Nelson Barbour was the unnamed"brother of very marked ability as a prophetic student, who also published a series of articles on the subject in the leading paper of that denomination, ("The World's Crisis") as well as afterward in a pamphlet, and finally as a monthly paper called "The Midnight Cry" ?

However, I am puzzled why CTR said he "was sound asleep, in profound ignorance of the cry, etc., until 1876, when being awakened he trimmed his lamp (for it is still very early in the morning.)", when he had been regularly associating with Second Adventists, and subscribing to their magazines throughout the early 1870s?

Zion's Watch Tower

April, 1880

"FROM AND TO THE WEDDING."

A brother requests our explanation of Luke 12:36, and Matt. 25:10, intimating the possibility of a mistranslation in one of them.

We have no fault to find with the translation nor do we know of any critic who materially alters either of these texts. The Diaglott renders Luke 12:36. "Be you like men waiting for their Master when he will return from the nuptial feasts; that when he comes and knocks they may instantly open to him." And Matt. 25:10, is rendered: "And while they were going away to buy, the Bridegroom came and they who were prepared entered with him to the nuptial feasts."

The fact that one text speaks of going in to the marriage, and the other of a return from a marriage has troubled some and has given rise to the query: "May not Luke refer to a company not the bride, but coming after?" We think not, for the reason that the context addresses them as "Little flock"--vs. 32. The marriage (union) of Jesus and his church is so different in many respects from earthly marriages that it can be but imperfectly illustrated by them. In the earthly, the Bridegroom comes to the Bride's home and there they are married; but not so the heavenly. True the Bridegroom comes--"The Lord himself shall descend," but the church also goes-- "We shall be caught up together to meet the Lord in the air," &c. There is in fact no one scene which could fully picture the event, therefore several are used.

Our Lord comes as "a thief" upon the world and takes away his Bride. It is not to be in the general form of a marriage, rather an elopement. He has communicated to the virgin (chaste) church his design and instructed that during all the night she "sleep not as do others," (2 Thes. 4.) but be awake, robed, ready and eagerly watching the various signs promised. The earthly marriage feast at the Bride's home lasted an indefinite time and when it was over Bridegroom and Bride went to his home where all things were in readiness and the servants on the alert, robed in their best livery were watching and waiting to receive their Master and Mistress; and woe to the servant found careless or napping on this important occasion. Our Lord used this illustration to show the proper attitude of his church at his coming. They are to be on the alert, watching, robed and waiting, having their "loins girt about with truth," i.e., being nerved up, made strong by the truth and ready for any service. Our Bridegroom does not come to us after the marriage, but when he comes we are to be as those servants were under those circumstances.

The Bride only, thus awake and expecting the Bridegroom hears his knock and opens to him. The sleeping world and drowsy worldly church, neither hear the knock nor heed his ("parousia" ) presence, but eat, drink, plant, build and marry as ever and "know not" of His presence. This scripture has, we believe, been largely fulfilled. The prophetic arguments have rapped loudly enough for some to hear who were awake and ready. They declare to us plainly that--

"Our Lord has come to take us home;

O hail happy day!"

Yes we heard his knock and opened by faith and received him, and his words have been fulfilled--"Blessed are those servants." Yes truly blessed has been our experience since we recognized his presence and received him. Verily he has girded himself (become our servant) and caused us to sit down to meat (heavenly food, ) and we have feasted and are still feasting upon Jesus and His word. We thank him that ours has been a continuous growth in grace and in the knowledge of our Lord Jesus, whom to know is life everlasting. True, we have long known him in a measure and have known much of his plan, &c., but our realization of his love and of the fullness which is in our "Head" and our experimental knowledge of "the deep things of God" have been greater than we could have supposed possible. It has been "a feast of fat things" of "wines (Joys) well refined." But this knock has not been heard by all the servants at once. It is an individual matter; each must hear for himself as Jesus further explains --Rev. 3:20 "Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in to him and sup with him and he with me." The presence and knock began in the Fall of 1874. It still continues and many have received him and are being feasted and prepared for the elopement. Soon from the field, mill and bed one shall be taken and another left--"caught up to meet (unite with) the Lord in the air.

We understand the word to teach that those taken, although knowing neither the day nor hour of their taking will not be in darkness on the subject but will have discerned the Lord's presence, received him and been feasted before going to him. Have you heard his knock and opened to him?

Let us next examine the parable of Matt. 25. "THE TEN VIRGINS."

Unlike many of our Lord's parables this one is placed and fixed by the word "then." Taken in connection with the preceding chapter, it is fixed as belonging to the last generation of the church living when the Lord comes. The kingdom of heaven is a term applicable to the church, which, from its establishment at Pentecost has always been God's kingdom in which He is King and over which his will is law. True, in the future it will be "set up" and then it will be more generally recognized by mankind but even now we are really his kingdom; and when it has nearly finished its course in the world--"Then shall the kingdom of heaven be likened to ten virgins who took their lamps and went forth to meet the Bridegroom."

The name virgin means chaste, pure; in the parable ten are made to represent a larger company of chaste ones in the church. The conditions of this parable have been fulfilled by the church of our day. At any other period as well as the last, the church might have been properly represented by virgins of any number, but of no other than the last could it be said: "They took their lamps and went forth to meet the Bridegroom," because not until this nineteenth century has the "lamp" ( "Thy word is a lamp" ) been in the hands of the virgins--the church, to give them light on the subject of the Bridegroom's coming.

During the three and a halftimes or 1260 years of Papal supremacy, ending A.D. 1798, these two witnesses (the old and new testaments) had been clothed in the sackcloth of a dead (latin) language, but since that time it has been taken up by bible and tract societies and scattered over the world by the million. And it is since this book has been thus among the virgins that its teaching of the coming kingdom and coming Bridegroom has begun to contradict the assumptions of Papacy--that it was his kingdom and its Pope his vicegerent. Just at a proper time then, as the word of God had begun to circulate freely, comes what is commonly known as the Miller movement. It was a movement among christian people of all denominations, principally Methodists and Baptists, a general awakening, and included many of the best people in all of the churches. Mr. Wm. Miller, a very Godly man, (a baptist) was the prime mover in this country, though simultaneously Wolf and others were calling attention to the same subject in Europe and Asia; the real movement, however, was in our own land.

But the parable mentions a going forth to meet, &c. What does this signify? This is another evidence of our stage of the church, for although the bible had always taught the "second coming of Christ," yet it had been understood in so general a way that none were able to settle upon any definite time and say-- then he will come; consequently there could be no such going forth to meet him, as is demanded by the parable. Now the case is changed, Wm. Miller's attention is attracted to and riveted upon the prophecies. He reads: "Unto 2300 days and the sanctuary shall be cleansed." He counts and finds that it would end in 1843 or 1844. He supposes the earth to be the sanctuary and expects its cleansing to be by literal fire. He, though a calm deliberate man, could not forbear to tell his fellows that so read the prophecies, and so he believed. It spread rapidly, among old and young alike, and many virgins after examining with the lamp, were convinced that the word taught them to expect the coming of their Bridegroom in 1844; and on the strength of this faith they went forth to meet him. In going they walked by faith, not by sight, but they did what the virgins never had done before, because never before had the word, or lamp led them to thus definitely expect him. (We believe him to have erred both in what the sanctuary is and what the fire is.)

Five of the virgins were wise and five were foolish. Of those who went forth, some were actuated by excitement, and carried along with the occasion, but others--the wise-- not only had the zeal of the moment, but it was backed by a deep, heartfelt desire and spiritual yearning for the Bridegroom's presence. "While the Bridegroom tarried, they all slumbered and slept." Their expectations of the coming of the Bridegroom, and burning of the world, met with disappointment. He "tarried," and they slept. They dreamed all sorts of foolish things, and various times for His coming, as illustrated by the various fanciful and fanatical views held by them during many years succeeding.

At midnight, or during the night (the Greek word is not definite, like ours), there was a cry made: "Behold, the Bridegroom cometh; go ye out to meet Him." Who made the cry is a matter of no consequence. The cry was made before morning too; i.e., the announcement and preaching that the Bridegroom was due to be here in 1874, was made, as is well known by many of our readers. (We understand that morning began to dawn in 1873, where the 6,000 years from Adam ended.) It was made first among the Second Advent denomination.

The evidences from scripture that the 6,000 years would end and the morning dawn in 1873, and that, with the morning the Bridegroom was due, was preached upon by a brother of very marked ability as a prophetic student, who also published a series of articles on the subject in the leading paper of that denomination, ("The World's Crisis") as well as afterward in a pamphlet, and finally as a monthly paper called "The Midnight Cry." The message attracted general attention from the people of that denomination, so that in a few issues its circulation ran up to 15,000, or more than all other papers devoted to the subject of the Second Advent together. This, we believe, fulfilled this parable, not that Advent people alone are virgins, but they were the part of the company that were at that time looking for the Bridegroom, but asleep and unconscious as to the time of His coming.

