66 have been fulfilled, and there was nothing to hinder it "There is still a class of passages, greatly clearer to before the end of the Jewish polity arrived, though the same effect, of which one example may suffice for one would not restrict it to that. So also St. Paul all." Acts iii. 20, 22, is then cited. Would any reminds the Colossians that the gospel was come to Christian in apostolic times, though unable to tell what them as in all the world, and bringeth forth fruit, &c. might be meant by this 'restitution of all things,' be Again, the tares were sown during the earliest slum- encouraged by it to expect the immediate or very speedy bers of Christ's servants. What else were the ungodly return of Christ to the earth"? pp. 37. To us this men who had even then crept in unawares, Jude 4, 16? reasoning seems the more extraordinary, as it is in the What else the false teachers, with many who followed face of the context itself. It is evident that the apostle their pernicious ways, 2 Peter ii.? These tares, like calls on the Jews to repent and be converted, that their the wheat, were in the field, or world, and not merely sins might be blotted out, so that (not when) the times in Israel; but there is nothing to imply a course of of refreshing might come from the presence of the Lord, centuries, either for the good or the evil. The net pre- and he might send Jesus Christ, &c., whom the heaven sents, if possible, less difficulty still all the fish of the must receive until the times of restitution of all things, sea are not enclosed, but the net is filled with some of &c. Unquestionably this work was vast, but why every kind. No doubt the "end of the age closes should it not be a short one? To our mind the passage the scene, and judicially separates; but why, as far as has a force directly and powerfully opposed to Dr. B's the chapter teaches, might not this have been before the conclusion. We do not doubt that Peter then regarded apostolic era had ceased? No solid reason for protract- the repentance of Israel as a possible if not probable ing the dispensation can be assigned, but the will of contingency; and the passage itself shows that, on God. They are times and seasons which the Father their repentance, the mission of Jesus from heaven has put in his own power. Nor is it true that the would surely follow without delay. Not an allusion aptree is said to overshadow the world, any more than the pears in the passage to the footing which the gospel had leaven is said to overspread all human society, p. 35. to get in the world; not a hint of blows to be afflicted How long was to elape before the end, was in no way on the heathenism of the empire, pp. 38. These revealed. Doubtless, the Word left room for a prolonged notions imported into Acts iii. we consider clouds, not scene; but certainly those parables do not per se disclose," light on this point": they are interpolation, rather much less necessitate, that prolongation. And this is than interpretation. the whole matter; for we are speaking of the expectation derived from the Word. The tree might remain a long while, the leaven take some time leavening; but all this is left open. As to Matt. xxi. 43, Luke xxi. 24, and Rom. xi. 25, 26, they have no dates or equivalent landmarks to render them precise. They are expressed in general terms, and therefore cannot be made to prove a delay of centuries, though room is left for it. Acts i. 6- 8 speaks of no witnesses save those addressed and then living; it cannot, therefore, as an argument strengthen the position of a necessarily long delay. This testimony was borne faithfully in that very age to the utmost limits of the known world. And as for that which followed for more than 1000 years, the less that is said the better: the Lord does not sanction or notice it here. Next, such passages as 1 Tim. iv. 1—3, 2 Tim. iii. 1-5, 2 Peter iii. 3, 4, even Dr. B. does not press; because these germs of evil being at work, a primitive christian, as he allows, might readily conceive of their full development in no long time. Taken in connexion with the former chapter, he thinks them fitted to repress our idea. But we have only to examine the context of these and similar Scriptures, in order to see that, however the delay may have ripened the various forms of pravity, they were already there, and because they were, are warned against by the apostles. Hence it is impossible to say that these revelations necessarily involve a long future; especially as many who look for Christ's coming, believe that between our removal to meet him in the air, and our appearing with him in judgment, there will be an interval, during which the darkest shadows of prophecy shall have their appalling accomplishment. In the parable of the pounds, Luke xix. 11, 27, the Lord is correcting the mistake of those who thought that the kingdom of God should immediately appear. That is, they seem to have connected it with his next visit to Jerusalem. They forgot (alas, how often!) that first must he suffer many things and be rejected of this generation-yea, that he must accomplish His decease at Jerusalem. This parable accordingly, corrects this hasty notion of the disciples, and the form in which it is conveyed in Matt. xxv. conveys the additional