) began to count. The important point to be 
ascertained, then, is the exaft date when the last typical 

1 82 The Time is at Hand. 

Jubilee was observed by Israel. With that date definitely 
established, it becomes a very simple matter to count the 
great cycle of fifty times fifty or twenty-five hundred years, and 
thus locate definitely the date of the beginning of the great 
Jubilee of Earth the "Times of Restitution of all things." 

But we must look for beginnings only of this stupendous 
work of restoring all things. The first few days in the typ 
ical Jubilee Year would see comparatively little accom 
plished ; and so we must expect in the first few years in the 
dawning of the great Millennial Jubilee to see but little 
accomplished. The first work in the typical Jubilee Year 
would naturally be a searching out of former rights and 
possessions and the ascertaining of present lacks. Trac 
ing the parallel of this, we should expect in the antitype 
just what we now see going on all about us ; for, as will 
shortly be shown, we have already entered upon the great anti- 
typical Jubilee period, and have been in it since October, 
A. D. 1874. What do we see about us ? We see investiga 
tion on the part of the people of their original, God-given in 
heritance, and their present lacks, rights, etc., many in 
ignorance and selfishness claiming what others have ; and 
the attempt to hold on to as much as possible on the part 
of those who have possession causing disputes, contro 
versies, strikes and lock-outs, with more or less justice and 
injustice on both sides, which must finally be left to Christ s 
adjudication, as disputes under the Law were settled by 
Moses, and after his death by those who sat in Moses seat. 
(Matt. 23 : 2.) With these fixed conclusions and expec 
tations, let us seek the date which God evidently hid for 
us in this type, "that we might know the things freely 
given unto us of God," now due to be understood. 

We have no direft Bible record of Israel s observance of 
their typical Jubilees which would show which was the last 
one observed. We fix upon the date for the Jubilee imme- 

Earth s Great Jubilee, 183 

diately preceding the Babylonian captivity and seventy 
years desolation of their land, as the last one, for two rea 
sons : First, It could not have been this side of that deso 
lation, because there, surely, the type ceased, "passed away;" 
for the land being desolate seventy years and the people in 
captivity in a foreign land, a Jubilee must have been due 
somewhere in the midst of those seventy years and must 
have gone unobserved, A glance is sufficient to show that the 
commands and provisions relative to the Jubilee Year could 
not be complied with while they as a nation were in cap 
tivity and the land was desolate. Hence we say the type 
either passed away then, or before that interruption : it could 
not be this side of it. And whenever the observance of the 
type ceased, the cycle of the great antitype must have begun 
to count, One such failure to observe the type would indicate 
that the type had ceased and that the cycle leading to the 
antitype had begun. Besides, never since the Babylonian 
captivity has Israel had full control of the land : they and 
their land have ever since been subject to Gentile dominion. 
Secondly, In every captivity previous to that one, God 
evidently delivered them from their enemies in time to get 
back into their own land to celebrate the Jubilee Year, and 
thus to perpetuate it as a type until the right time for the 
great (50 x 50) cycle to begin counting; for their previous 
captivities, though frequent, it seems never lasted longei 
than forty years, thus permitting them, according to the 
Jubilee arrangement, to go free and to receive back every 
man his inheritance every Jubilee Year. Besides, when we 
shall shortly show that, reckoned from the beginning of the 
seventy years desolation under Babylon, the great cycle 
ends with the year A. D. 1875, ^ w ^ ^ e manifest to all 
that it could not have commenced at an earlier date, 
prior to that Babylonian captivity; for if we place it even 
one Jubilee earlier, it would locate the termination of the 

1 84 The Time is at Hand. 

cycle fifty years earlier than A. D. 1875, namely A. D. 1825 ; 
and surely no Jubilee age of restitution began with that 

Satisfied thus that the last typical Jubilee, from which 
the great (50 x 50) cycle counts, was not earlier, and could 
not be since the captivity in Babylon, and hence that the one 
immediately preceding that captivity was the last typical 
Jubilee Year, and that at its close the great, silent cycle 
began to count, we proceed to locate the exacl time of 
that last typical Jubilee, thus : 

The system of year Sabbaths being identified with their 
land, Canaan, and their inheritance in it, the first cycle of 
forty-nine years, leading to the first Jubilee, should begin 
to count from the time they entered Canaan. This reason 
able inference is made positive by the Lord s words 
"When ye come into the land which I give you, then shall 
the land keep a Sabbath [observe the Sabbath system] 
unto the Lord : Six years shalt thou sow thy field, and six 
years shalt thou prune thy vineyard and gather in the fruit 
thereof; but in the seventh year [from entering the land] 
shall be a Sabbath of rest unto the land." So, then, the 
cycle of seven times seven, or forty-nine years (7x7 = 49), 
began to count at once, and the fiftieth year after entering 
Canaan was the first typical Jubilee. * 

* Some have suggested that as there were six years consumed in *var 
before the division of the land was finished, therefore the counting of the 
Jubilee cycles did not begin until then. But no, the land was entered 
npon when they crossed over Jordan, and the command reads, " When 
ye come into the land," and not, When ye have divided the land. It 
was divided parcel by parcel during the six years, but they did not get 
possession of all of it during those years, nor for an indefinite time after 
ward until the enemies were driven out, which in some cases was never 
done. (See Joshua 18: 2, 3; 17: 12, 13; 23:4, 7, 13, 15.) Hence, had 
they waited for full possession before beginning to count the cycles, 
they would never have begun. 

Earth s Great Jubilee. 185 

It will be seen, by reference to the table of Chronology, 
that 969 years elapsed between the entering of Canaan and 
the seventy years desolation. 

To the division of the land, . . .6 years. 
Period of the Judges, . . . . 45 " 

Period of the Kings, 513 " 

Total .... 969 " 

We may know how many Jubilees they had observed up 
to that time by dividing 969 years by 50. There are 19 
fifties in 969, showing that number of Jubilees, and the 
remaining 19 years show that their nineteenth, which was 
the last of the typical Jubilees, occurred just nineteen years 
before the beginning of the seventy years of desolation of 
the land while they were in captivity in Babylon, and nine 
hundred and fifty years after entering Canaan. 

There, then, just nineteen years before the "seventy 
years desolation" of their land, at the close of their last 
Jubilee the nineteenth the great cycle of 2500 years 
(50x50=2500) began to count; and it becomes a very 
simple matter to reckon where those 2500 years terminated, 
and consequently where the twenty-five hundreth year, the 
beginning of the great antitypical Jubilee, began. Thus : 
From the last or nineteenth Jubilee to the be 
ginning of the desolation of the land, . 19 years. 
Period of the desolation, . . . 70 " 

From the restoration of Israel by Cyrus, to 
the date known as A. D. (Anno Domini 
the year of our Lord), . . . . 536 " 

Hence, from their last Jubilee to A. D. i, . 625 * 
The number of years since A. D. i, necessary 

to complete the cycle of 2500 years, , . 1875 " 

From the last observed Jubilee Total, . 2500 " 








SEE PAGE 184. 




Jubilee type dates from en 

w S 




tering Canaan : 




To the division of 

w ^ 5 


> t 



the land, . . 6 yrs. 

1 3 | 



Period of Judges, 450 " 

H $ * 




" " Kings, 513 






o 9 



To the desolation, 969 " 

i 3 




19 Jubilees, = 950 " 

* I 



< i 




Remainder: 19 yrs. 



From last Jubilee to 




the desolation, 19 yrs. 





Period of desolation, 



3 \ 


and captivity of 

o a 




all in Babylon, 70 " 




From Restoration 

5*3 "* 




to their land by 

W s 



^ o as 


Cyrus, to A. D. I, 536 

H I 



! I i 


From year A. D. I 

W 3 52 



a I 


to A. D. 1875 

H * E 

T | 


( Jewish time, be 
ginning 061.1874), 1 874 " 

1 1 5 
3 8 



? 5 
3 - 8 

w W 


2499 yrs. 

* 3 
w S 




2 o 3 



yc / 

Thus, the year which be 


gan October 1874 was the 

H > 


25ooth year, but since the 

I 3 


antitype is larger than the 

O 3 

type 1000 years instead of 



one year 1875 (beginning 

2 H 

- as 

C"^ 64 




Oft. 1874), instead of being 



a Jubilee year was the first 




of the looo years of Jubilee. 



Earth s Great Jubilee. 187 

Thus we find that the twenty-Jive hundredth year began 
with the beginning of the year A. D. 1875, which in Jew 
ish civil time, by which this is reckoned (Lev. 25:9), be 
gan about October, 1874. So, then, if the great Jubilee 
were to be only a year, like its type, it would have com 
menced October, A. D. 1874, at the end of 2499 years, and 
would have ended October, A. D. 1875. But ^ n ^ s * s no * 
the type, but the reality : it was not a Jubilee Year, but 
the antitypical Thousand years of Restitution of all things , 
which commenced October, A. D. 1874. 

Thus we see that not only did Israel s Jubilee clearly 
and forcibly prefigure the great " TIMES OF RESTITUTION 
OF ALL THINGS which God hath spoken by the mouth of 
all the holy prophets since the world began," but that 
also the manner of its reckoning just as clearly indicates 
the date of the beginning of Earth s Great Jubilee. If we 
fail to accept these conclusions, we see no other alternative 
than that this type passed away without fulfilment, notwith 
standing the most positive assertions of our Lord that it 
could not that it would be easier for heaven and earth to 
pass than for one jot or tittle of the Law to pass away 
without reaching a fulfilment. (Matt. 5 : 18.) We accept 
the facts thus divinely indicated, however astounding the 
conclusions which we must reasonably draw therefrom. 

But what are the reasonable conclusions from these Bible 
teachings? Let us consider what must follow, from the 
standpoint of reason, and then see if any other scriptures 
will either warrant or contradict those conclusions. First, 
we infer that when the "Times of Restitution" are due 
to begin, the presence of the GREAT RESTORER is also due. 
This would be a very reasonable inference, but it amounts 
to much more than inference when it is indorsed by 
the Apostle s positive inspired statement, that " When 
the [appointed ] times of refreshing shall come from the 

1 88 The Time is at Hand. 

presence* of the Lord [Jehovah], . . . he shall send Jesus 
Christ, which before was preached unto you, whom the 
heaven must retain until THE TIMES OF RESTITUTION OF ALL 
THINGS, which God hath spoken by the mouth of all his holy 
prophets since the world began." Acts 3:19-21. 

On the strength of this inspired statement alone, we have 
clear evidence of the fact that our Lord s second advent 
was due when the Times of Restitution were due to begin, 
viz., in October, A. D. 1874, as marked by the Jubilee ar 
rangement. It seems evident, indeed, that the Jubilee, like 
all other things of that dispensation, was arranged "for 
our admonition [our instruction] upon whom the ends of 
the ages are come." (i Cor. 10:11.) One thing seems 
clear if they do not profit us, they have been thus far al 
most profitless ; for the Scriptures inform us that the Jews 
never fully and properly observed the type, even during the 
first nineteen Jubilees. (Lev. 26 135.) They no doubt found 
it almost impossible to restrain their love of wealth. It, 
like all prophecies and types, was no doubt arranged to 
cast light when and where needed on the path of the just 
to guide the " feet " of the body of Christ. 

* The word here rendered presence is not parousia, \>\& prosopon ; and 
apo prosopon, rendered from the presence, does not signify as a result of 
presence, but rather out from the face of. The thought is common to us, 
and was much more common in eastern countries long ago : To show the 
face was a mark of favor, while to turn the back was a mark of disfavor. 
Thus of our Lord at his first advent it was written, " We hid as it were 
our faces from him, i. e., we were ashamed of and would not acknowledge 
him. Thus, too, Jehovah "would not look upon sin," and hid his face 
from sinners. Now, however, since the ransom has been given, Jehovah 
waits to be gracious, until the appointed time. Then he will no longer dis 
regard men and treat them as sinners, turning his back upon them, but will 
send them refreshment from his face, his favor, and will send Jesus, his 
agent in the restitution of all things. We have the same thought in our 
hymns : "Show thy reconciled face ;" and "Show thy face and all is bright-" 

Earth s Great Jubilee. 189 

Now call to mind what was shown in the preceding chap 
ter concerning the manner of our Lord s return and appear 
ing, lest you stumble here because of erroneous ideas on 
that point. Remember, that "As the days of Noah were, 
so shall also the presence [Greek, parousid\ of the Son of 
man be ; for as in the days that were before the flood they 
. . . knew not, ... so shall also the presence of the Son 
of man be." (Matt. 24:37-39.) Remember, also, what 
we have already gathered from the inspired teaching that 
only those faithfully watching unto the sure word of proph 
ecy, and loving and looking for his appearing, will be able 
to discern his presence, until he makes it manifest to the 
world "in flaming fire, taking vengeance" in the great 
time of trouble. The fad, then, that his presence is not 
known and generally recognized by the world, or even 
among Christians, is no argument against this truth. The 
world has no faith in prophecy, and of course cannot see 
anything in its light. And lukewarm Christians (and such 
are the large majority) are paying no attention to the 
"sure word of prophecy;" and many who profess to be 
watching are reading the prophecies through the colored 
glasses of old and long cherished errors, and with their 
eyes miserably crossed by prejudice. All such should go 
to the Great Physician for some of the "eye salve" of 
meekness (Rev. 3:18), and forever discard the colored 
glasses of the traditions of men, and all theories of their 
own and of others which will not harmonize with every 
testimony of God s Word. 

But neither the world s ignorance and unbelief nor the 
lukewarm indifference and prejudice of the great majority 
of professed Christians shall prove stumbling blocks to 
God s elecl: to those who in simple, child-like faith accept 
the testimony of his blessed Word. Such cannot stumble ; 
nor is it possible that they should be deceived. By theii 

190 The Time is at Hand. 

faith and God s leading such will overcome all. Fear not, 
precious Jewels of the Lord s own choosing : lift up your 
heads and rejoice, knowing that your deliverance, your ex 
altation and glory, draweth nigh. Luke 21 : 28; 12: 32. 

Another reasonable expectation, if the Times of Resti 
tution actually began with October, A. D. 1874, and if our 
Lord s second presence was then due, would be, that those 
watching should see some distinguishable indications of 
what the Scriptures explain to be the first work of his pres 
ence, viz., the harvesting of the fruit of the Gospel age, 
the gathering together of his elect (in mental association 
and spiritual communion), and at least some preparatory 
steps toward the establishment of Christ s Kingdom. Some 
of these evidences we have already briefly hinted at; but 
there is so much to be observed on this point that we must 
leave its consideration for a subsequent chapter. The har 
vest of the Church is indeed upon us; the wheat is being 
separated from the tares ; and affairs in the world are rap 
idly shaping themselves, making ready for the permanent 
establishment of the Redeemer s Kingdom. The foretold 
signs, in the exact manner and order of their prediction, 
are made clearly manifest to those watching; but this we 
leave for the present because we wish first to bring other 
prophetic testimonies to view. Suffice it to say here that 
the sickle in the "harvest" of this age, as in the Jewish 
"harvest," is the truth; and that the "messengers" who 
use the sickle now are disciples or followers of the Lord, 
though many of them now, as then, realize but slightly the 
magnitude of the work in which they are engaged. 


While the foregoing evidence is strong and clear just as 
it stands, we now present prophetic testimony which proves 

Earth s Great Jubilee. 191 

that we began counting the Great Cycle (50 x 50) at the 
right point. Our Heavenly Father knew the fear and trem 
bling with which our faith would grasp these exceeding 
great and precious promises, and hence he has doubled the 
already strong cord of evidence, furnished in the Law, by 
additional testimony through the prophet. And our dear 
Redeemer and Lord, who hands us this cord, and whose 
presence this testimony points out to us, as he comes to 
us in the early dawn of the Millennial Day, seems to say, 
as he once said to Peter (Matt. 14: 25-32), "O thou of 
little faith, wherefore didst thou doubt?" Learn that I am 
a spirit being, no longer visible to human sight. I thus re 
veal myself by the lamp of the Word to the eyes of thine 
understanding, that as in coming days I shall walk upon 
the stormy sea of the world s unparalleled trouble, thou 
needst not fear, but "Be of good cheer." Remembering 
that it is I, be not afraid. 

This truly marvelous prophetic corroboration, which we 
now proceed to consider, lay hidden in its own simplicity 
until the appreciation and application of the Jubilee type, 
as above, gave it significance. 

The seventy years, usually referred to as the seventy years 
captivity in Babylon, is Scripturally styled the "seventy 
years desolation of the land" This desolation God had 
predicted by Jeremiah the Prophet, thus : "And this whole 
land shall be a desolation, and . . . shall serve the king 
of Babylon seventy years." (Jer. 25:11.) "Thus saith 
the Lord, that after seventy years be accomplished at Bab 
ylon, I will visit you, and perform my good word toward 
you, in causing you to return to this place." (Jer. 29:10.) 
In 2 Chron. 36:17-21 the fulfilment of this prophecy is 
recorded ; and the reason why it was just seventy years, 
and why it was made completely desolate, is stated thus : 
?< He brought upon them the king of the Chaldees [Nebu- 

?92 The Time is at Hand. 

chadnezzar, king of Babylon], . . . and them that had 
escaped from the sword carried he away to Babylon, where 
they were servants to him and his sons until the reign of the 
kingdom of Persia : to fulfil the word of the Lord by the 
mouth of Jeremiah, until the land had enjoyed her Sabbaths ; 


fulfil threescore and ten [70] years. 

From this we see that Israel had failed to observe prop 
erly the Sabbatic years, of which the Jubilees were the 
chief. It certainly was a severe test of obedience toward 
the Heavenly King, to a people so notably avaricious, to 
be commanded to let the land rest, to restore to former 
owners lands acquired and possessed for years, and to re 
store to servants their liberty especially when obedience 
was only commanded, and not summarily enforced by com 
pulsion. God had forewarned them, through Moses, that if 
they were disobedient to the laws to which as a nation they 
had pledged themselves, he would punish them for it. In the 
same chapter in which he tells them of the punishment of seven 
times under Gentile rule, he tells them, also, that if they 
would neglect the year Sabbaths he would punish them for 
it by desolating their land. (And, as a matter of fact, the 
seventy years desolation was also the beginning of the seven 
Gentile Times, as already shown.) The Lord s threatening 
reads thus: "Your land shall be desolate and your cities 
waste. Then shall the land enjoy her Sabbaths, as long as 
it lieth desolate and ye be in your enemies land, . . . because 
it did not rest in your Sabbaths when ye dwelt upon it." 
Lev. 26:34, 35, 43. 

God permitted for a while their half-hearted and half 
way obedience, but finally removed them entirely from the 
land, made it desolate, without an inhabitant, and gave it 
the/#// number of its Jubilee Years not only for those they 
had imperfectly observed, but also for the entire future 

Earth s Great Jubilee. 193 

number which would elapse, according to his arrangement, 
before the antitypical Jubilee, the Restitution or Millen 
nial age, would be due. 

And since the entire number of typical Jubilees, designed 
to precede the antitype, is thus proved to be seventy, we 
are thus furnished another means of calculating when the 
antitype is due to begin. The calculating of this pro 
phetic statement of the entire number of Jubilees is simple 
and easy ; and, as we should expect, its results agree ex- 
aftly with those already obtained by the method of count 
ing furnished by the Law. 

The entire number being seventy, and nineteen of these 
having been observed in a half-hearted way by Israel before 
the desolation, it follows that the remaining fifty-one 
(70 1 9= 51) mark the period from the last Jubilee which 
Israel imperfectly observed, down to the great antitype. 
But here note a difference in the manner of counting. Un 
der the Law reckoning, we counted the future as well as 
the past cycles of forty-nine years with the fiftieth or Jubi 
lee Year added; for the Law shows things as they would 
have been, had Israel carried them out properly. But proph 
ecy records things just as they will actually occur. We 
are now examining the prophetic statement, remember, and 
hence should now reckon these cycles as they have occurred 
cycles of forty-nine years, without Jubilees; for Israel 
did not observe a Jubilee since their nineteenth one. The 
first nineteen cycles had Jubilee Years, but the fifty-one 
since have had none ; hence we must reckon fifty-one cycles 
of forty-nine years each, or 2499 years (49 x 5 1 2499), 
from the last typical Jubilee observed by Israel to the anti 
type. This calculation, though entirely distinct from the 
other, ends exactly as shown by the Law method of reckon 
ing previously examined October, A. D. 1874. 

Let us state this last proof in another form, for the bene- 

X94 The Time is at Hand. 

fit of some, thus : The full number of Jubilee cycles which 
God had ordained was seventy, as shown by the plain 
statements relative to the reason for the seventy years deso 
lation of their land. This was to include those that Israel had 
observed in an unsatisfactory manner, which we have seen 
were nineteen, as well as all the cycles to follow, up to the 
antitype. We will now reckon all these from their com 
mencement on entering Canaan, and see where they end. 
1 9 Cycles with Jubilees added (5 o years each) = 950 years. 
51 Cycles without Jubilees (49 years each) = 2499 " 

70 Cycles, therefore, cover a period of 3449 " 

This period of 3449 years, reckoned from the entering of 
Canaan, ends as the foregoing, October, A. D. 1874, thus: 
From entering Canaan to division of the land, 6 years. 
Period of the Judges to Saul the king, . . 450 " 
Period of the kings, . . . . 513 " 
Period of the desolation, . . . 70 " 

From the restoration to A. D., . . 53^" 

Total number of years before the date 
known as A. D., ..... 1575 " 

Years since A. D. , to complete above 
period of 3449 years, are 1874 full years, 
which would end (Jewish time) October, . . 1874 <c 

The period of the 70 cycles, as shown 
above, from the beginning of the Jubi 
lee system, on entering Canaan, until 
the antitype, the Great Jubilee, or Times 
of Restitution, began, Oct., A. D. 1874, . . 3449 years. 

The logical conclusion, if these matters are accepted as of 
divine arrangement, is easily drawn. And if not divinely 
arranged, whence came they ? We do not put them into 
the inspired Word : we merely find them there in all their 
simplicity and beauty, and, like all the other precious and 


SEE PAGE 194. 

From entering Canaan: 
To the division of 

the land, . . 6 years. 
Period of Judges, 450 " 
Kings, 513 " 

To the Desolation, 969 " 
19 Jubilees, = 950 years. 

19 years. 

Thus their last Jubilee was 
observed 19 years before the 


Before the "Desola 
tion" as above, 19 yrs. 

Years of Desolation, 70 " 

From the Restora 
tion by Cyrus to 
A. D. i, . . . 536 

Years from A. D. I 
to A. D. 1874, 
Oct. loth (the 
end of year 
Jewish time), . 1874 " 

2499 yrs. 

51 cycles (without Jubi 
lees) as they actually occurred 
and were mentioned in proph 
ecy, 49 years each = 2499 
years. Or, total years from 
entering Canaan to October 
1874 = 3449 years. 

The Period of 19 cycles 
and Jubilees (950 years) and 
51 cycles alone (2499 years) 
= 3449 years. 



196 The Time is at Hand. 

rich food from the storehouse, which our Lord is now serv 
ing us according to his promise (Luke 12:37), this is nour 
ishing "strong meat " not especially intended for " babes 
in Christ," but for those more developed, "who have their 
senses exercised" (Heb. 5 : 14) to discern and appreciate 
this meat now in " due season. " If not of divine arrange 
ment and intended for our instruction, how and why come 
the double proofs, matching and corroborating each other 
so perfectly ? To convince yourself of their divine arrange 
ment, notice that in no other place and way can these 
seventy years of Sabbaths in desolation be made to har 
monize with the (50x50) cycle of the Great Jubilee. Try 
it. Prove it. Suppose either a mistake, or a change of 
one of the nineteen Jubilees kept by Israel : Suppose that 
eighteen (one less) or twenty (one more) had elapsed be 
fore the seventy years desolation began. Calculate, and you 
will see that these two lines of evidence, which so perfectly 
unite in the testimony that 1875 (beginning October, A. D. 
1874) is the date of the beginning of the Times of Restitution, 
and the date, therefore, from which we may know that the 
heavens no longer retain our Lord, the great Restorer, can 
not be united elsewhere, without doing violence to them 
selves, to the chronology, and to other prophecies yet to be 

If these time-prophecies teach anything, it is that the 
Great Jubilee, the Times of Restitution of all things, has 
begun, and that we are already in the dawn of the Millen 
nial age, as well as in the "harvest " of the Gospel age 
which ages lap one upon the other for forty years the "day 
of wrath. We are already fourteen years into this forty- 
year-day of wrath ; and preparations for the struggle are pro 
gressing rapidly. The coming twenty-six years, at the pres 
ent momentum, will be quite sufficient for the accomplish 
ment of " all things written," 

Earth s Great Jubilee. 197 

Let no reader hastily conclude that there are no evidences 
of Restitution about us, nor that the Sun of Righteousness 
is not already gilding the watch towers of Zion and en 
lightening the world. Let him, on the contrary, reflect that 
we are already in the day when the hidden things are being 
made manifest j and let him remember that the first work 
of Restitution is properly a breaking down of the old and 
decaying structure which stands in the place which the 
new is to occupy. Remember that the first work of the 
tenderest physician is often to open the wounds, and to 
cleanse and amputate according to the necessities of the 
patient, in order to make thorough work of the healing. 
That such service causes pain and is seldom appreciated by 
the patient at the time, none need be told ; and so it is 
with the work of the great Physician, the Restorer, the 
Life-giver : He wounds to heal, and the trouble and sifting 
in the Church and the world are but the lancing and 
cleansing needful, and a most important part of the Resti 
tution work. 

In the type, the Trumpet of Jubilee was to be sounded 
when the Jubilee Year began, to proclaim liberty throughout 
all the land, unto all the inhabitants thereof. (Lev. 25 : 10.) 
The antitype is ushered in with the sounding of the (sym 
bolic) Seventh Trumpet," the "Trump of God," the 
"Last Trump." It is indeed the great trumpet: it an 
nounces liberty to every captive \ and while at first it means 
the surrender of many expired claims and privileges, and a 
general time of disturbance and unsettling of usages, habits, 
etc., its full import, when rightly appreciated, is "good 
tidings of great joy which shall be unto all people. 

In the early commotion, each one who hears the Jubilee 
Trumpet of the new dispensation is forcibly struck by some 
one of its many features and heeds no other. One sees the 
propriety of, and calls for, governmental reforms, the aboli- 

198 The Time is at Hand. 

tion of standing armies and their burdensome tax. An 
other calls for the abolition of titled aristocracy and the 
recognition of every man by his manly qualities. Others call 
for the abolition of landlordism, and demand that landhold- 
ing shall be as at first, according to necessity, and ability 
and willingness to use. Others call for temperance reform, 
and by prohibitory and other laws, by Law and Order So 
cieties, seek to chain this great evil, and begin to restrain 
men who for the love of money would ensnare, enslave 
and destroy fellow men, and who, fastening their fangs in 
to their weaknesses, would fatten and luxuriate upon their 
blood. Others form Humane and Anti-Cruelty Societies, 
to prevent those who have the ability from injuring the 
weak and dependent. Others form societies for the sup 
pression of vice and of demoralizing literature. Others form 
Anti-Adulteration Societies to examine into adulterations 
of food, and to expose and prosecute and punish those 
who for love of greater gain adulterate food and make it 
even injurious to health. Laws are enacted for the protec 
tion of the lives and the health of the people. Miners must 
have pure air, no matter what the cost ; they must have two 
ways of escape in case of fire. Working people, powerless 
to help themselves or to choose their places of work, are 
cared for by the public laws. They can no longer be paid 
when the employer may please, and in store-orders, but the 
law now demands that pay-day shall be at least every two 
weeks and in cash. They can no longer be crowded into 
buildings where in case of fire they would be liable either 
to burn to death or to maim themselves for life by jumping ; 
for "fire-escapes" are compulsory, and for any death or 
injury traceable to carelessness on the part of the employer, 
he is held responsible, and is punishable, either by fines, 
damages or imprisonment. Wealthy corporations, such as 
own railroad and steam-ship lines, are compelled to care for 

Earth s Great Jubilee. 199 

the lives and interests of the people, the poor as well as the 
rich. These reforms are the results of the awakening of 
the people by the Jubilee Trump of knowledge and liberty, 
and are not traceable to pure benevolence on the part of 
the more favored class. For though all in the favored or 
wealthy class who are benevolent, and such as love right 
eousness, can and do rejoice in these beginnings of reform, 
others, and the majority, regretfully yield from necessity. 
True, such laws and arrangements are not yet perfected, 
nor are they universal ; but the beginnings noticed rejoice 
our hearts, and give evidence of what may be expected in 
the exalting of the humble and lowly, and the abasing 
of the proud, when the Jubilee regulations are fully in op 
eration. All these things are parts of the reform commo 
tion ushering in Earth s Great Jubilee j and though much 
has been demanded, and much has been gradually conceded, 
yet kings, and emperors, and queens political, social, ec 
clesiastical and financial will not submit to the great level 
ing process of this Jubilee or Restitution age without a great 
and severe struggle, such as the Scriptures point out as just 
before us, and which, though severe, is unavoidable, and will 
work out ultimate good. 

The spirit of " liberty throughout all the land " is indeed 
sometimes carried to an unreasonable extent by the ignorant 
and the hot-headed ; and yet it is all part of the great un 
avoidable Jubilee excitement, occasioned by the ignorance 
and oppression of the past. None but the Lord s " little 
flock " is fully and correctly informed as to the grand scope 
of the Restitution. These see the minor changes, the 
straightening out of the lesser affairs of men, but they see 
also what can be seen from no other standpoint than God s 
Word that the great enslaver, Sin, is to be shorn of his 
power, that the great prison-house of Death is to be opened 
and a release presented to each prisoner, signed in the 

200 The Time is at Hand. 

precious blood of the Lamb of God which taketh away the 
sin of the world, the great Redeemer and Restorer. Glad 
tidings indeed it shall be to all people, not only to the 
living, but also to all that are in their graves. Before the 
end of this great Jubilee every human being may go entirely 
free may get back to man s first estate, " very good," re 
ceiving back through Christ all that was lost in Adam. 


" Blow ye the Trumpet, blow 
The gladly solemn sound; 
Let all the nations know, 

To earth s remotest bound, 
The Jubilee of Earth is come, 
Returning ransomed sinners home. 

" Jesus, our great High-Priest, 
Hath full atonement made. 
Ye weary spirits, rest ; 

Ye mournful souls, be glad. 
The Jubilee of Earth is come, 
Returning ransomed sinners home. 

" Ye who were sold for naught, 

Whose heritage was lost, 
May have all back unbought, 

A gift at Jesus cost. 
The Jubilee of Earth is come, 
Returning ransomed sinners home. 

" The Seventh Trumpet hear, 

The news of heavenly grace ; 
Salvation now is near ; 

Seek ye the Savior s face. 
The Jubilee of Earth is come, 
Returning ransomed sinners home." 




TN previous chapters the fact has been referred to, that 
* God s dealings with the nation of Israel were of a typ 
ical character ; yet few have any adequate conception of 
how fully this was the case. It has doubtless been observed 
by many that the apostles, particularly Paul, in instructing 
the Christian Church, frequently refer to some striking 
features of type and antitype in the Jewish and Christian 
dispensations. But a closer attention to the Apostle s 
teachings will show that he does not only make use of a few 
illustrations drawn from the Jewish economy, but that in his 
close reasonings he calls up the whole Jewish system as 
divinely instituted (ignoring entirely the "traditions of 
the elders," which were no part of that system), and shows 
that in all its features it was typical of the then dawning 
Christian dispensation, mapping out most clearly the course 
of the Christian Church in the Gospel age, as well as point 
ing out its glorious work in the Millennial age. 


202 The Time is at Hand. 

Many presume that the Jewish and Christian ages are 
really one, and that God has been selecting the Christian 
Church from the very beginning of human existence. This 
is a serious mistake, which beclouds and hinders the correct 
and clear apprehension of many truths. Jesus was the 
head and forerunner of the Christian Church, which is his 
body (Eph. 5:23; Col. i : 24); consequently none preceded 
him as members of the Church. Had any preceded him, 
he could not properly be styled the forerunner. The "high 
calling to become joint-sacrificers, and finally joint-heirs 
with him, was not made known in other ages. (Eph. 3 : 2, 
5, 6.) Good men who lived and died prior to the attual 
payment of our ransom by the precious blood knew noth 
ing of this "high calling." And since the gifts and callings 
of God are unmerited favors, no injustice is done to those 
of other ages, in not offering them the same favor. The 
call and favor to those of past ages, as they will also be to 
those of the coming age, were to earthly honors, and earthly 
glory, and everlasting life as earthly (human) beings ; while 
the call and favor of the Gospel age are to heavenly honors 
and glory, to a change of nature from human to divine, 
and to power, honor and dominion in heaven and in earth, 
as joint-heirs and co-workers with Christ. And since the 
Church thus called out, separated from the world, and de 
veloped during this age, is in the age to come to be the 
agent of Jehovah in the full execution of his great plan of 
the ages a plan which compasses the interests not only 
of humanity, but of all creatures in heaven and in earth 
wonderful have been the preparations made in the ages past 
for their training and instruction. And no less wonderful 
has been the care with which these, called to be heirs of 
divine glory, have during this age been trained, disciplined, 
guided and protected through the long, difficult, narrow 
way, first opened up by their Lord and Forerunner, in 

Parallel Dispensations. 203 

whose footprints they are directed to tread as he set the 
example. i Pet. 2:21. 

Our Lord spent the three and a half years of his minis 
try in gathering out from Israel, and in training and in 
structing, the few disciples who should form the nucleus of 
the Christian Church. When about to leave them alone 
in the world he gave them the promise of the holy Spirit, 
which, during the entire age, should guide the Church into 
all truth, and show them things to come, and bring freshly 
to remembrance what he had taught which promise began 
to be verified at Pentecost. It is also written that the an 
gels are all ministering spirits sent forth to minister to 
these heirs of this great salvation (Heb. i : 14), and that our 
Lord s special care is over them, even to the end of the 
age. (Matt. 28 : 20.) All the writings of the apostles are 
addressed to the Church, and not to the world, as many 
seem to think ; and they are full of special instructions, 
encouragements and exhortations, needful only to the 
saints who during this age are walking in the narrow 
way. And our Lord s revelation, which God gave him 
after he had passed into glory, he sent and signified \sign- 
ified told in signs, symbols, etc.] to his Church, through 
his servant John. (Rev. i : i.) We are also told that the 
prophecies given aforetime by holy men of old were given, 
not for themselves, nor for others of their day and age, but 
exclusively for the instruction of the Christian Church. 
i Pet. i : 12. 

In this chapter we purpose to show that the whole Jewish 
nation, during that entire age, was unwittingly engaged, un 
der God s direction, in furnishing for our instruction a typ 
ical view of the entire plan of salvation in all its workings, 
even as we have just seen its Jubilees pointing out the final 
consummation of the plan in the blessing of all the families of 
the earth. It is by our drawing upon this storehouse of truth, 

2O4 The Time is at Hand. 

so abundantly and specially provided for the Church, that 
the Spirit of God feeds us and leads us gradually into a 
more and more nearly complete understanding of his plan, as 
rapidly as that knowledge becomes needful to us. And from 
this great storehouse God is now supplying much of the 
special light and food needful to us in this " harvest " time 
at the consummation of the age. Since such has been God s 
care and abundant provision for the Christian Church above 
all other people of past and future ages, how important in 
his estimation must that knowledge be to us, and how 
eagerly should we avail ourselves of it. 

While we will not in this chapter or volume enter into a 
detailed examination of the typical features of God s deal 
ings with Israel, as set forth in the Tabernacle, and Temple, 
and ordinances and sacrifices, etc., we do now invite close 
attention to some of the marked and prominent outlines of 
correspondency between the Jewish and Christian dispensa 
tions as type and antitype ; for all that the Christian Church 
actually experiences and accomplishes, the Jewish Church 
prefigured. And many of these features of correspondency 
are parallel not only in character, but also in their rela 
tive time of occurrence. Even in their national history, 
and in the history of many particular individuals of 
that nation, we find correspondencies marked by the 
Scriptures. Some of these, Christian thinkers have long 
noticed, and others have been entirely overlooked. Here 
a beautiful and fruitful field of thought and study opens 
before us. 

Paul designates the Jewish Church "Israel after the flesh, 
and the Christian Church "The Israel of God." (i Cor. 
10 : 1 8 ; Gal. 6 : 16.) We may thefore properly designate 
them Fleshly Israel and Spiritual Israel. The higher plane 
of the spiritual house is also pointed out by the Apostle 
when he describes Fleshly Israel as a house [family] of 

Parallel Dispensations. 205 

servants, and Spiritual Israel as a house of sons. (Heb. 
3:5, 6 ; Rom. 8:14.) The fleshly house was the honored 
servants of the spiritual house in various ways, but chiefly in 
that they unconsciously, under God s arrangement, furnished 
pantomime illustrations of spiritual things, which, if studied 
and heeded, greatly bless and enlighten the house of sons. 

In both cases there have been a Nominal Israel and a Real 
Israel, in God s estimation, though to men they have ap 
peared as one ; the nominal and the real not being clearly 
distinguishable until the end or harvest time of their re 
spective ages, when the truth then due and brought to light 
accomplishes the separation, and makes manifest which are 
of the real and which of the merely nominal Israel. Of 
the fleshly house Paul said,, "They are not all Israel which 
are [nominally] of Israel" (Rom. 9:6); and our Lord 
recognized the same fact when of Nathaniel he said, "Be 
hold an Israelite indeed, in whom is no guile," and also 
when in the time of harvest he separated the real from the 
nominal, and called the former valuable wheat, and the 
latter mere chaff though, comparatively, the wheat was 
only a handful, and the chaff included nearly all of that 
nation. In a similar proportion, and under a similar figure, 
the nominal and the real members of Spiritual Israel of the 
Gospel age are pointed out ; and their separation, too, is 
in the time of harvest in the end of the Gospel age. Then 
only the wheat a comparatively small number, a " little 
flock" will be separated from the masses of nominal 
Spiritual Israel, while the great majority, being tares and 
not real wheat, will be rejected as unworthy of the chief 
favor to which they were called, and will not be counted 
among the Lord s jewels. Rom. 9:27; 11:5; Luke 
12:32; Matt. 3:12; 13:24-40. 

The head of the fleshly house was Jacob, surnamed Is 
rael (a prince) ; and through his twelve sons he founded 

206 The Time is at Hand. 

the house which bore his name, the House of Jacob, the 
House of Israel. So with the Spiritual House : its founder, 
Christ, established it through the twelve apostles ; and this 
house also bears the name of its founder The Church of 
Christ. In point of time, God called Fleshly Israel first ; 
but in point of favor, and in time of realization, Spiritual 
Israel comes first. Thus the first becomes last, and the 
last first. (Luke 13:30.) The Scriptures clearly mark 
these two houses of Israel as being the fleshly seed of 
Abraham and the spiritual seed of Jehovah the Heavenly 
Father whom Abraham typified. 

Some are blinded to important truths by the supposition 
that the expression, "both the houses of Israel," refers to 
the two divisions of Fleshly Israel, after the split in the 
days of Solomon s son, Rehoboam. Such need only be 
reminded that after the captivity in Babylon, upon their 
restoration to Palestine, all Israelites of all the tribes then 
captives in all the universal domain of Medo-Persia, includ 
ing the land of Syria or Babylonia, were given liberty to 
return to their own land if they chose. (Ezra i : 1-4.) 
Many of the faithful Israelites of all the tribes, who had 
respect to the promises of God associated with the holy land 
and the holy city, returned to the various cities of Pales 
tine. The tribe of Judah, the principal tribe, in which 
was vested the kingly office, and in whose territory Jerusa 
lem, the chief city, was located, naturally took a leading 
part in its rebuilding j but after that return from Babylon, 
Israel was no more a divided nation, but dwelt together as 
at first, as one people, and were known by the one original 
name, Israel. See Neh. n : i, 20 ; Ezra 2 : 70. 

This is further emphasized in the New Testament. The 
Lord and the apostles speak of Fleshly Israel as one. Paul 
says that Israel sought, but that only a "remnant" was found 
worthy. (Rom. 10:1-3; 9:27; 11:5-12, 20-25 ; Acls 26:7.) 

Parallel Dispensations. 207 

Our Lord said that he was "sent to [all] the lost sheep of the 
[one] house of Israel ;" yet when he would not permit his dis 
ciples to go outside of Palestine to seek them (Matt. 10:5,6; 
15 : 24), it is evident that those living in Palestine repre 
sented all Israel. Peter, too, speaks of fleshly Israel as one 
house; and addressing the people at Jerusalem he said, 
( Let all the house of Israel know, etc. James also speaks 
of the twelve tribes as one people. (A6ls 2 :$6; Jas. i : i.) 
Many of all the tribes dwelt in Palestine, and many of all 
the tribes dwelt in surrounding nations. Thus Paul met 
and preached to Israelites in nearly every city which he 
visited in Asia Minor and Italy, but they were always 
recognized as one nation, spiritual Israel being the only 
other Israel. 