"Then all those virgins arose and trimmed their lamps." Their lamps once pointed them to 1844, but He "tarried." A cry is now made that the tarrying time was thirty years (from '44 to '74), as paralleled by the thirty years of the Jewish age, from the birth of Jesus until He "came," being thirty years of age. This cry proclaimed to the virgins that the "2,300 days" did end in 1844, but that the thing expected was wrong. Instead of the "sanctuary cleansing" meaning the burning of the world, it is now seen that the sanctuary, or God's dwelling-place, is the church, and therefore it is the church that is to be cleansed. It is to be cleansed by the separation of the wise and foolish virgins at the end of the tarrying time-- 1874--when the Bridegroom came. When the cry is heard, the virgins begin to awaken. Some have of the oil (the spirit) in their vessels (themselves), as well as in their lamps (the word). These are able to see. To see what? That the Bridegroom is coming merely? No, they all knew that, but it enables them to see the time of his coming and to again go forth by faith as before.

As the lamp shed forth light on time at the first going forth, so it shed light again on the same subject --the time--and that time was 1874. And bear in mind that the cry is made before morning--in the night, and that it announces the "Bridegroom" and further, if at all right--if it was the true cry, "the Bridegroom came" as it had announced.

All of this has been wonderfully fulfilled, it seems to us. It was first seen that the night (6000 years) would end with 1873. There the Millennial morn began to dawn. And the monthly, called the "Midnight Cry" ceased because the name was no longer applicable when the morning had begun to dawn. The editor of that magazine tersely remarked (p. 30), "Will some one inform me how a "Midnight Cry" can be made in the morning?" The division between the wise and foolish virgins, the one part seeing the 1874 time as taught in God's sure word of prophecy, and the others interested at first, but unable upon examination of the word to see any light on the subject, is illustrated by the fact that the 15000 readers of the "Midnight Cry" dwindled down to about 2000. The others went to the "Eastern Question," &c., to look for light, confessing that they no longer had light from the sure word of prophecy on the time of the Bridegroom's coming. They took the paper, examined the arguments and apparently sought to get oil or light from the wise, but it must be an inward oil (the indwelling Spirit) that will reveal some of the deep things of God. Of this Spirit the wise can have enough for themselves but never enough to spare. Each virgin must buy for herself.

While the advent people have been used to a large degree as representatives in the movements of the parable, yet we do not think that it is confined to them, nor to people who were interested in the movements prior to the coming of our Bridegroom. (1874.) The writer, among many others now interested, was sound asleep, in profound ignorance of the cry, etc., until 1876, when being awakened he trimmed his lamp (for it is still very early in the morning.)

It showed him clearly that the Bridegroom had come and that he is living "in the days of the Son of Man." Yes the Bridegroom has come and is making up his jewels, and early before the servants of the house or the outside world are awake the chaste virgin church will be caught away to be united to her Lord.

"They that were ready went in with him to the marriage." Some time ago we supposed that this going in meant translation, but it now seems clear to us that it is a going in to a condition rather than a place; that it implies a withdrawing from the world and a coming in to a condition of special preparation for the marriage. This too has been fulfilled to a great extent, and particularly of late. The theme of most of our writers and public and private speakers has been Holiness--the "Wedding Garment" --for without holiness no man shall see the Lord. And this preparation still continues. Some are just awakening, and others are more nearly dressed in the spotless robes of Christ's righteousness. It is a time of helping each other to put on the wedding dress. ("His Wife hath made herself ready.") Another parable (Matt. 22:11) shows a work which must take place before the marriage, viz.: "When the King came in to see the guests." This shows an inspection among those assembled, and one not having the wedding garment is cast out from the light of the position into which all had come; cast into "outer darkness," the darkness which covers the world on this subject; the darkness in which the foolish virgins were when their lamps would not burn. These so cast out are not "counted worthy to escape the things coming on the world, and consequently have part in the time of trouble, when there will be "weeping and gnashing of teeth."

But when will our Lord be present as King? We answer that the parallels of the Jewish and Gospel ages, so perfect throughout, indicate this point also. It was just three and a half years after John had announced Jesus as the Bridegroom (Jno. 3:29) to the typical house of Israel, that He came to them as their "King." "Behold, thy King cometh unto thee" was fulfilled the day Jesus rode into Jerusalem on the ass. The parallel point in the Gospel age shows Him to have been due here as King in the Spring of 1878, just three and a half years after He came as Bridegroom, and some time this parable must be fulfilled, and the King inspect the company assembled for the marriage supper. So at some time after 1878 we may look to see some (we wish there were none) cast out of the light into which all had come. As the light was on the time of the Bridegroom's coming, it would seem to teach that some would come to disbelieve the Bridegroom's presence. Why? Because not clothed with the wedding garment. Probably they will trust in, and "go about to establish their own righteousness," which is as "filthy rags," and endeavor to climb up some other way," and win their way to eternal life.

After inspection, we expect translation --to be "changed in a moment, in the twinkling of an eye"-- to be "made like unto Christ's glorious body," and to be "caught up to meet the Lord in the air." This will be our marriage --being made like and united to Him. But the supper is apparently delayed until the company of our loved brethren --those who go through the trouble, and "wash their robes," etc. --shall have "come up out of (after) the great tribulation," because, after the marriage of the Lamb, the message goes forth: "Blessed are they that are called unto the marriage supper of the Lamb." (Rev. 19:9). Among this great company, whom no man can number, will doubtless be many of the foolish virgins. They have lost the position and honors of the Bride, but evidently, ultimately get oil and may gain a place among "the virgins, her companions that follow her." Psa. 14:14.

When the Bridegroom says, in answer to their appeal, "I recognize you not," we believe it has reference to His not recognizing any as part of His Bride when once that company is complete, or the door to that position closed.

EXCERPT

"AND THE DOOR WAS SHUT."

For the sake of the many new readers of the WATCH TOWER, it may not be amiss to give a general review of the steps of faith by which the Lord has been leading us as a people, during the last seven years, and in a general sense during the preceding thirty-five years.

The parable of "The Ten Virgins" (Matt. 25) seems to have been given as a pen picture of some of the important events connected with the close of the Gospel Age. The introduction of the parable shows this, for after recounting to the disciples (Matt. 24) some of the signs of the ending of the Gospel Age and the --parousia-- presence of the Son of Man, which verse 37 assures them will be a presence which the world cannot recognize, then follows the parable, connected with the preceding statements by the word then. "Then shall the kingdom of heaven (church) be likened unto ten virgins which took their lamps (Bibles) and went forth to meet the Bridegroom" (i.e.,) they went forth or separated themselves because of their belief that the Bridegroom, Jesus, was about to come.

While we are neither "Millerites" nor "Adventists," yet we believe that this much of this parable met its fulfillment in 1843 and 1844, when William Miller and others, Bible in hand, walked out by faith on its statements, expecting Jesus at that time. They were composed like all other earthly companies of two or more classes; one class had the Spirit in their hearts as well as its light in the Word (oil in their vessels and in their lamps) others had only the light of the Word (oil in the lamp).

The disappointment of that company of Christians (which was composed of many of the best Christians from all denominations) all are well aware of, but it was foretold in the parable: "While the Bridegroom tarried they all slumbered and slept." As a general arousing of the church to the investigation of God's Word had attended the preaching of Mr. Miller, and the Word was more studied than ever before, especially the Prophecies, so when his calculations seemed to end in such bitter disappointment, a spirit of drowsiness followed; some slumbered, some slept, and many vagaries --dreamings incidental to sleep soon sprung up.

The next important step of the parable (verse 6) is the midnight cry. The night of the parable was the time during which the disappointment lasted and the sleeping occurred, and was to end with joy in the morning, when, the tarrying being ended, the Bridegroom would be present.

As the former movement in the parable had been represented by Miller and others, so to this second movement we give a similar application. A brother, Barbour of Rochester, was, we believe, the chosen vessel of God through whom the "Midnight Cry" issued to the sleeping virgins of Christ, announcing a discrepancy of thirty years in some of Miller's calculations, and giving a rearrangement of the same argument (and some additional), proving that the night of the parable was thirty years long, and that the morning was in 1873, and the Bridegroom due in that morning in 1874.

We do not here give the time, arguments or proofs. They are familiar to many, and can be had in more convenient shape. We merely notice here that the Bible chronology, first dug from Scripture by Bowen, of England, which shows clearly and positively that the 6,000 years from Adam ended in 1873, and consequently that there the morning of the Millennial day (the seventh thousand) began, in which a variety of things are due. The establishment of the kingdom of Christ, the binding of Satan, the restitution of all things, and the blessing of all the families of the earth, are all due. And if all these things are due during this thousand years which commenced in 1873, surely one of the first things due and on which the others all depend, is the coming of the Bridegroom, who must first exalt his church [establish his kingdom] before it can bless, restore or bind.

Bro. Barbour first began to preach the message, and soon started a paper, which he appropriately called "The Midnight Cry," the circulation of which soon ran up to 15,000 copies a month, and served to arouse many of the drowsy to a fresh examination and trimming of their lamps. These began again to search the Scriptures for the time of the Bridegroom's coming.