circumstance of the absence of the Lord for a long time. But it is equally obvious that the revealed delay was relative, not absolute: that so far as the parable speaks, the return might be before the death of the servants who first received and employed their master's talents. Of Dr. Urwick's remark [that the only errors mentioned in the New Testament respecting the time of our Lord's coming, all consist in dating it too early] one can scarcely speak in too strong terms of censure. It is a worthy sequel of it, that his first example is the case of the servant who says, "My Lord delayeth his coming"!! When words expressly designed to show the evil state of heart and the pernicious consequences of putting off the expectation of the Lord's return, can be urged by Dr. U. and repeated by Dr. B. as an instance of the error of dating it too early, it is high time to suspend discussion and to pray that our brethren may be delivered from the influence of a scheme which turns light into darkness and calls darkness light. The process of assumption, whereby the Lord's warning is thus perverted, is painfully instructive; but we have no further space to bestow on such a mode of dealing with the Word of God. A similar observation applies to, and may suffice for, the use made of the importunate widow in Luke xviii. 1-8. Besides, it is the Son of man's coming in judgment: and this, as already remarked, leaves room for a great and rapid development of evil at the close of the age, instead of being spread over ten or fifteen centuries. 2 Thess. ii. is the only Scripture which remains. Though it is the one on which Dr. B. has dwelt longest and most confidently, it is, perhaps, of all others the least understood. He supposes that the corrupt Jewish element- "that the kingdom of God should immediately appear"-had taken a stirring form in the Tessalonian church. "Their inexperienced minds and warm hearts were plied with the thrilling proclamation, that THE DAY OF CHRIST WAS AT HAND,' or 'IMMINENT' (¿véorŋkɛv). And how does the apostle meet their expectation? He fearlessly crushes it. . . No such entreaty, we may safely affirm, would ever come from a pre-millennialist—at least of the modern school. He would be afraid of destroying the possibility of watching,' pp. 42, 43. Now we meet this, and what follows, by the two-fold assertion, 1st, that Dr. B's view requires us to confound the coming or presence of the Lord with his day, which we maintain to be here not only distinguished but contrasted; and 2nd, that it demands an indubitably wrong rendering of ÉVÉOTηKEV. What the Apostle really combats is the impression, that the day of the Lord was present or come, (not "at hand"). Nowhere is it denied that the day is at hand; nay, more, St. Paul himself afterwards tells the Roman saints that "the day is at hand." Is it to be believed that he deliberately affirms to them what he had denied to the Thessalonians? Such is the natural dilemma in which our version of 2 Thess. ii. 2 plunges those who accept it, if they will but compare Rom. xiii. 12. As the latter text is without doubt correct, for it is the simple, sure, and sole possible meaning of the Greek, he who believes that the Spirit could not contradict himself would naturally sift the former. And what is the result? That in every other occurrence of the word in the New Testament we are compelled to assign a different meaning to the perfect of viornu; nay, our translators themselves give present, and never merely, "to be at hand," or "imminent: In several instances they exhibit, and with perfect accuracy, "present" in contradistinction to "future," or "coming," compare Rom. viii. 38; 1 Cor. iii. 22; vii. 26; Gal. i. 4; and Heb. ix. 9: besides 2 Tim. iii. 1. Nor is it St. Paul only who presses that the day is nigh, for the same truth, substantially, reappears in 1 Peter iv. 7, ("the end of all things is at hand,") as well as in James iv. 7-9, not to speak of Rev. i. 3, xxii. 10. That is, the New Testament is, from first to last, positive and consistent in maintaining what 2 Thess. ii. 2 appears to set aside, but what we have seen is, beyond legitimate question, a mis-translation; and this mis-translation is the grand basis of Dr. B.'s argument. Hence, he entirely misconceives the drift of the delusion which the false teachers were seeking to foist in. For they were exciting fear, and not hope; whereas the apostle beseeches the brethren by their hope, even the presence of the Lord, which is to gather them to himself in the air, not to be shaken or troubled, as if his day, his judgment, were arrived. It was not feverish enthusiasm, but uneasy apprehension, in consequeuce of the terror of that day being brought on their souls. The misleaders may have given that turn to the trials which these saints were then underlying, or to any other external circumstances supposed to be capable of such a colour: they may have taken advantage of the Old Testament application of that term to God's summary inflictions on particular places and people. However they may have brought it about, the fact is clear, that the false teachers did alarm the Thessalonians with the cry that the day was there; and the remedy which the apostle applies is, first, recalling them to their proper hope of being caught