-would know not until the door of mercy is closed -in other words, that the wicked would do wickedly, and none of the wicked would understand, but that the wise, who are to shine as the brightness of the firmanent, would all understand.

From the "analogy," we should expect all this. And even if the prediction in Gen. vi. 3, was not a prediction of the time to the flood, the analogy would teach us, that it would not come as a thief in the night upon any of those who escape the sad catastrophe, for as the building of the ark was a warning to the old world, so when are seen the signs predicted by our Savior, we may know that it is near, EVEN AT THE DOORS. The "analogy," therefore, in this event, is most clear and satisfactory.

The second event alluded to is the destruction of Sodom and Gomorrah. Here it is said "The hour was not foretold; and we know not how much time elapsed between the first announcement, and the visit of the two angels, which was the evening before they hasted away Lot." p. 267.

Here again, we find that all who were saved, were apprised of the event a sufficient time previous to enable them to escape, and also to warn some of those who perished, unto whom Lot seemed as one that mocked. The "analogy" would therefore teach us that before Christ comes, all the truly righteous, will be apprised of the fact, and know that it is so near, that they must be "up," "for the Lord will destroy this city," and yet they may not know the very " hour," until God takes them by the

hand to save them. We also learn by this, that some of the finally impenitent will be faithfully warned, but that they will look upon those who warn them, as misguided fanatics, and men "that mock." As it was in the day of this event, so our Savior assures us "it will be in the day when the Son of man is revealed."

"Again," he says, "when the descendants of Jacob were to endure a cruel bondage in Egypt, they were not told when it would begin, nor how long it would continue, for that servitude lay between the death of Joseph and their departure under Moses, about 144 years, and was therefore only a part of the time indicated in the prediction to Abraham, and other passages; while yet the prediction gave them a right to expect deliverance; and the time of the event was revealed to them by its accomplishment." p. 267

In this case it was predicted that the seed of Abraham should ‘be a stranger in a land not theirs,' 400 years; and afterward they should come out with great substance. This, with Abraham's own sojourn, made 430 years. The children of Israel therefore, could, at any time during their captivity in Egypt, have calculated the time of its termination, by adding 400 years to the time when the seed of Abraham began to be afflicted in a strange land. We also find that "at the end of the 430 years, even the self-same day, it came to pass that all the hosts of the Lord went out from the land of Egypt." Ex. xii. 41.

Notwithstanding it is so clear, that the time was revealed before their captivity in Egypt commenced,

yet it is also evident that the predicted period had nearly elapsed before the children of Israel were aware of its near completion; but before its end, they did understand, and made all necessary arrangements for securing the "great substance," that it was predicted they should carry out.

There was also a fine opportunity, for any who felt disposed, to doubt respecting the time; as they might with much show of reason, have contended, that the 400 years were to be dated from the time that Jacob and all his children removed to Egypt; or it would have been plausible to have supposed that it was to be dated from the time that "another king arose that knew not Joseph," and who evil entreated them, the same as many now contend, that the rise of Popery should not be dated from the commencement of its power, but only from the time it became quite formidable, or from the zenith of its power.

The "analogy" in this case would therefore lead us to expect, that the period which is to elapse before the end of the world would be a matter of prophecy-a definite prophetic period-but that it would not be fully understood until about the time of its termination, that there might be a question from what particular epoch it was to be dated; but that as the period drew near its termination, the time of the end would be more clearly understood, and at its termination those who are delivered would be all expecting immediate deliverance; nor would those not delivered be all ignorant that such was an

expected event. There is also in this case a most striking" analogy."

Again he says, "When at length they began their march through the wilderness, they could not learn how long it was to continue; and in the same ignorance they remained probably not far from two years, till by their murmurings, they both incurred and learned the measure of their wanderings." p. 267.

If there is any "analogy" between their knowledge of the end of their wanderings, and our knowledge of the Advent of Christ, then surely, those who are delivered may have a definite knowledge of "the time of the end" of our wanderings during the last 38 years of their continuance.

In all these events, the time of their fulfillment appears to have been "closed up and sealed," till about "the time of their end," when the time of the end was more clearly seen, and expected by those delivered. He says "their captivities were of unknown dates, so far as I have observed, with the exception of the 70 years in Babylon." pp. 267-8. There however appears to have been an expectation of deliverance just immediately before their termination, and the "analogy" of the 70 years, certainly indicates a like predicted period to the end of time.

He says, "The promise of a Redeemer we trace back to the very scene of the first transgression; but nearly fifty recorded generations, more than a hundred such as we reckon now, or about 3500 years, followed the transgressors before the time of his first coming could even be conjectured." p. 268.

This is all very true, and yet we find that for 538 years previous to his coming, the very year of his death was a matter of prophecy. The " analogy” of this event would teach us, that although ages might roll away, and man be ignorant of "the time of the end," yet before the event itself takes place, the seal would be broken, so that the wise, who are to shine as the brightness of the firmament, may understand.

As in all the events to which we have alluded, the time has been revealed, for either a longer or shorter period before its completion, so " we would expect a similar procedure as to the end of the present dispensation of the world."

The last "analogy" to which we are referred is the" analogy" "found in the event of death." He says "of all the events that can befall mankind, none is more certain than this, if the world continues as it has been; yet nothing is more uncertain as to its date."

Here again the "analogy" is not unfavorable to the supposition that we shall have some knowledge of the time of the end.

It is true, that death sometimes overtakes its victim, without a moment's warning; but this is not usually the case; if it were, the "analogy" would be against us. Death, however, usually admonishes us of its approach. During our whole existence, unless we are of those who will be changed at Christ's coming, death stands before us as a certain event, while we know not how far it may be from us. As we approach the verge of