But the disappointment had served an intended purpose in casting a reproach on the subject of "time," and the prudent ones had reached the worldly-wise conclusion that having been disappointed once and consequently had the finger of scorn pointed at them, they would be more prudent in future, and not expose themselves to contempt; so there was a division of the company; some could see it and others could not. ("Thou hast hid these things from the (worldly) wise and prudent, and hast revealed them unto babes.") Some rejoiced in the midnight message that the Bridegroom was due in 1874, and were able to find the evidences in the light of their lamps; others admitted that though Scripture contained a great deal of "time," yet they were so fearful and prudent that their lamps would give no light. Thus they said: "Our lamps are gone out." Thus one separation took place.

When 1874 came and there was no outward sign of Jesus in the literal clouds and in a fleshly form, there was a general re-examination of all the arguments upon which the "Midnight Cry" was made. And when no fault or flaw could be found, it led to the critical examination of the Scriptures which seem to bear on the manner of Christ's coming, and it was soon discovered that the expectation of Jesus in the flesh at the second advent was the mistake; that the human nature had been taken for the purpose of giving a ransom for humanity, and that the human nature remains a sacrifice forever; that Jesus, though put to death in the flesh, was quickened or made alive in spirit --Sown a natural body, raised a spiritual body, &c., and that all spiritual bodies can be present unseen. Soon too, under critical examination Matt. 24:37 and Luke 17:26,30 were seen to teach positively that "in the presence" of Christ, "in his days," the world would be ignorant of the fact, and be attending to their affairs as usual. Then the words of Paul: "Ye brethren are not in darkness that that day should come upon you as a thief," indicated that the church should possess a light on the subject while the world would be in ignorance. Peter's words, too, were in harmony: "Take heed to the sure word of prophesy, which shines as a light in a dark place."

When this was seen it was apparent at once that the "time" element of the Scriptures was intended only for those who would walk very close to the Lord and feed on his Word, and not to scare the world into repentance. How necessary too, if the manner of Christ's coming was such that the world would not know, but would eat, plant and build as usual, that there should be some source of information to the waiting virgins, else they too, would be in darkness. How reasonable, too, that the knowledge of Christ's presence should be presented to the household of faith in the same way all other blessings had been received, viz.: by faith in the statements of the Word of God. It is thus they knew of their justification from all sin; thus they heard the call to become the Bride and joint heirs; thus they see the crown of life and all the exceeding great and precious promises --and thus they receive the knowledge of the presence of the Bridegroom --by faith built on the statements of God through Jesus, the apostles and prophets.

This increase of knowledge, led to still greater faith in the "time," for it was evident that the Lord was leading, and every item of light added increased brightness to others. It was the same light and the same oil shining more and more.

It was evident, then, that though the manner in which they had expected Jesus was in error, yet the time, as indicated by the "Midnight Cry," was correct, and that the Bridegroom came in the Autumn of 1874, and he appeared to the eyes of faith-- seen by the light of the lamp--the Word. Afterward it was seen that the thirty years of tarrying between 1844 and 1874 was the exact parallel to the thirty years of tarrying at the first advent, from the time the wise men visited the babe until Jesus stood on Jordan and was anointed with the Holy Ghost for his work, at thirty years of age. (Acts 10:38.)

This and other points of similarity brought attention to the fact that the Jewish and Gospel ages had been parallels in their general details, both being of the same length, and both ending with comings of Jesus and the closing period in each case, called a "harvest," or end of the age. Examination of the Word disclosed the fact that God had so ordered the Jewish age and people, &c., as that they were made a pattern or "shadow" on a fleshly plane, of things to take place in the Gospel age on a higher plane. The fact that the "time arguments" proved this parallelism was additional evidence that they were correct, and these wonderful parallelisms soon became one of the leading evidences that we are in the "Harvest," or end of the Gospel age, and that the Reaper is present, separating with the sickle of truth the wheat and tares. As there were seven years of "favor" to the Jews from the time Jesus' ministry began (the 70th week of Daniel 9:27), followed by thirty-three years of trouble called fire, so here we see the parallel of seven years of favor to October 3d, 1881, to the Gospel church, to be followed by trouble called "fire," which will consume the dross of Babylon and purify those of God's children in and contaminated by her.

To return to the parable. If these movements were of God, and if Bros. Miller and Barbour were his instruments, then that "Midnight Cry," based on the prophetic and other statements and evidences, was correct, and the "Bridegroom came" in 1874. We believe that Midnight Cry was of God, and was fulfilled by the Bridegroom's coming, not because Bros. Miller and Barbour claimed it, but because the Word of God supports it.

"How firm a foundation, ye saints of the Lord,

Is laid for your faith in His excellent Word."

The next step in the parable, after the Bridegroom comes, is an assembling in his presence of those who are to be united to him and to become his bride. "The Bridegroom came, and they that were ready went in with him to the marriage" (verse 10.) The going in, like all other features of the parable, is a work of time, and we understand that it has been in progress during the seven years from 1874. Those who went in with him must all have recognized his presence; they include, we believe, saints out of all denominations who had made themselves living sacrifices to God (not sacrifices to sectarian churches and creeds--so many do this and call it sacrificing to God). Such as sacrificed self and became as little children, we believe the Lord has led during the past seven years, to a knowledge of the Bridegroom's presence, and as they accepted it, they "went in with him to the marriage." The marriage has not yet taken place. It could not until all had gone in.

The seven years which ended October 3d, 1881, were years of favor during the presence, that of the living generation all of readiness of heart might become members of the little flock and enter into the joys of our Lord's presence. If our application of Scripture be correct, the favor has now ended, and in the language of the parable, "the door was shut"; and to those who have never fully consecrated and sacrificed self to God, we cannot any longer hold out the great prize of our high calling, viz.: to be members of the Bride of Christ, joint heirs of Glory, Honor and Immortality.

But, thank God, we do not have it to say that the door OF MERCY has closed. Oh, no! "His mercy endureth forever." And while we call it the door of favor, yet we understand the Word to teach that God has many favors to many classes of His children. He has favors and mercies for those who have covenanted and failed to make living sacrifices of themselves. He has mercies and favors for Israel according to the flesh, and still other blessings for "all the families of the earth." But the favor or opportunity of being members of the Royal family and partakers of the Divine nature is the chief prize, and those who, during the Gospel age, have won this prize by so running as to obtain must first be crowned before the other favors and blessings can be given to the other classes-- these with Jesus, their head, constituting the seed in whom all the families of the earth shall be blessed. It is not ours to say which, individually, are shut out, but we believe that none were shut out who up to that time, had made an entire consecration to God.

Does some one inquire: Why has the "marriage" not taken place if all have gone in and the door is shut? We answer that we have not expected the "marriage" as soon as the door would shut, this parable and other Scripture illustrations seeming to demand a waiting time after the door was shut before the union with the Bridegroom. Suppose it were an earthly marriage, and the announcement was made that the door would open at 2 P.M. and close at 4 o'clock. Some would come early and others later; on arrival there would be more or less preparation to make, and when, at 4 o'clock, the door closed, it is only reasonable to suppose that some time would intervene before the ceremonies. So here the "gathering together unto Him" of those who have made a covenant by sacrifice (Psa. 50:5), i.e., their going in to the marriage, has been in progress for seven years, and each, as he entered the wedding apartments, has become exercised in having his garments without spot and wrinkle before him --our Bridegroom, and our efforts extend to all who enter, for the Bride is to "make herself ready." (Rev. 19:7.) And if some came in very recently they, as members of the prospective Bride, require time and help to make them ready; besides who will say that others who have been rejoicing in the presence of the Bridegroom and waiting for the marriage; may not yet need the application of water (truth) and washing by water through the Word. (Eph. 5:26.) Let us then not forget nor neglect these two things: First, to see that our own sacrifice is complete; and, second, to help one another to prepare for the great climax of our hopes; for who will say that though the door may be closed so that none will be allowed to enter, some may not be cast out "into outer darkness" if they be not ready for the marriage.

The next item to be noticed in the parable is that afterward came the other virgins, saying (after the door was shut: "Lord, Lord, open unto us." This, if we read the parable aright, indicates that after the door is shut, and apparently before the marriage takes place, some who now scoff at the idea of the Lord's presence will come to see differently, and entreat that they be admitted to be part of the Bride.

From other Scriptures it seems evident that their knowledge of the presence of the Lord came not from the light shining from the lamp of prophecy, but rather from the judgments upon the nominal church, which we believe are now fully due, and will soon come. These judgments will prepare them for truth by convincing them of the multitudinous errors of doctrines and systems in Babylon. If our inferences here be correct, that these will come to knock because of judgments manifesting the presence of the Lord, and if this knock is prior to the marriage, it would seem as though the marriage is some time after the door closes. How long --weeks or months-- we at present have nothing to indicate, but we shall see from other types, &c., other things due here.

