unless its time may in some way be judged of beforehand, either by prediction, or by signs of its coming?⁕

PROOF XII. 1 Pet. i. 10—13, implies that the time for the sufferings of Christ and the time for the glory were both revealed to the prophets, as well as what would constitute the sufferings and the glory. And "unto us they did minister."

That Daniel is particularly referred to by the apostle here, is evident from three considerations. First. He is the only one of the prophets who has given us the time in connexion with "the sufferings of Christ, and the glory that should follow." Dan. chapters ix. xii. Secondly. To him "it was revealed that not unto himself he did minister," in the things named by the apostle. Dan. viii. 26, 27; xii. 4, 8, 9. Thirdly. The angels are brought to view as having taken a particular interest in these "things" when communicated to Daniel. Dan. vii. 16; viii. 13, 14, 16; ix. 21; x. 10—21; xii. 5—7.

Now to Daniel, with the other prophets, we are specially directed to guide us on this subject. (2 Peter iii. 1, 2.) To their "word" we do well that we take heed, as unto a light that shineth in a dark place, until the day dawn. 2 Peter i. 19. And by the plain terms of the prophecy of Daniel itself, the vision is to be understood at the time of the end,"—that is, a short period before the end shall actually come.

4.

PROOF XIII. That Christians have an intimation of the time for the end, I also argue from 2 Pet. iii. 3, "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, where is the promise of his coming?" If the reader will commence at the 16th verse of the first chapter, and read through the epistle, he will see that the coming here referred to, is Christ's second coming in the clouds of heaven with majesty, to receive his kingdom. He will also see that the expression "last

* This and the next proof are both extracted from the Midnight Cry.

days" in the text, means the last days emphatically, and not the latter dispensation. The 15th verse of the first chapter shows that this epistle was intended for Christians after the apostle's day. Moreover, in the earlier ages of the Christian church there were no scoffers of the kind spoken of. They all believed in Christ's second coming at the appointed time. Now, in our text, we not only have a sign of the last days, but also an implication that the last days might be known to be such by other indications. For it is when Christ's coming is preached as being close at hand, that the scoffers will be excited, and ask where is any promise of such an event? Until then, there would be no reason for such scoffing. Consequently, we infer that shortly before the end, it will be proclaimed that Christ is soon to come in the clouds of heaven, and then the scoffers will arise, and thus add another sign to those which had already enabled the watchmen to announce the dawn of day.

PROOF XIV. In Rev. x. 5—7, we are given to understand that when there shall be no longer time [or delay] the mystery of God shall be finished; that this will be in the days of the voice of the seventh angel, when he shall begin to sound; and that the fact of the mystery being finished then, had been declared to the prophets before the time of John. But none of those prophets speak of the seven angels. Therefore John's language may be construed thus: "God hath declared to his prophets when his mystery shall be finished. He has also revealed it unto me by the sounding of the seven angels,—which time agrees with that declared to the other prophets." If John found the time revealed in the prophecies, so may we.

PROOF XV. As the end is to be "in the days of the voice of the seventh angel, when he shall begin to sound," and as the length of time is given, to be occupied by the events that follow the sounding of the fifth and sixth angels, and as these prophecies may all be understood before the end, it follows clearly that we may know just about when the end shall be. Can any

one see the design to be answered by revealing the time to be occupied under the fifth and sixth trumpets, except to let us know when the last trumpet is about to sound?

PROOF XVI. In the eleventh chapter of Revelation we are informed that the two witnesses "shall prophesy a thousand two hundred and three score days, clothed in sackcloth. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and kill them. And after three days and a half the spirit of life from God entered into them. And they heard a voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell. The second wo is past; and, behold, the third wo cometh quickly." We shall be able to understand all of this prophecy before the end. But the third wo which cometh quickly, will be the end, as we learn from the context, and from the last verse in chap. viii. Consequently we may know when the end is to occur quickly.

PROOF XVII. Rev. xiv. 6—8. "And I saw another angel fly in the midst of heaven, having the everlasting gospel, to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come * And there followed another angel, saying, Babylon is fallen, is fallen!

From this it appears that shortly before the fall of mystical Babylon, those who preach are to announce that "the hour of his judgment is come." But there could be no such preaching, unless we are able to know beforehand when that hour is to come. That the fall of Babylon will be followed very soon by the end of the world, see the remainder of this chapter; also chap, xix., and 2 Thess. ii. 8, and elsewhere.

It is generally supposed that sounding the midnight

cry is parallel with the preaching above described. But I am constrained to differ from this view; inasmuch as the parable leads us to infer that when the cry goes forth, it will be too late for graceless souls to prepare to meet the bridegroom. Whether that cry

will be given by men, or by the angel that sounds the last trumpet, or by the falling of Babylon, I know not; but I believe that all the work of conversion will be over then, and that all who do not love the appearing of Christ, will then seek in vain for oil to replenish their lamps, or for admission to the feast. True Christians, who are only asleep in regard to the time of Christ's coming, but are glad to have him come, will trim their lamps and go forth to meet him.

If, however, this is not the correct interpretation, and if men are to sound the midnight cry before the end of conversions, we have another argument to prove that the time for the end can be known; for otherwise they could not know when to give the midnight cry.

Now let us consider our Saviour's own words on this subject, which afford several additional proofs.

PROOF XVIII. In Matt. xxiv. 29, 30, and Mark xiii. 24—26, he tells us that in the days of the abomination of desolation, but after the tribulation which he shall cause to the church, shall commence a series of signs of his own second advent. The mere fact of signs being given proves our position.

PROOF XIX. In Luke xxi. 28, Christ tells his disciples "when these things [signs just given] begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." This they can never do, unless they can discern the signs of the time for the end.

PROOF XX. To set the matter beyond all doubt, our Saviour then "spake a parable: Behold the figtree, and all the trees. When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, [of course, those living at the time of the signs,] when ye see these things come to pass, KNOW ye that the kingdom of God is

nigh at hand."

Matthew records it thus, "know that

it is near, EVEN AT THE DOors.

PROOF XXI. Our Saviour next tells us that the day and hour are as yet known only to the Father. Watch, therefore; for ye know not [now, and never shall but by watching] what hour your Lord doth come." Matt. xxiv. 42—44. His coming will be as the lightning, v. 27. Of course, we are not exhorted to watch for it, but for the signs to precede it. Now only the Father knoweth. As a prophet, I have delivered to you what I have received from my Father respecting the signs to precede. When, in his Providence, certain events occur, then ye may know. Therefore watch for those signs. Those who keep the night watches remain in darkness until the signs of the morning begin to appear. Nevertheless they must watch for the signs; else the day will very likely have fully dawned, before they will be aware of its coming.

PROOF XXII. Verse 45: "Who, then, is a faithful and wise servant, [faithful to watch for, and wise to discern the signs,] whom his lord hath made ruler over his household, to give them meat in due season? [to preach the near approach of the end to the household of faith, when the time for such preaching has arrived.] Blessed is that servant, whom his lord, when he cometh, shall find so doing. Of course, he must

know about the time.

PROOF XXIII. "But and if that evil servant shall say in his heart, My lord delayeth his coming, &c. [shall get tired of watching, and give it up, because not stimulated by love;] the lord of that servant shall come in a day when he looketh not for him," &c.— implying that the day will not come unawares upon the good servant who never says in his heart, my lord delayeth his coming, but watches faithfully for the signs. See also, Luke xxi. 34.

PROOF XXIV. Luke xxi. 36, clearly implies that by watching and praying always, we shall be accounted worthy to escape" having that day come upon us unawares and as a snare.