God has made special covenants or promises to both these 
houses of Israel. The promises to the fleshly house were all 
earthly , while those to the spiritual house are all heavenly. 
Though the promises to the fleshly house were (and still 
are) grand and precious, the promises to the spiritual house 
are characterized as better promises," and "exceeding 
great and precious promises." (Heb. 8:6; 2 Pet. 1:4.) 
To the fleshly house it was said, " If ye will obey my voice 
indeed, and keep my covenant, then ye shall be a peculiar 
treasure unto me above all people ; for all the earth is mine. 
And ye shall be unto me a kingdom of priests, and a holy 
nation." And though all Israel answered and said, "All 
that the Lord hath spoken we will do" (Exod. 19:5-8), 
and then failed to keep their covenant, yet the faithful 
among them, who earnestly endeavored in their weakness to 
keep it, will in the Millennial age be "princes in all the 
earth" members of the earthly phase of the Kingdom of 
God. See Vol. I., chapter xiv. 

To the spiritual house, on the contrary, it is said, "Ye 
are built up a spiritual house, a holy priesthood, to offer up 

2o8 The Time is at Hand. 

sacrifices * acceptable to God by Jesus Christ. ... Ye are 
a chosen generation, a royal priesthood, a holy nation, a 
peculiar people, that ye should show forth the praises of 
him who hath called you out of darkness into his marvel 
ous light ; which in time past were not a people, but are 
now THE PEOPLE OF GOD." i Pet. 2:5, 9, 10. 

Fleshly Israel had by God s appointment a Tabernacle 
made with hands, which was typical both in itself and in 
all its services. (Heb. 9:1, 2, 9, 10.) But Spiritual Israel 
has "the true [the antitypical] Tabernacle, which the Lord 
pitched and not man." (Heb. 8 : 2.) For the services of 
the typical Tabernacle a typical priesthood was ordained, 
of which Aaron was the head, which offered typical sacri 
fices for the sins of the typical people, and accomplished 
a typical cleansing or justification each year. The anti- 
typical Tabernacle has its priesthood, which offers up better 
sacrifices (Heb. 9 : 23), which actually and forever cancel 
the sins of the whole world. And of this priesthood our 
Lord Jesus is the head priest the High Priest of our pro 
fession [or order] the Church which is his body being the 
under-priests. The entire nominal church is not this priest 
hood but the true Church, the faithful in Christ Jesus, who 
follow the footsteps of our great High Priest in sacrifice. 

Another marked feature of this correspondency as type 
and antitype, noted in the Scriptures, is that both the 
houses of Israel (fleshly and spiritual) were carried away 
captives into Babylon. This will be more clearly seen 
when in a succeeding chapter we come to view " Babylon the 
Great, the Mother of Harlots." (Rev. 17:5,6.) We merely 
notice here the correspondence. Fleshly Israel was taken 

* The word spiritual before sacrifices in this text (verse 5) is omitted 
in the oldest Greek manuscript the Sinaitic. The correctness of this 
omission is evident when we reflect that not spiritual things are sacri 
ficed, but earthly or human privileges, rights, etc. 

Parallel Dispensations. 209 

captive into literal Babylon, which was built upon the literal 
river Euphrates, while in the Gospel age mystic or figura 
tive Babylon, which carried away captive Spiritual Israel, is 
portrayed as sitting upon the mystic Euphrates. In the 
type, the golden vessels of the Temple were carried away 
and profaned by literal Babylon : in the antitype, the pre 
cious, divine (golden) truths, pertaining to the service of the 
true Temple, the Church (i Cor. 3 : 16, 1 7 ; Rev. 3 : 1 2), were 
far removed from their proper places, perverted and misap 
plied by mystic Babylon. Literal Babylon being built upon 
the river Euphrates, which materially contributed to its 
wealth and resources, its overthrow was accomplished by 
the turning aside of those waters. So mystic Babylon sits 
upon, is supported by, many waters (peoples, nations), and 
its fall is predicted, through the turning aside of its sup 
porters and sustainers, the people. Rev. 16 : 12. 




We now come to the consideration of that most wonder 
ful feature of this typical correspondency, viz. , the time 
element, which in every instance sustains and corroborates 
the dates indicated by the Jubilees, the Chronology, and 
the foretold close of Gentile Times. And it is for this pur 
pose particularly that this subject is here introduced that 
the force of this wonderful parallelism may increase and 
confirm the faith of God s children in the time element of 
his plan, as it was evidently intended to do. Heb. 9:9, 
23; 10:1. 

Of all the prophecies and time-proofs there is none more 
striking and convincing than this one. The lesson it 
teaches is startling because of its very simplicity, and car 
ries conviction to the hearts of the humble. Not only 
were Fleshly Israel and its ceremonies typical, but the Tew- 

210 The Time is at Hand. 

ish age was typical of the Gospel age. They are of exactly 
the same length, and correspond to each other ; so that, see 
ing and appreciating the Jewish age, its length, and the 
peculiarities of its harvest or close, we may know the exa<5l 
length of the Gospel age, its antitype, and may under 
stand what to look for, and when, in the harvest of the Gos 
pel age. But let us now proceed to show this ; for though 
we might take it for granted on general principles, and say 
that as the various features of the Jewish system corre 
spond to those of the Gospel age, so too the time should 
correspond, yet God has not left us thus to infer this, but 
has clearly though indirectly told us so. 

Paul tells us that God has cast off the fleshly house from 
favor, during the time of the selection of the spiritual 
house ; and that when the spiritual house has been selected, 
then God s favor will return to the fleshly house. He says : 
"I would not, brethren [brethren of the Church, or spiritual 
Israel], that ye should be ignorant of this mystery, lest ye 
should be wise in your own conceits, that blindness in part 
is happened to Israel [natural, or fleshly] until the fulness 
of the Gentiles * be come in. As it is written : There shall 
come out of Zion the [promised] Deliverer [the Christ 
our Lord, the head, and the remnants or faithful few, of 
both the nominal houses of Israel, which shall compose his 
body, the Church] and shall turn away ungodliness from 

* None should confound this " Fulness of [or, from out of] the Gen 
tiles" with the "Times of the Gentiles," mentioned heretofore. The 
" Times of the Gentiles," as has been shown, is the period of time during 
*hich the Gentiles are permitted to rule the world ; while the " Ful 
ness of the Gentiles" refers to \hzfull number to be selected out from 
among the Gentiles, to complete the Gospel Church who, with the 
^remnant " selected from among the Israelites (which would include the 
apostles), shall constitute the Church of Christ, the Holy Nation, the 
Royal Priesthood, the Kingdom of God, to whom the kingdom and 
dominion of earth shall be committed. 

Parallel Dispensations. 211 

Jacob. And so all Israel shall be saved (for this is my 
covenant unto them) when I shall take away their sins. As 
concerning the gospel [the high calling of this age], they 
are enemies [cast off] for your sakes [that you may have 
the preference and inherit the choicest, the spiritual parts 
of the promises] ; but as touching the election [by which 
they were chosen to receive special earthly favors from 
God, promised to their father Abraham and his natural 
seed], they are beloved for the fathers sakes; for the gifts 
and calling of God are not things to be repented of." 
What God has promised is sure of fulfilment. Knowing 
the end from the beginning, Jehovah never made a cov 
enant which he would need or wish to break. 

In this prophecy the Apostle gives an intimation of the 
length of the Gospel age, by showing that it began with 
the casting off of Fleshly Israel, and that it will end with 
their restoration to favor. Placing the statements of Paul 
and Peter (Rom. n : 27 and Acts 3 : 19, 20) together, we 
learn that the time for the return of favor to Israel will be 
in the beginning of the Times of Restitution, at the second 
advent of our Lord. Paul says the return of favor to that 
people will be when God shall take away their sins, which 
Peter says he will do in the times of refreshing or restitu 
tion which shall come when our Lord comes the second 
time, when the heavens no longer retain him. 

The date of our Lord s second advent, and the dawn of 
the Times of Restitution, we have already shown to be 
A. D. 1874. We should expect, therefore, to see some marks 
of God s returning favor to Fleshly Israel shortly after A. D. 
1874, as one of the first features of restitution work. And, 
surely enough, we do see favor beginning to return to them. 
And every fresh evidence of the removal of Israel s blind 
ness, and of divine favor toward them, is, when measured 
by the Apostle s words, a fresh proof that the Gospel age is 

212 The Time is at Hand. 

closing and that the "little flock" is about complete. 
But we have further proof which furnishes us with the exact 
date when favor should begin to return to Israel. Thus far 
we have merely seen that the measure of Fleshly Israel s 
cast off condition is the measure of the time of special 
favor to others, for the calling of other people (Gentiles) 
to be joint-heirs with Christ, which call ends in the be 
ginning of the Times of Restitution ; but not (other proph 
ecies show) at the very beginning of it. 

But pause a moment let there be no misunderstanding 
on this point : When the call to the high privilege of be 
coming members of the Church, the bride and joint-heir 
of Christ, ceases, it by no means signifies that all of those 
already called are sure to be counted worthy, and therefore 
to be chosen ; for " Many are called, but few are chosen" 
because only a few of the called ones comply with the con 
ditions of the call. Nor does it imply that those not there 
after called to that "high calling" will be offered no other 
favors. The fa6l is, that when this "high calling" ceases, 
it is because the great Designer of the plan of the ages has 
almost completed that part of his plan intended to be ac 
complished in the Gospel age viz.: the selection of the 
Gospel Church, the bride of Christ. All men were not 
called to that high honor. We are specially informed that 
God s design was to select for this purpose only a limited 
number, a "little flock," as compared with the mass of 
mankind. After enough have been called and the time for 
calling ends and it is no longer proper to extend this call 
to others, it will still be possible for those already called, 
who have accepted the call, to make their calling and election 
sure, by faithfulness to their covenant of entire consecra 
tion to God, even unto death ; and it will still be possible for 
these to fail of so doing. This call, which must end when 
enough have been invited from which to complete the 

Parallel Dispensations. 213 

favored " little flock," the body of Christ, is far from being 
the limit of God s love and favor and calling. Its end will 
merely close the heavenly or high calling. For where this 
call ends, where this door of opportunity and favor closes, 
another door begins to swing open the door of opportu 
nity to enter the highway of holiness, and to go up thereon 
not to the divine nature, to which the Gospel Church 
was called, but to everlasting life and perfection as human 
beings. See Vol. I., chapters x. and xi. 

But now for the exaft date of the return of favor to Israel, 
which marks the exact end of the heavenly call from 
which date Israel will begin gradually to see, and to have 
increasing evidences of returning divine favor, and from 
which date also God s call to heavenly honors will cease, 
and only these already called will be privileged to win that 
prize by faithfulness to the close of life: 

Fleshly Israel, like Spiritual Israel, was called of God 
to be his peculiar people, a peculiar treasure unto him 
above all other people (the one an earthly treasure, and a 
type of the other, which is a heavenly treasure). Separa 
ted from the world, they were the recipients of special 
favor from God for eighteen hundred and forty-five (1845) 
years. This period began with the beginning of their 
national life, at the death of Jacob, the last of the patri 
archs, when they were first recognized as a nation, and 
called "The Twelve Tribes of Israel," a national name. 
See Gen. 49 : 28 ; 46 : 3 ; Deut. 26:5. These eighteen hun 
dred and forty-five years of national life and favor ended 
with their rejection of Messiah A. D. 33 when, five days 
before his crucifixion, he presented himself to them as their 
king, and, not being received, declared, " Your house is left 
unto you desolate." (Matt. 23 : 38.) This, the end of theif 
favor, was the point of their fall, which continued for thirty 
seven (37) years, and ended A. D. 70 in the total destruc- 

214 The Time is at Hand. 

tion of their national polity, as well as of their city, temple, 
etc. It should be noted, however, that God continued his 
favor to individuals of that nation, after the nation, as a 
nation, had been cut off; for the gospel call was confined 
to individuals of that nation for three and a half years after 
Pentecost, after the death of Christ not reaching Corne 
lius, the first Gentile so favored (Acts 10), until that time. 
This was the full end of the seventy weeks of favor prom 
ised through Daniel, as it had been written, " He shall con 
firm the covenant with many for one week. That seven 
tieth week of years began at our Lord s baptism ; his cross, 
as predicted, marked its middle; and favor was confined 
to Fleshly Israel until its close. 

During their long period (1845 years) of national favor, 
during which other nations were ignored, Israel had chas 
tisements and blessings combined. But even their chas 
tisements for sins were evidences and elements of God s 
favor and fatherly care over them. He sent trouble upon 
them, and frequently allowed them to be carried away into 
captivity, when they forgot and disobeyed him ; yet when 
they repented and cried unto the Lord he always heard and 
delivered them. The entire history of that people, as re 
corded in Exodus, Joshua, Judges, Chronicles and Samuel, 
attests the fact that God did not long hide his face from 
them, and that his ear was ever open unto their repentant 
cry down to the day their house was left desolate. Even 
on that day, God was forgiving them more than ever, and 
had sent them the long-promised Messiah, the Deliverer, 
in the person of our Lord, his Son. The unfitness of that 
nation longer to be his special treasure, or in any measure 
to represent God s Kingdom on earth, was manifested in 
their rejection of the holy, harmless, undefiled one, and 
their desire of a murderer in his stead. 

Thus, because of their unfitness, the day of their greatest 

Parallel Dispensations. 215 

favor became the day of their rejection and fall from favor. 
And the great favor of becoming joint-inheritors with 
Messiah, which Israel, except the faithful remnant 11 (Isa. 
1:9; 10 : 22, 23 ; Rom. 9 : 28, 29 ; 11:5), thus missed by 
their blindness and hardness of heart, was offered to be 
lieving Gentiles : not to Gentile nations, but to justified 
believers of every nation though the favor was at first, for 
three and a half years, confined exclusively to believers of 
the nation of Israel. Blinded as a people by national prej 
udices, the great prize which they were offered first, but of 
which they were unworthy, goes to a holy nation, a peculiar 
people, composed of a worthy "remnant" of their nation, 
with others called out from Gentile nations, whom in their 
arrogant pride they once despised as "dogs." And God s 
promised favor will not return to them as a people, to re 
move their blindness, and to lead them as a first-fruits of the 
nations into earthly blessings, until the full number of the 
peculiar people have been called from the Gentiles until 
the fulness of the Gentiles be come into this higher favor. 
Thus, as Paul declared (Rom. 11:7), Fleshly Israel did 
not obtain that for which they sought, viz., the chief favor. 
Supposing the chief favor to be the earthly blessings, and 
in their pride of heart claiming that chief blessing as their 
natural birth-right, and as further merited by their works, 
they blindly stumbled over and rejected it as a favor through 
Christ. As David had foretold, their table so bountifully 
spread with the rich promises and blessings offered them 
through Christ became "a snare, and a trap, and a stum 
bling block, and a recompense unto them," because of 
their hardness of heart. (Rom. u : 9, 10; Psa. 69:22-28.) 
Christ, who came to redeem and who would have exalted 
them to a position of glory beyond their ability to desire 
or imagine, was to their pride " a stone of stumbling and a 
rock of offence." Rom. 9:32, 33; Isa. 8: 4. 

2i6 The Time is at Hand. 

Yet the blindness of Israel was only a " blindness in 
part," and not a total loss of sight; for the testimony of 
the Law, the prophets and the apostles was open to all, 
whether Jew or Gentile ; and during the Gospel age any 
Jew who would resolutely brush away the films of prejudice 
and pride, and humbly and thankfully accept the favor of 
God with his Gentile brother, might do so. Yet few have 
ever been able to do so ; and no favor will be granted, and 
no special effort to convince them as a nation of the truth, 
or to overcome their prejudices, will be exerted, until the 
fulness of the Gentiles has come in ; or, in ocher words, 
until Spiritual Israel is complete. 

Since their rejection of Messiah since their house was 
left desolate Israel has had no marks of God s favor. Even 
Jews themselves must admit that their tears and groans and 
prayers have gone unanswered ; and, as foretold by their 
prophets, they have been "a by-word and a hissing " unto 
all nations. Though formerly God heard their prayers, 
and marked their tears, and returned them to their own 
land, and continually favored them, since then he heeds 
them not and shows them no favor. Since they said, " His 
blood be upon us and upon our children," theirs has been 
one continuous chastisement : they have been scattered and 
persecuted among all nations, as foretold. These are the 
facts as all may read them on the pages of history. Now 
let us turn to the prophets and see how particularly these 
facts were foretold, and what the same prophets have to 
say concerning their future. 

Through the prophet Jeremiah (chapter xvi.), after telling 
Israel how they had forsaken him, the Lord says : " There 
fore will I cast you out of this land into a land that ye 
know not, neither ye nor your fathers ; and there shall ye 
serve other G ods [rulers] day and night, where I will not 
show you fawr." (Verses 913.) These days came when 

Parallel Dispensations. 217 

they rejected Messiah. How literally this threat has been 
fulfilled all may judge, and they themselves must admit. 
This prophecy cannot refer to any of their previous cap 
tivities to surrounding nations Syria, Babylon, etc. Such 
an inference is guarded against in the expression, "Into a 
land which ye know not, neither ye nor your fathers. 
Abraham came from Ur of the Chaldees Babylonia and 
Jacob from Syria. (Deut. 26:5.) Israel s dispersion among 
all nations since the close of their 1845 years of favor, and 
no other of their captivities, fits this pointed expression 
a land which ye and your fathers have not known. So then 
this, together with the no favor, positively marks this 
prophecy as relating to Israel s present dispersion among 
all nations. 

But though he cast them off from all favor for a while, 
God will not leave them cast off forever, but says Jer. 16: 
I 3~ I 5 : "Behold, the days come, saith the Lord, that it 
shall no more be said, The Lord liveth, that brought up 
the children of Israel out of the land of Egypt ; but, The 
Lord liveth, that brought up the children of Israel from the 
land of the north [Russia, where nearly one half of the 
Hebrew race resides], and from all the lands whither he had 
driven them : and I will bring them again into their land 
that I gave unto their fathers. 

We might multiply quotations from the prophets and 
apostles concerning the final return of God s favor to Jacob, 
or Israel after the flesh, after the selection of the full num 
ber for "the body of Christ" from the Gentiles, but the 
student can do so by the use of a Concordance or a 
Reference Bible. Among the very pointed references to 
this favor to be restored to Israel, in the New Testament, is 
that by James, A6ls 15 : 14-16, and by Paul, Rom. n : 26. 
But first, they must drink the very last dregs of their chas 
tisement ; and thus it is expressed in this remarkable proph- 

218 The Time is at Hand. 

ecy (verse 18) ; "And first [before the favor will come] I 
will recompense their iniquity and their sin double " The 
Hebrew word here rendered "double" is mishneh, and 
signifies a second portion, a repetition. Thus understood, 
the Prophet s declaration is, that from the time of their be 
ing cast off from all favor until the time of their return to 
favor would be a repetition, or duplication in time, of their 
previous history, during which time they had enjoyed 
divine favor. 

As shown in the accompanying diagram, the period of 
their favor, from the commencement of their national ex 
istence at the death of Jacob, down to the end of that 
favor at the death of Christ, A. D. 33, was eighteen hun 
dred and forty-five (1845) years : and there their " double " 
(mishneh) the repetition or duplication of the same length 
of time, eighteen hundred and forty-five (1845) ye ai> s, with 
out favor began. Eighteen hundred and forty-five years 
since A. D. 33 shows A. D. 1878 to be the end of their period 
of disfavor. A. D. 33 plus 1845 = A. D. 1878. 

All these prophetic points in the past are clearly marked, 
and we should expect some evidence of God s returning 
favor to Fleshly Israel (" Jacob ") in or about A. D. 1878. 
This we do find, in the fact that the Jew is now permitted 
privileges in Palestine denied him foi centuries past. And 
it was in that very year 1878 A. D., when their "double" 
was full, and God s favor was due to return to that people 
that the " Berlin Congress of Nations " was held, in which 
Lord Beaconsfield (a Jew), then Prime Minister of En 
gland, was the central figure and took the leading part. 
There England assumed a general piotectorate over the 
Asiatic provinces of Turkey, among which is Palestine ; 
and the Turkish government amended its laws relating to 
aliens, which greatly ameliorated the condition of the Jews 
then residing in Palestine, as well as partially opened the 














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Parallel Dispensations. 221 

door for others to locate there, with the privilege of hold 
ing real estate. Previously, the Jew was but "a dog," to 
be cuffed, kicked and abused by his Mohammedan ruler, 
and was denied the most ordinary privileges of existence, 
in the land sacred to him with memories of the past, and 
with promises touching the future. 

At the same time that the door to Palestine thus opened 
before them, a fierce persecution arose in Roumania and 
Germany, and specially in Russia, where it still continues 
increasingly. By one regulation after another they have 
been despoiled of rights and privileges by these governments, 
as well as mobbed by their neighbors, until they are 
being compelled to leave in large numbers. But this per 
secution is doubtless a favor also, as it will tend, and has 
already tended, to cause them to look toward Jerusalem 
and the covenants, and to remind them that they are heirs 
of certain rich earthly promises. 

But we must remember that the year A. D. 1878 was but 
the turning point of returning favor to Fleshly Israel. 
We have already learned, from our study of "The Times 
of the Geatiles," that Jerusalem and its people will continue 
to be trodden down controlled and oppressed by the Gen 
tiles "until the Times of the Gentiles be fulfilled," and 
hence, though favor was due and began in A. D. 1878, the Jew 
will not be received back into full fa vor until A. D. 1914. 
Thus their rise again to favor will be gradual, as was their fall 
from it. It is remarkable, too, that these two periods of their 
falling and rising are of exactly the same length the falling 
was gradual, with increasing momentum, for thirty-seven 
years, from A. D. 33, where their national favor ceased, to 
A. D. 70, where their national existence ended, the land was 
desolated and Jerusalem totally destroyed. History thus 
marks the beginning and ending of their fall, while proph 
ecy marks both ends of their rising 1878 and 1914 show- 

222 The Time is at Hand. 

ing an exact parallel of thirty-seven years. This is a further 
part of their mishneh ("double ") mentioned by the prophet. 

Though the turning points of the Jewish and Gospel ages 
are thus clearly marked at A. D. 33 and A. D. 1878 respec 
tively, by Israel s rejection and returning favor, yet the 
work of each of these ages laps over upon the age succeed 
ing it. Thus the turning point of the Jewish age being 
reached, their age thereafter was lapped upon by the open 
ing Gospel age, just as their returning favor, which is 
one of the opening features of the Millennial age, laps 
over upon the close or harvest of the Gospel age. For 
thirty-seven years (from A. D. 33, the end of their national 
favor, to A. D. 70, their complete overthrow) Israel, except 
the faithful remnant, was falling, and the believing Gentiles 
were rising the Jewish age was ending and the Gospel age 
was beginning ; and for thirty-seven years (from A. D. 1878 
to A. D. 1914) the Gospel age is ending, and woes are pre* 
paring and coming upon so-called Christendom, except the 
faithful remnant, while the restitution work for Israel and all 
people is preparing. That is to say, the dates A. D. 33 and 
A. D. 1878 mark when the work of the respective new ages 
began, though the work of harvesting the preceding age, and 
destroying the refuse, was allowed to continue thirty-seven 
years into the new, in both cases. Thus the lap of the dispen 
sations, as well as the end-marks of each, is clearly defined. 

A double work belongs to each of these lapping periods : 
the pulling down of the old and the establishment of the 
new arrangement or dispensation. And as the Jewish age 
and people were but the types or shadows, we must expect 
the results here to be much more extensive than there ; and 
so we shall find them. This twofold work is shown in 
the statement of the prophet Isaiah " For (i) the day of 
vengeance is in my heart, and (2) the year of my redeemed 
is come." Isa. 63 : 4, 

Parallel Dispensations. 223 

Nor is it a cunningly devised correspondency, arranged 
to suit the facts ; for many of these parallels, and other truths, 
were seen from prophecy, and were preached as here pre 
sented, several years prior to A. D. 1878 that year being 
announced as the time of returning favor to Israel, before 
it came, and before any event marked it so. The author 
of this volume published these conclusions drawn from 
Scripture, in pamphlet form, in the spring of A. D. 1877. 

The testimony could scarcely be stronger, and yet be 
kept secret until the present due time for knowledge to be 
increased, and for the wise [in truly heavenly teaching] to 
understand. The exact year of Israel s rejection yes, even 
the very day we know ; that they were to have a mishneh 
or double, the Prophet explicitly declares ; that this parallel 
period is eighteen hundred and forty-five years long, and 
that it ended A. D. 1878, we have shown clearly, we think; 
and that it was marked by favor is an indisputable fact. And 
bear in mind, too, that it is since the end of their " double " 
that Prof. Delitzsch has published his Hebrew translation of 
the New Testament, which is already in the hands of thou 
sands of Hebrews and awakening much interest. And 
further, remember that the greatest Christian movement 
among the Hebrews since the days of the apostles, headed 
by Rabinowitsch and others, is now in progress in Russia. 
And it had its start about as long a time after A. D. 1878, 
where Israel s "double ended, as the time of the awakening 
among the Gentiles was after Israel s rejection in A. D. 33. 

Now call to mind the Apostle s words which show clearly 
that they were cast off from divine favor, and from EARTHLY 
COVENANTS, STILL THEIRS, until the fulness or complete 
number from the Gentiles has come in until the end of the 
Gospel call and then you will see that 1878 is a marked 
date, of deep interest to Spiritual Israel no less importanx 
than to Fleshly Israel. 

224 The Time is at Hand. 

However, as none but our Lord Jesus knew the import 
of the end of the Law age and the beginning of the Gos 
pel age (even the apostles knew only in part and saw dimly 
until after Pentecost), so we can now expect only the body 
of Christ, anointed with the same spirit, to see clearly the 
ending of the Gospel age and its weighty import. The 
poor Jews and many professed Christians do not even yet 
know of the great dispensational change which occurred 
at the first advent the ending of the Jewish age and the 
opening of the Gospel age. And likewise now, few know, 
or will come to know, until outward evidences prove it to 
their natural sight, that we are now in the end or " harvest " 
of the Gospel age, and that A. D. 1878 marked so important 
a point as it did. Nor was it intended that others than the 
faithful few should see and know, and not be in darkness with 
the world "To you it is given to know," said our Lord. 

But some perhaps may say, Though Jeremiah was truly 
a prophet of the Lord, whose testimony as to the "mishneh 
or duplication of Israel s experiences should be respected, 
we should consider the evidence still stronger if another 
prophet had mentioned the same thing. To such we reply 
that the statement of one reliable prophet is good and suffi 
cient ground for faith, and that many of the notable proofs 
at the first advent were foretold by only a single prophet ; 
nevertheless, God, who is rich in mercy and very pitiful, 
considered our weakness of faith, and has answered the 
prayer of our hearts in advance, providing more than the 
one testimony. 

Turn now to Zechariah s prophecy (9 : 9-12). In pro 
phetic vision he walks beside Jesus as he rides into Jerusa 
lem A. D. 33 five days before his crucifixion (John 
12 : 1-12), and to the people the Prophet cries, "Rejoice 
greatly, O daughter of Zion ! Shout, O daughter of Jerusa 
lem ! Behold, thy king cometh unto thee ! He is just, and 

Parallel Dispensations. 225 

having salvation : lowly, and riding upon an ass. Mark 
the clear fulfilment of these words Matt. 21:4-9, 43 j 
John 12:12-15; Luke 19:40-42. Every item was ful 
filled, even to the shouting. When the people shouted 
Hosanna ! the Pharisees asked Jesus to rebuke them, but 
he refused, saying, "If these should hold their peace, the 
stones would immediately cry out. Why ? Because it had 
been prophesied that there would be a shout, and every item 
of prophecy must be fulfilled. Let this particularity of detail 
in prophetic fulfilment give us confidence in the further 
statements of this and other prophets. 

After briefly noting the evil consequences to follow a 
rejection of their king (Zech. 9 : 10), the Prophet, speaking 
for Jehovah, addresses them thus (verse 12) : "Turn you to 
the strong hold [Christ], ye prisoners of hope : even to-day 
do I declare that I will render DOUBLE unto thee." The 
word double, here, is the same word used by Jeremiah 
"misknck a repetition, or another equal portion. Israel 
had for years been under the Roman yoke, but they were 
"prisoners of hope," hoping for a coming king who would 
deliver them and exalt them to the promised dominion of 
earth. Now their king, their strong tower, had come, but 
so meek and lowly that they in their pride of heart could 
not recognize him as such a deliverer. And much more 
they were Sin s prisoners, and this Deliverer purposed this 
greater release also. Our Lord had been with them three and 
a half years, fulfilling the Scriptures in their midst, and 
now came the last and final test would they receive him, 
the Lord s Anointed, as their king? The foreknowledge of 
God, that they would reject Messiah, is shown by the 
Prophet s words " Even to-day do I declare that I will 
render double unto thee. 

This prophecy not only leaves no doubt about there be 
ing a double a duplication of chastisement added to 

226 The Time is at Hand. 

Israel s experience because of their rejection of Messiah 
but it also marks the exafl day when it began, and makes the 
conclusions drawn from Jeremiah s prophecy, and fixed by 
our Lord s words, "Your house is left unto you desolate," 
doubly strong, exact and clear. 

Call to mind our Lord s words at this time and in this 
connection " O Jerusalem, Jerusalem, that killest the 
prophets and stonest them which are sent unto thee, how 
often would I have gathered thy children together, even as 
a hen gathereth her chickens under her wings, and ye would 
not. Behold ! your house is left unto you desolate ; for I 
say unto you, Ye shall nut see me henceforth till ye shall 
say [from the heart], Blessed is he that cometh in the name 
of the Lord." (Matt. 23 : 37-39.) Also we read that on 
the last day of their test, " when he was come near [riding 
on the ass]., he beheld the city and wept over it, saying, 
If thou hadst known, even thou, at least in this thy day, the 
things which belong unto thy peace ! But now [henceforth] 
they are hid from thine eyes" (Luke 19:41, 42.) Thank 
God, now that their " double " is complete, we can see that 
their blindness is beginning to be turned away. And this 
gives joy to the saints on their own account, too, for they real 
ize that the glorification of the Body of Christ draweth nigh. 

Sut our loving Father, who evidently wished to settle 
and to establish our hearts beyond doubt, upon the small 
coint which decides and proves so much, has sent us word 
concerning Israel s double by another of his most honored 
servants the Prophet Isaiah. 

This prophet takes his standpoint down at this end, at 
the time when the "double" (mtshnefi) has been fulfilled 
A. D. 1878 ; and, addressing us who now live, he gives us 
God s message, saying : " Comfort ye, comfort ye my peo 
ple, saith your Got. Speak ye comfortably to Jerusalen^, 
and cry unto her that her appointed time is accomplished^ 

Parallel Dispensations* 227 

that her iniquity is pardoned ; for she hath received of the 
Lord s hand DOUBLE * for all her sins. Isa. 40 : i, 2. See 
marginal reading. 

The student of prophecy should notice that the prophets 
vary their standpoints of utterance, sometimes speaking of 
future things as future, and sometimes assuming a position 
future and speaking from that assumed standpoint ; as, for 
instance, Isaiah, speaking of our Lord s birth, assumes to 
stand by the manger where the babe Jesus lay, when he says, 
" Unto us a child is born, unto us a son is given, and the 
government shall be upon his shoulders," etc. (Isa. 9 : 6.) 
The Book of Psalms cannot be read intelligently unless 
this principle be recognized. No better illustration of this 
principle of different prophetic standpoints can be given 
than the three prophecies relating to Israel s " double" al 
ready noticed. Jeremiah foretold that the days would come 
when God would scatter them among all nations, and that, 
when they have received " DOUBLE," he would gather them 
again by a more mighty display of power on their behalf 
than when they came out of Egyptian bondage. Zechariah 
speaks as though living at the time of Christ s offering him 
self to Israel as their king, and tells us that there, in that 
very day, their "double began to count. Isaiah stands be 
side us in A. D. 1878, and calls our attention to the fact that 
God had a fixed or appointed time for favoring Israel already 
arranged, and that this fixed time was after a double, or coun 
terpart, of their previous favor ; and he tells us that we should 
now give to Israel this comforting message that her double is 
complete her appointed time accomplished. It would be 
difficult indeed to decide which of these three prophecies is 
strongest or most important. They are each important, and 
each would be strong alone ; but combined they are a three- 

* The Hebrew word here translated "double" is kephel, which sig 
nifies double, in the sense of a thing having been folded in the middle. 

228 The Time is at Hand. 

fold cord of wonderful strength to the humble, studious, 
trustful children of God. 

The force of these prophetic utterances is increased when 
we remember that these prophets not only lived and wrote 
hundreds of years apart, but that they wrote things entirely 
contrary to Jewish expectation. Surely faithless and slow 
of heart to believe all that God has spoken by the prophets 
are those who cannot see in this clear and harmonious tes 
timony the finger and dealings of God. 

If any should object, that the Berlin Congress and its 
actions were not a sufficiently marked beginning of God s 
returning favor to Israel, we reply that it was a far more 
marked return of favor than was our Lord s action upon 
riding into Jerusalem a mark of disfavor. Neither, at the 
time of its occurrence, was recognized as a fulfilment of 
prophecy. And to-day there are thousands more who know 
of the fulfilment of the double than up to Pentecost knew 
that the double began back there. Thus we see that the 
child that Simeon said was set for the/<z// and rising again 
of many in Israel (Luke 2 : 34) proved ihefaM or stone of 
stumbling to Fleshly Israel as a nation ; and we have seen 
how, as the Head and Captain of Spiritual Israel, he is to 
be the Deliverer, to raise up again the fleshly house, and to 
restore all things after their "appointed time," their 
" double," is complete; and now we see the double com 
plete and favor to Israel beginning. As we note these ful 
filments of our Father s Word, our hearts may well sing, 

" How firm a foundation, ye saints of the Lord, 
Is laid for your faith in his excellent Word." 

While thus noting Israel s fall from favor and their con 
sequent loss, and the cause of all this, let us not forget that 
in this also they foreshadowed nominal Spiritual Israel, and 
that the same prophets have foretold the stumbling and fall 
of both the houses of Israel " He shall be for a stone of 

Parallel Dispensations. 229 

stumbling and for a rock of offence to both the houses of 
Israel." Isa. 8: 14. 

Just as truly as there was a casting off and fall of nominal 
Fleshly Israel, as we have seen, there is also to be a casting 
off and fall of nominal Spiritual Israel, the nominal Gospel 
Church, and for similar reasons. The casting off and fall of 
the one are just as vividly portrayed in the Scriptures as those 
of the other. And just as surely, also, as a remnant of Fleshly 
Israel was saved from the blindness and fall through meek 
ness and faith, even so also a similar remnant of nominal 
Spiritual Israel shall be saved from the blindness and fall 
of the nominal mass in the "harvest " or close of this age. 
Thus the last members of the true Church, the body of 
Christ, are to be separated from the nominal church to be 
joined to the Head, glorified. These (the remnant selected 
from Fleshly Israel at its fall, and the faithful few of the 
Gospel age, including the living remnant at its close) alone 
constitute the true " Israel of God." These are the Elect 
justified by faith in Christ s redemptive work, called to 
joint-sacrifice and joint-heirship with Christ, chosen through 
belief of the truth and sanctification by the spirit of truth, 
and faithful even unto death. With the completion of the 
selection of this company, in the harvest of this age, quite 
a commotion may be expected among the wheat and tares; 
for many divine favors, specially granted because of the 
faithful few, will be withdrawn from the nominal mass, 
when the little flock, for whose development they were 
granted, has been completed. 

We should expect that the order here would be, as in the 
typical Jewish harvest, a separating work, fulfilling the 
words of the Prophet, " Gather my saints together unto me, 
those that have made a covenant with me by sacrifice." 
(Psa. 50 : 5.) And as A. D. 33 marked the giving over of 
the nominal Jewish house, as a system, to disfavor, disrup- 

230 The Time is at Hand, 

tion and overthrow, so the corresponding date, A. D. 
marked the beginning of the disfavor, disruption and over 
throw of the nominal Spiritual Israel, of which we shall 
have more to say in succeeding chapters. 


Assuming that the foregoing evidence is conclusive and 
satisfactory, we now proceed to demonstrate chronologic 
ally : First, that the Jewish age, from the death of Jacob 
to where their house was left desolate when their double 
or second part began to count, was eighteen hundred and 
forty-five (1845) years long; and second, that the double 
ended in A. D. 1878, and favor was due to begin there 
proving thus the close of the Gospel age favors. 

The second point really requires no demonstration ; for 
it being a facl; that our Lord died in A. D. 33, it becomes 
an easy matter to add eighteen hundred and forty-five years 
to A. D. 33, and find the year A. D. 1878 to be the year 
in which favor to Israel was due to begin, provided we can 
prove our first proposition, that the period of Israel s wait 
ing for the fulfilment of God s promises under his favor 
was a period of eighteen hundred and forty-five years. 

The length of this period is fully set forth in the chapter 
on Chronology except one item, namely, the period from 
the death of Jacob to the coming out of Egypt. This 
period was rather peculiarly hidden, or covered, until re 
cently ; until it was noticed the length of the Jewish age 
was not known ; and without it the double of it could not 
have been measured, even if the prophecies regarding the 
double had been noticed and understood. The Chro 
nology runs smoothly until Jacob s death, but from that 
date until the coming out of Egypt, there is no full record. 
Various snatches here and there are given, but no connected 
thread by which we could surely know. It was for this 

Parallel Dispensations. 231 

reason that at this point in the table of Chronology we 
were compelled to look to the New Testament. There we 
received aid from the inspired Apostle, who gave us the 
connecting link. We thus learned that it was a period of 
four hundred and thirty (430) years from the Covenant, at 
the death of Terah, Abraham s father, to Israel s exodus 
from Egypt. 

We find the hidden period between the death of Jacob 
and Israel s coming out of Egypt, exactly, by first calculat 
ing the period from the death of Terah to the death of 
Jacob, and then deducting that number of years from the 
four hundred and thirty years, the period from Terah s 
death to the exodus from Egypt. Thus : 

Abraham was seventy-five (75) years old when the Cov 
enant was made with him, at the death of Terah (Gen. 
12:4), and Isaac was born twenty-five (25) years after. 
(Gen. 21:5.) Hence 

From the Covenant to the birth of Isaac, . 25 years. 
From Isaac s to Jacob s birth (Gen. 25 :26), . 60 " 
From Jacob s birth to his death (Gen. 47 : 28), . 147 " 

Total years from the Abrahamic Covenant 
to Jacob s death, ...... 232 " 

From the Covenant to the day Israel left Egypt 

(Exod. 12 : 41), at the Passover, . . 430 " 
From this deduct the period from the Cov 
enant to Jacob s death, . . . . 232 " 
The period from Jacob s death to the Ex 
odus, therefore, was . . . . 198 " 

Thus all difficulty relative to the length of Israel s na 
tional existence is cleared away. The hidden period from 
Jacob s death to the Exodus was no doubt purposely con 
cealed, until due to be seen. To this we now add the periods 
presented in the Chronological Table, as follows: 

232 The Time is at Hand. 

Period from Jacob s death to the Exodus, 198 years. 

Israel in the wilderness, . . . . 40 

To the division of Canaan, . . . 6 " 

Period of the Judges, . . . . 450 " 

" " Kings, . . . . 513 < c 

" " Desolation, . . 70 < f 

From the the first year of Cyrus to A. D. i, 536 if 

Total years from Jacob s death to our Anno (f 

Domini, 1813 <c 

From A. D. i to the crucifixion, at the Pass 
over in the spring of A. D. 33 full years, 
Jewish ecclesiastical time, * . . . 32 " 
Total period of Israel s waiting for the king 
dom, under divine favor and recognition, 1845 years. 
To find the measure of their double, when favor was due 
and began toward them, and when therefore it began to 
depart from the nominal Spiritual Israel, we count eighteen 
hundred and forty-five (1845) years from the Spring of 
A. D. 33, and obtain the date of the Passover, A. D. 1878. 
Their rising again from A. D. 1878 to A. D. 1915 (the 
closing of Gentile Times), under the favor of the King 
whom they rejected, and whom by that time they will rec 
ognize, corresponds in length with their thirty-seven years 
of falling, from the day their house was left desolate, A. D. 
33, until their utter overthrow as a people, A. D. 70. 

We have already examined many striking parallels be 
tween the Jewish age shadow, or type, and the Gospel age 
substance, or antitype, and here we have just proved an 
other : The length of the two ages corresponds exaftly the 
Gospel Church being called during Israel s "mishneh" or 
double of disfavor. And while other correspondencies are 

* The Jewish ecclesiastical year dated from the Spring; and the Pass 
over occurred on the I5th day of the first month of each new (ecclesias 
tical) year. 