The Lord's answer to those knocking too late, we understand to mean: "I do not recognize you as part of my Bride; my espoused one has come in with me. I have only one bride. They must go through the time of trouble, and if they will may be of the great multitude, who come out of great tribulation, who shall be before the throne and serve God." (Rev. 7:9.)

ARTICLE

"THE INVISIBLE THINGS OF HIM."

While it is true that the child of God must walk by faith and not by sight, it is blessed to find that the wisdom and love of our Father has provided crutches for us to lean upon when faith is weak or lame; for, "Like as a father pitieth his children, so the Lord pitieth them that fear him," even though they may be weak and lame, as we all are, more or less, owing to the hereditary taint of sin. We need help according to the exigencies of the hour and the times in which we live.

Under the Jewish dispensation men had to contend against flesh and blood; and though that is still true to a certain extent, yet our chief warfare now, during the Gospel age, is "not with blood and flesh," but "with the potentates of this darkness, with the spiritual things of wickedness in the heavenlies." (Eph. 6:12. --Dia.) This began to be the case when Paul made this statement, and it is growing more emphatic every hour.

The time was when the foe of man was visible, and, though some forms of evil are still visible, yet, as we said, the great conflict of the Christian is with an invisible power. The foe is growing more subtle and more intangible, but not the less real, for he knows "he has a short season" (Rev. 12:12); therefore, those who conquer must do so "through the BLOOD of the LAMB and through the word of their testimony" and "love not their life to death" (11th verse). Anciently, when God communicated with man he made use of some visible means, and when he sent the Redeemer into the world he took the form of man, having "a body prepared" for him. But now, though some of his agencies are still visible, yet the mighty powers are invisible, and the visible agencies have but little power, comparatively, and would have none, were it not communicated by the invisible.

Some men have no faith in the invisible, and can look only at the things which are seen. They have but little faith in an invisible, intelligent, Almighty personality called God, and none in an invisible, intelligent, mighty personality called Satan; and yet the invisible things of both are "clearly seen, being perceived by the things which are made."

Some who have a little faith in the invisible occasionally look away to the unseen, and feebly believe in them, while their principal interest and faith centers in the seen, the material, the temporal. Man has always had some helps for his faith in the invisible, but our Father has graciously provided more of such helps as the time approaches for us to enter the unseen "house not made with hands." We are already beginning to live, to a goodly extent, in the invisible. We do not now refer to our thoughts of God and invisible things in the sense in which it is said by the Apostle-- "Our conversation is in heaven" --nor to supposed intercourse with spirits, but to the fact that we are standing not only where the "ends of the world" (ages) meet and blend, but where two domains, the visible and the invisible, mingle. The door of the invisible stands ajar, and we peer into the domain of unseen things. Many of the affairs of this   life are now being conducted by means of invisible powers.

It is but little more than a century since invisible forces came into practical use in the ordinary affairs of life, if we except the unseen power called life, which animates all living beings. But now these unseen powers have become such constant companions that we seem to be familiar with them, and they are so intimately associated with visible things that we almost forget that they are invisible, having never been seen by mortal eye, and probably never will be.

When we are rapidly drawn from place to place by the power of steam, we hardly realize that it is an invisible and silent power. We think we see and hear it; but when we see it, it is dead, and what we hear is its dying groan. Its effects may be seen and heard, but the power is silent and invisible.

The mysterious power of electricity which is supposed to pervade space, and is thought by some to be the secret principle of life, has lately been our newsboy, is now our speaking-trumpet, by which we hold a pleasant conversation with our friends a thousand miles away, and the aged and infirm may, at home, listen to the church services in a distant city. This same power now gives us almost the light of day in our streets and dwellings, and proposes to be general house servant and detective.

Who can step up to the telephone for the first time and converse with a friend a hundred miles away as easily and pleasantly as though he stood by his side, hearing all the modulations of his voice and his subdued laugh in such a manner that he recognizes that it is his friend, and not feel as though he stood in the open door-way leading to the "unknown land?" Though we cannot demonstrate the connection between these wonderful developments and the stately steppings of our God, yet there are so many things which so strongly indicate the connection that it is easier for us to believe it than to disbelieve it.

There seems to be a striking coincidence between the words of Jesus in Matt. 24:27 and what has and is taking place at this time, when those who are looking for the fulfillment of his words discern that "the time is at hand." "For, 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."

Father Miller, upon whom so much reproach has fallen (but who was a devoted Christian man of irreproachable Christian character), saw that there was an important, prophetic point in about 1843, and supposed that Christ was to personally and visibly appear to the world at that time, and that it would be the closing up of earthly affairs; but, when disappointment came, unlike many of his followers, he was not despondent, but believed that the Lord would lead his people to a further understanding of his word and designs, and that in the fullness of time he would come.

That awakening set many Christians to examining the Word with extreme care, the result of which is that many interesting parallels between the Jewish and Gospel ages have been discovered, and it is now convincingly known that the first step toward the second advent did take place at or about that time, but not in the manner that Father Miller had expected. If he had understood "the plan of the ages," he would have known better why Christ was to come again, and that God's first lesson to the world, that of making known the exceeding sinfulness of sin, had not yet been finished.

That which was "finished" upon the cross being the reconciling of the world "to God by the death of his Son," after which, "being reconciled, we shall be saved by his life." If he had understood that God was in Christ reconciling the world unto himself, and that from among the reconciled ones he was "taking out a people for his name," and that when taken out he would "come again and receive them unto himself," and that this had all been done for a purpose, which would be made known "in the ages to come, showing forth the exceeding riches of his grace; we say if he had known this (not then due, as we understand), he could have had a better understanding of the manner of his coming, and would not have expected him to come in a manner which would make it proper for men to say "lo, here is Christ or lo, there." (See "Food," pages 27 and 56: "Why will there be a second advent," and "How will Christ come.") In connection with what has been said above, including the words of Jesus referred to (Matt. 24:27), let us see if any notable events mark the time of expectation.

In 1833 "Father Miller" began to lecture upon the second coming of Christ, and premised that it would take place in the fall of 1843. In 1832 the electro-magnetic telegraph was conceived by Morse while on a transatlantic voyage, and it was born in 1835, "when he put up a half mile of wire in coils around a room and exhibited a telegraph in operation."

"In the morning of March 4th, 1843, he was startled with the announcement that the desired aid of Congress had been obtained in the midnight hour of the expiring session, and thirty thousand dollars placed at his disposal for his experimental essay between Washington and Baltimore. In 1844 the work was completed and demonstrated to the world.

In 1843, it is believed, occurs the first suggestion of the project of the Atlantic Telegraph (American Cyclopedia, Vol. II, page 850), and a few years after was realized the fact (whatever bearing it may have upon the subject) that real lightning, conveying intelligence, shone from "the East" to "the West," and vice versa.

While we would not be fanciful nor morbidly imaginative, we would not be too slow to mark the striking coincidence of events which seem to indicate the fulfillment of prophecy. Could any one who is most familiar with the railroads of the present day give, in so few words, so clear and vivid a description of locomotives and railroad carriages as is given in the second chapter of the prophecy of Nahum in these words? "The chariots shall be with flaming torches in the day of his preparation, and the fir-trees shall be terribly shaken. The chariots shall rage in the streets, they shall jostle one against another in the broadways: they shall seem like torches, they shall run like the lightnings." But, says one, that is a prophecy concerning Nineveh. Very true, but like most or all of the prophecies, it doubtless has a two-fold significance.

Like the prophecy concerning Babylon, which is generally understood to refer to the apostate Church of Rome as well as to the ancient city of that name, so this prophecy is understood by some, and with good reason, we think, to refer to the world, and to conditions affecting both the church and the world, and has an application in this time. But whatever may be thought concerning it, one thing is evident, that no carriages or chariots in Nineveh, nor anywhere in the history of the world, would so well answer to the description here given.

See how they "rage in the streets"; notice how, at their "couplings," they "jostle one against another in the broad ways"; and how, in the night time, they "seem like torches," and the very same forceful, though exaggerating term, is used by the prophet to convey an idea of their speed: "They shall run like the lightnings." So the modern term has been applied to a fast train, "the lightning train."

But, is some one saying, "How about the 'fir-trees,' are they not as symbolical as the rest?" Certainly. In Rev. 2:7 there is an evident reference to Jesus Christ as being "the tree of life," harmonizing with the statement which he made in John 6:55: "My flesh is meat indeed, and my blood is drink indeed." So these fir-trees, referred to by the prophet, we understand to be a class of people, and as the fir-tree is spoken of in scripture as a "goodly" tree and "choice," and is evergreen, and as the Lord's people are spoken of in Isaiah 14:8 as "fir-trees," we conclude that in this prophecy his people are represented by the fir-trees; and, we ask, are not these "fir-trees terribly shaken" just now?

Ye "trees of righteousness," who are being bent and "terribly shaken" before the storm blast, begin the 61st chapter of Isaiah and dwell with loving gratitude and joy upon the 3d verse. In harmony with this, we find in Daniel 12:4 the statement that in "the time of the end many shall run to and fro and knowledge shall be increased."

