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DISSERTATIONS

ON THE

PROPHECIES

\^^ or THE ^ \

SECOND COMING OF JESUS CHRIST.

GEO^cSlND^Pi^IELD,

•ASTOR or THE FIRST PRESBYTERIAN CHURCH OF DETROIT.

" 1 cajujol believe that truth can be prejudiced by the discovery of truth, but I
fear that the maintenance thereof by fallacy or falsehood may not end with a

blessing.*'— Medk.

NEW YORK:

PUBLISHED BY DAYTON & NEWMAN,
199 Broadway.

1842.

Entered according to the Act of Congress, iu the year 1842, by
DAYTON 4; NEWMAN,

In the Clerk's office of tlie District Court of the United States, for the Southern
District of New York.

^-x-zs*^

S. W. BENEDICT, PRINT.

CONTEPfTS

CHAPTER I.

The Duty of Studying the Prophecies, and the Ob-
jections COMMONLY urged AGAINST IT, . . . 9

CHAPTER n.

The System of Interpretation, .... 32

CHAPTER m.

The System of Interpretation, .... 61

«
CHAPTER IV.

The System of Interpretation.— The Nature oar
Figurative Language, . . . . . .97

CHAPTER V.

The System of Interpretation. — Symbolical and
Typical Language 122

CHAPTER VI.

A General Outline of the Literal and Spiritual
System of Interpreting the Prophecies, . .148

CHAPTER VII.
Traditionary History, 167

iv CONTENTS,

CHAPTER VIII.
Traditionary History, 199

CHAPTER IX.
Traditionary History," 227

CHAPTER X.

The Principles of Interpretation applied, and the
Second Coming of Christ shown to be Pre-mille-
NIAL, 267

CHAPTER XL

The CoaiiNG of Christ Pre-millenial, or prior to the
Destruction of Popery, 291

CHAPTER XH.

The Nature of the Day of Judgment supposed to

AFFORD AN OBJECTION AGAINST THE PrE-MILLENIAL

Coming of Christ, 326

CHAPTER Xm.

The Season and Signs of Christ's Coming, . . . 368

CHAPTER XIV.
The Skeptic's Objection, . . . ' . . . 407

PREFACE.

The author of the following dissertations respectfully
bespeaks the reader's attention before he enters on their
perusal. They are the substance of part of a series of lectures
delivered during the winter of 1841-2 to the people of his
charge, and are now given to the public in compliance with
the desire expressed by many to have them in some visible
and permanent form.

He is aware that he needs the reader's favor, so far at least
as to dismiss the influence of preconceived opinions, and dis-
passionately to examine the subject presented in these pages.
But he is satisfied, that the intrinsic merit of the subject, as
well as its important bearing on personal interests, on Chris-
tian practice, on social welfare, and on the destinies of nations,
will gain the reader's attention sufficiently to examine the
evidence presented whether these things are so.

The great question which forms the^nucleus of the whole
discussion, is one, and very simple, viz. Is the kingdom of
heaven a nexo dispensation^ to be introduced on earth by the
visible personal coming of Jesus Christ ? or has it been com-
menced,and is it now in the progress of its expansion, through
the influence of moral and political causes, and especially the
preaching of the gospel, designed in the providence of God
to overcome human corruption, to prostrate every system of
superstition, idolatry, and oppression, and to mould society, to
control the legislation, to efi"ect changes in the organic laws
or constitutions of nations, and to restore to the world the do-
minion of truth, peace, and righteousness, without any acces-
sion of miraculous agency ? The statesmen and politicians of
the day will reason and speculate, intrigue and plan, and think
that they descry, in the march of improvement, the increase
of light, and the very posture of nations, the pledges that
1*

VI PREFACE.

earth shall be redeemed, and liberty, virtue, science, and in-
telligence bless the human race. The experience of the past
presents but a sad, sad retrospect; and little, very little to af-
ford a ground of hope for the future. What right have we
to conclude, that as a people we have attained to superior
knowledge and purity, and possess such superior skill in self-
government, and such perfect social and political institutions,
that we must certainly escape the disasters and ruin which
have befallen the highly civilized and refined nations of anti-
quity. It is the dictate of wisdom to suspect the suggestions
of self-flattery when they thus come athwart the experience
of the world. Nor should we be blind to the numerous proofs
apparent, that some cementing and consolidating principles
are yet wanting to give permanence and perpetuity to our
institutions.

The Christian will betake himself to the word of God as
to his guide, when he attempts to forecast the political des-
tinies of the nations of the earth. No book can be found so
full of general politics, so replete with valuable instruction,
and so essential to the right understanding of the means, se-
curities, and very elements of national prosperity, as the Bible.
It unravels a thousand perplexing mysteries in human gov-
ernment, and gives a clue to the profitable study and practical
uses to be made of the great principles which mark the pro-
vidence of God, and the development of the plans of Heaven.
It is of infinite importance to him, that he should be familiar
with this blessed Book, and have drunk deep of its spirit.
Erroneous views entertained with regard to the general
scheme of God's providence, will not, and cannot fail to
leave us ever at fault in understanding its particular evo-
lutions.

The writer of these dissertations looks to the " more sure
word of prophecy" as to the best and safest guide for our
researches into the future. God, who sees the end from the
beginning, and has laid his wise and holy plans in full view
•of all contingencies, and of all the various events that might
arise, is prepared for every exigency, and has apprised us of
the great crises which shall occur, as he unfolds his wondrous
scheme. Nor has he left us without sufficient means of

pr:bface. vii.

knowing and judging what is the grand design towards which
all his movements tend, and what shall be the great and
glorious result in which they shall all ultimate. That, it will
be admitted, by every student of the Bible, is the coming a.nd
KINGDOM OF Jesus Christ. The first promise implied in the
threat against the serpent, brings it into view ; and the suc-
cessive promises and dispensations of God have but enlarged,
defined, and eclaircised the Christian's legitimate hopes and
expectations.

These things will scarcely be denied by any professed be-
liever in the truth and authority of the Sacred Scriptures.
Yet great is the difference in the results which flow from the
use and application of them. According as the church of God,
considered as a spiritual society, visibly organized in this
world, and destined to ascendant influence, may be regarded,
will men's views of the divine plans and providence take their
character, and their estimate of divine procedures affecting it,
be made. If we believe that the world is to be converted and
blessed by the expansion of the church, and the gradual difiu-
sion of her light, and means of moral influence: — if, in other
words, the Gospel is destined to find its consummation entirely
through the action of secondary causes, and the moral means,
and social and spiritual influences, at present possessed, it
is easy to perceive, that our ideas of the second coming of
Christ, and of the great results designed by that Gospel, will
and must be essentially diff'erent from what they would be,
were we persuaded, that that coming is as literally to occur
as did this first, and the present to be superseded by, and find
its consummation in, a new and glorious state of things, as
miraculously to be introduced as have been any and all the
dispensations of his grace before it.

Whether that long-predicted and expected coming of Jesus
Christ, and of the kingdom of Heaven, are matters of literal
verity, according to the grammatical import of the expres-
sions, or analogically to be understood, and therefore to be inter-
preted altogether figuratively or spiritually, is a question of
deep and wonderful bearing: nor is it to be slighted and
sneered at, by any one professing to love and reverence the
sacred oracles of God. It is vital to all our hopes, and forms

viii PREFACE.

the very warp and woof of all the scriptural revelations on
the subject. It must be met ; and will be candidly examined
by every man who loves the truth, and is unwilling to be
swayed by the dogmas of others. The decision, we contend,
must be had from the word of God itself It seems reason-
able, and is the very dictate of all simple and unsophisticated
minds, that the ideas of those who indicted the Scriptures, —
their notions of the things of which they wrote and spoke, and
their rules and principles of interpretation, — should be respected
by us. We are not at liberty to assign different meanings to
their words, and to understand them as teaching things of
which they had no conception. Nor are we to take any part
of their writings, and apply them to scenes and events which
we may have excogitated, and pass it off as their description.
The same authority which dictated the oracles, in the first
instance, must be appealed to, as interpreter of their meaning.
If words have changed their import, and a spiritual or analo-
gical system has superseded a literal, we must be distinctly
APPRISED OF the CHANGE. It is easy for us to excogitate for
ourselves an import of expressions which shall eviscerate the
sacred oracles.

This, it is thought, by some excellent and beloved brethren,
is what the millenarian has done ; while he, in his turn, be-
lieves that the spiritualist is the aggressor here. The most^
common and plausible objection against the millenarians'
literal interpretation of prophecy, grows out of an assumption
of certain things, which must be proved, before they can be
employed as the key to unlock its meaning. The conversion
of the world, by means of present appliances and instrumen-
talities, increased in number and power, — and the universal
and ascendant influence of Christianity, as a system of moral
and religious truth, at present known and understood amid
discordant philosophical and ecclesiastical sects, and expound-
ed by different theologians and metaphysicians, — are points
assumed, from which motives to exertion are drawn, and at-
tempts made to urge the Christian community forward in
deeds of Missionary daring and benevolent activity. Too much
activity and benevolent expenditure cannot be made, for the
accomplishment of the great end, which God designs by his

PREFACE. IX

Gospel. Nor should we ever look indiflFerently on, or willing-
ly and unnecessarily throw away, the motives by which the
Christian church may be stimulated to action, in obedience
to the command of Jesus Christ, to go and " teach all na-
tions," to evangelize all nations, and to preach his Gospel to
every creature.

But it certainly may be suggested, and is worthy of the
gravest consideration, whether we may not appeal to and
employ a class of motives, which neither the word nor provi-
dence of God will justify. The hope of success, it is correctly
urged by Mr. Harris,* is an essential element of activity, and
if this be gone, and we are to believe that the world is not to
be evangelized by the noiseless and gradually augmented in-
strumentality of the Christian church, accompanied by the
energizing influence of the Holy Spirit, at least one powerful
class of motives will be rendered unavailable or inoperative.
He has made an issue between those who believe in the in-
strumentality of man, as designed of God, for the conversion of
the world, and for the consummation of the Gospel scheme, and
of those whose views in prophecy lead them to look for a fear-
ful and solemn crisis, to be signalized by the personal coming
of Jesus Christ for the introduction and establishment of his
kingdom, on the ruins of existing nations hostile to his supre-
macy. He admits, that many, who adopt the latter view,
are not only friendly to Missionary enterprise, but profess to
derive from it motives to increased diligence in the cause of
God : and he bears very honorable testimony to their piety,
and to the fact, that some of them " number among the libe-
ral and active supporters of our religious institutions." But
he allows himself,— certainly by no means conformably with
the Christian rule, or the Christian spirit, — to " suspect that
in many of such instances, we are indebted for what they do,
rather to the very natural desire of recommending their pecu-
liar views to others, than to the views themselves, — that their
conduct is in this respect better than their creed, — that it is
the triumph of their piety over their opinions," — and that
whatever of Missionary zec^Ji and benevolent activity they now
evince, is to be referred rather to the influence of principles

* See his Great Commission, p. 135.

X PREFACE.

which date anterior to their peculiar views of prophecy. The
warrant he adduces for these suspicions and fears, will apply
with equal force to many who adopt his own views, among
whom, as numerous instances may be found, of those, who, at
one period of their history, " did run well," but who have subse-
quently become as inactive in reference to the diffusion of the
Gospel, as if a prophet had been deputed to say to them,
" your strength is to sit still."

Such impeachment of motive is not allowable. It is the
ARGUiviENTinyi AD INVIDIAM, and is totally unfounded, if not
suggested by ignorance of the views condemned, and of their
legitimate bearing on Christian practice.

Suppose that a man believes the world is to be gradually
brought under the dominion of the Gospel, by the present in-
strumentalities employed. The prospect of success, it is true,
will quicken effort, and induce liberality, just in proportion as
his benevolence expands, and he longs for the welfare of the
human race. But it is necessary, for the activity and efficiency
of that motive, to keep him always advised of measurable
success, and stimulated by bright and glowing pictures of the
future. When disappointment, disasters, and defeat occur,
as they often do, what then is the resource ? nothing is left,
but to fall back upon the promise of God, which presents the
arm of Omnipotence, the faithfulness of Jehovah, for our sure
reliance, and hope of ultimate victory. Who does not see
that, in having recourse to such sources of hope and consola-
tion, we must be sure that we understand the import of the
promise, and know the mind of God expressed in it ? Imagi-
nation may electrify; but it is not for one moment to be
admitted as the expounder of God's word and promises.

As long as he can be kept stimulated, and his passions thus
be fired, he may be roused to action. But the electric fires
die— a morbid state of mind and heart ensues upon the exces-
sive use of stimulants, applied to men's fancies and passions.
It is only as we can fall back on fixed and stable principles,
that we can look for continuous, increasing and devoted ac-
tion. Those principles can never be found, but in intelligent
and believing views of God's own mind and will. Our bene-
volence and action must embrace the objects, and take the

PREFACE. atl

direction, and be with the design, of God's own, to be truly
successful and permanently efficient. It would be just as
legitimate here to suspect, were it proper so to do, that much
of the fickleness and spasmodic action of many friends of Mis-
sions, who avow their expectation of the world's conversion
by such instrumentality, may be referred to such causes.

Suppose, now, on the other hand, that a man believes in the
approaching speedy personal coming of the Lord Jesus Christ,
to destroy the guilty nations of the earth by positive acts of
retributive violence, to raise the bodies of his dead saints,^ to
quicken the living, and to establish the kingdom of Heaven in
their joint dominion, and that in the mean time, he will have
his gospel preached as a witness to all nations, that he may
visit the Gentiles, and take out of them a people for the glory
of his own name, — with what peculiar emotions, and invinci-
ble energy, will he address himself to ihe great design and
business of his Christian life ? He looks upon the kingdoms
of this world as being under the dominion of " the god of this
world," " the great enemy and avenger," that foe of Jesus
Christ, the old '^ roaring lion" which goeth about seeking whom
he may devour. The kingdom of Heaven, he is persuaded, is
designed to supersede this accursed dominion, and to fill the
earth with joy and blessedness. Its honors, and privileges,
and rewards, as administered by the subordinate agency of
the saints, he believes can only be attained by the contempt
of this world's wealth and greatness, power and glory, and by
a life of suffering, devoted, and faithful attachment unto Jesus
Christ. He may, indeed, in common with others, be blinded
by a false philosophy, which will not permit hira to make a
right estimate of human agency, obligation, and instrumentali-
ty, in carrying on the designs of God. In this respect, he is,
however, np otherwise affected than are multitudes, who do
not believe in the personal, visible appearance of Christ, to
introduce the reign of Heaven. Whatever inaction and in-
difference to the Missionary enterprise he may evince, must be
referred to his system of philosophy, not to his faith in this
matter. With right views of human obligation and instru-
mentality, and with intelligent views of the great scheme of
providence, of which the coming and kingdom of Christ form

XII PREFACE.

the grand result, he will find in his millenarian faith, not only
a solace in the midst of sorrows, distresses, and disappoint-
ments, but an incentive to ever-active effort in bearing testi-
mony to the glory of his Saviour, and in swelling the tri-
umphs of his heavenly kingdom.

He is met, at the very moment of enlisting in the service of
Christ, by a solemn question — whether to renounce his hopes
and prospects, his pleasures and plans, so far as they stand con-
nected with the kingdoms of this world, and are inspired by the
promises of earth, to cast in his lot, for time and eternity, with
the people of God, and to prefer the reproach of Christ to the
treasures of Egypt. Till this question is decided, and with all
his heart and soul he gives himself to Jesus Christ, he is none of
his. There can be no neutrality here. Indifference and luke-
warmness — an attempt to reconcile God and Mammon, Christ
and Belial — will only cause him to be spewed out of the mouth
of Christ, and to have his name blotted out of the book of life.
It is " to him that overcometh," and to him alone, that the
promise will be verified, that Christ will give him *' to
sit down with him on his throne, as he hath sat down
with the Father on his throne. He feels that as he enters
on the service of Christ, he enlists as a soldier, commences a
warfare, and that both the service and the war are for life.
He is not dazzled by great and brilliant prospects of sharing
with the world in its honors, and enriching himself by its
spoils. He knows that victory is certain, and thai nothing
can more effectually promote his honor, and swell his share
in the triumphs of the Great Captain of salvation, than to fall
a sacrifice, as he did himself. He looks not on the govern-
ments of the earth, expecting them to be grasped, and under
this dispensation subjected to the supremacy of Jesus Christ,
but knows that they are under the influence and direction of
intrigue and duplicity, of falsehood and treachery, of selfish-
ness and corruption;— fit illustrations of his character, who has
usurped the dominion of earth, and claimed its kingdoms as his
own. He is thus fortified against their seductive influence.

If, in the providence of God, he is called to take a part, and
to share in the obligations devolving on those who administer
that rule which God has made essential to the welfare and

PREFACE, Zm

existence of society, he is reminded of an authority superior to
that of man, and of the necessity of keeping a conscience void
of offence towards both. He is a witness for Christ, let him
be where he may or do what he will. Having made his
choice, and preferred the glory of the heavenly kingdom to
that of the kingdoms of this world, he is willing, if needs be,
to seal his testimony with his blood, knowing that this will
increase the brilliancy of his crown. Firmness, decision, un-
compromising fidelity and attachment to Jesus Christ, are
promoted by the views he takes, not of the blending, but of
the contrast, of Christ's kingdom with those of this world.
Believing that in the present dispensation of his grace, his
Lord and Master is calling out a people from the Gentiles for
his own glory, and preparing the whole elect company of his
priests and kings, who are to share with him in the triumphs
of his dominion ; feeling the oligation of his Master's com-
mand to preach the good news of his kingdom to every crea-
ture, and to enlist recruits in his service ; and not being para-
lyzed by a false philosophy relative to human agency, which
has long pervaded the church, irrespective of millenarian
views, he becomes, in fact, a Missionary, wherever he is and
wherever he goes, telling of the doom of a guilty world, of the
authority, glory, and claims of the Saviour, and of his grace and
promises of pardon and blessedness to all that will come to him.
His story is very simple. His testimony is full, and it
strikes as directly against the intrigue, selfishness, violence,
and oppression of the haughty potentates of earth, as it does
against the ambition, cupidities, and lusts of individuals. The
native influence of his faith in this wondrous matter, is to dis-
encumber him from earth, to relieve him of a thousand
embarrassments, to fortify him against the ensnarements and
fascinations of a world that lieth in wickedness, to enkindle
his zeal and devotion to Christ and his cause, to direct him
to the source of all inspiring influences, and to the treasures of
wisdom and strength laid up for him in Jesus Christ. He is
not to be excited and stimulated by the prospect of immediate
and speedy or partial success, nor in danger of intriguing with
princes, and rulers, and nobles of the earth, to secure the tem-
porary triumph of Christianity. He falls back upon the re-

XIV PKEFACE.

sources of his Saviour. He knows the end to be secured.
Every sinner saved is a soul added to the number of the
heavenly kingdom. He works in detail, and whether in the
full tide of the Spirit's gracious influences, or in seasons of re-
buke and blasphemy, of disappointment and disaster, he feels
that the march is steady and onward, and that the triumph is
to be hastened by the delivering of his testimony, in common
with the whole company of the faithful, and the preaching
of the Gospel throughout the world.

Thus did the apostles feel and act. Thus, too, did the
primitive Christians, There was a simplicity, a moral sub-
limity of character, a transparency of principle, which kept
them unharmed by the polluting influence of governmental
intrigues, and ever true and faithful to their suflfering and
crucified Redeemer. To him they looked, and not to kings,
and courts, and cabinets, for the success and triumph of
their cause. Nor was it till the church construed herself
into the kingdom of Christ on earth, the hierarchy rose,
and governmental powers were claimed as best adapted to
promote the Saviour's cause, — till reliance was placed more
upon an arm of flesh than upon the grace and omnipo-
tence of Jesus Christ and the influence of his Spirit, that
the work of Missions became almost exclusively that of
the officers of the church, and the object of Missions, not so
much the conversion of souls, as the subjugation of dominions
to her authority. There is no want of powerful motive to
Christian activity, and to Missionary enterprise, in the millena-
rian faith. It exalts Christ, lifts the heart high as Heaven,
and fires with the prospect of entering into the joy of our Lord,
of living and reigning with him, if so be that we suffer with
him ; and thus reconciles us to toil and sorrow — nay, gives us
a complacency in these very things, and helps us, as Paul did,
to glory in tribulation.

It is ungenerous, and we feel it to be especially unkind to
attempt to charge a faith so fertile in motive, with an ineffi-
ciency that might have been referred, legitimately, to other
causes than to millenarianism, even to those which have
more or less for centuries paralyzed the church, and which
still affect the minds of many, whether believing or not in
the pre-millenial advent of Christ.

PKEFACE. iV

The author of the following pages has deemed these re-
marks necessary, to bespeak a candid attention to the subject
presented in them. He has not enlarged on the practical
bearing of the millenarian faith, believing that it was unne-
cessary, and that the good sense and piety of professing Chris-
tians, under the guidance of God's Spirit, will make the
proper use of them, whenever and wherever they are seen and
felt to be the truth of God. He commends the work to the
Christian public with much deference, and requests that the
attention which the subject merits may be given, if not to these
pages, certainly to their great and glorious theme. He offers no
apologies for the imperfections which must necessarily mark a
performance, prepared in the midst of extended pastoral care
and labors, and with but limited means of access to the works
of the learned, and especially those which are but rarely to be
met with, except in large public libraries. The candid and dis-
cerning reader will make all due allowance.

The course of lectures, of which the dissertations are the
substance, comprised a wider range, embracing, as well the
objects or designsy as the reality of the Saviour's personal
and pre-millenial coming. The author has thought it proper
to preserve the unity of the work, by confining attention to the
latter. Many and very interesting details, in the exposition
of prophecy, have, by this course, been excluded. But should
the providence of God indicate it, they may at some future
day be given to the public.

IFOE^l^'

DISSERTATIONS

ON THE

PROPHECIES

CHAPTER I.

INTRODUCTION.

THE DUTY OF STUDYING THE PROPHECIES, AND THE
OBJECTIONS COMMONLY URGED AGAINST IT.

The diligent and careful study of prophecy is
highly commended in the Sacred Scriptures. Motives,
urging to it also are suggested ; so that, whoever may
practically undervalue the prophetical parts of the
word of God, cannot, with any fair pretext, question
either the obligation or the importance of their study.
Yet have both been done. In commencing a series of
disquisitions, therefore, designed to aid in the dis-
charge of this duty, it becomes proper and necessary
to illustrate and to enforce, to some extent, the obliga-
tions binding all to it. Its importance will be manifest,
at every stage, in the progress of the investigations
proposed.
2

10 THE PUTY OF

I. The same obligation which binds us to the study
OF the holy scriptures, also binds us to the study
OF the prophecies they contain.

The blessed Redeemer has commanded us to
" search the Scriptures."* In having so done, He has
enjoined something more than the loose casual read-
ing of them, or the things which pass current with
many for their study. It will not suffice, having
brought into view this or the other doctrine, the
notions of this or the other theological school or pro-
fessor, to examine and collate the texts by which they
may be proved : nor will it suffice to search for all
the texts, by which this or the other system of theo-
logical truth, this or the other body of divinity, this
or the other theory of religion, may have its general
and particular parts or features confirmed. This is
but studying the doctrines or opinions, the theories or
systems, of man's excogitation and arrangement.

Nor does the careful investigation of the creeds of
diffijrent churches, and the adoption of that pro-
fessed by the one to which we may belong, meet our
obligations in this matter. It is not designed, either
to disparage creeds, or to object to their legitimate
use ; but the study of any creed, or confession of faith,
is not the study of the word of God. No man ever
dreamed that he is studying Newton's Principia,
Cavallo's Philosophy, Gibbon's Rome, or Hume's
History of England, who does no more than consult the
index, turn over their pages, and examine whether
this or the other proposition or fact, previously stated,
is contained in them. No more can he be said to study
the Sacred Scriptures — no matter how diligent he may

* John, 5. 39.

STUDYING THE PROPHECIES. 11

be in the use of his concordance — who merely collects
and assorts his texts under different heads, and either
makes his own, or adopts some other, system of theo-
logy.

Nor can he be said to study the Scriptures, who
consults this and the other commentator, and selects,
from all their different commentaries, the opinions
that strike him most favorably. A man may spend
his life in this way, and manufacture volumes of notes,
and scholia, and expositions, and yet, all the time,
have been but studying the writings and opinions of
men on particular passages, without digging into the
inexhaustible mines of truth which the word of God
contains.

Nor can he be called a student of the Scriptures,
who is always on the search for novelties and recondite
meanings, and betrays an anxiety to differ from all that
have gone before him, and to startle by the unexpected
and extraordinary interpretation given to plain and
obvious passages. This is rather to affect a display
of ingenuity, and to study to appear singular.

It behoves us to read the Scriptures attentively,
carefully, and with a view to ascertain what they
affirm j pondering the language, connection, argu-
ments, and illustrations employed by the sacred
writers, so as to ascertain, what they meant, and what
they designed to teach. The obligation to this will be
denied by no protestant. But if such be our obliga-
tions "to search the Scriptures," it is impossible
for us to discharge them without the diligent and
careful study of the prophecies, which form so large a
portion of them. It is not a part only — not the New
Testament merely — not the Gospels — but both Old
and New — the entire word of God, that we are bound,
according to our time, means, and opportunities, to
investigate. Whoso denies his obligation to study

12 THE DUTY OF

the prophetical parts of Scripture, by the very same
mode of reasoning, must deny his obligations to study
the word of God at all. When did God give any of
us the right to say what parts, or how much, of his
revealed will we would attend to, and what we
would neglect %

II. The Spirit of God has especially commanded

AND URGED THE STUDY OF THE PROPHECIES.

This He has done in several ways. First, He has
distinctly and directly met that spirit of practical con-
tempt, with which many are apt to treat the prophet-
ical parts of Scripture, enjoining it on us to " des-
pise not prophesyings."* And this injunction was
immediately given after the solemn mandate, " quench
not the Spirit," as though one of the most common
and effectual means to quench the Spirit, is to des.
pise prophesyings. In addition to this. He has, in the
most formal and explicit manner, expressed His ap-
probation of those who were studious of the prophe-
cies. The Bereans were commended as being " more
noblef than they of Thessalonica, in that they re-

* 1 Thes. 5. 20, npo(priTeiai. The word is used in its generic
import here. " Prophecy may include exhortation, and some sort of
instruction, (Acts, 15. 32) as well as the faculty of foretelling
distant events. Lightfoot. Locke. Wells. Macknight. See
also Collyer's Sacred Interpreter, p. 2, c. viii., sub fin." — Slade's
.Annotations, vol. i. p. 269.

The Hebrew n^oj, or Greek i:pn<priTm, denoted one who uttered
the words of God, either as the organs Or interpreters of the divine
oracles. See also Gaussen's Theopneusty, pp. 285, &c.

t Acts, 17. 11, tvytviartpoi. More ingenuous, of better spirit.
"They were, say the Greek fathers, inuiKtartpoi, more impartial;
they thought patiently, meditated, and inquired diligently on the
subject ; they were eiQervrepoi, more apt towards the kingdom of
God; they were more prepared or marshalled, rfray//£»/oj, towards
eternal life. — Elsley^s Annotations^ vol. iii. pp. 285, 286.

- STUDYING THE PROPHECIES. 13

ceived the word with all readiness of mind, and
searched the Scriptures daily whether these things
were so." A reference to the subject of Paul's preach-
ing will show, that they were the prophetical parts
particularly which they searched. For he " reasoned
with them out of the Scriptures, opening and alleging
that Christ must needs have suffered, and risen again
from the dead, and that this Jesus whom I preach unto
you is Christ."*

Peter, speaking by the- Holy Ghost, says, in the
plainest manner, that we do well to " take heed" to
the ^" more sure word of prophecy."! Surely if the
Spirit of God commends, we should not care who
condemns.

Beside, the example of the prophets themselves,
yea and of the very angels, is referred to in proof of
the propriety and obligation of this duty. *' Of which
salvation the prophets have inquired and searched dili-
gently, who prophesied of the grace that should come
unto you : searching what, or what manner of time,
the spirit of Christ which was in them did signify,
when it testified before hand the sufferings of Christ
and ihe glory that should follow. Unto whom it was
revealed, that not unto themselves, but unto us, they
did minister the things which are now reported unto
you by them that have preached the gospel unto you
with the Holy Ghost sent down from heaven — which
things the angels desire to look into. "J It ill be-
comes us, therefore, with examples of such an ele-
vated character before us, — when the very prophets
themselves studied their own predictions, and the
angels also desired to look into them, — to treat, with
lightness or indifference, such an' interesting, solemn,
and wonderful portion of the word of God.

• Acts, 17. 2, 3. t 2 Peter, 1. 19. X 1 Peter, 1. 10-12.
2*

Farther — the volume of inspiration closes with the
most extended and intricate portion of the prophetical
writings, the revelation of John the divine, in the
commencement, and at the close of which, the
study of the prophecies it contains is pointedly and
solemnly commended.- " Blessed is he that readeth,
and they that hear the words of this prophecy, and
keep those sayings which are written therein."* " And
if any man shall take away from the words of the
book of this prophecy, God shall take away his part
out of the book of life, and out of the holy city, and
from the things which are written in this book."!
We know no more likely, or more dangerous way, for
any one to incur the curse here denounced, than prac-
tically to disesteem, and to discourage, the study of the
prophetical writings, by neglecting them altogether.
It is virtually taking away the whole.

These considerations will justify this attempt, by
a series of disquisitions, to induce the study of the
prophecies. The obligation seems to be so clear and
strong, as to excite surprise that it should have been
questioned. Yet, by far the greatest portion, both of
the ministry and laity, it is to be feared, accord with the
proverb they had in the land of Israel, " in the days
of Ezekiel the prophet," saying, " The days are pro-
longed and every vision faileth. The vision that he
seeth is for many days to come, and he prophesieth of
the times that are far off."X The very fact of many
prophecies being unfulfilled, or of difficult and doubt-
ful interpretation, is pleaded as sufficient reason for
their being neglected.

In enforcing the obligation to study the prophecies,
therefore, the motives appropriate, and furnished by
the Spirit of God, ought not to be overlooked. He

* Rev. 1.3. t Rev. 22, 19. % Eaek. 12. 22.

STUDYING THE PEOPHECIES. 15

has styled the whole system of prophecy " a light
shining in a dark place," affirmed it to be " a sure
word," and given to exert its cheering and enlighten-
ing influence " till the day dawn, and the day-star
arise in our hearts;"* that is, it is to be our light till
the events predicted shall have transpired. The
apostle Peter compares the knowledge of prophecy to
the dawn, and morning star. The system itself is the
midnight lamp, to guide our way, and to comfort us
in the darkness that enshrouds us. It behoves us to
take heed to it or study it, till, through our knowledge
o[ prophecy, we feel the light break in upon us, like
the dawn and morning star betokening the approach
of the rising sun, or, in other words, the realization
of the things predicted. The force of these motives
will be most felt, and best appreciated, when it is seen
how fully they meet and answer the objections com-
monly urged against the study of the prophecies.

1. It is objected, that many eminent ministers of

THE GOSPEL, ATTACH BUT LITTLE IMPORTANCE TO THE STUDY
OF THE PROPHECIES, CONFESS THEMSELVES ENTIRELY IGNO-
RANT OF THE IMPORT OF A LARGE PORTION OF THEM, AND
PROFESS THEMSELVES SKEPTICAL AS TO THEIR LITERAL FUL-
FILMENT. It by no means, however, follow^s from these
facts, that the prophecies are unimportant, and the
study of them may be well neglected. It is an argu-
ment wholly unbecoming a Christian man, to say, that
this or the other great divine, this or the other good
man, thinks thus or thus — regards with indiiTerence
the subject of prophecy, and does not believe in their
literal fulfilment. The question of chief importance
with us, should ever be. What doth God say — what

* 2 Peter, 1. 19.