up to the Lord at his coming-an antidote as thoroughly pre-millennial as it is the last which our adversaries would think of; next, he explains to them that the day of the Lord pre-supposes not merely lawlessness working, as even then it was secretly, but, all restraint being removed, its rise to such a height and manifestation in such a head, that the Lord must terminate all by his own appearing in decisive judgment. It is allowed, then, that the apostle shows that the day of the Lord could not come before the apostacy, and the revelation of the man of sin, because that day is to judge it root and branch; but there is nothing to imply that the obstacle then operating, might not be taken away in ever so short a time; and in that case the last evil or lawless one being revealed, would bring on the day. There is no protracted system, but a mysterious evil then at work; and when a certain hindrance, then also existing, should be removed, that power of evil would appear without mystery, which is to call down the Lord's judgment. We have now examined the use which Dr B. has made of the various Scriptures to which he refers, in proof that the known interval of 1000 years, and more, is compatible with that watching for the Lord's coming which the New Testament supposes and enjoins. We have proved his application in every instance to be ungrounded and fallacious. We have shown that the true position in which the New Testament sets the church, is the looking for Christ's return habitually, not knowing how soon it may be; whereas Dr. B.'s theory is the certainty that it cannot be till the millennium is past, and the absolute impossibility of our being alive and remaining till the Saviour comes. He cannot be said, in any natural and unnambiguous sense, to wait for the Saviour from heaven; for he is really expecting first a millennium on earth, which, by the way, if true, would have been the obvious corrective to the false rumour that troubled the Thessalonians; but not a word of the sort is hinted by the apostle. Confessedly, pre-millennialists have been at a loss how to reconcile 2 Thess. ii. 2, as it ordinarily stands, with the general testimony of the New Testament: but was not their difficulty more worthy of respect than Dr. B.'s shadowy triumph, founded, as it is, on a mere blunder, though we allow he shares it with many and on both sides? It ought to be a serious thing to his conscience when he discovers, as we trust he will on adequate ex-not our hearts burn within us, when we heard, in days amination, with prayer, that the delusion which alarmed gone by, of great revivals, and effusions of the Holy the Thessalonians is, of the two, more conceivable on Dr. Ghost? Do they not now burn within us, when true B.'s own hypothesis, pp. 426-432, than on the prin- tidings of such sort salute our ears? Here is presented ciples of pre-millennialism lightly understood: for it to us then, a grand and veritable revival, or re-awakening was probably built upon a figurative sense of the day-the grand one of the age-the final and decisive one of the Lord, and it assuredly consisted in its alleged of the dispensation. How is this wonderful prediction presence there and then. On the other hand, the near-overlooked! How is this plain account of the consumness of Christ's coming, which Dr. B. characterizes as mation and conclusion of Christendom's apostacy passed that delusion, and imputes to designing men, is, we are over and neglected! bold to say, the uniform presentation of the Holy Ghost. The oscillation theory with which Dr. Brown concludes his second chapter, may be passed over without further comment. Other topics of more importance we hope to discuss in due order, if the Lord will. Original Contributions. THE ONE PREDICTED RE-AWAKENING. "THEN shall the kingdom of heaven be likened unto ten virgins." What may these words, "Kingdom of heaven," be intended to denote? and WHEN shall this kingdom be likened to ten virgins? The The term "Christendom' seems a contraction of the words, "Christ's kingdom"; the precise equivalent to the expression made use of in the parable. The nominally Christian portion of the population of the earth, seems clearly that which the parable describes. The world's population, as a whole, enters not into the "THEN shall the kingdom of heaven be likened unto ten question here. Those only who "had taken the lamp" virgins, which took their lamps, and went forth to meet the are spoken of. None but "virgins "-professed bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with attendants on the Lord's return-are included. them: but the wise took oil in their vessels with their lamps. condition and destiny of the earth's inhabitants form While the bridegroom tarried, they all slumbered and slept. the subject of a hundred other scriptures. This scripAnd at midnight there was a cry made, Behold, the bridegroom ture treats only of "the kingdom of heaven"; and that cometh; go ye out to meet him. Then all those virgins arose, not of the kingdom formally established, but merely of and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise its state whilst its sovereign is in banishment therefrom answered, saying, Not so; lest there be not enough for us and rejected out of the earth. There are those