1871_Evidences For Coming of Lord in 1873 - Barbour.pdf - Barbour Era (1870-1880) - WTLibrary

EVIDENCES

FOR

THE COMING OF THE LORD IN 1873:

OR THE

MIDNIGHT CRY.

"Behold the bridegroom cometh; go ye out to meet him."

PUBLISHED BY NELSON H. BARBOUR

SECOND EDITION.

ROCHESTER, N.Y., 1871.

Those desiring books, address DAVID T. COOPER, 72 Mount Hope Ave., Rochester,

N.Y. Price, single copy, 25 cents: $1.80 per doz. $12.00 per hundred.

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PREFACE.

In presenting the following pages to the consideration of those who are waiting

for the coming and kingdom of our Lord, the writer is not unmindful of his utter

inability to do justice to the subject he has attempted to handle. Notwithstanding

he has held these views in the main as here presented, for many years, he has held

back, hoping and praying that God would raise up men more capable, and better

prepared to bring these things before the world in a less objectionable way, and

one more likely to command attention. But as he humbly believes that God has

given him some little light on the prophecies which has not been proclaimed to

the world, and which has an important bearing on His people at the present time,

he dares therefore no longer refuse to sound the alarm. N.H.B.

CONTENTS.

The Time of the End 3

Definite Time 15

The Parable of the Ten Virgins 20

Views held in 1843 39

The Chronology 50

The Appointed Time 69

The Judgment on the Papacy 82

The 2300 Days 92

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"THE TIME OF THE END."

"But thou, O Daniel, shut up the words, and seal the book, even to the time of the end:

Many shall run to and fro and knowledge shall be increased."

This language of the prophet implies that time will have an end. Not that the earth will

ever cease its circling course around the great central orb, but that time allotted to

mortals, like all human, earthly things, will end. God hath measured and fixed its bounds

and declared its end, from the beginning. And having "declared it," he has revealed it: for

"surely the Lord God will do nothing but he revealeth his secrets to his servants the

prophets." And if revealed, it "belongs to us and to our children."

Time is a measured or definite portion of duration. An end, if the extreme point or

conclusion of a series, says Webster. Therefore "the time of the end" must be a series of

points, or ends. And this definition is in harmony with the events associated with this

phrase, wherever it occurs, in the book of Daniel.

It is the time during which God is closing up the prophetic periods. Some terminating at

its commencement, others scattered along through, and still others, reaching to its

consummation. Thus the language, "time of the end" is full of meaning. And events, to a

few of which we shall refer in brief, point to the present for its fulfillment.

But first, I would have the reader so connect the present with the past, that

in one comprehensive view, the whole of the world’s history, from Eden lost, to paradise

regained, may pass before him.

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- 4-

After which I promise, by stubborn facts, which none can question, to prove that we are

living in the little space of time mentioned in our text, and marked out as one of

preparation, for both God and man; and ending, ends the sweet story of the gospel.

Come, then, and for a few brief moments look at the dim past, through the telescope of

inspiration; and like a vision, time’s picture, with all its long forgotten years, shall pass

before you.

I warn you, the vision will be one of sorrow, death and woe. For scarcely had man, fresh

from the molding hand of God, tasted of the sweets of life, ere death began to feed upon

him. But as the picture, except a few brief sands of time, is all behind us, hope gives us

courage; and the contrast adds new luster to the brighter future.

The line through which the promised Seed, the world’s great Life- giver should come,

numbers ten human lives, from Adam to Noah’s flood: and measures a thousand six

hundred and fifty- six years of primeval history. So God informs us. But I

will not stop to give the proof, since chronology is reserved for a future chapter.

At the flood, the human race reduced to a single family, sad consequence of sin, begins

the second act in the great drama of man’s probation.

Noah, the father of the new world, is followed by a line of patriarchs, twelve in all, whose

united ages, lapping more or less, measure off six hundred ad fifty- nine years more of

the stream of time- beginning at the flood, and ending with Jacob down in Egypt.

At Jacob’s death, the twelve tribes of Israel received the scepter, and became a nation,

God’s chosen people. And as they pass before us we see them crushed to earth by hard

Egyptian bondage, their children slain, their hopes cut off. And yet in this their darkest

hour, God hears their cry, delivers

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them from bondage, and with a mighty hand brings them in triumph through the sea.

"Then sang Moses and the children of Israel this song: I will sing unto the Lord for he has

triumphed gloriously; the Lord is my strength and my song, and he has become my

salvation." This song will again be heard from the sea of glass at our deliverance. Rev.

xv.2,3.

From here we follow them through the wilderness into the promised land, under their

judges and kings, down to their captivity in Babylon; which, from Jacob’s death, makes a

thousand two hundred and seven years more to be added to the past.

Here the four great empires, human institutions, aptly represented by the image of a man,

complete the picture.

Babylon, the head of gold, or lion of the prophet Daniel’s vision, is the first, and holds

universal sway for seventy years. As the conquerors of Judah, they require of them a

song. But their tongues refuse: for how can they sing the song of Zion in a strange land?

Their harps hang idly by the willows, and the voice of weeping is their only answer.

There is a Lion soon to come, "the Lion of the tribe of Judah," at whose command the

glad songs of Zion shall again be heard, until the echo of those golden harps shall ravish

every ear.

The second universal empire of the image, Medo- Persia, fills up two hundred and ten

years more of the prophetic page, and the world’s history. After which, "a mighty king

stands up"; the great Alexander, who overruns the Persian empire, and with an army of a

few thousand men, scatter their hosts of millions like chaff before the wind.

Here the third kingdom, Greece, has its origin, and for the short space of one hundred and

seventy years controls the scepter of the world. After which the "legs of iron" exalt

themselves: and Rome, the fourth and last of earth’s universal

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kingdoms, stands up against the Prince of princes. "The kings of the earth stood up, and

the rulers were gathered together against the Lord, and against his Christ."

Rome, in its imperial or pagan form, holds the world in its iron grasp six hundred and

ninety- three years.

Early in this period, in the days of Augustus Caesar, the long promised Messiah makes

his advent, and as the "man of sorrow" bore our sins upon the cross. His second coming,

which is as certain as was the first, will be in different form; now he is to come as "King

of kings, and Lord of lords."

As the reckoning of time began with Adam, so at the end of four thousand

one hundred and twenty- eight years, it began again with the second Adam, as the year

one of the Christian era.

But the world’s history still went on unbroken. Imperial Rome numbered its full term

and then papal Rome, or "the abomination that maketh desolate," was "set up."

If you would find the age of the human race at any particular year during the Christian

era , add the last number we have given to that year, and you will find it; but in adding up

the world’s chronology, leave it out.

The "abomination" once "set up," had power to continue forty and two months prophetic,

or one thousand two hundred and sixty of our years; when its dominion should be given

up.

This leaves us five thousand nine hundred and twenty- five years from Adam, or at the

close of the year 1797 of the Christian era . In this chronology we follow Jewish time, or

from spring to spring. Therefore, the year 1797 ends not till the spring of 1798, by

common reckoning.

In 1798, as we all know, the papal power was broken. And we are told by inspiration,

that when broken, it should be consumed and destroyed unto the end. The gradual

consumption of its dominion since then has completely answered to the prophetic

language.

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