Parallel Dispensations. 233 

striking, especially so are the closing features of the two 
ages their "harvests," their reapers, their work and the 
time devoted, all serve to give us clear outlines of the clos 
ing work to be accomplished in the harvest which is the 
end of this age. Notice carefully the correspondencies of 
these two harvests, as we shall briefly recapitulate : 


The Jewish age ended with a "harvest," our Lord and the 
apostles doing the work of reaping fruit, the seed of which 
had been sown by Moses and the prophets. " Lift up your 
eyes (said Jesus), and look on the fields, for they are white 
already to harvest. " "I send you forth to reap that where 
on ye have bestowed no labor : other men labored, and 
ye are entered into their labors." (John 4: 35-38.) The 
end of the Gospel age is also called a harvest "The 
harvest is the end of the world " (age). " In the time of 
harvest, I will say to the reapers, Gather first the tares and 
bind them in bundles, . . . but gather the wheat into my 
barn." Matt. 13:39, 30. 

John foretold the work and effect of the Jewish harvest, 
saying (Matt. 3:12), "Whose fan is in his hand, and 
he will thoroughly purge his floor, and gather his wheat 
[Israelites indeed] into the garner [the Christian Church] ; 
but he will burn up the chaff [the refuse of the nation] with 
unquenchable fire" (a trouble which consumed them 
nationally). Here was the baptism of the holy Spirit and 
of fire the holy Spirit coming upon the " Israelites indeed" 
at Pentecost, and the fire of trouble upon all others, during 
the thirty-seven years following their rejection. (Matt. 
3:11.) In that trouble Israel as a nation was destroyed, 
but not as individuals. The Revelator tells of the harvest 
ing of this age with the sharp sickle of truth, because the 
time to reaj> is come, and shows a double work, part of 

234 The Time is at Hand. 

which relates to the vine of the earth, as distinguished from 
the true vine of the Father s planting, Christ Jesus and his 
members or branches. (John 15: 1-6.) The harvest of 
this age is said to be of wheat and tares (Matt. 13 : 24-30, 
36-39) : that of the Jewish age was called one of wheat and 
chaff. And as the chaff predominated largely there, the 
analogy and parallelism so marked in every other feature 
implies that the tares will be much more abundant than 
the wheat in this harvest. 

The Jewish harvest, in all a period of forty years, began 
with our Lord s ministry and ended with nominal Israel s 
rejection and overthrow, and the destruction of their city, 
accomplished by the Romans, A. D. 70. And the harvest of 
this age began with the presence of our Lord at the begin 
ning of Earth s Great Jubilee, in 1874, as shown in chap 
ter vi., and ends with the overthrow of Gentile power 
A. D. 1914, likewise a period of forty years another of 
the wonderful parallels of the two ages. 

While the Jewish harvest began with our Lord s ministry, 
and God s favor departed from their nominal system three 
and a half years later, and was followed by thirty-seven 
years of trouble upon that system, yet special favor con 
tinued to individuals of that nation, and the call to the 
high position of joint-heirship with Christ was given to 
them exclusively for three and a half years after our Lord s 
rejection by them and of them thus verifying the promise 
to Daniel (Dan. 9:27), that favor would be shown to his 
people to the full end of the seventieth week, in the midst 
of which Messiah was cut off. This promise was fulfilled to 
all the true wheat, while the system which held that wheat 
was condemned and cast off in the midst of the week. 
The harvesting of the wheat of the Jewish age lasted for 
several years, beginning with our Lord s ministry, though 
all the special favor ceased three and a half years after the 

Parallel Dispensations. 235 

death of Christ. The trouble (fire) upon that nation began 
to kindle early, but did not reach its terrible fury until 
the wheat of that nation had been about all garnered. 

Similar periods are marked in the harvest of this age now 
closing, corresponding to the features of that harvest. The 
fall of A. D. 1874, where the Jubilee cycles point out that 
our Lord was due to be present, corresponds to the time of 
his baptism and anointing by the holy Spirit when he be 
came Messiah the Prince (Dan. 9:25), and began his work 
of reaping the Jewish harvest. The Spring of A. D. 1878 
(three and a half years after) corresponds to the date at 
which our Lord assumed the office of King, rode on the ass, 
cleansed the temple of its money-changers, and wept over 
and gave up to desolation that nominal church or king 
dom ; and it marks the date when the nominal church systems 
were "spewed out" (Rev. 3:16), and from which time 
(A. D. 1878) they are not the mouth-pieces of God, nor in 
any degree recognized by him. And the three and a half 
years following the Spring of A. D. 1878, which ended Octo 
ber, A. D. 1 88 1, correspond to the three and a half years of 
continued favor to individual Jews in the last half of their 
seventieth week of favor. As in the type that date three 
and a half years after the death of Christ marked the end of 
all special favor to the Jew and the beginning of favor to the 
Gentiles, so we recognize A. D. 1881 as marking the close of 
the special favor to Gentiles the close of the high calling, 
or invitation to the blessings peculiar to this age to be 
come joint-heirs with Christ and partakers of the divine 
nature. And, as we have seen, this marks a great move 
ment among the Jewish people toward Christianity, known 
as the Kishenev Movement. And now trouble is impend 
ing over nominal Christendom, but the storm is stayed until 
the wheat is garnered, until God s messengers seal his serv 
ants in their foreheads (intellects) with the truth. Rev. 7 :j. 

236 The Time is at Hand. 

The features of this harvest corresponding to those of the 
Jewish harvest have been very marked also as regards the 
preaching done. In the first three and a half years of the 
Jewish harvest, the Lord and the disciples had for *:heir spe 
cial text time, and the fact of yLts&iati $ presence. Their 
proclamation was, " The time is fulfilled, " the Deliverer has 
come. (Mark 1:15; Matt. 10:7.) So it was in this harvest 
also; up to A. D. 1878 the time prophecies and the fact of the 
Lord s presence, substantially as here presented, though 
less clearly, was our message. Since then the work has 
widened, and the view of other truths has become brighter 
and clearer ; but the same facts and scriptures, teaching the 
same time and presence, stand unchallenged and incontro 
vertible. As the favor which was continued to individual 
Israelites, after their house nominal was cut off from favor, 
was not intended to convert and reform their nominal 
church system, nor granted in hope of changing their chaff 
into wheat, but was intended merely to separate and gar 
ner every grain of ripe wheat, so in this harvest the object of 
the continued and abounding favor (of the light of truth) of 
the present is not designed to convert whole sects or to work 
national reforms, but on the contrary to separate completely 
the wheat class from the tare class. They have grown to 
gether side by side for centuries, and a, pure, all-wheat sect 
has been unknown ; but now in the harvest the separation 
must come, and the strain will be terrible. It will mean, 
in many instances, the uprooting of earthly friendships 
and the sundering of many tender ties; and the truth 
will do the separating. The Lord s prediction as to the 
"harvest" at the first advent will be true again in the 
present harvest. (See Matt. 10:35-38 ; Luke 12 : 51-53.) 
As there the truth set the father against the son, the 
daughter against the mother, and the mother-in-law against 
the daughter-in-law, so again, a man s foes shall oftenest 

Parallel Dispensations. 237 

be they of his own household. This cannot be avoided. 
They who love peace more than the truth will be tested, and 
they who love truth supremely will be accepted and ap 
proved as the "overcomers just as in the Jewish " harvest. 

In the Jewish "harvest " the messengers chosen and sent 
forth as heralds of the King and of the Kingdom at hand 
were humble, untitled men, and those who opposed the mes 
sage were the Chief Priests, Scribes, Pharisees and Doctors 
of Divinity ; and as we should expect we find it here : the 
blindest are the leaders of the blind, who, like their Jewish 
types, "Know not the time of their visitation." Luke 19:44. 

The presence was one of the main points of testing there, 
and the cross was the other. John the Baptizer cried to 
them, There standeth one among you whom ye know not. 
Yet only the Israelites indeed were able to realize the fact 
of Messiah s presence ; and of these many stumbled over 
the cross ; for though willing to accept Messiah as a 
Deliverer, their pride made them unwilling to receive him 
2S> Redeemer, also. So here, likewise, ti\Q presence of Christ, 
the "harvest" in progress, and *he rejection of the nom 
inal mass of professors, stumble many; and the great De 
liverer, for whose coming and kingdom many have prayed (as 
did the Jews), they are unready to acknowledge. Again it 
is true, " There standeth one among you whom ye know 
not." And again the cross of Christ becomes a test and 
a stone of stumbling or trial as none could have expected ; 
and many, many are now falling over it, saying, We will 
accept Christ as our Deliverer, but reject him as our Re 
deemer or Ransomer. 

Surely all who will consider the matter carefully must 
acknowledge that the evidence that our Lord is now pres 
ent (a spirit being, and hence invisible) is greater and clearer 
than the evidence which the Jew had of his presence in 
the flesh at the first advent. And not only are the pro- 

238 The Time is at Hand. 

phetic evidences of the Lord s presence now more full, 
complete and numerous, but the signs of the times every 
where about us, showing the harvest work in progress, 
are much more apparent and convincing, to those whose 
eyes are anointed (Rev. 3 : 18), than were the circumstances 
of the first advent, when our Lord Jesus, with a handful of 
followers, through much opposition and under many unfa 
vorable conditions, announced, "The time is FULFILLED ; 
repent and believe the good tidings "Messiah has come, 
the Messenger of the great Jehovah, to fulfil to you all 
the promises made to the fathers. What wonder that only 
the humble minded ones could accept of the humble Naz- 
arene as the great Deliverer, or of the humble, untitled 
men with him as part of his chosen cabinet as those who 
were to be princes under him. Only the few could see 
in the one who rode on the ass and wept over Jerusalem 
the great King of whom Zechariah had prophesied that 
Zion would receive him as King with shoutings of joy. 

At his first advent he humbled himself, taking the form 
and nature of man (Heb. 2 : 9, 15), thereby to accom 
plish our redemption by giving himself as our ransom 
price. He is now highly exalted, and dieth no more ; and 
at his second advent, clothed with all power (Phil. 2 : 9), 
he will exalt his "body," and then bestow upon the world 
the blessing of restitution which he purchased for them at 
his first advent with his own precious blood. Remember, 
he is no longer flesh, but a spirit being, and will shortly 
change, and glorify as his members and joint-heirs, all his 
faithful followers. 

To the Jewish house Jesus presented himself in three 
characters as Bridegroom (John 3 : 29), Reaper (John 
4: 35, 38) and King (Matt. 21 : 5, 9, 4). To the Christian 
house he presents himself in the same three characters. 
(2 Cor. 11:2; Rev. 14; 14, 15 ; 27 ; 14.) To the Jewish 

Parallel Dispensations. 239 

house he came as Bridegroom and Reaper in the beginning 
of their harvest (the beginning of his ministry) ; and just 
before his crucifixion he presented himself as their King, 
exercising kingly authority in pronouncing judgment against 
them, in leaving their house desolate, and in the typical act 
of cleansing their temple. (Luke 19 : 41-46 ; Mark 1 1 : 15- 
17.) Just so it has been in this harvest : Our Lord s pres 
ence as Bridegroom and Reaper was recognized during the 
first three and a half years, from A. D. 1874 to A. D. 1878. 
Since that time it has been emphatically manifest that the 
time had come in A. D. 1878 when kingly judgment should 
begin at the house of God. It is here that Rev. 14 : 14-20 
applies, and our Lord is brought to view as the Reaper 
crowned. The year A. D. 1878, being the parallel of his 
assuming power and authority in the type, clearly marks the 
time for the actual assuming of power as King of kings, by 
our present, spiritual, invisible Lord the time of his taking 
to himself his great power to reign, which in the prophecy 
is closely associated with the resurrection of his faithful, 
and the beginning of the trouble rnd wrath upon the na 
tions. (Rev. 11:17, 1 8.) Here, as in the type, judg 
ment begins with the nominal church, in condemning to 
destruction the nominal systems (not the people), outwardly 
representing the true Church " the body." Here also is 
the cleansing of the true temple, the true Church, the body 
of Christ the consecrated class, (i Cor. 3:16; Rev. 
3: 12.) This consecrated or temple class in the nominal 
church stands related to the nominal church, as a whole, 
as the literal temple stood related to the holy city Jerusa 
lem, as a whole. After the city was given up the temple 
was cleansed: so now the temple class must be cleansed : 
every selfish, carnal thought and all worldliness must be 
cast out, that the temple may be clean, the dwelling place 
of God s holy Spirit the temple of the living God. 

240 The Time is at Hand. 

The special work since A. D. 1878 has been the proclama 
tion of the King s command, " Come out of her [Babylon] ? 
my people, that ye be not partakers of her sins, and that ye 
receive not of her plagues." (Rev. 18:4.) " Depart ye, de 
part ye; go ye out from thence; touch no unclean thing ; go 
ye out of the midst of her ; be ye [the royal Priesthood] 
clean, that bear the vessels of the Lord." Isa. 52 : n. 

Another marked point of similarity accompanying the 
first and second advents is the prevailing sense of the need 
of a deliverer, and a wide-spread impression among the 
nations that deliverance must in some way soon come 
the ideas of some even approximating the truth of the 
matter. But in each case only a few are able to recognize 
the Deliverer and enlist under his banner in the service of 
the truth. In the Jewish harvest, there was a going forth 
of many to meet the Lord when all men " were in expecta 
tion " of him (Luke 3 : 15), at the time of his birth, thirty 
years before his anointing as Messiah at the beginning of 
his ministry; and so there was a corresponding expectation 
and movement on the part of many (afterward called Ad- 
ventists) led mainly by a Baptist brother named William Mil 
ler, in this country, and by Mr. Wolff and others in Europe 
and Asia. This culminated in the year A. D. 1 844, just thirty 
years before A. D. 1874, when Christ the Bridegroom and 
Reaper actually came, as shown by the Jubilee s teaching. 
In this we find another striking time-parallel between these 
ages; for those thirty years corresponded exactly to the 
thirty years from the birth of the babe Jesus unto Messiah the 
Anointed baptized, and introduced as Bridegroom and 
Reaper, at the age of thirty. Matt. 3:11; John 3 : 29. 

In both cases there was a disappointment and a tarrying- 
time of thirty years, during which all slumbered, and only 
a few in each case awakened at the proper time to a realiza 
tion of Messiah s presence. The great nominal mass in 

Parallel Dispensations. 241 

both houses fail to recognize the visitation, because over 
charged and lukewarm, neglecting the command to take 
heed and watch. Thus will be fulfilled the prediction by the 
Prophet " He shall be for a stone of stumbling and for 
a rock of offence to both the houses of Israel." (Isa. 8:14.) 
The fleshly house stumbled because they had made void the 
law of God through giving attention to traditions (Mark 
7 : 9,13), and so had not a proper conception of the manner 
and object of the first advent. For that reason they weie 
unprepared to receive him in the way he did come, and so 
stumbled over him and his work of sacrifice. The mass of 
nominal spiritual Israel are now stumbling over the same 
rock, and for the same reason. They are blinded by the tra 
ditions of men and sectarian prejudices which hinder a prop 
er enlightenment by the Word of God ; consequently they 
have not a proper conception of the manner or object of 
the Lord s second advent. And here also the cross of 
Christ, the doctrine of the ransom, is becoming a test to all. 
It is worthy of careful notice, too, that neither house would 
stumble or fall over a rock not present. The Rock is now 
present, and nominal systems are stumbling, falling and 
being broken to pieces ; while now, as at the first advent, 
the "Israelites indeed" are individually recognizing and ac 
cepting the Rock, and by climbing upon this truth are being 
lifted spiritually far above the stumbling, rejecting masses. 

Those who have the eyes of their understanding enlight 
ened do not stumble ; but as they climb upon the Rock, 
from its higher standpoint they see much more clearly both 
the past and the future of the divine plan some things not 
possible to utter, relative to the coming glory of the Church 
and the gala-day of earth. They who put their trust in 
the Lord shall never be confounded. 

The full force of this parallelism is not obtained unless 
it is noticed that the Jubilee cycles and the Gentile Times 

242 The Time is at Hand. 

mark the periods which correspond so exactly with these in 
the Jewish parallels. It is not an imagination that the Jew 
ish and Christian ages are type and antitype the apostles 
and prophets testify to their correspondency. Nor do we 
rely merely on the parallels in proof of the harvest work 
of the Christian dispensation now in progress : this harvest, 
as already shown, is otherwise marked both its beginning 
and its close. The Jubilee cycles prove that our Lord Jesus 
was due to be present and begin the restitution work in 
the fall of 1874 A. D. And the parallelism above referred 
to shows that date (1874) to correspond exactly with 
the anointing of Jesus as the Messiah, at the beginning of 
the Jewish "harvest," at the first advent. The "Gentile 
Times " prove that the present governments must all be 
overturned about the close of A. D. 1914; and the Paral 
lelism above shows that this period corresponds exactly with 
the year A. D 70, which witnessed the completion of the 
downfall of the Jewish polity. A reasonable question, then, 
in view of all this, is, Are these time-correspondencies mere 
accidents, or are they of the same divine ordering which 
we have seen arranged the other affairs of the fleshly house 
as shadows of the realities of this dispensation ? 

No, they are not accidental : undoubtedly the same all- 
wise One who taught us through the Chronology that six 
thousand years from Adam s creation ended with A. D. 1872, 
and that the seventh thousand, the Millennial age, began 
there; who through the Jubilee cycles taught us that 
the Lord would be present and the Times of Restitution be 
gin in the fall of 1874; and who through the Times of the 
Gentiles showed us that we must not expect these things to 
be done in haste, but by seemingly natural means covering 
a period of forty years, has in these Parallel Dispensations 
marked by Israel s "double" given us evidence which not 
only itself teaches clearly the Lord s presence, the harvest 

Parallel Dispensations. 243 

and the restitution (beginning with favor to fleshly Israel), 
but at the same time furnishes a proof of the correctness of 
the other prophetic evidences and of the Chronology. 
For be it distinctly noticed that if the Chronology, or any 
of these time-periods, be changed but one year, the beauty 
and force of this parallelism are destroyed. For instance, if 
the Chronology be altered but one year, more or less 
if we add one year, say to the period of the Kings or the 
Judges, or if we make it one year less it would spoil the 
parallelism. If we should add one year it would make the 
first of Israel s periods 1846 years long, and the double or 
other half of it would thus be thrown one year later, while, 
on the contrary, by such a change of the Chronology the 
Jubilee cycles would be thrown one year earlier, /. e., A. D. 
1873 > ail d it would make the 6000 years end in A. D. 1871, 
while the Gentile Times would not be affected by it at all. 
All can see that the harmony or parallelism would thus be 
utterly destroyed. Or, if one year should be deducted from 
the Chronological reckoning the confusion would be just 
as great, the changes to the several periods being in an oppo 
site direction. Thus these various time-prophecies corrob 
orate each other, while the parallelism of the two dispensa 
tions clinches their testimony. 

It will be noticed by those at all familiar with the calcu 
lations usually made by "Second Adventists " and others, 
relative to the prophetic periods, etc., that this method of 
dealing with these subjects is very different from theirs. 
They usually attempt to make all prophecies end at some 
one date. Their erroneous expectations lead them to this. 
They expect that a few moments will witness the entire 
program which will really occupy a thousand years the 
Lord s coming, the resurrection, and the judgment of the 
world. And their expectation concerning those few mo 
ments is that they close by the burning up of the world. 

244 The Time is at Hand. 

To appreciate and accept the prophecies which point out 
various dates for various steps in God s great plan, they 
would need first to understand the " Plan of the Ages " and 
the true manner of the Lord s second advent. But the 
great majority are too much blinded by their theories and 
prejudices to do this. Their attempts to apply prophecy 
to their false expectations often lead to twisting, stretching 
or whittling, according to the necessities of the case, in the 
endeavor to get all the prophecies to terminate at some one 
date. These friends should awake to their error in this di 
rection ; for one after another their expectations have failed, 
while we and they know that some of the prophecies they 
have used cannot be stretched into the future, but are in the 
past, and are now abandoned by them. They are fulfilled, 
but differently from what they expected, and they know it not. 

On the contrary, the prophecies here presented, and 
those yet to be considered, are unstrained, and without 
twisting or whittling. We simply present them as we find 
them in God s Word; and, having correct expectations from 
God s great " Plan of the Ages," it is easy for those see 
ing it clearly to note how the various prophetic chains fit 
to it and measure it. They mark it, some at one important 
point and some at another ; and to such as see this much, 
this parallelism of the Jewish and Christian dispensations 
shows and proves beyond reasonable doubt the correctness 
of all the others. 

The statement of the time-periods of God s plan, fur 
nished in the prophecies, is very similar to an architect s 
specifications ; and the parallels of the Jewish dispensation 
resemble his outline drawings. Suppose we had an archi 
tect s specifications for a house, without any drawings, and 
were to sit down and make a drawing from the specifica 
tions, and afterward should receive from the architect his 
outline drawings of the prospective building if a compari- 

Parallel Dispensations. 245 

son of it with our own sketch, made from the specifications, 
showed all the angles and measures exactly alike, we should 
be doubly assured as to our correct understanding of the 
specifications. So here, the drawing, the type or shadow 
of the Gospel age furnished us in the Jewish age, and the 
correspondence of prophecies and events with those fore- 
shadowings, give us as strong assurance of the correctness 
of our conclusions as could be asked, while we still "walk 
by faith and not by sight. 

Other prophetic testimonies yet to be examined will also 
be found in perfect accord with these parallels. One of 
them, the Days of Daniel, points out a great blessing upon 
the consecrated who would be living in A. D. 1875 anc ^ 
onward a blessing surely being fulfilled in the grand un 
folding of the truths of God s Word since that time. To 
him be the praise who hath called us out of darkness into 
his marvelous light ! 

Remember that the forty years Jewish harvest ended 
October, A.D. 69, and was followed by the complete over 
throw of that nation j and that likewise the forty years of 
the Gospel age harvest will end October, 1914, and that 
likewise the overthrow of "Christendom," so-called, must 
be expected to immediately follow. " In one hour" judg 
ment shall come upon her. Rev. 18:10, 17, 19. 

The reader s attention is directed to the Table of Cor 
respondencies following, which will well repay careful 




tt a 


t~\ r] 

>J a 


L^J ^ 




S < 

|SL w oo 

r r 


" O W lE, 



i e 













J 4 3 

H- 1 /H V ^ 

? 1 i * 

& P 7 2 2 

nf > tfi "^ 





6; MAL-3:2. 




MATT. 13 : 24-30, 36-43. 


REV. 14 : 14,15. 


fence to both the [nominal] houses of Israel." 


ATT. 24 : 38, 39 . 

4 ; 2 COR. Ii:2; REV. 14 : 14, 15 ; 17 ; I4 . 


MATT. 25 : i. 






VEST A. D. 1914. 



LUKE 10:2,16. 


JOHN 4 : 35-38. 


all be for a stone of stumbling and for a rock of ol 


LUKE 19 : 44 ; M 

JOHN 3 : 29 ; 4 : 35, 38 ; MATT. 21 : 5, 9, 


MATT. 2 : 1-16 ; ACTS 10 : 37, 38. 





:ANSED. MATT.20: 18; 21 : 5-15; 23:37; 24:1. 


A. D. 70. 





3 1 




u o 



ri * 

W < 

ffi w 








M H 

IT. > 


w K 










" Behold, I will send you Elijah the prophet before the coming of the 
great and dreadful day of the Lord. And he shall turn the heart of the 
fathers to the children, and the heart of the children to their fathers, lest 
\i. e. or else] I come and smite the earth with a curse." Mai. 4:5,6. 

TN considering the evidences of the time being at hand 
* for the establishment of Messiah s Kingdom in the earth, 
this prophecy, showing the priority of Elijah s coming, 
must not be overlooked. 

The expression of our text is peculiar. The thought 
seems to be that Elijah s work will be to turn (/. <?., con 
vert) parents to a humble, childlike condition, and, after 
making them teachable as little children, to turn their hearts 
from error, sin and unfaithfulness, and lead them back into 
harmony with their "fathers" a name given by Hebrews 
to their faithful patriarchs and prophets. 

Malachi s prophecy, the last message sent by Jehovah 
to Israel, seems to have deeply impressed them especially 
the last two chapters, which particularly refer to Messiah s 
coming, and to the special trials which the day of the 
Lord s presence would bring with it. (See Mai. 3 : 1-3, 
13-18; 4: 1-6.) Gathering from this that the testing 
would be peculiar, they took comfort from the last verses 


250 The Time is at Hand. 

quoted above, which promised that Elijah the prophet, who 
had once converted the entire nation from the worship of 
Baal back to the worship of God, would come again to 
prepare them, before this severe testing time which Mes 
siah s coming would bring. 

This prophecy was not fulfilled at the first advent of our 
Lord neither the portion which relates to Messiah nor 
that which refers to Elijah. The reference of the prophecy 
is evidently to the second advent ; to the coming of the 
" Messenger of the Covenant in glory and power ; and to 
the testing and great trouble of the Day of the Lord at 
that time. However, Christ s presentation to typical Israel, 
and the great trouble which came upon them as a nation 
when they rejected him, was, as God had foreseen and in 
tended, another shadow which further illustrated in many 
particulars the things presented in this prophecy. John 
the Immerser, in the spirit of Elijah, did a work for Israel 
similar to that of the Elijah promised, but failed of success; 
and, as a result, trouble (a curse) upon that nation followed. 
The real Elijah referred to by the prophet was to do a great 
work for the whole "earth," to prepare all mankind for 
the second advent ; and he will for a time also fail of suc 
cess, and as a result the great time of trouble (the curse) 
will smite the whole earth. 

The coming of Elijah mentioned by the prophet is "be 
fore" this " great and dreadful Day of Jehovah." * And 
since, as we have just shown, the great Day of Jehovah be 
gan in A. D. 1874, will continue forty years, and will end 
with the expiration of Gentile Times in the complete ovei- 
throw of worldly and Satanic dominion in the earth, and 
the full investiture of Immanuel Christ Jesus and his 
saints with all power and dominion, it is important for us 
to show here that Elijah has come. He has failed to turn 
* See Vol. I., Chapter xv. 

Elias Shall First Come. 251 

the hearts of the world to childlikeness and to the [true] 
wisdom of the just ; and therefore the great time of trouble 
comes, as God foresaw and foretold. In it, God will teach 
mankind by severe and bitter experiences lessons they need 
to learn thoroughly, to prepare them to gratefully accept 
the Christ, Jehovah s Messenger of the New Covenant 
with all the just arrangements, laws, etc., of that covenant. 
At the first advent, as we have just seen, many of God s 
promises and plans were carried out on a small scale with 
one nation, Israel, as an illustration of the greater, grander 
realities to be accomplished at Christ s second coming. 
And as the miracles, cures, etc., represented the greater 
works of the Millennial age, and our Lord s riding on the 
ass as King represented his assuming the greater power, 
majesty and honor at the second advent as King of kings 
and Lord of lords, so "the man Christ Jesus" and his 
little band of disciples represented the Lord of Glory 
highly exalted, associated with the saints, his bride and 
co-heirs, at the second advent. And thus John the Baptist 
and his disciples engaged in the same work with and under 
him, in attempting to convert Israel and to prepare them 
to receive Messiah, represented the real Elijah (the true 
Christian church), whose work has been to attempt the con 
version of the world before the coming of Messiah to the 
world the spiritual Lord of glory and King of kings. 
John the Immerser, in the spirit and power of Elijah, failed 
to reform Israel, and, as a consequence (Matt. 27:12), Israel 
rejected Jesus in the flesh, and brought upon themselves a 
great " day of vengeance," trouble and wrath. (Luke 21:22.) 
So, likewise, only on the larger scale, the real and greater 
Elijah has failed to convert and prepare the world to re 
ceive the King of Glory, and now, consequently, the great 
day of wrath must come upon the world, to melt and mel 
low and humble and prepare all to cry out from the heart 

252 The Time is at Hand. 

Hosannah ! Blessed is he that cometh in the name of 
Jehovah ! 

It is thus seen that the Church in the flesh (the Christ in 
the flesh, Head and body) is the Elijah or forerunner of the 
Church in glory, Jehovah s Anointed. Not the nominal 
church, but the really consecrated Church, which on the 
other side of the tomb will be the great Anointed Deliverer, 
these constitute the Elijah. Their mission is to reprove 
error and sin, and to point to the coming Kingdom of 
glory. Our Lord Jesus and the Apostles, and all the faith 
ful in Christ Jesus since, are of this great antitypical Elijah, 
prophet or teacher the same class (Head and body) which 
shall shortly compose the King of Glory. The work in 
which the Church is now engaged is merely preliminary to 
its future work, so far as the reforming of the world is con 
cerned. In its kingly office the Church shall accomplish 
for the world what it fails to do as the Elijah teacher. 

Let us not be misunderstood : We have heretofore shown 
that God s plan does not extend to the converting of the 
world during the Gospel age. He did not intend it to do 
&, but merely designed ....a selection and trial of the 
Church now, and the blessing of the world through the 
Church, the Christ, in an age to follow this. We do not 
contradict this when we say that the Elijah (Christ in the 
flesh) has tried to convert the world and failed, except in 
bringing about partial reforms ; for though God knew and 
foretold that our mission to the world would be largely a 
failure, except in selecting a choice little flock, yet, knowing 
that the effort would react favorably upon ourselves, his 
commission to us through our Lord was to try to convert 
the world, when he said, "Go ye into all the world ancj 
preach the good tidings to every creature." Seeing that he 
foretold our present failure, but our future success, when 
he shall glorify and endue us with divine power, we are 

Elias Shall First Come. 253 

enabled to rejoice even while viewing the comparative fail 
ure of the past eighteen centuries, realizing that the labor 
of the true Elijah class has not been in vain, but has served 
the divine purpose in developing the true Church while 
bearing witness before the world which will profit it in 
due time. 

John the Baptist was not actually Elijah returned to 
earth, neither is the Church ; but as it was true of John, 
that he did an Elijah work to Israel (Luke i : 17) to pre 
pare them, and introduced the Lord in the flesh, so it is 
true of the Church it does the predicted Elijah work "in 
the spirit and power of Elijah " to the world, and announces 
our Lord s second advent in almost the same words which 
John used at the first advent: "There standeth one among 
you whom ye know not. * * * He it is who, coming after 
me, is superior to me." John i : 26, 27. 

All could not receive John s testimony nor realize that 
he was forerunner to the King in the flesh. Had they done 
so, they would have been prepared thereby to receive Jesus 
as their Messiah. To as many of them as could and did 
accept John s message and receive Christ, to these John 
did do the Elijah, work. As our Lord said to them of John 
(Matt. 11:14), " If ye will receive it, this is the Elias which 
was to come;" though John and his work did not complete 
the prediction concerning Elijah, even as our Lord in the 
flesh did not fulfil all that was predicted of Messiah. He 
was, to all who could receive it, Jehovah s Anointed, 
even before he had finished his work of sacrifice, or had 
been glorified, or had come again in the exercise of the great 
office of Messiah or Deliverer. John, at the first advent, 
was really a finishing out, in a measure, of the type begun 
in the person and work of Elijah ; and John s work at 
the first advent foreshadowed the closing work of the 
Church at the second advent. These, the feet of Christ 


in the flesh -the feet of Elijah announce the Kingdom. 
(Isa. 52 : 7.) To those who "can receive it " we announce, 
as at hand, the reign of the Christ glorified ; and likewise 
to those who "can receive it" we have pointed out the 
foretold antitypical Elijah. Some, probably, will not re 
ceive it," but will still look for some one man to fulfil 
Malachi s predictions, and will "know not the time of their 
visitation until the great day of trouble is burning as an oven. 
It will be seen, then, that the failure of the Elijah (the 
Christ in the flesh) to convert and restore the world was 
as much a foreseen result as was John s failure to convert 
Israel. Nevertheless it will be the same Elijah class, only 
glorified and empowered, which will during the Millen 
nial age bless and teach the world and restore all things, as 
promised by the mouth of all the holy prophets (Acts 3:19 
21); only in the name and likeness the Elijah type ceases 
with our earthly career. In harmony with this were our 
Lord s words in reply to his disciples who asked, "Why 
then say the scribes that Elijah must first come ? Our 
Lord s answer does not attempt a full explanation of Eli 
jah s being a type and John a continuation of the same 
while at the same time a shadowy fulfilment of it, etc. 
things which the disciples were not then prepared to under 
stand, and which moreover were not then due to be under 
stood ; and hence, while pointing out John s failure as a 
partial fulfilment of the prophecy, our Lord adds, "Elijah 
truly shall * come, and restore all things. (Matt. 17:11.) 
Evidently he had in mind his own glorious work of the 
coming age, associated with his glorified "body" which 
the Gospel age would select and test. He was looking 
beyond the vail to the Millennial age, and seeing the Elijah 
class caught up in the chariots of fire in power and great 
glory spiritual exaltation. 

* Oldest Manuscripts omit first. 

Elias Shall First Come. 255 

A woman is the figure used when the Church alone is 
referred to, separate from her Lord and Head. Separate 
and distinct from her Lord, the Bridegroom, she is an es 
poused virgin. But in this instance a man, Elijah, is the 
figure used, because the work prefigured is not the work 
of the Church separate from her Lord, but the one work 
of both. Our Lord was the Head and Forerunner of the 
Church in the flesh (the Elijah), as truly as he is Head of the 
Church triumphant the Christ. Other instances in which 
a man is the figure used, when a joint work of Christ Jesus 
and his body, the Church, is typified, are numerous : for in 
stance, Aaron and all his successors in the office of Chief 
Priest represented the Lord and the under priests, mem 
bers of his body; Melchisedec similarly represented the 
whole body in glory; so did Moses, David and Solomon. 
Hence the use of Elijah as a figure, in representing a united 
work of Christ and the Church, is in harmony with the 
Scripture usage. 

In view of the class which Elijah represented, how for 
cibly eloquent was that "vision" which the Lord showed to 
the three disciples on the mount of transfiguration. (Matt. 
17 : 1-9.) It was a vision of the coming Kingdom, Peter 
tells us. (2 Pet. i : 16-18.) Our Lord, transfigured, appeared 
radiant before their eyes, while a figure of Moses repre 
sented the Mosaic or Law Dispensation and a figure of 
Elijah represented the Gospel or Christian Dispensation. 
Both dispensations look toward and point out and speak of 
the sacrifice and sufferings of Christ and the glory to follow. 

Before leaving this subject we will point out some features 
and incidents in the life of the Prophet Elijah, the type, 
comparing them with the history of the Church, the anti- 
typical Elijah, which will certainly astonish all who have 
not noticed them heretofore. That the comparison may 
be readily seen, we will place these in parallel columns. 

256 The Time is at Hand. 


Elijah was persecuted for fidelity 
to truth and righteousness. 

His principal persecutor was Jez 
ebel, the wicked queen of Israel, 
who is mentioned by name as the 
type of the enemy of the saints. 
Rev. 2 : 20. 

Jezebel s persecuting power was 
exercised through her husband, 
Ahab, the king. 

Elijah fled from Jezebel and 
Ahab, into the wilderness, to a place 
prepared of God, where he was 
miraculously nourished. I Kings 

Elijah was "three years and six 
months" in the wilderness, and dur 
ing that time there was no rain, and 
a great famine was in the land. 
James 5:17; I Kings 17:7; 

After the three and a half years, 
1260 days, when Elijah returned 
from the wilderness, the errors of 
Jezebel s priests were manifested, 
the true God was honored, and co 
pious rains followed. I Kings 1 8 : 

The king and the people at first 
rejoiced, and Elijah and his God 
were honored; but the spirit of Jeze 
bel was unchanged. She still sought 
Elijah s life, and he was again com 
pelled to flee into the wilderness. 
I Kings 18 : 40, 45, 46; 19 : 1-4. 

Elijah s career ended by his being 
taken from the earth. 

The Church was persecuted for 
idelity to truth and righteousness. 

The principal persecutor was the 
apostate Church of Rome, which 
claims to be a " queen" and ruler 
over spiritual Israel. Rev. 18 :7. 

Papacy s persecuting power was 
exercised through the Roman Em 
pire, to which she was joined. 

The true Church fled into the 
symbolic wilderness or condition 
of isolation to her place, prepared 
of God, where she was sustained. 
Rev. 12 : 6, 16. 

The Church was three and a half 
symbolic years (a day for a year 
1260 literal years) in the wilderness 
condition, during which there was a 
spiritual famine because of the lack 
of truth the living water. Comp. 
Rev. 12:6; 11:3; Amos 8: u. 

At the end of the 1260 years the 
power of the truth, and its witnesses 
was manifested (A. D. 1799) ; and 
since then the truth has flowed at 
the rate of millions of Bibles every 
year, refreshingthe world and bring- 
ng forth fruit. 

The Bible has brought such bless 
ings that the empires of earth rec 
ognize the Lord s hand; yet the 
principles of Papacy Jezebel 
in so-called Protestant seels com 
pel the saints again to flee into the 
wilderness condition. 

The saints will be changed from 
earthly to heavenly conditions. 

Elias Shall First Come. 

These are striking coincidences, and are not accidental. 
And the fact that Elijah was to come before the great day, 
and that now we have found in the Church the antitypical 
Elijah to whom Malachi the prophet referred and whom John 
the Baptist further typified, should be esteemed another ev 
idence that the time is at hand that the great Day of the 
Lord has come. But, beyond this, there are in this type 
suggestions, supported by other scriptures, designed to 
guide and to prepare the saints to act well their part, and to 
strengthen and sustain them in the stormy day just upon us. 

We have no desire to draw before the mind a dark picture : 
we would prefer to think of and point out the glory to fol 
low the great day of wrath, and the joys of the incoming 
Millennial Day, rather than the afflictions and discourage 
ments of the nearer future which precedes full sunrise. But 
it is necessary that the saints should be at least in some 
measure forewarned of impending events, that when such 
come to pass they may not be alarmed or disheartened, but 
being fore-armed may know how to meet them ; and also 
that they may more fully appreciate the blessings of the 
present, so as diligently to "work while it is called &&y ; 
for the night [a much darker time in comparison with the 
present, called day] cometh, wherein no man CAN WORK. 

The present little season, before the storm-cloud bursts 
upon the world, is a most favorable time for the work of the 
Elijah class, and corresponds to the successful days of both 
Elijah and John. It is favorable for personal growth in 
grace and knowledge, and also for the spread of the truth 
the most favorable time that has ever been known. How the 
early truth-seekers, the Bereans, for instance, would have 
rejoiced at such students -helps as we now possess, in the way 
of complete and printed Reference Bibles, Concordances, 
Histories. Cyclopaedias, Dictionaries and other valuable 
works of reference, at prices within the reach of all, and ac- 

258 The Time is at Hand. 

cessible to all without price in the public libraries of even 
moderate-sized towns ; and in addition to all uiese, the in 
creasing light of the dawning Millennial day, and the ability 
of all classes to read and think intelligently for themselves. 
With such helps more can be learned of God s Word and 
plan in a day than it was possible to learn in a year in less fa 
vored times. Nor has there ever been a time so favorable for 
Christian effort, or so spurring to Christian zeal and activ 
ity, as this time of the glorious harvest message of the Lord s 
presence and the glad tidings of the approaching kingdom. 

If we would travel from place to place, to meet with be 
lievers, we can do as much traveling in a week as Paul could 
do in a month or more, and with much more comfort. If 
we would preach by voice, we can do so with none to mo 
lest or make us afraid ; and we live at a time when the mass 
es of the people can read and write, which only the very 
few could do in times past, and when the printed gospel is 
cheap, convenient, and often more effective than oral 
sermons. The willing heart can do far more thus than 
Aquila and Priscilla could do in their way and time with the 
same amount of effort. We can preach with both the printed 
and the written page through the agency of the wonderful 
mail systems of our day, to friends and strangers the world 
over, and at almost no cost. 

But the Apostle, referring to the nominal Church in the 
last days, asserts that " the time will come when they will 
not endure sound doctrine." (2 Tim. 4 : 3.) While this is 
true now, in the same sense that it has been true for centu 
ries, it is to have a more forcible and clear fulfilment future. 
It is true now that the Church nominal will not endure 
preachers who ignore their creeds and " preach the Word," 
the whole counsel [plan] of God;" but having "itching 
ears " they love human speculations on evolution, and phi 
losophies falsely so called, rather than the Word of God 

Ellas Shall First Come. 259 

And yet, because they cannot hinder it, they endure the 
sound doctrine to some extent to an extent far beyond 
what Rome in her palmy days would have endured. 

Just before the words we have here cited, the Apostle 
refers directly to the perilous times of the last days of this 
age (2 Tim. 3 : 1-13), pointing out its high-minded, pleas 
ure-loving and good-despising characteristics, with its form 
alism, covetousness, pride and un thankfulness; and he de 
clares that (in the Church) . evil men and leaders-astray [from 
the truth] shall grow worse and worse, deceiving others, and 
being deceived themselves by their sophistries. And since 
the Apostle was thinking and writing specially about the 
last days, and not about the middle ages, we are surely 
justified in querying whether a time may not be but a short 
distance before us, in these "last days," when sound doc 
trine will not be endured or permitted to any degree. 