who own you: but go ye rather to them that sell, and buy for yourselves. their rejected and absent sovereign-some in reality, And while they went to buy, the bridegroom came; and they others in profession only. These constitute his kingdom that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, now. But the kingdom formally set up-the kingdom Lord, Lord, open to us. But he answered and said, Verily I of the thousand years-when, leaving the Father's say unto you, I know you not. Watch therefore, for ye know throne, the Son of man shall ascend his own peculiar neither the day nor the hour wherein the Son of man cometh," one, and glorify his saints together with himself, subduing to himself the nations of the universal earth, this kingdom is a distinct, and certainly a yet future one. This kingdom-the one only entirely real one-must assuredly come after the mixed and slumbering condition of affairs set forth in the parable before us. Before the state that the parable describes, it did not come. During the period therein depicted it cannot come. an age beyond the period of this parable, therefore, it will surely yet transpire. Matt. xxv. 1—13. SUCH is the one predicted re-awakening, and such are the foretold' results. The cry, "Behold, the bridegroom cometh; go ye out to meet him," shall effect it; and the result shall be, the going in of all the wise unto the marriage supper, and the closing of the door of entrance thereunto. The slumbering church, so called, shall itself be roused from the long slumber of its apostacy, as a whole, only by the cry announcing the bridegroom's immediate approach. There was time only for the trimming of the lamps. There was no oil obtained by the foolish, who had taken none with them at the first. They were all excluded from the marriage supper. The bridegroom "knew them not," and could not admit them into his joyous presence. In The christianized portions of the earth, during the present era, are the subject also of the parables of the thirteenth chapter of this gospel. It is not all the population of the earth, which therein is treated of. The whole world's population cannot be included. No millennium will ever arrive, in such case. A mixed population is finally disposed of in these parables. Whence, then, the notion of the world's previous The wheat is gathered home to the garner, and the conversion? The church itself sleeps until the bride-tares are burned in the fire. The net cast into the sea groom comes. When once the tarrying of the bride- is drawn ashore, only to be found filled with fish, both bad and good. The good only are gathered into vessels. The bad are cast away-"into a furnace of fire, where shall be wailing and gnashing of teeth." Not one word here of all the remainder of the fish, which the world's sea contains. Other scriptures treat of those. groom has furnished the "occasion to the flesh," for worldly sloth and self-indulgence, the church, so called, awakes no more until the cry, "The bridegroom cometh," effectually arouses it. Where can there be found the remotest possibility of any intervening thousand years of universal holiness and peace? Do we need further witnesses? But let us contemplate this great awakening. Did These parables, we repeat it, speak of the "kingdom of heaven"-of Christendom only, or the, at the least nominally, christianized portions of the earth's popu lation. "The kingdom of heaven is likened unto a man a crisis of yet far deeper sorrows. Only an elect remwhich sowed good seed," &c. "The kingdom of heaven nant of disciples, whom it should not be possible to is like to a grain of mustard seed," &c. "The kingdom deceive, and for whose sake those days should be shorof heaven is like unto leaven," &c. "The kingdom of tened, would be saved. Otherwise no flesh should have heaven is like unto treasure hid in a field," &c. "The been saved; in which case, no millennium could have kingdom of heaven is like unto a merchantman," &c. taken place. But those days should be shortened, and "The kingdom of heaven is like unto a net," &c. The a chosen remnant spared. God's purpose should be first of these seven parables of Matthew xiii.-that of certainly secured. the Sower, also describes the same sphere. The chapter is a course of instruction, of seven-fold perfectness, not regarding the whole world, but such portion thereof only as shall be sown with wheat and tares previously to the end of the present age. "Im Then shall the true Messiah once more present himself to his own nation. Immediately after this unequalled tribulation, he shall return in glory. mediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, Such is the sphere which is treated of in the parable and the stars shall fall from heaven, and the powers of specially before us. "The kingdom of heaven shall be the heavens shall be shaken: and then shall appear the likened unto ten virgins." It is the virgin, or lamp-sign of the Son of man in heaven: and then shall all bearing portion of the people of the earth, whose course the tribes of the earth mourn, and they shall see the is here described. Were it otherwise, and were the Son of man coming in the clouds of heaven with power whole world included, there could be no millennium of and great glory. And he shall send his angels