But, some say, that is only a general statement; men have always run to and fro, and knowledge has been increasing from the beginning. Very good, but do not events particularly emphasize that statement just now? You know very well that men never could run to and fro as they can now; in comparison, they had to crawl to and fro.

No longer ago than when "Father Miller" and his contemporaries were boys it would have taken a man as long to travel from New York to Ohio and back as it does now to travel around the world; and only one decade ago, with all the helps for faith in unseen things which were in the world then, if any man had soberly stated that within ten years we could sit in our easy chair in New York City and talk, not by signs, but by word of mouth, to friends in Cleveland, Ohio, it would have been said that he was extravagant in thought, or deprived of reason.

The telephone, substantially as it is now, was first practically introduced in the fall of 1877, and the following spring of 1878 was the time when, we understand, favor to Israel was due to begin, and, according to the Berlin treaty, actually did begin. Three thoughts are (to "the watcher") noticeable here, whether significant or not. The Jewish year commences in October, and in the same year and at the time which marks the ending of the age, according to our understanding of the chronology, two noted events took place, whether they have any connection or not, they are historical events; the introduction of the Electric Telephone and the Berlin Treaty. Those at least who love his appearing are pleased to note in these things the fulfillment of at least one prophecy: "Many shall run to and fro and knowledge shall be increased." ..."Many shall be purified and made white, and tried; but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand." They see, also, that these things have been "closed up and sealed until the time of the end."

In conclusion, we would say with another (H. Grattan Guiness), that we "would strongly deprecate the false and foolish popular notion, that all study of prophecy is unpracticable-- a notion too often propagated by passing, but mischievously influential allusions to the subject, from pulpit, platform and press, made by those who know little either of it or of its effects.

It ought to be a sufficient rebuke to the levity that hazards such an assertion, or admits such an idea, to recall the facts, that one-third of the Bible consists of prophecy, and that our Lord and Master said, "Search the Scriptures"-- not a portion of them only.

The apostle Peter expressly tells us that we do well to take heed to the "More sure word of prophecy, as unto a light shining in a dark place, until the day dawn and the day star arise."

Is it unpractical to make use of a good lantern in a pitch-dark night in traversing a dangerous road? Or is it not rather unpractical and unreasonable to attempt to dispense with it? Noah was a student of unfulfilled prophecy, and Scripture presents no more practical preacher of righteousness than he was. All the prophets were students, too, of their own and of each other's predictions, and especially of their chronological predictions.

"The prophets inquired and searched diligently, searching what, or what manner of time, the Spirit of Christ which was in them did signify" (1 Peter 1:10). Daniel was a student of unfulfilled prophecy, yet he was not only a practical statesman, but a man of singular holiness, classed with Noah and Job as one of the most righteous of men. There is everything in the nature of the study to make those who pursue it both practical and holy. It imbues the mind with the counsels and judgment of God about the affairs and the events of earth; it reveals what shall be, and thereby lessons the inordinate power of that which is now, bringing the spirit under the influence of things unseen and eternal, and thereby weakening that of things seen and temporal. It affords to hope much needed food, lacking which we must languish and grow feeble, and to faith and love peculiar stimulus and enjoyment.

Without intelligent acquaintance with the teaching of the prophetic word, no man of God is or can be thoroughly furnished to all good works, for it is a part of the "all Scripture" given by inspiration, and is profitable for the purpose of rendering him so.

Perhaps one reason for the prevailing neglect of prophetic exposition and preaching will be found, on reflection, to lie, not in the fact that it is unpractical, but rather in the fact that it is so peculiarly practical that few have the boldness and courage to face the ridicule, opposition and contempt it is sure to incur in the world. So far from the study and exposition of the prophetic word being profitless and vain, we believe it is impossible to estimate the loss sustained by the church, or the injury done to the world, by the very general and unjustifiable neglect of it. Is it not our duty to declare the whole counsel of God? Those who have carefully looked into this subject, solemnly and with good ground, believe that the word we are commanded to preach is full of evidence that the long predicted and long delayed judgments on all the powers of evil which are not only already begun, but are fast accomplishing before our eyes, are to issue, and that speedily, in such a burning of Babylon the Great as will light up all Christendom with the lurid glow, the accompaniment of the glorious advent of the King of kings; yet multitudes of Christian teachers, without even taking the trouble of examining into the subject, still preach the contrary, or imply it in their preaching, not from well-grounded convictions of its truth, but from educational prejudice or mere force of habit.

Is this right? Ought not every minister of the Word to study for himself the teachings of Scripture until he is satisfied that he has attained the truth on this momentous theme?

For, if we are right, if there be unequivocal evidence in the inspired volume, evidence that no previous generation of Christians was in a position to appreciate, as Christians can now, that the day of Christ is at hand --if we be right in believing that scarcely a single prophecy in the whole Bible, relating to events prior to the second advent of Christ, remains unfulfilled --if we be right, then surely every pulpit in the land should be ringing with timely testimony to these truths; surely these solemn and momentous facts ought not, in the preaching of any of God's faithful ministers throughout the world, to be passed by in silence. And who, that has not studied the subject, can be in a position to say that we are not right-- that these things are not so?

May such a spirit, as the Bereans of old had, be granted to the Christians of this generation, that they may diligently search the "more sure word of prophecy," and draw direct from that sacred fountain the truth as to the fast approaching future which God has graciously revealed.

It seems hardly necessary for us to add that no faint and feeble efforts in the study of the Word will be sufficient to "thoroughly furnish" us, for many will and do seek it in that way, and no man who shall "strive to enter in at the straight gate," who does not take pains to understand his "Master's will" so as to "strive lawfully," can expect to be crowned (2 Tim. 2:5).

EXCERPT

Another marked point of similarity accompanying the first and second advents is the prevailing sense of the need of a deliverer, and a widespread 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 expectation" 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 Adventists) led mainly by a Baptist brother named William Miller, in this country, and by Mr. Wolff and others in Europe and Asia. This culminated in the year A.D. 1844, 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 this excerpt, CTR elaborates on Prophecy and the Millerite and Adventists movements. William Miller is mentioned about 12 times.

EXCERPT

The careful student will note that these 1290 and 1335 prophetic days, literal years, have the same starting point as the 1260 years of papal power to crush, viz., from the time the desolating abomination was "set up"--A.D. 539. Where two events occurring at different times are mentioned, as in this case --the taking away of the "daily" (or, more correctly, the continual sacrifice), and the setting up of the abomination --we must always reckon from the time that both were true. The taking away of the "continual sacrifice," we will show in the next chapter, occurred some years before the setting up of the abomination in 539; and it was the important item which caused it to be named "the abomination." We should and do, therefore, reckon the "setting up" of the abomination from the last of these two events.

And note, further, that both of these measures are given in answer to Daniel's question as to what would occur to God's holy ones after their power (the truth) would be released from Papal crushing, (that is, after 1799), and before the setting up of the kingdom of Messiah --Michael. The reply in substance is that Daniel need not hope to understand further, but that in thirty years after the beginning of the Time of the End (1260 + 30 = 1290), a purifying, cleansing, refining work would begin among the holy people, in connection with which an understanding of the prophecy would be granted to the wise among this tried, cleansed, separated class; yet the knowledge would be so communicated that the ungodly and unpurified would not receive or believe it. It was shown, further, that the right understanding of the vision would be far from complete or full; in fact it would be deficient in some of its chief elements until 45 years later (1290 + 45 = 1335), or 75 years after the beginning of the Time of the End, A.D. 1799 (1260 + 75 = 1335). This is clearly indicated by the Hebrew text, which represents the matter as though the watchers, who already have seen something, and are waiting patiently, would suddenly (when "1335 days" had passed) get a full, clear view, far beyond their expectations. "Oh! the blessedness of him!"

Reckoning from A.D. 539, the 1290 symbolic days ended in 1829, and the 1335 days in the close of 1874. Let the reader judge carefully how accurately these dates mark the understanding of the vision, and all the prophecies connected with the Time of the End, and the separating, cleansing, and refining as by fire, to bring God's children to the childlike, humble, trustful condition of mind and heart, needful that they might be ready to receive and appreciate God's work in God's way and time.

A religious movement culminated in 1844, the participants in which were then, and since, generally known as "Second Adventists" and "Millerites," because they expected the second advent of the Lord to occur at that date, and because a Mr. William Miller was the leader and prime mover. The movement, which began about 1829, had before 1844 (when they expected the Lord's return) attracted the attention of all classes of Christian people, especially in the Eastern and Middle States where it amounted to an excitement. A long while before this, Prof. Bengel, in Tubingen, Germany, began to call attention to the prophecies and the coming Kingdom of Messiah, while the celebrated missionary Wolff did the same in Asia. The center of the work, however, was America, where social, political and religious conditions have favored, more than elsewhere, independence in Bible study as well as in other matters; just as the first advent movement was confined to Judea, though all the devout Israelites, everywhere, heard more or less of it. Acts 2:5

All know something of the failure of Brother Miller's expectations. The Lord did not come in 1844, and the world was not burned up with fire, as he had expected and taught others to expect; and this was a great disappointment to those "holy people" who had so confidently looked for Christ ("Michael") then to appear and to exalt them with him in power and glory.