While it is true now, to a large extent, that none are 
permitted to buy or sell [trade in the truth] in the common 
marts or synagogues, except those who have the mark of 
the beast or the number of his name (Rev. 13:17), yet the 
fully consecrated have learned that magnificent temples of 
fashion, called churches, are no more necessary to the 
preaching of the gospel now than they were in the days 
of the Apostles, and that grand organs and trained choirs 
are not necessary accompaniments to attract the atten 
tion of the people ; for now, as in the early days, the com 
mon people hear the gospel gladly on the street corners, 
in the market places, through the mails and from the printed 
page. The question is, May not this statement of the Rev- 
elator mean still more than is at present experienced? and, 
like the Apostle Paul s statement, may it not imply that a 
time will come, in the last days, when sound doctrine will 
not be endured at all? May not ours in this respect corre 
spond somewhat to the experience of John the Baptist (the 

200 TJit Time is at Hand. 

type), who was shut up in prison ? In other words, What may 
we expect between the present comparatively favorable time 
though it is not without its difficulties and the coming 
blessed time of unhindered righteousness? Will it continue 
to be as favorable as the present for labor in the vineyard 
or more so, or less so ? Let us notice what vhese types in 
dicate j for since our Lord has directed our attention to 
them, whatever we find in the life and experience of either 
Elijah or John which seems to fit well to the experience 
of the Church, and to the testimony regarding her future 
earthly course, we are justified in recognizing as typical. 

Elijah was separated from earthly scenes by a chariot of 
fire, representative of the spiritual glory and exaltation 
awaiting, at the end of the earthly race-course, those of the 
Church alive and remaining to the last days. But we should 
also remember that it was by a whirlwind or storm that he 
was taken away ; and a storm is the symbol of trouble, as 
much as the fiery chariot is a figure of victory and glorious 
escape from that trouble. 

John the Baptist s closing experiences are still more 
clearly marked by the trouble feature. Though he was not 
obeyed by the people (Matt. 17 : 12), they for a short time 
recognized him as aservant and prophet of God (John 5 135); 
yet when he had announced the presence of Messiah his 
influence soon began to wane, as he had testified it would 
do, saying of Christ, "He must increase, but I must de 
crease." So it must be in the end of this age : the work 
of the John class (the Elijah class) closes with the an 
nouncement that the Kingdom of Heaven is at hand, and 
that the King is present. This is now being done ; and the 
exact words of John s testimony apply with equal force at 
this time of the Lord s second advent: "There standeth 
one among you [present] whom ye know not, "whose fan 
is in his hand, and he will thoroughly purge [cleanse] his 

Elias Shall First Come. 261 

f threshing] floor, and gather his wheat into the garner ; but 
he will burn up the chaff with unquenchable fire" the 
great time of trouble. John i : 26 ; Matt. 3:12. 

As John decreased his special work being accomplished 
when his message was delivered so the Church in the flesh 
must decrease when its last message is given, until the last 
member has laid down his consecrated life, and passed be 
yond the veil into "glory," thenceforth to be a member 
of the glorious, reigning Christ. As John said that Jesus 
must increase, so now that the real kingdom is about to 
be established we can confidently say that the King is pres 
ent, and that his kingdom must increase until it fills the 
earth. And John s announcement of the " harvest " work 
the gathering of the wheat, and the trouble coming upon 
the chaff also finds its parallel in the present time. 

John s liberty was restrained soon after the delivery of 
his message, announcing the present One and the work be 
fore him j and he was cast into prison because he had re 
proved the king of improper union with a woman (Matt. 
14:4). And though the faithful children of God have 
often pointed out that union between the Church and the 
civil power is out of order, being in the Scriptures termed 
harlotry (Rev. 17:5), and though in a great measure the 
world has withdrawn from the churches, the union still 
exists, and the Scriptures seem to point out that, in the time 
of trouble approaching, the nominal churches, professedly 
virgins of Christ, will be on the side of the kings of the earth, 
and united to them ; and the true Church, like its type, John 
the Baptist, will be unpopular and restrained of liberty, 
because of faithfulness in opposing and condemning error. 

In John s case as well as in Elijah s it was a woman that 
persecuted, a king acting as her agent and tool : with the 
true Church it has been in the past that which these sym 
bolize, and doubtless will be so in the future the nominal 

262 The Time is at Hand. 

church represented by a woman and civil government by 
a king. Not only does prophecy point out a closer union 
between these than at present exists, but any close observer 
can see that the principal lever by which the royal aristoc 
racy rules the masses is the superstition that God appointed 
these "great men," though often both weak and vicious, 
to rule over them ; and that to rebel against tyranny and 
injustice, and to claim justice, liberty and equal rights, is 
to oppose God s will. Hence the tendency of governments 
and churches is toward open or secret union for their mu 
tual welfare in the coming storm. 

Not only so, but the coming struggle between the aris 
tocracy and the masses of every civilized land will be so 
peculiar, so unlike any former experience, that moderate, 
conservative, religiously-inclined people, fearing the utter 
wreck of society in chaos and anarchy, will naturally pre 
fer monarchy, oppression and bondage to anything certain 
to be worse. Hence such will affiliate with church and 
empire, with wealth and aristocracy, in the general effort 
to repress and prevent that irrepressible conflict "The 
battle of the great day of God Almighty. 

Eventually, probably the only exceptions to this course, 
among the lovers of peace and true religion, will be those 
to whom the King of kings is pleased, through his Word, 
to reveal his plans (John 16 : 13), and who have full con 
fidence in his wisdom and love, as well as in his power to 
make all things work out according to his promises. Only 
such, among the conservative, order-loving people, as see 
the part which the coming social revolution must play in 
God s plan, in removing effete systems whose day is past, 
and in preparing the world, by a great leveling process, for 
the Millennial reign of righteousness, will be able to com 
prehend the situation and to act accordingly. But these 
will be misunderstood, and their endeavors to point out 

Ettas Shall First Come. 263 

the true state of the case, and the real and only remedy, 
will probably be interfered with by those who do not see 
the grand outcome, and who, because unwilling to submit 
their own wills, ideas and plans, are unable to see God s 
plans. When repressive, restrictive and coercive measures 
are thought to be necessary, such measures will probably 
include not only labor organizations and the publications 
which advocate their rights and wrongs, but also such oth 
ers as point out the plan of God, and the real cause and 
only remedy for the great distress of the nations. Yes, 
the time is probably not many years distant, when repres 
sive measures may be brought to bear against every effort 
of the saints to spread the good news of the coming king 
dom, all on the plea that the general interests and the pub 
lic welfare demand such a course. 

Thus would be fulfilled the predictions of the Second 
Psalm, and probably in the end with more bitterness than 
can now well be imagined, though it has been partially ful 
filled already upon the Head of the body. Acts 4 : 25-29. 

The same necessity for restricting liberty on political and 
social questions will probably be supposed to apply equally 
to freedom of expression on religious questions, which 
really lie at the foundation of all liberty. It would not be 
surprising if a "strong government," a monarchy, would 
some day replace this present Great Republic ; and it is 
entirely probable that one common standard of religious 
belief will be deemed expedient and will be promulgated, 
to teach outside of which will be treated and punished 
as a political offense. Such a persecution would not only 
furnish, in the end or harvest of this age, another parallel 
to the harvest of the Jewish age (Acts 4 : 10-13, 2 3~3 \ 5 : 
2941 ; ii : 19), but would also give a wider and deeper 
significance to the words of the Apostles Paul and John 
(2 Tim. 4:3; Rev. 13: 17), and to the typical illustrations of 

264 The Time is at Hand. 

the close of the earthly career of the true Church, as rep 
resented in Elijah s whirlwind departure and John the 
Baptist s imprisonment and beheading. 

Two lessons we may draw from this to advantage, wheth 
er future developments shall prove that we have read the 
prophetic testimony correctly or incorrectly ; and they are 
these : First, we should be so prepared, so armed and so 
thoroughly furnished with the invincible truth, that perse 
cution would move us only to greater zeal, and not lead us 
through surprise or fear to lower our standard, nor to sur 
render when the kings of the earth stand up, and, with the 
religious rulers of the people, are gathered against us, and 
against the truths to which God has granted us the privilege 
of witnessing, as his servants and ambassadors, (i John 3:1.) 
Second, such reflections relative to the future, contrasted 
with the privileges of the present, should serve to stimulate 
every consecrated child of God to make diligent use of the 
present grand harvest opportunities and privileges, remem 
bering that " he that reapeth receiveth wages," as truly as 
he that planted and watered, and that now is pre-eminently 
a time for gathering fruit unto eternal life. The little quiet 
of the present favorable time, with its greater liberties and 
advantages in every way, is divinely arranged in order to 
the sealing of the true servants of God in their foreheads 
(intellectually, with the truth). Rev. 7 : 3. 
"Let the * little while between 
In its golden light be seen." 

The Master saith : "Work while it is called day ; for the 
night cometh, when no man can work." " Labor not for 
the meat that perisheth, but for that which endureth unto 
everlasting life." 

So, then, in the present due time, we see that Elijah the, 
prophet came, as foretold, before the great and notable day 
of the Lord. And we hear his closing testimony, like that 

Elias Shall First Come. 265 

of John, saying, " There standeth one among you whom 
ye know not whose fan is in his hand, and he will thor 
oughly cleanse his threshing-floor : he will gather his wheat 
into the garner, and burn up the tares [as tares not as 
men] with unquenchable fire in the great time of trouble 
the curse, which must needs come to prepare the way of 
the Great King of kings. He must increase, but the Eli 
jah must decrease and finally be entirely restrained. Not 
only do we hear this testimony from a few of the Elijah 
class now, but every one who is of the Elijah class will ere 
long be found proclaiming this message and engaging in 
the Elijah work. Such only as are thus faithful will be of 
the glorified Elijah, and permitted to share in the work of 
restitution of all things which, during the Millennium, will 
be a grand success. A depth of significance is found in the 
meaning of the name Elijah. It signifies God [mighty- 
one] of Jehovah. It is thus a fitting name for the Lord s 
Anointed, whose grand work will be to restore all things 
which God hath spoken by the mouth of all his holy proph 
ets since the world began. 

Concluding this subject, we notice briefly the fa<5l that 
in the close of the Prophet Elijah s career he called Elisha, 
who, after sacrificing, left all and followed with Elijah, and 
became his successor as prophet when Elijah was taken 
away in the whirlwind receiving his mantle of authority 
and a large degree of his spirit and power, (i Kings 19 : 
1 6.) And since Elijah represented the Body of Christ in 
the flesh the overcoming Church, a company, a number 
it is but reasonable that we should conclude that Elisha 
represented a class also ; a class which will come into deep 
sympathy with the Elijah class, and follow the Lord s lead 
ing with it ; and yet a class which will not be expecting 
to be glorified. Tkese will be separated, by the "whirl 
wind" of trouble, from the Elijah class, yet nevertheless 

266 The Time is at Hand. 

will retain an interest and will receive a blessing. After 
Elijah was gone, Elisha became bold and powerful, so that 
the theologians of that day ("sons of the prophets") said, 
The spirit of Elijah rests upon Elisha now ! 

The meaning of the name Elisha is mighty deliverer, and 
the career of Elisha was one of restitution work. This 
doubtless foreshadows a work by a class which in the future 
will be the active agents among men in carrying on the res 
titution work in the power of the then glorified Church. 
Among other wonderful works, Elisha healed the waters, so 
that there should not be thence any more death or barren 
land ; he increased the poor widow s oil to cancel her debt ; 
he raised the Shunamite s son to life; and when there was 
famine in the land, and the mess of pottage for the theolo 
gians ("sons of the prophets") was found to be poisoned, so 
that none could eat of it, Elisha healed it and made it whole 
some for food. He caused bread sufficient for only a few 
to more than supply a large number. He healed the lep 
rosy of Naaman. He was also God s agent in the anoint 
ing of Jehu, at whose hands, according to the word of the 
Lord by Elijah, the royal family of Ahab, including Jezebel, 
was entirely cut off, and all her priests as well. 2 Kings 
2: 19-22; 4: 1-7, 18-44; 5 : i- 10 ; 9- I-37J I0 = 28. 

It is not difficult to trace in these works of Elisha what 
bears a close resemblance to the very restitution work which 
may be expected ere long, when the waters of truth shall 
no longer be brackish with error, being healed at the very 
spring by a clearer understanding of the Word of God ; 
when the poor shall be helped to secure the oil of joy for 
the spirit of heaviness ; when the dead shall be restored ; 
when in the famine the food (truth) shall be made whole 
some and plentiful ; and when the powers and systems rep 
resented by Ahab and Jezebel, and all who unite with them 
against the Lord, shall be fully and finally overthrown. 






" Let no man deceive you by any means ; for that day shall not come, 
except there come a falling away first, and that Man of Sin be revealed, 
the Son of Perdition." 2 Thes. 2 : 3. 

TN VIEW of these pointed words of the Apostle Paul, 
showing that a character which he designates "The Man 
of Sin must precede the coming of the Day of the Lord, 
which we have proved has already begun to dawn, it is im 
portant that we look about, to see if such a character has 
yet appeared. For if such a character as Paul and the 
other apostles so carefully describe has not yet come, the 
above words should be understood as Paul s veto to all the 
other testimony concerning the Lord s presence and the 
setting up of his Kingdom now. And that veto must stand 
as an unanswerable argument until this Man of Sin shall 
be recognized, corresponding in every particular to the 
prophetic description. 

It is clearly stated, not only that this Man of Sin must 
first rise, but that he must develop and prosper, before the 


268 The Time is at Hand. 

Day of the Lord comes. Before Christ s day the prosperity 
and influence of this power will have reached their climax 
and will be on the decline ; and it is to be by the bright 
shining of the Lord s presence at his second advent that 
this Man of Sin shall be utterly destroyed. These fore 
told circumstances we must observe, in order to see whether 
this caution to the Church in Paul s day is still applicable 
in our day. Now, after eighteen centuries, the claim is 
again made that the day of Christ has come ; and the im 
portant question arises, Does anything which Paul said in 
correcting the error of the Thessalonians stand as an ob 
jection to this claim now ? 

From the Apostle s exhortations to the Church, to watch 
for the Lord s return, taking heed to the sure word of proph 
ecy, and from his care in pointing out the signs of Christ s 
presence, the character of his work at that time, etc., it is 
evident that he was quite as anxious that the Church 
should be able to recognize the Lord s presence when he 
should come, as that they should not be deceived into the 
error that he had come, before the time of his presence. 
A fall into the latter error, in the early part of the age, 
exposed those who embraced it to the deceptions of the 
Antichrist principle which was even then working ; while a 
failure to recognize the Day of the Lord, and his presence 
in the day when his presence is due, exposes those failing 
to recognize him to the continued deceptions and false 
doctrines of Antichrist, and blinds them to the grand 
truths and special privileges of this day. Hence the Apos 
tle s anxiety for the Church at both ends of the age, and 
his warning "Let no man deceive you by any means." 
Hence also the exact description of the Man of Sin, in 
order that he might be recognized in his time. 

While Christians in this end of the age are inclined to 
forget even the promise of the Lord s return, and, when 

The Man of Sin. 269 

they do remember it, to think of it only with dread and 
fearful forebodings, the early Church looked for it anx 
iously, and with joyful anticipation, as the fruition of all 
its hopes, the reward of all its faithfulness and the end of 
all its sorrows. Consequently, the believers of that day 
were ready to hearken diligently to any teaching which 
claimed that the Day of the Lord was either very near or 
present ; and hence they were in danger of being deceived 
on this point unless they were careful students of the teach 
ings of the apostles on the subject. 

The Church at Thessalonica, impressed with the errone 
ous teachings of some, to the effect that the Lord had come 
again, and that they were living in his day, evidently sup 
posed that the idea was in harmony with Paul s teaching 
in his first epistle to them, wherein he said (i Thes. 5 : 1-5) 
that the Day of the Lord would steal on quietly and unob- 
servedly, as a thief in the night, and that, though others 
would be in it unawares, the saints would be in the light 
concerning it. Learning of the serious error into which 
they had fallen, of supposing the day of the Lord s pres 
ence to have already come, Paul wrote them a second epis 
tle, the central thought of which was the correction of this 
error. He says: "Now we beseech you, brethren, con 
cerning the coming of our Lord Jesus Christ and our gath 
ering together unto him, that ye be not readily agitated in 
mind nor troubled ; neither by spirit, neither by word, 
neither by letter as from us, as though the Day of the Lord 
[enestemt ] ts present. Let no man delude you, by any 
means ; because the falling away [apostasy] must first come, 
and there must be revealed that Man of Sin, the Son of 
Destruction, the Opposer, exalting himself above all, being 
called a god [mighty ruler] or that receives homage so as 
to seat himself in the Temple of God, openly displaying 
himself that he is a god. Remember ye not that while I 

270 The Time is at Hand. 

was yet with you I told you these things ? And now ye 
know what interposes, in order that he [Christ] may be 
revealed in his own [due] season. But insubordination [to 
Christ] is already working, only as a secret thing, until the 
now hindering one shall be out of the way ; and then shall 
that insubordinate one be revealed, whom the Lord shall 
kill with the spirit of his mouth and annihilate by the 
bright shining of his \_parousia] presence" Paul could 
write thus positively of the development of the Man of Sin 
before the Day of the Lord, because of his study of Dan 
iel s prophecy, to which our Lord also referred (Matt. 24 : 
15); and probably because Paul himself, in his "visions 
and revelations, had been shown the great havoc which 
this character would work in the Church. 

It should be observed that Paul did not use arguments 
such as some to-day are disposed to use against the claim 
that the day of the Lord has begun. He did not say, O 
foolish Thessalonians, do ye not know that when Christ 
comes your eyes shall behold him, and your ears shall hear 
a dreadful sound of the trump of God ? and that you will 
have further proof of it in the reeling tombstones and the 
rising saints ? Is it not evident that if such a criticism had 
been proper, Paul would have been quick to avail himself 
of an argument so simple and so easily grasped? And 
moreover, is not the fact that he did not use this argument 
a proof that cuch an argument is not, and could not be, 
founded on the truth ? 

From the fact that Paul, in his energetic effort to correct 
their error, offered but this one objection to their claim, he 
thereby evidently endorsed as correct their general ideas of 
the Day of the Lord that it could be commenced while 
many might be in ignorance of it, that it could come with 
out outward demonstration to mark it. But the only ground 
of his objection was, that there must first come a falling 

TTte Man of Sin. 271 

away, and, in consequence of that falling away, the devel 
opment of the Man of Sin which, whatever it may be 
(whether a single individual, or a great Antichrist system 
which he thus personifies), must rise, flourish and begin to 
decline before the day of the Lord s presence. So, then, 
if this one objection which Paul offered be no longer in the 
way if we can clearly see a character in actual existence 
whose history corresponds in every particular to the pro 
phetic description of the Man of Sin, from the beginning 
of his existence down to the present time then Paul s ob 
jection, which was well taken in his day, and his only one, 
is no longer a valid objection against the present claim 
that we are living in the Day of the Lord, the day of the 
Lord s presence. And, further, if the Man of Sin can be 
readily distinguished, if his rise, development and decline 
are clearly seen, then this fact becomes another corrobora 
tive proof of the teaching of the preceding chapters, which 
show that we are now in the Day of the Lord. 


The student of prophecy will find that the Man of Sin 
is distinctly noted throughout the sacred writings, not only 
by giving a clear description of his character, but also by 
showing the times and places of his beginning, prosperity 
and decline. 

This character is very forcibly delineated even in the 
names applied to it by the inspired writers. Paul calls it 
"That Wicked One," "The Man of Sin," "The Mystery 
of Iniquity," "The Antichrist," and "The Son of Perdi 
tion;" the Prophet Daniel calls it " The Abomination that 
maketh desolate" (Dan. n : 31 ; 12 : n); and our Lord 
refers to the same character as "The Abomination of Des 
olation, spoken of by Daniel the prophet " (Matt. 24 : 15), 
and again as a "Beast" (Rev. 13 : 1-8). This same char- 

272 The Time is at Hand. 

after was also prefigured by a little horn, or pcvrer, out of 
a terrible beast that Daniel saw in his prophetic vision, 
which had eyes, and a mouth that spoke great things, and 
which prospered and made war with the saints, and prevailed 
against them. (Dan. 7 : 8, 21.) John also saw and warned 
the Church against this character, saying, "Ye have heard 
that Antichrist shall come." He then advises how to es 
cape Antichrist s influence, (i John 2 : 18-27.) The book 
of Revelation, too, is in large part a detailed symbolic 
prophecy concerning this same Antichrist though this we 
shall merely glance at here, leaving its more particular ex 
amination for a succeeding volume. 

These various appellations and brief descriptions indicate 
a base, subtle, hypocritical, deceptive, tyrannical and cruel 
character, developed in the midst of the Christian Church ; 
at first creeping in and up very gradually, then rapidly as 
cending in power and influence until it reaches the very 
pinnacle of earthly power, wealth and glory meanwhile 
exerting its influence against the truth, and against the 
saints, and for its own aggrandizement, claiming, to the 
last, peculiar sanclity and authority and power from 

In this chapter we purpose to show that this Man of Sin 
is a system, and not a single individual, as many seem to 
infer ; that as the Christ consists of the true Lord and the 
true Church, so Antichrist is a counterfeit system consisting 
of a false lord and an apostate church, which for a time is 
permitted to misrepresent the truth, to practice deceit and 
to counterfeit the authority and future reign of the true 
Lord and his Church, and to intoxicate the nations with 
false claims and assumptions. 

We hope to prove, to the satisfaction of every conscien 
tious reader, that this great apostasy or falling away men 
tioned by Paul has come, and that this Man of Sin has been 

The Man of Sin. 273 

developed, has sat " in the temple of God" (the real, not the 
typical), has fulfilled all the predictions of the apostles and 
prophets concerning his character, work, etc., has been re 
vealed, and now, since A. D. 1799, * s being consumed by 
the spirit of the Lord s mouth (the truth), and will be ut 
terly destroyed during this day of the Lord s wrath and rev 
elation with flaming fire of retribution, already beginning. 

Without any desire to treat lightly the opinions of others, 
we nevertheless feel it necessary to point out to the reader a 
few of the absurdities connected with the common view con 
cerning Antichrist, that thereby the dignity and reasonable 
ness of the truth on this subject may be properly estimated, 
in contrast with the narrow claim that all which the Scriptures 
predict concerning this character will be accomplished by 
some one literal man. This man, it is claimed, will so charm 
the whole world that in a few short years he will secure to 
himself the homage and worship of all men, who will be so 
easily imposed upon as to suppose this man to be God, and, 
in a rebuilt Jewish temple, to worship him as the Almighty 
Jehovah. All this is to be done at lightning speed, three 
and a half years, say they, misinterpreting the symbolic 
time, even as they misinterpret the symbolic "man." 

Tales of fiction and the most absurd imaginations of child 
hood furnish no parallel to the extreme views of some of 
God s dear children who are stumbling over a literal inter 
pretation of Paul s language, and thereby blinding them 
selves and others to many precious truths, which, because 
of error on this subject, they are unprepared to see in an 
unprejudiced light. No matter how much we may sympa 
thize with them, their " blind faith" forces a smile as they 
seriously tell over the various symbols of Revelation which 
they do not understand, misapplying them literally to their 
wonderful man. In this, the most skeptical age the world 

has ever known, he will, they claim, in the short space of 

274 The Time is at Hand. 

three and a half years, have the whole world at his feet, 
worshiping him as God, while the Caesars, Alexander, Na* 
poleon, Mahomet and others sailed through bloody seas and 
spent many times three and a half years, without accomplish 
ing the one thousandth part of what is claimed for this man. 

And yet those conquerors had all the advantages of dense 
ignorance and superstition to aid them, while to-day we 
live under conditions most unfavorable to such a develop 
ment of deceit and fraud : in a day when every hidden thing 
is being manifested as never before ; in a day when fraud 
of the sort claimed is too preposterous and ridiculous for 
consideration. Indeed, the tendency of our day is toward 
a lack of respecl; for men, no matter how good, talented 
and able, or what offices of trust and authority they may 
occupy. To such an extent is this true, as never before, 
that it is a thousand times more likely that the whole world 
will deny that there is any God, than that they will ever 
worship a fellow human being as the Almighty God. 

One great obstacle to many, in considering this subject; 
is the contracted idea generally entertained of the mean 
ing of the word god. They fail to note that the Greek 
theos (god} does not invariably refer to Jehovah. It signifies 
a mighty one, a ruler, and especially a religious or sacerdotal 
ruler. In the New Testament, theos is seldom used except 
in referring to Jehovah, because, in their discourses, the 
apostles spoke rarely and little of the false systems of relig 
ion, and hence seldom noticed their sacred rulers or gods ; 
yet in the following texts the word god (theos) is used to 
refer to others than the one supreme being, Jehovah viz. : 
John 10:34,35; Ads 7:40, 43; 17:23; i Cor. 8:5. 

Recognizing the breadth of the Greek word theos, it will 
be seen at once that the Apostle s statement concerning 
Antichrist that he will seat himself in the temple of 
God, showing himself to be a god does not of necessity 

The Man of Sin. 275 

mean that Antichrist will attempt to exalt himself above 
Jehovah, nor even that he will attempt to take Jehovah s 
place. It simply implies that this one will exhibit himself 
as a religious ruler, claiming and exercising authority over 
and above all other religious rulers, even to the extent of 
exalting himself in the Church, which is the true Temple of 
God, and there claiming and exercising lordly authority 
as its chief or authorized ruler. Wherever in the Greek the 
word theos is used in any sentence where its meaning would 
be ambiguous, it then is preceded by the Greek article, if it re 
fers to Jehovah; as if in English we were to say the God. In the 
texts above, which refer to other gods, and in this text (2 Thes. 
2:4), which refers to Antichrist, there is no such emphasis. 

With this seen clearly, a great stumbling-block is removed, 
and the mind is prepared to look for the right things as ful 
filments of this prediction : not for an Antichrist claiming 
to be Jehovah and demanding worship as such, but for one 
claiming to be the chief, supreme religious teacher in the 
Church ; who thus attempts the usurpation of the authority 
of Christ, the divinely appointed Head, Lord and Teacher. 

Strangely enough, too, they who take this literal view of 
the Man of Sin are generally those who are believers in the 
Lord s premillennial coming, who are looking for and ex 
pecting the Lord to come "at any moment now." Why 
cannot all see the Apostle s meaning, when he positively 
declares that the Day of the Lord (the Day of his presence) 
cannot eome and should not be expected until after the 
Man of Sin has been revealed? It required over forty years 
to build the former Jewish temple, and it would surely re 
quire at least ten to twenty years to build, with more than 
former magnificence, the new temple at Jerusalem, where 
they expect a literal Man of Sin to be installed and wor 
shiped as God. Why then should those who believe thus 
expect the Lord to come at any moment now ? Such a view 

276 The Time is at Hand. 

is out of harmony with reason as well as with the Apostle s 
prophecy. Consistency demands that they should either 
give up looking for the Lord at any moment, or else give 
up their expectation of a future Man of Sin ; for the Day 
of the Lord s presence cannot come until the falling away 
(the apostasy) has taken place, and until the Man of Sin 
has been developed and revealed out of that apostasy. 

But when we get a correct view of the Apostle s words, 
together with correct ideas of the manner of the Lord s 
coming, we find no such discrepancies and contradictions, 
but a convincing harmony and fitness. And such a view 
we now present. Its Scripturalness the reader must prove. 

The various titles applied to this system are evidently 
symbolic. They do not refer as names to a single individ 
ual, but as character delineations to a corrupt religious and 
civil combination, developed within the nominal Christian 
church, which, by its subtle opposition to Christ, the Head, 
and his true Church, his body, well earns the name Anti 
christ. Such a system could fulfil all the predictions made 
concerning the Antichrist, or Man of Sin, though an in 
dividual could not. It is evident, moreover, that this Anti 
christ system is not one of the heathen systems of religion, 
such as Mohammedanism or Brahminism ; for the Christian 
Church has never been under the control of any such sys 
tem, nor did any of these systems originate in the Christian 
Church. They now are, and always have been, independ 
ent of the Christian Church. 

The system which fully answers the description given by 
inspiration must be professedly Christian, and must con 
tain a large majority of those who claim to be Christians. 
And it must be one having its start as an apostasy, or fall 
ing away from the true Christian faith an apostasy, too, 
which was secret and stealthy, until circumstances favored its 
assumption of power. Its stealthy beginning was in the days 

The Man of Sin. 277 

of the apostles, in the desire of some teachers to be greatest. 
We need not look long to find a character fitting all the 
requirements perfectly ; one whose record, written by secu 
lar historians as well as by its own deluded servants, we 
shall see agrees exactly with the prophetic delineations of 
Antichrist. But when we state that the one and only sys 
tem whose history fits these prophecies is Papacy, let no 
one misunderstand us to mean that every Roman Catholic 
is a man of sin ; nor that the priests, nor even the popes of 
the Church of Rome, are, or have been, the Antichrist. No 
man is " the Antichrist," " the Man of Sin," described in 
prophecy. Popes, bishops and others are at most only 
parts or members of the Antichrist system, even as all of 
the Royal Priests are only members of the true Christ, 
under Jesus their head, and in the same manner that these 
in their present condition are together the antitypical 
Elijah, though no one of them is the Elijah or the Christ 
foretold. Notice, further, that the Church of Rome as an 
ecclesiastical system only is not the " Man of Sin," and 
is never presented under any figure of a man. On the 
contrary, a woman is always the symbol used for a church 
separate from its head and lord. The true Church is sym 
bolized by a "chaste virgin," while the apostate church, 
which has fallen away from primitive purity and fidelity to 
the Lord, is symbolically called " a harlot." As the true 
" virgin" Church continues to be such to the end of the 
age, when she is to be united to her Lord and take his 
name Christ so the apostate church was not the Anti 
christ, or Man of Sin, until she united with her lord and 
head, the pope, the claimed vicegerent of Christ, and be 
came a religious empire, falsely styled Christendom, which 
signifies Christ s Kingdom. 

Papacy is the name of this false kingdom ; and it was built 
upon a misapplied truth the truth that the Church is called 

278 he Time is at Hand. 

to be kings and priests unto God and to reign on the earth. 
But the time for reigning had not yet come : the Gospel 
age was not appointed for that purpose, but for the selec 
tion, development, discipline, humiliation and sacrifice 
of the Church, following in the foot-prints of her Lord 
and patiently waiting and enduring until the time ap 
pointed for the promised exaltation and glorious reign-~ 
the Millennial age. 

The Lord foresaw that nominal Christianity would 
spread over the world, and that, becoming popular, it would 
be embraced by many who would appreciate the form with 
out entering into the spirit of its institution. He foresaw that 
as numbers of this sort would identify themselves with the 
Church, the worldly spirit, which is the opposite of the 
spirit of self-denial and self-sacrifice, would come in with 
them ; that selfishness and a desire to be great and to rule, 
thus coming in, would not have long to wait until they 
could seize an opportunity; and that thus the Church 
would seek to dominate the world before the time or, 
rather, that the worldly element which would enter the 
Church would make its influence felt, and in the name of 
the true Church would grasp the civil power of earth which 
God had given over to the Gentiles, and which cannot pass 
fully into the hands of the true Church until the close of 
the Times of the Gentiles, A. D. 1914. 

And thus it actually transpired : the nominal church be 
gan to fall away as it increased in numbers under the teach 
ing and example of ambitious men whose ideas grew more 
and more favorable to the power and worldly influence 
which numbers and wealth brought with them. Gradually 
the spirit of the Church became worldly, and the things of 
the world were coveted. The suggestion of ambition was, 
" If the great Roman Empire, with all its power and in- 
fluence^ its armies and wealth, were only to support the 

The Man of Sin. 279 

Church, how honorable and noble it would then be to be 
a Christian ! How speedily then would heathen persecu 
tions cease ! Then it would be in our power not only to 
overawe them, but to compel their adherence to the 
Church and cross and name of Christ. It evidently is 
not God s design that the Church should forever be sub 
ject to the world and persecuted by it: the Apostle s 
words, Know ye not that the saints shall judge the world? 
as well as our Lord s promises that we shall reign with 
him, and the many prophecies which refer to the reign of 
the Church, indicate clearly that such is God s plan. True, 
the Apostle wrote that our Lord would first return and 
exalt the Church, and exhorted that we should "waif for 
the Lord ; but several centuries are~now past, and we see 
no sign of the Lord s coming. We must understand 
that the apostles were to some extent in error. To us 
it seems clear that we can and should use every means 
to obtain a hold upon civil government and conquer the 
world for the Lord. It must be, too, that the Church 
should have a head one to represent the absent Lord 
and to represent the Church before the world one who 
would receive the homage of the world, exercise the 
authority of Christ, and rule the world with a rod of 
iron, as the Prophet David predicted." Thus gradually 
by a slow process of reasoning covering centuries, the 
real hope of the Church for exaltation to rule and 
bless the world namely, the second coming of the Lord 
was lost sight of, and a new hope took its place : the 
hope of success without the Lord, under the headship 
and lead of a line of popes. And thus, by collusion, 
intriguing and exchange of favors with the world, the 
hope of the Church became a false hope, a delusive 
snare by which Satan led from one evil and error to an 
other, both of doctrine and of practice. 

280 The Time is at Hand. 

The point at which the apostasy developed into the "Man 
of Sin was when the Papal hierarchy exalted itself under the 
headship of an arranged line of popes, and claimed and at 
tempted the rulership of earth in the name of, and pretend 
ing to be, Christ s Millennial Kingdom. It was a false, 
fraudulent claim, no matter how thoroughly some of its sup 
porters believed it. It was a fraudulent, counterfeit king 
dom, no matter how sincere some of its organizers and 
supporters may have been. It was Antichrist s, no matter 
how much they claimed and believed it to be the true 
Christ s glory and kingdom and power upon earth. It is a 
mistake to suppose that to be conscientious is always to be 
right. Every system of error doubtless has as many con 
scientiously deluded votaries as it has hypocrites, or more. 
Conscientiousness is moral honesty, and it is not dependent 
upon knowledge. The heathen, misinformed, conscien* 
tiously worship and sacrifice to idols ; Saul, misinformed, 
conscientiously persecuted the saints; and so, too, many 
papists, misinformed, conscientiously did violence to the 
prophecies, persecuted the true saints and organized the 
great system of Antichrist. For hundreds of years Papacy 
has not only deceived the kings of the earth as to its pow 
er and claimed divine authority, and ruled over them, 
but even in the Church, God s Temple, where Christ alone 
should be recognized as Head and Teacher, it has seated 
itself and claimed to be the only teacher and lawgiver ; and 
here it has deceived all, except the few, by its phenomenal 
success and boastful claims. "All the world wondered 
were astonished, deceived, bewildered "whose names were 
not written in the Lamb s book of life," and many whose 
names are written as saints of God were seriously perplexed. 
And this deception is the stronger because of the very 
gradual formation of these ambitious designs and their yet 
more gradual realization. It extended over centuries, and, 

The Man of Sin. 281 

as an ambition, was already secretly at work in Paul s day. 
It was a process of little by little adding error to error, 
the supplementing of one man s ambitious declarations by 
those of another and another farther down the stream of 
time. Thus, insidiously, did Satan plant and water the 
seeds of error, and develop the greatest and most influen 
tial system the world has ever known Antichrist. 

The name "Antichrist" has a two fold significance. The 
first is against (i. e., in opposition to) Christ: the second 
significance is instead (i. e., a counterfeit) of Christ. In 
the first sense the expression is a general one, which would 
apply to any enemy opposing Christ. In this sense Saul 
(afterward called Paul), and every Jew, and every Moham 
medan, and all the Pagan emperors and people of Rome, 
were antichrists opposers of Christ. (Acts 9:4.) But it is 
not in this sense of the word that the Scriptures use the name 
Antichrist. They pass over all such enemies, and apply 
the term Antichrist in the sense given above, as now its sec 
ondary meaning, viz. , as against, in the sense of misrep 
resenting, counterfeiting, taking the place tf/ the true Christ. 
Thus John remarks, "Ye have heard that the Antichrist 
shall come. Even now there are many antichrists. " ( i John 
2:18, 19.) [The Greek distinguishes between the special 
Antichrist and the numerous lesser ones.] And John s 
subsequent remarks show that he does not refer to all op- 
posers of Christ and the Church, but to a certain class who, 
still professing to be of the Christ body, the Church, had 
left the foundation principles of the truth, and were there 
fore not only misrepresenting the truth, but were, in the 
eyes of the world, taking the place and name of the true 
Church hence really counterfeiting the true saints. John 
says of these, "They went out from us, but they were not 
of us: " they do not represent us, even though they may 
deceive themselves and the world on this subject. In the 

282 The Time is at Hand. 

same epistle John declares that those he mentions as many 
antichrists have the spirit of the Antichrist. 

Here, then, is what we should expect, and what we do 
find in Papacy : not an opposition to the name of Christ, 
but an enemy or opponent of Christ in that it falsely bears 
his name, counterfeits his kingdom and authority, and mis 
represents his character and plans and doctrines before the 
world a most baneful enemy and opponent indeed worse 
far than an outspoken foe. And this is true, be it remem 
bered, even though some of those connected with that system 
are conscientiously astray "deceiving and being deceived. 

With these intimations as to the identity and character 
istics of the Man of Sin, and when, and where, and under 
what circumstances, to look for him, we shall proceed to an 
examination of some of the historic evidences, proving, we 
think beyond reasonable question, that every prediction 
concerning the Antichrist has been fulfilled in the Papal 
system, in a manner and to an extent which, with the en 
lightenment of this day taken into account, all must admit 
could never be repeated. Space obliges us here to confine 
ourselves to a mere outline of the great mass of historic 
testimony. We have also confined ourselves to historians 
of recognized accuracy, in many instances going to Roman 
Catholic writers for their testimony or admissions. 



A GREAT FALLING AWAY. We first inquire, Does his 
tory record a fulfilment of Paul s prophecy of a great fall 
ing away from the original simplicity and purity of the doc 
trines and life of the Christian Church, and of the secret 
working of an iniquitous, ambitious influence in the Church, 
prior to the development of Papacy, the Man of Sin /. e . , 
prior to the recognition of a pope as the head of the Church? 

The Man of Sin. 283 

Yes, very clearly : The Papal Hierarchy did not come 
mto existence for several centuries after the Lord and the 
Apostles had founded the Church. And of the interval 
between, we read*: 

"As the church grew in numbers and wealth, costly 
edifices were constructed for worship ; the services became 
more elaborate ; sculpture and painting were enlisted in the 
work of providing aids to devotion. Relics of saints and 
martyrs were cherished as sacred possessions ; religious ob 
servances were multiplied ; and the church under the Chris 
tian emperors [in the fourth century], with its array of 
clergy and of imposing ceremonies, assumed much of the 
stateliness and visible splendor that belonged to the hea 
then system which it had supplanted." 

Says another, f "Contemporaneously with the establish 
ment [of Christianity as the religion of the empire in the 
fourth century] was the progress of a great and general cor 
ruption which had arisen two centuries before. Superstition 
and ignorance invested the ecclesiastics with a power which 
they exerted to their own aggrandizement." 

Rapin observes that, " In the fifth century Christianity 
was debased by a vast number of human inventions ; the 
simplicity of its government and discipline was reduced to 
a system of clerical power ; and its worship was polluted 
with ceremonies borrowed from the heathen." 

Mosheim, in his "History of Christianity" traces the 
falling away of the Church from its original simplicity and 
purity, step by step, down to its deep degradation which 
culminated in the development of the "Man of Sin." 
Whether or not he recognized the Antichrist does not ap 
pear, but in a masterly way he has traced the workings 
of the "Mystery of Iniquity," in the Church, down to the 

* Fisher s Universal History, page 193. 
f White s Universal History, page 156. 

284 The Time is at Hand. 

beginning of the fourth century when his work was sud 
denly cut short by death. From his excellent and volumi 
nous work our space does not here permit quotations, but 
we commend the work entire as highly instructive in its 
bearing on the subject. 

We quote, from Lord s " Old Roman World" a brief and 
pointed sketch of the Church s history during the first four 
centuries, which shows clearly and concisely its gradual 
decline, and its rapid degeneracy after the hindrance re 
ferred to by the Apostle was removed. He says : 

"In the First Century not many wise or noble were called. 
No great names have been handed down to us ; no philos 
ophers, or statesmen, or nobles, or generals, or governors, 
or judges, or magistrates. In the first century the Chris 
tians were not of sufficient importance to be generally perse 
cuted by the government. They had not even arrested 
public attention. Nobody wrote against them, not even 
Greek philosophers. We do not read of protests or apolo 
gies from the Christians themselves. They had no great 
men in their ranks, either for learning, or talents, or wealth, 
or social position. Nothing in history is more barren than 
the annals of the Church in the first century, so far as great 
names are concerned. Yet in this century converts were 
multiplied in every city, and traditions point to the mar 
tyrdoms of those who were prominent, including nearly all 
of the apostles. 