16 • OBJECTIONS AGAJNST

is the mind of Jesus Christ — how hath the Spirit testi-
fied 1 The opinions of men are not the rule of faith ;
not even the opinions of the fathers. They are of
value no farther than, as matter of history, they help
us to trace to the days of the apostles, what views
were entertained by those to whom were first com-
mitted the oracles of God.

The authority of the fathers has been substituted,
by the papal and other hierarchies, for the word of
God. Wherever it has been improperly, supersti-
tiously, or inordinately regarded, it has led to the
worst of despotism. No man, no church, is infallible.
Even the apostles themselves laid claim to no such
thing. Their word and opinions are no law or au-
thority, except as they were divinely inspired, and in-
structed by the Holy Spirit what to testify to the
churches. Peter differed from Paul in relation to the
circumcision of the Gentiles — a question involving the
cardinal doctrine of justification by faith alone in the
righteousness of Jesus Christ j and Barnabas was car-
ried away by Peter's influence, so that he actually
abandoned the views which he before held in common
with Paul : yet were they both wrong ; and Paul
hesitated not to rebuke them.* How foolish and dan-
gerous, therefore, must it be, to make any man or set
of men our standard, and to adopt their opinions — no
matter what may have been their erudition or attain-
ments in piety, even though they may have been " pil-
lars" in the church. It is only wherein any have been
actually inspired, that their word is authority.

It is no uncommon thing for men of undoubted
piety to be slow of heart to believe things predicted,
which the providence of God afterwards has made so

♦ Gal. 2. 12, 14.

STUDYING THE PROPHECIES. 17

plain, that it seems wonderful how for one moment
they could have doubted. Peter was skeptical in re-
lation to the death of Christ, though He had taken
pains "to show unto his disciples, how that he must
go unto Jerusalem, and suffer many things of the
elders and chief priests and scribes, and be killed and
be raised again the third day."* Here was plain
minute detail, in the statement of events which were
literally to transpire ; but the things predicted so of-
fended Peter, that he could not believe them ; and he
carried his skepticism so far, that he even rebuked the
Saviour for having thus spoken. The Saviour, how-
ever, referred Peter's skepticism to the influence of
Satan, and rebuked the devil in his mouth. " Get thee
behind me, Satan : thou art an oflfence to me, for thou
savorest not the things that be of God, but those that
be of men."t

In like manner, the two disciples that went to Em-
maus, and Thomas, were so skeptical in relation to the
resurrection of Christ, that they would not at first be-
lieve, even after the prediction had been literally ful-
filled. The rebuke and reproach of the Saviour pro-
nounced against the former, " Oh fools and slow of
heart to believe all that the prophets have spoken,"J
are enough to show the weakness and absurdity of the
objection, against the study of the prophecies, founded
on the opinions of great and good men. Deference
to such authority may suit papists, and high church
ecclesiastics, to be found in different denominations,
but it illy becomes those revering His divine authority,
who has enjoined it on us all, *' Despise not propesy-
ings 5 but prove all things, and hold fast that which is
good."§

» JVJatt, 16, 21, 22. f Mark, 8. 33.

X Luke, 24. 25. § 1 Thess. 5. 20, 21.

18 OBJECTIONS AGAINST

2. It is objected again, that while the study of the

PEOPHECIES ALREADY FULFILLED MAY BE PROPER AND
USEFUL, THAT OF THE PROPHECIES UNFULFILLED IS BOTH

USELESS AND DANGEROUS. There is a vast amount
of, what appears to us, both effrontery and presump-
tion in such an objection. The objection admits, that
God has revealed a portion of his will in predictions
yet unfulfilled. Who then gave the objector a right
to say, that this portion of his revealed will is of no
use to us, and dangerous to be studied till fulfilled,
and therefore may well be neglected % Paul did not
so teach, when, by the dictation of the Holy Ghost,
he said '' J^ll scripture is profitable for instruction,"*
nor Peter when he said, that " we do well to take
heed" to the " more true word of prophecy," and that
the prophets themselves " inquired and searched dili-
gently," and the holy '' angels desire to look into" the
things predicted-! The objection contradicts expli-
citly the testimony of the Holy Spirit.

Moreover, it undervalues and pours contempt upon
the experience of a large portion of the church of
God for centuries. Did the ancient saints, from the
days of Adam down till the coming of Christ, find it
useless and dangerous to study unfulfilled prophecy 1
The time was when all the revelations, which God
made of a Saviour, and of the way of salvation, were
predictions not yet fulfilled. What, think you, would
Seth, and Enoch, and Noah, and Abraham, and Moses,
and David, and all the prophets, have thought of such
an objection 7 What, too, would have become of the
church of God, and of the entire human race, if this
objection had been universally adopted 1 Hundreds
and thousands felt the benefit, yea, found their salva-

* 2 Tim. 3, 16. f 1 Pet. 1, 10-12, and 2 Pet. 1, 19.

STUDYING THE PROPHECIES. 19

tion, through the study of unfulfilled prophecy, and
shall we be told, that it is useless and dangerous
for us 1

The objection is just as opposed to the universal
experience of the Christian church, as to that of
ancient believers. What are the 'promises given for our
support and consolation, but unfulfilled prophecy 1
Many if not all of the most important promises, which
form the foundation of hope, and serve for our encou-
ragement and consolation, are part and parcel of the
system of prophecy, and need, to their right under-
standing, to our knowledge of the use to be made of
them, and of our warrant to apply them, that we be
somewhat acquainted with that system. It is lament-
able to see the ignorance that prevails on this subject,
and how arbitrarily, capriciously, and confusedly, the
promises, especially of the Old Testament, are often
used and applied by Christians. Ask them for their
warrant to apply them to their own case and circum-
stances, and to show how they intelligently extract
their consolation from them, and they are wholly at
fault. It is not surprising, that the faith of many
should be so weak and sickly, when they neither
understand the true import and bearing of many of
the most precious promises of the word of God, nor
how or upon what warrant they can apply them, and
make use of them, for their own encouragement and
confirmation.

The very first promise of mercy to the guilty race
of man, was a prediction, which, even at this day, has
not been wholly fulfilled. Multitudes, which com-
forted the hearts of believers in past ages, and yet are
fraught with consolation to Christians, remain unful-
filled. By " these exceeding great and precious pro-
mises" do we " become partakers of the divine

20 OBJECTION'S AGi^INST

nature," and find the exciting, purifying and rejoicing
influence of the hope of " good things to come" —
"the recompense of reward" — the heavenly glory.
How rash and presumptuous, therefore, is it to tell us,
that we have no interest in unfulfilled prophecies, and
that it is dangerous for us to study them ! Who gave
the objector a right to draw a line of distinction here,
or to say what is a precious promise, and what a use-
less prediction 1 It is all precious, and all profitable,
which God has revealed for our hope and encourage-
ment, in relation to his church on earth and his king-
dom to come.

The objection is founded on a very false assump-
tion, viz. an alleged impossibility of understanding,
or judging, of a prediction, till the event has proved its
meaning. There may be, and indeed are, some pre-
dictions so cautiously expressed, and so dependent
on others to be previously fulfilled, as to create some
difficulty, and require much diligent searching to
understand them. But does it therefore follow, that
all unfulfilled prophecy is equally difficult to be com-
prehended, and our study, even of what is obscure,
unprofitable and dangerous 1 The Lord Jesus Christ
thought otherwise, and Noah, Abraham, the children
of Israel, and the Christians who escaped to Pella
during the siege of Jerusalem by the Roman army,
found it otherwise.

There is something, in the spirit of this objec-
tion, which seems to call for a rebuke, as well as a
reply. Prejudices against the study of unfulfilled
prophecy have been excited by various means, and all
said, or preached, or written, on the subject, has been set
aside with the invidious and sweeping charge of being
mere speculations. "No speculations on prophecy

OF THE '';

STUDYING THE PROPHECIES.^ ^^ ^%p

yet unfulfilled hay e charms for us,"* it has bee% boldl^/ '^
and publicly asserted, even by Christian editors ; and
we are gravely told, that the design of God in pro-
phecy was *' to assure us of the all-controlling provi-
dence of God, from the " beginning to the end," and
to attest the truth of doctrines coming from the lips of
prophets and apostles, for the instruction of the
world." These, indeed, are some of the results which
flow from the study of prophecy, but not the leading
and primary design of God. Peter says expressly,
the word of prophecy, not the events fulfilling the
predictions, is a light for us, to supply, in the present
darkness of our way, and till the things predicted
occur, the place of the things themselves. It is for
the support and consolation, the safety and sanctifi-
cation, of his church that he has given us this light.

The design that the Saviour had, in giving his pre-
dictions to his disciples, was, that they should " take
heed that no man deceive" them.f Paul expressly de-
clares, that he delivered his predictions, that Christians
might " comfort one another with these words," —
that they should not be in darkness, but having the
light, should not " sleep as do others," but " watch"
and " be sober" and " edify one another."}: Peter
also declares, that he delivered his predictions to
forewarn Christians, and to put them on their guard,
so that, while looking for the very things predicted,
ye might, says he, " be diligent that ye may be found
of him in peace without spot and blameless" and not
misinterpret the long-suffering of God, but account it
salvation. He admits that there were "things hard to
be understood" in the prophecies, and especially in

• The Boston Recorder for Oct. 22, 1841.
t Mat. 24. 4. t 1 Thess. 4. 13 ; 5. 11.

22 OBJECTIONS AaklNST

those delivered by Paul, which they that are unlearned
and unstable, as they do also the other Scriptures,
" wrest to their destruction," but he would have
Christians " to know these things before^ not wait till
the events fulfilled predictions J and understand before-
hand, so as to " beware lest they should be led away
by the error of the wicked, and fall from their own
steadfastness."* And the angel, whom God sent, in
answer to Daniel's prayers and diligent study of un-
fulfilled prophecy, says expressly, that his design, in
giving further predictions to him was, " to make thee
understand what should befall thy people in the latter
days."f Christ also says, that he told his followers
what things would come to pass as signs of the com-
ing of his kingdom, expressly that they might " know"!
when it was nigh, i. e. before it arrived. He says,
also, that he told them things beforehand, which he
would have them consider, that when they came to
pass, they might know§ who he was, and what he was,
— the promised Saviour and Deliverer. And John,
both in the beginning, and at the close, of the book of
Revelations, declares expressly, that they are given to
show imto the servants of God beforehand " thing-s
which must shortly come to pass."|| Now, after all
this, what shall we think of those, who will tell us,
unfulfilled prophecy needs not to be studied, — is of
no use, but dangerous — till the events have fulfilled
them ? Assuredly, such instructors deserve reproof,
and to be sent back to their Bibles, themselves to
study more carefully lest they should mislead others.
They have reason to fear, that the charge, and cen-

• 2 Pet. 3. 14-17. t Dan. 10. 14.

t Mark, 13. 29; Luke, 21.31.

§ John, 13. 19. II Rev. 1. 1 ; 22. 6.

STUDYING THE PROPHECIES. 23

sure of the Saviour, for hypocrisy, may be applicable.
For, not a few of the unfulfilled prophecies are warn-
ings against evils to come, with hints as to the way
in which they may be avoided, and which, in the
nature of things, must be of no use, if not to be re-
garded and studied previously to their fulfilment.
The Pharisees, in the days of Christ, professed to be
religious, and concerned about heavenly things.
Their interest in worldly matters led them to discern
the signs of the weather ; but, although God had deli-
vered abundant predictions indicating the coming of
the Messiah, yet they took so little interest in study-
ing the prophecies, and in watching the signs of
coming events, that he reproachfully exclaimed : " Oh
ye hypocrites ! ye can discern the face of the sky, but
can ye not discern the signs of the time^l"* It was
the very circumstance of their neglecting prophecy,
which subjected them to the charge of hypocrisy. It
proved that they were not in earnest about heavenly
things, which, nevertheless, they professed to seek
and admire.

III. It is also objected, that even the apostles, though

DIVINELY INSPIRED, WERE GREATLY MISTAKEN IN THEIR
UNDERSTANDING OF THE PROPHECIES, AND THAT THERE-
FORE IT MUST DEMAND REQUIREMENTS OF SO LOFTY A
CHARACTER, AS TO RENDER IT ALMOST, IF NOT ALTOGE-
THER, IMPOSSIBLE FOR THOSE NOT INSPIRED TO COM-
PREHEND THEM.

This objection is founded on a false assumption.
The apostles did not misunderstand the general scope
of the prophecies. They confidently looked for the
coming of Jesus, and for the establishment of his king-

* Mat. 16. 3.

24 OBJECTIONS AGAtNST

dom, and they preached these things wherever they
went. They did not, indeed, comprehend all the details,
nor would they speak pointedly as to the time of His
manifestation. They erred chiefly, in confining their
attention to one class of predictions, while they over-
looked those, which showed, that Messiah must first
suffer, and afterwards enter into His glory.

Whatever mistakes, however, they made on the sub-
ject of the predictions, before the resurrection of
Christ, it does not appear that they erred afterward.
He was with them forty days after he had risen,
" speaking with them of the things pertaining to the
kingdom of God." * Even before his death, they
seem to have had many of their mistakes, about the
nature of his kingdom, corrected ; for, after having
carefully instructed them on this subject, by a great
variety of comparisons and parables. He asked them,
expressly, " Have ye understood all these things \
and they say unto him, Yea, Lord,"f which he does
not appear to have doubted. They did, indeed, just
before his ascension, ask whether that was the period
when he would " restore the kingdom to Israel,"J or,
in other words, re-establish the Theocracy : but the
question does not at all imply, that they mistook its
nature, or that they even confidently expected it at
that time. He had told them after they left Galilee,
to tarry at Jerusalem, and to wait for the promise of
his Father, of which he had spoken to them, for they
should be baptized with the Holy Ghost not many days
hence. Upon their re-assembling at Jerusalem, and
his appearing among them, they naturally inquired,
whether this baptizing of the Holy Ghost w^as to be
the time, and the way, of the restoration of his king-

* Acts, 1. 3. t Matt. 13. 51. \ Acts, 1. 4-8. '

STUDYING THE PROPHECIES. 25

dom to Israel. He told them that the times and
seasons were not to be made known to them,
but, they should be endowed with power from on
high, by the Spirit coming on them,* and that they
should be dispersed, and go forth as his witnesses into
Judea, and Samaria, and to the uttermost parts of the
earth. He very plainly taught them, that the descent
and gifts of the Holy Spirit were not the kingdom j it
was something yet future, whose precise date they
were not to know. Who, therefore, will say, that the
coming of the Spirit or His influence, was the king-
dom, and that the apostles ignorantly mistook its na-
ture 1 This is to impeach the instruction of Christ as
utterly inefficacious, to reprove the apostles where He
did not, and to claim for uninspired men, a knowledge
of the mysteries of the kingdom, which the apostles

* V. 8. aWa 'Xnipcade Svvafnv cneXOovTog tov ayiovi: v£Vjia-o( ctj)' vjiai.
— The verb here is in the middle voice, and denotes evidently the
active voluntary apprehension, or co-operation with the Spirit in
the exercise and use, of the 6vvaiiiv or power. The power, dvvauis,
was not their own natural power, but the miraculous gifts and
qualifications, ifor their official work, which should be imparted by
the Spirit, eireXdovTOi. The idea clearly is, that the Holy Spirit, the
personal Spirit, the third person of the Godhead, should put forth
an efficient influence, imparting miraculous gifts and other influ-
ence, which they should, as voluntary agents, exercise, and by
doing so, become active instruments in His hands, co-operating
with Him in the great work for which they were called and com-
missioned, i. e. to be witnesses or bear testimony to Jesus Christ.
This influence of the Spirit, of which they were to be the medium,
is spoken of in contradistinction from ruling and governing in a
kingdom. The right apprehension of the doctrine of the Spirit^s
influence, and especially the possession of that influence, is calcu-
lated most efiectuaUy to rebuke and repress all lust for governmental
power with which to rule in the church of God, as though it were
His kingdom, according to the opinion and spirit of the asserters
and advocates of " High church PRiNcirLES."
3*

26 OBJECTIONS AGaInST

had not, and which Christ failed, notwithstanding all
his pains, to impart to the apostles !

The objection is altogether inconsistent with itself ',
for, to convict the apostles, though inspired, of mistakes,
it attributes to uninspired men superior knowledge than
they had, and then from the mistakes and ignorance of
the apostles, thus fallaciously inferred, attempts to
prove the utter impossibility of uninspired men know-
ing anything on the subject. But, not to take advan-
tage of such sophistry, the objection, urged from the
lofty requirements insisted on as necessary to the
study of the prophecies, is much more imposing than
real. Modest, humble-minded men, especially plain
and unlettered persons, are indeed apt to be intimidat-
ed, when they hear this and the other learned divine
say, how much reading, and how much learning, and
how many and various qualifications and endowments
of mind and spirit are necessary, and are therefore too
apt to conclude, that to them the prophecies must ever
be a sealed book. But who, we ask, are they that urge
these high requirements 1 Not those that have been
laborious and studious themselves, but those who-con-
fessedly know little or nothing on the subject — who
lay heavy burdens on other men's shoulders — who
will not move a finger to lighten them, and who,
claiming to have the key of knowledge, neither enter
on the study themselves, nor suffer others that would.
The essential requirements, in order to the study of
the prophecies, are not the learning and wisdom of
the world, but the spirit of faith and love, and that
lowliness and docility of mind, which, as in Daniel
and John, w\\\ lead to devout and prayerful study of
the Sacred Scriptures.

STUDYING THE PROPHECIES. 27.

IV. It is further objected ; that the whole subject of

PROPHECY IS SO VAGUE, THAT SO LITTLE CAN BE KNOWN
with CERTAINTY AND SATISFACTION ABOUT IT, THAT IT IS,
AND MUST BE, TOTALLY DEVOID OF ANY PRACTICAL
UTILITY.

Thus Speaks the infidel, in reference to the Bible al-
together. He alleges, with just as much force and
propriety, the discordant sects and contradictory
creeds, among the professed believers of the Bible,
as he does the objection against the study of the prophe*
cies, because of the insobriety, dogmatism, extrava-
gance, and speculations of some who have written on
the subject. There has been just as much, and far
more vagueness and obscurity, thrown around the doc-
trines of grace, the subjects of election, justification,
regeneration, faith, repentance, pardon, the Spirit's in-
fluence, assurance of salvation, and eternal life, as
there can be alleged to be, in relation to the prophe-
cies ; and if the confusion and perplexity introduced
by commentators and writers on the subject, is a valid
objection against the latter, it is also against the for-
mer. Beware, lest in disparaging the prophecies by
such objections against their study, you do not take
the infidel's ground, and give him a fair pretext for re-
jecting the Bible altogether.

It is not the fact, that there is so much obscurity, and
difficulty to understand the prophecies, as to render
them totally devoid of practical utility. So far from
it, the Bible employs the grand theme of prophecy,
expressly, and in an endless variety of ways, for prac-
tical uses, exhorting by it to repentance* to hope^\ to
love^X to obedience,§ to sanctification,\\ to moriification

• Acts, 3. 19, 20. § Matt. 16, 27. 1 John, 2. 28.

t 2 Peter, 3. 11, 12. || 1 John, 3. 2, 3. 2 Pet. 3. 13, 14.

t 1 Thess. 3. 13. 1 Cor. 16. 22.

28 OBJECTIONS AGAINST

of fleshly lusts* to spiritual-mindedness,\ to benefice7ice
and mercy^i to patience and endurance^^ to watchful-
ness and 5o/>er;ie55,|| to charity in judgment,^ to minis-
terial faithfulness and diligence.** To these and many-
other practical uses is the study of prophecy applied.
So far from the objection haying truth in it, the fact is,
that nothing, according to the showing of the Bible,
has a more practical tendency than this very thing.

V. It is still objected that some persons have become

DERANGED OR FANATICAL, AND UTTERLY DISQUALIFIED
FOR THE DUTIES OF LIFE BY THE STUDY OF THE PRO-
PHECIES.

The like objection has been urged against religion
and the study of the Bible altogether. Peculiar
temperaments, — men of weak minds and strong
passions, — men of ardent fancies and of doubtful
piety, may indeed be injured, as some have been,
when they have turned their thoughts to religion ; but
these things are not to be referred to the prophecies, —
nor to the Bible, — nor to religion, — any more than
the derangements and fanaticism of men in business,
in literature, and in scientific pursuits, are to be at-
tributed to them as to their cause. For one Austin, or
Irving, or others, whose derangement and fanaticism
have shown themselves on the subject of the study of
the prophecies, we can point to ten or more, whose
business and literary and scientific pursuits, have ren-
dered them insane. The truth is, some minds and
temperaments are incapable of close and assiduous
application j but does it therefore follow, that study

* Col. 3. 4, 5. t Phil. 3. 20, 21. J Mat. 25. 31-36.

§ 2Thess. 1. 4-7. Heb. 10. 36, 37. James, 5. 7, 8. 1 Pet. 1. 6, 7 ;
4. 12, 13. II Matt. 24. 42, 44 ; 25. 13. Luke, 12. 35, 37. Rev.
16. 16. 1 Thess. 5. 4, 6. ir 1 Cor. 4. 3. ** Matt. 24. 46.

1 Tim. 6. 13, 14. 2 Tim. 4. 1, 2. 1 Thess. 2. 19. 1 Pet. 5. 1-4.

STUDYING THE PROPHECIES. 29^

and business must be abandoned by all 1 This objection
is exceedingly frivolous.

VI. The wild extravagant novelty of what is called

MODERN theories ON THE SUBJECT OF THE PROPHECIES
IS OFTEN ALLEGED AS AN OBJECTION AGAINST THEIR STUDY.

This term theory, is generally used, by those who are
but little conversant with the study, and is generally
applied to the views of those, who believe and teach
the personal coming and glorious appearance of the
Lord Jesus Christ, prior and preparatory to the intro-
duction of the Millenium, and the establishment of the
kingdom of Heaven on earth, through the glorious
reign, of Christ and of his risen saints. This is the
view intended to be unfolded in these pages, and in
reference to it, it is, at the very outset, denied, that
there is any theory about it. It is a simple question
of fact which is proposed for discussion, viz. does
the Bible, or does it not, teach the premillenial
coming of Christ'? So far from having adopted a
theory on the subject, the views that shall be exhibited
have been the result of careful and painful study
of the Sacred Scriptures, and have forced themselves
upon the author's mind, not as the reasonings, or
" speculations," or theories of men, but as the testi-
mony of God, interpreted on principles of common*
sense, the very principles of interpretation which the
Bible itself confirms. As to the charge of wild and
extravagant novelty it may suffice to state, that so
far from its applying to the doctrine of the pre-
millenial advent of Christ, history will show, that
no other behef obtained in the Christian church'
for nearly three centuries after the death of Christ ;
and that the present popular and prevailing notion of
a Millenium, consisting of the universal triumph of the

30 OBJECTIONS AGAINST

gospel among all nations, and of a high degree of
religious prosperity for 1,000 years before the coming
of Christ, is itself the novelty, being of very recent
origin, and receiving no countenance, either from the
reformers, the fathers, the apostles, Christ Himself,
or the prophets before him.

The objections noticed are chiefly those to be found
in the mouths of professing Christians. A word in
conclusion, in relation to that urged by the infidel,
who alleges that the prophecies of Scripture are
of no more value than those of the Pagan oracles ; and
are either so vague and ambiguous, as to be incapable
of any well-defined interpretation, or have been written
after the event.

Porphyry, a great enemy to Christianity, who
flourished in the second century, urged the latter part
of this objection, as the only answer he could make to
the argument in favor of religion from the prophecies
of Daniel. So far, however, from alleging that they
were vague and unintelligible, he censured Origen, and
asVe think, very justly, for forsaking the plain and
obvious import of the Jewish Scriptures, and sub-
stituting " expositions," of what, in the pride of his in-
fidelity, he called their " absurdities inconsistent with
themselves, and inapplicable to the writings. He was
always, says Porphyry of this great scholar, in com-
pany with Plato, and had the works also of Numenius
and Cranius, of Apollophanes and Longinus, of Mode-
ratus and Miromachus, and others whose writings are
valued, in his hands. He also read the works of
Charaemon the Stoic, and those of Cornutus. From
these he derived the allegorical mode of interpretation
usual in the mysteries of the Greeks, and applied it to
the Jewish Scriptures.*

• Euseb. Hist. Eccles., lib. vi. cap. 9.

STUDYING THE PROPHECIES. 31

It was the strict, literal, historical accuracy of the
prophetical writings of the Old Testament, which
forced Porphyry to deny their genuineness, as the best
and only way, in which he could waive the force of the
argument, taken from them, in favor of divine revelation .
Both Porphyry and Celsus have long since been
refuted, and the authority, of Daniel, and of the Old
and New Testaments, irrefutably established. If our
modern infidels are ignorant of the fact, and now
revive and urge objections long since exploded, it is only
one among the many proofs we have, that ignorance
is the greatest enemy with which Christianity has to
combat. But little is to be feared from the ignorance
of the infidel. Far more is to be dreaded from the
ignorance of professed Christians. It is not with the
former, that these disquisitions are so much concerned,
as with the latter, whose neglect of their Bibles, and
whose ignorance of the great and wonderful things
contained in them, are a reproach to the religion they
profess.

The prophetical portions of the Sacred Scriptures
commend themselves to our study, by the most cogent
arguments. They are in fact God's exposition of our
hope, holding forth the great objects presented to the
attention of our faith, and promised for our future
enjoyment. They are a beacon light, in times of storm
and agitation on the great ocean of human life, thrown
out to guide us as we navigate, and to warn us of the
breakers on dangerous coasts. They are the pledge
and dawnings of the glory to be realised by us. The
careful and prayerful study of the prophetical writings,
cannot be neglected without incurring guilt, and ren-
dering us justly liable to the righteous condemnation of
God.

CHAPTER II.

THE SYSTEM OF INTERPRETATION.

The duty of studying the prophecies having been
proved expressly from the word of God, and the fal-
lacy of the objections commonly urged against it
having been exposed, a question of deep interest pre-
sents itself, viz. " can they be understood 1" On this
subject many doubt, and their doubts contribute not a
little to the practical neglect of the prophetical writ-
ings. These doubts often arise from, and are justified,
in the opinion of many, by the different expositions
given by different commentators. These expositions,
it is alleged, depend on different principles of inter-
pretation ; and, in the midst of most discordant sys-
tems, and rules often adopted most arbitrarily, what,
it is asked, is to become of the plain unlettered
student 1

This objection may be urged, with as much pro-
priety, against the study of any other portion of the
Scriptures, as against the prophecies. Historical nar-
ratives have been pronounced allegories, — a mystical
meaning has been substituted for or enveloped in the
liter al^ — what has been called par excellence the spi-
ritual has claimed preference above that of common
sense, and the recondite been sought after with eager-
ness, to the neglect of the obvious. The infidel has
therefore turned away with contempt from the Bible
altogether ; and the advocates of the papal hierarchy
have taken occasion to assert the claim of the Roman

THE SYSTEM OF INTERPRETATION. 33

pontiff to be the infallible interpreter, and to prescribe
magfisterially opinions and matters of faith for the
minds and consciences of men. Even the grand fun-
damental rule of interpretation which the apostle
Peter has inculcated, has been plead in support of
such arrogant pretensions, and men have been prohi-
bited from the study of the word of God, because He
has said that "no prophecy of Scripture is of any
private interpretation,"* as though the decisions of
his Holiness are to be accounted oracular, authori-
tative, and final.

The reference is most unfortunate. It furnishes no
proof, in support either of the inexplicable nature of
prophecy, or of the oracular gift of the self-styled
successors of Peter. So far from Peter claiming for
himself to be the infallible interpreter of Paul, whose
predictions he confesses were hard to be understood,
he admits the right of every one to examine and study
for himself, though he says that " the unlearned and
unstable wrest them to their own destruction," adding
that this charge is not confined exclusively to their
use of the prophecies, but is just as true in their per-
version of "the other Scriptures."! If he, in the
days of his apostolical authority, gave no hint what-
ever of an infallible interpreter, either in himself or

* 2 Peter, 1. 20.

t 2 Peter, 3. 16. The admission of Peter has been sometimes
employed very incorrectly and injuriously. He does not mean that
Paul's style or language, his modes of reasoning or of writing,
have anything peculiar in them, which, as pieces of composition,
render his epistles obscure and difficult to be understood. His lan-
guage is ev his (not ETTtoToAaic, but v^iayfiaaiy) tort Svcrvorira riva, and

the meaning is, that there were some things, some subjects or facts,
brought into view by Paul, in his epistles, which were difficult to
be understood, and liable to be wrested. His reference is to the
coming and kingdom of Christ, as this verse shows.
4>

3^ THE SYSTElt

in the other apostles, it is usurpation of the worst
description to maintain that a living oracle has heen
perpetually established in a succession of Roman
bishops. Equally preposterous and arrogant is it, to
claim for the church, or for any other hierarchy, au-
thority in these matters. All such ambitious preten-
sions Peter utterly overthrows, by laying down a plain
rule of interpretation to assist the private Christian
to interpret for himself, in all matters of general
importance, " the written oracles of prophecy."

It is of chief moment, at this stage of our investi-
gations, to observe, that the apostle does distinctly
recognize some rule or standard of interpretation,
and refers private Christians as well as others to it,
for the correct understanding of that " more sure
word of prophecy," " to which," he says, " we do
well to take heed." What is that system 1

Two very different, and in some respects, antago-
nistical systems are, and have been for centuries
adopted by commentators. They may be designated
the literal and the spiritual. By the literal we under^
stand that system which assumes the literality, or
HISTORICAL REALITY of the cvents predicted, and re-
sorts to the grammatical interpretation of the lan-
guage of prophecy to determine its meaning. By the
SPIRITUAL we understand that system which assumes the
SPIRITUALITY of the cvcnts predicted. It traces some-
thing analogous, it may be, to the literal, but entirely
different from it, and peculiar, of which the literal may
be employed as the representative or allegorical ex-
hibition. The LITERAL is what Ernesti, in his " Tracts
on the Interpretation of the Scriptures," has called
the grammatical ; and the spiritual, the mystic, me-
taphysical, or philosophical.

The grammatical method "adheres to the words, and

OF INTERPRETATION.

directs us to comprehend things through the medium
of words, and not words through the medium of
things."* The mystic or spiritual is that " which
philosophizes rather than interprets, and prefers to
be metaphysical rather than grammatical, or, as it is
uncouthly expressed, I'eal rather than verhaW^ His
meaning is, that the grammatical or literal interpre-
tatioji, which is concerned with the proper meaning
of words, "proceeds entirely upon grammatical prin-
ciples," and is first, in all cases, to be resorted to, to
know what are the things which the writer asserts or
means j but that the mystic or spiritual interpretation
inverts this order, and undertakes to determine the
meaning of words by preconceived notions about the
things.

Right interpretation, Ernesti contends, " depends
entirely upon the knowledge of words," witb great
force inquiring, *' For what la the busineiss of inter-
pretation, but to make known the signification and
sense of words 1 And in what does the signification
and sense of words consist, but in the notions at-
tached to each word % This connection between the
words and ideas, in itself arbitrary, has been fixed by
usage and custom. And what art, but that of the
grammarian, is employed in discovering and teaching
this usage and custom of speech, especially of the
dead languages 1 To the grammarian this business
has been conceded by every age. For the knowledge
of this usage depends entirely upon observation, and
not upon the nature of things ascertained by necessary
inference in any science. Theologians are right,
therefore, when they affirm the literal sense, or that
which is derived from the knowledge of words, to be

* Bib, Reper., vol. Hi. p. 125.