with a universal knowledge of the Lord. For the foolish great sound of a trumpet, and they shall gather together virgins doubtless are those who elsewhere as tares, or his elect from the four winds, from one end of heaven bad fish, or wicked and slothful servants, are cast into the to the other," Matt. xxiv. 29-31. This is the period fire. If then these are so removed from the earth, and of the accomplishment of the grand re-awakening. the wise virgins, like the wheat, or good fish, or good This is the time referred to, proximately, at the least, in and faithful servants, are taken up into the presence of the word with which the parable commences. "THEN their Lord in glory; and if these parties constitute the shall the kingdom of heaven be likened unto ten virwhole population of the globe, where shall there begins." But the precise order of events we seek not to found any nucleus or basis for a millennial race? determine now. Clearly, in such case, there could be no such nucleus or basis found. But when shall the great event of this parable transpire? "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps," &c. The division into two chapters of the grand prophetic discourse which comprises this parable is unfortunate. Very much that is connected with a right apprehension of the parable, depends upon an enlightened perception of the teaching of the discourse as a whole. The period alluded to, in the use of the word, "Then" -"Then shall the kingdom of heaven be likened unto ten virgins "is that which is immediately connected with the unequalled time of tribulation with which the times of the Gentiles shall conclude. The earlier portions of the discourse, and specially when the narration of St. Luke is collated with this of St. Matthew, are sufficient to place this beyond dispute. There should come a day when the nation of Israel, brought to a state of preparation for the reception of their true Messiah, should in sincerity exclaim, "Blessed is he that cometh in the name of the Lord." But until that day, they should be favoured with no further presentation of himself. "Your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth." He then "went out, and departed from the temple." He went therein no more. After two days was the passover, and he was betrayed to be crucified, chapter xxvi. 1, 2. But to the disciples, as he sat upon the Mount of Olives, whither he had gone from the temple, he proceeded to deliver this, his grand prophetic utterance. There should transpire a period of wars, delusions, disasters, and apostacy. This period should close with I. These "virgins" had previously gone forth. They had taken their lamps. They had assumed the position of expectants and attendants. They had given assent unto the truth that there should be a wedding— that a bridegroom would appear. They had faith; all of them possessed belief, such as it was. They openly professed that, by going forth all of them. Yet with very many this was but the excess of folly. "The foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps." II. The oil denotes the Holy Ghost. "God anointed Jesus of Nazereth with the Holy Ghost, and with power." "Ye have an unction from the Holy One." Anointing ever signified the communication of divine power, whether for official, or for private relationships or purposes-the power of the Holy Ghost. In this case, as in others, the oil was needed specially as the power and source of joy-well-founded joy. "The oil of joy, for mourning." "God hath anointed thee with the oil of gladness above thy fellows." The virgins needed the joy of hope whilst waiting, and the power of joyful recognition and reception of the bridegroom, when he actually appeared. And III. Thus the flame would seem to denote this joy this suited tribute of homage to the bridegroom. "Go forth with joy to meet him," is the well-known stanza of a well-known composition. To this day, illuminations are the notorious commemoratives of joyous events. the thought is scriptural. "Light is sown for the righteous, and gladness for the upright in heart." "The light of the righteous rejoiceth, but the lamp of the wicked shall be put out." So it was, alas, with that of the foolish virgins! Their hope began to vanish just at the period when it should have ripened into realization. It was ill-founded; there was no oil in the sleeping." Some of the nations thereof have changed vessel-no Holy Ghost-no power of divine grace in their creed, indeed; and their communion and name the heart. Whilst the bridegroom tarried, and all The real work of God in the period of the Reformation things continued as they had been-whilst the sun resulted in this. Many, very many-a noble army of shone, and the stars yet gave forth light, and the moon martyrs and of confessors, with a yet greater multitude walked in her brightness-their hearts were the deluded of believers, "little and unknown," were savingly consubjects of a certain vain and shadowy hope; that some-verted. The alteration of several national professions how, at the last, all would prove well with them. But followed. But the mass of each and every single the storm of the righteous revelation of the Judge of population remained fast asleep. Returning slumber quick and dead-the over-hanging hastening