"In the Second Century there are no greater names than 
Polycarp, Ignatius, Justin Martyr, Clement, Melito and 
Apollonius, quiet bishops or intrepid martyrs, who ad 
dressed their flocks in upper chambers, and who held no 
worldly rank, famous only for their sanctity or simplicity 
of character, and only mentioned for their sufferings and 
faith. We read of martyrs, some of whom wrote valuable 
treatises and apologies; but among them we find no peo 
ple of rank. It was a disgrace to be a Christian in the eye 
of fashion or power. The early Christian literature is 
chiefly apologetic, and the doctrinal character is simple and 
practical. There were controversies in the Church, an 
intense religious life, great activities, great virtues, but no 

The Man of Sin. 285 

outward conflicts, no secular history. They had not as yet 
assailed the government or the great social institutions of 
the empire. It was a small body of pure and blameless 
men, who did not aspire to control society. But they had 
attracted the notice of the government and were of suffi 
cient consequence to be persecuted. They were looked 
upon as fanatics who sought to destroy a reverence for ex 
isting institutions." 


"In this century the polity of the Church was quietly 
organized. There was an organized fellowship among the 
members ; bishops had become influential, not in society, 
but among the Christians ; dioceses and parishes were es 
tablished ; there was a distinction between city and rural 
bishops ; delegates of churches assembled to discuss points 
of faith or suppress nascent heresies; the diocesan system 
was developed, and ecclesiastical centralization commenced ; 
deacons began to be reckoned among the higher clergy ; 
the weapons of excommunication were forged; missionary 
efforts were carried on; the festivals of the church were 
created ; Gnosticism was embraced by many leading minds ; 
catechetical schools taught the faith systematically; the 
formulas of baptism and the sacraments became of great 
importance ; and monachism became popular. The Church 
was thus laying the foundation of its future polity and power. 

" The Third Century saw the Church more powerful as 
an institution. Regulars/nods had assembled in the great 
cities of the empire ; the metropolitan system was matured ; 
the canons of the Church were definitely enumerated ; 
great schools of theology attracted inquiring minds ; the 
doctrines were systematized [/. <?., defined, limited, and 
formulated into creeds and confessions of faith]. Chris 
tianity had spread so extensively that it must needs be 
either persecuted or legalized ; great bishops ruled the grow 
ing church; great doctors [of divinity] speculated on the 
questions [philosophy and science falsely so called] which 
had agitated the Grecian schools; church edifices were en 
larged, and banquets instituted in honor of the martyrs. 
The Church was rapidly advancing to a position which ex 
torted the attention of mankind. 

286 The Time is at Hand. 

11 It was not till the Fourth Century when imperial per 
secution had stopped ; when [the Roman Emperor] Con- 
stantine was converted ; when the Church was allied with 
the State ; when the early faith was itself corrupted ; when 
superstition and vain philosophy had entered the ranks of 
the faithful; when bishops became courtiers; when churches 
became both rich and splendid ; when synods were brought 
under political influence ; when monachists [monks] had 
established a false principle of virtue ; when politics and 
dogmatics went hand in hand, and emperors enforced the 
decrees of [church] councils that men of rank entered the 
Church. When Christianity became the religion of the 
court and of the fashionable classes, it was used to support 
the very evils against which it originally protested. The 
Church was not only impregnated with the errors of Pagan 
philosophy, but it adopted many of the ceremonies of ori 
ental worship, which were both minute and magnificent. 
The churches became, in the fourth century, as imposing 
as the old temples of idolatry. Festivals became frequent 
and imposing. The people clung to them because they 
obtained excitement and a cessation from labor. Venera 
tion for martyrs ripened into the introduction of images 
a future source of popular idolatry. Christianity was em 
blazoned in pompous ceremonies. The veneration for 
saints approximated to their deification, and superstition 
exalted the mother of our Lord into an object of absolute 
worship. Communion tables became imposing altars typi 
cal of Jewish sacrifices, and the relics of martyrs were pre 
served as sacred amulets. Monastic life also ripened into 
a grand system of penance and expiatory rites. Armies of 
monks retired to gloomy and isolated places, and aban 
doned themselves to rhapsodies and fastings and self-expia 
tion. They were a dismal and fanatical set of men, over 
looking the practical aims of life. 

"The clergy, ambitious and worldly, sought rank and 
distinction. They even thronged the courts of princes and 
aspired to temporal honors. They were no longer sup 
ported by the voluntary contributions of the faithful, but 
by revenues supplied by government, or property inherited 
from the old [pagan] temples. Great legacies were made 
to the Church by the rich, and these the clergy controlled. 

The Man of Sin. 287 

These bequests became sources of inexhaustible wealth. As 
wealth increased and was intrusted to the clergy, they be 
came indifferent to the wants of the people, no longer 
supported by them. They became lazy, arrogant and in 
dependent. The people were shut out of the government 
of the Church. The bishop became a grand personage 
who controlled and appointed his clergy. The Church was 
allied with the State, and religious dogmas were enforced 
by the sword of the magistrate. 




"The Emperor decided points of faith, and the clergy 
were exempted from the burdens of the state. There was a 
great flocking to the priestly offices when the clergy wielded 
so much power and became so rich ; and men were elevated 
to great sees [bishoprics], not because of their piety or 
talents, but their influence with the great. The mission of 
the Church was lost sight of in a degrading alliance with the 
State. Christianity was a pageant, a ritualism, an arm of 
the State, a vain philosophy, a superstition, a formula." 

Thus the great falling away from the faith, predicted by 
the Apostle Paul, is an established fact of history. All his 
torians bear witness to it, even those who approve the as 
sumption of power and eulogize the chief actors in the 
scheme. We regret that our space limits our quotations to 
some of the most pointed expressions. The falling away, 
covering a period of centuries, was so gradual as to be much 
less noticeable to those who then lived in its midst than to 
us who see it as a whole ; and the more deceiving was it be 
cause every step of organization, and every advance toward 
influence and authority in the Church and over the world, 
was taken in the name of Christ^ and professedly to glorify 
kirn and fulfil his plans recorded in Scripture. Thus was 
the great Antichrist developed the most dangerous, most 
subtle and most persistent opponent of true Christianity, 
and the most fiendish persecutor of the true saints. 

288 The Time is at Hand. 


The Apostle Paul foretold that this iniquitous principle 
would work secretly for a time, while some opposing thing 
stood in the way, until, the hindrance being removed, it 
could have a free course, and progress rapidly to the de 
velopment of the Antichrist. He says, " Only he that now 
hindereth will hinder, until he be taken out of the way." 
(2 Thes. 2:7.) What does history have to show in fulfil 
ment of this prediction? It shows that the thing which 
hindered a rapid development of Antichrist was the fact 
that the place aspired to was already filled by another. The 
Roman empire had not only conquered the world and given 
it politics and laws, but, recognizing religious superstitions 
to be the strongest chains by which to hold and control a 
people, it had adopted a scheme which had its origin in 
Babylon, in the time of her greatness as ruler of the world. 
That plan was, that the emperor should be esteemed the 
director and ruler in religious as well as in civil affairs. In 
support of this, it was claimed that the emperor was a demi 
god, in some sense descended from their heathen deities. 
As such he was worshiped and his statues adored ; and as 
such he was styled Pontifex Maximus /. e., Chief Priest 
or Greatest Religious Ruler. And this is the very title 
claimed by and given to the pontiffs or popes of the Roman 
Hierarchy since this Antichrist obtained "the power and 
seat and great authority" of the former ruler of Rome. 
Rev. 13:2. 

But ancient pagan Rome and Babylon had only a mere 
skeleton of sacerdotal power as compared with the complex 
and elaborate machinery and contrivances of doctrine and 
practice of Papal Rome, the triumphant successor to their 
scheme, who now, after centuries of cunning and skill, has 
its power so intrenched that even to-day, when its power 
is outwardly broken and it is shorn of civil dominion, it 

The Man of Sin. 289 

rules the world and controls kingdoms secretly, under 
cover, more thoroughly than the Roman emperors ever 
ruled the kings subordinate to them. 

To their credit be it recorded that not one of the Roman 
emperors, as Pontifex Maximus or Chief Religious Ruler, 
ever exercised the tyranny of some of their successors on the 
Papal throne. On this point Gibbon says : * " It must be 
allowed that the number of Protestants who were executed 
in a single province and a single reign, far exceeded that of 
the primitive martyrs in the space of three centuries and 
of the [entire ] Roman empire." According to the custom 
of their day they did favor the most popular gods, but 
wherever their armies went, the gods and worship of the 
conquered people were generally respected. This was illus 
trated in Palestine, in which, though under Roman control, 
religious liberty and freedom of conscience were generally 
respected by the imperial Pontifex Maximus, who as relig 
ious ruler thus showed his clemency toward the people, and 
his harmony with all the popular gods. 

So, then, we see that what hindered the early develop 
ment of Antichrist was the fact that the coveted seat of 
spiritual supremacy was filled by the representatives of the 
strongest empire the world had yet known ; and that for any 
to have attempted an open display of ambition in this di 
rection would have exposed them to the wrath of the masters 
of the world. Hence this iniquitous ambition at first worked 
secretly, disclaiming any intent to gain power or authority, 
until a favorable opportunity was presented after the nom 
inal Church had become large and influential and the im 
perial power was shattered by political dissensions and was 
beginning to decay. 

The power of Rome was rapidly failing, and its strength 
and unity were divided among six claimants to the imperial 

* Vol. II., page 85. 

290 The Time is at Hand, 

honors, when Constantine became emperor. And that, in 
part at least, he adopted Christianity to strengthen and 
unify his empire, is a reasonable supposition. On this 
point history says: 

"Whether Constantine embraced it [Christianity] from 
conviction of its truth, or from policy, is matter of dispute. 
Certain it is, that this religion, though receiving from the 
Roman power only silent obloquy, or active persecution, 
had extended among the people, so that Constantine 
strengthened himself in the affection of the soldiers by 
adopting it. ... Worldly ambition pointed to the course 
which the emperor pursued in declaring himself a Chris 
tian, and not the spirit of Christ, who said, My kingdom 
is not of this world. Constantine made it the religion 
of the empire, and thenceforth we find its influence suL 
lied with earthly things. . . . No particular bishop was 
regarded as head of the whole Church, but the emperor 
was such in point of fact. In this capacity he called the 
Council of Nice, having in the controversy between Atha* 
nasius and Arius taken sides against the latter. The council 
agreed with the emperor. * 

"Whatever advantages might be derived from the ac 
quisition of an imperial proselyte, he was distinguished by 
the splendor of the purple, rather than the superiority of 
wisdom or virtue, from the many thousands of his subjects 
who had embraced the doctrines of Christianity . . . The 
same year of his reign in which he convened the Council 
of Nice was polluted by the execution of his eldest son. 
The gratitude of the Church has exalted the virtues and 
excused the failings of a generous patron who seated Chris 
tianity on the throne of the Roman world, "f 

Here, then, under Constantine s reign, the opposition of 
the empire to Christianity gave way to favor, and the Im 
perial Pontifex Maximus became the patron of \hzrofessed 
but really apostate Church of Christ ; and, taking her by 
the hand, he assisted her to a place of popularity and splen- 

*Willard s Universal History, page 163. 
f Gibbon, Vol. II., page 269, 

The Man of Sin. 291 

dor from which she was able afterward, as the imperial 
power grew weak, to put her own representatives upon the 
religious throne of the world as Chief Religious Ruler 
Pontifex Maximus. 

But it is a mistake to suppose, as many do, that the 
Church at this time was a pure (virgin) church, suddenly 
lifted into a dignity and power which became her snare. 
Quite the contrary is true. .As already stated, a great fall 
ing away had occurred, from primitive purity and simplic 
ity and freedom into creed-bound, ambitious factions, 
whose errors and ceremonies, resembling those of the pagan 
philosophies, garnished with some truths and enforced and 
clinched with the doctrine of everlasting torment, had drawn 
into the church a vast horde, whose numbers and influence 
became valuable to Constantine and were respected and 
used accordingly. No such worldly man ever thought se 
riously of espousing the cause of the humble, Christ-like 
"little flock," the truly consecrated Church, whose names 
are written in heaven. The popularity with his soldiers, 
mentioned by the historians, is very different from popu 
larity with real soldiers of the cross. 

In proof of this let us here quote from history, regarding 
the state of religious society under Diocletian, the prede 
cessor of Constantine, who, toward the close of his reign, 
believing that Christians had attempted to destroy his life, 
became embittered against them and persecuted them by 
ordering the destruction of Bibles, the banishing of bishops, 
and finally by decreeing the death of such as opposed these 
enactments. Gibbon* says of this era: 

"Diocletian and his colleagues frequently conferred the 
most important offices on those persons who avowed their 
abhorrence for the worship of the gods, but who displayed 
abilities proper for the service of the state. The bishops 
held an honorable rank in their respective provinces, and 

* VoL II., pages 53 and 57. 

292 The Time is at Hand. 

were treated with distinction and respect, not only by the 
people, but by the magistrates themselves. Almost in every 
city, the ancient churches were found insufficient to con 
tain the increasing number of proselytes ; and in their place 
more stately and capacious edifices were creeled for the 
public worship of the faithful. The corruption of manners 
and principles, so forcibly lamented by Eusebius, may be 
considered as not only a consequence but a proof of the 
liberty which the Christians enjoyed and abused under the 
reign of Diocletian. Prosperity had relaxed the nerves of 
discipline. Fraud, envy and malice prevailed in every 
congregation. The proselytes aspired to the episcopal of 
fice, which every day became an object more worthy of 
their ambition. The bishops, who contended with each 
other for ecclesiastical pre-eminence, appeared by their 
conduct to claim a secular and tyrannical power in the 
church ; and the lively faith which still distinguished the 
Christians from the Gentiles was shown much less in their 
lives than in their controversial writings. 

"The story of Paul of Samosata, who filled the metro 
politan see [bishopric] of Antioch while the East was in 
the hands of Odenatus and Zenobia, may serve to illustrate 
the condition and character of the times. [A. D. 270.] 
Paul considered the service of the church a very lucrative 
profession. His ecclesiastical jurisdiction was venal and 
rapacious: he extorted frequent contributions from the 
most opulent of the faithful, and converted to his own use 
a considerable part of the public revenues. [It is claimed 
by critics, says Gibbon, that Paul held the office of Im 
perial Ducenartus, or procurator, with an annual salary of 
two hundred Sestertia, $77,000.] By his pride and lux 
ury, the Christian religion was rendered odious in the eyes 
of the Gentiles. His council chamber, and his throne, the 
splendor with which he appeared in public, the suppliant 
crowd who solicited his attention, the multitude of letters 
and petitions to which he dictated his answers, and the 
perpetual hurry of business in which he was involved, were 
circumstances much better suited to the state of a civil 
magistrate than to the humility of a primitive bishop. 
When he harangued his people from the pulpit, Paul af 
fected the figurative style and the theatrical gestures of an 

The Man of Sin. 293 

Asiatic sophist, while the cathedral resounded with the 
most extravagant acclamations in the praise of his divine 
eloquence. Against those who resisted his power, or re 
fused to flatter his vanity, the prelate of Antioch was arrogant, 
rigid and inexorable, but he relaxed the discipline and lav 
ished the treasures of the church on his dependent clergy." 
Thus under Constantine s reign all hindrance was finally 
removed, and, as we shall find, the organization of Papacy 
the church nominal under the headship of the bishop of 
Rome as pope was speedily effected. 


The rapid development of the Papal Hierarchy after the 
accession of Constantine is a very remarkable feature of its 
history. " The prince of this world was true to his prom 
ise to give power and dominion as a reward for worshiping 
and obeying him. (Matt. 4:8, 9.) By the edict of Milan, 
Constantine gave legal security to the possessions of the 
Church, and Christians recovered lands formerly forfeited. 
A second edict, A. D. 321, granted the liberty of be 
queathing property to the Church, while Constantine him 
self set an example of liberality and lavished wealth upon 
the Christian clergy unsparingly. This example of the 
Emperor was followed by thousands of his subjects, whose 
offerings during life and whose bequests in the hour of death 
flowed into the ecclesiastical treasury. White says : * 

"The church of Rome began early to assume authority 
over the others [over the churches of other cities and coun 
tries,] as well from the numbers and wealth of its con 
verts as from its position in the capital city. Many cir 
cumstances concurred to augment the influence of its bishop, 
although his usurpation and ambition were for a time vig 
orously repelled. The transference of the seat of power 
[by Constantine, from Rome to Constantinople, A. D. 334] 
increased the power of the western church by conferring 
the chief magistracy on the bishop. To this must be added 

* White s Universal History, page 155. 

294 The Time is at Hand. 

the sanction given by Gratian and Valentinian to the custom 
of appeals to Rome, and the frequent pilgrimages to the 
tombs of St. Peter and St. Paul and other martyrs." 

After the death of Constantine the varied fortunes of the 
Roman Empire seemed to co-operate for the advancement 
of the apostate church and the development of Antichrist ; 
for a union under one head or pope, esteemed the represent 
ative or vicegerent of Christ, had not yet been effected. 
The emperors succeeding Constantine, down to Theodo- 
sius, continued to regard themselves as the heads of the 
Church, in whom centered divine authority. Though no 
one of the eighteen hundred bishops of the empire was yet 
prepared to demand recognition as the head, or pope, several 
had their eyes on that prize, and the emperors were shown 
the shallowness of their claims to the title Pontifex Max- 
tmusj in the argument that since they worshiped dead saints 
they owed a similar respect to their living representatives 
the bishops. Nevertheless, the emperors in their edicts 
repeatedly referred to the empire as a divine hierarchy and 
to themselves as divine personages.* 

The power and headship of the bishop of Rome came on 
apace : within fifty years from the time Christianity was 
legally established, his wealth and dignity, as the bishop of 
the capital and chief city of the world, were very great. 
Ammianus, a contemporary historian, describing his wealth 
and ostentation, says, "He surpassed kings in splendor 
and magnificence, rode in the stateliest chariots, was ar 
rayed in the finest attire, and was distinguished by his lux 
ury and pride." The removal of the seat of empire to 
Constantinople, the exposure of the city of Rome to the 
invasion of the barbarians from the north, the continual 
changes of generals and governors in the now fast falling 
empire, left the bishop of the church at Rome the most 

* See Gibbon, Vol. n., page 108. 

The Man of Sin. 295 

permanent and most honored official there ; and his grad 
ually increasing prestige was heightened as well by the re 
moval of the rival splendors of the imperial court to Con 
stantinople as by the reverence attaching to the very name 
of Rome, among all the peoples of the world. 

As an illustration of this, we note that when, in A. D. 
455, the city of Rome was invaded and plundered by the 
Vandals, and all around was distress and desolation, Leo, 
the bishop of Rome, improved the opportunity for impress 
ing upon all, both barbarians and Romans, his claim of 
spiritual power. To the rude and superstitious barbarians, 
already greatly impressed by what they saw about them, of 
Rome s greatness and wealth, Leo, arrayed in his pontif 
ical robes, exclaimed: " Beware! I am the successor of 
St. Peter, to whom God has given the keys of the kingdom 
of heaven and against whose church the gates of hell can 
not prevail ; I am the living representative of divine power 
on the earth; I am Caesar, a Christian Caesar, ruling in 
love, to whom all Christians owe allegiance ; I hold in my 
1 ands the curses of hell and the benedictions of heaven ; 
I absolve all subjects from allegiance to kings ; I give and 
take away, by divine right, all thrones and principali 
ties of Christendom. Beware how you desecrate the pat 
rimony given me by your invisible king ; yea, bow down 
your necks to me and pray that the anger of God may be 

The veneration for the place and name was actively 
taken advantage of by the bishop of Rome, who soon 
claimed a superiority to all other bishops, governors and 
rulers. Soon he claimed not only ecclesiastical dominion 
of the world, but also civil dominion : that the right to 
crown and uncrown, to make and degrade any and all rulers 
of the old Roman Empire was the right and inheritance of 
the Church of Rome, which, it was claimed, God had thus 

**y ^ (/^t 

fl V irtS*/* 

296 The Time is at Hand. 

invested with the dominion of earth. These claims were 
made repeatedly, and repeatedly denied by opposing bish 
ops, so that to fix an exact year as the date of its begin 
ning would be impossible. As for itself, Papacy claims 
that it was organized in the days of the apostles, and that 
Peter was the first pope ; but this is not only without proof, 
but is most positively contradicted by all history, which 
shows that though the iniquity of ambition worked secretly 
for a long time, it was hindered from developing into Anti 
christ, and from making such open claims, until the Roman 
Empire began to disintegrate. 

Henceforth we deal with the Antichrist, whose gradual 
development and organization from secretly working ambi 
tion are a fitting prelude to the terrible character displayed 
after the coveted power had been grasped from 5 39 A. D. 
to 1799 A. D., 1260 years. Of this period the first three 
hundred years mark the rise of this temporal power; the 
last three mark its waning under the influences of the Ref 
ormation and civilization ; and the intermediate period of 
seven centuries embraces Papacy s glory-time and the "dark 
ages of the world, full of frauds and deceptions in the 
name of Christ and true religion. 

A Roman Catholic writer fully corroborates our findings 
on this subject, and we present his words regardless of their 
gloss, as corroborative testimony. Giving, with glowing 
enthusiasm, a description of the rise of the Papacy to tem 
poral power, describing it as a plant of heavenly origin, and 
therefore of rapid growth and high exaltation in the world, 
he says: 

" The rise of the temporal power of the Popes presents 
to the mind one of the most extraordinary phenomena 
which the annals of the human race offer to our wonder 
and admiration. By a singular combination of concurring 
circumstances a new power and a new dominion grew up, 
silently and steadily, on the ruins of that Roman Empire 

The Man of Sin. 297 

which had extended its sway over, or made itself respected 
by, nearly all the nations, peoples and races that lived in 
the period of its strength and glory ; and that new power, 
of lowly origin, struck a deeper root, and soon exercised 
a wider authority, than the empire whose gigantic ruins it 
saw shivered into fragments and mouldering in dust. In 
Rome itself the power of the successor of Peter grew side 
by side with, and under the protecting shadow of, that of 
the emperor; and such was the increasing influence of the 
popes, that the majesty of the supreme Pontiff was likely 
ere long to dim the splendor of the purple. 

" The removal by Constantine of the seat of empire from 
the West to the East, from the historic banks of the Tiber 
to the beautiful shores of the Bosphorus, laid the broad 
foundation of a sovereignty which in reality commences from 
that momentous change. Practically, almost from that day, 
Rome, which had witnessed the birth, the youth, the 
splendor, and the decay, of the mighty race by whom her 
name had been carried with her eagles to the remotest re 
gions of the then known world, was gradually abandoned 
by the inheritors of her renown ; and its people, deserted 
by the emperors, and an easy prey to the ravages of the 
barbarians whom they had no longer the courage to resist, 
beheld in the bishop of Rome their guardian, their protec 
tor, their father. Year by year the temporal authority of 
the popes grew into shape and hardened into strength, 
without violence, without bloodshed, without fraud, by the 
force of overwhelming circumstances, fashioned, as if visibly, 
by the hand of God." 

While Roman Catholics thus represent the rise of the 
Papacy on the ruins of Pagan Rome as a triumph of Chris 
tianity, those who are acquainted with the true spirit of 
Christianity look in vain to see any trace of that spirit in 
the prostitution of the Church and her unholy alliance with 
the world. Neither can the true Christian see in the ad 
vantages furnished by ignorance, superstition, calamities, 
and the various circumstances of the times of which the 
Church of Rome took advantage, any evidence of divine 
interposition ia her favor. Nor yet can they discover, in 

298 The Time is at Hand. 

the exaltation of the Church of Rome to earthly power and 
glory, any verification of the Lord s promise to the true 
Church, to exalt her in due time after the Antichrist has 
come and gone ; for the exaltation of the true Church is 
not to be to a blood-stained and crime-polluted throne, such 
as the throne of the Papacy has been from its very begin 
ning ; neither will the true Christ ever need to call upon 
earthly kings to establish or defend his power. The marks 
which distinguish the counterfeit from the real kingdom of 
Christ are easily recognizable by those acquainted, through 
the Scriptures, with the real Christ and his body, the true 
Church, with the principles upon which his kingdom is to 
be established, and with the object for which it is to be set up. 

But let no one suppose that the real Church of Christ, 
even in those corrupt times, was either extinguished or lost 
sight of. " The Lord knoweth them that are his" in every 
age and under every condition. As wheat they were per 
mitted to grow in the midst of a field overrun with tares ; 
as gold they were in the furnace, being tried and purified 
and " made meet for the inheritance of the saints in light." 
True, the course of the multitude, who called themselves 
Christians, occupies the most prominent place on the pages 
of history ; but undoubtedly a faithful few through all the 
persecutions, and in the midst of all the deceptive arts of 
the Mystery of Iniquity, walked worthy of their high call 
ing, were laid to rest and recorded of God as heirs to the 
crown that fadeth not away, reserved in heaven for them. 

Thus, clearly, on the pages of hie tory, the fact is pointed 
out that this Man of Sin, Antichrist, was born in Rome ; 
and, though at first opposed, he gradually raised himself up 
to power; or, as expressed in Daniel s prophecy, as "a 
little horn," it came up out of the head of that old Roman 
beast, that " great and terrible beast," for which Daniel could 
find no name, which had such power to hurt and to destroy. 

The Man of Sin. 299 

And, as we proceed, we shall find that Antichrist s history 
corresponds exactly, not only with Daniel s prophecy, but 
with all the prophecies recorded concerning him. 

Having located Antichrist, we next proceed to compare 
the character of Papacy with the prophecies recorded, de 
scriptive of the character and deeds of the Antichrist or 
Man of Sin. 

Some may query whether it be right to pass over the em 
perors of Rome (who claimed to be Supreme religious 
rulers), without calling their system Antichrist, and to apply 
that title complete and entire to the organized Papal sys 
tem. We answer, This is certainly right ; and we refer the 
reader again to the definition of Antichrist already given, as 
used in the Scriptures, viz., in the place of, instead of, i.e., 
to be a spiritual empire : it must claim to rule the kingdoms 
of earth by this spiritual authority ; it must thus be not 
only an antagonist but a counterfeit, misrepresenting nd 
pretending to be Christ s kingdom, and exercising \\ha . 
will in God s due time be the authority of the true Christ, 
the church glorified and complete under the only true Head 
and Lord, the real Pontifex Maxtmus. 

Not only does Papacy claim to be the glorified king 
dom of Christ promised by the Lord, the apostles and the 
prophets, but it applies to itself and its successive heads (the 
popes, who, it claims, take the place of Christ, as Pontiff, 
Chief or King of this kingdom) all those passages of the 
prophets which describe the Millennial glory of the Christ. 
And, "deceiving [others] and being deceived" themselves 
(by their false theories, developed slowly by sinful ambition 
for greatness, during centuries), the popes have piece by piece 
arranged the titles of all associated in the hierarchy, their 

300 The Time is at Hand. 

gorgeous clothing, their imposing ceremonials, their grand 
cathedrals with solemn, awe-inspiring services, on a scale 
to correspond as nearly as possible with their claims the 
gorgeous surroundings and clothing and ceremonies match 
ing, as best they can make them match, the glories and 
grandeur portrayed by the prophets. 

For instance, Psalm 2:12 reads, "Kiss the Son, O ye 
kings of the earth, lest he be angry, and ye perish by the 
way, when his anger is kindled but a little. This is not 
a command to kiss literally, but to yield willing, cheerful 
submission to our Lord, and applies to the present hour, 
when, preparatory to the great and true Millennial reign of 
the true Christ, the kings or great ones of earth, politically, 
socially, financially and ecclesiastically, are being tested by 
their willingness or unwillingness to bow to the righteous 
regulations now due to go into operation. Those who re 
sist righteousness resist the scepter of this King of glory, 
and all such shall be overthrown in the great time of trouble 
which ushers in the Millennial reign of the new King : all 
who would not have him reign shall be slain. (Luke 19:27.) 
" His enemies shall lick the dust" be vanquished. 

Misapplying this prophecy to his counterfeit kingdom, 
Antichrist s representative head, the pope, in the palmy 
days of his prosperity caused kings and emperors to bow 
before him, as before Christ, and to kiss his great toe ap 
plying the same as the fulfilment of this prophecy, 

Claims like these are very generally passed over lightly 
by prophetic students and writers, while they search out 
and specially notice immoralities ; but herein they greatly 
err, for criminalities have been plentiful enough in every 
age, and would need no such special, prophetic delin 
eations as are given of Antichrist. Could it be proved 
that those connected with the papal system have been very 
models of morality, it would be none the less identical 

The Man of Sin. 301 

with the character noted in Scripture as the great Anti 
christ the counterfeit which has arrogated to itself the 
titles, privileges, powers and reverence belonging to the 
Lord s Anointed. As a counterfeit, it has also misrepre 
sented the plan of God with reference to the selection of a 
" little flock," or Church, in the present time; and it has 
entirely set aside the real hope of the Church, and the Lord s 
provision for the blessing of the world during the Millen 
nial reign of Christ which it represents as fulfilled in its 
own reign. 

The ill effects of such perversion and misrepresentation of 
God s plan can scarcely be estimated. They have been the 
direct source from which sprang all the corrupt doctrines 
which, one after another, were introduced to support the 
claims and add to the dignity of Antichrist. And though 
the Reformation, three centuries ago, ushered in an era of 
Bible study and liberty of thought, and led to the rejection 
of many evils and errors, yet the counterfeit was on so elab 
orate a scale, so complete in all its parts and arrangements, 
and had so thoroughly deceived the whole world that, 
even after Luther and many others had recognized Papacy 
as the outcome of the great falling away the Antichrist 
of prophecy they, while denouncing it as a system, held 
firmly to the false theory which led to its peculiar errors 
of doctrine and practice. To this day the great majority of 
Protestants of all denominations support the theory of An 
tichrist, that Christ s Kingdom has been set up. Some have 
endeavored to do as Papacy did to organize their church 
under some one person as its head while others supply the 
place of this head with a council or synod ; but all are 
under the delusion imposed by the false and misleading 
interpretations of Scripture doctrines started by Anti 
christ that now, and not at a futuje time, is the reign of 
Christ s Kingdom; and, denying the coining age, as the 

302 The Time is at Hand. 

Antichrist does, they, like that system, are careless of the 
full development of holiness among believers and are zeal 
ous rather for the accomplishment now of the work of the 
next age (the conversion of the world) so much so, that 
they are often willing to misrepresent God s plan and Word, 
and to invent theories to frighten and drive the world into 
a profession of godliness; and willing also to resort to 
questionable and worldly methods to add to their attrac 
tions, to make their various systems the more enticing to 
the unconverted \ whom they, like Antichrist, are \villing to 
count in for pride s sake and to make a good showing. 

Such find it difficult to see that Papacy is Antichrist, 
How could they, while faith is not yet free from the poison, 
and reason is still greatly blinded by the very essence oJ 
Antichrist s error. The greatness, the grandeur and the 
necessity of Christ s Millennial Kingdom and its work of 
blessing all the families of the earth must be seen, before 
the greatness of the Antichrist counterfeit can be appreci 
ated, or its havoc to the truth and its desolating and defiling 
influence in the nominal church or temple of God can be 
rightly estimated. 

None need be surprised at the completeness of this coun 
terfeit, when we reflect that it is Safari s workmanship, and 
has been patterned after the types and illustrations of future 
glory presented in the Scriptures. Seeing that the time 
for the selection of the Church had come, and that the 
truths planted by the Lord and the apostles had gained rapid 
headway against all the heathen religions, seeking out the 
meek wherever >t went, the great adversary sought to de 
stroy the purity of the Church and to turn into other and 
false channels that which he could not stop. Thus the 
triumph of Antichrist, as well as its present power, has really 
been Satan s success. But here we behold the wisdom of 
God ; for while the success of Antichrist seemed to presage 






and successors Chief our Lord and Head in turn, High- Priests of 
or High Priest, head and representative; the the Papal Hierarchy; its 
and representative and High- Priest of our pro- lord, head and mouth- 
mouthpiece, fession or order. piece. 

Under- Priests, deriv- The Church glorified, The Church of Rome 

Ing their official digni- the Body of Christ, consists of the bishops 

ty and rights and privi- sharers of his glory, and prelates, who share 

leges of service through majesty, and office of the dignities of the hie- 

Aaron, whose body ruler: whose offices will rarchy, though differing 

they represented, typi- differ, as star differeth in degrees of honor 

fiedtheChurchof Christ, from star in glory. cardinals, bishops, etc. 

Subject to the Hierarchy are assistants, as follows : 

The Levites, The earthly phase The under-priests 
who did services con- of the Kingdom of God; of Papacy, not parts or 
nected with the typical through whom the glori- members of the church 
Tabernacle teaching, fied Church will have or hierarchy, but called 
fete., etc. An inferior moredirect contact with "Brothers" and "Sis- 
order of priests not per- the world, in teaching, ters." Of these are the 
mitted to enter the Most governing,etc.,and who teachers, nurses, etc., 
Holy Sanctuary (typical also will have closest in direct contact with 
cf the spiritual nature), communion with the the people as well as 
neither to look therein. spiritualChurchinglory. with the hierarchy. 

All Israel was taught The World will be Papacy claims the 

and directed by the taught, directed, ruled obedience of the World 

above described hie- and helped by the above to its rule and teachings 

*archy. And in Moses, described Kingdom of as being the King- 

who was a type of the God and its earthly rep- dom of God. The lower 

complete Christ, they resentatives, which will priesthood is its agent, 

bad prophet, priest have all power, and When in power, it at- 

and king united, typical must be obeyed; and all tempted to enforce its 

of Christ s Millennial who obey not will be laws, and to "cut off" 

authority. Acts 3 : 22. " cut off. Acts 3 : 23. those who obeyed not- 

304 The Time is at Hand. 

the defeat of God s plan it was really, though unwittingly v 
co-operating to insure the success of his plan ; for by no 
other means could the truly consecrated have been so thor 
oughly tried, and their faithfulness to God s Word so thor 
oughly tested, as by the permission of this great counterfeit. 

The accompanying table will serve to show how complete 
has been the counterfeit of the future organization of 
Christ s kingdom in Papacy, and how it was drawn from 
the Jewish typical priesthood. 

Afoskeftn, explaining the rise of the hierarchical system 
in the Church, very clearly shows this counterfeiting, in 
these words, Vol. I., p. 337 : 

" Whilst the least probability remained that Jerusalem 
might at one time or other again rear its head from the 
dust, the Christian teachers and elders assumed to them 
selves no titles or distinctions, at least none but the most 
modest and humble ones ; but when the fate of that city had 
been sealed by Hadrian [A. D. 135], and not the most dis 
tant hope could any longer be entertained by the Jews, of 
seeing their ancient government re-established, these same 
pastors and ministers conceived a wish to have it believed by 
their flocks that they themselves had succeeded to the rights 
of the Jewish priesthood. The bishops, therefore, made it 
their business to inculcate the notion that they were invested 
with a character resembling that of the great High Priest 
of the Jews, and were consequently possessed of all those 
rights which had been recognized as belonging to the Jewish 
Pontiff. The functions of the ordinary Jewish priest were, 
in like manner, stated to have devolved, though under a 
more perfect form, on the presbyters of the Christian 
Church : and finally the deacons were placed on a parallel 
with the Levites, or inferior ministers." 


The pope (each pope in his turn) is the head of the false 
church, which is his body, even as Christ Jesus is the head 

The Man of Sin. 30 5 

of the true Church, -which is his body. Since the head is 
the representative of the body, and its mouth speaks for 
the body, we find, as we should expect, this feature of 
Antichrist prominently referred to in the Scriptures. In 
Daniel 7:8, n, 25, and Rev. 13:5, 6, the mouth of Anti 
christ is brought specially to our notice as a leading char 
acteristic. Daniel says this horn had " eyes like the eyes 
of man," symbolic of intelligence and a far-sighted 
policy. This "horn" was to be different from all the 
other powers ; it was to be more wise, more cunning, than 
other empires which attempted to rule the world ; its power 
was to be that of its mouth (utterance) guided by its eyes 
(knowledge), rather than that of physical force. And no 
one acquainted with the history of Papacy can deny that 
the figures used to illustrate its power and methods are 
strikingly good. 

"And there was given unto him a mouth speaking great 
things. And he opened his mouth in blasphemy against 
God, to blaspheme his name, and his tabernacle, and them 
that dwell in heaven." "And he shall speak great words 
against the Most High." Rev. 13:5, 6; Dan. 7 :8, 25. 

It should not be forgotten that these are figurative ex 
pressions descriptive of the character and claims of a sym 
bolic "beast" (government) and "horn" (power) out of the 
old Roman beast or empire. In some respects, Papacy was 
a new government ("beast"), distinct from the old Roman 
empire ; and in others, it was a horn or power among others 
out of that empire, which for a time held superior control 
over the other horns or powers. It is presented in symbol 
from both these standpoints so as most thoroughly to locate 
tnd designate it. 

Antichrist s great swelling words, or blasphemies, cover 
the whole period of his long career. The expression, " blas 
phemy," in our day, is usually given only a coarse meaning, 

306 The Time is at Hand. 

as if it related to the most vulgar forms of cursing and pro 
fanity only. But, in its true significance, the word "blas 
phemy is applicable to any indignity offered to God. Bou- 
vier defines it thus: "Blasphemy is to attribute to God 
that which is contrary to his nature, and does not belong to 
him, and to deny what does. See Webster s Unabridged 
Dictionary under heads of Blasphemy and Blasphemes ly. 
And in evidence that this is the sense in which the word 
"blasphemy" is used in the Scriptures, notice the manner 
in which our Lord and the Pharisees used it : "The Jews 
answered, For a good work we stone thee not, but for 
blasphemy ; and because thou, being a man, makest thyself 
God." Jesus answered them, " Say ye of him whom the 
Father hath sanctified, and sent into the world, Thou blas- 
phemest, because I said, I am the Son of God? * John 
10:33, 36- See also Mark 14:61-64. 

With this, the proper definition of "blasphemy," before 
us, how evident it must be to the simplest minds that Pa 
pacy s great swelling words and boastful claims have, one 
and all, been blasphemies. The establishment of a coun 
terfeit Kingdom of God was a libel upon God s government, 
a gross blasphemy, and a misrepresentation of his character 
and plan and word. God s character, /. e., his "name," 
was blasphemed in the thousand monstrous edicts, bulls and 
decretals issued in his name, by the long line of those who 
claimed, as vice-gerents, to represent his Son ; and God s 
tabernacle, the true Church, was blasphemed by the false 
system which claimed to take its place which claimed that 
its faithful were the true and only tabernacle or Church of 
God. But we must let history tell us of these great swell 
ing words, these blasphemous assumptions, which successive 
popes, as the head of Antichrist, uttered and approved. 

In a work entitled, " The Pope the Vicar of Christ, the 
Head of the Church," by the celebrated Roman Catholic? 

The Man of Sin. 307 

Monsignor Capel, is a list of no less than sixty-two blas 
phemous titles applied to the pope; and, be it noticed, these 
are not mere dead titles from the past, for they were ar 
ranged by one of Papacy s foremost living writers. We 
quote from the list as follows : 

" Most Divine of all Heads." 

" Holy Father of Fathers." 

" Pontiff Supreme over all Prelates." 

"Overseer of the Christian Religion." 

" The Chief Pastor Pastor of Pastors." 

" Christ by Unaion." 

"Abraham by Patriarchate." 

" Melchisedec in Order." 

" Moses in Authority." 

" Samuel in the Judicial Office." 

" High Priest, Supreme Bishop." 

"Prince of Bishops." 

" Heir of the Apostles ; Peter in Power." 

" Key-bearer of the Kingdom of Heaven." 

" Pontiff Appointed with Plenitude of Power." 

"Vicar of Christ." 

"Sovereign Priest." 

"Head of all the Holy Churches." 

"Chief of the Universal Church." 

"Bishop of Bishops, that is, Sovereign Pontiff." 

" Ruler of the House of the Lord." 

" Apostolic Lord and Father of Fathers." 

" Chief Pastor and Teacher." 

" Physician of Souls." 

" Rock against which the proud gates of hell prevail not/ 

"Infallible Pope." 

" Head of all the Holy Priests of God." 