36 THE systebI

the only true one ; for that mystical sense, which, in-
deed, is incorrectly called a sense, belongs altogether
to the thing, and not to the words. The former, ac-
cordingly, which is the only true sense, they denomi-
nate the grammatical, and some also, as Sixtus, of
Sienna, because it is ascertained by an observation of
facts, style it the historical sense."*

An example, by way of illustration, may make. this
description intelligible even to the feeblest mind.
Suppose that certain commentators should assume,
as it was done in the days of the apostles, that the
resurrection of the body is a thing not to be compre-
hended, involving a thousand difficulties and mysteries
altogether incredible j and suppose that, prepossessed
with this metaphysical or theological notion, they
should undertake to interpret the New Testament
declarations on the subject. The grammatical inter-
pretation would enable them to elicit no other sense
than the literal fact, that Jesus Christ had risen from
the dead, and that, in like manner, the bodies of his
saints should also be raised. Whatever difficulty they
might think there was in believing the thing, the
grammatical interpretation would not obviate it, but
only present it in the strongest manner. Some other
method of explaining the language, therefore, would
have to be resorted to. The spiritual, mystical, or
theological interpretation, which would enable them
to bring their preconceived notions about the impossi-
bility, absurdity, and incomprehensibility of a literal
resurrection of the body, to bear on the passages,
would at once suggest the explanation, actually given
in the apostles' days, viz. " that the resurrection is
past already," whatever of literal resurrection of the

♦Bib. Reper., vol. iii. p. 126.

OF INTERPRETATION. \s^d^9^ "^^

body there may have been, having been accomplisk^ z^ ^
in that of Jesus Christ, and the resurrection of his.*^*^ V
saints being but allegorical, i. e. their regeneration ^'^ — '
and rising, as it were, from the death of trespasses
and sins to newness of life. This would be spiritual
interpretation in opposition^ to literal.

Origen affords abundant specimens of this sort of
spiritual interpretation. Although the best qualified,
among the Greek fathers, by a knowledge of the
Hebrew language, for the grammatical interpretation
of the Old Testament, and although he actually did
much, by bis Hexapla, to facilitate the labors of
grammatical interpreters, nevertheless he allowed
himself to mingle his philosophical, metaphysical, and
theological notions about the things asserted, in deter-
mining the meaning of many passages, and deviated
most widely from the principles of grammatical inter-
pretation. Thus he has furnished an example, which
has been copied in every age, and contributed im-
mensely, by his allegorical meaning, to introduce
endless confusion into the interpretation of the Scrip-
tures. Epiphanius says, and very truly, that, by his
erroneous doctrinal views concerning faith, and his
mal-interpretation of many passages of the Scriptures,
he did a serious injury to the world at large.* Even
Ernesti, his apologist, is forced to confess " that Ori-
gen pressed the matter too far through a fondness for
allegory, since in some passages he acknowledges no'
other than the allegorical sense. But adds, he seems
to have come to this pitch of folly when he was now
advanced in years, and after he had bestowed gram-
matical labor upon the sacred writings." f

* De Pond, et Mens., c. 7.
t Bib. Reper., vol. iii. p. 269.

38 THE SYSTEMS

The radical difference, between the literal and spi-
ritual interpretation, is nowhere more striking, or
important, than on the great themes of prophecy,
designed to be brought into view in these disquisitions,
viz. the coming and kingdom of Jesus Christ. That
the Sacred Scriptures speak of a second coming of the
blessed Redeemer, and of a kingdom to be established
at his coming, will not be denied. But how is that
coming to be understood 1 and what is meant by his
kingdom 1 The grammatical interpretation says, lite-
rally and truly, i. e. the second coming of Christ will
take place, actually and visibly, as truly a matter of
observation as was his first coming, long since become
a matter of history, and the kingdom of Christ, a domi-
nion which he will then establish in this world, as
truly a matter of sensible observation, as was the The-
ocracy once established in Israel. Now, if it should
be thought, by any metaphysical or theological com-
mentator, that these things are incredible, and impos-
sible to be believed and understood, or that they are,
in themselves, absurd, foolish and visionary, of course,
instead of taking the literal, grammatical interpreta-
tion as true, they will look for another and more recon-
dite meaning, — some mystic or allegorical interpre-
tation, as the only means of reconciling the language
of the Bible with their previous notions. That is,
they will make the things^ according to their own
metaphysical or theological notion of them, explain
the words, and not suffer the words to guide them in
their notion of the things.

It must be obvious to every one, at first sight, how^
greatly the two systems differ, and how widely differ-
ent, too, must be the results obtained from them. The
former or literal interpretation was adopted by Mede,
Sir Isaac Newton, Bishops Newton and Horseley, and

OF INTERPRETATION. 39

Other distinguished writers on prophecy. The latter,
or the spiritual interpretation, was avowed by Bishop
Hurd, and finds most favor with the great body of the
ministry at the present day, in these United States.
" It may be proper," says Bishop Hurd in his Lec-
tures on Prophecy, " to observe that the second advent
of the Messiah is not, like the first, confined to one
single and precise period, but is gradual and succes-
sive. This distinction is founded in the reason of the
thing. He could only come m person at one limited
time. He comes in his power and providence through
all ages of the church. His^r*^ coming was then
over when he expired on the cross. His second com-
menced with his resurrection, and will continue to
the end of the world. So that this last coming of
Jesus is to be understood of his Spirit and kingdom ;
which is not one act of sovereignty exerted at once,
but a state or constitution of government, subsisting
through a long tract of time, unfolding itself by just
degrees, and coming, as oft as the conductor of it
thinks fit to interpose, by any signal acts of his admi-
nistration."*

We give this as the fairest and best specimen of
their views, who reject the literal, and prefer the spi-
ritual interpretation. Every one can see that it is,
in the strictest sense, philosophical, founded, as the
Bishop says, m the reason of things, — of which, of
course, he is the judge, and liable to err. , The first
advent was confined to a precise time, the second,
he says, could not be, — but why not, he has not even
hinted. Yet, on this metaphysical basis, — the impossi-
bility, in his view, of its being a literal coming, has
he reared a vast spiritual system, the mediatorial pro-

♦ Kurd's Lect. on Proph., p. 102.

40 THE SYSfEKE I

vidence of Jesus Christ, and his dispensation of the
Spirit, in the progress of its development, as being the
thing we are to understand by the words of prophecy,
viz. the coming and kingdom of Christ. This is making
preconceived notions of things, the interpreters of the
words, directly in violation of Ernesti's principle,
instead of gathering, from the words, the idea of
what the coming and kingdom of Christ are to be.
It is unquestionably allegorizing, and of the same gene-
ral nature with the interpretations of Neological doc-
tors, — divines who, assuming that there could have been
no such things as miracles, and going with this notion
to the Scriptures, allow themselves any and every
licence of imagination to explain the language of the
evangelists, describing the preternatural works of
Christ, as though they meant to assert no miracle,
but related mere natural phenomena.

Very different were the views of the learned Dr.
Dodwell, who observes : " We should neither, with
some, interpret it into allegory, nor depart from the
literal sense of Scripture, without an absolute neces-
sity for so doing," — which, it may be remarked, is
not the case here. " Neither should we with others,"
he adds, " indulge an extrav^agant fancy, nor explain too
curiously the manner and circumstances of this future
state" — as was done by many, in their sensual descrip-
tions of Christ's kingdom. "It is safest and best, faith-
fully to adhere to the words of Scripture, or to fair
deductions from Scripture, and to rest contented with
a general account, till time shall accomplish and eclair-
cise all the particulars." Still more pointed is the
learned Vitringa, who, in a tract on the Interpreta-
tion of Prophecy, first published in Latin in 1716, lays
it down as a fundamental canon : " We must never
depart from the literal meaning of the subject mentioned

OF INTERPRETATION. 41

in its own appropriate name, if all or its principal
attributes square with the subject of the prophecy — an
unerring canon, he adds, and of great use."*

These quotations may suffice for the general pre-
sentation of the two systems of interpretation. We
adopt the literal in preference to the allegorical,
for reasons we proceed to state.

I. It is the most natural, consistent, and satisfac-
tory MODE OF interpretation, AND THEREFORE COM-
MENDS ITSELF TO THE COMMON SENSE OF MANKIND.

By the common sense of mankind, a thing often
spoken of) frequently misunderstood, and by many
abused, we mean nothing more nor less than the judg-
ment of men, under the guidance of their unsophisti-
cated, unperverted reason, in matters which legiti-
mately fall within its sphere, and for judging of which
it is competent. If asked to define it, we would say,"^
that common sense is the common judgment of human
reason, in matters about which it is competent to
judge. We claim not the power for the human mind
to excogitate the truths of revelation. Nor is it admis-
sible to form our a priori judgment, on the nature of
facts and phenomena, and in the light of our philo-
sophical theories, and explanations of their quo modo,
determine the meaning of the language of Scripture.
We judge of God's meaning, and of the facts he states,
as we do in other matters.

The great mass of readers instinctively adopt this
very system. They naturally first inquire into the
meaning of words, and that for the purpose of ascer-
taining w^hat the writer asserts or teaches. In all
matters of science also, the same course is pursued.
All technical expressions, or terms of art, are first

* Typns Doctrinse PropheticsB, Canon III,

4»ll TttE SVSTE!«f

CETefally defined, ot their meaning previously settled,
before a man deems himself at all competent to under-
stand the subject of which it treats. When addressed
by unother, whether in the set harangue, the popular
oration, or familiar converse, we all most naturally
apprehend his meaning, according to the comtflon,
prevailing, grammatical import of his terms.

We never dream of applying other rules of inter-
pretation, until we are distinctly and formally apprised,
that the author's or speaker's words conceal a recondite
meaning, and his terms are used in a sense different
from their common and obvious import. When
this is the case, and a man writes or speaks to us,
making use of words in some peculiar, mystic, con-
cealed, or allegorical sense, we feel disappointed, and
somewhat irritated, unless he is very careful to ap-
prise us distinctly of the fact, and to give us a key by
which to unlock his meaning. Nor will this always
satisfy. The question will come up, — " Why should
he thus speak 1 What is the use of perverting the
import of terms, and wishing to be understood in a
sense quite different from the common and obvious
import of his language V Persons engaged in plots
of treason, of fraud or treachery, or in danger of their
lives if detected, may perhaps feel satisfied, and un-
derstand the reason and necessity of such secret cor-
respondence. But there must always be some special
design, or obviously important use, to be subserved by
such a style of language, to justify it, or even to sug-
gest it ; and then the import of terms must be well
settled between the parties.

Now the whole volume of Revelation is delivered to
us in styles of speech with which men in general are
familiar, and is therefore to be interpreted in the very
same way by which we discover the meaning of other

OF INTERPRETATION. 43

books. The prophetical parts of it possess the same
character. The idea that ptophecy is peculiar, and
affects styles of speech different from all other writ-
ings, has led to much confusion and error in inter-
pretation. It is the favorite notion of all enthu-
siasts and mystics, and especially of — Sweden-
borgians.

There may be, and are, occasionally, phrases and
passages, the import of which is not immediately ob-
vious — some that are ambiguous — and some, too, that
must be understood by the rules of rhetoric, applica-
ble to tropes and figures of speech. It is true, too,
that there is also a style of speech, which may be justly
called symbolical, and having its own appropriate
meaning. But, in these respects, the language of the
Bible, and of prophecy, is not peculiar j and the gene-
ral principles of what is called grammatical interpreta-
tion, are abundantly sufficient to satisfy us as to their
meaning. We never think of applying any other rules
of interpretation, than those admitted to be correct, in
reference to the ordinary forms of prosaic or poetic
style and diction, or even where symbols are preferred
for the purpose of instruction. " There is in fact,"
says Ernesti, with great truth, "but one and the same
method of interpretation common to all books, what-
ever be their subject. And the same grammatical
principles and precepts ought to be the common guide
in the interpretation of all."*

It behoves the advocates of the allegorical or spiritual
interpretation, therefore, to show that the Bible is pecu-
liar, and different from all other books, having its own
particular rules of interpretation, by which to detect the

* Bib. Rep. 3. 131. See also Manual of Sacred Interpretation,
by Dr. M'Clelland, p. 10.

44 THE system'

hidden meaning of its language. And it further
behoves them to give us, from the Bible itself, the
key to its meaning, those private definitions and hints
which will enable the reader to determine when
the meaning is to be taken in a sense quite foreign
from its natural and literal, or grammatical import.
This has never yet been done. It is true we have
been told that the literal meaning is the lowest and
most unimportant — that there* is a style of speech
peculiar to God alone — that when He speaks He is
not to be understood in the ordinary sense of the
terms He uses, but in some recondite spiritual sense —
and that to understand which, a new faculty is neces-
sary, or power to be imparted by the direct illumination
or new creating agency of the Holy Ghost. And it is
true, too, that some have even affected to be greatly
shocked, and struck with horror, by the alleged impi-
ety of those who have dared to say, that God has
spoken to us in familiar language, and is to be under-
stood, according to the dictates of common sense, upon
principles of grammatical interpretation. But this
feeling is the result of education sustained by a
peculiar theology, fostered by a particular cast of
preaching, and by no means natural and common. On
the contrary, the spiritualising or allegorising of the
Bible, is, to the great mass, as offensive as it is unin-
telligible ; nor is it ever favorably received, till mis-
taken views of piety, of the very nature of inspira-
tion, and of spiritual illumination, have led men to
renounce their common sense.

Who does not see how disgusting and ridiculous
the Bible must become, when interpreted by allegoris-
ing and spiritualising commentators, who, in every
historical incident, prophecy, parable, or poem, are
looking for a philosophical, or for a recondite spiritual

OF INTERPRETATION. , 45

meaning V.. We see no difference, as far as the princi-
ples of interpretation are concerned, between the Unita-
rian who tells us that the stories of the paradisiacal
state and fall of Adam, of the temptation of Christ,
and other historical matters in the Bible, are mere
fables or allegories, and the Neologist, who, assuming
the language of the sacred writer to be often that of
the superstitious vulgar, or of the extravagant poet,
accounts for every miracle upon natural principles,
and the ignorant Mystic who sees no use or value in
the Bible, but as he can give a spiritual gloss to its
historical and literal statements. Our common sense,
in each case, is insulted. We feel disappointed j and
the Bible is concluded to be a most uncertain and
unsatisfactory book, just as truly, when, with the Uni-
tarian we allegorize, the Neologist we philosophize, the
Swedenborgian we spiritualize, as when with the Mys-
tic we lose sight of plain history, and seek a recon-
dite theological or spiritual meaning, as did that inter-
preter who made " the man going down from Jerusa-
lem to Jericho (to be) Adam wandering in the
wilderness of this world ; the thieves who robbed and
wounded him, evil spirits j the priest who passed by
on the other side without relieving him, the Levitical
law; the Levite, good works; the good Samaritan,
Christ ; the oil and the wine, grace, &c."*

Such allegorising, for theological uses, is altogether
gratuitous and censurable ; and such must the alle-
gorising, or spiritual interpretation of prophecy be
considered, till it is shown that the Spirit of God, in
the mouth of the prophets, meant something very dif-
ferent from what their language imports, when that lan-

* See Elementary Principles of Interpretation of J. A. Ernesti,
by Moses Stuart. 3d ed. p. 79.
5

46 THE SYSTEM

guage is interpreted grammatically, i. e. according to
rhetorical rules applicable to their several styles of
speech.

II. The literal or grammatical interpretation is far

MORE definite AND CERTAIN, AND FAR LESS LIABLE
TO THE CHARGE OF VAGUENESS AND THE VAGARIES
OF men's IMAGINATIONS, THAN THE SPIRITUAL OR AL-
LEGORICAL.

" It will be acknowledged by all who would avoid
the imputation of dulness in logical matters," as Er-
nesti has well remarked, " that whatever, in any
department of science, is certain and absolutely free
from doubt, possesses this character of certainty from
some necessity belonging to the thing itself 5 not in-
deed a necessity invariably the same in all cases, but
such as the nature of the thing admits j so that the
certainty of interpretation is derived from some neces-
sity of signification. That there exists such a neces-
sity of signification in words will easily be seen. For
the connection between ideas and words, although at
first arbitrary and unconstrained, nevertheless, when
once fixed by use and custom, it becomes necessarj'^,
and preserves its necessity so long as this use and
custom continue. It is left to our option, for ex-
ample, whether to describe two parallelograms upon
the same base and of the same altitude, or not. But
as soon as we give the same base and altitude to both,
the necessity of equality immediately follows, which
is again removed when this condition is taken away.
Nor do the frequent changes, to which the usage of
speech is liable, and which, in all languages, so long
as they continue to be spoken, are owing to various
causes, destroy this necessity. For, as, in speaking
of the usage of speech, we wish to be understood as

OF INTERPRETATION. 47

inquiring in what sense each word was employed, in
each particular age, by every description of men, and
in a certain connection ; so also we understand the
necessity of signification in words to be determined
by the same circumstances of time and place. If
these be changed a new necessity is induced.
Wherefore, since the act of the grammarian alone
ascertains and teaches this usage of speech, it follows,
that from the knowledge of that art alone, a sure
method of interpretation is to be sought, both in
human writings and the inspired volume, so far as this
is to be understood by human effort. But this point
has already been decided by the most distinguished
-theologians and interpreters of the sacred books j and
by their decision we ought certainly to abide, since
it has been the result of reasonings so clear and
necessary. It was said by Melancthon, that the Scrip-
tures could not be understood theologically ^ without
first of all being understood grammatically y and, in
support of this assertion, he argues in very many
places. Camerarius also, an eminently great man,
urges, more than once, the same sentiment. But,
omitting all other authorities, no one more earnestly
or frequently commends the study of the original
languages, which is altogether grammatical, and de-
clares, that in it consists all true interpretations of the
sacred books, than the illustrious Luther : particularly
in that golden epistle, which he wrote concerning the
establishment of schools throughout the German
states; in which, among other things against the
Waldenses, who despised the knowledge of languages
in sacred things, and attributed everything to divine
influence, he writes as follows : * Spirit here or Spirit
there, what signifies it 1 I also have been in the Spirit, and
have also seen spiritual things (if a man may be per-

48 THE system'

mitted to boast of himself) more, perhaps, than these
same persons will see for a year to come, however they
may glory. My spirit also has accomplished somewhat.
But this I know, full well, that how much soever we
are dependent on spiritual influences, I had been left
entirely unmolested by my vigilant adversaries, if the
languages had not come to my assistance, and afforded
me confidence in the Scriptures. I might also have
been very pious, and have preached well in retirement
and quietness, but I must then have left the pope, and
the sophists, and the whole regiment of their fol-
lowers, just where they were. The devil gives himself
much less concern about my spirit than about my tongue
and pen. For my spiritual exercises take from him
nothing but myself alone, whereas the knowledge of
the Scriptures and of the sacred languages makes the
world too narrow for him, and strikes at his king-
dom.' Let such then as aim really to be, as well as
to be accounted emulators of his example, respect the
authority of this experienced man, without heeding
those upstart advocates of ignorance, who recom-
mend them to pursue that way to proficiency in inter-
pretation, which conducts to the meaning and sense
of words, through the knowledge of things. For, in
this method of interpretation, it is impossible that
either the necessity, of which we have already spoken,
or the certainty, which should principally be aimed at
in the interpreting, can exist. The reason is obvi-
ous. For who does not see, that a sense may be
true in itself, which is not, however, conveyed by the
words under consideration."*

How much of scriptural interpretation possesses this
character ! Multitudes of promises and predictions are

• Bib. Rep., iii. 129-132.

OF INTERPRETATION. 49

applied for various purposes of Christian experience,
consolation and practice; and truths, exceedingly
grateful and refreshing, are often presented, in the
very language of the Scriptures, when the passages,
interpreted grammatically, and the mind and meaning
of the writer thus obtained, are widely different.

The extent to which this thing was carried, in the
days of Cromwell, and the extravagancies to which it
has led, at different times, and in different grades and
states of society, cannot have escaped the notice of
those acquainted with history. A text of Scripture,
suddenly brought to recollection and powerfully im-
pressed upon the mind, has been conceived to be the
token of the Spirit's special agency. Although the
words could easily be accommodated to the circum-
stances by a lively imagination, yet the truth taught
in the text, viewed in its connection, had no relation
whatever to them. The appositeness of the language,
and the actual adaptation of it to^he case and circum-
stances of the individual by the aid of his fancy, have
been practically regarded as the intimation of the
Spirit, and men have essayed to act as though
they had been divinely instructed, and have dismissed
all further care about the future, or attempt to esti-
mate their duty. Fanatical views and practices, in
reference to prayer, have hence been originated,
and fostered by such fallacious assumptions. The
authority of direct Revelation, and the fact of per-
sonal inspiration, have been plead, and all attempts to
get men to look at the passage of Scripture in its
proper connection, to ascertain thus the mind of the
Spirit, and to bring their chastened judgment to the
consideration of the word and promises of God, have
been utterly ineffectual. ,.,

The subjects of such impressions conlmonly claim

50 THE SYSTEM)

to be taught directly by the Spirit of God j and, to
honor that teaching, they therefore feel themselves
called upon to pour contennpt on every effort to
bring them to a sober and dispassionate examination, on
ordinary principles of exegesis, of the passages of Scrip-
ture by which they are impressed, that they may thus
determine whether it warranted them to judge, hope,
or act, as they felt impressed to do. Kationality
gives way, and the inspiration of the Spirit is claimed
as the licence for reveries, extravagance, folly, and
fanaticism. The biography of not a few, in the days
of the puritans and since, might be cited in proof of
these things.*

The whole subject of Christian experience has been
mixed up with, and shaped, sometimes, in the history
of individuals, by means of allegorical interpretations,
of historical passages of Scripture ; and an use, wholly
unwarranted, has been made of them as vehicles of in-
.spired instruction in matters of personal interest, and
on points utterly foreign from the design of the Spirit in
them. Halyburton's Memoirs, though teeming with
valuable matter on the subject of Christian experience,
nevertheless is fruitful in specimens of this sort of
accommodating Scripture promises, precepts, and
statements, by means of a strong and lively fancy.
Wesley took a shorter course, and substituted the use
of the lot for the aid of memory and the play of the
imagination.! There is reason to fear that there is
much, very much of these things to be found among
professing Christians still, and that not a few quote,
plead, believe, and apply promises, the genuine and
legitimate import of which they know not, and care

* See Huntingdon's Bank of Faith,
t See Southey's Life of Wesley.

OF iNTERpaEtAtlON. 51

not to understand, nor their warrant to appropriate
them, but construe plain historical facts and state-
ments into special spiritual revelations made to them,
while utterly ignorant and reckless of the principles
of Providence embodied in them, and of the true
and proper principles of biblical exegesis.

It is not enough that a sentiment should be in itself
true, nor that the language can be happily accommo-
dated to express it. In order to correct interpreta-
tion, it must be, demonstrably, the very sentiment the
sacred writer intended to teach by the words he
spoke. But it is obvious, if words have no definite
meaning, and must be understood, not literally and
grammatically, according to rhetorical rules, but
according to impressions or to preconceived spiritual
notions of the truth of things, then must there, of
necessity, be a vagueness and fluctuating import in
the language of the Bible, just in proportion to the
number, wildness, and extravagance of the imagina-
tions of different individuals and commentators.

The truth and force of these remarks are felt by
many in relation to the prophecies. Some, adopting
the allegorising plan, and interpreting the language by
their o\Vn assumed mystic or spiritual notions of the
coming and kingdom of Christ, have confessed them-
selves perfectly at a loss, neglected the study of the
prophecies, — yea, treated them with contempt, — and
made no other use of them than their fanciful adapta-
tions of them to the experience of the Christian, or to
the spiritual condition and prospects, the hopes and
benevolent efforts of the church. There is no telling
where this spiritual interpretation too will end, — one
carrying it to this and the other to a still greater
extent ; and different commentators quarreling about
their interpretations, while all alike have lost sight of

THE SYSTEM

the only true ground of certainty, the literal and
grammatical interpretation.

III. The literal interpretation is sanctioned by the

EXAMPLE OF THE PATRIARCHS, THE PROPHETS, AND THE
APOSTLES, IN THEIR STUDY AND EXPOSITION OF THE
PROPHECIES.

The prediction relative to the flood was understood
by Noah, in its literal sense, while the unbelieving
world either esteemed it false altogether, or probably
explained away its literal import. Noah did not suffer
any preconceived notion of the impossibility of the
thing predicted, to suggest to him what was the
meaning of the prophecy. He made the word* a
guide to his notion of the thing. In like manner
Abraham understood, literally, the predictions con-
cerning the enslavement of his posterity in Egyptf
and their emancipation j and especially that most ex-
traordinary one of the birth of Isaac, — an event alto-
gether contrary to the established laws and course of
nature. So also did Sarah| and all the worthies of
old.

The words which God employed were the ex-
pounders of the thing. Abraham's faith is extolled,
expressly, in that he did not reason, did not philoso-
phise, or allegorise about it at all. " He staggered
not," says Paul, " at the promise of God through
unbelief, but was strong in faith, giving glory to God.
And being fully persuaded that what He had pro-
mised, He was also able to perform. "§ Isaac, Jacob,
Moses, all believed that the predictions would be ful-

•Heb. 11. 7. t Gen. 15. 13-16.

t Heb. 11. 11-13. § Rom. 4. 20, 21.

OF INTERPRETATION. 53

filled, according to their grammatical import ; and thos9,
too, with respect to the coming of the Messiah.
They all expected it to be literal, an event historically
to be true. No instance whatever occurs, in which
they ever thought of interpreting prophecy, by making
their notions of the thing explain the words, and by
extracting a spiritual or allegorical import from the
literal expressions, other than as the things them-
selves, — when the plain and obvious meaning of the
words was understood — were of a spiritual nature.

Paul does, indeed, in one or two places, comment
upon Abraham's faith in such terms as to have led
many to think, and to affirm, that he sanctions the
allegorical interpretation ; but on a close examination
we shall find he does not. In the fourth chapter of
Romans, this illustrious apostle explains the nature of
the Abrahamic covenant, which brought, among other
things, distinctly to Abraham's faith, the prospect of
his being " the heir of the world.^^ This, he says, was
represented to him by God, in such a way that he
expected to be " the father of all " j to stand at the
head of the great family, of all the great company of
nations who should exercise the like faith which he
did in God — whether they were among his natural
descendants, the Jewish race, or the Gentile nations j
all which things were to occur literally as matter of
fact.

Abraham did not understand the prediction that he
should be " heir of the world," to mean, that either
himself or his progeny should possess the land of
Canaan during their mortal life. This Paul expressly
asserts, when he says that, "he looked for a city
which hath foundations whose builder and maker is
God ;" and that he and all his offspring who died in
faith, while they actually dwelt in the land of Canaan,

54 THE SYSTEM

did so, not as having received possession of the thing
God had promised, but as " strangers and pilgrims on
the earth." " By faith he sojourned in the land of
promise, in a strange country, dwelling in tabernacles
with Isaac and Jacob, the heirs with him of the same
promised* " These all died in faith, not having
received the promises, (the promises not having been
fulfilled,) but having seen them (the things promised)
afar off, and embraced them, and confessed that they
were strangers and pilgrims on the earth.''^

Neither does the grammatical interpretation of the
language of the covenant made with Abraham, imply
or teach that any temporary occupation of Palestine
or the land of promise, by the Jews, prior to the glo-
rious advent of the Messiah, was the thing promised.
It is true that the occupancy of Palestine, by Abra-
ham's posterity during their mortal life, was a thing
promised and confirmed to Abraham, but it was, by
another covenant, entirely distinct from that pre-emi-
nently called the Abrahamic covenant, in which God
promised that he should be " heir of the world.*'
The transactions related in the 17th and 22d chapters
of Genesis,! although involving or implying some
occupancy of the land of Palestine by Abraham and
his seed, are connected with spiritual blessings to be
enjoyed in the highest degree, and by all nations on
the face of the earth. In the 12th, 13th, and 15th
chapters of Genesis,J reference is made to the specific
grant of the land for the occupancy of Abraham's
posterity, at a future period not very remote, in the
fourth generation, or four hundred years thereafter.

The promise of a nnmeroas posterity, with a grant

• Heb. 11. 9-16. tGen. 17. 1-15 ; 22. 15-18.
t Genesis, 12.7; 13.14-17; 15. 13-16.

OF INTERPRETATION. 59

o( the land of Canaan for their occupancy, made to
Abraham, together with the covenant confirming the
same, occurred fourteen years* before the Abrahamic
Covenant — strictly and properly so called — was insti-
tuted, in which God stipulates that Abraham shall be
" heir of the world." This phrase does not occur in
the original record of the covenant, but is evidently
the apostle's short and pithy comment on or condensa-
tion of the import of the promises contained in it,
that he should be " the father of many nations" that
" kings should come out of kim,^'-f and, as it is else-
where expressed, " a company of nations, "J should
be of him. The apostle means something very diffe-
rent from the temporal and temporary possession of
the land of Palestine by Abraham's posterity, which
is the favorite opinion of some learned critics and
commentators, as Schleusner§ and Rosenmiiller.(|

The phrase " heir of the world," according to its
grammatical import, means, lord, possessor, IT inheritor

* See the Christian's Magazine, vol. 1. p. 141, and Dr. Mason's
works. In his first essay on the church of God, the Doctor asserts
and successfully maintains the distinction above referred to.

t Genesis, 17. 4-6.

{Genesis, 35. 11.

§ See Schleusner, Lex., Art. K\ripovojidu

II See Rosenmiiller, ad Rom. 4. 13., torn. iii. p. 593. rd /cX»?f>;-
vonQv avTov elvat tov koct[iov, forBy ut terram possideat. Td est pleon-
asmus Atticus, voff/ios formula Judaica hie nihil aliud esse videtur,
quamy^-, p-^N, Gen. 12. 7, et in specie, terra Canaan, nam Pales-
tina apud Hebraeos Kar' tf i y»V 7">n dicta est. Facile tamen phrasis
y^Hr\ nms loc. cit., et aliis Geneseos locis de orbe terrarum universr
intelligi potuit a Judaeis, praesertim quum prophetae saepius populo
Israelitico imperium in omnem terrarum orbem promiserint, e. c.
Is. 54. 3.

IT KXripopoiiSs non est haeres sed possessor, s. dominus, et proprius
quidem, qui portionem terras Cananaeorum sorte accepit ; a, peuu
distribuo, et K\fjpos calculus, quo Hebraici, ut videtur, usi sunt in

56 THE SYSTEM ^

of the world, one who, by virtue of a bequest or grant,
may rightly claim and occupy it as his own. Now,
no occupancy which either Abraham or the Jews have
as yet had of the land of Canaan, comes any way
near to the grammatical import of that expression.
Nor does the spiritual extension and enlargement of
the Christian church, as some suppose ; for it is just
as obvious, according to the gramrnatical import of
the prophecy of the Abrahamic covenant, that the
occupancy of the land of Canaan, or the promised
land, by Abraham and his seed, was to be in some
way connected with his being " a blessing to all the
nations and families of the earth," a thing not true to
this hour.

The covenant, too, which guarantees the possession
of the land of Canaan, with the fulfilment of the pro-
mise that he should be heir of the world, looks for-
ward to something, then only to be accomplished when
both Abraham and all his seed should together enter upon
it as " an everlasting possession." Neither the tempo-
rary possession, therefore, of the land of Palestine,
by the natural descendants of Abraham, nor the exten-

sortibus dandis, v. Jos. 1 1. 23 ; 14. 2. The above is the grammat-
ical interpretation or criticism of Rosenmiiller. The following is
his exposition, as vague and indefinite, and unlike the text, and as
wide from the promise, as it well can be, yet a fair specimen of
the allegorical interpretation. "Videtur autem h. 1. possessione
mundi intelligi omnis generis felicitas Abrahami posteris promissa."
Abraham should possess the world, be its lord or inheritor, — « the
heir of the world," says Paul. Abraham himself is the person
spoken of; but Rosenmiiller, and the whole class of interpreters
who adopt his principles, tell us it means all sort of happiness pro-
mised to Abraham's posterity ! ! What part, interest, or concern
had Abraham personally, in the Jews' temporary possession of
Canaan ? He did not care for it himself, and would he be more
captivated by his children's temporary occupancy of it ?