stormere long befell most even of those who had been close behind the wedding supper-at once produced the savingly awakened. Christendom still slumbers. The piteous exclamation, "Our lamps are gone out!" Their millions eat and drink, and are drunken with the cares false hope died away. Their hearts became darkened of this life. "Where is the promise of his coming?" by despair. They cried out, "Give us of your oil; for is the grand echo of all their doings. Alas, who shall our lamps are gone out." arouse them! When shall they awake? What shall break in effectually upon this slumber of eighteen, or nearly eighteen, centuries? The church, it is affirmed, must convert the world; but, alas, who shall convert the church? Who shall awaken it? But let us now view the general instruction of this parable. There was a time when all those virgins "slumbered and slept"; this was "whilst the bridegroom tarried." The church fell into this slumber at a very early period of its history. Three centuries had not rolled away "And at midnight there was a cry made, Behold, before the disastrous change had set in almost univer- the bridegroom cometh; go ye out to meet him. THEN sally. The servants had begun to say, "My lord all those virgins arose, and trimmed their lamps." delayeth his coming," and they had commenced "to This solemn outcry, then, is that which effects the beat the men-servants and maidens, and to eat and great awakening. The cry, "Behold, the bridegroom drink, and to be drunken." Cyprian, so early as cometh!"-that only-will arouse the slumbering A. D. 250, declared of the church generally, "All were church. Clearly, then, the labours of those who seek set upon an immeasurable increase of gain, and for- to persuade the church that the millennium must first getting how the first converts to our holy religion had ensue, will not accomplish this. Those who boast the behaved under the personal direction and care of the world's conversion by the institutions now existing, Lord's apostles, or how all ought in after times to carry will never succeed even in awakening the church. Will themselves, the love of money was their darling they bear plain dealing? They stand directly in the passion." Eusebius, who assuredly was no cynic, or way of this desirable event. They impede it. They viraustere criticizer of the prevailing character of his day, tually labour to prevent it. They lend their energies to did yet on one occasion pen the following passage: thwart it. They use their influence on the other side. "We were almost upon the point of taking up arms They say, "The bridegroom cometh not: there must against each other; prelates inveighing against prelates, transpire an intervening thousand years." A faint ruand people rising against people; and hypocrisy and mour has sped its way recently across our land, to the dissimulation had risen to the greatest height and same purport as the formal midnight cry, and some of malignity." This was about A. D. 310. Cyril, the so- the sleepers have been already startled. Our friends called bishop of Jerusalem, cnly about fifty years later, who are of the notion that the grand institutions in wrote as follows: "Formerly the heretics were mani- existence must do this work, sound forth immediately fest, but now the church is filled with heretics in a counteracting cry: Hush! hush! he cometh not! disguise. For men have fallen away from the truth, Shall these persons bring about the predicted universal and have itching ears. Is it a plausible theory? "trimming of the lamps"? Assuredly they cannot. All listen to it gladly. Is it a word of correction? The cry which they, "in ignorance we wot," opposeAll turn away from it. Most have departed from right the cry they would cry down-the cry, Behold, the words, and rather choose the evil than desire the good. bridegroom cometh," this only shall effect it. Mistaken This therefore is the falling away; and the enemy brethren! when will ye cease to set yourselves in array (Antichrist) is soon to be looked for." But why should against the very object of your prayers and aspirations? we refer to the Fathers? The sacred canon was not You pray, you long for, you groan after general awaclosed too soon to record, for our instruction, the com- kening and concern. You are hastening on by these, mencement of the predicted slumbering and sleeping. the very cry which you seek to cry down. Your prayers Read 2 Thess. ii. 7. Read specially the addresses to war with your teaching. Your teachings war with the churches, in the concluding book of the inspired your prayers. Ye fight against your own holiest aspivolume. Yes, the apostacy and the slumber set in rations. Pray on! The midnight cry shall drown all exceeding early! The papacy is indeed an old religion. other cries. Every opposing voice shall shortly pass The spirit of godly protestantism was evoked before away, even as the idle murmurings of the wind. For the apostles died. The seeds of most of Rome's funda- so this solemn revelation reads: "AT MIDNIGHT mental errors were sown and germinating eighteen THERE WAS A CRY MADE, BEHOLD, THE hundred years ago. Why should this be controverted? Alas, how can it be denied! Christendom, so called, is still "slumbering and 66 BRIDEGROOM COMETH; GO YE OUT TO MEET |