In addition to the long list of titles of which the above 
are instances, the author gives the following quotations from 

308 The Time is at Hand. 

a letter which St. Bernard, Abbott of Clairvaux, wrote to 
Pope Eugenius III., A. D. 1150: 

" Who art thou? The High-Priest, the Supreme Bishop. 
Thou art the Prince of Bishops, thou art the Heir of the 
Apostles. Thou art Abel in Primacy, Noah in government, 
Abraham in the patriarchal rank, in order Melchisedec, in 
dignity Aaron, in authority Moses, Samuel in judicial office, 
Peter in power, CHRIST IN UNCTION. Thou art he to whom 
the keys of heaven are given, to whom the sheep are in 
trusted. There are indeed other door-keepers of heaven, 
and other shepherds of the flocks ; but thou art the more 
glorious in proportion as thou hast also, in a different fash 
ion, inherited before others both these names. . . . The 
power of others is limited by definite bounds : thine ex 
tends even over those who have received authority over 
others. Canst thou not, when a just reason occurs, shut 
up heaven against a bishop, depose him from the episcopal 
office, and deliver him over to Satan? Thus thy privilege 
is immutable, as well in the keys committed to thee as in 
the sheep intrusted to thy care. " 

All these blasphemously flattering titles have been applied 
to and received by the Roman pontiffs with complacency 
and marked satisfaction, as rightfully belonging to them. 

From Pope Boniface VIII. we have the following decree, 
which is still extant in the common law : We declare, 
say, define, pronounce it necessary to salvation for every 
human creature to be subject to the Roman pontiff. Pope 
Gregory VII., who in the year 1063 ordained that the pope 
should be called father of fathers, draws the following from 
Gen. i : 16, to support papal pretensions: "God made 
two great lights in the firmament of heaven ; the greater light 
to rule the day and the less to rule the night ; both great, 
but one the greater. / the firmament of heaven? that is, 
the universal church, God made two great lights; that is, 
he instituted two dignities, which are the pontifical author- 
ity and the regal power; but that which presides over the 
day, that is, the spiritual, is the greater ; but that which 

The Man of Sin. 309 

presides over carnal things is the less ; for as the sun differs 
from the moon, so do popes differ from kings." Other 
popes have adopted this interpretation, which has done 
much to enforce the idea of papal supiemacy. 

St. Antonius, Archbishop of Florence, after citing Psalm 8 : 
48, " Thou hast made him a little lower than the angels/ 
etc., and applying it to Christ, transfers it to the pope in 
the following words : " And because he left us in his bod 
ily presence, he left his vicar [substitute] on the earth, viz., 
the chief pontiff, who is called papa, which means father of 
fathers ; so that these words may be fitly expounded of the 
pope. For the pope, as Hostiensis saith, is greater than 
man but less than an angel, because he is mortal ; yet he 
is greater in authority and power. For an angel cannot 
consecrate the body and blood of Christ, nor absolve or 
bind, the highest degree of which power belongs to the 
pope ; nor can an angel ordain or grant indulgences. He 
is crowned with glory and honor ; the glory of commenda 
tion, because he is called not only blessed, but most blessed. 
Who shall doubt to call him blessed whom the very top of 
such great dignity hath exalted ? He is crowned with the 
honor of veneration, so that the faithful may kiss his feet. 
A greater veneration cannot exist. Adore his footstool? 
(Psa. 9:9.) He is crowned with the magnitude of author 
ity, because he can judge all persons, but can be judged of 
none, unless he be found to deviate from faith [the faith 
of Antichrist, of course]. Hence he is crowned with a 
triple, golden crown, and is placed over all the works of 
his hands, to dispose of all inferiors. He opens heaven, 
sends the guilty to hell, confirms empires, regulates the 
whole clergy." 

The Council of Lateran in its first session gave to the 
pope the appellation of " Prince of the Universe;" in its 
second session it called him " Priest and King, who is to 
be adored by all people, and who is very like unto God ;" 
and in its fifth session it referred prophecies of Christ s 
glorious reign to Leo X. in these terms: "Weep not, 
daughter of Zion, for behold, the Lion of the tribe of Ju- 

310 The Time is at Hand. 

dah, the root of David : behold, God hath raised thee up 
a savior. * 

From Ferraris Ecclesiastical Dictionary, a standard Ro 
man Catholic authority, we quote the following condensed 
outline of papal power as given under the word papa, 
article 2nd : 

" The pope is of such dignity and highness that he is not 
simply a man but, as it were, God, and the vicar [repre 
sentative] of God. . . . Hence the pope is crowned with 
a triple crown, as king of heaven, of earth and of hell. 
Nay, the pope s excellence and power are not only about 
heavenly, terrestrial and infernal things, but he is also 
above angels, and is their superior ; so that if it were pos 
sible that angels could err from the faith, or entertain sen 
timents contrary thereto, they could be judged and excom 
municated by the pope. . . . He is of such great dignity 
and power that he occupies one and the same tribunal with 
Christ ; so that whatsoever the pope does seems to proceed 
from the mouth of God. . . . The pope is, as it were, God 
on earth, the only prince of the faithful of Christ, the 
greatest king of all kings, possessing the plenitude of power; 
to whom the government of the earthly and heavenly kingdom 
is entrusted" He further adds : " The pope is of so great 
authority and power that he can modify, declare or inter 
pret the divine law." " The pope can sometimes counter 
act the divine law by limiting, explaining, etc." 

Thus, Antichrist not only endeavored to establish the 
Church in power before the Lord s time, but it was auda 
cious enough to attempt to " counteract" and "modify" 
divine laws to suit its own schemes. How clearly did it 
thus fulfil the prophecy which over a thousand years before 
declared " He shall think to change times and laws" 
Dan. 7:25. 

In a bull, or edict, Sixtus V. declares : 

" The authority given to St. Peter and his successors, by 
the immense power of the eternal King, excels all the 
Dower of earthly kings and princes. It passeth uncontrol 
lable sentence upon them all. And if it find any of them 

The Man of Sin. 311 

resisting God s ordinance, it takes more severe vengeance 
on them, casting them down from their thrones, however 
powerful they may be, and tumbling them down to the 
lowest parts of the earth as the ministers of aspiring Lucifer. 1 

A bull of Pope Pius V., entitled "The damnation and 
excommunication of Elizabeth, queen of England, and her 
adherents with an addition of other punishments," reads 
as follows : 

" He that reigneth on high, to whom is given all power 
in heaven and in earth, committed one holy, catholic and 
apostolic church (out of which there is no salvation) to one 
alone upon earth, namely, to Peter, the Prince of the apos 
tles, and to Peter s successor, the bishop of Rome, to be 
governed in fulness of power. Him alone he made prince 
over all people and all kingdoms, to pluck up, destroy, 
scatter, consume, plant and build." 

St. Bernard affirms that " none except God is like the 
pope, either in heaven or on earth." 

"The Emperor Constantine," says Pope Nicholas L, 
" conferred the appellation of God on the pope; who, 
therefore, being God, cannot be judged by man." 

Said Pope Innocent III. " The pope holds the place of 
the true God;" and the canon law, in the gloss, denomi 
nates the pope " our Lord God." 

Innocent and Jacobatius state that "the pope can do 
nearly all that God can do," while Decius rejects the word 
nearly, as unnecessary. Jacobatius and Durand assert that 
" none dare say to him any more than to God Lord, what 
doest thou?" And Antonius wrote : 

"To him [the pope] it belongs to ordain those things 
which pertain to the public good, and remove those things 
which prevent this end, as vices, abuses which alienate men 
from God. . . . And this according to Jeremiah i :io [Here 
again appropriating to Antichrist a prophecy which belongs 
to Christ s Millennial reign]: Behold, I have placed thee over 
the nations and kingdoms, to root up and destroy, to scat 
ter and disperse/ that is, as it regards vices; to build up 

312 The Time is at Hand. 

and plant, that is, as it regards virtues. . . In regard to 
the power of the pope over those in hell, who are desig 
nated by the fishes in the sea (Psalm 8.) because, as the 
fishes are continually agitated by the waves of the sea, so 
those in purgatory are continually exercised by the afflic 
tions of punishment God hath subjected to the pope also 
the fishes of the sea, that is, those who are in purgatory, to 
relieve them by indulgences. 

" Pagans are subject to the pope, who presides in the 
world in the place of Christ. But Christ hath full power 
over every creature. The pope is the vicar of Christ, and 
no one can lawfully withdraw himself from his obedience, 
as no one can withdraw himself lawfully from obedience to 
God. . . . The pope can punish pagans and barbarous na 
tions. . . . And though pagans cannot be punished with 
the spiritual punishment of excommunication and the like, 
yet they can be punished by the church with pecuniary pun 
ishment, and by princes with corporeal punishment also. 
. . . The church can punish, indirectly, the Jews with spir 
itual punishment, by excommunicating Christian princes to 
whom the Jews are subject, if they neglect to punish them 
with temporal punishment when they do anything against 
Christians. ... If the conversion of some should be de 
sired, they may be compelled by terrors and stripes, not 
indeed to receive faith, but that they should present no ob 
stacle to faith by an obstinate will. For the conversion of 
infidels, the judgment of God ought to be imitated." 

Here is an illustration of how error of doctrine produces 
unrighteousness. Men may speedily be led into every form 
of cruelty and oppression, if first they can convince them 
selves that in the exercise of such depravities they are the 
more like God imitators of God. The wonder is that men 
are as kind and moderate as we find them, with all the ter 
rible, false ideas and doctrines concerning God s plan for 
mankind, with which Satan has blinded and deluded them 
through the papal fountain of error, leading them in a 
course congenial to their fallen nature. Continuing, the 
same writer adds : 

The Man of Sin. 313 

" The power of the pope is exercised over heretics and 
schismatics, denoted also by oxen, because they resist the 
truth with the horn of pride. God hath subjected these 
also under the feet of the pope to be punished in a four- 
fold way , viz., by excommunication, deposition, the depri 
vation of temporal goods and military persecution. But 
then they are only to be taken for heretics when they refuse 
to reform their pestiferous doctrines, and are ready pertina 
ciously to defend them. . . . The pope can choose or 
elect the emperor. The emperor is the minister [servant] 
of the pope, in this, that he is the minister of God, whose 
place the pope fills ; for God hath deputed the emperor as 
the minister of the pope. ... I suppose it to be said as a 
truth, that the pope, the vicar of Christ, hath universal 
jurisdiction of spiritual and temporal things, in the whole 
world, in the place of the living God" 

The following utterances of the popes, culled from Fox s 
"Acts and Monuments," by H. G. Guinness, an English 
writer of note, deserves a place of prominence ; and we can 
sympathize heartily with this writer s comment on the system 
whose mouth gives forth such utterances, when he says 
" If he that exalteth himself shall be abased, what degrada 
tion can be commensurate with such self-exaltation as this ? 

" Wherefore, seeing such power is given to Peter, and to 
me in Peter, being his successor, who is he then in all the 
world that ought not to be subject to my decrees, which 
have such power in heaven, in hell, in earth, with the quick 
and also the dead. . . . By the jurisdiction of which key 
the fulness of my power is so great that, whereas all others 
are subjects yea, and emperors themselves ought to subdue 
their executions to me only I am subject to no creature, 
no, not to myself; so my Papal majesty ever remaineth un- 
diminished ; superior to all men, whom all persons ought 
to obey and follow, whom no man must judge or accuse of 
any crime, no man depose but I myself. No man can ex 
communicate me, yea, though I commune with the excom 
municated ; for no canon bindeth me : whom no man must 
lie to, for he that lieth to me is a heretic, and an excom 
municated person. Thus, then, it appeareth that the great- 

314 The Time is at Hand. 

ness of priesthood began in Melchisedec, was solemnized in 
Aaron, perfect ionated in Christ, represented in Peter, ex 
alted in the universal jurisdiction, and manifested in the 
Pope. So that through this pre-eminence of my priesthood, 
having all things subject to me, it may seem well verified 
in me, that was spoken of Christ, Thou hast subdued all 
things under his feet. 

"And, likewise, it is to be presumed that the bishop of 
that church is always good and holy. Yea, though he fall 
into homicide or adultery, he may sin, but yet he cannot be 
accused, but rather excused by the murders of Samson, the 
thefts of the Hebrews, etc. All the earth is my diocese, and I 
am the ordinary of all men, having the authority of the King 
of all kings upon subjects. I am all in all, and above all, so 
that God himself, and I, the vicar of God, have both one 
consistory, and I am able to do almost all that God can do. 
In all things that I list my will is to stand for reason, for I am 
able by the law to dispense above the law, and of wrong 
to make justice in correcting laws and changing them. 
Wherefore, if those things that I do be said not to be done 
of man, but of God WHAT CAN YOU MAKE ME BUT GOD ? 
Again, if prelates of the church be called and counted of 
Constantine for Gods, I then, being above all prelates, 
seem by this reason to be ABOVE ALL GODS. Wherefore, no 
marvel if it be in my power to change time and times, to 
alter and abrogate laws, to dispense with all things, yea, 
with the precepts of Christ; for where Christ biddeth Peter 
put up his sword, and admonishes his disciples not to use 
any outward force in revenging themselves, do not I, Pope 
Nicholas, writing to the bishops of France, exhort them to 
draw out their material swords ?. . . And whereas Christ was 
present himself at the marriage in Cana of Galilee, do not 
I, Pope Martin, in my distinction, inhibit the spiritual 
clergy to be present at marriage-feasts, and also to marry? 
Moreover, where Christ biddeth us lend without hope of 
gain, do not I, Pope Martin, give dispensation for the same? 
What should I speak of murder, making it to be no murder 
or homicide to slay them that be excommunicated ? Like 
wise, against the law of nature, item against the apostles, 
also against the canons of the apostles, I can and do dis 
pense ; for where they, in their canon, command a priest 

The Man of Sin. 315 

for fornication to be deposed, I, through the authority of 
Sylvester, do alter the rigor of that constitution, consider 
ing the minds and bodies also of men now to be weaker 
than they were then. ... If ye list briefly to hear the 
whole number of all such cases as properly do appertain to 
my Papal dispensation, which come to the number of one- 
and-fifty points, that no man may meddle with but only I 
myself alone, I will recite them. [Here follows the list.] 

" After that I have now sufficiently declared my power 
in earth, in heaven, in purgatory, how great it is, and what 
is the fulness thereof in binding, loosing, commanding, per 
mitting, electing, confirming, dispensing, doing and undo 
ing, etc., I will speak now a little of my riches and of my 
great possessions, that every man may see my wealth and 
abundance of all things rents, tithes, tributes ; my silks, 
my purple mitres, crowns, gold, silver, pearls and gems, 
lands and lordships. For to me pertaineth first the imperial 
city of Rome ; the palace of Lateran ; the kingdom of Sicily 
is proper to me; Apula and Capua be mine. Also the 
kingdoms of England and Ireland, be they not, or ought 
they not to be, tributaries to me ? To these I adjoin also, 
besides other provinces and countries, in both the Occident 
and the Orient, from the north to the south, these domin 
ions by name. [Here follows a long list.] What should I 
speak here of my daily revenues, of my first-fruits, annates, 
palls, indulgences, bulls, confessionals, indults and rescripts, 
testaments, dispensations, privileges, elections, prebends, 
religious houses, and such like, which come to no small 
mass of money ? . . . whereby what vantage cometh to my 
coffers it may partly be conjectured. . . . But what should 
I speak of Germany, when the whole world is my diocese, 
as my canonists do say, and all men are bound to believe. 
Wherefore, as I began, so I conclude, commanding, de 
claring, and pronouncing, to stand upon necessity of salva* 
tion^for every human creature to be subject to me." 

It is presumed by many to-day that these boastings of 
the Papacy belong only to the distant past, and that a 
great change has come over that system in later times ; but 
a little reflection and observation prove that these senti 
ments of the Papacy are still unchanged, We should bear 

3i 6 The Time is at Hand. 

in mind, too, that the constant claim of Papacy is that its 
doctrines are unchangeable : that the decrees of its popes 
and councils are infallible; and that those decrees, breath 
ing out blasphemy against God, and persecution against his 
saints, are still held sacred by the Roman Catholic Church 
of the present day. The change in Papacy is merely the 
loss of power brought about by the awakening of the Refor 
mation. The will is still possessed, but the power to do is 
curtailed by the increase of knowledge and liberty in which 
the Bible has been the principal factor. Antichrist is be 
ing gradually "rendered powerless" by the true Christ, 
by the " spirit of his mouth" his Word. Soon the bright 
shining of Imm&nuel s flresente will utterly destroy the vain 
glorious counterfeit, and wholly free the world from the 
chains of its delusive claims and errors. 

For an illustration of latter time assumptions, note the 
fact that the present pope, upon ascending the papal throne, 
took the title of Leo. XIII, and shortly after subscribed 
himself "Leo de tribusjuda "i.e., " The Lion of the tribe 
of Judah "; one of the titles of the true Head. Surely in 
presumptuous claims, therefore, he is not behind those who 
held the same office during the dark ages. 

The following, called The Adoration, is still a part of the 
ceremony connected with the installation of a new pope. 
The new pope, clad in white, studded with many brilliant 
gems, and wearing red shoes with large gold crosses for 
buckles, is conducted to the altar, where he kneels. 
Then, " The pope rises, and, wearing his mitre, is lifted 
up by the cardinals and placed by them upon the altar- 
throne to sit there. One of the bishops kneels, and the sing 
ing of Te Deum [We praise thee, O God ] begins. Mean 
time the cardinals kiss the feet and hands and face of the 
pope." A coin representing this ceremony, struck in the 
Papal mint,bears the words, "Whom they create, they adore. 

The Man of Sin. 317 

Cardinal Manning, Papacy s chief representative in Eng 
land, endorses and draws public attention to the following 
clause of the Catholic faith : 

"We declare, affirm, define, and pronounce it necessary 
to salvation, for every human creature to be subject to the 
Roman Pontiff." And in a published discourse he repre 
sents the pope as saying, " I claim to be the Supreme Judge 
and Director of the consciences of men ; of the peasant 
that tills the field, and the prince that sits on the throne ; 
of the household that lives in the shade of privacy, and the 
Legislature that makes laws for kingdoms. I am the sole, 
last, Supreme Judge of what is right and wrong. 

Surely, too, in observing modern instances of Papacy s 
"great swelling words of vanity," we should not overlook 
the notable decree of the Ecumenical Council, held in 
Rome in A. D. 1870, declaring the infallibility of the Pope. 
True, it had been claimed now and then in the past, by su 
percilious popes, that they were infallible ; and bishops and 
princes desirous of flattering their pride had virtually so 
pronounced them, in the declaration, "Thou art another 
god, *n earth? but it remained for a Papal Council in this 
enlightened nineteenth century to coolly and deliberately 
inform the world how great this "god on earth" is, that 
he is almost as perfect as the other God, in heaven ; that 
he cannot err more than the other ; that in his ex cathedra 
utterances the pope is infallible unerring. 

The vote of the council was taken July i3th, 1870, and 
on the 1 8th the decree was formally promulgated, with cere 
mony, at the great St. Peter s Cathedral in Rome. The 
following description of the event, by Dr. J. Cummings, of 
London, will be read with interest. He says: 

" The Pope had a grand throne erected in front of the 
eastern window in St. Peter s, and arrayed himself in a per 
fect blaze of precious stones, and surrounded himself with 
cardinals and patriarchs and bishops in gorgeous apparel, for 
a magnificent spectacular scene. He had chosen the early 

3i 8 The Time is at Hand. 

morning hour and the eastern window, that the rising sun 
should flash its beams full upon his magnificence, and by it 
his diamonds, rubies and emeralds be so refracted and re 
flected that he should appear to be not a man, but what 
the decree proclaimed him, one having all the glory of 
God. . . . The pope posted himself at an early hour at the 
eastern window, . . . but the sun refused to ... shine. 
The dismal dawn darkened rapidly to a deeper and deeper 
gloom. The dazzle of glory could not be produced. The 
aged eyes of the would-be God could not see to read by 
daylight, and he had to send for candles. Candle-light 
strained his nerves of vision too much, and he handed the 
reading over to a cardinal. The cardinal began to read 
amid an ever blackening gloom, but had not read many 
lines before such a glare of lurid fire and such a crash burst 
from the inky heavens as was never equaled at Rome before. 
Terror fell upon all. The reading ceased. One cardinal 
jumped trembling from his chair, and exclaimed, It is the 
voice of God speaking, the thunders of Sinai. 

Among the blasphemous pretentions of Antichrist should 
be remembered several of its doctrines, particularly the doc 
trine of the Mass, which we will notice in a subsequent vol* 
ume. Passing over the worshiping of saints and of Mary, 
we note some of the still more grievous errors. 

Church Infallibility was one of the first, and paved the 
way to others. It was claimed before the office of Pope was 
acknowledged. It has been a most serious error, and has 
barred the way against the rectifying of errors when after 
ward discovered. It has placed the decrees of church coun 
cils beyond contradiction or questioning, either by reason 
or Scripture, and has made human ignorance and weak 
nesses and misconceptions the standards of faith instead of 
God s word the Bible ; for, once conceded that the voice 
of the church council was infallible (unerring), everything 
must be forced to conform thereto ; and each council 
felt bound to render no decisions contrary to preceding 
councils; and those which did otherwise were liable to 

The Man of Sin. 319 

be repudiated. So an error once affirmed could not be 
denied nor even dropped, and the Bible and reason had to 
be interpreted and twisted to match the infallible decrees 
of fallible men. No wonder it was found that it required 
a very expert theologian to interpret the Scriptures so as to 
make them agree with the so-called infallible decrees. No 
wonder either that, from expediency, Antichrist 

Proscribed the Bible. The history of Papacy shows clear 
ly that, while professing to reverence the Bible as the Word 
of God, it has kept it in the background and its own infal 
lible words in the front. Not only so, but it has proscribed 
God s Word entirely, as unfit to be read and dangerous to the 
people, that its own infallible word might have full control. 
It well knew that the Bible was dangerous to its power, and 
a constant denouncement of its blasphemous pretensions. 

In the days of Papal power, the possession or reading of the 
Bible by the people was treated as a criminal offence. The 
art of printing and the general revival of learning resulting 
therefrom, about the sixteenth century, secured the resur 
rection of the Bible from the sepulcher of dead languages 
where Antichrist had long kept it hidden, forbidding the 
translating of it under severe penalties. And when an 
awakening spirit of independence began to scatter it in 
living languages among the people, Bible-burning was no 
uncommon thing ; and long and loud were the merciless 
curses that issued from the Vatican against the presumptuous 
sinners who dared to translate, publish or read the Word 
of God. 

When Wickliffe published his translation, Pope Gregory 
sent a bull to the Oxford University condemning the trans 
lator as " run into a detestable kind of wickedness. " Tyn- 
dale s translation was also condemned; and when Luther 
published his German translation, Pope Leo. X. issued a 
bull against him. Nevertheless, the work went grandly and 

320 The Time is at Hand. 

steadily forward : the Bible was to have a complete resur 
rection, and was destined to shed light upon men of every 
nation and language. Slowly the Church of Rome came 
to realize this, and resolved, therefore, to permit the trans 
lation of the Scriptures into modern languages, by Catholic 
translators, accompanied with Catholic notes. These, how 
ever, were not to be given tp the people, except where there 
was danger of their receiving the Protestant translations. 
The Rhemish translation declares this. 

The following show the character of some of the Notes 
of the Rhemish translation which, however, is in recent 
years being superseded by the Douay translation, very sim 
ilar, but with less pointed notes. A note on Matt. 3 reads : 
" Heretics may be punished and suppressed; and may, and 
ought, by public authority, either spiritual or temporal, to 
be chastised or executed." One on Gal. i :8 reads: "Cath 
olics should not spare their own parents, if heretics." On 
Heb. 5 17 the note reads : "The translators of the Protest 
ant Bible ought to be translated to the depths of hell." 
And on Rev. 17:6 the comment reads: "But the blood 
of Protestants is not called the blood of saints, no more 
than the blood of thieves, man-killers, and other malefac 
tors, for the shedding of which, by the order of justice, no 
commonwealth shall answer." 

The following are some of the restrictions imposed when 
it was found that the reading of the Bible could not be en 
tirely prevented. The fourth rule of the Index Expurga- 
toris says : 

" If any shall have the presumption to read or possess the 
Bible without written permission, he shall not receive ab 
solution until he have first delivered up such Bible to the 
ordinary. Book-sellers who shall sell or otherwise dispose 
of Bibles in the vulgar tongue, to any person not having 
such permission, shall forfeit the value of the books, . . . 
and be subjected by the bishop to such other penalties as 

The Man of Sin. 321 

the bishop shall judge proper, according to the quality of 
the offence." 

Said the Council of Trent, in its session A. D. 1546: 

" In order to restrain petulant minds, the council decrees 
that in matters of faith and morals, and whatever relates to 
the maintenance of Christian doctrine, no one, confiding 
in his own judgment, shall dare to wrest the sacred Script 
ures to his own sense of them, contrary to that which hath 
been held, and still is held, by the holy mother church, whose 
right it is to judge of the true meaning." 

From the bull of Pius VII. , against Bible Societies, issued 
June 29, 1816, to the Primate of Poland, we quote: 

"We have been truly shocked at this most crafty device, 
by which the very foundations of religion are undermined ; 
and having, because of the great importance of the subject, 
conferred in council with our venerable brethren, the cardi 
nals of the holy Roman Church, we have, with the utmost 
care and attention, deliberated upon the measures proper to 
be adopted by our pontifical authority, in order to remedy 
and abolish this pestilence as far as possible. ... Of your 
own accord you have already shown an ardent desire to de 
tect and overthrow the impious machinations of these inno 
vators; yet, in conformity with our office, we again and 
again exhort you that whatever you can achieve by power, 
provide by c&unsel, or effect by authority , you will daily ex 
ecute with the utmost earnestness. . . . The Bible printed 
by heretics is to be numbered among other prohibited 
books, conformably to the rules of the Index." 

The same pope, in the year 1819, issued a bull against 
the use of the Scriptures in the schools of Ireland. From 
it we quote : 

" Information has reached the ears of the sacred congre 
gation that Bible Schools, supported by the funds of the 
heterodox, have been established in almost every part of 
Ireland ; in which the inexperienced of both sexes are 
invested with the fatal poison of depraved doctrines. . . . 
Every possible exertion must therefore be made, to keep 
the youth away from these destructive schools. . . . Do 
your labor with all your might to keep the orthodox youth 
from being corrupted by them an object which will, I 

322 The Time is at Hand. 

hope, be easily effected by the establishment of Catholic 
schools throughout your diocese. 

Here we have a candid admission of the real object of 
the establishment of Catholic parochial schools in Great 
Britain and North America, viz. : to protect their lines. 
Antichrist has no other object in offering education to the 
common people. Ignorance and superstition are Papacy s 
bulwarks ; and the centuries of its power, including what is 
known as the " dark ages," prove this. The education of 
the clergy under "restrictions" was not neglected; but, 
that no provision was made for the education of the people, 
the dense ignorance of all old Roman Catholic countries 
is strong proof. Schools and Bibles have ever been Anti 
Christ s unendurable enemies, and would not be tolerated, 
except as they became necessities upon which a false light 
must be thrown for the preservation of Antichrist s existence. 
From a bull by Leo XII. to the Roman Catholic clergy 
of Ireland, A. D. 1825, we quote: 

" It is no secret to you, venerable brethren, that a cer 
tain society, vulgarly called the Bible Society, is audaciously 
dispreading itself through the whole world. After despis 
ing the traditions of the holy fathers, and in opposition to 
the well known decree of the Council of Trent, this society 
has collected all its forces, and directs every means to one 
object : to the translation, or rather to the perversion, of 
the Bible into the vernacular languages of all nations." 

Even the late Pope Pius IX. expressed his anguish of 
heart at the triumph on every hand of this great enemy of 
Antichrist the Bible. He said, " Accursed be those very 
crafty and deceitful societies called Bible Societies, which 
thrust the Bible into the hands of the inexperienced youth." 
True, it was decreed at the Roman Catholic Plenary 
Council of Baltimore, A. D. 1886, that an approved Bible 
shall be permitted in Catholic schools of the United States. 
This, however, betokens no change in the real senti 
ment of Antichrist; it is but another stroke of its far 

The Man of Sin. 323 

sighted policy, in deference to the spirit of liberty in this 
country, which abhors such restraints. They well knew, 
however, that the liberty and not the Bible was wanted; 
and inquiry discovers that now, two years after, the Bible 
is not to be found in Catholic schools hereabouts. 

The doclrine of the natural, inherent immortality of man 
(that a human existence once begun can never cease) 
was another fruitful error, borrowed from Grecian philoso 
phy. And, being admitted, it led naturally to the conclu 
sion that if existence must continue forever, then the Bible 
expressions concerning the destruction of finally wilful 
sinners, the second death, etc., must be construed to mean 
the opposite of what they say, vi^. : everlasting life, in some 
condition. Next, it was easy to decree that to the wicked 
it must be a life of suffering ; and the torments were fre 
quently pictured upon the walls of the churches as well as by 
the words of zealous priests and monks. This error was 
the more easily impressed upon converts because the Greek 
philosophers (then the leaders of the world in matters of 
science, religion and philosophy whose ideas, as Josephus 
shows, had even begun to tincture Judaism) had Icng held 
and taught a punishment for the wicked in death. To 
their credit, however, be it noted that they never descended 
to the horrible blasphemies of God s character and govern 
ment taught to the world by Antichrist. Next, it was in 
order to fix a place for this torment and call it hell, and 
to seek passages of Scripture referring to sheol and hades 
and gehenna which describe the real wages of sin the first 
and second deaths and dextrously to apply these and the 
parables of our Lord and the symbols of Revelation, so as 
to delude themselves and the whole world on this subjedl 
and most grievously to malign and blaspheme the character 
and plan of God, our all-wise and gracious Heavenly Father. 

Purgatory was brought in, to relieve and make endurable 

3 24 The Time is at Hand, 

this terrible dose of doctrine, and withal to give Antichrist 
a firmer hold upon the people. It claimed to hold the keys 
of heaven and hell and to have power to remit the pains of 
purgatory : not only the Adamic penalty, and the weaknesses 
inherited thereby, but also the penalties of wilful, deliber 
ate sins. What a leverage of power this gave, over an ig 
norant people, can be easily imagined especially when the 
emperors and chief men of earth acknowledged and bowed 
before the deceiver. 

Masses for the dead followed ; and rich and poor alike 
felt it a duty to pay, and liberally, too, to have these. The 
efficacy of masses, for the relief of purgatorial sufferings, is 
claimed to be omnipotent so that not even Jehovah or 
Christ could interfere with it. This became a source of 
great income to Antichrist ; for the priests were not slow 
to remind the dying, if wealthy, of the propriety of leav 
ing liberal bequests for masses for themselves lest those 
who inherited their wealth should neglect the matter. And, 
indeed, within the present year warnings of a similar kind 
have appeared in Roman Catholic journals, urging that less 
money be spent upon funeral flowers, that the more might 
be spent for masses for the dead. 

Indulgences came in, some time before the " Crusades" : 
we know that indulgences were offered, as a bounty, to secure 
volunteers for these " Crusades or " Holy Wars. By Papal 
edict, whoever would engage in these holy wars would not 
only have forgiveness for sins past, but also merit to offset 
sins future ; and thus be guaranteed against certain purgatorial 
sufferings. These indulgences, Roman Catholics tell us, are 
not designed to be licenses to commit sins, but are rewards 
of merit which offset or cancel a certain number of days or 
years of purgatorial anguish : so that if a man s sins made him 
liable to one thousand years of suffering, and he, at one 
time, or at various times, secured indulgences to the amount 

The Man of Sin. 325 

of one thousand years, either for money, or for services ren 
dered to Papacy, or by penances done, he would go free ; if 
he had to his credit nine hundred years indulgence, he would 
have to endure one hundred years of suffering ; and if in 
dulgences were reckoned to much overbalance his penalties, 
he would probably be accounted a saint, of special influence 
in heaven, to be prayed to and adored. Of this order Louis, 
king of France, the Crusader, would be an example. He was 
canonized, and is now adored and prayed to as Saint Louis. 

There is indeed a difference between this view of Indul 
gences and a license to commit sins ; and yet it is very 
slight ; for Papacy affixed to various common sins a certain 
amount of suffering, and not only could sins past be thus 
offset and cancelled, but those who had reason to think that 
they might commit certain sins, in the future, could thus 
provide beforehand merit to cancel them. Besides this, 
some, called "plenary [complete, entire] indulgences," 
are certainly understood to cover all sins, past and future. 

The practice even at the present day seems scarcely cred 
ible. Romanists have certain prayers, a repetition of which 
constitutes a ground for indulgence for a limited period j 
and many added together, they claim, will protect from 
wrath a long time. Thus, those who say the " Hail, Holy 
Queen" are granted forty days of indulgence, while for say 
ing the "Litany of the Blessed Virgin* there is an indulgence 
of two hundred days; and for those who say the "Blessed 
be the Holy, Immaculate and Most Pure Conception of the 
Virgin Mary" one hundred years indulgence is granted, etc., 
etc. In the " darker ages," when indulgences were freely 
offered for money and for services in the persecution of in 
fidels and heretics, it may readily be imagined to what cor 
ruption this blasphemous doctrine led. 

To crimes generally committed by the rich, who could 
pay liberally, enormous penalties were affixed, while the 

326 The Time is at Hand. 

basest violations of justice, more common among the poorer 
classes, were lightly excused. Thus, marriage with a first 
cousin cost $5000, while wife-murder or parricide cost only 
$20. Spanheim says : " The institution of Indulgence was 
the mint which coined money for the Roman Church ; the 
gold mines for the profligate nephews and natural children 
of the popes j the nerves of the Papal wars ; the means of 
liquidating debt, and the inexhaustible fountain of luxury 
to the popes." 

To regulate this traffic a graded scale of penalties was 
affixed to various sins so many days or years in purgatory 
for each ; and a scale of prices was also arranged to corre 
spond, so that those obtaining indulgence for a murder or 
a theft, for infanticide, or adultery, or perjury, or other sins, 
could be charged at different rates. By this means pen 
ances were canceled and the torments of purgatory miti 
gated or ended, at the pleasure of Antichrist s agents. We 
cannot wonder that the people speedily got to understand 
that so much money paid for so much sin. 

To such an extent was crime increased by these indulg 
ences, that the indignation of the better classes of society 
was roused to rebellion against the church. Men s eyes be 
gan to be opened, and they saw the clergy, from the high 
est dignitaries of the church down to the lowest orders of 
officials, steeped in iniquity. 

As the darkest hour precedes the storm, so just before the 
great Reformation movement was, morally, the darkest 
hour of Antichrist s dark reign. There the open and shame 
ful traffic in indulgences produced nausea, and led Luther 
and other zealous papists to question and examine the en 
tire system, both in its moral, and afterward in its doc 
trinal, aspects. Finally, Luther struck the true ideathat 
Papacy was indeed the Antichrist. And, having discov 
ered this, he fearlessly pointed out some of the symbols of 

The Man of Sin. 327 

Revelation, and showed their applicability and partial ful 
filment in the Papal Hierarchy. 

On this subject we quote the following from the pen of 
the well known clergyman, Lyman Abbott. He says : 

"Among other conditions, for which indulgences were 
formerly granted more than now, was the contribution of 
money to the church. This traffic reached its height in the 
beginning of the sixteenth century, under Leo X., who pub 
lished indulgences to all who would contribute toward the 
erection of St. Peter s [Cathedral] at Rome. His chief 
agent for the sale of indulgences in Germany was one John 
Tetzel. The notorious vices of Tetzel did not prevent him 
from being selected as the bearer of these pardons to other 
purer souls, and no extravagance seemed to him too great, 
so that it brought money to his coffers. He declared that 
the red cross, which accompanied him wherever he went, 
had as great efficacy as the cross of Christ that there was 
no sin so great that he could not remit it. Indulgences 
save not the living alone, they also save the dead. The 
very moment that the money chinks against the bottom of 
the chest, the soul escapes from Purgatory and flies free ta 
heaven. Such were some of his blasphemous declarations. 
A regular scale of prices was established. Polygamy cost 
six ducats ; sacrilege and perjury, nine ; murder, eight ;. 
witchcraft, two. It was this open and shameless traffic 
which, more than anything else, led to the Reformation, 
Indulgences continued to be granted, not only for acts of 
worship, but also for contributions in money to the church ; 
but the public and open sale of indulgences is now banished, 
for the most part, from the Church of Rome. 

Another writer quotes Tetzel s language further, thus: 
" Draw near and I will give you letters duly sealed, by 
which even the sins you shall hereafter desire to commit shall 
be all forgiven you. There is no sin so great that indulgence 
cannot remit. Pay, only pay largely and you shall be for 
given. Ye priests, ye nobles, ye tradesmen, ye wives, ye 
maidens, ye young men, hearken to your departed parents 
and friends, who call to you from the bottomless abyss, 
We are enduring horrible torment ; a small alms would de- 

328 The Time is at Hand. 

liver us. You can give it, Will you not ? With ten gro- 
schen you can deliver your father from purgatory. Our 
Lord God no longer deals with us as God He has given 
all power to the Pope." 

The following is handed down as a copy of the blanks 
used by Tetzel filled out with the name of the purchaser, 
his sins, etc. : 

" Our Lord Jesus Christ have mercy on thee. . . ., 
and absolve thee by the merits of his most holy sufferings. 
I, in virtue of the Apostolic power committed to me, absolve 
thee from all. . . . excesses, sins and crimes that thou 
mayest have committed, however great and enormous they 
may be, and of whatever kind, ... I remit the pains 
thou wouldst have had to endure in purgatory, . . . 
I restore thee to the innocence and purity of thy baptism, 
so that, at the moment of death, the gates of the place of 
torment shall be shut against thee, and the gates of paradise 
open to thee. And if thou shouldst live long, this grace 
continueth unchangeable till the time of thy end. In the 
name of the Father, and of the Son, and of the Holy Ghost, 
Amen. The brother, John Tetzel, commissary, hath signed 
this with his own hand. ." 

As to the immediate present we cannot say, but we know 
that, only a few years since, printed indulgences with prices 
affixed were kept on sale, at tables, in some of the large 
Roman Catholic churches of Mexico and Cuba. 




Did the papal counterfeit kingdom hold and exercise 
power over the truly consecrated children of God, and over 
come them, " wear them out" by a long period of oppres 
sion, or crushing, as the Hebrew text implies ? We answer, 
Yes : every means that could be thought of was employed 
to crush out the very spirit of true Christianity (John 8:36; 
Gal. 5 : i ; 2 Cor. 3:17), and to substitute the spirit, doo 

The Man of Sin. 329 

trines and forms of Antichrist. It was at first less of an 
open attack on the faithful than of a slow, persistent, 
crushing oppression, dealing more particularly with oppos 
ing teachers ; and wearing out the patience and also the 
faith of many. This persistent worrying, and wearing out, 
are well illustrated in the institution of the Confessional, in 
which Antichrist not only took cognizance of every criti 
cism and every word of objection to that system, uttered in 
the hearing of the confessing one, but under threat of future 
penalties compelled him to confess and repent of any op 
posing thoughts or acts of his own. This, too, was soon 
so backed by the civil power that to utter any protest against 
the church could be construed as treason against the civil 
power, which was upheld by papal authority. 

In the first flush of papal exaltation, the people as a whole 
were nominally members of the church or else pagans ; and 
all who professed Christ were expected to conform to the 
usages and regulations of the gradually self-exalting hierar 
chy. Error, always more popular than truth, when exalted 
to influence and power, hunted down, proscribed and made 
disreputable the truth, and all who held it. This was the 
time when, as pictured in Revelation, the true Church 
(woman) fled into the wilderness into solitude (Rev. 12:6) 
an outcast because of her fidelity to the truth, and to the 
true Lord and Head of the Church. In this time, when 
apostates were being exalted as princes, the true, humble 
saints were experiencing what the Lord had warned them, 
and all who will live godly (in this present time), to expect, 
viz.> persecution. The mother-in-law was against the 
daughter-in-law, father against son, and brother against 
brother ; and a man s foes were often indeed they of his 
own household. Could anything be conceived of more 
likely to wear out or crush the saints of the Most High than 
such a course, persisted in for centuries ? 

330 The Time is at Hand. 

To gain an idea of the ferocity and relentlessness of this 
persecution, we must again turn to the pages of history. 

The persecutions of the Christians under Pagan Rome 
were not worthy of comparison with those under Papal 
Rome, being less frequent, more limited in extent and 
much less severe. It is stated, on the authority of the early 
Christians, that the majority of the Roman magistrates who 
exercised in the provinces the authority of the emperor, or of 
the senate, and in whose hands was the power of life and 
death, behaved like men of polished manners and liberal 
education, who respected the rules of justice. They fre 
quently declined the odious task of persecution, dismissed 
charges against the Christians with contempt (as Pilate and 
Herod attempted to do in the case of our Lord Luke 
23:14-16, 20, 22 ; Matt. 27:24), or suggested to accused 
Christians some legal evasion. When possible, they used 
their power much oftener for the relief than for the op 
pression of Christians ; and the Pagan tribunals were often 
their surest refuge against their Jewish accusers.* The cruel 
persecution under the execrable tyrant Nero, who burned 
some of the Christians to divert public suspicion from him 
self, forms one of the darkest pages in the history of Pagan 
Rome ; but his victims were comparatively few. The victims 
of Pagan persecution were not communities generally, but 
prominent individuals. These persecutions of leading rep 
resentatives, even, were not so much a fixed, persistent de 
termination of opposition on the part of the government 
as a result of uncontrollable popular clamor, awakened by 
superstition, which it seemed to the rulers necessary to sat 
isfy in the interest of peace and order. Several Instances 
illustrative of this are found in the career of the Apostle 
Paul, as well as of other apostles. See Acts 19? 35 41; 
25:24-27; 26:2, 3, 28. Even the more general perse- 

* Gibbon, Vol. ii., pages 31-33. 