OF INTERPRETATION. 57

sion of the church of God among the Gentile nations,
during the whole period of the rejection of the Jews,
was, or could be, the thing intended by the prophecy,
according to its literal or grammatical import. That
teaches, that the blessed inheritance connected with,
and intended by the land of Canaan for " an ever-
lasting possession," is one, the enjoyment of which
will belong, in some way or other, to Abraham,
together with all who walk in the footsteps of his
faith. " For," the apostle says, " the promise must
be sure to all the seed^ not to that only which is of the
law, (viz. believers under the Mosaic dispensation, as
he has explained himself to mean,) but to that also
which is of the faith of Abraham, who is the father
of us all, (as it is written, I have made thee a father
of many nations,) before him whom he believed, even
God who quickeneth the dead, and calleth those things
that be not as though they were."*

Here the apostle, who is explaining Abraham's faith
of this promise, or, in other words, setting forth the
things that Abraham expected, tells us expressly, that
Abraham was regarded, and regarded himself, as the
father or representative of a numerous seed before
God, and that, too, as he who raiseth the dead, and
calleth things that be not as though they were. It
was, in the sight of God, as raising the dead, and
speaking of things far distant in futurity, as though
they were present, that Abraham's faith looked for-
ward to the events to be realized by the fulfilment of
the promise. Some occupancy of the land of Canaan,
therefore, which Abraham and all the saints should
have together in the resurrection state, and when
Abraham should be conspicuously and gloriously the

* Romans, 4. 13. ^^i ... j ji.

58 THE SYSTEM ^

heir or possessor of the world, was Kterally the thing
promised of God, and expected by Abraham, — the
heavenly city which hath foundations, whose builder
and maker is God, for which he looked, and of which
Paul speaks, — the New Jerusalem, the holy city, which
John in vision saw coming down from God out of
heaven, as a bride adorned for her husband.

To make the promise refer to the spread and preva-
lence of the gospel, under the evangelical dispensa-
tion, and to say that Abraham becomes " heir of the
world," by the diffusion and triumph of the gospel,
is to allegorise and to accommodate the language of
the Spirit, to contradict the grammatical import, and
not grammatically to interpret. For, to dwell a moment
longer here —

Paul says explicitly, Abraham and all the fathers
looked for a heavenly city, as one great and glorious
thing held forth in " the covenant of promise." That
heavenly city, allegorically interpreted, must mean
either the invisible state, i. e. the state of happiness
into which the saints now enter, when they die, and
pass into the heavenly paradise, or it must mean the
church of God, enlarged, extended, and universally
established — what the Spiritualists call the kingdom
of God, etc., especially towards the close of the gos-
pel dispensation, i. e. during the millenial glory. That,
it means the paradisiacal heaven, or the heavenly
state, on which all the Fathers entered after death,
Paul expressly denies, for he says, " These all died
in faith, not having received the promises, but having
seen them afar off, and were persuaded of them, and
confessed that they were strangers and pilgrims upon
the earth ; for they that say such things declare
plainly that they seek a country. And truly, if they
had been mindful of that country from whence they

OF INTERPRETATION. 59^

came out, they might have had opportunity to have
returned. But now they desire a better country, that
is an heavenly ; wherefore God is not ashamed to be
called their God, for He hath prepared for them a
city."* At their death they did not enter into that
heavenly city for which they hoped, neither did the
prophets, who succeeded the patriarchal fathers, such
as Moses, David, Samuel, Isaiah, and many others ;
for Paul says of them ,also, that " having in this life
obtained a good report through faith, they received
not the promise, God having provided some better
thing for us, that they without us should not be made
perfect,"! i- e. be consummated in bliss.

The literal or grammatical meaning of this is, that
the patriarchs and prophets were not to enter into the
promised glory without, and consequently before, we
Christians. But, lest it be said, that a change took
place, after the death and ascension of Christ, in the
heavenly state, and that Abraham and the prophets
passed into the glory into which Christians now enter
when they die — whatever may or may not be the
truth of this, it is not, and cannot be, what the apostle
understands by the thing promised. That, he uni-
formly speaks of as being the glory accruing to the
saints, when Christ shall return to earthy raise their
dead bodies, and establish His kingdom for ever and
ever.

Of that inheritance, Peter says explicitly, they have
not yet obtained possession, whether patriarchs, pro-
phets, apostles, or any now with Christ, for it is
" reserved in heaven," and " ready to be revealed in
the last time.^^X The grace for which patriarchs, pro-
phets, apostles, and Christians in all ages hope, is the

♦ Heb. 11. 13-16. t Heb. 11. 39-40. t 1 Peter, 1. 4, 5.

60 THE SYSTEM OF INTEKiRETATION.

grace that is to be brought unto us at the revelation
of Jesus Christ, i. e. at his second coming. But if the
heavenly city, the inheritance for which Abraham and
all the fathers hoped, and for which Christians are yet
hoping, be not the state immediately after death, and
the allegorical interpretation fails here, much more
must it, when it is alleged that it is the gospel state
of the church on earth, especially in a millenium to
be enjoyed before the return of Christ. In that Abra-
ham, Isaac, and Jacob, and the dead saints have no
part for which they now wait, the heavenly city is not
to be entered until the resurrection, and the return of
Christ to this world. It is explicitly said that Abra*
ham, Isaac, and Jacob are to enter at that day into
the kingdom, and " many from the East and from the
West, from the North and from the South, are to
come, not before, but at the day of Christ's appearing,
and to sit down with them in the kingdom of heaven."
The allegorical interpretation makes utter confusion
of all this, but the grammatical interpretation sets it
before us as clear and intelligible as it is transcendent
in glory.

'^ OF THE ^r

CHAPTER III.

THE SYSTEM OF INTERPRETATION.

Two very opposite systems of Scriptural interpreta-
tion have been brought into view ; the one denominated
THE LiTERiiL or GRAMMATICAL, and the Other the alle-
gorical or spiritual. The general nature of each
has been defined, and to some extent illustrated ; the
literal or grammatical having been shown to be the
method commonly adopted by men in their attempts to
understand each other's language, according to which,
the words, grammatically understood, are taken as the
proper guide to the meaning of the writer or the
nature of the thing expressed \ — the allegorical or
spiritual being an attempt to explain the meaning of
the words according to some assumed or preconceived
notions of the nature of the thing.

We have affirmed the literal system to be the true
and proper one for the interpretation of the prophetical
Scriptures ; because it is the most natural, consistent,
and satisfactory mode of interpretation, commending
itself to the common sense of mankind; because it is
more definite and certain, and far less liable to the
charge of vagueness and to the vagaries of men's
imaginations, than the spiritual or allegorical j and
because it is sanctioned by the example of the
patriarchs, the prophets, and the apostles, in their
study and exposition of the prophecies. We add
another reason.
6*

62 THE SYSTEM J

IV. The entire system of prophecy contained in the

SCRIPTURES, AS FAR AS IT HAS BEEN CONFIRMED AND
EXPOUNDED BY THE PROVIDENCE OF GoD, RECOGNIZES
AND ESTABLISHES THE LITERAL OR GRAMMATICAL AS ITS
APPROPRIATE METHOD OF INTERPRETATION.

In order to understand the force of this argument,
it will be necessary to notice more particularly than we
have done, the nature and character of prophecy. On
this point there has been much confusion, which has
not been much relieved by treatises designed expressly
to give us philosophical explanations of the manner in
which the minds of the prophets were affected. It has
been taken for granted, that there is something
essentially difficult to be understood in prophecy ; not
only from the necessary obscurity in every attempt to
describe future events, but especially from the mode in
which the minds of the prophets were acted on and
affected by the Spirit of God, who made to the prophets
his revelations. Peter says, that prophecy is not the
result of human excogitation. " it came not in old
time by the will of man, but holy men of God spake
as they were moved by the Holy Ghost."*

As to the precise amount of meaning in this word
" MOVED," there has been much disagreement among
those who have written on the nature of prophecy.
This diversity of sentiment has ranged from those
satisfied with a general knowledge of the fact that God
acted on them in some miraculous way, and who
attempted not even to form an idea as to the mode, be-
lieving that Peter intended to intimate no notion what-
ever on this subject — to those, who, supposing that he
did, have allowed themselves to class the phrenzy of the

• 2 Pet. 1. 21.

OF INTERPRETATION. 63

false prophets among the heathen, with the ecstasy of
the true, as being of the same essential nature. Accord-
ingly, it has been assumed, that " the true explanation
depends on a correct theory of prophecy."* I quote
the language of Dr. Hengstenburg,! of the University
of Berlin. He admits it to have been the prevailing
opinion of the church, since the controversies with the
Montanists, " that the essential difference between the
prophets of God and the heathen diviners, consists in
the fact, that the latter spake in an ecstasy, but the
former in full possession of reason and consciousness ;
and consequently with a clear knowledge of what they
uttered." He does not seem satisfied with the
orthodox belief on this subject, preferring the notions
of Platonic philosophy as better adapted to his peculiar
metaphysics. For, applying to the true prophets,

* Christology of the O. T., vol. i. p. 217.

t This style of speech adopted by Professor Hengstenburg has
become common in these United States. Editors of religious papers,
professors, ministers and others, talk about theory on the subject of
the prophecies, as though the study of prophecy was necessarily
connected with theorising and speculations — favorite expressions
used when it suits their convenience to condemn others and excuse
their own ignorance. The predictions of Scripture seem to be
regarded much in the same light that many do the phenomena of
nature, as affording materials on which the student is to display his
ingenuity by inventing some theory to explain them. Theory is
out of place and unallowable in the study of prophecy ; and as long
as men assume it, and act on the principle that they are to excogi-
tate some mode of explanation, some clue to the meaning, and by
its guidance interpret particular parts, or weave the whole system
of prophecy together, we shall have nothing but schemes originating
in the imagination, and as endless varieties as we meet among
cosmogonists. It is a simple question that in all cases must be
asked, what is the fair and legitimate meaning of the words — a
matter-of-fact investigation — no theorising^ no speculations.

64 THE SYSTEM '

what Plato has enlarged upon in his Ion and Phagdrus,
viz. " that prophesying is necessarily accompanied by
the suppression of human agency, intelligence, and
consciousness," he is prepared to look for more or
less obscurity growing out of the very mode in which
the divine communication was made, although he has,
notwithstanding, made many valuable remarks, and
decidedly, but not designedly, favorable to the literal
or grammatical interpretation.

It does not comport with our design, nor indeed is
it necessary, to enter into any discussion as to the
physiology of inspiration, a subject, of which it is
utterly impossible for us to have any accurate know-
ledge, or any means of investigation. Those, who
deny that prophecy is the revelation of future events
made miraculously by the Spirit of God, and who
assume it to be a mere natural gift or power, of the
same character with the divinations among the hea-
then, may, very naturally, attempt the explanation of
the one by the other, and class what Dr. Hengsten-
burg has called the ecstasy of the prophets of Israel,
with the AFFLATUS and phrenzy of the prophets among
the heathen. But it does not appear, from anything
recorded in the Scriptures, that the prophets of God
were thrown into an ecstasy by the inspiration of the
Holy Ghost, and deprived of intelligence, conscious-
ness and voluntary agency, when they uttered his ora-
cles.* There is nothing in the character of the dreams
and visions, etc., of the prophets to prove it. What-
ever effects may have sometimes been produced upon
their animal system and sensations, by the disclosures
thus made to them, — and these, as in the case of
Daniel and John and others, were very remarkable —

* See Gaussen's Theopneusty, pp. 313, 314.

OF INTERPRETATION. 65

the scriptural account of their visions and dreams and
other divine communications made to them, does not
intimate that they were unintelligible, or hard to be
understood, in consequence of any supernatural mode
by which they were moved by the Holy Ghost.

The obscurity of prophecy arises entirely from
other sources, such as the partial character of the
revelation ; the impossibility of forming any vivid ideas
of things yet future and but partially described ; igno-
rance of the precise time and relations of distant events;
the want of well-defined views as to the nature of the
language and style in which the several prophets may
have delivered their several predictions ; the inci-
dental difference, in the accounts of different prophets
predicting the same things, — growing out of the cir-
cumstance, that some scenes connected with the
events predicted, are noticed and more particularly
described, by one prophet, while another has not even
alluded to them ; the difficulty there ever must be in
harmonising an almost endless variety of future scenes
and circumstances not chronologically arranged by
the prophets, but described in some order of succes-
sion, and at intervals not always disclosed ; and the
pictorial character of the representations made to
the prophets often in dreams, and more especially in
visions, which doubtless often rendered them as much
the matter of anxious study to the prophets thena.^
selves as to others in order to understand their im»
part.*

Professor Stewartf has fully and unanswerably vin-
dicated the writings of the ancient prophets from any
charge of obscurity founded on the peculiar psycho-
logical system of Dr. Hengstenburg, and his philoso-

* 1 Pet. 1. 10, 11.

t Biblical Repository, vol. ii. p. 245.

66 THE SYSTEM 1

phical theory of the mode of inspiration, and the nature
of prophecy, and concludes: "I must believe that,
when (God) reveals anything to men, he does not
wrap it up in darkness. I must continue to cherish
the belief, that when he undertakes to instruct them,
he does not leave them ignorant. All which he in-
tends to accomplish, he does accomplish. His accre-
dited messengers are not " blind leaders of the blind,"
but " clothed with light and salvation." They are
not men bereaved of their understanding, their reason,
their consciousness, their free agency ; but the most
enlightened, the most free, of all men on the face of
the earth.*

f- Entertaining precisely such views of the nature of
inspiration, whether of the prophetical or other parts
of Scripture, we expect to find, in the word of God
itself, a sanction of the principles of interpretation
applicable to the speech and writings of men in gene-
ral, in their application to the system of prophecy
contained in it. In this we are not disappointed. For,
1. The prophets^ communications were so interpreted
and understood generally by their cotemporaries who
heard them. I need not cite the examples of Micaiah,t
ElijahJ and Elisha,§ of Isaiah,|| Jeremiah,1F Ezekiel,**

• Similar sentiments are to be found in Mr. Barnes' Introduction
to his Notes on the book of Isaiah, when unfolding the views of
Professor Hengstenburg and his own, on the nature of prophecy.
** There was an essential difference between the effect of true in-
spiration on the mind, and the wild and frantic ravings of the pagan
priests and the "oracles of divination. Everything in the Scrip-
tures is consistent, rational, sober, and in accordance with the
laws of the animal economy : everything in the heathen idea of
inspiration was wild, frantic, fevered and absurd." — Vol. i. p 19.

1 1 Kings, 22. 15-36. X 1 Kings, 19. 20. 21 ; 2 Kings,!.

§ 2 Kings, 3. 10-27 ; 7. &c. || Is. 37. 38. 39. &c.

IT Jerem. 32. &c. ** Ezek. 4. 5. 6. &c.

OF INTERPRETATION. 67

Hosea,* and others, many if not most of whose predic-
tions were understood, and that so well, that, being con-
trary to their taste and prejudices, and consequently to
their cordial reception, the people and rulers became so
indignant with them, that scarcely any of them escaped
without severe persecution,! and even unto death.

To avoid delay in the details of the argument, I pre-
fer to avail myself of the reasonings and conclusion
arrived at on this subject by Professor Stuart, whom I
am the more disposed to quote, because he cannot be
suspected of prejudice on this subject, having classed
himself with those who, in reference to most of the
unfulfilled predictions, interpret them allegorically or
spiritually, and not literally. "Admitting," says he,
"that the prophets spake intelligibly, and that they
were actually understood by their cotemporaries, and
this without any miraculous interposition, it follows of
course that it was the usual laws of interpretation
\vhich enabled their hearers to understand them.
They spontaneously applied to their words the same
principles of interpretation which they were wont to
do to the language of all who addressed them. By
so doing, they rightly understood the prophets j at
any rate, by so doing, they might have rightly under-
stood them : and if so, then such laws of interpreta-
tion are the right ones ; for those laws must be right
which conduct us to the true meaning of a speaker,
I can perceive no way of avoiding this conclusion,
unless we deny that the prophets were understood, or
could be understood, by their cotemporaries. But to
deny this, would be denying facts so plain, so incon-
trovertible, that it would argue a desperate attachr
ment to system, or something still more culpable."t

* Hos. 9. &c. t Acts, 7. 52.

X Biblical Repository, voJ. ii. p. 132.

68 THE SYSTEM ^

These very just and excellent remarks, however,
are by many admitted only with restrictions. So far
as the predictions of the ancient prophets related to
temporal events, it is admitted that these remarks are
true J but not to be construed as applicable to the
spiritual interests and events of Christ's kingdom.
Here, it is contended, the cotemporaries of the pro-
phets mistook their meaning, as have done and still
do all others who understand them literally, instead
of taking out of them a spiritual or allegorical mean-
ing.* This, however, is a point much more easily
assumed than proved. It will be shown, in another
and more convenient place, that the idea of the per-
sonal coming of the Messiah — for the purpose of judg-
ment and of establishing His kingdom — the kingdom
of Heaven on earth — upon the ruins of the great per-
secuting nations which for centuries have enslaved
and oppressed the people of God — for the restoration
of the tribes of Israel and of Judah to their own land,
and for the perfection and glorious dominion of the
Theocracy — was very common among the Jews, and
can be traced far back in the traditionary interpreta-
tion of the prophets, even from the days of their
cotemporaries till the first appearing of Jesus Christ,
and subsequently in the Christian church, without

♦ For a striking example of this, see Lowth's Notes on Isaiah,
chap. 63, p. 392, and also S. Noble's Lectures on the Plenary In-
spiration of the Scriptures, p. 180-215, &c. After a metaphysical
dissertation on the intellectual powers, the latter says : " And if
we consider these three orders of intellectual powers to have three
distinct provinces of the mind appropriated to them as their seats,
we shall see why they are represented by the three countries of
Egypt, Assyria, and Israel— such representation following accu-
rately the law of that analogy, which, we have before seen, we all
intuitively recognize, between the relations of mind and the rela-
tions of space."

OF INTERPRETATION. 69

denial or dispute, for three centuries after the Chris-
tian era.

There were, indeed, errors in relation to the time
of Messiah's appearing, and a confounding of his first
and second coming, with more or less of imaginary
details in the description of his kingdom, not taken
from the prophetical writings, but from the glosses of
commentators ; but even these errors, and whatever
of extravagant imagination may be found in the de-
tailed accounts of the nature of the Messiah's king-
dom which have come down to us from antiquity,
only prove our position, that the prophecies were in-
terpreted and understood literally, as well those which
r.elate to Messiah's kingdom, as to the nations of
earth. They were admitted and known to be the fore-
telling of certain things or events to happen^ as really
and literally true in their accomplishment with regard
to the Messiah^s appearing and reigning in his king-
dom on this earth, as with regard to the kingdoms of this
world, on whose ruins it should be established.

Here again it will be objected, that the expectation
of the Jews, founded on the literal interpretation of
the prophecies, viz., that the Messiah would come and
establish a glorious kingdom on the earth, making
Jerusalem its centre and bringing all the nations of the
earth in subjection to it, has been proved fallacious
by the providence of God. It is freely admitted by
those who urge this objection, or rather taken for
granted, that the cotemporaries of the prophets, and
others of the Jewish nation, were greatly in error on
this subject ; so much so, as to have their minds filled
with prejudice and their hearts hardened through un-
belief. Their error, we affirm, did not consist in the
system of literal interpretation adopted by them, but
in their very partial examination and knowledge o(
7

70 THE SYSTEM ^

what the prophets did utter. They did not perceive,
that there were two distinct comings of their Messiah
predicted ; that each of these comings had its own dis-
tinct attributes; and that the first was so definitely-
marked out as to time, that attention to the chro-
nology of certain events in their history, would have
enabled them to come very near, if not exactly, to the
period of it.

Neither did they seem to be aware, that the cir-
cumstances, occasion, manner, condition, and other
particulars of their Messiah's first appearing, were all
apparently inconsistent with, and contradictory of the
pomp and glory, the splendor, and triumph, and lofty
dominion, that should attend his second appearing.
It was distinctly predicted, for example, where he
should be born, and what should be his condition
through life ; that he should be a man of sorrows, de-
spised and rejected of the people, be put to death,
rise from the grave, and ascend to Heaven. All this,
doubtless, they could not reconcile with the other
predictions relating to his coming, in triumph and
glory, to establish his kingdom on the earth. But
the careful and diligent study of prophecy would
have enabled them generally, as it did some, to recog-
nize and acknowledge him when he did come ; and,
having done so, to get, from his own lips, the instruc-
tion necessary to understand that portion of the pre-
dictions remaining to be fulfilled. This they did not.

Attracted by the predictions relating to his king-
dom — which comprehend by far the greatest part of
the prophetical descriptions and communications —
they lost sight, altogether, of those relating to his first
personal coming.* Having thus confounded the two
comings of the Messiah, they were totally unprepared
to recognize him, when he came, in his humiliation,
♦ Is. 53.

OF INTERPRETATION. 71

to put away sin by the sacrifice of himself. If, there-
fore, through ignorance and inattention, the Jews
made mistakes, and looked for the glorious dominion
of the Messiah to be set up at his first appearing, that
does not at all prove the system of interpretation
prevalent among them to be wrong. It only proves,
that they were not accurate and diligent students of
the prophecies — that they did not apply correctly
their own principles. And the sad result, which
flowed to them^ through their neglect of the careful
and prayerful study of the prophecies, and of the ap-
plication of the literal principles of interpretation
which they had adopted — even the unbelief and rejec-
tion of their whole nation — should administer a re-
buke, and excite alarm on the part of those, who, at
this day, neglect the study of the prophecies, and are
just as incredulous and unprepared to meet him at his
second coming in glory, to establish his kingdom on
the earth, as they were at his first.

Neglect of the prophecies led to the ruin of their
church and nation ; and the same neglect so extensive
at the present day, we doubt not, will lead to the ruin
of many more churches and nations, now just as con-
fident, in their belief, that the providence of Grod has
falsified the Jews' expectation as to the Messiah's
kingdom, and proved the error of the literal princi-
ples of interpretation adopted by them. There is
great reason to fear that the coming of Jesus Christ
in glory and triumph, to establish his kingdom on the
earth, has proved, and will continue to prove, as great
a stumbling-block to the mass of Christian ministers
and professors, as his coming, in humiliation and sor-
row, for suffering and death, did to the learned doc-
tors of the Sanhedrim, and to the majority of the Jew-
ish nation.

72 THE SYSTEM

The weakness of this objection, as well as the fal-
lacy of this conclusion, may be rendertsd yet more ap-
parent, if we advert to. the singular coincidence, in
sentiment and practice, between the Jews since the
death of Christ, and the great mass of the Christian
ministry and churches at the present day, in relation
to the spiritual or allegorical interpretation. The
Jew contends just as strenuously for the spiritual in-
terpretation of the predictions, which the spiritualist
says have been literally fulfilled, as does the spiritual-
ist for the spiritual interpretation. of those remaining
to be accomplished, and which the Jew says must be
literally fulfilled. Together, they present the most
singular phenomenon. Although agreeing, as to the
system of interpretation in part to be applied, it is
utterly impossible for them to agree as to the results
derived from their application of them. The Christian,
who adopts the spiritual interpretation of the prophe-
cies, in relation to the second coming of Jesus Christ
in his kingdom, approaches the Jew, and telling him,
that Jesus of Nazareth is the Messiah, exhorts him to
cease from his unbelief, and to embrace the Saviour
of the world.

The .Tew, in his infidelity, denies the fact, and ask-
ing him how he knows that, calls upon him to prove
it. The Christian reads to him the psalm which says,
"They part my garments among them, and cast lots
upon my vesture,"* and tells him, this and other par-
ticulars stated in this prophetic psalm, were literally
accomplished in the sufferings, and circumstances of
the death, of Jesus Christ. The Jew replies, " Admit
it as your historian Matthew and others have related :
but cast your eye forward and there read, ' All the

♦ Psalm 22. 18.

OF INTERPRETATION. 73

ends of the world shall remember, and turn unto the
Lord 5 and all the kindreds of the nations shall worship
before thee. For the kingdom is the Lord's, and He
is governor among the nations.'* What do you make
of this ] When did ever such a thing as this occur 1
The kingdom is not Christ's. He is not governor
among the nations. Where is there a nation, on the
face of the earth, that, since his crucifixion, has ever,
in its national character, owned and honored, and
in all things submitted to, Jesus Christ as its gov-
ernor 1"

The Christian replies, " You mistake : these pre-
dictions about his kingdom, and being governor
among the nations, are to be understood spiritually.
They refer to his spiritual kingdom, the church, or to
his invisible kingdom, and to the influence of his
grace, in subduing impenitent rebels, and in bringing
them to the obedience of the faith, and more espe-
cially to that period yet future, the millenial glory,
when, by increased missionary zeal and labors, by
the universal preaching of the gospel, by the effusions
of the Holy Spirit, and by great and extensive revivals
of religion, the great mass of mankind will be con-
^rg|i^^ and the kings, and princes,* and rulers of the
^esutt^, the executive, legislative and judicial function-
aries of the nations, be universally brought under the
influence of Christianity."

To this the Jew rejoins, "I object to your princi*
pies of interpretation. You make one part literal,
and another spiritual, just as it suits you. Now I
claim, that the whole psalm be interpreted either lite-
rally or spiritually. I have just as good a right to
say, as 1 do, of that part which you tell me was lite-
rally fulfilled, in the sufferings and death of Jesus

♦ Psalm 22. 27, 28.
7*

74 THE SYSTEM 1

Christ, that it must be understood spiritually, as you
have of the other." Thus they are at perfect issue,
and yet agreed as to the principles of interpretation.
This first effort therefore fails.

But the Christian brings another and most re-
markable passage to his aid from the psalm where
it is said, " Thou hast ascended on high, and hast
led captivity captive," &c.* This, he says, was
literally and truly fulfilled in Jesus Christ, and
reads the story of the ascension of Christ from the
evangelists in proof. *' Admit it," replies the Jew,
*' but pray read the verses of this same psalm, in
which it is said, ' They have seen thy goings, O
God, even the goings of my God, my King, in the
sanctuary. The singers went before, the players on
instruments followed after : among them were the
damsels playing with timbrels. Bless ye God in the
congregations, even the Lord, from the fountain of
Israel. There is little Benjamin with their ruler, the
princes of Judah and their counsel, the princes of
Zebulon and the princes of Naphtali. Thy God hath
commanded thy strength: strengthen, O God, that
which thou hast wrought for us. Because of thy
temple at Jerusalem shall kings bring presents unto
thee.'t " All this," the Jew says, " the prophet has
predicted, shall come after the ascension of God.
We yet look for our Messiah, who will bring us to our
land, and show himself in his temple to be built at
Jerusalem. What make you of all thisl"

To this the Christian replies, " You mistake : this
must all be understood spiritually of the presence of
Christ in his church, which is his temple— not lite-
rally but allegorically, or retrospectively, at least to
the days of Solomon."

• Psalm 68. 18. f Psalm 68. 24-29.

OF INTERPRETATION. 75

" Then," rejoins the Jew, " was the ascension of
God all spiritual ; and 1 will not consent that you take
advantage of this one verse in the psalm to apply it
literally to Jesus of Nazareth, and understand all the
rest, which you cannot literally apply to him, as true
allegorically or spiritually. I claim," says the Jew,
" that it must be all interpreted on the same general
principles, either all spiritual or all literal. If you
say the predictions relating to the humiliation, and
sufferings, and death of the Messiah are literal, then
must those also be literal which relate to his glory
and the triumphant establishment of his kingdom on
the earth. If the predictions relating to his second
coming in his kingdom and glory must be spiritually
understood, then must those also be spiritual, which
relate to his first coming, in his humiliation, and suf-
ferings, and death. You may take your choice."

The same issue may be made by the Jew, with
equally unanswerable point, let the spiritualist quote
from any portions of the Scriptures whatever, which
speak of " the sufferings of Christ, and the glory that
should follow."

Who does not see how greatly the Jew has the
advantage of the Christian, who interprets prophecy
in this chameleon-like method 1 It is unjust and un-
generous, uncandid, undignified, and inconsistent with
all sound logic, honorable argument, fair dealing, and
common sense, to treat the Jew or any one else thus.
No wonder, therefore, that for centuries so little im-
pression has been made upon him. Certainly the alle-
gorizing interpretation of the Scriptures is not calcu-
lated to convince or to convert him. He may most
equitably demand that one or other system be adopt-
ed, and adhered to consistently. The spiritual inter-
pretation cannot universally apply to the system of

THE SYSTEM |

p ophecy, for he that attempts it will be involved in
endless embarrassments and difficulties, and must of
necessity, by the licence it gives his imagination, ren-
der the Bible a vague, uncertain, and unsatisfactory
book, and prophecy a thing utterly contemptible, and
fit to be classed with the ambiguities and equivoques,
and unmeaning rhapsodies of the oracles of the hea-
then. The literal interpretation, however, is wholly
devoid of such embarrassment j and while it is the
only system which can present the argument fairly,
fully, and consistently, to convince the Jew that Jesus
of Nazareth was the Messiah predicted, cuts him off
from all objections urged from the predictions of his
coming in glory in his kingdom, and renders the Bible
a plain, intelligible, and consistent book. This leads
to a second remark in the exhibition of the argument.

2. That the adoption of the literal system of inter-
pretation by the cotemporaries of the prophets — ac-
cording to which the ancient Jews expected the literal
coming of the Messiah, and the literal accomplishment of
the events predicted, has been sanctioned and confirmed by
the providence of God, in the actual literal fulfilment of all
the prophecies relating to it, yea, and of the entire system
of prophecy, as far as it has been verified.

It is impossible here to give anything more than gene-
ral references, inasmuch as the argument would be much
too far extended were we to enter into minute details.
Every one, however, acquainted with his Bible, must
know, that the prophecies of Scripture are a vast
chain, beginning and ending with the course of this
present world : — one end of that chain lay in Paradise
lost, commencing in the prediction, that if man should
eat the forbidden fruit, he should die: nor shall we
reach the other end, — pursue it as we may, through the
histories of ages and nations, and midst its thousand

OF INTERPRETATION. ' 77"

times ten thousand convolutions, — till it brings us-
back again to Paradise restored, — the glorious domi-
nion of Jesus Christ over all the earth, in more than
Eden-like blessedness. " This chain of prophecy,"
says the Rev. D. Simpson,* " is so evident in the
Sacred Scriptures, that we are more embarrassed with
the selection and arrangement of that vast profusion
of them, than doubtful of their import and accomplish-
ment. To a superficial observer, they may seem to
be without order or connection j but, to a well-in-
formed mind, they are all disposed, in such a mode
and succession, as to form a regular system, all whose
parts harmonize in one amazing and consistent plan,
which runs parallel with the history of mankind,'
past, present and to come." But one and the same
principle of interpretation runs throughout the system,
whatever may be the character and style of its lan-
guage, and that is the literality or historical verity

OF THE events AND THINGS PREDICTED.

The predictions delivered immediately after the
fall, with regard to the seed of the woman's
bruising the serpent's head,f though uttered in
symbolical language, and perhaps partly at the^
time illustrated by symbolical transactions,J as well

* Key to the Prophecies, p. 30.

t Genesis, 3. 15.