But, notwithstanding the disappointment, the movement had its designed effects--of awakening an interest in the subject of the Lord's coming, and of casting reproach upon the subject by reason of mistaken expectations. We say designed effects because without a doubt the hand of the Lord was in it. It not only did a work corresponding to that of the first advent movement, when our Lord was born, when the wise men came from the East and when "all men were in expectation of him" (Matt. 2:1,2; Luke 3:15), but it corresponded with it in time also, being just thirty years before the anointing of our Lord, at thirty years of age, at the beginning of his work as Messiah. That "Miller movement," as it is slightingly called, brought also an individual blessing to the "holy people" who participated in it: it led to a careful searching of the Scriptures, and to confidence in God's Word above the traditions of men; and it warmed and fed and united the hearts of God's children in unsectarian fellowship; for those interested were of all denominations, though principally Baptists. It is since that movement ended, that some of these have organized and bound themselves as new sects, thus blinding themselves to some of the blessings due in the "harvest."

While, as the reader will have observed, we disagree with Mr. Miller's interpretations and deductions, on almost every point --viewing the object, as well as the manner and the time, of our Lord's coming, in a very different light-- yet we recognize that movement as being in God's order, and as doing a very important work in the separating, purifying, refining, and thus making ready, of a waiting people prepared for the Lord. And not only did it do a purifying and testing work in its own day, but, by casting reproach upon the study of prophecy and upon the doctrine of the Lord's second advent, it has ever since served to test and prove the consecrated, regardless of any association with Mr. Miller's views and expectations. The very mention of the subject of prophecy, the Lord's coming and the Millennial Kingdom, now excites the contempt of the worldly-wise, especially in the nominal church. This was undoubtedly of the Lord's providence, and for a purpose very similar to the sending of the infant Jesus for a time to Nazareth, "that he might be called a Nazarene," though really born in the honorable city of Bethlehem. That evidently was in order that the truth might separate the "Israelites indeed" from the chaff of God's chosen nation. The chaff was driven off by the statement that our Lord was a Nazarene; for they reasoned, "Can any good thing come out of Nazareth?" Just so some now contemptuously inquire, "Can any good thing come out of Adventism?" and dismiss unconsidered the testimony of the Lord and the apostles and prophets. But the humble, holy ones, wise in God's sight though foolish in the world's estimation, take no such attitude.

But the "Miller movement" was more than this: it was the beginning of the right understanding of Daniel's visions, and at the right time to fit the prophecy. Mr. Miller's application of the three and a half times (1260 years) was practically the same as that we have just given, but he made the mistake of not starting the 1290 and 1335 periods at the same point. Had he done so he would have been right. On the contrary, he started them thirty years sooner--about 509 instead of 539, which ended the 1335 days in 1844, instead of 1874.* It was, nevertheless, the beginning of the right understanding of the prophecy; for, after all, the 1260 period, which he saw correctly, was the key; and the preaching of this truth (even though in combination with errors, and misapplications, and false inferences) had the effect of separating and purifying "many," and at the very time the Lord had foretold.

Not understanding the manner nor the object of the Lord's return, but expecting a sudden appearance, and the end of all things in one day, he supposed all the time prophecies must end there; and it was his aim and effort to force them all to this common terminus: hence his failure-- beyond which God did not then enlighten any, further enlightenment not being then due.

Mr. Miller was an earnest and esteemed member of the Baptist Church; and, being a careful student of the Scriptures, the prophecies began to open before him. After becoming thoroughly convinced himself, as to the correctness of his applications, he began to disseminate his views among ministers, chiefly Baptists at first, but afterward among all classes and all denominations. As the work spread, he, with many colaborers, traveled and preached extensively. The beginning of this work among the Baptist ministers was, as nearly as can be learned from his memoirs, in 1829, Elder Fuller of the Baptist Church at Poultney, Vt., being the first convert to preach his views in public. In a letter written about three years after, Mr. Miller says: ----------------------

*We have been unable to secure Mr. Miller's writings to compare his interpretations. We have merely learned the dates at which he applied the prophetic numbers. ----------------------

"The Lord is scattering the seed. I can now reckon eight ministers who preach this doctrine, more or less, besides myself. I know of more than one hundred private brethren who say that they have adopted my views. Be this as it may, 'The truth is mighty and will prevail.'"

Thus it will be seen that the separating work of the "Miller movement" had its beginning at the time foretold-- at the end of the 1290 days, 1829.

Now, how about the waiting earnestly until the 1335 days had been touched? Who have thus waited?

Some of God's children, the "holy people," the writer among the number, though not associated with the "Miller movement," nor with the denomination subsequently organized, which calls itself the "Second Advent Church," have been looking and "earnestly waiting" for Michael's Kingdom; and gladly we bear testimony to the "blessedness" of the wonderfully clear unfoldings of our Father's plan, at and since the fall of 1874--the end of the 1335 days.

Words fail us to express this blessedness! Only those who have been refreshed in spirit with this new wine of the Kingdom could appreciate it, if we could describe it. It is therefore something to be felt, rather than told. It was at and since the ending of those 1335 prophetic, symbolic days that the precious views of the Lord's presence, and the fact that we are even now living in the time of the "harvest" of this Gospel age, and in the time of the setting up of Michael's (Christ's) Kingdom, came to be known.

Oh, the blessedness of this favored time! Oh, the harmony, the beauty, the grandeur of the divine plan as it began to unfold when the 1335 days were "touched!" It is to express, as far as lies within our power, this "blessedness" and fuller unfolding of the divine plan, now due to be understood by all the "holy people" now living, that this SCRIPTURES STUDIES series is being published. None but the "holy people" will understand it. It is granted as a favor. "None of the wicked shall understand"; and those of the "holy people" who have fellowship with the worldly, who unwisely stand in the assemblies of the wicked, and sit in the seat of the scorner, shall not understand, and shall not be able to experience this blessedness, now due only to those "holy" ones, truly "wise," who delight in the Law of the Lord and meditate [study] therein day and night. Psa. 1:1,2

This message concerning Michael's Kingdom, gradually opening from 1829 onward, is symbolically represented in the book of Revelation (chap. 10:2,8-10) as a "little book," which the "wise" of the "holy people," represented by John, are instructed to eat. And John's experience, as expressed in verse 10, is the experience of all who receive these truths. They bring wondrous sweetness: Oh, the blessedness! But the after effects are always more or less a blending of the bitterness of persecution with the sweetness. And the effect upon those who patiently endure to the end is to purge, purify and refine, and thus to make the bride of Christ ready for the marriage and exaltation, due toward the close of the Day of Preparation.

Concerning this disappointment, which we have shown was nevertheless a blessing and a beginning of the correct interpretation of the vision, the Prophet Habakkuk is caused to write a word of encouragement, saying (chap. 2:2), "Write the vision, make it plain upon tables [charts], that he [desiring] may read it readily...Though it tarry, wait for it ["Oh, the blessedness of him that waiteth unto the 1335 days!"], for it will surely come; it will not tarry." Its seeming tarrying or delay was not so, but a partial mistake on the part of Mr. Miller, foreknown and permitted by the Lord for the testing of his "holy people."

As an evidence of the consecration, Bible study and faith engendered by this movement, we quote from a letter written by Mr. Miller, after the disappointment of 1844, to those who had been disappointed with him, as follows:

"We thank God always on your behalf, when we hear, as we already have, that your and our late disappointment has produced in you, and we hope in us also, a deep humiliation, and a careful inspection of our hearts. And though we are humbled, and in a measure pained, by the jeers of a wicked and perverse generation, we are not terrified nor cast down. You can, all of you, when inquired of for the reasons of your hope, open your Bibles, and with meekness and fear show the inquirer why you hope in the glorious appearing of the great God and our Savior, Jesus Christ. You need not in a single instance refer the inquirer to your minister, for the reason of your faith. Your creed is the Scriptures;... your philosophy is the wisdom which cometh down from God; your bond of union is the love and fellowship of the saints; your teacher is the Holy Spirit; and your professor is the Lord Jesus Christ....We exhort you, by all the love and fellowship of the saints, to hold fast to this hope. It is warranted by every promise in the Word of God. It is secured to you by the two immutable things--the council and oath of God, in which it is impossible for him to lie. It is ratified and sealed by the death, blood, and resurrection, and life of Jesus Christ....Never fear, brethren; God has told you what to say. Do as he bids you, and he will take care of the consequences. God says, 'Say unto them, The days are at hand, and the effect of every vision.' [See Ezek. 12:22,23] ...It is to me almost a demonstration that God's hand is in this thing. Many thousands have been made to study the Scriptures by the preaching of the time....God's wisdom has in a great measure marked out our path, which he has devised for such good as he will accomplish in his own time and manner."