The Man of Sin. 331 

cutions, under the Roman emperors, lasted for but brief 
periods, except that under Diocletian, which continued 
with varying severity for ten years. Between these perse 
cutions were often long periods of peace and quiet. Under 
the emperors, though greatly harassed, Christianity was not 
worn out, but, as we have seen, it greatly prospered. 

How different the persecutions of Papacy, which laid 
hold not only of prominent opposers but of all, and whose 
persecutions lasted not for a few months only, but inces 
santly ! What under Pagan emperors had been a passing 
rage or frenzy, under the popes was reduced to a regular 
system, animated by religious fanaticism and scheming am 
bition, and inspired with a Satanic zeal, energy and cru 
elty unparalleled in the annals of history. The apostate 
church laid aside the sword of the spirit, and, grasping the 
arm of the empire, turned its carnal weapons with relent 
less fury upon every weaker opponent that stood in the way 
of its ambition ; while it courted, flattered and deceived 
those in authority until it gained their confidence and 
usurped their place and power. 

Both heathenism and heresy then became the subjects of 
persecution especially the latter. The so-called Christian 
clergy, says Edgar, "misapplied the laws of the Jewish 
theocracy, and the transactions of the Jewish annals, for 
the unchristian and base purpose of awakening the demon 
of persecution against the mouldering remains of Grecian 
and Roman [heathenish] superstition. . . . They dis 
solved the ancient fabric of Polytheism and transferred 
its revenues to the use of the church, the state and the 
army. . . . Gentilism was expelled from the Roman 
territory. . . . Coercion in general was substituted 
for conviction, and terror for the gospel. One blushes to 
read of a Symmachus and a Libanius, two heathen orators, 
pleading for reason and persuasion in the propagation of 

332 The Time is at Hand. 

religion, whilst a Theodosius and an Ambrosius, a Christian 
emperor and a Christian bishop, urge violence and con 

Upon the accession of Constantine to the sovereignty of 
Rome, he was inclined to tolerate all religions, as was 
shown by the celebrated edict of Milan, which granted re 
ligious freedom to every individual of the Roman empire. 
Such a measure should have been hailed with joy by the 
Christian Church, which had so longed for liberty under 
previous persecutions; but such was not the case. The 
true spirit of Christianity had departed, and now the ambi 
tion of the church was to exalt itself as rapidly as possible 
by crushing out every spark of liberty and subduing all 
things to itself. Accordingly, says Gibbon,* " His [Con- 
stantine s] ecclesiastical ministers soon contrived to reduce 
the impartiality of the magistrate, and to awaken the zeal 
of the proselyte ; and he extinguished the hope 

of peace and toleration, from the moment that he assem 
bled three hundred bishops within the walls of the palace." 
The emperor was there persuaded to declare that those who 
resisted the judgment of this clerical body in matters of 
faith should prepare themselves for immediate exile. And 
their decisions were declared to be of divine authority. 
This spirit of intolerance soon ripened into bitter and re 
lentless persecution. Constantine issued two penal laws 
against heresy, and his example was followed by succeed 
ing emperors Valentinian, Gratian, Theodosius, Arcadi- 
us and Honorius. Theodosius published fifteen, Arcadius 
twelve, and Honorius no less than eighteen of these statutes. 
These are recorded in the Theodosian and in the Justinian 
codes, to the disgrace of their priestly and imperial authors. 

What Antichrist was pleased to call heresy (much of 
which was truth and righteousness endeavoring to hold a 

*Vol. ii., page 236. 

The Man of Sin. 333 

footing) was classed as worse than infidelity, and both were 
opposed by kings, emperors and theologians ; and both 
were persecuted, especially the former, by the Inquisition. 
When, about the beginning of the thirteenth century, there 
came a revival of learning, and men began to awaken from 
the sleep and troubled dreams of the "dark ages," those 
from whose minds the truth had not been entirely eradi 
cated were stimulated, and the standard of truth was raised 
in opposition to the grosser errors of Antichrist. Then 
the persecuting spirit of Antichrist was aroused to furious 
action, to crush out the opposition. 

Kings and princes who trembled for the security of their 
crowns, if they to any extent incurred the pope s displeasure, 
and whose realms might be laid under a dreaded interdict, 
should they or their people refuse to render absolute obe 
dience to the pope s commands, were sworn to exterminate 
heresy , and admonished to purify their provinces from he 
retical perversity, on the pain of having their dominions 
wrested from them ; and those barons who neglected to aid 
in the work of persecution forfeited their estates. Kings 
and princes, therefore, were not tardy in their efforts to 
comply with the mandates of the Papacy, and the barons 
and their retainers were at their service, to aid in the work 
of destruction. 

Even before this awakening, as early as the year A. D. 
630, the Council of Toledo compelled the king of Spain, 
on his accession to the throne, to swear to tolerate no he 
retical subjects in the Spanish dominions ; and it was de 
clared that the sovereign who should violate such oath 
would " be accursed in the sight of the everlasting God, 
and become the fuel of eternal fire. But the awful import 
of such demands was much more fully realized when the 
awakening began, and when Antichrist had obtained the 
maximum of his power. 

334 The Time is at Hand. 

The Council of Oxford in 1160 consigned a company of 
Waldenses, who had emigrated from Gascony to England, 
to the secular arm for punishment. Accordingly, King 
Henry II. ordered them, men and women, to be publicly 
whipped, branded on the cheek with a red-hot iron, and 
driven, half-naked, out of the city in the dead of winter ; 
and none were permitted to show them pity or to grant 
them the slightest favor. 

Frederick, the emperor of Germany, A. D. 1224, sen 
tenced heretics of every description, alive, to the flames, 
their property to confiscation, and their posterity, unless 
they became persecutors, to infamy. Louis, king of France, 
A. D. 1228, published laws for the extirpation of heresy, 
and enforced their execution. He forced Raymond, Count 
of Toulouse, to undertake the extermination of heresy from 
his dominions without sparing friend or vassal. 

From the earliest encroachments of the power which by 
degrees developed into the papal system, resistance was 
made ; but that resistance was offered only by a faithful few, 
whose influence made little impression on the overwhelming 
tide of worldliness that swept in upon the church. Grad 
ually, as they discerned the error, some quietly withdrew 
themselves from the great apostasy, to worship God accord 
ing to the dictates of conscience, even at the risk of perse 
cution. Notable among these were some, afterward called 
Waldenses, Albigenses, Wycliffites and Huguenots. These, 
though called by several names had, so far as we can judge, 
a common origin and a common faith. " Waldensianism," 
says Rainerous (3.4), the noted Inquisitor of the thirteenth 
century, " is the ancientest heresy; and existed, according 
to some, from the days of [pope] Sylvester, and according 
to others, from the days of the apostles." Sylvester was 
pope when Constantine was emperor and confessed Chris 
tianity ; and thus we see that the truth was not without its 

The Man of Sin. 335 

adherents from the first, who, though humble and unpopu 
lar, resolutely resisted Papacy and the papal doctrines of 
purgatory, image- worship, invocation of saints, worship 
of the Virgin Mary, prayer for the dead, transubstantiation, 
celibacy of the clergy, indulgences, mass, etc., and discount 
enanced pilgrimages, festivals, the burning of incense, sa 
cred burial, the use of holy water, sacerdotal vestments, mon- 
achism, etc., and held that the teaching of the Sacred 
Scriptures should be received, in opposition to the tradi 
tions and claims of the Church of Rome. They regarded 
the pope as the head of all errors, and claimed that the re 
mission of sins is obtained through the merits of the Lord 
Jesus, only. 

The faith and works of this people were a stand for ref 
ormation, and a protest against error, long before the days 
of Luther ; and they, and other opposers of Romanism, 
were hunted and hated and persecuted with pitiless fury, 
by papal emissaries. The Waldenses and Albigenses were 
the most numerous bodies of Protestants against Papacy ; 
and when the literary awakening of the thirteenth century 
came, it was mainly from these that the truth shone out, 
though reflected and intensified in utterance by Wycliffe, 
Huss, Luther, and others. And their doctrines, backed by 
simplicity and morality, shone out with the greater luster 
in contrast to the pompous pride and flagrant immoralities 
of the then exalted Papacy. 

Then it was that popes, councils, theologians, kings, cru 
saders and inquisitors combined their fiendish powers to ex 
terminate every opponent, and to extinguish the faintest 
rays of dawning light. Pope Innocent III. first sent mis 
sionaries to the districts in which the doctrines of the Al 
bigenses had gained foothold, to preach Romanism, work 
miracles, etc. ; but, finding these efforts unavailing, he pro 
claimed a crusade against them and offered to all who 

336 The Time is at Hand. 

would engage in it the pardon of all sins and an immediate 
passport to heaven without passing through purgatory. 
With full faith in the pope s power to bestow the promised 
rewards, half a million men French, German and Italian 
rallied around the standard of the cross, for the defence 
of Catholicism and the extinction of heresy. Then followed 
a series of battles and sieges covering a space of twenty 
years. The city of Beziers was stormed and taken in 1 209, 
and the citizens, without regard for age or sex, perished by 
the sword to the number of sixty thousand, as reported by 
several historians. The blood of those who fled to churches, 
and were murdered there by the holy crusaders, drenched 
the altars and flowed through the streets. 

Lavaur was besieged in 1211. The governor was hanged 
on a gibbet, and his wife was thrown into a well and crushed 
with stones. The citizens were without discrimination put 
to death, four hundred being burned alive. The flourish 
ing country of Languedoc was devastated, its cities burned, 
and its inhabitants swept away by fire and sword. It is es 
timated that one hundred thousand Albigenses fell in one 
day; and their bodies were heaped together and burned. 

All this rioting in blood and villainy was done in the 
name of religion : professedly for the glory of God and the 
honor of the church, but really to uphold Antichrist, sit 
ting in the temple of God [the church], showing himself 
that he is a god a powerful one able to conquer and de 
stroy his enemies. The clergy thanked God for the work 
of destruction, and a hymn of praise to God for the glori 
ous victory at Lavaur was composed and sung. The dread 
ful carnage at Beziers was accounted as the " visible judg 
ment of heaven" on the heresy of Albigensianism. The 
crusaders attended high mass in the morning, and proceeded 
throughout the day to waste the country of Languedoc and 
murder its inhabitants. 

The Man of Sin. 337 

Be it remembered, however, that these open crusades, 
against the Albigenses and Waldenses, were undertaken 
merely because the so-called " heresy" had gained a strong 
hold upon large portions of these communities. It would 
be a great mistake to suppose that the crusades were the only 
persecutions : the quiet, steady crushing of individuals, in 
the aggregate numbering thousands, all over Papacy s wide 
domain, went steadily on wearing out the saints of the 
Most High. 

Charles V., Emperor of Germany and King of Spain 
and the Netherlands, persecuted the friends of the Refor 
mation throughout his extensive dominions. Supported by 
the Diet of Worms, he proscribed Luther, his followers and 
his writings ; and condemned all who should aid Luther or 
read his books, to the confiscation of their property, the 
ban of the empire and the penalty of high treason. In 
the Netherlands the men who followed Luther were to be 
beheaded, and the women buried alive or if obstinate to 
be committed to the flames. Though this wholesale law 
was suspended, the work of death in all its horrid forms 
proceeded. The Duke of Alva boasted of the execution of 
18,000 Protestants in six weeks. Paolo reckons the number 
who in the Netherlands were executed on account of their 
religion at 50,000 ; and Grotius gives the list of the Belgic 
martyrs at 100,000. Charles, with his dying breath, ex 
horted his son, Philip II., to carry on to completion the 
work of persecution and extermination of heresy which he 
had begun which advice Philip was not slow to follow. 
With fury he stimulated the spirit of persecution, consign 
ing Protestants to the flames without discrimination or pity. 

Francis and Henry, the French kings, followed the ex 
ample of Charles and Philip in their zeal for Catholicism 
and the extermination of heresy. The massacres of Mer- 

indol, Orange and Paris are forcible illustrations of their 

338 The Time is at Hand. 

zeal in the cause of Antichrist. The massacre of Merindol, 
planned by the French king and approved by the French 
parliament, was committed to the president, Oppeda, for 
execution. The president was commissioned to slay the 
population, burn the towns and demolish the castles of the 
Waldenses, large numbers of whom resided in that section . 
Roman Catholic historians admit that in compliance with 
this commission thousands, including men, women and 
children,were massacred, twenty-four towns were ruined, and 
the country was left waste and desolate. Men, women and 
children fled to the woods and mountains for safety and 
were pursued and put to the sword. Many who remained 
in the towns met the same or a worse fate. Five hundred 
women were thrown into a barn which was set on fire, and 
when any leaped from the windows they were received on 
the points of spears. Women were violated and children 
were murdered in sight of their parents, who were power 
less to protect them. Some were dashed over precipices 
and others were dragged naked through the streets. 

The massacre of Orange, A. D. 1562, was of a similar 
character to that of Merindol, and is described with pre 
cision by Catholic historians. The Italian army sent by 
Pope Pius IV. was commanded to slay men, women and 
children; and the command was executed with terrible 
cruelty. The defenseless heretics were slain with the sword, 
precipitated from rocks, thrown on the points of hooks and 
daggers, hanged, roasted over slow fires and exposed to 
shame and torture of every description. 

The massacre in Paris on St. Bartholomew s day, August 
24th, A. D. 1572, equaled in cruelty, but exceeded in ex 
tent, the massacres of Merindol and Orange. This has also 
been detailed by Catholic historians, one of whom, Thu- 
anus, stigmatizes it as a ( a ferocious cruelty, without a par 
allel in all antiquity, The tolling of the tocsin at mid- 

The Man of $m a 339 

night, August 23d, gave the signal of destruction, and the 
dreadful scenes of Merindol and Orange began to be re-en 
acted against the hated Huguenots. The carnival of death 
lasted seven days ; the city flowed with human blood ; the 
court was heaped with the slain on which the king and 
queen gazed with extreme satisfaction. The body of Ad 
miral Coligny was dragged through the streets ; and the 
river Seine was covered with floating dead bodies. Ac 
counts of the number killed vary from 5,000 to 10,000. 
The work of destruction was not confined to Paris, but ex 
tended very widely through the French nation. On the 
preceding day special messengers were dispatched in every 
direction ordering a general massacre of the Huguenots. 
The same scenes were accordingly enacted in nearly all 
the provinces, and estimates of the number slain vary from 
25,000 to 70,000. 

In these dreadful scenes of carnage Antichrist found ex 
treme satisfaction. The pope and his court exulted at the 
victory of Catholicism over Waldensianism at Merindol, 
and the impious Oppeda was styled " The defender of the 
faith and the hero of Christianity." The French king 
went to mass, and returned solemn thanks to God for the 
victory over and massacre of the Huguenots at Paris. This 
carnage, sanctioned by the French king and parliament 
and Roman Catholic subjects, was probably at the direct 
instigation of the pope and the Papal Hierarchy. That it 
was highly approved, at least, is evident from the fact that at 
the Papal Court the news was received with great rejoicing. 
The pope, Gregory XIII. , went in grand procession to the 
church of Saint Louis to render thanks to God for the 
signal victory. He at once proclaimed a jubilee, and sent 
a nuncio to the French court, who in the pope s name praised 
"the exploit so long meditated and so happily executed 
for the good of religion, A medal was struck by the king 

340 The Time is at Hand, 

in memory of the massacre, bearing the inscription, "Pi* 
etas Excitavit Justitiam " Piety Excited Justice. 

Medals commemorative of the event were also coined in 
the Papal mint by order of the pope. One of these is now 
on exhibition in Memorial Hall, Philadelphia, Pa. Its face 
presents a raised figure of the pope and the abbreviated in 
scription, "Gregorius XIIL, Pontifex Maximus Anno /.," 
the first year of his pontificate, viz., A. D. 1572. On the 
reverse side of this medal is a representation of a destroy 
ing angel, bearing in the left hand a cross, and in the right 
hand a sword, before whom, prostrate and fleeing, a band 
of Huguenots, men, women and children, is represented, 
whose faces and figures express horror and despair. Under 
this are the words, "Ugonottorum Strages 1572" which 
signifies, "The slaughter of the Huguenots, 1572." 

A picture of the St. Bartholomew Massacre was hung in the 
Vatican. It had a scroll at the top, on which was inscribed, 
in Latin, words signifying, "The Pontiff approves the fate 
of Coligny. Coligny was a prominent leader of the Hu 
guenots and one of the first to fall. After he was killed, 
his head was severed from his body and sent to the queen 
(who had it embalmed and sent as a trophy to Rome), while 
his body was dragged by the populace through the streets 
of Paris. The king was shortly afterward seized with the 
horrors of remorse from which he never recovered. It is 
recorded that to his confidential physician he said, "I 
know not what has happened to me, but in mind and body 
I am shaking as in a fever. It seems to me every moment, 
whether waking or sleeping, that mangled bodies present 
themselves to me with hideous faces and covered with 
blood." He died in great agony, covered with a bloody 

In 1641 Antichrist proclaimed a "war of religion" in 
Ireland, and called on the, people to massacre the Protest- 

Tke Man of Sin. 341 

ants by every means in their power. The deluded people 
heard the command as the voice of God, and were not 
slow to execute their commission. Protestant blood flowed 
freely throughout Ireland, houses were reduced to ashes, 
towns and villages were almost destroyed. Some were forced 
to murder their own relatives, and then to take their own 
lives the last words that fell upon their ears being the as 
surances of priests, that their dying agonies were but the 
beginnings of eternal torment. Thousands died of cold 
and hunger, while endeavoring to emigrate to other lands. 
In Cavan, the road for twelve miles together was stained 
with the bloody tracks of wounded fugitives; sixty children 
were abandoned in the flight, by parents fiercely hunted, 
and it was declared that any who should in any way help 
these little ones should be buried by their sides. Seven 
teen adults were buried alive at Fermaugh, and seventy-two 
at Kilkenny. In the province of Ulster alone, over 154,- 
ooo Protestants were either massacred or expelled from 

O Niel, the primate of Ireland, pronounced this " a pious 
and lawful war/ and the pope (Urban VIII.) issued a bull 
dated May 1643, granting " full and absolute remission of 
ai) their sins * to those who had taken part in "gallantly 
doing what in them lay, to extirpate and wholly root out 
the pestiferous leaven of heretical contagion. * 


To Dominic, the leading spirit in this crusade, is ascribed 
the honor of inventing the infernal Inquisition, though 
Benedict, who is zealous in ascribing to Saint Dominic the 
honor of being the first Inquisitor General, is doubtful as 
to whether the idea first suggested itself to Pope Innocent 
or to Saint Dominic. It was first established by Pope In 
nocent III., in A. D. 1204 

342 The Time is at Hand. 

St. Dominic was a monster, devoid of every feeling of 
compassion, who seemed to find his chief delight in scenes 
of torture and misery. During the crusade against the Al- 
bigenses, with a crucifix in his hand he led and encouraged 
the holy warriors to deeds of death and destruction. The 
Inquisition or Holy Office is to-day a tribunal in the Ro 
man Catholic Church for the discovery, repression and 
punishment of heresy and other offences against the Church 
of Rome.* But in Dominic s day it had no legal tribunal, 
nor were the instruments of torment brought to the per 
fection exhibited in later days. Nevertheless, Dominic, 
without such machinery, found abundant means of torture, 
in dislocating joints, tearing nerves, and lacerating the limbs 
of his victims, and in burning at the stake those whose con 
victions were unshaken by other means, and who would not 
renounce their faith and liberties. 

Under his commission from Pope Innocent, to punish 
with confiscation, banishment and death the heretics who 
would not receive his gospel, Dominic stimulated the civil 
magistracy and populace to massacre the heretical Walden- 
ses; and he at one time committed one hundred and eighty 
Albigenses to the flames. It was for such faithfulness in 
the service of Antichrist that he was canonized a saint, and 
is to-day adored and prayed to by Roman Catholics. The 
Roman Breviary (somewhat like a Prayer Book), referring 
to St. Dominic, lauds " his merits and doctrines which en 
lightened the church, his ingenuity and virtue which over 
threw the Tolossan heretics, and his many miracles which 
extended even to the raising of the dead. The Roman 
Missal (which embraces the service connected with the ad 
ministration of the Lord s supper) eulogizes his merits, and 
prays for temporal aid through his intercession. Thus An 
tichrist still upholds and honors its faithful heroes. 

*The Chair of St. Peter, page 589. 

The Man of Sin. 343 

It would be impossible briefly to convey any adequate 
conception of the horrors of the Inquisition, or of the dread 
ful fear which it inspired among the people. Those not 
loud in their praise of Antichrist, or who ventured a criti 
cism of his methods, were suspected of heresy ; and such 
persons, without warning or redress, were liable to impris 
onment in a dungeon for an indefinite time until a conven 
ient season for trial both the accuser and the accusation 
often being equally unknown to them. The proceedings 
of these trials were conducted secretly, and tortures were 
often employed to extort confessions. The tortures in 
flicted were almost too appalling to be credited in this age 
and land of freedom, yet their reality is confirmed by evi 
dence which even Catholic historians cannot deny; and 
their fruitless attempts to apologize for them only tend to 
substantiate the evidence. Instruments of torture, relics 
of the Inquisition, are still in existence which would render 
denial unavailing. The "Holy Office" even employed 
physicians to watch the process of torture and stop it when 
death seemed likely to relieve the sufferer ; and the victim 
was allowed partially to recover, that the torture might be 
applied a second or even a third time. These tortures were 
not always inflicted as punishments for the offence of heresy : 
they were in general for the purpose of compelling the accused 
to confess, retract or implicate others, as the case might be. 

Even within the present century, after the Inquisition 
had lost many of its horrors, it was still terrible. The his 
torian of Napoleon s wars, describing the capture of Toledo 
by his army, incidentally mentions the opening of the In 
quisition prison, and says : 

" Graves seemed to open, and pale figures like ghosts is 
sued from dungeons which emitted a sepulchral odor. Bushy 
beards hanging down over the breast, and nails grown like 
bird s claws, disfigured the skeletons, who with laboring 

344 The Time is at Hand. 

bosoms inhaled, for the first time for a long series of years, 
the fresh air. Many of them were reduced to cripples, the 
head inclined forward and the arms and hands hanging 
down rigid and helpless. They had been confined in dens 
so low they could not rise up in them, and in spite of all 
the care of the [army] surgeons many of them expired the 
same day. On the following day General Lasalle minutely 
inspected the place, attended by several officers of his staff. 
The number of machines for torture thrilled even men in- 
ured to the battle field, with horror." 

" In a recess in a subterranean vault, contiguous to the 
private hall for examinations, stood a wooden figure made 
by the hands of monks and representing the Virgin Mary. 
A gilded glory encompassed her head, and in her right 
hand she held a banner. It struck all at first sight as sus 
picious that, notwithstanding the silken robe, descending 
on each side in ample folds from her shoulders, she should 
wear a sort of cuirass. On closer scrutiny it appeared that 
the fore part of the body was stuck full of extremely sharp 
nails and small narrow knife-blades, with the points of both 
turned toward the spectator. The arms and hands were 
jointed, and machinery behind the partition set the figure 
in motion. One of the servants of the Inquisition was com 
pelled by command of the General to work the machine as 
he termed it. When the figure extended her arms, as 
though to press some one lovingly to her heart, the well- 
filled knapsack of a Polish grenadier was made to supply 
the place of a living victim. The statue hugged it closer 
and closer, and when the attendant, agreeably to orders, 
made the figure unclasp her arms and return to her former 
position, the knapsack was perforated to the depth of two 
or three inches, and remained hanging on the points of the 
nails and the knife blades." 

"Racks" of various sorts were invented, and applied as 
means of torture. One of the simplest methods is explained 
thus: The victim, stripped of all clothing, had his arms 
fastened behind his back with a hard cord, with which, by 
rhe action of a pully, he was raised off his feet, to which 
weights were attached. The sufferer was several times let 

The Man of Sin. 345 

fall, and raised with a jerk, which dislocated the joints of 
his arms and legs, while the cord by which he was suspended 
penetrated the quivering flesh to the very bone. 

A reminder of such outrages in the name of Christ came 
to public notice recently. A Bible Society s printing-office 
in Rome being crowded for space, it rented a large room 
near the Vatican. A large and peculiar ring in the ceiling 
attracted attention, and inquiry discovered the fact that the 
room in which they are now busy printing the Bible, " the 
sword of the spirit, which is the Word of God,** by which 
Antichrist has already been rendered powerless to oppress 
and wear out the saints, is the very room once used by 
the Inquisition as a torture-chamber \ the pulley-ring having 
probably been used to rack many a poor, gagged sufferer. 

Those convicted of heresy were sometimes sentenced to 
what was called an "Act of Faith," The ecclesiastical au 
thority transferred the condemned to the secular power, 
r/hile the clergy, in pretense of mercy, implored the magis 
tracy to show compassion to the condemned, and, holding 
up the cross, pleaded with the victim to recant and save his 
present and future life. The magistrates knew well their part, 
and showed no mercy except to recanters ; thus gaining 
the blessings and titles of " Defender of the Faith," and 
" Exterminator of Heretics." The condemned " heretic," 
dressed in a yellow coat variegated with pictures of dogs, 
serpents, flames and devils, was led to the place of execu 
tion, tied to the stake and committed to the flames. 

Torquemada, another famous Inquisitor General, fur 
nished a marked illustration of the spirit of Antichrist. 
Roman Catholic writers admit that he caused ten thousand 
two hundred and twenty (10,220) persons, men and women, 
to be burned alive. Llorente, who was for three years the 
Secretary General of the Inquisition, and had access to all 
the documentary evidences, in his Reports, published A. D. 

346 The Time is at Hand. 

1817 (4 vols.), shows that between the years 1481 and 1808, 
by order of this " Holy Office" alone, no less than 31,912 
persons were burned alive, and nearly 300,000 tortured and 
condemned to serve penances. Every Catholic country in 
Europe, Asia and America had its Inquisition. 

We cannot here trace Antichrist s persecutions of every 
thing resembling reforms, liberty of conscience or political 
freedom. Suffice it to say, this persecution extended to 
every country where Papacy had a footing to Germany, 
Holland, Poland, Italy, England, Ireland, Scotland, France, 
Spain, Portugal, Abyssinia, India, Cuba, Mexico and some 
South American states. Space forbids our reciting individ 
ual cases which would serve to show that many of the mar 
tyrs were truly saints and heroes, who under the most hor 
rible sufferings had grace sufficient, and were often enabled, 
while dying by inches, to sing hymns of praise and thanks 
to the true Head of the true Church, and, like him, to pray 
for their enemies who, as he had foretold, persecuted them 
for his sake.* 

Neither will we, for the same reasons, particularize all the 
awful, sickening, soul-harrowing tortures, inflicted upon 
some of the Lord s jewels because of faithfulness to their 
convictions. It is estimated, by those who seemingly have 
given the subject thorough investigation, that Papacy, dur 
ing the past thirteen hundred years, has, directly or indi 
rectly, caused the death of fifty millions of people. And it 
may safely be said that human and Satanic ingenuity were 
taxed to their utmost to invent new and horrible tortures, 
for both the political and religious opponents of Antichrist ; 
the latter heretics being pursued with tenfold fury. Be- 

*To those desiring a fuller account of these awful times and scenes 
we commend Macaulay s History of England ; Motley s Dutch Repub 
lic ; D Aubigne s History of the Reformation ; White s Eighteen Chris 
tian Centuries ; Elliot on Romanism j and Fox s Book of Martyrs. 

The Man of Sin. 347 

sides the common forms of persecution and death, such as 
racking, burning, drowning, stabbing, starving and shoot 
ing with arrows and guns, fiendish hearts meditated how 
the most delicate and sensitive parts of the body, capable 
of the most excruciating pain, could be affected ; molten 
lead was poured into the ears ; tongues were cut out and 
lead poured into the mouths ; wheels were arranged with 
knife blades attached so that the victim could be slowly 
chopped to pieces ; claws and pincers were made red hot and 
used upon sensitive parts of the body ; eyes were gouged 
out ; finger nails were pulled off with red hot irons ; holes, 
by which the victim was tied up, were bored through the 
heels ; some were forced to jump from eminences onto long 
spikes fixed below, where, quivering with pain, they slowly 
died. The mouths of some were filled with gunpowder, 
which, when fired, blew their heads to pieces ; others were 
hammered to pieces on anvils ; others, attached to bellows, 
had air pumped into them until they burst ; others were 
choked to death with mangled pieces of their own bodies ; 
others with urine, excrement, etc., etc. 

Some of these fiendish atrocities would be quite beyond 
belief were they not well authenticated. They serve to 
show to what awful depravity the human heart can descend; 
and how blind to right, and every good instin<5l, men can 
become under the influence of false, counterfeit religion. 
The spirit of Antichrist degraded and debased the world as 
the spirit of the true Christ and the power and influence 
of the true Kingdom of God would have elevated and en 
nobled men s hearts and actions; and as they will do, 
during the Millennium. This is to a slight extent illustrated 
by the advance in civilization, and the increase of justice 
and mercy, since the power of Antichrist began to wane, 
and the word of God began to be heard, and heeded, even 

348 The Time is at Hand. 

Truly, no device of which we can conceive could have 
been better calculated to deceive and oppress mankind. 
Advantage has been taken of every depraved disposition and 
weakness of fallen men ; every base passion has been stim 
ulated and appealed to, and the gratification of those pas 
sions rewarded. The vicious were thus allured and enlisted 
as its devotees, while those of nobler cast were engaged by 
other means by an outward and hypocritical show of piety, 
self-denial and charity manifested in its monastic institu 
tions, but which served only to lead many such far from 
the paths of virtue. The gay and the frivolous found am 
ple satisfaction in its parade and show, its pomp and cere- 
mcny ; the enterprising and chivalrous in its missions and 
crusades ; the profligate in its indulgences ; and the cruel 
bigot in its enterprises for oppressing its opponents. 

In horror and wonder we ask ourselves, Why did kings, 
and princes, and emperors, and the people at large, permit 
such atrocities? Why did they not arise long ago and 
smite down Antichrist ? The answer is found in the Scrip 
tures (Rev. 18:3): The nations were drunk (stupefied), 
they lost their senses in drinking the mixed wine (doctrine, 
false and true mixed) given them by the apostate church. 
They were deceived by the claims of Papacy. And, truth 
to tell, they are only partly aroused from their stupor yet ; 
for though the ambassadors of kings, falling before the pope, 
do not as of old address him as the " Lamb of God that 
taketh away the sins of the world," nor think of him as " a 
God with power over all things on earth and in heaven," 
yet they are still far from realizing the truth, that Papacy 
has been, .id is, Satan s counterfeit of the true Kingdom. 

While kings and soldiers wearied of such inhuman work, 
it was not so with the holy (?) hierarchy ; and we find the 
General Council of Sienna, A. D. 1423, declaring that the 
spread of heresy in different parts of the world was due to 

The Man of Sin. 349 

the remissness of the Inquisitors to the offence of God, 
the injury of Catholicism and the perdition of souls. Princes 
were admonished, by the mercy of God, to exterminate 
heresy if they would escape divine vengeance; and plenary 
indulgences were granted to all who would engage in the 
work of destruction or provide arms for the purpose. These 
enactments were published in the churches every Sabbath. 
And Roman Catholic theologians and historians are by 
no means few who have wielded their pens in the unholy 
cause of justifying, recommending and praising the per 
secution of heresy. Bellarmine, for instance, declares that 
the apostles "abstained from calling in the secular arm only 
because there were in their day no Christian princes." 
Doctor Dens, a celebrated Roman Catholic theologian, 
published a work on theology in 1758, which is regarded 
by papists to-day as standard authority, especially in their 
colleges, where it ranks as Blackstone does on English civil 
law. This work breathes the spirit of persecution through 
out. It condemns the patrons of heresy to confiscation of 
goods, banishment from the country, confinement in prison, 
infliction of death and deprivation of Christian burial. 

One of the authorized curses published in the Romish 
Pontifical, to be used against Protestants, reads as follows : 

"May God Almighty and all his saints curse them with 
the curse with which the devil and his angels are cursed. 
Let them be destroyed out of the land of the living. Let 
the vilest of deaths come upon them, and let them descend 
alive into the pit. Let their seed be destroyed from the 
earth by hunger, and thirst, and nakedness and all dis 
tress let them perish. May they have all misery and pes 
tilence and torment. Let all they have be cursed. Always 
and everywhere let them be cursed. Speaking and silent 
let them be cursed. Within and without let them be cursed. 
From the crown of the head to the sole of the foot let 
them be cursed. Let their eyes become blind, let their 
ears become deaf, let their mouth become dumb, let their 
tongue cleave to their jaws, let not their hands handle, let 

350 The Time is at Hand. 

not their feet walk. Let all the members of their body be 
cursed. Cursed let them be, standing or lying, from this 
time forth forever; and thus let their candle be extinguished 
in the presence of God, at the day of judgment. Let their 
burial be with dogs and asses. Let hungry wolves devour 
their corpses. Let the devil and his angels be their com 
panions forever. Amen, Amen ; so be it, so let it be." 

This is the spirit of Papacy; and all who possess the 
spirit of the true Christ should readily recognize so base a 

Since errors of doctrine lie at the very foundation of all 
these errors of conduct, it cannot be doubted that if cir 
cumstances were again favorable, the doctrines being un 
changed, their bad spirit and bad fruits would shortly again 
appear, in similar acts of injustice, oppression, superstition, 
ignorance and persecution ; and any and all means conceiv 
able would be resorted to, for restoring, upholding and ex 
tending the cotmterfeit Kingdom of God. In proof of this, 
let us cite a few incidents which recently chanced to come 
to our attention, as follows : 

In Ahuehuetitlan, Guererro, Mexico, August yth, 1887, a 
native Protestant missionary, named Abraham Gomez, and 
two assistants, were murdered in cold blood by natives, at 
the instigation of a Roman Catholic priest, Father Vergara, 
who, when celebrating mass the day previous, is reported 
to have urged his people to "make an example of the min 
ister of Satan" who had come among them ; adding, that 
they might "kill him" with all safety, counting upon pro 
tection from the chief of police as well as the priest. The 
priest s word was law to the benighted people, and to the 
civil authorities. The mangled body of the poor missionary, 
shot and hacked to pieces, was dragged through the streets, 
subject to all sorts of indignities, a warning to others. For 
this no redress could be obtained. 

The New York Independent having called attention to this 

The Man of Sin. 351 

bloody massacre, the following retort was made by the free 
man, an influential New York Roman Catholic journal : 

" They [Protestant missionaries] see honest people kneel, 
at the sound of the Angelus, in honor of the Annunciation 
and the Incarnation. The Bible, they say, will soon wipe 
out such * superstition. A light burns before an image of 
the Mother of God. Ha ! cries the missionary, We 
shall soon teach the benighted to break that symbol ! and 
so on. If the killing of a few missionaries of this kind 
would keep others like them at home, we should almost 
we Papists are so wicked ! be inclined to say : On with 
the dance; let joy be unconfined. " 

A minister by the name of C. G. Moule tells a painful 
story, which has gone the rounds of the press, of the per 
secution, in Madeira, of Robert Kelley and the converts 
resulting from his labors, who, with their children, nearly 
one thousand persons in all, suffered expatriation as the 
penalty for receiving a crumb of truth. 

In " Protestant Prussia," so called, Pastor Thummel has 
been arrested for " insulting the Roman Catholic Church." 
He published a pamphlet criticising Papacy, in which one 
of the "insulting" remarks was to the effect that Papacy 
is an apostasy "built upon superstition and idolatry." 

Recently the Caroline Islands were in dispute between 
Prussia and Spain, and the pope got himself appointed arbi 
trator or judge, to settle the dispute. (Much in this re 
minds one of his former power and policy as arbiter or su 
preme judge of nations.) The pope decided in favor of 
Spain. A man-of-war, fifty soldiers and six priests were at 
once dispatched by Spain ; and on their arrival Mr. Doane, 
an American missionary, was made a prisoner and cut off 
from all intercourse with his converts, without cause, except 
that he refused to surrender his mission work and property 
to the priests ; and because, the islands now belonging to 
Spain, and Spain belonging to the pope, none but the pope s 
religion could be tolerated. 

352 The Time is at Hand. 

A gentleman, formerly a Roman Catholic, and a friend 
of the writer, states that recently, when traveling in South 
America, he was assaulted with stones and obliged to flee 
for his life, because he would neither uncover his head nor 
kneel with the multitude, when the Romish priests bearing 
the crucifix and host passed along the streets. And a sim 
ilar case, in which three Americans were struck by the 
priests, mobbed by the people and arrested by the police in 
the city of Madrid, Spain, for a like offence, is no doubt 
still fresh in the minds of many who read the daily papers. 

The Converted Catholic quotes as follows from the Watch 
man, a Roman Catholic journal published at St. Louis, Mo. : 

"Protestantism! We would draw and quarter it. We 
would impale it and hang it up for crows nests. We would 
tear it with pinchers and fire it with hot irons. We would 
fill it with moulten lead, and sink it in hell-fire a hundred 
fathoms deep." 

In the light of the past, it is entirely probable that with 
such a spirit, if the power were possessed, the Editor of the 
Watchman would soon extend his threats beyond "Protest- 
ant-tsm to the persons of Protestants. 

In Barcelona, Spain, by order of the government, a large 
number of copies of the Bible were recently burned of 
course at the instigation of the Church of Rome. The 
following, translated from the Catholic Banner, the organ 
of Papacy there, shows that they approved and appreciated 
the action. It said : 

"Thank God, we have at last turned toward the times 
when those who propagated heretical doctrines were pun 
ished with exemplary punishment. The re-establishment 
of the Holy Tribunal of the Inquisition must soon take 
place. Its reign will be more glorious and fruitful in re 
sults than in the past. Our Catholic heart overflows with 
faith and enthusiasm : and the immense iov we exDerience. 
as we oegin 10 reap me iruic or our present campaign, ex- 

The Man of Sin. 353 

ceeds all imagination. What a day of pleasure will that be 
for us, when we see Anti-clericals writhing in the flames of 
Inquisition ! " 

To encourage another crusade, the same paper says : 
"We believe it right to publish the names of those holy 
men under whose hands so many sinners suffered, that good 
Catholics may venerate their memory: 

"By Torquemada 

Men and women burnt alive, . . 10,220 
Burnt in effigy, .... . . 6,840 

Condemned to other punishments, . . .. 97>37i 

" By Diego Deza 
Men and women burnt alive, . . . . 2,592 

Burnt in effigy, . . . . . . 829 

Condemned to other punishments, . . . 32,952 

"By Cardinal Jiminez de Cisneros 
Men and women burnt alive, . . , .3,564 
Burnt in effigy, . ... . . 2,232 

Condemned to other punishments, . . . 48,059 

" By Adrian de Florencia 

Men and women burnt alive, . . . 1,620 

Burnt in effigy, . . . ... 560 

Condemned to other punishments, .;... . 21,835 

" Total number of men and women burnt alive, un 
der the ministry of 45 holy Inquisitor-Generals, 35>534 
Total number burnt in effigy, . . . 18,637 
Total number condemned to other punishments, 293,533 

"Grand total, . . .... . 347,704 


As the true Kingdom of the true Christ is to last a tnous- 
and years, so the Papal counterfeit looks back upon the 
period of its greatest prosperity, which began A. D. 800 
and closed in the dawn of the present century, as the 
fulfilment of the Millennial reign foretold in Rev. 20. 
And the period since, in which Papacy has gradually lost 

354 The Time is at Hand. 

all of ks temporal power, suffered many indignities from 
nations formerly its supporters, and been greatly despoiled 
of territories, incomes and liberties long claimed and pos 
sessed, Romanists regard as the " little season" of Rev. 20: 
3, 7, 8, at the close of the Millennium, during which Satan 
was to be loosed 

And the dates which mark the beginning and the close 
of Papacy s Millennium of ignorance, superstition and fraud 
are clearly shown in history. A Roman Catholic writer* 
thus refers to the beginning of this religious empire: "The 
coronation of Charlemagne as Emperor of the West, by Pope 
Leo. , A. D. 800, was really the commencement of the Holy 
Roman Empire, "f 

Although Papacy was organized, as a religious system, 
long before, and was even " set up" in temporal power in 
A. D. 539, yet it was Charlemagne who first actually be 
stowed and formally recognized the temporal dominion of 
the pope. As Charlemagne was the first emperor over the 
" Holy Roman Empire," A. D. 800, so Francis II. was 
the last, and he voluntarily surrendered his title in A. D. 
i8o6.J As, prior to the year 800, Papacy was rising, sup 
ported by the Roman " beast" (people) and by its "horns" 

* The Chair of St. Peter. 