X It is not at all improbable that God, our first parents, and the
serpent in its pristine form, while yet possessed by Satan, and actu-
ated as his instrument, were all visibly present together. The
curse pronounced upon the serpent, (v. 11), was calculated and
doubtless designed, in the most cautious manner, to apprise our
first parents of the presence of a malignant spirit, without excit-
ing too much their fears. Dr. Hengstenburg has some excellent
remarks on this subject in his Christology, vol. i. 34, 36. There
was nothing in the nature of things, or in the obligations of God
as moral governor, to prevent a sudden, violent, visible, and mira-

78 THE SYSTEM ^

as those relating to the curse, upon the man, and
soil, and the female sex,* — all contemplated historical
verities ; — so too did the predictions of Lamechf con-
cerning his son Noah ; — of Noah concerning the del-
uge, J and his sons§ Shem, Ham and Japhet j — of the
angel of the covenant concerning Abraham j|| — of
Abraham concerning the afflictions and emancipations
of his posterity by Isaac ;1F and the condition of those
by Ishmael ;** — of Isaac concerning Jacob and Esauff
and the coming of Shiloh jjt of Jacob concerning his
twelve sons, the heads of as many tribes ;§§ of Joseph
concerning his own promotion ; the fate of the butler
and baker, the famine in Egypt, and the deliverance
of his nation j — of Moses concerning the plagues of
Egypt,|||| the overthrow of Pharaoh,irir and the extir-
pation of the Amorite and other Canaanitish nations '***
the fortunes of the twelve tribes ;ff f — their renunci-
ation of the worship of Jehovah, and the establishment
of idolatry jJtJ — the appearance of a prophet like him-
self ;§§§ the sieges and disasters which should attend
their city ; the invasions and the cjiptivity of the tribes

ctQous change of the external form and appearance of the animal,
and of its instincts and habits. Our first parents, seeing a sudden
degradation of the serpent take place, would be apprised of some
intelligent agent concealed in it, against whom the blow was direct-
ed, of whose degradation and exemplary punishment the scenic
transformation of the animal before them from an upright form
and manly gait to the reptile crawling in the dust, would be a
pledge of the ultimate triumph over Satan by the seed of the
woman.

♦ Gen. 3. 16-19. f Gen. 5.29. J Gen. 8. 21.

§ Gen. 9. 25. || Gen. 16. 5. IT Gen. 15. 13-21.

•• Gen. 21. 13-18. ft Gen. 27. 27-29, and 39, 40.

tt Gen. 49. 1-28. §§ Gen. 37. 5-10 ; 40 and 41, and 50. 24.

Ill) Exod. 8. 9. 10. irir Genesis, 11. **• Deut. 31. 3-6.

tft Deut. 33. JJt Deut. 31. 16-18. §§§ Deut. 18. 15-18.

OF INTERPRETATION. 7^

by the Assyrians and Babylonians and Romans ; the
distresses of the Jews during their long dispersion
and their second captivity in Egypt ;* the calling
of the Gentiles ; the eventual and final return of the
Jews to their own land, and their glorious and happy
condition under the dominion of the Messiah. f

All these things, with the exception of the two last,
have been literally verified, according to the plain
grammatical import of the words of the prophecy.
Why, therefore, we ask, when nearly all Moses' pre-
dictions, with those of all before him, have been liter-
ally fulfilled, must we apply a different rule, and say,
the balance, yet unfulfilled, must be understood spirit-
ually 1 Being part of the same system, some divine
warrant must be produced for interpreting unfulfilled
prophecy on different princi4)les from that fulfilled.
To the predictions just referred to, we might add
those of Joshua against the re-building of Jericho ;J of
Balaam,§ of Deborah, || — the predictions concerning
GideonlF and Samson ;** those of Hannah,tt and Sam-
uel,JJ and the man of God§§ who foretold the destruc-
tion of Eli and his house ; of Nathan j|||| of David con-
cerning the sufferings of the Messiah, and the oppo-
sition he should meet with from the kings and gov-
ernors of this world, but of his eventual overthrow
and destruction of all his enemies, and establishment
of his kingdom on their ruins ]^^ — of the prophet of

* Deut. 28. 21-68. t Deut. 32.

t Josh. 6. 26, compared with 1 Kings, 16. 34.

§ Num. 23 & 24. il Judges, 4. 9, 21.

IT Judges, 6. 11-16, and ch. 7. & 8.

♦♦ Judges, 13-16. ft 1 Sam. 2. 10, and 7. 10.

tt 1 Sam. 10. also 18. 19, and 31. 6.

§§ 1 Sam. 2. 27-36 ; 4. 10-22 ; 22. 9-23 ; and 1 Kings, 2. 26, 27.

nil 2 Sam. 7. 15, 16; 12. 10-29, &c.

iriT Psalms, 22. 2. 69. 110.

80 THE SYSTEM ]

Bethel concerning the name and conduct of Josiah ; of
Abijah concerning the advancement of Jeroboam and
his ruin '* of the old prophet of Bethel jf of Ahijah jj
of Micaiah, who announced the destruction of Ahab
and the defeat of his army ;§ of Shemaiah concern-
ing the affliction of Jerusalem by the hand of Shi-
shak j|l of Azariah concerning the success of Asa ;1F
of Hanani concerning the wars of Asa j** of Jehu
and Eleazar against Jehoshaphat jff and of Jahaziel
in his favor ; XX — the predictions of Elijah §§ and
Elishajjlll of Zechariah the priest against JoashjITIF of
Huldah concerning the death of Josiah, and the Baby-
lonish captivity ;*** — tKe predictions that after that
captivity, the Jews should have no king of their own
till the Messiah came jfft — of Isaiah, who predicted
the humiliation and downfall of all the rich and great
men among the Jews, and the subversion of idolatry
among his countrymen,tH the general distress and
ruin of his nation,§§§ the shame and confusion of
the fashionable and gay-dressed women of his coun-
try, |||||| the infatuation of his countrymen, till their
country should become desolate jIFIFIF of the invasion of
Egypt and Ethiopia by the Assyrians ;**** and of Ke-
dar in Arabia ;tttt of the deliverance of Jerusalem from
Sennacherib — the destruction of his army ;:{:m of the
destruction of the kingdom of Israel and capture of

* 1 Kings, 13. 1-3, compared with 2 Kings, 22. 23.

t 1 Kings, 13. 11-34.

t 1 Kings, 1 1. 12. ; 14. 1-20, and 15. 29, 30.

§ 1 Kings, 22. || 2 Chron. 12. IT 2 Chron. 15.

** 2 Chron. 16. 9. ft 2 Chron. 19. 2, and 20. 1, 2 & 37.

tt 2 Chron. 20. §§ 1 Kings, 17. 18. 19. 21. 22.

nil 2 Kings, 3. 4. 5. 6. 7. 8. 12. 13. ITIT 2 Chron. 24. 15-26.

*♦* ^ Kings, 22. 14-20 ; 23. 29, 25. ftt Ezek. 21. 27.

tn Is. 2. 10-17; 21. 18-21. §§§ Is. 3. 16-26.

Jill II Is. 3. 16-26. iririr Is. 6, 9-12. **»* Is. 20.

tftt Is. 21. 13-17. tin 2 Kings, 19, and Is. 10. & 29. 1-8.

OP INTERPRETATION. 81

the ten tribes,* of the destruction of the Assyrian em-
pire,! and of Babylon and the Babylonian empire,t of
the birth, name, fame, and fortune of Cyrus, king of
Persia,§ of the preservation of the Jews as a distinct
people, — of the conception, birth, character, suffer-
ings, and circumstances of the life and death of the
Messiah, II — and, together with other historical inci-
dents, of the glorious triumph and reign of the Mes-
siah, when he should have executed the vengeance of
Heaven against his and their enemies, restored, in his
person, the throne and dynasty of David, and estab-
lished his kingdom over all the earth. Similar pre-
dictions might be referred to in Jeremiah, Ezekiel,
Daniel, Joel, Amos, Micah, Haggai, Zechariah, Mala-
chi, and others of the prophets, who have predicted the
political fortunes of many, and the fate of all the na-
tions of the earth, and the final and glorious establish-
ment of the kingdom of the Messiah, combining, in
one blessed and happy confederacy of nations, Gen-
tiles and Jews, and all people under heaven, joyfully
and gratefully submissive to his sway.

These predictions are all parts of one vast system,
comprising alike the unfulfilled with those fulfilled.
So far as the system has been developed, and, without
possibility of denial, up to the resurrection and as-
cension of Jesus Christ, the predictions have been
LITERALLY FULFILLED. The grammatical construction
is proved, by the providence of God, to be the true
and proper guide to the meaning of the prophecy.
We ask, then, for the proof, that any other method or
system of interpretation is to be applied to the balance
which remain to be fulfilled. They are but part and

• Is. 7. 8. t Is. 17. 12-14, and 37. 36.

t Is. ch. 13. & 14. § Is. 44. 45. and 2 Chron. 36. 22, 23.
II Is. 7. 14, and 53.
8

82 THE SYSTEM

parcel of the one system — the one great chain of
prophecy, contained in the Sacred Scriptures, many
links of which have been unfolded, and confirmed, by
the providence of God. To Him therefore do we
look, as to the only true and faithful interpreter of
prophecy. Having spoken to us, in familiar language,
by the mouths of our fellow-men — to whom He directs
his communications — we interpret His language, on
the same principles of grammatical construction,
which we apply to that of each other. And having,
Himself, by His providence, illustrated, and verified,
the principles of literal interpretation, by the most mi-
nute and accurate fuljilment of every particular iota pre-
dicted, we give up our reasonings and objections, sub-
mit our judgment entirely to Him, believing that, un-
less He has distinctly apprised us of a change made
in the principles of interpretation, we are bound, im-
plicitly and rigidly, to interpret the prophecies yet re-
maining unfulfilled, by the very same rules, and upon

THE VERY SAME PRINCIPLES, WHICH He HIMSELF HAS SANC-
TIONED AND ESTABLISHED, IN HiS PROVIDENCE, BY THE

VERIFICATION OF THOSE FULFILLED. This Icads to a third
remark.

3. That there is no intimation whatever, in the word
of God, nor has there been any given by the providence of
God, that any other principles of interpretation are to be
applied to that part of the system of prophecy remaining
unfulfilled, than what God has taught us are to be ap-
plied to that fulfilled. If there is, we claim that it be
pointed out. A divine warrant must be produced for
the change. We must have it distinctly and defi-
nitely made known. The key to the meaning must
either be given us directly by some new revelation
from Jesus Christ, or his apostles ; or the providence of
God must so clearly and fully indicate the meJining,

OF INTERPRETATION. 83

that no room shall be left us to doubt. Neither of
these things is the fact.

In all the conversations of Jesus Christ, and in all
the preaching and writings of the apostles, there is not
the most remote hint dropped, that any such change
has been made — that the spiritual or allegorical is to
be substituted for the literal or grammatical. On the
contrary, we find, that when they acted as prophets,
and added to the system their several predictions, they
adopted the very same style, often the very same terms,
and recognized in their auditors the right and pro-
priety of their applying the same principles of inter-
pretation to them, that they themselves did to the
former prophets.

The predictions of Christ, with regard to his suffer-
ings and death, his resurrection and ascension, are
precisely of this character.* They were literally,
yea, most punctiliously and minutely verified. So
also were his predictions in relation to the treatment
which his disciples should receive from the world.
Their trials and afflictions, and the persecutions they
should endure on his account, are graphically des-
cribed.f

Such too were his predictions relative to the
destruction of Jerusalem, and all that he uttered in
the 24th and 25th chapters of Matthew, in answer to
the questions of his disciples. As he spake of the
destruction of the temple, they put to him three very
distinct questions, "When shall these things be'?
What shall be the sign of thy coming V and what
the sign " of the end of the world V'J To each of

* Matt. 20. 18, 19.
t Matt. 10. 16-22.

J Matth. 24. 3, rrjs awTeXting tov aiwvoi. It is Universally admit-
ted, that the Greek word ai(.iv does not denote the astronomical

THE SYSTEM

these questions he replies definitely and ^in order,
after having given some general cautions and advice

world — the planet or globe we inhabit — nor the physical constitu-
tion of things, but an age or dispensation. Its period or duration
must be determined by a reference to the subject spoken of. Used
absolutely, — £«s rov aicjva Tuv aiMvui- — it is comprehensive of all,
and, in this form, denotes eternity. Scapula gives seculnm, id est,
70 annorum spalium — vita, tempus vitce hominis, and cevum, as its
appropriate meaning in Hieron., Hom., Herodot., and Xen.

Mede says, Seculumfuiurum Hehrms est N3n o'^ij?. Uride, Mark

10. 30, Luke, 18. 30, muiv 6 tp^o/^ievoj. Ephes. 2. 7, tv roFs aidat Tols

«7r£(3;^o//£i/otf. Vide Psalm 71. 18, no'-'^o'?. Is. 27. 6, n>N3n, Ven-
turis svb diebus, id est, posthac Imposterum. — Mede's Works, fol.
907-8.

Cuninghame says, "The word world is given up by the majority
of English commentators, as an improper rendering ; and in the
Latin versions of Jerome, Erasmus, Beza, and Montanus, aio^vog is
not translated mundi, but, seculi." He quotes Waple on the
Revelations, p. 248; Dr. Hammond on Luke, 1. 70; Leigh, in his
Critica Sacra, as authority.*

The apostles' inquiry related to the end of the dispensation, when
another atwt, or dispensation, was to be introduced. And accord-
ingly in the writings of the fathers (see Suicerus), the word atwv
frequently stood for this last period, that is to say, for a thousand
years. From Tobit, 14. 5, it appears manifestly to signify the first
of these great periods; viz. that which is to continue till the com-
mencement of the Millenium; for it is there said of the Jews, that
when the times of the age are fulfilled (TrXfjpwfiwo-t Kaipoi rov atcovos,
are the words of the Septuagint), they shall return from all places
of their captivity. In Isaiah, 66. 18, the age to come signifies the
second of these long periods, viz., the Millenium. So Christ is
called (Is. 9. 6.) narrjo rov jieWovTos aio>pos. See Cuninghame on
the Apocalypse, 3d ed. pp. 295, 296.

In the question, as propounded by the apostles, they contemplated
the end of the one dispensation, which should give way to the
other and more glorious, to be introduced at the coming of Christ.
In Heb. 9. 26, £in awreXeia ruiv aiwvCfv, and in 1 Cor, 10. 11, refer-
ence is had to the Christian dispensation, as succeeding the Jew-
ish, and as the last of all the dispensations, preparatory to the
kingdom which is to be eternal.

*See Cuninghame on the Apocalypse, pp. 294, 296.

OF INTERPRETATION. 85

to prevent their being imposed upon. The cautions
and advice, according to the plain grammatical inter-
pretation, grow out of the condition of things in the
world, which he foresaw would continue till the very
time of his coming, i. e. the end of the dispensation,
viz. there should be impostors, false Christs, wars and
rumors of wars, nations rising up against nations,
famines, pestilences, and earthquakes. These things
should be but the harbingers or the beginning of sor-
rows, leading to the persecution and martyrdom of
Christians, to offences and treachery in the church,
to false teaching, to apostasies, and aboundings of
corruption, while, nevertheless, the gospel would
work its way through the earth, and be preached as a
witness among all nations ; and then, but not till then,
should the end come. This general description of the
state of things during the evangelical dispensation up to
the time of the end, is given from the 4th to the 14th
verse of the 24th chapter of Matthew, inclusive.

From the 15th to the 28th verse, he answers the
first question, — referring to the predictions of Daniel
describing the time when Jerusalem should be laid
waste and the temple destroyed — not by chrono-
logical dates, but by indicating certain events
which should take place — and exhorting his fol-
lowers, whenever they should occur, to hasten
from the place. These things were so well under-
stood beforehand, according to their plain grammati-
cal import, that there was not a Christian that per-
ished in the overthrow of Jerusalem, all having
previously escaped out of it to Pella. At the same
time he told them distinctly, that they were not to •
look for his coming at that time, notwithstanding
many false Christs should arise, and it should be said,
Lo, he had come here, or, Lo, he was there. His
8*

86 THE SYSTEM

coming would be like the lightning's flash, whenever
it should take place, and not be reported beforehand.
The tribulations that should commence in the world,
at the destruction of Jerusalem, should not terminate
until the time of his coming, but for the elect's sake
they would be shortened. There would be troubles
such as the world had never seen before, and never
would again, after they should have terminated with
his coming.* These things have been literally ful-
filled, and are now at this day still going on.

* Matth. 24. 21, 22. It is taken for granted by many commenta-
tors, that these unparalleled tribulations occurred during the siege,
and at the destruction of Jerusalem by Titus ; and therefore it is
inferred that the prediction of Dan. 12. 1-3, which apparently
dates that tribulation at the final destruction of Antichrist, Dan.
11. 44, 45, and at the resurrection, Dan. 12. 3, must either be spirit-
ually interpreted, or the one must be regarded as the type, and the
other the antetype, or must be explained in some other way than
according to the literal or grammatical interpretation, which, if
applied to both the predictions of Christ and Daniel, would make
them contradict each other. There is no necessity, however, for a
departure from the grammatical interpretation ; nor is there any
contradiction between Christ and Daniel.

From Luke, 21. 20-24, which is parallel to Matth. 24. 15-22, il
is obvious, that the tribulation of which Christ speaks, is not re-
stricted to the days of Titus, as though it had reached its crisis in
the siege and destruction of Jerusalem ; but extends through the
whole period of Gentile oppression and of Jewish depression, even
to the termination of what is called " the times of the Gentiles."
Christ, in Matthew, and Daniel, both make the tribulation to be
unprecedented ; but the former comprehends the whole period of
Jewish oppression and Gentile domination, from the siege and de-
struction of Jerusalem by Titus, till the fulfilling of " the times of
the GentUes,^* i.e. to their complete termination — comparing this last
with other periods of Jewish tribulation, which whole period he
calls in Luke, 21. 22, " these days of vengeance," during whose
continuance, " all things which are written are to be fulfilled."
The tribulations of the Jews, in other words, Christ says, should
be greater, during the whole period in which " Jerusalem shall be

OF INTERPRETATION. 87

Having answered the first question, he proceeds,
from the 29th to the 35th verse, to answer the second,
stating, in symbolical language, that after the destruc-
tion of Jerusalem, both the political and ecclesiastical
world, designated by the symbols of the sun, moon,
and stars, should be in a state of confusion, even unto
shaking down and utter dissolution ; and that when
this shaking and utter dissolution of the ecclesiastical
and political governments of earth should occur, then,
and in them, would the world have the sign of his
coming — which would be, at the proper time, a visible
coming in the clouds of heaven, with power and great
glory, for the gathering of his elect from one end of
heaven to the other. As certainly as the putting forth
of leaves by the fig tree, indicates the approach of
summer, so certainly should these things indicate his
coming.

The generation then present when he spoke, should
not have left the earth till all these things begin to

trodden down of the Gentiles, until the times of the Gentiles be
fulfilled," (Luke, 21. 24,) than ever they had been previously, or
shall be thereafter — strictly and properly designated as " the days
OF VENGEANCE," cxpressly arranged and marked out by God, for
the purpose of executing his predicted wrath — fulfilling all the pre-
dictions — ^iiepai eKSiKfjo-ews avrai eiai, rov ^XripcjQijvai -ravra ra yeypafi-
niva. Daniel, in ch. 12. 1, 2, speaks of the close of this same
extended period, when the times of the Gentiles shall be nearly
fulfilled, and when the Jewish tribulation, which commenced under
Titus, and has been ever since prolonged, is about reaching its
climax. " The time of Jacob's trouble," (Jer. 30. 7,) out of which
he shall be saved, will prove the time for the overthrow of the
Gentile nations, when Jerusalem shall prove a cup of trembling,
and a burdensome stone to all that come against it, (Zech. 12. 1, 2,)
and the fearful, terrible, and unprecedented crisis when the sym-
bolical " earthquake such as was not since men were upon the
earth, so mighty and so great," (Rev. 16. 18,) shall occur.

88 THE SYSTEM

be,* which is the meaning of the word " fulfilled," in
verse 34. What he had said was more certainly to
take place, than the continuance of Jaeaven and earth.

* Matth. 34. 34, ews av rravra ravra yivrtrai. Mr. Cuninghame re-
marks that the most proper and original signification of the verb
yivonai is not to he completely fulfilled, as it is rendered in our
English version of this passage ; but rather, " commencement, run-
ning into subsequent continuance, of action." This generation
shall not pass away, till all these things be fulfilling : — the aorist
subjunctive. He quotes Luke, 21. 24, to show that yej/wrrat cannot
be understood as synonymous with nXripojetoai, and Rev. 15. 8, that
it cannot mean Te^eadumr. In confirmation of this meaning, he says,
"It may be observed that the phrase h hi ycveaOai ev rax^h ii^ I^ev. 1.
1, is explained on the same principle by Vitringa, Doddridge, Dr.
Cressner, Woodhouse, the Jesuit Ribera, and others. So in Matth.
8, 24, HtKTfxoi neyai zyzvtTo, does not signify that the storm was over,
but was begun. In Matth. 8. 16, we have the words, oxhias 6£ yt-
vojxevrig, the evening being come ; in Mark, 6. 2, yevoiievov aajSParov,
the Sabbath being come ; John, 8. 58, npiv Af3paajx ycvecOai, before
Abraham itas born ; John, 13. 2, ienruov ytvojuvov, according to our
version is rendered, supper being ended ; but according to Whitby,
Doddridge, Macknight, Schleusner, &c., supper being come. — See
Cuninghame on the Apocalypse, pp. 318-323, where the merits
of the criticism are fully discussed. I only add, that Scapula gives
the meaning of the word yivoixui, nascor, orior.

Nothing more can be fairly inferred from the Saviour's use of the
word yEVT)Tai, if the word ycvea be used in the common sense, to de-
note the period during which men simultaneously dwell together on
the earth, a period of thirty years, than that, during the age of the
inhabitants of the world, then living in his day, there would be the
commencement, the rise, the opening, of the series ; the birth of
that course of events, he was then predicting. The scenes he
predicted, in other words, would soon begin. With this view we
are satisfied, as being conformable alike with the import of the
Saviour's language, and the comment of His providence.

But if any prefer the criticism which determines the meaning of
ytvta difterently from the current acceptation of the word generation,
we do not object. In either case, the tgxt cannot be understood to
mean that all should be accomplished during the lifetime of the men
who were cotemporary with Christ ; and we are relieved from the

OF INTERPRETATION. 89

In the 36th verse he replies to the third and last
question, stating- that, as to the precise day and hour
when the end should come, it was not to be made

labored efforts of those who make the destruction of Jerusalem to
be the main event referred to, and typical of that of the world, at
the day of Judgment, and who quote this passage in proof of what
they call a double sense of prophecy, and of the fallacious rule
of interpretation founded on it.

It is certain that the word ysvea very often, both in sacred and
profane writers, means a race, a family, a tribe, a nation, a class of
persons united by sameness of character, disposition, or other ties,
a people of common origin. Scapula assigns genus, progenies, as
its proper meaning, and quotes Philo de Vita Mosis, as authority

— KaToXzinei [tsv TzarpiSa Kui yeveav kul rraTpcoov oIkoi/. A Writer in the

Investigator, vol. i. pp. 53-56, has quoted, in proof of this meaning,
from Homer, Iliad Y. 303, 304,—

Oippa nev airiTEpnos yevst] kui aipapToS oXr/Tai
AapSavuiv'

« That the race (or posterity) of Dardanus become not extinct."
Iliad f. 191,—

Jipeiaacov 6' avre Aioj yEveri iroTanoio rervKTUtf

**The race (or descendant) of Jove is superior to a river."
And from Hesiod, E. Kai H. 281,—

TovJe t' a[xavpnr£pri yEven fxEroiriade XEXetrrrai.

"The race (or progeny) of the perjurer is left to more obscurity."

And Josephus, A. J. 1, 10, — 'O Qsoi kui traiSa uvtm yEvriasaOai. e^ay-

ysWei KUI TToXXriv £| ekeivov ytvEva, — ^' a numeroils race." — And Sep-
tuagint, Josh. 22. 27, — Twv yEvEwv rjixdv ficff fijxas. — '* Our genera-
tions after us."

The following passages are given in proof of the absolute import
of the word, as synonymous with a tribe, or people, or nation, with-
out reference to the ancestor :

Sophocles, Ajax, 190 — Taj atrcorov JliavtptSav yEvsas. Euripides,
Hecuba, 470— Ttrai/w^ ysveav — « The race of the Titans." ^schy-
lus, Agamemnon, 1538—

6 6e \oivov iopt'
EK Tu)v6e Sopwv a\\r]v yEVEav
Tpiffsiv Oavarois avOerraifftr.

" To afflict another race (or family) ; opposed to that of the Plit-
thenidae."

90 THE SYSTEM 1 ^

known, but it should come upon the world just as the
flood did in the days of Noah. It behoved them,

Pindar, Nem., VI. 54 — naXaKpaTos yeveaj^an anciently celebrated
family."— Homer, Iliad E. 265,—

Tris yap rot yEvsrig ^s Tpai rep Evpvoira Zcvs
^wj^' vtos noivriv Faj/u/iJ/^ecJf.

" Of that breed (or race) of horses."

The following, among other passages from the Septuagint, may
be added to the above :— Psalm, 14. 5 ; 24. 6 ; 73. 15. Gen. 31.J3.
Lev. 25. 41. The word is used in the New Testament in the sense
of race, tribe, people, nation. See Phil. 2. 15, where our transla-
tors render it nation. The above is sufficient to justify the re-
marks of the learned Mede, who in Epist. 12, p. 752 of his works,
says, " I prefer, as I said," speaking of Ithe import of the word in
this passage, " gens JudcBOrum ; for what reasons nihil nunc attinet
dicere. No man can deny but this is one of the native notions of
yeveof yea, and so taken in the gospels : as in the foregoing chapter,
Matth. 23. 36, Verily I say unto you, all these things shall come stti
-riv yevsav ravTrjv — upon this Tuztion. So Beza renders it twice in
the parallel place, Luke, 10. 50,51, and seven times in this gospel.
Again, Luke, 17. 25, The Son of Man must be first rejected ano rm
yeveas ravrm — Beza, a gente ista. The LXX. renders by this word
QVj populus, nnsttro, familia, r^•\^^n, progenies, patria. See Gen.
25. 13, and 43. 7 ; Numbers, 10. 30, &c. I suppose here is enough
for the signification of the word." *

We are not concerned to decide which one, or whether both of
these critical expositions should be adopted. The idea evidently
is, that the things which Christ predicted, should now begin to de-
velope themselves. The Jewish people, or race, should not perish
till all should be fulfilled : according to Mede, or according to Cu-
ninghame, the men of that day should not all have died, till the
scenes Christ predicted should begin ; or blending both, — the Jew-
ish race should not become extinct during the whole course of the
days of vengeance, in which all the things he predicted were to be
fulfilled. See Stonerd's Dissert, on the Disc, of Christ, pp. 188-193.

Much more might be added here. Suflicient has been said to res-
cue this passage from the use which has been made of it, for con-
firming the double sense of prophecy, and introducing that confu-
sion, which the spiritual interpreter and the rules of exegesis founded
on the assumed double sense of prophecy, have always led to, in
the interpretation of these predictions of Jesus Christ.

OF INTERPRETATION

therefore, to watch, for, ere they were awate, they y^

should be involved in the terrible scenes connected "<J^ . '
with his coming to judgment, which he describes i»,^ ^ ;>>
the remainder of the 24'th and through the 25th ch^J^? " J^^
ters of Matthew. We shall have occasion, hereafter^"- _^--
to refer to these chapters for another purpose. We
have given this brief exposition at present, merely to
confirm the truth of our position, that the predictions
of Christ recognize no new principles of interpreta-
tion, but are as literally to be verified as those of the
ancient prophets, and to be understood according to
the grammatical construction and import of the lan-
guage employed in delivering them.

Equally true is it of the predictions of Paul, of
Peter, and of Jude. They plainly refer to events in
the church and world, to be literally, historically veri-
fied, i. e. matters of direct, public, visible observation,
not allegorical resemblances, and are easiest and best
understood according to the grammatical interpreta-
tion. As for those of John, in the book of Revela-
tions, they are indeed delivered mainly in symbolical
language, but the symbols are not all new. They are
chiefly taken from Daniel, Ezekiel, and Zechariah,
and are an exposition of many things contained in
them, and therefore must be subjected to the same
principles of interpretation applicable to them — which
is not the allegorical but grammatical interpretation —
according to the established import of the symbols,
and to designate things, as really and historically
TRUE, i. e. events to occur, as if they had been
described in alphabetical terms.*

Besides, they are interspersed with alphabetical
interpretations, which serve as the clue to the mean-

♦SeeRev. 1. 20; 4.5; 5.8; 7. 13-16; 11.3, 4, 8; 17. 13,14.
15, 18; 19.8,10; 20.2,4,5.

9ft THE SYSTEM J

ing of some of the more complicated symbols. Sym-
bolical language has indeed been called figurative, and
made a pretext for the spiritual interpretation, founded
on a hidden sense. But we shall have occasion, else-
where, to show that symbolical language is even
more definite and immutable, as to its import, than
alphabetical — that it does not possess the character
of what rhetoricians call allegory — and that it is used,
as truly and designedly as the alphabetical, to desig-
nate events and scenes that are to occur in the church
and world, as literally matters of public observation,
events of history.

The common and most plausible attempt made to
prove the allegorical or spiritual interpretation to be
correctly applicable to unfulfilled prophecy, is the
following. — The phrase, the kingdom of God, or the
kingdom of heaven, or, the kingdom of the heavens, it is
said, evidently, very often in the New Testament, de-
notes the church of God as a spiritual society, and,
therefore, the language of prophecy relating to it, must,
of course, possess an allegorical or spiritual meaning.
In like manner, it is said, that the coming of Christ is
a phrase employed in the New Testament, not in its
literal sense, but analogically, to denote some special
movement, or interposition of his providence, and,
therefore must be analogically and spiritually under-
stood.

In reply to this, we remark, that the thing thus
assumed must be proved- The phrase, the kingdom
of heaven, we affirm, is not of mutable import, ac-
cording to men's fancies — now denoting the church
of God on earth, as it is visibly organized, and then,
its invisible members, the elect of God — then, again,
the intermediate state after death — then, the Mille-
nium — and then, eternal glory. It properly, according

OF INTERPRETATION. 93

to fair grammatical construction, denotes the glorious
dominion of Jesus Christ, to be established on earth
at his coming, not a kingdom in the heavens, some-
times illustrated, it is true, and frequently spoken of,
as in its embryo condition, in its forming, preparatory,
or inchoate state, comprising the saints on earth with
the saints in heaven — destined to a future state of tri-
umph and joint dominion with Jesus Christ, but never
as an organized spiritual society, either in union with,
or opposition to, or in contradistinction from, the
kingdoms of this world.

And as to His coming,* we utterly deny, that the
phrases which are employed by Christ himself, and
the New Testament writers, to designate His interpo-
sition for the introduction and establishment of His
kingdom, either do, or can, upon any fair principles
of grammatical construction, mean anything but His
VISIBLE PERSONAL APPEARING — His sccoud coming, or
glorious return to earth. The assumptions, therefore,
on which this whole system of spiritual interpretation
is based, we pronounce to be altogether fallacious and
untenable. They never have been proved.