One of our Lord's parables was given expressly to illustrate this period of waiting, from the disappointment of 1844 to the realizations at the end of the "1335 days." We refer to--

The Parable of the Ten Virgins --Matt. 25:1-12--

This parable begins with "then," thus indicating that it was not applicable at once, in the Lord's day, but sometime in the future. "Then shall the Kingdom of heaven [in its embryo condition --represented by some or all of the holy people, probationers for heirship in that Kingdom] be likened unto ten virgins, who took their lamps and went forth to meet the Bridegroom. And five of them were wise and five were foolish."

The numbers are not significant; neither are the proportions. The parable teaches a movement among the heirs of the Kingdom, in expectation of meeting the Bridegroom --a movement in which two classes would be manifested, here styled "wise" and "foolish." The word "virgin" signifies pure; so these represented in the parable, both the wise and the foolish, represent "holy people." In fact, no lovers of the Bridegroom, longing to meet him, can be lovers of sin, even though many of them are "foolish."

The movement noted by our Lord in this parable corresponds exactly to one which began with the "Miller movement," and which is still in progress. That, though begun by a Baptist, was an undenominational movement, joined in by the most devout and faithful of all denominations. Accounts of those times, of their fervency of zeal, etc., fill our hearts with admiration for men and women who had the honesty to act out their convictions, even though we cannot coincide with those convictions. Money was poured out like water, in printing tracts and papers in various languages, and in sending the message the world over. It is said that in the churches of all denominations a revival spirit spread, and that in some congregations, where all were under the influence of this teaching, those who had money to spare piled it upon a table in front of the pulpit, where it was free to all needing it; and the sincerity and zeal of believers at that time were such that, it is said, the money thus consecrated to the Lord needed no guarding, as those who did not need it would not touch it.

The virgins of the parable are shown as all having lamps trimmed and giving them light. These lamps represent the Scriptures ("Thy word is a lamp to my feet"); and such a general trimming of lamps --searching the Scriptures-- by all classes of Christians probably never before took place. The oil represents the spirit of the truth. It was manifest, then, in the lamps of all; but all had not the spirit of the truth in themselves --the "vessels."

The disappointment of 1844 is briefly recorded in the parable, by the statement that "the Bridegroom tarried"-- i.e., he seemed to the expectant ones to tarry. And the confusion and darkness experienced by all, and the many false and visionary views entered into by some who were there disappointed, are shown in the parable by the statement: "While the Bridegroom tarried, they all slumbered and slept." Yea, and in their darkness and slumber many of them dreamed strange, unreasonable things.

But the parable shows a second movement, similar, and yet different, among the same virgins. The same general class is referred to but not necessarily the same individuals. As the first movement was the result of light upon the prophecy, regarding the time for Messiah's second advent as the Bridegroom of the Church, so was the second movement. But there are several differences. In the first, the lamps of all the virgins burned alike, and the company expecting the Bridegroom was mixed; whereas in the second movement, while all will be aroused, only those will be led out who have the spirit of the truth in their hearts, as well as a knowledge of the Bible--a trimmed lamp. Disappointment was predicted for the first movement, and waiting for the 1335 days was necessary; but the second was not a disappointment, and a waiting was no longer necessary; for fulfilment came exactly at the close of the 1335 prophetic days --in October 1874. It was just following the close of the 1335 years, the period of "waiting," that the fact of our Lord's presence, as taught by the foregoing prophecies, began to be recognized. It was very early in the morning of the new age, but it was the "midnight" hour, so far as the deep slumbering of the virgins was concerned, when the cry (which is still ringing) went forth, "Behold the Bridegroom!" --not Behold the Bridegroom cometh,* but Behold he has come, and we are now living "in the [parousia] presence of the Son of man." And such has been the character of the present movement, since that date: a proclamation of the Lord's presence and of the kingdom work now in progress. The writer, and colaborers, proclaimed the fact of the Lord's presence, demonstrating it from prophecy, and on charts or tables, such as are used in this book, until the fall of 1878, when arrangements were made for starting our present publication, "ZION'S WATCH TOWER, and Herald of Christ's Presence." By the Lord's blessing, millions of copies of this publication have carried abroad the tidings that the time is fulfilled, and that the Kingdom of Christ is even now being set up, while the kingdoms and systems of men are crumbling to their utter destruction.

The parable forewarns us that, though all the virgin class trim their lamps, all cannot see. Only those who have the oil in their vessels (in themselves --the fully consecrated) can get the light from their lamps, and appreciate the facts. The others (all the pure, the virgins) will get the oil and the light sometime, and be greatly blessed by it; but only those filled -----------------------

*The oldest Greek manuscripts (Sinaitic and Vatican) omit cometh, and read, "Behold the Bridegroom!" -----------------------

with the oil, the spirit of the truth, will have the light in season and get the great blessing. Only these go in with the Bridegroom to the marriage. The oil, or spirit of consecration, and its attendant light cannot be communicated from one virgin to another. Each for himself must be filled with the spirit; each must get his own supply of this oil (the Truth, and its spirit of consecration and holiness); and the cost is considerable in the way of self-denial and misrepresentation and fiery trial. Experience in the great time of trouble will be the market in which the foolish virgins will purchase their oil. But it will then be too late to go into the marriage, as members of the Bride, the Lamb's wife. The Scriptures point out, however, that, as vessels unto "less honor," these, repentant of their folly, will not be destroyed; but, being thus fitted for the Master's use, they shall yet serve him in his temple.

Recurring to the angel's words to Daniel --verse 13 reads: "But go thou thy way till the end; for thou shalt rest, and arise again for thy lot [portion, reward] at [after] the end of the [1335] days" --during the harvest then beginning.

EXCERPT

Another reform, and in some respects the most thorough of all, had its start shortly after the last mentioned, as referred to briefly in the preceding chapter. Mr. William Miller, of Massachusetts, connected with the Baptist denomination, who was the instrument used to start this reform, brought to the attention of the Church the fact that the Bible reveals something of the time, as well as the order, of God's plan. He saw periods recorded by the prophets, accompanied by the statement that at the due time the truly wise should understand them, and he sought to be of the class described. He searched, and found some things of great interest, long lost sight of under the traditions of Rome, among others that the second coming of our Lord was for the bestowment of God's blessing of life, to believers, as the first coming was for the purchase of the world; in fact, that ransom and recovery are two parts of the one redemptive plan.

For an honest, earnest heart to realize such good news could mean no less than to proclaim it; and this he did. The uncovering of this truth led to the rejection of certain errors, and hence he did a cleansing work in all who came under its influence. For instance, since our Lord's second coming is to "set up" his Kingdom and to exalt his Church, it is evident that the claims of churches associated with earthly kingdoms (which severally claim to be the kingdoms of God, and that they therefore are now authorized to reign and rule over the world) must be mere assumptions; for, if the Kingdom of Christ has not yet been "set up," these now "set up" must have been so exalted by "the prince of this world" (Satan), and must be working largely in his interest, however ignorant of the fact their rulers may be.

Another error, to the removal of which Mr. Miller's preaching led, was the natural immortality of man. The idea had long obtained that man is inherently an immortal being; that is, that once created he can never die, and that death is merely a deceptive illusion; that man only appears to die, and does not really do so, but merely changes form and takes another step in "evolution." Mr. Miller believed like others on this subject; yet the truths to which he called attention, particularly the doctrines of the Lord's coming and the resurrection of the dead, first pointedly exposed this baneful error --which denies the resurrection by teaching that none are dead, and hence that the Lord's second coming and a resurrection of the dead are not necessary. But the critical examination of this subject we leave for a future volume of this work, in which it will be shown that immortality and everlasting life are favors, obtainable only through Christ, and neither promised nor to be granted to the wicked. Based upon and growing out of the idea of human immortality, is the Romish doctrine of purgatory, and the still more awful Protestant doctrine of eternal misery in a place of unending tortures; for they reason, If man must live forever (and if immortal, even God could not destroy him), he must live in either everlasting happiness or everlasting misery. And since, say they, he is at death remanded to his everlasting condition, the vast majority must then begin an eternity of torture, because in the few years of the present life they either failed to get a knowledge of the right way, or, obtaining the knowledge, they were, through inherited weaknesses, etc., unable to walk in it.

This great root of many blasting errors began to be torn up and cast out by the preaching of the second coming of Christ and the resurrection declared to be then due. Intelligent and thinking people began to wonder why the Lord would resurrect the dead, if they were in either heaven or hell, and their portion forever unalterably fixed. Then they began to wonder why the dead were called dead, if really alive.

Then they wondered why our Lord and the apostles said nothing about the dead being still alive, but on the contrary always pointed to a resurrection as the only hope; even declaring that if there be no resurrection all have "perished." (1 Cor. 15:13-18) Then our Lord's words, promising an awakening to "all that are in their graves," began to have a meaning; and it gradually came to be seen that the dead are not alive, but that death signifies the opposite of life. And those who sought found that the Scriptures are in perfect harmony with themselves on this subject, but in direct opposition to the common traditions of today, received from Papacy.