( " The Holy Roman Empire" was the title of the great political in 
stitution of the middle ages. It had its start in Charlemagne. Fisher s 
Universal Histcry, page 262, describes it thus : " In theory k was the 
union of the world-state and the world-church, an undivided com 
munity under Emperor and Pope, its heaven-appointed [?] secular and 
spiritual heads." And, since the popes, as in Christ s stead, anointed 
the emperors, it follows that they were the real heads of it. 

% " By the battle of Marengo, 1 800, and of Austerlitz, 1805, Germany 
was twice laid prostrate at the feet of Napoleon. The main result of the 
latter defeat was the establishment of the Confederation of the Rhine, 
under the protectorate of the French ruler. This event put an end to the 
old German or [Holy] Roman Empire, after a duration of a thousand 
years. ** White s Universal History , page 308. 

The Man of Sin, 355 

(powers), so since 1800 it has been cast off from temporal 
authority over kings and peoples, and has been torn and pil 
laged by those who formerly gave it support. (Rev. 17:16, 
17.) To-day, though still the recipient of honors, and still 
possessed of a wide influence over the consciences of the 
people, Papacy bemoans its loss of everything resembling 
temporal dominion. 

The careful student will note four periods, more or less 
distinctly marked, in the development and exaltation of 
Antichrist, and the same number distinctly marking its fall. 
In its development the four dates are : 

ist. In Paul s day, about A. D. 50, a beginning of the 
secret working of the iniquitous ambition was the start. 

2nd. Papacy, " the Man of Sin," was organized as a hie 
rarchy ; /. e. , the church came to an organized condition, 
and the popes came to be recognized as the Head, repre 
senting Christ, reigning in the church and over the nations, 
gradually, from about A. D. 300 to 494.* 

3rd. The time when the popes began to exercise civil 
authority and power, as will hereafter be shown, A. D. 539. 
(Vol. III., Chap, iii.) 

*The popedom struggled long for mastery as the head of the 
church, and gradually obtained recognition and dominion ; and that this 
dominion was generally recognized as early as A. D. 494, is clearly 
shown by the Romanist writer of The Chair of St. Peter, page 128, 
After giving in detail acknowledgments of the Roman Bishop as supreme 
pontiff by various councils, bishops, emperors, etc., he summarizes thus : 

" These words were written as far back as the year of our Lord 494. 
. . . On the whole, then, it is clear, from the foregoing authentic evi 
dence, that the primacy of the Chair of St. Peter [the Bishopric of 
Rome] had so far developed itself in the fifth century, that the pope was 
then universally regarded as the center of Christian unity the Supreme 
Ruler and Teacher of God s church, the Prince of Bishops, the Final 
Arbiter of appeals in ecclesiastical causes from all parts of the world, 
and the Judge and Moderator of General Councils, over which he pre 
sided by his legates." 

356 The Time is at Hand. 

4th. The time of exaltation, A. D. 800, when, as already 
shown, the "Holy Roman Empire" was formed, and the 
pope, crowning Charlemagne emperor, was recognized as 
himself King of kings, Emperor of emperors, " another 
God, on earth." 

The four periods of the fall of papal influence are as fol 
lows : 

ist. The period of the Reformation, which may be said 
to have had its beginning about A. D. 1400, in the writings 
of Wycliffe, followed by Huss, Luther and others. 

2nd. The period of Napoleon s success, the degradation 
of the popes, and the casting aside finally of the title " Em 
peror of the Holy Roman Empire," by Francis II., A. D. 

3rd. The final rejection of the pope as ruler over Rome 
and the so-called Papal States of Italy, by the pope s sub 
jects and the King of Italy, A. D. 1870, by which Anti 
christ is left without the slightest temporal authority. 

4th. The final extinction of this counterfeit hierarchy, 
near the close of the " Day of wrath" and judgment already 
begun which will close, as shown by the "Times of the 
Gentiles," with the year A. D. 1914. 


We have traced Antichrist s rise, out of an apostasy or 
"falling away" in the Christian Church; we have heard 
its blasphemous claim to be Christ s Kingdom and that its 
pope is Vicegerent of Christ "another God, on earth ;" we 
have heard its great swelling words of blasphemy, arrogat 
ing to itself titles and powers belonging to the true Lord 
of lords and King of kings ; we have seen how terribly it 
fulfilled the prediction, " He shall wear out the saints ;" we 
have seen that the truth, crushed and deformed, would have 
been completely buried under error, superstition and priest- 

TJie Man of Sin. 357 

craft, had not the Lord, at the proper moment, prevented by 
raising up reformers, thus helping his saints as it is written, 
"They that understand among the people shall instruct many; 
yet they shall fall by the sword, and by flame, by captivity, 
and by spoil, many days. Now when they shall fall, they 
shall be holpen with a little help." Dan. n .-33, 34. 

In view of all this testimony, is there room for doubt that 
it was concerning Papacy that the apostles and prophets were 
inspired to write, describing minutely as they do its prom 
inent characteristics? We think there should remain no 
doubt in any unbiased mind that Papacy is the Antichrist, 
the Man of Sin j and that no one man could possibly fulfil 
the predictions. Papacy s unparalleled success, as a coun 
terfeit Christ, deceiving the whole world, has amply fulfilled 
our Master s prediction, when, after referring to his own 
rejection, he said, " If another shall come [boastingly] in 
his own name, him ye will receive" John 5:43. 

It will be observed, no doubt with surprise, by many, 
that in our examination of the subject we have in general 
omitted reference to villainies, gross immoralities, on the 
part of the popes and other officials, and to the dark deeds 
of "expediency" practiced by the Jesuits and other secret 
orders, who do all sorts of detective work for Papacy. We 
have omitted these intentionally, not because they are un 
true, for even Roman Catholic writers acknowledge many 
of them ; but because our line of argument does not re 
quire these evidences. We have shown that the Papal Hie 
rarchy (even if it were composed of the most moral and up 
right of men which is not the case, as all history testifies) 
is the Man of Sin, the Antichrist, the counterfeit and mis- 
representative of Christ s Millennial Kingdom, skilfully ar 
ranged so as to deceive. 

The words of Macaulay, the English historian, serve to 
show that some without special prophetic light can see Pa- 

358 The Time is at Hand. 

pacy s wonderful system ; the counterfeit of the most won 
derful of all systems, the Kingdom of God, yet to come. 

He says : "It is impossible to deny that the polity of 
the Church of Rome is the very masterpiece of human [we 
would say Satanic] wisdom. In truth, nothing but such a 
polity could, against such assaults, have borne up such doc 
trines. The experience of twelve hundred eventful years, 
the ingenuity and patient care of forty generations of states 
men, have improved that polity to such perfection, that 
among the contrivances of political ability it occupies 
the highest place." 


We have traced Papacy to the present time, to the Day of 
the Lord the time of Immanuers/r;.ff a; ; . This Man of Sin 
has been developed, has done his awful work, has been smit 
ten with the sword of the Spirit the Word of God. The 
spirit of Christ s mouth has rendered him powerless to per 
secute the saints openly and generally, no matter how strong 
the desire ; and now we ask, What next ? What says the 
Apostle concerning Antichrist s end ? 

In 2 Thess. 2:8-12, the Apostle Paul declares concern 
ing Antichrist : " Whom the Lord Jesus will consume with 
the spirit of his mouth, and annihilate with the bright 
shining of his presence. The light^ ofjtruth is to penetrate 
every subject. By exposing rights and wrongs it will lead 
into the great struggle between these principles, and between 
the human exponents of each causing the great time of 
trouble and wrath. In this struggle, wrong and evil shall fall, 
and right and truth shall triumph. Among other evils now to 
be finally and utterly destroyed is Antichrist, with which 
nearly every evil, of theory and practice, is more or less 
directly connected. And it will be this bright-shining, this 
sunlight from the Lord s presence, which will produce the 
" day of trouble," because of and in which Antichrist, with 

The Man of Sin. 359 

every other evil system, will be destroyed. Whose presence 
is with [accompanied by or during] an energetic operation of 
Satan [Satanic energy and action] with all power, and signs, 
and lying delusions, and with every iniquitous deception for 
those perishing ; because they did not receive the love of 
the truth, that they might be preserved. And for this reason 
God will send to them a deluding power, that they might 
believe the error : so that all not believing the truth, but 
taking pleasure in iniquity, may be judged" unworthy to 
share the Millennial Kingdom as joint-heirs with Christ. 

We understand these words to imply that in the time of 
the Lord s presence (the present time since 1874), through 
this Antichrist system (one of the principal of Satan s agen 
cies for deceiving and controlling the world), as well as 
through all his other agencies, the devil will make a most 
desperate resistance to the new order of things about to be 
established. He will take advantage of every little circum 
stance, and all the inherited weaknesses and selfishness of 
the human family, to enlist their hearts and hands and pens 
in this final struggle against liberty and the full elucidation 
of truth. Prejudices will be enkindled where, if the truth 
were clearly seen, none would exist ; and passionate zeal 
will be evoked, and partisan unions formed, which will de 
ceive and mislead many. And this will be so, not because 
God has not made the truth clear enough to guide all the 
fully consecrated, but because those who will be deceived 
were not sufficiently in earnest in seeking out and using 
the truth provided as " meat in due season." And thus it 
4H be manifested that the class misled received not the 
truth in the love of it, but rather through custom, formality 
or fear. And the Apostle s assurance seems to be that, in 
this final death-struggle of Antichrist, notwithstanding he 
shall seem to gain increased power in the world by new 
stratagems, deceptions and combinations, yet the true Lord 

360 The Time is at Hand. 

of earth, the King of kings, in the time of his presence, will 
prevail ; and shall finally, during the great time of trouble, 
utterly annihilate Antichrist and destroy forever his power 
and deceptions. 

As to the exact form in which this closing struggle should 
be expected, we can only make suggestions, based largely 
upon the symbolic views of the same, given in Revelation. 
We anticipate the gradual formation throughout the world 
of two great parties from both of which the faithful, 
overcoming saints will stand separate. These two great 
parties will be composed on the one side of Socialists, Free 
thinkers, Infidels, discontents, and true liberty-lovers whose 
eyes are beginning to open to the facts of the case as they 
relate both to political and religious mis-government and 
despotism : on the other side will be gradually associated the 
opponents of human liberty and equality Emperors, Kings, 
Aristocrats ; and in close sympathy with these will stand the 
counterfeit of God s Kingdom, Antichrist, supporting and 
being supported by earth s civil despots. We expect, too, 
that Antichrist s policy will be somewhat modified and 
softened to seek to win back into sympathy and practical 
co-operation (not actual union) extremists of all Protestant 
denominations, who even now are panting for a nominal 
union with each other and with Rome forgetful that the 
only true union is that produced and continued by the 
truth, and not by creeds, conventions and laws. Improba 
ble as this co-operation of Protestants and Catholics may 
seem to some, we see unmistakable signs of its rapid ap 
proach. It is being hastened by the secret workings of 
Papacy among its people, whereby such politicians as are 
willing to co-operate with Papacy are assisted into promi 
nent positions in governmental affairs. 

Laws may be expected soon through which, gradually, 
personal liberty will be curtailed, under the plea of neces- 

The ?,fan of Sin. 361 

sity and the public welfare ; until, one step after another 
being taken, it will finally be necessary to formulate some 
"simple law of religion; " and thus Church and State may 
be in a measure united, in governing the United States of 
America. These laws, simple as they can be made, to auit 
all so-called "orthodox" (t. e., popular) religious views, 
will be calculated to repress and prevent further growth in 
grace, and in the knowledge now "meat in due season." 
The plea will probably be, the prevention of socialism, 
infidelity, and political eruption, of the lower and the in 
dependent classes. 

Evidently, in the near future, as a part of its trouble, and 
even before the severity of the great trouble of this " day of 
wrath" has burst upon the world and wrecked the entire 
social fabric of earth (preparatory to the new and better one 
promised under the true Christ), there will be a severe hour 
of trial and testing of the truly consecrated Church, much 
as it was in the days of Papacy s triumph ; only now the 
methods of persecution will be more refined and will com 
port better with the more civilized methods of the present 
day : the spikes and pincers and racks will have more the 
form of sarcasm and denunciations, restrictions of liberties, 
and social, financial and political boycotting. But con 
cerning this, and the new combinations which Antichrist 
will form in this final struggle against the establishment of 
the true Millennial Kingdom, more anon. 

In concluding this chapter we desire to again impress 
our readers with the fact that Papacy is the Antichrist, not 
because of its moral obliquity, but because it is the counter 
feit of the true Christ and the true Kingdom. It is because 
of a failure to realize this fact that many Protestants will be 
deceived into co-operation with Papacy in opposition to the 
true King of Glory, 

302 The Time is at Hand. 


* Am I a soldier of the cross, 
A follower of the Lamb? 
And shall I fear to own his cause, 
Or blush to speak his name ? 

Must I be borne to Paradise 
On flowery beds of ease, 
While others fought to win the prize, 
And sailed through bloody seas ? 

** Are there no foes for me to face ? 

Must I not stem the flood ? 
Is this vain world a friend to grace, 
To help me on to God ? 

" Sure I must fight if I would reign. 

Increase my courage, Lord. 
I ll bear the toil, endure the pain, 
Supported by thy Word. 

* Thy saints in all this glorious war 
Shall conquer, though they die. 
They see the triumph from afar, 
By faith they bring it nigh. 

** When thine illustrious day shall rise, 

And all thy saints shall shine, 
And shouts of vid ry rend the skies, 
The glory, Lord, be thine." 




THE TIME is AT HAND for the establishment of the Re- 
* deemer s Kingdom. This is the concurrent testimony of 
the foregoing chapters. Nothing intervenes. We are already 
livingin the seventh millennium sinceOct.iSya. Thelease 
of power to the Gentile kingdoms must terminate with the 
year 1914. The great antitypical Jubilee, the Times of Res 
titution of all things, had its beginning in the year 1874, 
when the presence of the great Restorer was also due. The 
manner of his return and the character of his work up to 
the present time are in exact correspondence with the de 
tails of prophecy thus far. The closing features of this dis 
pensation, now observed, are in perfect accord with those 
of its Jewish type. The Elias has come, and is received as 
foretold ; and the predicted curse the great time of trouble 
is already impending. The Man of Sin has been revealed 
in all his hateful deformity, and has almost run his predicted 
course. The establishment of the long promised Kingdom 
of Messiah is therefore the great event just before us. Not 
only so, but its establishment is now in progress. The 
necessary undermining and overturning of the kingdoms 
of this world under the prince of darkness "the prince 
of this world" are now visible to some extent even to 
the natural eye of the children of this world, but are much 
more clearly seen, as they should be, by those who look 


3 6 4 The Time is at Hand. 

upon transpiring events through the field-glass of GodV 
Word, which at proper focus brings distant matters and 
results close to view, and enables God s children to recog 
nize the minutiae which the natural eye cannot discern, as 
well as the leading features which the world s statesmen 
and philosophers see in but dim outline. Even the worldly- 
wise can discern the social trouble fomenting, as the dom 
inance of ignorance gives place to greater general knowl 
edge and personal independence. And though they vainly 
hope for some unknown and unexpected favorable turn 
of affairs to occur, yet, as described in the Scriptures, their 
hearts are failing them for fear and for looking after the 
things coming upon the earth because they see the shak 
ing of the symbolic heaver- now in progress, and perceive 
that with such a shaking and removal of the power of er 
ror, superstitions and religious restraints from the masses 
of the people, violence and anarchy must result. 

But, from God s standpoint, from which the waking ones 
of the household of faith are privileged to look, not only 
the severity of the trouble is more distinct, but also the 
blessed results, which under God s providence it shall sub 
serve by ushering in the Millennial Kingdom. And this is 
a comfort, and more than an offset for all the tribulation, 
even though we or our dearest ones may share it. 

That we might now have the comfort of this knowledge, 
and not be in doubt and perplexity, was but part of the ob 
ject in the giving of the time-prophecies. Another object 
was, that, as the representatives of that kingdom among men, 
we should be aware of the great dispensational changes now 
in progress, and able to bear testimony before the world, 
regarding God s plan, etc., which, though unheeded now, 
will greatly benefit them by and by, and help them the 
sooner to recognize the Lord s presence in the great day 
of wrath, drawing on. Another object is, that the faithful, 

The Time is at Hand. 365 

thus armed and strengthened by God s Word, may be enabled 
to stand firm, when so many will be falling into infidelity and 
various other deceptive errors, which will soon sweep over 
" Christendom." Another object is, to give force and point 
to the entire Plan of the Ages : for it is a general experi 
ence that, while the first glimpse of God s gracious plan for 
blessing the whole world through the Church, during the 
Millennial age, fills the hearts and enlists the zeal of his 
faithful children to the utmost, yet as their efforts to en 
lighten others are coldly received, and they find that only a 
very few, comparatively, have "an ear to hear," the tend 
ency is to settle down to the quiet enjoyment of the pre 
cious knowledge, in such a manner as will bring the least 
reproach and opposition. 

Seeing this, our natural weakness, the Lord has provided 
time-prophecies as a spur, to quicken and awaken us fully, 
and keep us active in his service. Being already in the " har 
vest" time, harvest work should engage the time, service and 
thoughts of the Lord s servants, who now, like the disciples 
at the first advent, are to do the reaping work. (John 4: 
35-38.) Let us each seek to do what our hands find to do, 
in obedience to the instructions of the great Chief Reaper, 
But, with reference more particularly to the time and order 
of events in this"harvest,"wemust refer the reader to the suc 
ceeding volume of this series, wherein the conclusions of the 
foregoing and other time prophecies are brought to a focus, 
and the various foretold signs and corroborative testimonies 
of the Master s presence and the progress of hib work are 
marked, proving that the "Time of the End" has come; 
that the Days of Waiting for the Kingdom are fulfilled ; 
that t ne Cleansing of the Sanctuary is accomplished ; that 
*he great Harvest Work is in progress ; that the Re-gather 
ing of Israel is apparent ; that the Battle of the Great Day 
of God Almighty is impending ; and that the complete es- 

366 The Time is at Hand. 

tablishment of the glorious Kingdom of God at the time 
appointed, the end of the Times of the Gentiles, is an un* 
questionable certainty ; and showing, further, the work of 
the saints during the harvest ; marking the close of the " high 
calling," and the "change " of those saints who " are alive 
and remain;" and showing, also, that the Great Pyramid of 
Egypt is one of God s Witnesses (Isa. 19:19, 20), whose won 
derful message is a full and complete corroboration of God s 
plan of the ages, together with its times and seasons. 


* All things are onward moving ! Let the blessed time begin I 
The Old is swiftly passing, and the New is coming in I 

The golden bells are ringing, and the pageant sweeps along 
Like an army that is speeding to the measure of a song. 

* Dark theories now are waning : they are weak to build upon ; 
The light is on the hill-tops, and Truth is marching on : 
Many landmarks are but shadows, which now fade and flee away 
Before the mighty forces that are coming in to-day. 

* O brother, why this waiting ? And sister, why so mute ? 
Up with the early sunshine ! Watch for the golden fruit ! 
O poet, why this sorrow ? O minstrel, why this hush ? 

And painter, why so long delay the heavenly tint and blush ? 

* Up with the larks of morning ! Up with the rising sun ! 
"Waiting not for noon-day, nor halting when begun ! 
For everything is moving; let the blessed time begin ! 
The Old is swiftly passing, and the New is coming in ! 

* The heavenly light is spreading, spreading at the King s command! 
It is spreading in its glory, speeding onward through the land. 
Human creeds are downward tending; let them droop and fadeaway. 
Following in the dawning sunlight, we can see a better way. 

" Oh, let us all be ready for the work we have to do, 
Toiling late and early, for the laborers are few I 
Reaping, as instructed, in the morning light; 
Reaping in the harvest field, toiling for the RIGHT ! 

* All things are onward moving ! Let earth s Jubilee begin! 
The Old is swiftly passing, and the New is coming in ! 

It is coming ! Oh tis coming ! My raptured eyes behold! 
The light is on the hill-tops, the Shepherd with his Fold " 

I K E> B X 





33:20 131 




, 308 

33 : 20-23 



1 : 28 .... 

74,. 94,96 



3 : 9, 15 


3:15 .- 


34 : 29-35 




..... 43 




6: II 22 



I;* 1 . 3 .: 


23 : 15, 16 
25 : 2-13 



13 : 3-20 .... .. 


II : 10-32 


25 : 9 
25:10 177, 




..... 45 

26: 17,18,2428. 




12 : 5-7 . . 

II 14 " 1 .. 
18:17 .. 

46, 231 

26:18, 21,24 28 
26 : 34 
26 : 35 188, 
26 : 43 



2 : 19-22 
4 : 1-7, 18-44 



21 : 5 .... 



5 : I lo 


25 : 26 ... 






26:3, 4.. 
28 : 14 ... 


10 : 11-13 
13 : 3-26 


10 : 28 


46 : 2-4 . . 
46:3 ... 


14 : 33, 34 







47 : 28 ... 


24 : 8 


49 : 10 ... 

81, 87 


24 : 8-16 

5 2 

49 : 28 ... 




24 : 14 

S 2 

50 : 24 ... 


18 : 15 
26:5 213, 


25 : 12, 26 



29 : 29 



12 : 40 ... 


33 = 3 


29 : 27 


12:41 ... 



12 : 41-43 



9:30-36: II... 


12 : 42 ... 


10 : 42 




12 : 47, 50, 

51.- 46,47 

II : 23 






28:1 ^ 



..... 207 



36:9 52, 
36 : 10, 17, 21 . . 



20 : 19-21 


23:4,7,13, 15- 






Index of Texts 

36 : 17-21 191 

13 : 4 147 

36:20, 23-... 51, 64 

19 : 19, 20 366 

36 : 21-23 79 

26 : 5-11 13 J 


28 : 17 102, 139 

1:1-4 206 
I 3 66 

40:2 72,227 
45 : 13 67 

2 : 70 206 

52:7 ..142,157,254 
52 : II 240 

6 : I-I2 . 67 
7 : 7-14 66 

53 : 10-12 65 
62 : 10 31 
63 : 4 222 

2:3-8 67 


16:9-1^ 216 

6 : 15 67 

16:13-15 217 

16: 18 218 

7:1 67 
II ; I, 2O 206 

25 : II 191 
29:10 64, 191 


31 : 29-34 92 

2:8,9 I 00 

52 : 1, 3-7 48 

2:9 77 


2 : 12 300 

4:1-8 91 

8 312 

4:6 66 

8:6 157 
8:4-8 309 

7 : 17-19 139 
20:49 23 

18: 12, 13 153 

21 : 24-27 76 

37:l-H 138 
46 : 10 78 

21 .-25-27.... 73, 79 


47 ioi 
50: 5.. 104, 164,229 
69 : 22-28 215 
72: I-I9 138 
72:19 99 

2:34 78 
2:37,38 ....96,100 
2:44 99.170 
3 : 19-25 162 

91: 12 157 
95 ; 8-10 47 
99- 5 309 
no: i 157 

4:16,23,25,32 89 
4 : 16. 23-26 ... 90 
7:8 272,305 
7*ii 35 

no: 6 ioi 

137 83 
149 : 8, 9 ... loo, ioi 

7 : 21 272 
7 : 25 .. .91,305,310 
9 : 2, 17-19 .... 64 


9:23-27 63 

1:9 215 

9:24-27 58,91 

2 : 18-21 139 

9:25 ....66, 67,235 

2:19 147 

9: 26, 27 71 

2:21 140 147 

9:27 234 

6:3 99 

10 : 5-8 124 

8: 14.26,215,229,241 

11:31 271 

8 : 19 126 

n:33. 34 357 

9:6 227 

12: I . .101,145. 149 

10:22,23 70,215 

12:4 15,19,87 

12:7 9t 

12 : 8 23 

12:9 15,18 

12: 10.. 15, 18,19,87 
12: II 271 


:7 . 
: II 




2 5 6 



3:8 163 


9:9 224 

9 : 10 225 

9:12 224 225 

12: 10 72, 130 

13:7 I" 

14:4 157 


3:1-3 147, 249 

3:13-18 249 

3 : 17 164 

4:1 150,249 

4:5,6 249 


2:1 6l 

2:2 21 

2:14-16 56,57 

2 : 23 29 

3:2 14 

3:H 233,240 

3: 12.. 205, 233,261 

3 = 16 66 

4:8,9- 293 

5 : 14 141 

5:18 173. 187 

9:37 15 160 

10:5-7 ....117,207 

lo:7,35-3 8 ---- 2 36 

II: 14 253 

II : 15 16 

IIJ25 29 

12:10 13 40 

13:10-17 .., 27 

13: 24.. 15, 205, 234 

13 : 3 

15, 150, 164, 234 

13 = 36 28,234 


14 : 4 261 

14 : 25-32 191 

15 : 14 28 

15 : 24 ........ 207 

16 : 1-4 ....... 27 

17=1-9 255 

I7: 254 

17: 12 260 

18 : 10 132 

21:4-9 225 

21 = 5.9 238 

21=43 119,225 

23 : 2 182 

23 : 37-39 226 

23:38 70,212 

24 : 1 160 

24:3 159 

24: I5..i6o 270, 271 

24 : 22 160 

24: 23,26. .160, 165 

24:27 144,155 

159, 160, 165 

24:30 H3 

24 = 31 I 6 4 

24:37 159 l6 <> 

163, 167, 187 

24:38 142 

24:39 H2, 159 

160, 167, 189 

24:42 163 

24 : 45-47 165 

27 : 1 6l 

27: 251 

27 = 24 330 

28:5-10 112 

28: 18 in 

28 : 20 105, 203 

I: 15 25, 78 236 

4:10 28 

4: II, 12 170 

7 : 1-23 27 

7 : 9, 13 241 

II : 15-17 239 


Index of Texts. 

13: 32,33,37.. i8 ; i6o 

14:27 I" 

14: 61-64 36 

16: I ill 

1:17 253 

1 : 26 58, 62 

1:36 58 

2:21 6l 

2 : 25-38 21 

2 : 34 228 

3:1-3 60 

3:1, 23 58, 60 

3 : 15 21, 66, 240 

4:30 126 

5:4-11 118 

11 :36 156 

12:29, 30 119 

12:32 190, 205 

12:37 171, 196 

12 = 51-53 236 

13:11-16 40 

13 : 3 206 

14 : 1-5 40 

16:17 179 

17 : 20, 26, 27 . . 142 

17 : 24 156 

17 : 28 161 

17 : 26-29 . . 162, 167 

18 : 18-30 27 

19: 12 120 

19:27 300 

19 : 40-42 ... . 225 

19 : 41 226, 239 

19:44 26 ; 237 

21:22 251 

21 : 24 73 

21 : 28 25, 190 

21 : 34 158 

21 : 34-36 23 

21 : 36 162 

22 : 2O 69 

23 : I 6l 

23 : 14-16,20,22 330 
24: I, 10 Ill 

24 : 13-32 27 

24:13-35 "3 

24: 22, 23 112 

24 : 32 49 

24:33,49 27 

24 : 36-49 
24 : 48-52 . . . 


24:50,51 ... 





I : l8 122 

I : 26 253, 261 

1:45 27, 177 

2:4 158 

2: 19, 21, 22.. . 114 

3 : 29 238, 240 

4 : 23 30 

4:35-38 233,238,365 






6:51-58 .. 

7:19 84 

7 : 23 40 

7 : 30 25 

7 = 39 120, 129 

8:36 328 

9:4..... 257 

10:33 36 306 

10 : 34, 35 274 

12: I in, 224 

12: 12-15 225 

12: 12-19 "I 

14 : 2, 3 105 

14 : 3, 19 154 

14:7 122 

14: 26 no 

14:30 131 

15:1-6 234 

16: 12 no, 120 

16: 13 

16, no, 169 262 
16: 22 154 

17:17, 19- ... 22 

18 : 36. 37 14 

19 . 23, 24 128 

19 : 30 68 

19 : 37 130 

20: 2 112 

20 : 5-7 128 

20: 17 113 


Index of Texts, 

20: 19 "5> 




3:i7 44,46 

20:24 27, 
20:26 Il6, 


8 : 22 


4:4 25 
5:i 328 

20 : 27-29 


9:6 86, 


6 : 16 204 

21 : 1-I2 


9 : 27 205, 





9 : 28 70, 


3:2, 5, 6 202 




4:1 28 




10 : 1-3 

II :5 ..205,206, 


5 : 23 2O2 
6:15 157 

:7 18, 78, 


II :7 "9, 


6: 17 loo 

: 10 


II :9 10 



:ll 144, 


II: 12,20 


I : 26 159 

2 : 27, 31 



II :26 
1 1 : 28 . 


9 2 

2: 9.... 108,159, 238 
2 : 12 158, 159 
I : l8 134 

2 : 41 

7 1 

I V. I . . 


I : 24 202 

3: 19 
3 : 21 

>2 69 



2:14 85 
2:17 173 


I. COR. 


3 : 22, 23 


2: 12-16 


2:19 159 


3 :l6, 17... 209, 


3^3 159 

4 : 10-13, 23-30 


9 : 27 
10: II 



4:15 159 
4 :l6.. 134, 145, I 49 

5:1-4- 21, 269 





5:4 I 6 9 

7 : 36 




5:5 22 

7 : 40, 43 


II :25 


5:23 159 









1:7 143 

10 71, 




1:8 143,151 

to: 17 


15 : 23 


2:1 159, 269 
2:2 158 

10 : 40-42 




2:3 267 

II : 19 




2:4 275 





2:7 288 




2:8 101, 159 

15:14 86, 


16: 17 


2 : 8-12 358 

17 : 26 
19 : 35-41 



5: 16 


2:9 159 


25 : 24-27 
26 : 7 


7 : 6, 7 
10: 10 
II : 2 


2 : 5, 6 132 
2:6 107 
6: 15, *6 78, 132 





2 : 5, 6, 9, 10 ... 
3 : 20 




3^ 158 

3 : i-3 259 



3 : l6 


3 : 12 137 

Index of Texts. 





I : 

II .. 

8 9 









12 ... 



6 : 15-17 


3 258, 





7 = 




2 : 








I : 



2 : 

10 .. 



: 7 

I 49 

I : 




21 .. 



: ^ 




3 = 




s 15-19 

2 : 
3 = 
3 = 
3 = 
4 = 

5 = 
7 = 


I 6 

9, 10 







4 ... 

19 ... 
4, 12 



20, 159, 


4 0, 167, 








: i- 

: 2 

..8 7 , 


148, 149 
101, 239 
101, 149 

256, 329 
.... 256 












2 : 




: 17 




1,2, 10 


2 : 




; I_ 

4 .. 


9 = 







: 14 . 150, 238, 



9, 23.... 208, 






: 16 


9 = 




2 .... 




: 18-20 



i 173, 




: 12 






: 14 






M u 


: 15 



: 16, 17 




. e 






I : 







: 21 

I 3 I 

I : 

7 .... 

. . . .138, 



: 14 



2 : 

7 .... 



: 16 


X : 



2 : 

20 . .. 



= 3 . 


I : 









5 = 



2 : 







5 : 




7 .... 







12 . . . 

...20 9 , 






t : 










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The Bible is a divine revelation reasonable and trustworthy, 

revealing a systematic plan full of Justice, Wisdom and Love. 
"The Key of Knowledge" of the Scriptures, long lost (Luke 

11:5-,, is found, and gives God s faithful people access to the 

"Hidden Mystery." Col. 1:26. 
The Lord Jesus and his faithful are to be not only priests 

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This Kingdom is to come and God s will be done at the 

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open to all the redeemed race in the Millennium. Isa. 35 : 8, 9. 
"The kingdoms of this world" are but for an ordained period 

and must then give place to the "Kingdom of Heaven" 

"Thy Kingdom Come." 

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<^f -s& 
JP Six thousand Years from Adam ended in A. D. 1872. 

*^ The Date of our Lord s Birth was Odlober, B. c. 2. ** 

<* The Date of Annunciation to Mary, Dec. 25th, B. c. 3. ? 

<|ff The Date of our Lord s Baptism was October, A. D. 29^ A 
< ^. The Date of our Lord s Crucifixion, April, A. D. 33. 

JJT The " Seventy Weeks " of Israel s favor ended A. D. 36, ^f 
j* The Jewish Age "Harvest," was 40 years, A. D. 30 to 70. 

<* The Christian Age * Harvest," 40 years, A. D. 1874-1914. ** 

<|*5. The Jewish Jubilees were Typical of the "Time of Restitu- 4j|> 

<^f tion of all Things." Acts 3 : 19-21. ^, 

<| ^The Typical Jubilees Mark the Date of their Antitype. ^ 

JT The "Times of the Gentiles" will end with A. D. 1914. jf 

jJ ^The Jewish Age, in its Length, its Ceremonies, etc., Typified *& 

the Realities of the Christian Age and its Length. ^ > 

<+ Elias or "Elijah the Frophet" was a Type. How fulfilled. 4> 

<g|. The Antichrist Has Come .What? When? Where? ^ 

These subjects and many others deeply interesting to "the ^ > 

<* Household of Faith," and "Meat in due season" to all who -N> 

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This favor is gradually taking shape and known as Zionism ? *5f 

Immanuel s Kingdom is now in process of establishment ? 

The Great Pyramid in Egypt is a Witness to all these events & 
of the ages and of our day testifying in symbols? 

The Pyramid s downward passage under "A Draconis" sym- $5* 
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The Gospel age is to close with a " Day of Vengeance." 

It will affecl the whole world but specially " Christendom." 

All Political, Social, Financial and Religious systems will fall 4& 

These judgments must begin with the House of God and ex- ^> 
tend to all. 

This period is noted by the Prophets as the Day of Jehovah." *> 

It is symbolically styled "a Dark Day," a "Day of clouds," etc. ^o 

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preciation, yet to hide the real nature, of that"Time of Trouble ^? 
such asNever Has Been since there was a Nation." Dan.i2:r. ^> 

Preparations for this symbolic "Fire" and "Tempest" are now &J* 
well under way and shortly will rage furiously. .^ 

It will be a contest between the Masses and the Classes. j^ 

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o. Nevertheless, but few even of the best informed could explain < ^ > 
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between God and man. 4^> 


What the Scriptures declare respecting the great Author of ^5* 
A The At-one-ment, Jehovah God ^> 

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<gp Lord Jesus Christ. ^* 

<% Respecting the necessity for the At-one-ment 4^> 

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*7$ f flesh," and then die, and then rise from the dead in order to ^?r 
Jfcj. effect the At-one-ment. $g> 

j* Respecting the office and work of the holy Spirit in connection ]5f 
< c ?fr with the At-one-ment ^> 

<&, And the important part of the At-one-ment not yet finished A&> 
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3jj, How this doctrine ; j the test of the truth or falsity of all doc- ^> 
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< j5^ error in every form. ^^ 

<^ Respecting man, the subject of the great At-one-ment, his ^> 
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tARB ^ 





<>, x> 

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y The foes and besetments of the New Creation are carefully ^& 
<* considered, and the Scriptural method of overcoming them ; *^ 
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<v (English, German and Swedish.) 


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sisting the readers of our Society s publications, has supplied them 
through us at a greatly reduced price ; now he has purchased the 
copyright and plates from the Fowler & Wells Co., and presented the 
same to our Society as a gift, under our assurance that the gift will 
be used for the furthering of the Truth to the extent of our ability, 
by such a reduction of the price as will permit the poor of the Lord s 
flock to have this help in the study of the Word. 

REDUCED PRICES. These will be sold -with THE WATCH TOWER 
only. In cloth binding $1.50 (6s. 3d.) includes postage and one 
year s subscription, new or renewal, to W. T. On thin paper, in 
full morocco leather, divinity circuit, red under gold edges, silk sewed- 
leather lined, $2.50 (10s. 6d.) includes postage and one year s sub 
scription to W. T. 



This work is at once a Greek and Hebrew Lexicon, giving the 
meaning of the original terms in English, also a Concordance, giving all 
the words of Scripture, and the words which they translate. The value 
of the work is becoming more apparent daily, as theorists attempt to 
palm off private interpretations under the guise of a better definition 
of the original." 

In this superb volume every word is arranged under its own 
Hebrew and Greek original, exhibiting 311,000 references and 30,000 
various readings. Its size is large quarto : 1094 pages. Our price is 
$6.00, delivered, by mail or express, and the purchaser may order any 
four volumes of SCRIPTURE STUDIES cloth bound, as a premium. This 
is the " Author s Edition," and the latest revision. For prices in 
Great Britain, apply to the British Branch. 



An excellent work similar to yet differing from " Young s." Not 
many will have use for both. Some prefer one, some the other. In 
cloth, $3.00 ; half leather, $5.00 ; postage, 65 cents. For prices in Great 
Britain, apply to the British Branch. 










THE necessity for this little brochure lies in the fact 
that Spiritism is showing an increased activity of late, 
and meeting with considerable success in entrapping 
Christians who are feeling dissatisfied with their pres 
ent attainments and craving spiritual food and better 
foundation for faith. 

The aim is to show the unscripturalness of Spirit 
ism, and to point those who hunger and thirst for 
truth in the direction of God s Word the counsel of 
the Most High. " Thou shalt guide me with thy 
counsel, and afterward receive me to glory." Psa. 
73 :24. 

119 pages; in paper covers, 10 cents (5d.) 



BROOKLYN, N. Y., U. S. A. 





A CORRECT understanding of the subject of this booklet is almost 
/\ a necessity to Christian steadfastness. For centuries it has been 
the teaching of " orthodoxy," of all shades, that God, before creat 
ing man, had created a great abyss of fire and terrors, capable of con 
taining all the billions of the human family which he purposed to 
bring into being; that this abyss he had named "hell;" and that 
all of the promises and threatenings of the Bible were designed to 
deter as many as possible (a " little flock ") from such wrong-doing 
as would make this awful place their perpetual home. 

While glad to see superstitions fall, and truer ideas of the great, 
and wise, and just, and loving Creator prevail, we are alarmed to 
notice that the tendency with all who abandon this long revered 
doctrine is toward doubt, scepticism, infidelity. Why should this be 
the case, when the mind is merely being delivered from an error? 
do you ask? Because Christian people have so long been taught 
that the foundation for this awful blasphemy against God s character 
and government is deeplaid and firmly fixed in the Word of God 
the Bible and consequently, to whatever degree their belief in " hell " 
is shaken, to that extent their faith in the Bible, as the revelation of 
the true God, is shaken also; so that those who have dropped their 
belief in a " hell," of some kind of endless torment, are often open 
infidels, and scoffers at God s Word. 

Guided by the Lord s providence to a realization that the Bible 
has been slandered, as well as its divine Author, and that, rightly 
understood, it teaches nothing on this subject derogatory to God s 
character nor to an intelligent reason, we have attempted in this 
booklet to lay bare the Scripture teaching on this subject that 
thereby faith in God and his Word may be reestablished, on a better, 
a reasonable foundation. Indeed, it is our opinion that whoever shall 
hereby find that his false view rested upon human misconceptions and 
misinterpretations will, at the same time, learn to trust hereafter less 
to his own and other men s imaginings, and, by faith, to grasp more 
firmly the Word of God, which is able to make wise unto salvation ; 
and on this mission, under God s providence, it is sent forth. 


Special wholesale rates to colporteurs and those who desire to aid 
in circulating these booklets widely. 



BROOKLYN, N. Y., U. S. A. 




12 COPIES, $1.00 ; 25 COPIES, $1.50 50 COPIES, $2.50; 
100 COPIES, $4.00 ; 300 COPIES, $10.00. SAMPLES FREB. 

Some of the interesting topics published in previous issues 

Where Are the Dead? 
Calamities Why Permitted? 

When God Was Alone. 

Creed Smashings Necessary for Federation* 

The Immortality of the Soul. 

The Rich Man in Hell. 

What Is the Soul? 

Copies will be supplied free, on application. Thus many "are co- 
workers with us and with God in scattering the Truth 4 the hail " (Isa. 
28: 17.) Hundreds of thousands are being circulated thus, the funds being 
supplied by voluntary contributions from those whose hearts and heads 
have been refreshed by these " glad tidings of great joy which shall be 
unto all people." 


JEWISH HOPES Restoration Prospects. 78 pp. English only. 

lish, German, Swedish, Dano- Norwegian, French, Greek 
and Syriac. 


English, German, Swedish, Dano-Norwegian, French and 


130 pp. English, German, Swedish, Dano-Norwegian 
and Greek. 

lish only. . 

German, Swedish, French and Finnish. 
THE PAROUSIA OF OUR LORD. 78 pp. English, Swedish, 

French, Spanish and Italian. 
EPISTLE TO THE HEBREWS. Illustrated 64 pp. Yiddish only. 

The above booklets are supplied at 50 (2)d.) each, 50c. 
(%) per dozen. 





Studies in the Scriptures BX 
... Series II 8526