In a proper place, we shall show, that the idea of
the church being the kingdom of God, was nOt .cur-
rent in the world for several centuries after the Chris-
tian era ; yea, was not excogitated till after the intro-
duction of the Platonic philosophy, from the schools
of Alexandria, by Origen, and the rise of the spiritual
interpreters. After the conversion of the Emperor
Constantine to Christianity, and the establishment of
the church and of the Christian religion by the laws
of the Roman empire, the idea of an allegorical king-
dom was conceived and adopted, and became, through

* See Chap, XL

94« THE system'

the corruptions of the times, the grand means, the lad-
der, as it has been called,* by which the Bishop of
Rome ascended to his lofty seat, where, claiming the
kingdoms of this world, as the vicegerent of Jesus
Christ, " he opposeth and exalteth himself above all
that is called God, or that is worshipped ; so that he
as God sitteth in the temple of God, showing himself
that he is God."t

There is, indeed, an analogical use of language,
which, founded on an assumed relation between moral,
spiritual, and intellectual things, and physical, sensi-
ble, and material forms, determines the meaning and
use of terms originally taken from the latter, as suit-
able representatives or expressions of our thoughts in
relation to the former. It cannot, however, be claimed
as a basis for Scriptural exegesis any more than for
any other description of exposition. It, however, has
been carried by a writer on the plenary inspiration of
the Scriptures, to the most extravagant results, and
claimed as ample warrant for the double sense, alle-
gorical or spiritual interpretation of the Scriptures.
But the author's whole system is founded on the fol-
lowing vague, mystic, Aristotelian assumption, " that
all things in nature, being outward productions from
inward essences, are natural, sensible, and material
types, of moral, intellectual, and spiritual antitypes,
and finally of their prototypes in God. "J This is
avowedly making a physico-theological, or metaphysi-
cal speculation about the origin of creation, the phi-
losophical key for the interpretation of the Scriptures,
and needs but to be stated for its refutation. It dif-

♦ The Glad Tidings, by H. D. Ward, p. 65, 82. f 2 Thess. 2. 4.
X S. Noble's Lectures on the plenary inspiration of the Scrip-
tures, pp. 156, 157.

OF INTERPRETATION. 95

fers in its characteristic details, but is essentially of
like character with the system of interpretation intro-
duced by Origen, and which, in the progress of our
discussions, we shall have occasion to notice.

Whether, therefore, we contemplate the manner in
which the cotemporaries of the prophets interpreted
their predictions, — the manner in which the providence
of God has interpreted, by their actual accomplish-
ment, those which have been fulfilled — and the man-
ner in which Christ and his apostles delivered theirs —
using the very same phrases and language with the
former prophets, and never giving the least intima-
tion of any change to be made in the principles of
interpretation — there is but one conclusion to which
we can come, viz. — that the entire system of pro-
phecy, UNFOLDED IN THE SaCRED ScRIPTURES, RECOGNIZES
AND ESTABLISHES, THE LITERAL OR GRAMMATICAL INTER-
PRETATION, AS THE ONLY APPROPRIATE METHOD.

Here we might rest, but we advance a step further.
We claim for this system of interpretation the expli-
cit direction and sanction of God himself.

4. The spirit of inspiration long since authorized
us to expect, and has pledged the literal fulfillment of
prophecy, and God himself authoritatively and formally
ordained that to this test must every prophet subject
his predictions. The prophet exhorts us to study the
predictions, and to compare them carefully with their
accomplishment.*

" Seek ye out of the book of the Lord and read :
No one of these shall fail;
None shall want her mate :
For my mouth it hath commanded,
And his Spirit it hath gathered them."

♦ Isaiah, 34. 16.

9ft THE SYSTEM OF INTERPRETATION.

It is admitted by commentators* that while the lan-
guage here is taken from the pairing of animals, it is
designed to teach, that, as each has its mate, so shall
it be with the prediction and its accomplishment.
They shall be as certainly paired ; none shall want its
fulfillment.

But over and above this, it was formally enacted by
Jehovah, as a fundamental law in His government of His
people, that this should be the rule or test, which, down
to the time of the end, they should apply to the sayings
of any prophet, who might arise among them. Moses
commanded in the name of the Lord, in all cases of
doubt about the genuineness and divine authority of
a prediction, that if events did not verify the word of
the prophet literally interpreted as men are wont to
do the language of each other, they were to be set
aside. " The prophet which shall presume to speak a
word in my name, which I have not commanded him
to speak, or that shall speak in the name of other gods,
even that prophet shall die. And if thou say in thine
heart, How shall we know the word which the Lord
hath not spoken 1 When a prophet speaketh in the
name of the Lord, if the thing follow not, nor come to
pass, that is the thing which the Lord hath not spoken,
but the prophet hath spoken it presumptuously."!
The common sense of mankind requires the applica-
tion of the salne test or rule to every one still who
pretends to be a prophet j and it is equally important
for the cause of truth and the honor of God's word,
that in the study and interpretation of the divine pre-
dictions, it should be as rigidly observed.

* See Barnes on Isaiah, ad loc. f Deuter. 18. 20-22.

CHAPTER IV.

THE SYSTEM OF INTERPRETATION. THE NATURE OF FIGU-
RATIVE LANGUAGE.

The general nature of the system of interpretation,
applicable to the prophetical writings, has been affirm-
ed to be THE LITERAL, in contradistinction from the
SPIRITUAL. Various arguments have been adduced to
prove the affirmation. In presenting those arguments,
it has not been deemed necessary to give anything
more than a very general definition or description of
the two systems. It is possible, however, that mis-
takes and misapprehensions may exist, in relation to
the distinctive features of the system of literal inter-
pretation, and that further information and illustration
may be desired by those who would pursue, for their
own benefit, the study of the prophecies. It is im-
portant, therefore, to correct such mistakes, and to
meet such wishes. It is possible that some may claim
the authority of the apostle, for spiritualizing or ex-
plaining by way of allegory, important moral and re-
ligious truths.* He did unquestionably employ alle-
gory for the illustration and enforcement of the im-
portant truth, that no one minister in the Christian
church should be vaingloriously exalted and honored
for his work, above another. He selected the case of
Apollos and himself, who were the favorites of par-
ticular portions or parties in the church of Corinth,
and by means of an allegory, suggested by the process
of building a temple, undertook to show that all who

• 1 Cor. 4. 6.

^8 THE SYSTEM OF INTERPRETATION.

contributed, of whatever material, to the growth of
the edifice, were co-workers ; and that, so far from
men's sitting in judgment, and condemning or honor-
ing one laborer more than another, God was the only
proper judge, who, as umpire does the building, would
try the relative and absolute value of the materials and
labor contributed by each. " These things," says he,
" I have transferred to myself and Apollos, in a figure."
He made Apollos and himself examples, and schemed
from them an illustration, on rhetorical principles,
suited to the taste and genius of the Greeks, who were
fond of eloquence, for the purpose of reproving the
spirit of rivalry and faction among them. This is all
he means, * and it is a great mistake to plead this as
a sanction for the general and indiscriminate spiritual-
izing of the Scriptures.

The literal interpretation has been defined to be
what Ernesti has called the grammatical, and cannot
better be exhibited in a few words, than in those
which Dr. John Pye Smith states to be " the common
rule of all rational interpretation ; viz., the sense afford-
ed by a cautious and critical examination of the terms
of the passage, and an impartial construction of the
whole sentence, according to the known usage of the
language and the writer." f

From this general view of its nature, it is obvious
that there must be a careful attention to the different
styles of speech, or modes of writing, adopted by the
prophetical writers. By the different styles of speech
we do not mean the varieties and peculiarities ob-
servable between different writers— the things which
distinguish the composition of one from another ; but
those modes of speech which the same speaker or

* See Bloomfield's Greek Test, ad loc.

t Smith's Script. Test, to the Messiah, vol. i. p. 214.

TROPICAL LANGUAGE. 99

writer is apt to adopt under different circumstances and
states of feeling, and which are easily and generally
interpreted by the rules of rhetoric, founded on the
well-established and essential laws of human thought.
In unfolding the features, therefore, of literal inter-
pretation, we remark —

I. That it does not reject the tropes of speech and
rhetorical embellishments of style, but interprets
the meaning of the prophet always by the same
rules of exegesis that would be applied to the
same kinds of composition.

In doing so, however, it does not admit any precon-
ceived notion of the nature of things, according to any
metaphysical, philosophical, or theological views, to be
the guide and interpreter as to what the language of
the prophet means. In this respect, it differs radically
from the course adopted and sanctioned by the spiritual
interpretation. Thus, for example, when the prophets
speak of the coming and kingdom of Jesus Christ,
whatever style of speech they may see fit to employ,
the literal interpretation inquires first what is the true
and proper meaning of the prophet's words — that which
he himself attached to them, and designed to convey.
In order to determine this, resort is had, not to any
theory of prophecy, or preconceived opinions, but to
the ordinary rules of rhetoric, applicable to the par-
ticular style of speech employed by the prophets.
That is, he first inquires whether, in the predictions
examined, the prophet's language contains any of the
tropes of speech, or whether it is a plain historical
statement, free from any rhetorical embellishments of
diction. Having done so, he takes the appropriate
meaning of the words, determined by the character of
style, as the ideas designed by the prophet to be com-
municated. Whether that coming and kingdom,

100 THE SYSTEM OF INTERPRETATION.

therefore, are events literally and historically to occur,
or are to be understood figuratively, the literalist deter-
mines by his previous examination of the language of
the prediction, whether tropical or not. The spiritual
interpreter, however, pursues a different course. Hav-
ing conceived beforehand, whether from education or
the authority of commentators, that the coming and
kingdom of Christ are and must be wholly spiritual, —
that is, invisible interpositions of his divine power and
influence, to affect and control the minds and hearts of
men, — he takes it for granted, that the words are, and
can only be, strong rhetorical figures of speech, em-
ployed to express merely some general resemblance.
The thing, he says, is spoken of as though it were
really the fact that Christ should visibly appear and
set up a kingdom on earth, to be visibly administered
by him ; but is not so to be understood, the language
being merely figurative — strong metaphors to express
the resemblance or analogy between Christ's invisible
influence, and the visible means of influence by which
the kings of this world assert and maintain their power
— a mere rhetorical accommodation of language.

Because, confessedly, a portion of prophetical
language is delivered with metaphorical and other
tropical embellishments of diction, the spiritual inter-
preter thinks that he triumphantly answers the literal
interpreter, by arrogantly refusing to concede to him
any right at all to apply the rules of rhetoric, and re-
quiring him, in all cases, to interpret the words liter-
ally, that is, in his sense of the word, totally devoid of
figure. Attempting thus to force the literal inter-
preter into the assertion of things monstrous and ab-
surd, he flatters himself, or with great self-compla-
cency concludes, that he has triumphantly answered
and exposed his folly. How often have we heard such

TROPICAL LANGUAGE. 101

attempts at wit and ribaldry — such satirical flings as
these ! Shall the sun be literally turned into darkness,
and the moon into blood 1 Shall such wonders occur
in Heaven above, and signs in the earth beneath, as
literal blood, and fire, and vapour of smoke 1 Do we
not read of the stars falling from Heaven, of a beast
with seven heads and ten horns, of a little horn behind
the ten, having a mouth speaking blasphemy ; and of
a certain lady that had her seat upon seven moun-
tains 1 Must not all these, and such like monstrous and
incredible things, the spiritualist asks, be spiritually
understood % Who can be so weak and foolish as to
understand them literally 1 Such things being evi-
dently figurative, he concluded that the spiritual
interpretation is and must be the only true system,
and consequently that dl who advocate the literal
only betray their own weakness.

Such sophistry almost destroys the uespect we wisb
to entertain for the men that employ it. Because we
advocate the literal verity of the events or things pre-
dicted, interpreting the language of prophecy accord
ing to the grammatical or rhetorical rules applicable
to its particular character, it does not therefore fol-
low, that every metaphor and symbol, or trope of
speech, must be stripped of all its ornament, and we
be charged with absurdly maintaining, either directly
or by fair implication, that when a man is called a lion,
he is a lion indeed, or when a woman is said to have
appeared in heaven clothed with the sun, having the
moon under her feet, and upon her head a crown of
twelve stars, there ever, literally or in reality, was
such a thing. It is disingenuous, yea, worse than
puerile, to endeavor to excite odium against, or to
pour ridicule upon, the literal interpretation of such
sophistry. For we remark —

10^ THE SYSTEM OF INTERPKETATION.

II. The LITERAL INTERPRETATION CAREFULLY SEARCHES
FOR THE GREAT AND LEADING THEME OF PROPHECY,
WHICH GIVES SHAPE, CHARACTER, AND IMPORT, TO THE
ENTIRE SYSTEM, AND APPLYING TO THEM THE RULES
OF PHILOSOPHICAL AND BIBLICAL EXEGESIS, THE PRIN-
CIPLES OF GRAMMATICAL CONSTRUCTION AND INTERPRE-
TATION, DETERMINES WHETHER THEY ARE TO BE IN-
TERPRETED LITERALLY OR ALLEGORICALLY.

Admitting the existence of tropes, or figures of
speech, in the different predictions, the literal inter-
preter, however, assumes no general notion or precon-
ceived opinion about the nature of the thing, for the
interpretation, in any case, of the language of a pro-
phecy, until its import has been established by the
ordinary rules of exegesis.

It is true, that some ignorant sectaries and wild
fanatics, such as the Mormons, and a certain class of
perfectionists, who adopt the views of a Mr. Beman,
on the subject of the kingdom of Heaven, and others
of kindred ignorance and error, insist upon every ex-
pression being taken literally, without any reference
whatever to any tropes of speech, so that when God
is called a rock and Christ a lamb, and Christians sheep,
they are not to be understood as metaphorically, but
really such — a pretence so utterly absurd and inso-
lently ignorant, as to merit nothing but pity for the
weakness, or contempt for the nonsense of those that
make it. The literal interpretation, for which we
contend, knows no alliance with such absurdity ; and
they who object to it, as identical with such nonsense,
only display their own ignorance or malice.

To this, perhaps, it will be objected ; where then is
the difference between the literal and spiritual inter-
pretation! If the literalist admits the existence of

TROPICAL LANGUAGE. " 103

figurative expressions in prophecy, and the spiritualist
admits the literal character of many predictions,
wherein do they differ 1 Do they not after all substan-
tially come to the same thing 1 To this we reply, that
they differ as greatly in their mode of interpreting as in
their results. The spiritualist, for example, assumes that
THE COMING AND KINGDOM OF GHRisT are things which are
not and cannot be literally meant and understood, but
wholly figurative representations of something spi-
ritual. By means of this assumption, every expression
inconsistent with his spiritual idea of the nature of
Christ's coming and kingdom, also becomes figurative,
and his whole interpretation of the prophecies and
exposition of the Scriptures, assumes a correspondent
spiritual hue or character. His assumed or precon-
ceived notion of the nature of the things, is the colored
glass or lens through which he reads the Sacred
Scriptures. The literalist denies all such assumptions,
and calls for proof, subjecting the language of the
prophets, on these points, to the most careful investi-
gation by means of philological and rhetorical tests
and rules. The spiritualist, however, does not in the
first instance, by the application of philological and
rhetorical tests and rules, determine whether these
terms, the coming and kingdom of christ, are, or are
not, literally to be understood j nor does he undertake
to prove either from Scripture or from any other
source, that his assumed notion or opinion of the
nature of the things is correct. That must not be
disputed. Here, then, is one essential difference
between them.

These expressions obviously are the key-note to the
entire system of prophecy. If they are literal, at once
they give the pitch, or help us to fix the meaning of
many predictions, and to judge when other expressions

104 THE SYSTEM OF INTERPRETATION,

used by the prophets, are metaphorical or literal. If
they are spiritual, in the same way they give tone to
the entire language of prophecy, and shape its meaning
accordingly. It is not our design at present philo-
logically or grammatically, to settle the meaning of
these terms. That must be done in another place.
Our object here is merely to unfold the principles by
which the literalist proceeds in his investigation of
the language of the prophets.

Here, perhaps, it will be objected, how is it possible
to settle this difference between the two systems, and
to determine whether these expressions are figurative,
or whether they are not. We reply, as we have
already stated, that recourse must be had to the
ordinary and well-established rules of rhetoric. How,
we ask, do you tell when another uses metaphors and
figures of speech, or when he speaks according to the
plain alphabetical import of his language 1 Although
the reader may be just as ignorant as a little child of
the rules of rhetoric, yet he finds no difficulty, nor
does the child. According to the established laws of
human thought, on which those rules are founded, the
meaning is at once perceived. The import of the
metaphor at once appears when you call a man a lion
to denote his strength and magnanimity, or a puppy to
denote his meanness, impertinence, and insignificance'^
or when you compliment a lady by telling her she has
a rosy face and a snowy skin.

We are not concerned to quote the rules of rhetoric
applicable to tropical words ; but it may be proper to
remark, that the evidence of our senses and that of
intuition and of consciousness, which we all have in
common, enables us, whether children or adults, at
once, as the case may be, to perceive whether the
thing asserted be literally or figuratively spoken. If

TROPICAL LANGUAGE. 105

literally taken, as when we call a man a lion or an ass,
we see it would contradict the evidence of our senses
or involve an absurdity. At once, therefore, we
apprehend the speaker's design' to denote some re-
semblance of properties, and not identity of substance.
No one ever dreams of interpreting language literally,
when it is directly contradictory of the evidence of his
senses at the time, or his consciousness, or any
intuitive truth.

There is nothing in the idea of Christ's visible
coming, and of the establishment of a kingdom on the
earth, with a visible administration adapted to its
elevated nature and designs, at all contradictory of
any evidence of sense or of consciousness, or incon-
sistent with any intuitive truth. Yet is it manifest,
that if the literal idea be esteemed absurd, and the
notion of his coming and kingdom as mere spiritual
matters be adopted, there is much in the language of
the prophets that must be accounted figurative, which
would otherwise be plain enough literally understood.
To the allegorical or figurative import of these words
the literalist objects, affirming that the only correct
philological and biblical interpretation requires them
to be understood literally, and consequently, that the
general import of the prophecies must be determined
accordingly.

III. The literal interpretation requires a careful

ATTENTION TO THE DIFFERENT STYLES OF PROPHETICAL
LANGUAGE, FOR THE PURPOSE OF APPLYING THE APPRO-
PRIATE RULES BY WHICH TO ASCERTAIN THEIR IMPORT.

No one can long turn his attention to this subject ^
without discovering that there are various styles of
speech employed in the prophetical Scriptures, which
10

106 THE SYSTEM OF INTERPRETATION.

may be, and are properly denominated the alphabeti-
cal, THE TROPICAL OR FIGURATIVE, THE SYMBOLICAL, AND
THE TYPICAL.

1. Alphabetical langua&e is the plain ordinary style
of speech which men employ to state or to set forth
simple matters of history, and unembellished by
figurative expressions. Many of the predictions are
expressed in this style, entirely devoid of figures and
tropes of speech. Occasionally, passages are thrown
into the book of Revelations in the sanfe style, intended
as a clue to the meaning of some of its highly-
wrought and complicated symbolical descriptions. In
alphabetical language, words are used in their proper
sense, i. e. " the sense which is so connected with them
that is first in order, and is spontaneously presented to
the mind, as soon as the sound or the word is heard."*

2. Beside alphabetical language, there is what may
be called tropical or figurative language. This the
prophets use, in common with all writers, sacred or
profane, who, discussing or describing things which
deeply interest their feelings, naturally employ figures
and tropes of speech, to express, in a more lively man-
ner, their ideas. Thus, proud and stately aristocrats
are called cedars of Lebanon and oaks of Bashan ;t
the troops of Egypt and of Assyria are called the fly
of Egypt and the bee of Assyria ; and God is said to
shave with a hired razor,J and his hand to be stretch-
ed out still, and many such like mere tropical words,
which the parallelism of Hebrew poetry, the rules of
rhetoric, and the connection of thought, generally en-
able the reader to understand.

Here, it may be proper to remark, that in the pro-
phets' use of figurative language, we meet with every
variety of tropical expressions and rhetorical embel-

* Ernesti on Int. p. 7. f Isaiah, 2. 13. t Isaiah 7. 18-20.

TROPICAL LANGUAGE. . r 107

lishments. It is perfectly natural to expect this, as
well from the very nature of their commission — which
was to enlighten, reprove, comfort, and reform — as
from the condition and circumstances of those whom
they addressed. The very nature of their messages
rendered it impracticable for them to speak without
emotion. Different emotions, however, have different
ways of expressing themselves ; and, therefore, the
method adopted by those under their influence, and
who seek to persuade others, will not be, by logical in-
vestigation, or cool dispassionate argument, to enlight-
en and convince, but, by exciting and enlisting the affec-
tions and passions appropriate to the nature of the
subject, or to the purpose of the speaker, to gain the
party addressed. The language of the prophets, there-
fore, naturally became that of the passions. They ap-
peal, not directly to reason, but use it only as auxiliary.
Often, indeed, they are highly poetical, adapted in
this respect to the mass of common people, who are
swayed infinitely more by feeling than reason. Ac-
cordingly, the prophetical writings are far more replete
with feeling than argument, highly descriptive, often
exceedingly impassioned, and therefore abound with
all those tropes and figures of speech, which nature
suggests and which the rhetorical art has classified.

This feature of prophetical language has furnished
occasion to the spiritualist, to claim for his method of
interpretation, entire respect and confidence, as the
only true and proper system. And, accordingly, we
hear a great deal about the extravagance or intensity
of Hebrew poetry, the turgid, hyperbolical cast of
oriental imagery, and the semi-barbarous taste, which
is pleased with and requires such things. On this
ground some have given undue prominence to the
prophets' use of figure, and deprived the prophecies of

108 THE SYSTEM OF INTERPRETATION.

all substance and meaning, until with the rationalists
of Germany, and certain Unitarians of the United
States,* having so generalized, or spiritually explained
the predictions, they have utterly destroyed all coin-
cidencef between the prophecies thus explained, and
the events which were their literal fulfillment, and
have thus prepared the way for the denial of such a
thing as prophecy altogether.

To all this the literal interpretation objects, contend-
ing, that however abundant may be the employment
of figures and tropes of speech, by the prophets, we
are not authorised to allegorise the whole, any more
than your friend or neighbor, addressing you under
the influence of impassioned feeling, and abounding in

• See Gesenius on Isaiah. A late Unitarian discourse preached
in Boston, (May 19, 1841,) may be quoted in proof of the tendency
of this system of spiritual interpretation. Speaking of the simple
faith, required to be given to the Bible, according to its plain
grammatical import — because of its infallible inspiration, the au-
thor says : " On the authority of the written Word, man was taught
to believe impossible legends, conflicting assertions ; to take fiction
for fact ; a dream for a miraculous revelation of God ; an oriental
poem for a grave histoiy of miraculous events; a collection of
amatory idylls for a serious discourse, * touching the mutual love of
Christ and the church ;' they have been taught to accept a picture,
sketched by some glowing eastern imagination, never intended to
be taken for a reality, as a proof that the infinite God has spoken
in human words, appeared in the shape of a cloud, a flaming bush,
or a man who ate and drank and vanished into smoke ; that he
gave counsels to-day, and the opposite to-morrow ; that he violated
his own laws, was angry, and was only dissuaded by a mortal man
from destroying at once a whole nation, — millions of men who
rebelled against their leader in a moment of anguish." Th. Parker's
discourse on the transient and permanent in Christianity, pp. 19,20.
" The most distant events, even such as are still in the arms of
time, were supposed to be clearly foreseen and predicted by pious
Hebrews several centuries before Christ." — p. 20. See also p. 30.

t Hengstenburg, Christol., vol. i. p. 233.

TROPICAL LANGUAGE. 109

figurative expressions, must be understood, in all he
says, to speak allegorically, and not just what the
rhetorical import of his words expresses. All that the
fact of the prophets' language abounding with figures
of speech, does or can prove, is, that we must be careful,
according to proper rhetorical rules, to distinguish be-
tween the images or figures employed, and the facts
they are designed to represent, — that is, to interpret
similes and allegories, metaphors and metonymies,
synecdoches and antitheses, hyperboles and irony,
prosopopoeias and apostrophes, and all such rhetorical
embellishments, just as we would in any other writ-
ings.

Here, perhaps, a few general remarks on the inter-
pretation of figurative language, may be proper. If
words occur together, which, the evidence of our
senses shows, are perfectly contradictory and incon-
sistent with each other in their literal meaning, we at
once detect a metaphor, and search for the resem-
blance, as when God calls Jacob his battle-axe,* Jeru-
salem a burdensome stone,! Moab his washpot,J and the
like. The very nature of things, in such cases, intui-
tively proves the language to be figurative. So when
Christ said to his disciples, taking and holding the
bread in his hand, which he brake before their eyes,
" This is my body which is given for you,"§ their
sight taught them that he spake metaphorically, and
could not possibly, without absolute rejection and
contempt of the evidence of their senses, be under-
stood literally, according to the absurd pretence of the
Papists, who reject the evidence of their senses.

The metaphorical import of expressions, however,
cannot always be thus easily detected ; for often their

* Jer.51. 20. t Zech. 12. 3. | Psalm, 60. 8. § Luke, 22. 19.
10*

.110 THE SYSTEM OF INTERPRETATION.

figurative import depends upon the nature of some
truth or fact either proved or assumed to be true, with
which it is utterly inconsistent to interpret them liter-
ally. Here, therefore, there is great danger of
false interpretation, and the greatest care should be
taken, lest we assume things to be true which are not,
and think we have demonstrated positions, which are
untenable. A vast amount of error and confusion, in
tbe interpretation of the figurative language of pro-
iphecy, arises from this source. A thing may seem to
US to be contrary to our physiological and philoso-
phical theories ; yea, to some known and established
law of nature, altogether inconsistent with our expe-
rience and observation, a perfect miracle, and yet, in
the nature of things, it be not impossible for the power
of God to accomplish. In itself there may be nothing
absurd and contradictory, although, to our limited know-
ledge, and within our contracted sphere of observation,
it may appear so. In such cases we must be very
cautious how we pronounce the language of prophecy
to be figurative.

Thus God promised to Abraham, that Sarah should
have a son. This was a thing altogether inconsistent
with the established order of nature as Paul has
shown,* and might, at first, have created a doubt in
Abraham's mind, v/hether it would be or ought at all
to be literally understood, and whether there might
not be some recondite spiritual meaning involved in
the words. But the thing, though inconsistent with
the ordinary operations of nature, was not im-
possible with God, and the event proved that God
meant that Abraham should believe it as a thing to be
literally true, and no figure about it. He has given

* Romans, 4. 19.

TROPICAL LANGlffAGE. Ill

US also a valuable hint here, because this very thing
so wonderful was made a type or symbol of further
things which God intended to do. So the prophecy
of the miraculous conception of the Messiah, deli-
vered by Isaiah, when he said, " Behold, a virgin
shall conceive and bear a son,"* might have been
supposed for the same reason, altogether figurative :
and the very minute incidents, apparently inconsist-
ent with other descriptions of the Messiah, viz. that
he should ride upon an ass,t that he should be prized
at and sold for thirty piecesj of silver, the price of a
slave, and similar prophecies, might have been judged
altogether contradictory of other and glorious things
predicted of him, and therefore to be incapable of any
other than some allegorical or spiritual explanation.
But the event has shown how far they would have
erred who should have thus allowed themselves to
interpret the prophecies.

Ernesti has correctly remarked, that in relation to
uninspired writings, it very rarely happens, that there
is any doubt about (the meaning of metaphorical lan-
guage,) because the objects spoken of are such as
may be examined by our senses external or internal,
and therefore the language may be easily under-
stood. "6 The remark is just as applicable to the
metaphorical language of the prophecies, and proves
the principle which he has quoted from Donhauer,
Tarnoffand Calovius, to be the true one, viz. " that
the literal meaning is not to be deserted without evi-
dent reason or necessity." We must therefore be-
ware, how we assume a thing to be true, which is not
either intuitively so, or obvious to the senses, and

• Isai. 7. 14. t Zech. 9. 9. t Zech. 11. 12, 13.

§ Elementary Priaciples of Interpretation, p. 72.

112 THE SYSTEM OF INTERPRETATION.

then, in the light of that assumption, pronounce this
and the other statement of a prophet to be inconsist-
ent, and contradictory, and consequently of necessity
figurative. It is lamentable to see, how much of this is
done.

Theology has suffered, nearly, if not fully, as much
as prophecy, from this thing. How are men's views
of regeneration, and their interpretation of the lan-
guage of the Bible on the subject, founded on certain
physiological notions and theories of the nature of
life, or on metaphysical opinions about the nature of
the will, and of human dispositions and states of mind,
and the language of inspiration made to teach their
theories, their systems, and their philosophy, and to
mean more and other things than the Spirit of God
intended. In like manner, we can trace the influence
of their views as to the nature of justice upon the
interpretation of scriptural language in relation to the
atonement of Jesus Christ, and of their metaphysical
notions about the foundation and certainty of know-
ledge in relation to the doctrine of election. The same
may be said of justification, and sanctification, and
holiness.

A specimen or two of inattention to the principle
just stated from Ernesti, we give, in relation to the
prophecies, from the interpretation of the spiritualists.
Dr. Hengstenburg allows himself thus to reason.
" The prophets, in many places, give especial promi-
nence to the fact, that the kingdom of the Messiah is
to be a kingdom of peace, and all the heathen, under
a divine influence, are voluntarily to become its sub-
jects. If now the same prophets, who describe the
kingdom of the Messiah as entirely peaceful, never-
theless speak of wars and triumphs of the Theocracy,
(comp. Is. chap. 2. with chap. 9, &c.,) in the one

TROPICAL LANGUAGE. 113

case or the other, their expressions must necessarily
be figurative."*

This we deny — the inference is by no means just ;
for it is easy to conceive, that the wars and triumphs
of the Messiah, of which the prophets speak, relate to
the period of vengeance to be executed upon the
guilty nations that opposed his sway, and that they
are designed and prosecuted expressly to prepare the
way for the introduction and establishment of that
kingdom of heaven, which is " righteousness, peace,
and joy in the Holy Ghost."

A careful attention to times and dates, as contem-
plated by the prophets, will show that they describe
two great epochs in the Messiah*s kingdom, the first
of retributive vengeance and destruction on anti-
Christian nations, and the second, its peaceful, pros-
perous, and universal establishment throughout the
earth. Yet have spiritual interpreters, by assuming
false positions, and judging by them, whether language
is figurative or not, instead of confining themselves to
plain rhetorical rules, actually lost sight of, and ex-
plained away, those fearful and appalling predictions,
hereafter to be fulfilled, which describe the revolu-
tions, convulsions, conspiracies, overthrow, and poli-
tical destruction of the existing nations lying within
the field of prophecy.

An example of the same kind may be cited, from
the manner in which they explain the coming and
appearance of Jesus Christ. There is nothing in the
thing itself, literally understood, that is contradictory
or absurd — nothing at all impossible or inconsistent
for God. It is just and reasonable to believe that He
will personally come, and appear in triumph and

• Christology, vi. p, 237.

114 THE SYSTEM OF INTERPRETATION.

glory, as that He actually did so come, and appeared
in humiliation and suffering — yea, far more so. But
the spiritual interpreters, assuming that the visible
church is the kingdom of Heaven, and that its general
and universal influence and establishment among the
nations of the earth, constitute the triumph and glory
of Christ in His kingdom, of course are forced to in-
terpret the expressions metaphorically, and conse-
quently to allegorize or spiritualise all the descrip-
tions of the prophets on these themes. They have
assumed, too, a vague spiritual notion of the day of
judgment, as though it were simply and exclusively a
short period allotted for judiciary purposes and none
other, when there would be a universal, simultaneous
assemblage of mankind before God for judicial trial, and
with this limited and imperfect notion, taken from
human tribunals, have undertaken to judge what is
and what is not figurative in the language of the pro-
phets, in reference to the coming and kingdom of
Christ. They should have compared prophecy with
prophecy, thoroughly examined the dates and epochs
of the scenes described, grouped together the whole
description of what the prophets meant by the day of
judgment, weighed well the character of all the several
acts, and whether they do not comprehend much more
in their account of it, even all the functions of gov-
ernment, legislative and executive, as well as judi-
ciary, instead of taking up a partial, imperfect, ima-
ginary idea, running an analogy with human courts,
and in the light of such an assumed idea, rather than
by the careful investigation and application of rheto-
rical rules, judging what is figurative and what is not,
and so mistaking altogether the Scriptural notion of
the day of judgment.