The root of error being thus removed, the various branches soon began to wither; and soon it was seen that instead of everlasting life (in misery) being the punishment of the wicked, the reverse is the Bible statement of God's plan; that everlasting life is the reward for righteousness, and that death, a cutting off from life, is the punishment for wilful sinners.

Then came to be seen what was meant by the curse of death which came upon all the race through Adam's disobedience --that the whole race was condemned to extinction. Then, too, the veil began to lift, showing the object and value of our Redeemer's death, as the payment of the penalty upon the race, in order that there might be a resurrection, a restoring to life and its rights. Ah! then the meaning of ransom began to be appreciated, as it was seen that he who knew no sin was treated as the accursed; that, being willingly substituted in our stead, he was made a curse for us, treated as a sinner for us, and died, the just for the unjust.

Thus, finally, the great system and network of defiling error, which began with the taking away of the continual sacrifice, was removed; and, the Sanctuary being relieved or cleansed of it, the value of the "continual sacrifice" of Jesus was seen in renewed freshness and beauty and power.

When we say that the Sanctuary was cleansed of this defilement, we must remember that in Scripture a part of the Church not infrequently stands for the whole. A company, a few, had been relieved from the defiling error; and to these few, God has been adding daily of those who are fully under his leading and taught of him.

In his calculation of what would occur, Mr. Miller was far from correct-- supposing that the cleansing of the Sanctuary meant a cleansing of the earth from evil, by literal fire in which the earth would be burned up. The failure of his predictions, which ensued, was a sore trial to those who under his teachings had learned to expect the Lord from heaven and the fulfilment of the prayer, "Thy kingdom come." But, though disappointed by the Bridegroom's tarrying, they were greatly blest. Their experience in searching the Scripture was valuable, and they had learned to place the Word of God above the traditions of men. They had measurably gotten free from servility to the honor and respect of men in the various denominations from which they had been cut loose, for they had been separated from their company by reason of obedience to their convictions relative to the subject of the Lord's coming.

Honesty to conviction always brings some blessing: even as Paul going to Damascus, we meet the Lord on the way.

Consequently, we find that among these were some who took a more advanced stand in the cleansing or reformation work than any who preceded them. Thus A.D. 1846, the end of the 2300 days, as above shown, found an unorganized nucleus of Christians, who not only agreed with the "Disciples" regarding simplicity of church government, the discarding of all creeds but the Bible, and the abolition of all titles by its ministers, but with the "Baptists" relative to the outward form of baptism, and with Luther in regarding the Papal system as the Man of Sin, and the degenerate church the mother of harlots and abominations. These, standing aloof from any compromise or affinity with the world, taught vital piety, simple trust in the omnipotent God, and faith in his unchangeable decrees; and, in addition, while recognizing Christ as Lord of all, and now partaker of the divine nature, they were guarded against the unscriptural* as well as the unreasonable theory that Jehovah is his own Son and our Lord Jesus is his own Father; and they began to see that eternal life and immortality are not present possessions, but are to be expected only as gifts of God through Christ in the resurrection.

*These subjects are fully discussed in Volume V of this SCRIPTURE STUDIES series, and all the scriptures bearing upon them are there fully examined and found to be in absolute harmony.

And, as though God would arrange that thereafter there should always be a class representing his Sanctuary cleansed, kept separate from the various sects, this very year 1846 witnessed the organization of Protestant sects into one great system, called The Evangelical Alliance. This organization, mindful of the new views (of the cleansed Sanctuary) clearly defined its faith in human immortality, adding it as the ninth article of its creed. Thus it separated, and has since kept separate from other Christians, a company of God's children --the Lord's cleansed Sanctuary --a sanctuary of truth. And to this cleansed Sanctuary class other meek and faithful children of God have been added daily ever since; while from it have been eliminated such as lose the spirit of meekness and love of the truth. To maintain their standing as the cleansed Sanctuary, against organized opposition and great numbers, becomes a severe test of courage and faith, which only a few seem able to endure: the majority follow the course of their predecessors, and endeavor to make themselves respectable in the eyes of the world. Becoming somewhat numerous, and seeking less odium, some of these organized another system, formulated a creed, and adopted another sectarian name, calling themselves Second Adventists. And, settling down to the belief that what they had learned was all that could be learned, they have not made progress since; and, in common with others who failed to follow on in the path that shineth more and more unto the perfect day, many of them have fallen into foolish errors.

But though many of those who at first represented the cleansed Sanctuary thus became again entangled with the yoke of bondage, those who still kept free and followed on to know the Lord still represented his cleansed Sanctuary, and have since been owned and greatly blessed by his leading.

If the rubbish and defiling abominations were entirely removed in 1846, the time since should be a season for the setting in order of the things which remain, and for the unfolding and developing of God's glorious plan-- which truths should reoccupy the places vacated by the errors removed.

EXCERPT

PAROUSIA AND EPIPHANIA

Many Bible students hold that this parable began to have its fulfilment in the Millerite Movement, which in 1844 culminated in a disappointment. For some fourteen years prior to that time a cry had gone forth throughout the Church that the time of the Second Coming of Christ was at hand. History tells us that many noble characters of all denominations believed the Message and, in the strength of their faith, went forth to meet the Bridegroom. But they were disappointed, in that the Bridegroom tarried.

Then all of the "virgins," both wise and foolish, slumbered and slept. A general stupor, uncertainty and drowsiness came over all. Some of them dreamed of strange knockings during that time, too. Later, at midnight, the Bridegroom came apparently, and announcements were made to that effect-- "Behold the Bridegroom! Go ye forth to meet Him!" An increasing number of Bible students believe that this latter cry sounded forth just thirty years after the disappointment of the followers of William Miller; namely, in 1874. They do not claim that Jesus came in the flesh then; but, on the contrary, they hold that He is never to come in the flesh-- that He is flesh no longer, that He has "ascended up where He was before" --to the spirit plane-- far above angels.

These Bible students call our attention to the fact that the Bible distinctly differentiates between the Parousia of Christ and His Epiphania, at His Second Coming. The word Parousia signifies presence, without in any sense of the word indicating that the presence is visible. The word Epiphania signifies the revealing of one who is already present. These Bible students claim that in the end of this Gospel Age Christ will be present, invisible to men, during a period of forty years, doing a work especially in His Church --rewarding the faithful, as shown in the parables of the Pounds and the Talents, and receiving the "wise virgins," as in the parable of our lesson.

With the conclusion of this work of separating the wise virgins, and after they shall have entered into the joys of their Lord by the glorious change of the First Resurrection, then will come Immanuel's Epiphania, revealing, showing forth. "When He shall appear, ye also shall appear with Him in glory." "He shall be revealed in flaming fire, taking vengeance." In other words, the revelation of Christ to the world will be subsequent to His revealment of Himself to the "wise virgin" class. The world will know that He has taken His great power and begun His Reign of Righteousness, not by seeing Jesus in the flesh, but by seeing the great Time of Trouble which then will break upon the world-- "a Time of Trouble such as never was since there was a nation."-- Daniel 12:1; Matthew 24:21.

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The following excerpt comes from the November 1, 1914 issue of ZWT:

EXCERPT

DUE TIME FOR UNDERSTANDING CHRONOLOGY

The Prophet Daniel's statement that "the wise shall understand" apparently refers to the end of the 1290 days mentioned in the same chapter. This period terminated in 1829. Shortly after 1829 the message of the nearness of the Second Advent of Christ began especially to be promulgated by William Miller. As a result of the exaltation of the Word of God, certain doctrines were brought forth in a very prominent way.

We have all read about the great Miller Movement started in this country. (See STUDIES IN THE SCRIPTURES, Vol. III., page 84.) We are not endorsing the teachings of Brother Miller. While he had some correct thoughts on Scripture, he also had some incorrect ones --just as had Brother Calvin and other brethren since his day. But the time had come for the announcing of the Second Coming of Christ; and while the Second Advent did not occur in 1844, as the followers of Brother Miller had anticipated, yet beginning gradually in the year 1829 certain doctrines were brought to the attention of the Church which had never before been noted --certain doctrines respecting man's immortality, spiritual and human natures, etc. These subjects led to a careful searching of the Scriptures and to confidence in the Word of God above the traditions of men.

The increase of light has gradually progressed, and has by degrees been dispelling the darkness of error in both doctrine and practise, until today the Lord's people have a great deal of blessing. We are now more than a hundred years from the beginning of the Time of the End; and this development of Christian knowledge has been steadily progressing, opposed in various ways, but nevertheless fighting on to victory.

Another prophetic period mentioned by the Prophet Daniel was the 2300 days. This period was to mark certain things, and at the expiration of these days the Sanctuary was to be cleansed. This work of cleansing the true Church, the Sanctuary class, from the defilements of the Dark Ages culminated, we believe, in 1846, the time of the fulfilment of the 2300 days. But the work of cleansing was not accomplished in a moment or a day or even a year; and the cleansing was but limited.