It is unnecessary to add anything further on the

.1:^^V TROPICAL LAN(JnAGK. 'i* 115

figurative language of prophecy than that the ordinary
rhetorical rules will enable us to judge, — when the
prophet employs the tropes of speech ; — when he
uses metaphor or metonymy, synecdoche or hyper-
bole, prosopopaeia or apostrophe ; — when he employs
a simile, or extends his similes into an allegory j —
when, assuming the narrative or historical style, his
allegory becomes a fable or parable, as in EzekiePs
lamentation over the princes of Israel,* he speaks of
them, and of their doom, as of the whelps of a lioness,
one of whom should be caught and caged by the king
of Babylon ; — when in the same chapter he describes
the history and fate of the commonwealth and church
of Israel, by a vine, for a season prosperous in its
growth, but afterwards rooted up and scattered
abroad, and burned with fire jf — or when by the
parable or riddle of two eagles and a vine, he showed
the judgments of God, on Zedekiah'sJ minute rules
on this subject, may be learned from hermeneutical
and rhetorical works ; but none, or all, are of any great
value, without that common sense which men feel to
be important and necessary in their study of other
books than the Bible. Valuable hints may be obtained
from Mede, Vitringa, Newton, Bishop Horsley, Cun-
inghame, Brooks, Anderson, and other writers on pro*
phecy ; but especially from Bickersteth,§ who, al-
though he has not been as discriminating as he might
have been in reference to the principles of interpre-
tation, has nevertheless " suggested some excellent
rules and cautions, most of which commend them-
selves to the good sense and piety of the reader."

* Ezek. 19. 1-9. f Ezek. 19. 10-14. t Ezek. 17. 5^-10.

§ See Bickersteth's Practical Guide to the Prophecies, chap. 2.
pp. 12-40. . . .

-116 THE SYSTEM OF INTER AeTATION.

3. There is yet a third style of prophetical lan-
guage, characteristically different from tropical, or
that sort of figurative language which is to be inter-
preted by the application of the ordinary rules of
rhetoric, viz. symbolical language. Symbols are
very frequently confounded with ordinary figures,
although they have their own peculiar and distinctive
traits. Similes state distinctly the resemblance be-
tween two things, as when the Psalmist says, the
righteous is like an evero^reen.* Alleofories are ex-
tended resemblances. Metaphors are implied resem-
blances, as when wc describe the property of one
person or thing, by giving to it the name of another
person or thing, in which that property may be parti-
cularly conspicuous, calling an eminent statesman a
pillar of state, or, as Christ did the Pharisees, "a
generation of vipers." Symbols are yet more general,
and imply more than metaphors. They are things,
either of nature or art, used and understood to be the
signs or representatives of some intellectual, moral,
political, or historical truth. Symbolical language
speaks to the mind, as the picture does to the eye.
It is ratlier a language represented by things than by
words. The fixed unalterable nature of things, in the
various objects presented in the physical world, the
prophets have preferred, as furnishing a better means
to convey definite and immutable ideas, than even the
definitions, which men frame, in the use of alphabetical
language.

These remarks will be better understood from a
brief and comprehensive account of the origin, use,
and nature of symbolical language, in giving which
we avail ourselves of the very lucid and valuable

• Psalm, 1.

SYMBOLICAL LANGUAGE. 117

chapter of Mr. Faber on this subject.* In the infancy
of all nations and languages, ideas are much more
numerous than words. The few words which men
possess, such as the names of animals, and of things
around them, are therefore used, not only in their natu-
ral and primary sense, but also in an artificial, tropical,
or figurative sense. Hence, all infant nations, and half
civilized tribes, abound in metaphors, and allegories,
and various styles of figurative speech. We hear a
great deal about Oriental imagery, and the highly
wrought figurative style of the Hebrew prophets, as
though there was something peculiar to the East in
general, and in the highest degree among the Hebrew
prophets ; but the Indians of our own forests abound,
as much as they do, in the tropes of speech. It is
not any peculiar taste for poetry, but sheer necessity,
induced by the poverty of language, that leads to
this.

The Indian, devoid of language suited to diplo-
macy, resorts to significant objects and acts, and talks
of burying the tomahawk and lighting the pipe, by the
very same law of human thought, which made the an-
cient Hebrew talk of cutting a covenant, or lifting his
hand, both alluding to ceremonies well known and un-
derstood to be emblematic.

This sort of tropical language is perfectly natural,
and the very child soon becomes familiar with it.
How natural is it to call warlike and ferocious men, and
tribes, lions or tigers, and artful, insidious, malicious
persons, vipers, snakes in the grass, — the plodding in-
dustrious man an ox, — the cunning knave a fox, — the
quick-sighted attorney a lynx, — the vigilant and prowl-
ing adventurer a hawk, — the faithful and afl^ectionate

* See Faber's Sacred Calendar of Prophecy, vol. i. chap. 1.
11

118 THE SYSTEM OF INTERPRETATION.

domestic a spaniel, and the like V The names of lion,
tig^er, panther, great buifalo, bloodhound, &c., given
by our savages to their warriors, are in accordance
with the fact, that in proportion to the poverty of a
language, and to the want of abstract terms, — which
is always the case where there is defective civilisa-
tion, — will the language of people become more or
less symbolical, that is, they will be disposed to em-
ploy things as the representatives of ideas.

Now, supposing that such a people should have"
occasion to communicate with each other at a distance,
of necessity they would revert to pictures,* being as
closely analogous as possible to their spoken language
The image of a man would be the most natural sign
of a man, but if it should be desired to describe some
particular properties of that man, the most natural
method would be to delineate, in connection with the
image of a man, the likeness of some animal or object
remarkable for that property, until, presently, the
natural object would be used as the shortest and best
description, — the picture of a snake, a fox, a lion, or a
dog, as the case might be, being substituted for the man.
These things would then acquire a permanent mean-
ing, and be used to denote a whole class of men of
like properties. Hence originated the hieroglyphical
style of writing. Carrying the system out, and ap-
plying it to families and nations, in the most natural
and easy way, it would lead to what has been called
the tropical hieroglyphics of Egypt, and lay the foun-
dation of the whole science of heraldry.

Accordingly we find that it was anciently, and con-
tinues still to be, the practice of nations to use sym-
bols, or things, as signs and representatives of their

• See Warburton's Divine Legation, vol. ii. p. 234, &c.

SYMBOLICAL LANGTTAGE. 119^

character, — the dove heing the device of the ancient
Assyrian empire, — the lion of the Babylonish, — the
ram of the Medo-Persian — the he-goat of the Grecian
or Macedonian, and the eagle of the Roman. So at
this day, the lion is the device of Great Britain, the
bear of Russia, and the spread-eagle of the United
States. From such a use of language and style of
writing, very naturally arose what is called the fable,
or apologue, or parable, in which objects in nature are
made to represent persons, and the whole to conceal
some moral or historical truth, of which we have a
very striking example in the fable or parable of Jo-
tham,* and abundant among other nations than the
Hebrews, as the Greek fables of jEsop, the Roman
fables of Menenius Agrippa, the Arabic fables by
Lochman, the Indian fables by Pidpay, and the
French fables by Lafontaine. The fable is a speaking
hieroglyphic, and if the story of it be delineated, either
by the pencil Or the chisel, it becomes at once a painted
or a sculptured hieroglyphic.

It was on this very same foundation, the poverty of
language, that the whole system of the Oneirocritics,
as they are called, i.e. interpreters of dreams — supposed
to be prophetical, was built, of which we have speci-
mens in Jacob's interpretation of Joseph's dreams,!
Joseph's interpretation of the baker's and butler's and
Pharaoh's dreams,J and Daniel's interpretation of Ne-
buchadnezzar's.§ The interpretation was not arbitrary
or imaginary, according to the whim and caprice of
the soothsayer, but proceeded according to fixed and
definite rules, founded on the import of symbolic lan-
guage, so that this branch of divining became a sci-
ence, which was studied and practised among heathen
nations, highly respected and honored in Egypt and

* Judges, 9. 8-15. t Gen. 37. 10.

t Gen. 40. 5-20 ; 42. 1-32. § Dan. 2. 3M5.

120 THE SYSTEM OF INTERPRETATIOr^.

Babylon, and cultivated by the Hebrews.* There is
reason to believe, that much of the studies pursued
in the school of the prophets, instituted in the days of
Samuel, was designed to qualify for the right use and
interpretation of symbolic language. The dreams
related by Herodotus,! of Astyages, that a vine
sprang from the womb of his daughter, and rapidly
overspread all Asia, and of Xerxes that he was crown-
ed with the wreath of an olive tree which covered all
the earth, but which suddenly and totally disappeared,
may have been, for anything we can say to the con-
trary, as truly from God as those of Pharaoh and
Nebuchadnezzar, and capable of being interpreted
even by the heathen Oneirocritics correctly, accord-
ing to the definite and established import of symbols.
Mr. Faber has referred to Artemidorus, Astrampsy-
chus, and Achmetes, and the other Oneirocritics, who
are mentioned by them, as assuming the general prin-
ciple, that such and such hieroglyphics bear such and
such a meaning ; and this point having been laid
down, they very readily fabricate their interpretations
of dreams accordingly. " Thus," adds he, " because
poverty of language had anciently produced such a
figurative mode of expression, — heaven, from its ex-
alted situation, having been made the symbol or hiero-
glyphic of supreme regal power, — if a king dreamed
that he ascended into heaven, the ancient Indians and
Persians, and Egyptians, as we learn from Achmetes,
interpreted his dream to signify, that he would obtain
the pre-eminence over all other kings. And thus, an
earthquake being, very naturally, for the same reason,
made a symbol of a political revolution, if a king
dreamed that his capital or his country was shaken by
an earthquake, his dream, according to the same writer,

* Warburton's Divine Legation, vol. ii. p. 67.
t Herod. 1. i. c. 108, and 1. vii. c. 19.

SYMBOLICAL LANGUAGE. 121

was explained to portend the harassing of his do-
minions by external or internal violence."*

Such is the principle, on which is built the symboli-
cal language of prophecy. Like the ancient hiero-
glyphics, and like those non-alphabetical characters,
which are divided from them, it is a language of ideas,
rather than words. It speaks by pictures quite as
much as by sounds ; and through the medium of those
pictures, rather than through the medium of a labored
verbal definition, it sets forth with equal ease and pre-
cision, the nature and relations of the matters pre-
dicted.f Hieroglyphics are the painted or sculptured
images of the things employed to represent or express
some moral, political, historical or religious ideas.
Symbols are those things themselves, and symbolical
language but the setting forth or expressing such
ideas by means of the names of those things which
represent them.

Many of the predictions of Isaiah, Daniel, Ezekiel,
Zechariah, and other of the Old Testament prophets,
were delivered in this style of speech. The Kevela-
tions of the apostle John are almost wholly of this
character. But it must be obvious to every intelli-
gent reader, that the language of symbols is no less
appropriately employed to represent real things,
events literally and historically to occur, than is
either alphabetical or metaphorical language. All
that is requisite, is to ascertain the import of the sym-
bol, and to apply the rules appropriate for the inter-
pretation of such language. So far from being vague,
and liable to the whims and caprice and fancies of in-
terpreters, it is even more fixed and definite in its
import than alphabetical language.

* Faber's Sac. Cal., v. i. p. 10.
t Faber's Sacred Calendar, v. i. c. 1 .
11*

CHAPTER V.

THE SYSTEM OF INTERPRETATION. — SYMBOLICAL AND
TYPICAL LANGUAGE.

The fact that the Sacred Scriptures, and especially
the prophetical parts, abound in figurative language, is
not to be questioned. God has expressly declared,
that He sometimes spoke alphabetically by the pro-
phets ; at other times employed visions, and at others
still, used similitudes, i. e. symbolical objects and ac-
tions, for the purpose of making known his will : " I
have also spoken by the prophets, and I have multi-
plied visions and used similitudes by the ministry of
the prophets."* The style of speech, therefore,
adopted by Him, must be duly and carefully attended
to, in order to understand his meaning. It would be
altogether inappropriate, to interpret alphabetical
speech by the rules applicable to tropical language.
Equally so would it be to lose sight of the peculiar
nature of symbolical language, and to interpret it as
we would ordinary metaphors. Each has its own
character ; and the rules of rhetoric and the general
laws of human thought must be appealed to, in order
to understand its import.

This, we have shown, does not militate against what
is called the literal, in contradistinction from the spir-
itual interpretation, the leading and essential charac-
teristic of which is, that the prophecies set forth

* Hos. 12. 10.

SYMBOLICAL LANGUAGE. 123

real persons and events, as literally and historically to
arise and occur in the world, as any matters of his-
torical observation and verity which have already
transpired. In defending and illustrating this posi-
tion, we noticed, in the last chapter, the alphabetical
style of writing, which is devoid of rhetorical embel-
lishment and explains itself, and the metaphorical or
tropical, to be interpreted according to the ordinary
rules of rhetoric. Notice, too, was taken of a third
style of speech in the prophetical Scriptures, viz.
symbolical language j on the origin, use and nature of
which some remarks were submitted. We resume
the consideration of this subject.

It was shown that symbols are things, used as signs
or representatives of ideas, instead of words j that
this style of speech originated in the poverty of lan-
guage, and is the most natural, appropriate, and uni-
versal method adopted by infant nations and half civil-
ized tribes, to express their thoughts to each other ;
and that hieroglyphics are but the painting or exhibi-
tion to the eye, which the sound or name of the things
are to the ear, both being the representatives or signs
of thought. Symbolical language, it was shown, was
the language of ideas rather than of words, and found-
ed on some definite, established, and well-understood
import of the thing, when used as an emblem or sym-
bol of thought. This well-understood import of sym-
bols, it was further shown, formed the foundation on
the one hand of the whole science of heraldry — yet
prized in some parts of the world — and on the other
hand, of the whole system of the Oneirocritics, or of
divining future events by dreams believed to be pro-
phetical — pretensions to which sort of sorcery are yet
made, even in Christian countries^ and books circu-
lated purporting to aid the fortune-teller and others in

124 THE SYSTEM OF INTERPRETATION.

the interpretation of symbols. There is scarcely a
nation on the face of the earthy among whom, in some
form or other, either of science or of superstition, the
language of symbols does not to some extent obtain.
It is characteristically different from what are called
emblems, though symbols and emblems are often con-
founded. Symbols, as we have shown, are things,
either of nature or of art, used to denote ideas. Em-
blems are no more than paintings, carvings, engrav-
ings, basso-relievos, or other representations intended
to hold forth some moral or political instruction — pre-
senting one thing to the eye and another to the under-
standing. Inlaid Mosaic works and all kinds of orna-
ments, vases, statues, sculptured and fine-wrought
productions, were called emblems by the Greeks,
We more commonly mean by them, some pictured
representation with a device, such as are found on
seals, or use the word in a tropical sense. Some, who
have undertaken to write what are called symbolical
dictionaries, as Daubuz, and Wemyss who has fol-
lowed him very closely, are not careful to distinguish
between metaphors, emblems, symbols, and allegories,
but use the term synonymously with figurative — a
thing very common among commentators, and which,
we doubt not, has contributed to much confusion in
the study and interpretation of the prophecies. Bishop
Warburton has shown,* that the hieroglyphical style
of writing, which led to the employment of emblems^
and, in the progress of idolatry and superstition, to
the use of sacred gems called abraxas and of the talis-
man, grew most naturally out of the necessity there
was in infant nations and high antiquity, before lan-
guage was refined and extended, to employ symbols,
or make things the representatives of ideas.
* Divine Legation, v. ii. sec. iv.

SYMBOLICAI. LANGUAGE. ^W% 1^5 ''<<« <^

The practice of the Mexicans, whose onl^^irfethod *^^/a.
of writing their laws and history washy vaeB.niSif^^r-' ^
ture writing — the hieroglyphics of Egypt— the pfce^ "^ A.
sent characters of the Chinese, which are an improve-
ment on the hieroglyphics of Egypt, the images having
been thrown out, and the outlines and contracted
marks only being retained — all are to be traced to the
necessity there was for the employment of symbols.
He accounts it the uniform voice of nature speaking
to the rude conceptions of mankind ; for not only the
Chinese of the East, the Mexicans of the West, and
the Egyptians of the South, but the Scythians, like-
wise, of the North, and the intermediate inhabitants
of the earth, viz. the Indians, Phoenicians, Ethiopians,
&c., used the same way of writing by pictures and hie-
roglyphics — written symbols.

That the prophets, who had alphabetical characters,
and were thus enabled to write in a manner entirely dif-
ferent from these rude attempts, should nevertheless
preserve in their writings a l^rge amount of sym-
bolical expressions, need not be thought a strange
thing, nor derogatory to the spirit of inspiration, which
indicted their communications. For, the language of
symbols is not only the natural language of men in
the primitive state of society, but also the most uni-
versal — all nations, whether civilized or barbarous, be-
ing capable of understanding it much better than the
abstract alphabetical, or unfigurative language of those
highly cultivated. It is, therefore, the fittest and most
appropriate, for the Spirit of God to employ, in utter-
ing those predictions, which involve the interests of
the world. None can be more universal. In order to
understand symbolical language, it is not necessary to
understand the vernacular language of the nation
which uses it. It is said that those who understand

126 THE SYSTEM OF INTERPRETATION.

the import of the hieroglyphical characters employed
by the Chinese, can read their books, though the^^
may not understand a word of their spoken language,
because its characters are no£ alphabetic, the signs of
words, but of things.

The immutable nature of the thing which is used as
a symbol, forms a better representative, than the
changing character of the words which denote that
thing. It matters not how much living languages may
change, or how much the sounds of words, which ex-
press things, may vary, if we understand the thing
that forms the symbol, we catch more readily the idea
symbolised by that thing. Thus, for example, it is a
matter of little moment with us, when we understand
what the sun symbolises, whether it is called Schemesch
by the Hebrew, Shemsco by the Syrian, Sckams by the
Arab, Schims by the Moor, Je by the Chinese, Zahado
by the Ethiopian, Helios by the Greek, Sol by the
Latin, Soleil by the Frenchman, Sonne by the Ger-
man, Schiin by the Mantschou Tartar, Sunna by the
Anglo-Saxon, or Sun by the English. Whatever may
be the written mark or character, or syllabic sounds,
which in different languages denote the thing, the
thing itself is the same, and stands an immutable sym-
bol, much to be preferred as a representative of thought,
than naked unfigurative lang-uage. What we thus
say of one is true of every symbol, and therefore the
definite and fixed import of symbolical language, ren-
ders it the best and fittest vehicle of prophecy.

This conclusion contradicts the opinion of many.
For, against such language it has been often objected,
and especially by persons predisposed to infidelity,
that it is of necessity very obscure and uncertain in
its meaning. Persons of this description, having read
the prophecies of Daniel, of Zechariah, and of the

SYMBOLICAL LANGUAGE. 127

apostle John, which abound in symbolical language,
and having met with some symbols exceedingly com-
plicated and monstrous, are apt to lay the Bible down,
and to pronounce the whole prophetical portion of it
unintelligible. It would be just as rational and be-
coming, to reject every work written in a foreign dia-
lect, and to pronounce it unintelligible. Let but the
key to the meaning of the words, or of the characters
we attempt to decipher, be obtained, and there will
be comparatively little difficulty.

Now the key to the meaning of the symbols used by
the prophets, is to be found in the Sacred Scriptures.
Symbols are often used and interpreted precisely as
did the ancient Oneirocritics, that is, upon the known
and admitted import of the thing as the representative
of ideas ; examples of which we referred to in the last
chapter, in the interpretation of the dreams of Joseph,
and Pharaoh, and Nebuchadnezzar. At other times,
where the import of the symbol is not so obvious,
where it may be a complicated symbol, and nothing
like it exists in nature, but be the creation of the
prophet, or description of something seen by him in
vision, there there is generally found a clue to the
interpretation in some alphabetical hints or definitions
incidentally thrown in. We give a few examples.

Daniel, in describing the things he saw in one
of his visions, speaks of a ram with two horns,* one
higher than the other, seen in the very act of growing
out of his head, the higher one growing up last ;
which ram pushed westward, and northward, and
southward from the river Ulai in Persia, and fought
with the other beasts, so that none could stand before
him. He also tells us, that some time after, while he

• Dan. 8. 1-12.

128 THE SYSTEM OF INTERPRETATION.

was yet considering the exploits of this ram, he saw
a he-goat come from the west with astonishing
rapidity, bounding, as it were, on the face of the
whole earth, and not even touching the ground.
This goat, which he describes as having one notable
horn between his eyes, came against the ram, and ran
unto him in the fury of his power. " I saw him," says
he, " come close unto the ram, and he was moved
with choler against him, and smote the ram, and brake
his two horns, and there was no power in the ram to
stand before him, but he cast him down to the ground,
and stamped upon him, and there was none that could
deliver the ram out of his hand."* This he-goat
became exceeding strong j but presently his notable
horn was broken, and in its place came up four other
notable horns toward the four winds of Heaven, i. e.,
north, south, east and west, out of one of which came
a little horn whose exploits also he describes. This
is not metaphorical language, but symbolical ; and the
clue to its interpretation! is afterwards given in
alphabetical words so plain that they cannot be mis-
taken, the ram being the Medo-Persian empire, estab-
lished by Cyrus, and the he-goat the Grecian empire
established by Alexander of Macedon, the histories of
which empires, both in their rise and overthrow,
correspond exactly, I may say literally, with the
description given of these two beasts.

Another example is taken from the Revelations of
John the apostle,^ where, relating his vision, he
describes a lascivious and lecherous woman, who had
yielded her embraces to the kings of the earth, and
was riding on a scarlet-colored beast, full of names of
blasphemy, having seven heads and ten horns. On

• Dan. 8. 7. f Dan. 8. 19-25. | Rev. 17. 1-18.

SYMBOLICAL LANGUAGE. 129

her forehead was a name written, — Mystery, Babylon
the Greaty the mother of harlots, and abominations of
the earth. Arrayed in purple and scarlet color, decked
with gold and precious stones and pearls, having a
golden cup in her hand full of abominations and
filthiness of her fornication, she became drunk with
the blood of the saints, and of the martyrs of Jesus.

This is a complicated symbol, but there are alpha-
betical hints and definitions given in the very same
chapter * and other parts of Scripture, which furnish
the key to unlock its meaning. The seven heads are
seven mountains on which the woman sitteth, and also
seVen kings or forms of sovereignty, five of which had
fallen or ceased, at the time John prophecied, the
sixth being then extant ; and the seventh, another form
of sovereignty, to arise at a future period, and to
last but a short time, but be resuscitated shortly in
some one of the seven, prior to the destruction of
the beast and the woman together. The ten horns of
the beast are ten kingdoms, which were not in being
when John wrote, but should arise, and conjointly
persecute the saints, and afterwards turn against the
woman that rode upon the beast. The woman is
that great city which reigneth over the kings of the
earth. And her name was Babylon the Great, the very
title by which Peter, writing from Rome, meta-
phorically designated that city.f

*Rev. 17. 9-18.

t 1 Pet. 5. 13. The church that is at Babylon elected, &c.
" On the Ba^vXwvi there has been no little diversity of opinion.
Some as Mill, Bertram, Pearson, Wolf, Wall, and Fabrie, take to
denote Babylon in Egypt. But this has no probability, and has
been refuted by Lardner, who with the ancients, and many eminent
moderns, as Grotius, Hamm., Whitby and most of the Romanists^
think that by Babylon is figuratively meant Rome : and this is
12

130 THE SYSTEM OF INTERPRETATION.

We need scarcely name the complicated power here
described. The picture speaks for itself to every one
acquainted with the history of the Roman empire, the
rise, growth, and abominations of popery, and the
persecutions for a time while devoted to the see of
Rome, of the ten papal kingdoms that originated co-
temporaneously with popery, but which have since,
one after another, begun to hate the whore. There
are yet parts of the prediction remaining to be fulfilled,
the resuscitation of one of the heads of the beast, a
form of sovereignty which had previously existed —
which, however, we are not told, and therefore
whether it is to be the consular, republican, or iln-
perial form, the dictatorship, the decemvirate, the
military tribunate, or its last and now defunct form,
time must show. Were we to hazard a conjecture here,
we should say with Mr. Faber,* that in all probability,
the seventh and last head of the beast, the political
Roman empire, was the military empire of France,
which reached its greatest power and glory under
Napoleon, — which continued but a short time, and was
killed by the sword of the allied sovereigns ; and
which will revive in some ascendant political and
military dynasty, in the formation and development
of which, France is destined to act a conspicuous
part, and by means of which, we add, the way will b^
prepared for the exhibition of the last and infidel phase
of popery, under which aspect she is to be suddenly,
violently, and irrecoverably destroyed by the deso-
lating vengeance of Heaven inflicted on the city of

supported by the united voice of antiquity. Certain it is there are
many points of resemblance between that queen of cities, and what
weconceive of ancientBabylon." — Bloomfield's Recensio Synoptica,
Ann. Sac, vol. viii. p. 692, ad loc.
* Faber's Sacred Calendar of Prophecy, vol. iii. p. 177-218.

SYMBOLICAL LANGUAGE. 131

Rome, and the system which has so long made Rome
its capital.*

Whatever may be the truth or probability of such
conjectures, in relation to the parts of this extended
symbolical prophecy remaining to be fulfilled, certain
it is, that the alphabetical interpretations given in the
seventeenth chapter of Revelations, the accuracy of
the description, both of the beast, viz., the political
Roman empire, and of the woman riding on the beast,
i. e. papal Rome, and the amount of the prediction
already fulfilled, direct us to literal historical verities
which have occurred in the world, and are yet destined
to occur, in the cotemporaneous destruction of the ten
kingdoms and of the papacy. Other examples might be
adduced, but these may suffice to prepare the reader
to understand what we mean by the literal interpreta-
tion of symbolical prophecy, and to appreciate a few
further remarks on the subject.

In alphabetical language, words are signs of things,
and often different words are used to denote the same
thing, giving rise to what we call synonyms, which,
instead of rendering language obscure, only serve to
render it more precise and beautiful. When a word,
however, as is sometimes the case, is used to denote
different things, or as Paul does the word law, in dif-
ferent senses, then obscurity is apt to arise. Symbo-
lical language avoids this obscurity. The same sym-
bol is not used to denote different things, which have
no analogical resemblance and relation to each other,
for there would then be inextricable confusion in the
interpretation of prophecy. Different symbols are in-
deed used to denote the same thing, but the same
symbol is not used to denote different things, unless,

* Rev. 18.21.

132 THE SYSTEM OF INTERPRETATION.

indeed, there is a close relationship and a manifest re-
semblance between them ; as when the sun is made the
symbol of supreme power, it may denote the supreme
power either in the church or state, according to the
nature of the subject spoken of. " Hence," as Mr.
Faber has remarked,* " the language of symbols, be-
ing purely a language of ideas, is, in one respect,
more perfect than any varied language ever known
and employed ; it possesses the varied elegance of
synonyms, without the obscurity which springs from
the use of ambiguous terms."

The symbols employed in the prophetical Scrip-
tures, may be divided into pure and mixed, and the
former again into simple or natural, and compound or
artificial. Mixed Symbols are those which possess
sometimes a metaphorical and sometimes a symbolical
character, being found in allegorical description, in
theological and didactic statements, and in prophetic
story. Thus, parturition or birth is used metaphor-
icallyt to denote the sinner's change of heart, and
symbolically! the origin of a community. The world,
metaphorically,§ denotes wicked men, but symboli-
cally, || a body politic, either ecclesiastical or political,
or a dispensation. Sores, metaphorically speaking,
denote both morally and theologically the vices or
corruptions of society, and symbolically the profligacy
of a state, or the corrupt notions and principles in the
body politic, after they have broken out into overt ac-
tion, as Isaiah has allegorically described the condition
of a corrupt and degenerate church and state.lT It is
unnecessary to multiply examples : but it must be obvi-
ous, that, in the interpretation of this class of symbols,
great care and discrimination are necessary, to deter-

* Sacred Calendar of Prophecy, vol. i. p. 15. f John, 3. 5, 6.
t Is. 66. 8. § John, 17. 14, &c. \\ Heb. 2. 5 ; 6. 5. IT Is. 1. 6.

SYMBOLICAL LANGUAGE. 133

mine when the prophet speaks metaphorically, merely
to embellish his description or to illustrate a truth, and
when he speaks symbolically, to set forth things or
events to occur. The neglect of this sort of discrimi-
nation, has led to much confusion with some, as to the
nature of symbols, and of the figurative language of
prophecy in general, as well as to their interpretation
of it.

Pure Symbols comprehend those things, which,
either in their simple state, as existing in nature or art,
or as compounded by the fancy of the prophet, are
used as the representatives of ideas. Of simple sym-
bols, the most numerous class is those taken from the
natural world, with its various divisions and constitu-
ent parts. As a whole, the world symbolically de-
notes a body politic, and that, according to the ana-
logy above referred to, may be either sacred or profane,
ecclesiastical or secular.

But, as the world may be viewed as associated with
other parts of the universe, as for example, the hea-
vens, the sun, the moon, the stars, the clouds, and the
earth, as comprising several constituent parts, such as
the seas, the rivers, the islands, the mountains, &c.,so,
each part becomes in its turn a distinct symbol : — the
Heavens^ from their high elevation, and from their be-
ing the region or space in which the sun and stars, &c.,
are placed, denoting in general the constitution or fun-
damental structure or basis of the government, — the
sun, the supreme authority — the moon, the next high-
est co-ordinate authority, the Queen, for example, in
regal governments — the stars, the principal officers,
such as princes and magistrates of the realm, or of
the territorial domain— Me mountains, principal king-
doms — the islands, inferior states — the sea, the mass of
the people collectively taken, — rivers, the people of
12*

134« THE SYSTEM OF INTERPRETATION.

different provinces, or the subordinate kingdoms of an
empire — a.nd floods^ the irruption and invasion of hos-
tile armies or predatory communities.

These symbols, applied to ecclesiastical bodies or
churches, possess an analogous import,. Accordingly,
when applied to secular empires, the blackening of the
sun or a solar eclipse, denotes the destruction or sus-
pension of the supreme authority — the turning the
moon into blood, the destruction of the higher subor-
dinate authorities — the falling of the stars, the revolt
or destruction of the princes, or principal officers of
state — the rolling of the heavens together like a scroll,
great revolutions issuing in the destruction of the
constitution — and taking all together, in general, great
political convulsions tending to the subversion of the
state or empire.

In reference to ecclesiastical and spiritual things,
the darkening of the sunwi]\ denote the decay of evan-
gelical religion by obscuring the light and influence
of Jesus Christ, who is metaphorically and symbolic-
ally the Sun of Righteousness — the turning the moon
into blood, the calamities, afflictions, and persecution of
the church — the falling of the stars, apostasies among
ministers of religion — the heavens rolling together like
a scroll, the revolution and subversion of the visible
church.

In like manner, an earthquake, politically, denotes a
revolution — a storm of hail and fire, the desolation
of an empire by invasion, or the irruption of barbarian
hordes — the removal of mountains and islands, the
subversion of kingdoms and communities — the turn-
ing of the sea and rivers into blood, the destruction by
sanguinary war of large masses of people — and the
drying up of rivers, the wasting of the population and
revenues of a kingdom. These may be called simple

SYMBOLICAL LANGUAGE. 135

Of NATURAL SYMBOLS, whether used singly or grouped
together, for they, both individually and collectively,
really exist in nature. ..jM; .-

Compound symbols are those which, although in
their individual or integral parts they have a veritable
existence in nature, are nevertheless grouped or com-
bined together, sometimes in monstrous forms, and
always in such combinations as find nothing answer-
able to them in nature, but are the creations of the
prophet's mind, or the pictures that were presented to
him in vision. Of this sort are the wild beasts des-
cribed by the prophets, differing, sometimes mon-
strously, from any actually existing. A beast being
the symbol of an empire, its different members are
employed to denote something pertaining to that
empire. Thus, the beast with the seven heads and ten
horns, is explained to denote the political or secular
Roman empire — the heads^ distinct forms of supreme
authority — and the horns^ separate and distinct king-
doms. Others of like complicated character might
be noticed, such as the woman clothed with the sun,*
having the moon under her feet, and on her head a
crown of twelve stars, while in parturition attacked
by a great red dragon with seven heads, and ten
horns, and seven crowns upon his head, having a tail
which drew the third part of the stars of heaven, and
cast them to the earth, all which, when interpreted
according to the import of the symbols, gives us, as
we are disposed to believe, though differing from
most commentators on this subject, a description of
the opposition made by the secular government of
pagan Rome against the piety of the Christian church,
and which finally issued in the birth and prevalence of
popery for 1260 years.

♦Rev. 12.

Id6 THE SYSTEM OF INTERPRETATION.

It is unnecessary to notice the variety and desul-
tory character of many other symbols, taken from the
elements — thunder and lightning, hail and tornado,
tempests and volcanoes, from a great city, from a
sealed book, from the harvest, and the vintage, a sup-
per, and a great battle, and the like. Nor is it neces-
sary to detail the rules which different commentators
have laid down, by which to determine the import of
a symbol, in any of its particular uses ; some excel-
lent remarks on which subject may be found in John-
son's introduction to his Exposition of the book of
Revelations, and Mr. Faber's Calendar of Sacred
Prophecy, and other works of kindred character.
Enough has been brought into view to give some
general idea of the nature and structure of symbo-
lical language, and to show that while things, either
simple or compounded, are made the representatives
of ideas, such language, nevertheless, as distinctly and
definitely as alphabetical, directs us to literal matters
OF FACT, real OBJECTS AND EVENTS, matters of visible
observation in this world, historically to be verified.

4. There is yet what may be called a fourth style
of language in which prophecy has been sometimes
delivered, viz. that of types.

Types are often confounded with symbols, because
they bear a very strong resemblance to them, being
visible signs, figures, actions, persons, rites, or insti-
tutions, representing something intended to be made
known. There are, however, one or two essential
points of difference. A type was understood to
represent something future, just as a copy does the
original, and in this sense, the word is generally used
in contradistinction from antetype, which denotes the
original or thing itself.* In this sense Paulf says

• See Warburton's Div. Leg., vol. ii. pp. 646, 647. f Rom. 6. 14.

SYMBOLICAL LANGUAGE. 137

Adam was a type of Christ. Isaac, too, as required
by God to be sacrificed, and as offered by Abraham,*
was a type of Christ, by which Paul says Abraham
received some clearer views as to the love and provi-
dences of God in sacrificing the Lord Jesus Christ, his
Son, the Messiah. The paschal lamb was a type of
redemption by Jesus Christ. The brazen serpent was
a type of the cross of Christ as the means of salva-
tion. The Levitical priesthood, and, indeed, the
whole tabernacle and its furniture, with its various
ordinances and worldly sanctuary, were typesf of
Christ, the great High-priest of our profession, ofiici-
ating, as He now does, in a greater and more perfect
tabernacle not made with hands, the original or ante-
type which the tabernacle, suited to a migrating state
in the wilderness, and the temple afterwards adapted
to a more permanent state, were designed to represent.
Another difference between types and symbols is,
that the import and use of the latter grew naturally
out of the poverty of language, whereas the former
depend, originally and entirely, upon the appointment
of God, or the fact that He designedly employed them
as a means of instruction. This, idea is of great im-
portance in the study and interpretation of the Scrip-
tures ; for it will administer, in the first place, a
necessary check to those who are disposed to give
loose to their imaginations, and interpret everything
historical and ceremonial, under the Old Testament,
as typical of something under the New — and, in the
SECOND PLACE, supply the proper guide and limitations
as to what is called the secondary, occult, or double
sense of prophecy. We are not authorized to say
this action or the other, this person, event, cere-

• Heb. 11. 17-19, t Heb. 9. 9 ; 10, 1.

138 THE SYSTEM OF INTEBPRETATION.

monial, or the other, was typical, unless we learn,
from the Sacred Scriptures, directly or indirectly, that
God so intended it to be. Nor are we to take it up
as a general principle, and employ it for the interpre-
tation of all prophecy, that because some predictions
have been unquestionably delivered intentionally with
a double reference, therefore we must seek a double
meaning — first a literal, and then a spiritual — in all.

These remarks will be better understood from a
brief view of the nature and origin of types. One of
the most ancient, simple, and natural modes of com-
municating men's conceptions to each other, is by
expressive actions. It is equally applicable to civil
and religious matters. There is reason to believe
that the very first revelation God ever made to man,
of the fact and scheme of redemption through Jesus
Christ, was made in this way. From the historical
account given by Moses in the 3d chapter of Genesis,
of the pronouncing of the curse on the human race,
it would appear that God, Adam, Eve, and the serpent,
were all present. Whatever may have been the ori-
ginal form or character of the serpent, which there is
reason, from the very words of the curse pronounced
on it, to believe was different from what it is now, one
thing is certain, that it was but the innocent visible
instrument, employed and actuated by an invisible
and malignant spirit for the seduction of the " Mother
of us all."

One design of the pronunciation of the curse was,
to teach our first parents the existence and presence
of a malignant, invisible being,* hostile to their hap-
piness 5 and also that, notwithstanding his temporary
triumph over them, he should nevertheless be over-
come, and there be escape for men from under his do-

* See Hengstenburg's Christology, v. i. p. 26 41.

SYMBOLICAL LANGUAGE. 139

minion. God can change at will, without violating any
moral obligation or impeaching his benevolence, the
form and functions of any mere animal devoid of a
rational soul ; especially should this be done for the
purpose of illustrating or giving a lively exhibition of
important moral truth. Presuming, as we may justly,
that the serpent instantly, on the pronouncing of the
curse, changed its form, and, falling prostrate on the
earth, began to creep abjectly and disgustingly on its
belly, there could not have been given to our first pa-
rents a more significant illustration, and pledge of the
ultimate fulfilment of the prediction, that " the seed of
the woman should bruise the serpent's head." And if,
as is most likely, the special dislike of mankind to
the serpent, where the light of revelation is had, was
the result of these historical recollections, we have,
in these very feelings, a perpetuated proof of God's
veracity and faithfulness in the fulfilment of his pro-
mise, to destroy the dominion of Satan, and to estab-
lish a lasting enmity between him and the seed of the
woman. While the whole was veritable matter of his-
tory, obvious to the eye, it became a very appropriate
and significant type of other things, as literally and
truly to occur. Such typical actions were afterwards
very common — examples of which we have in the sig-
nificant or typical actions of the prophets Ezekiel,
Jeremiah, Hosea, Isaiah, and others : such as the car-
rying out of the household stuff 5* the portraying of
Jerusalem on a tilef and laying siege to it ; the bury-
ing of a linen girdle ;| the lying on the side so many
days;§ the marring of the vessel on the potter's wheel ,*||
the breaking of the potter's vessel jIT the marriage of

• Ezek. 12. 1-11. t Ezek. 4. 1-3. J Jer. 13. 1-15.

§ Ezek. 4. 4-6. !| Jer. 18. 1-10. IT Jer. 19. 1-15.

14-0 THE SYSTEM OF INTERPifiTATION.

whoredoms, and birth and names of the prophets' chil-
dren.*

Whatever may be the truth and force of these re-
marks, as to the typical actions of God when he first
pronounced the curse, it is certain, that very soon
after the fall of our first parents, God ordained the
rite of sacrifice, which afterwards was adopted into
the Levitical ritual, and was, as we learn, from the be-
ginning, a type of the sacrifice of the woman's seed —
the atonement of Jesus Christ for the redemption of
the world.f

The passover, a rite divinely instituted to com-
memorate the deliverance of Israel from Egypt, was
also a type of redemption from sin, and death, and
hell, by the sacrifice of Christ, our passover or pas-
chal lamb without spot and blemish, who was oiFered
for us.J We need not notice further examples. Suf-
fice it to say, that the priesthood of Melchizedek and
of Aaron the high priest, and the essential ordinances
of the Mosaic ritual, were all divinely appointed types
or foreshadowing resemblances and copies of the great
original, Jesus Christ. For it was not only actions
that were made typical, but also persons. Thus,
Isaac offered for sacrifice by his father Abraham, Israel
collectively called and delivered out of Egypt, Moses
as a prophet and mediator, David as a conqueror, and
Solomon as a peaceful and glorious king, and others,
were employed by God, and in his providence placed
in circumstances, to foreshadow or represent some at-
tributes and features in the character and work of
Jesus Christ. The one was the type of the other, but
both were equally veritable persons, and real actors in

*Hos. 1.2.3.

t See Delancy's Revelation Examined, v. i. Diss. 8.

t Warburton's Divine Legation, v. ii. p. 499.

.nc^r^r- SYMBOLICAL LANGUAGE. 141

scenes and events bearing a strong and striking re-
semblance.

It is of very great importance to attend to this prin-
ciple in the interpretation of the book of Psalms. The
typical character of David, known and understood by
himself to be a type of Christ, and the typical charac-
ter of many of the great events in his history, are the
only true clue to his meaning in many of the Psalms.
Primarily he may have had his eye on the events and
circumstances of his own life ; but it is only as he
saw and understood them to be typical, and illustra-
tive of something correspondent in the character and
history of the Messiah, towards whom his hapes and
aspirations were directed, that they excited the deep
interest of his heart. The Spirit thus gave him typi-
cal revelations, and through him the church. For thus
were they understood and quoted by Christ and his apos-
tles. So too did the ancient rabbinical writers among
the Jews understand the Psalms. The 22d and 69th
psalms are a striking description of the sufferings of the
Messiah ; the 2d, 21st, 45th, 68th, 72d, 89th and 110th,
of the triumph of the Messiah ; the 16th, 35th, 40th,
102d, and others, of his' humiliation and exaltation,
actually so understood and quoted in the New Testa-
ment. So frequent and indeed continual are the
references in the Psalms to the Messiah, upon the
principle just stated, as to justify the position taken
by the Rev. John Fry,* Rector of Desford, Leicester-
shire, and formerly of the University College, Oxford,
that Christ and the events of his first or his second
advent are the perpetual theme from one end to the
other of this sacred book. This fact affords an abun-
dantly satisfactory solution of what in that book ap-
pears to be inconsistent with a Christian spirit, and
* See his New Translation and Exposition of the Psalms.
13

142 THE SYSTEM OF INTERPRETATION.

has led some to denominate particular parts of it curs-
ing psalms — such as the 109th, &c. They are but de-
nunciations and predictions of divine vengeance on
the enemies of Christ, and might have been just as
correctly translated in the future tense as in the im-
perative mode.

This typical character of some predictions not be-
ing duly considered, has led some to great mistakes
about what has been called the secondary or double
sense. It is undoubtedly the fact, that sometimes pre-
dictions have been delivered in terms which describe
a near and literal fultilment, and yet look forward to a
more remote and analogous fulfilment. Hence some
have contended, as they thought unanswerably, in favor
of the allegorical or spiritual interpretation, as though
there is always an occult sense behind the literal ex-
pressions. But a closer attention to this subject will
show that the argument is fallacious.

One or two examples, and the statement of the ob-
vious principle of interpretation in relation to them,
will set this matter in a plain and intelligible light.
Joel, in his first and second chapters, predicted ap-
proaching ravages of the land of Israel by the palmer-
worm, the locust, the canker-worm, and the cater-
pillar. Afterwards he predicts the invasion of the
country by a mighty '•'• nation y"* whose strength and
numbers and ravages, he describes, by language sug-
gested from the desolating character, numbers, pro-
gress, and effects of an army of locusts. These two
events are so blended together in that description, as
to make it evident, that the first desolation by the lo-
custs was regarded by the prophet as a type of the more
terrible desolation to follow by the Assyrian army.
A careful attention to the language of the prophet,
shows evidently that he had the two literal events in
view, and, in filling up his description taken from the

SYMBOLICAL LANGUAGE. 143

type, i. e. the locust ravages, uses terms applicable
and evidently pointing to the antetype, i. e. the Assy-
rian invasion.*

Of like character are other typical predictions, of
which we notice that of the destruction of Babylon,
given in the 13th and 14th chapters of Isaiah. The
description is most graphic, so far as the literal Baby-
lon, is concerned, and all has been verified to the very
letter ; but both at the commencement (ch. 12. 6-16)
and at the close (ch. 13. 24-27), the language directs
us to a far more terrible and extensive desolation of
the kingdoms of this world than took place at the
overthrow of ancient Babylon by the Medes.

Other prophets and Christ himself adopted the very
words of Isaiah, and especially the apostle John, when
they predicted the great convulsions, revolutions,
and overthrow of nations, which should take place
at the destruction of the Roman power, whose capitol
has been metaphorically denominated " great Baby-
lon" — the first literal Babylon being the type of the
last, and the destruction of the first being the type and
pledge of the destruction of the last.

The same thing is also true in relation to the pre-
dictions concerning Edom, and Moab, and other wick-
ed nations, whose destruction was predicted by ihe
prophets as events not very remote from their day,
but which events were spoken of as types and proofs
or pledges of the fulfilment of predictions looking to
a much more remote period and to future powers to
arise in the world, not having, as yet, in the days of

* Joel, 1. 2. Warburton did not discern the peculiar force of
JoePs expressions, (1. 6, compared with 1. 4,) and has supposed
the whole to be allegorical, without any private hint, as in v. 6,
that Joel referred to two literal events — the locust and Assyrian
devastation— the one a type of the other. — Divine Legation, v.
U. 499.

144* THE SYSTEM OF INTERPRETATION.

the prophet, even been organized or received a name,
and which therefore were named, metaphorically, de-
scriptively, or typically, from nations then known,
whose character and destruction those of the more
distant nations, yet to be developed in the political
world, should resemble.

The principle on which all such predictions are to
be understood, and which predictions have led to much
confusion about " the double sense," is a very simple
and intelligible one. The prophets looked down the
long vista of the world's and church's history, to the
day and hour of the Messiah's ultimate and glorious
triumph, and of the establishment of his kingdom on the
earth. When the church was in distress, and calami-
ties threatening her from the invasion of hostile
nations, they delivered, under the direction of God,
predictions for her comfort and hope. These brought
distinctly into view, the final hour of glory and
triumph, as the true reason and ground of hope for
deliverance and redemption from any intervening
seasons of distress and peril, of disaster and apparent
desolation. In disclosing these sources of hope, the
prophets sometimes began their predictions with a
reference to the greatest and final deliverance, and
then prophesied, in relation to the calamities or de-
liverances nearer hand, from which again they glanced
to the last, and which precedent events themselves
they described as types and pledges of its glorious
accomplishment. Sometimes the prophets, in ad-
tninistering consolation, would predict and describe
the last coming of the Messiah, and glance from it to
the second, viewing both as reasons for the events
which should occur nearer at hand, and which, when
verified, would be types and pledges of still greater.
Sometimes, too, even symbolical language, such as
the sun being darkened, the moon being apparently

SYMBOLICAL LANGUAGE. 145

turned into blood, and the stars falling from Heaven,
would receive a literal verification in the extraordinary
celestial and atmospheric phenomena which should
occur before, or simultaneously with the events pre-
dicted by the symbols, and be, as it were, God's
sensible exhibition of the symbol or type itself, as was
remarkably the case towards the destruction of
Jerusalem ; and indeed has been, at different periods
since in the world's history, so as to have swayed
men into the superstitious notion, that frequent extra-
ordinary eclipses of the sun and moon, the appearance
of comets, unwonted brilliancy and forms of the
Aurora Borealis, the decadence of meteoric vapors,
and explosion of meteoric bodies, which astronomers
and natural philosophers know not how to account for,
are sure signs and omens of wars and calamities about
to come upon the nations of the earth.*

The nature and use of types and of typical language
as employed by the prophets, enable us easily and
satisfactorily to understand all these things, so that,
while we are delivered from all superstitious fears, we
may know exactly, what use to make of, and what
lessons to learn from, the prophetical writings.

Two things are obvious from the prophets' use of
types — the first is, that while types are not to be
rejected utterly, they are not to be multiplied at the will
of the interpreter. We must look carefully through
the whole compass of the prophet's view, study well
the import of his words, and only admit typical events,
where the prophets themselves meant that the events
should be so regarded. It will not do for us to assume
it as a universal principle, which we may apply ac-
cording to our own whims and conceits, and on the

* See N. Webster^s History of Plagues, Comets, &c.
13*

146 XHB svsxEM o. ,.tbkp1ht.t:ok.

foundation of which we shall claim, as some have done,*
that because Edom, Moab, Babylon, the Assyrian,
are unquestionably used as metaphorical descriptions
or types of wicked nations, not yet arisen, nor known
by name in the world in the days of the prophets,
therefore such words are to be generalized or
spiritualized in their import, as denoting compre-
hensively and only, wicked men in general.

In this, we conceive, consists one of the fundamental
mistakes of Mr. Miller, and of those who, with him,
confidently assert the coming of Christ in the year
1843. Although he and his school differ greatly in
their result from the great body of the spiritualists in
this country, yet do they practically hold the same
principles of spiritual interpretation in common, with
this leading exception, that Mr. Miller affirms the
visible coming of Christ to be before the Millenium.
In this respect he agrees with the millenarians or
literalists, but this is almost the only one. In all
other particulars he is with the spiritualists, and his
whole system is but the legitimate application and
carrying out of their principles of interpretation to the
prophecies.! He has infinitely more in common with

* Jones' Spiritual Interpretation.

t By spiritualists here, we mean those in general who make the
kingdom of Christ altogether an allegorical thing, denying his
visible appearance and personal administration in it, and maintain-
ing, that it and the Millenium consist, mainly, in the dominion of
abstract truth or evangelic doctrine, swaying the minds of men,
and thus the nations of the earth. Some who hold these views have
advanced and reasoned conclusively and happily, in reference lo
the true principles of interpretation, opposing successfully the alle-
gorical system of Origen ; and the occult or double sense of pro-
phecy. But they have very often practically departed from their
own principles, and by their exegesis in particular cases, violated
their own rules. — See some excellent remarks in Professor Stuart's
Hints on the Int. of Proph. p. 11-47.

SYMBOLICAL LANGUAGE. 14-7

them than the literalists ; though he is by far more
injuriously and slanderously treated, and frequently
styled a fanatic and madman, by certain spiritualists
with whom he holds so much in common, than by the
literalists, who can agree with him in so very little.

The other thing that obviously results from the
prophets' use of types and typical language, is the
literality of the results predicted in both cases, as
fully and as certainly in those 'most remote, as in
those near at hand, which were their types and pledge.
The brazen serpent, for example, was a literal carnal
ordinance, but the type of Christ upon the cross as
the means of healing, just as literally and truly lifted
up from the earth. The locusts were literally an army
of devastation, but the type of the Assyrian army,
which, too, was as literal a verity as the locusts them-
selves. So, too, the ancient Assyrian and his destruc-
tion, Moab, Edom, and the ancient Babylon and their
destruction, were literal types of Rome and of its
veritable destruction, as the last political power and
empire that should arise in the world, and be destroyed
by the coming of Christ ; and therefore, on the prin-
ciples of literal interpretation, we look for something
more than the meliorating influence of Christianity,
the reformation of popery, and the evangelization and
civilisation or conversion of the world, even the
violent and terrible destruction of the city of Rome,
of the whole ecclesiastico-political system of popery,
and of all the anti-Christian nations and powers which
form the constituent parts of the last universal Roman
empire.

CHAPTER VI.

A GENERAL OUTLINE OF THE LITERAL AND SPIRITUAL
SYSTEM OF INTERPRETING THE PROPHECIES.

The importance, in the study of the prophecies, of
having correct principles of interpretation, has in-
duced us to pursue the subject more extensively than
we had at first designed. Having affirmed them to be
the same substantially with those we apply to all ordi-
nary works, written in the same characters of style ;
having at some length unfolded the varieties of pro-
phetical style, comprising, in general, the Alphabetical,
the Tropical, the Symbolical, and the Typical j hav-
ing, as we think, proved the literal system of interpre-
tation in contradistinction from the spiritual or allego-
rical to be the true j — and having endeavored to guard
against the more common mistakes and misapprehen-
sions growing out of ignorance, as to what the literal
system is, we deem it proper, before applying these
principles of interpretation, to the predictions concern-
ing THE COMING AND KINGDOM OF JeSUS ChRIST, tO lay

before the reader a general outline of the two systems
as applied to these subjects, and brought out in their
general results, and after having done so, to trace
THEIR history, SO far as traditionary records may
throw any light upon then^^

We do not, it is true, hold to tradition as deci-
sive authority ; nor do we admit it, for one moment,
to be either a source of original information, of equal

GENERAL OUTLINE, ETC. 149

value with the written Scriptures, or the only infalli-
ble interpreter : but we nevertheless affirm that as
history, it is of great use in determining how primi-
tive Christians, either in the apostolic days, or imme-
diately after, understood the language of the inspired
writers. We value the writings of the fathers, and of
the ancient Jewish Rabbis, as exponents of the views
entertained in the church, both before, and immediately
after the coming of Christ. When those views coin-
cide with the written Scriptures, as grammatically in-
terpreted, we feel bound to treat them with respect.

Retracing the stream of traditionary history on this
subject, we admit that much will be found deserving
of no respect whatever, being the opinions, the specu-
lations, and the additions of different individuals and
ages. Because certain heretics, as Cerinthus and oth-
ers, whd, according to Eusebius' account of this here-
siarch, adopted some of the leading features of the
millenarian views, and gave them altogether a sensual
dress,* until they were incorporated into thfe belief of
the eastern nations, who adopted the religion of Ma-
homet, and indulged the expectation of a sensual Hea-
ven, is no more reason why the whole of their views,
and the system of literal interpretation, should be re-
jected, than the anti-millenarian, or spiritualist, would
feel it to be a good and valid reason for rejecting his
views, and the spiritual system of interpretation, because
some of his notions about the coming of Christ, and
the nature of the kingdom of Heaven, together with
his system of spiritual interpretation, have led to the
despotism and splendid extravagance of Papal and
other hierarchies ; — to the reveries and mysticism, and
unintelligible allegories of the Hon. Emanuel Sweden-

* Eusebii Pamphili Ecclesiasticse HistoriaB, Mb. iii. cap. 28.

160 GENERAL OUTLINE O^ THE

borg and his followers, or to the generalization and
philosophical expositions of the Neologists of Ger-
many, and of the Unitarians of Great Britain and the
United States, who boldly, but falsely, and as we think,
blasphemously speak, of " the contradictions of the Old
Testament, its legends, so beautiful as fictions, so ap-
palling as facts, its predictions that have never been
fulfilled, its puerile conceptions of God, and the
cruel denunciations that disfigure both Psalm and pro-
phecy."*

Our object is; not to give the history of either
system in its details ; nor to contrast them mi-
nutely ; but merely to present the general outlines of
both, as they take their form from the leading and es-
sential ideas on which they are respectively founded.

Both admit the fact of the second coming of JesuS
Christ, suddenly, visibly, and gloriously, for the pur-
pose of raising the dead bodies of his saints, quicken-
ing the living, judging the world, and establishing for
ever the florious dominion or kingdom of Heaven.
They, therefore, both believe and teach these five
great general facts, viz. the visible appearance of Je-
sus Christ — the resurrection of the bodies of the dead
— a day of universal judgment — a Millenium, and a
kingdom of glory inconceivable and eternal. They
differ greatly, however, as to the import of these facts,
and the time, order, and manner of their occurrence.

The spiritualist objects to any attention being given
to chronological prophecy, afiSrming that it is design-
edly kept secret, and therefore almost impious to at-
tempt to determine when Jesus Christ shall come
again to this world, partly, because he says it is not
revealed, and partly, because he takes it for granted,

* Th. Parker's Discourse, p. 31.

LITERAL AND SPIRITUAL SYSTEMS. 151

that it is not to be expected, at all events, till some
time after the Millenium. He pleads that the Saviour,
after his resurrection, rebuked the disciples for pry-
ing into this matter, observing that it was not for them
" to know the times and the seasons, which the Fa-
ther hath put in his own power,"* and had previously
and explicitly declared " of that day and of that hour
knoweth no man, no, not the angels which are in Hea-
ven, neither the Son, but the Father."!

It is worthy of remark, that since the time these
things were said by the Saviour, the counsels and plans
of the Father have been further revealed, and that
since the return of the Saviour to the Father, He has
given very copious comments on former predictions,
and added greatly to the field of prophecy by the re-
velations which he has made through the Spirit, by
the apostles, and especially by John, who carries us
down to the very time of the end. We do not, indeed,
plead for any attempts to fix certainly the date of the
Saviour's second coming, and the epoch of the resur-
rection of the saints, and of the introduction of His
glorious kingdo(n : but this we affirm, that it will not
do, as^ it is very often done, to plead the remarks made
by the Saviour, which were literally true up to the date
when they were made, and appeal to them as authori-
tative and absolute, in reference to a later period, in
the discharge of the duties confided to him by the Fa-
ther, and when, from the fact of extended revelations
having been subsequently made, and chronological
prophecies too, delivered, it is evident that the Father
has subsequently made known to the Son, officiating
as the Mediator, more of his counsels and plans. Still
we do not mean to say, that the precise day and hour

* Acts, 1.7. t Mat. 24. 36.

152 GENERAL OTTTLINE OF THE^

can be known; nevertheless, every one can see, that
while these may be unknown, nevertheless the general
season, or period of the world's history, if not the
ytar^ may be known, and there be no real contradic-
tion between these things. Even should we be able
to come within a century of the truth here, we come
sufficiently near for all practical purposes of warning,
preparation, and watchfulness to the church and to the
world.

That this may be done, will be obvious to all, who
will look so far into the prophecies, as to see, that
there is a definite order in the succession of certain
great epochs, connected with the introduction and es-
tablishment of Christ's kingdom. For example, as the
personal coming of Christ, the resurrection of the
saints, the judgment, the Millenium, and the eternal
kingdom, are all admitted, by both the literalist and
spiritualist, it becomes a very appropriate inquiry, in
what order will these great events occur 1 Does pro-
phecy say anything on the subject 1 or give us any
hints, whether the Millenium is to precede the second
coming of Christ, or the second coming precede it \
Is the judgment, a mere judging or trial of all mankind,
simultaneously collected, and speedily despatched \
or is it a new and wonderful, and glorious dispensa-
tion, having its distinct epochs, at its commencement
and its close, and calling into exercise other than
Judiciary powers, even the Legislative and Executive,
and all that pertains to the work of government, which
is the sense of the word to judge, as often used in the
Sacred Scriptures 1* Is there to be any difference,

* The work of a Judge, as given in the Sacred Scriptures, is to
rule or govern^ to deliver and protect his people — X6 execute the
laws, and to avenge or punish enemies or transgressors. Such were
Gideon, Sampson, Jephtha, Samuel, and others. When Christ is pre-

LITERAL AND SPIRITUAL SYSTEMS. 153

JIft point of lime, between the resurrection of the
tighteoiis and the wicked, and if so, what are the ac-
companiments, and pec'iliarities, of each of these great
events 1 In what specifically does the kingdom of Hea-
ven consist 1 By what means, and agencies, is it
conducted and administered ( and what are its dis-
tinctive features 1

These, and similar inquiries, which every one must
^e may be started, are not to be met and answered by
any preconceived notions had as to the nature of the
coming of Christ, of the kingdom of Heaven, or of
the Millenium. We must do here, as did the ancient
l^rophets, viz. search "what, or what manner of time
the Spirit which was in them did signify when it tes-
tified beforehand the sufferings of Christ and the glory
that should follow."*

It is obvious, that there is room for difference, as to
the general import of these facts, their mutual rela-
tions, and the order of their succession. To the
word of God alone, must the appeal be made — as all
^dmit. The spiritualist explains the general import
of the facts in one way, and the literalist in another.
Each states th ir m Uual relation, and the order of
tlieir succession, differently.

The spiritualist believes that the Millenium is nothing
more than a hi<rhly-prosperous state of the church,
which shall be introduced through the gradual diffusioti
6f light and knowledge, by means of missionaries,
bibles, tracts, and other instrumentalities employed
f6r that p irpose ; that during this illustrious period,
S^tan will be restrained from the practice of his

dieted as Jiidare, it i-^J often as exercising princely and governmental
rule. Psalm, 9. 7, 8; 10. 14-i8; 67. 4 ; 72. 1-1,7,8} 96. 13; 98. 9?
99. 4 ; Isaiah, 2. 4 ; Mic. 4. 3 ; Jer. 23. 5.
• 1 Peter, 1. 11.
U

154 GENERAL OUTLINE OF THE

deceitful and corrupting arts, and his influence almost,
if not entirely, suppressed ; — that the Jews in their
dispersion, and the Gentile heathen nutlons throughout
the whole world, shall be converted ;— the church
enjoy an increased and astonishing influence of the
Spirit of God, of like character with that which he
exerts in extensive and powerful revivals of pure
religion, and in this way realize all the glowing and
glorious anticipations of the Old Testament prophets j
— that the principles of the gospel becoming univer-
sally prevalent, all wars will cease ; — that the nations
of the earth becoming a vast confederated family for
the preservation of peace, and for the promotion of
human happiness, shall no longer cultivate the warlike
arts — civilisation be carried to the highest pitch, the
blessings of civil, political, and religious liberty
universally be enjoyed — all forms of oppression cease,
— the rulers of this world becoming righteous and
religious, rule in the fear and love of God — and the
entire population of the globe, increased and enriched
by industry, frugality, virtue, and piety, present an
Eden-like scene of prosperity, and glory, and blessed-
ness ; — that at the end of a thousand years, or of this
Halcyon period, the spirit of piety, which, like that of
the martyrs of Jesus, had prevailed in the world, will
begin to decline, — the great adversary who had been
imprisoned, be let loose again, and gain an influence
over the nations so as to deceive them, and to produce a
general defection from the millenial purity and truth j
— that the apostate nations, under the denomination of
Gog and Magog, shall conspire together, and commence
hostile movements for the destruction of " the camp
of the saints and the beloved city," and bring about a
general and dreadful corruption of morals and of
religion in the world ; — that then, but not till then, the

LITERAL AKD SPIRITUAL SYSTEMS. 155

h&td shall suddenly rain down fire from Heaven and
destroy them all ; — that immediately thereafter, the
second personal visible coming of Jesus Christ shall
take place, and the resurrection of the dead, the final
judgment, and the dissolution by fire of this entire
globe ensue; — and that then, but not till then, will
the new Heavens and the new earth be created, and
that glorious heavenly kingdom be established, which
is to be the inheritance of the saints for ever.

Among those who in the main adopt the spiritual
system of interpretation, many are to be found difl^er-'
ving as to the extent to which its principles are to be
applied, and who therefore shape their theory of the
prophecies, in some respects, different from the above
outline, and from each other. Thus, there are some
who find it impossible to believe that all the predic-
tions about the return of the Jews and restoration to
their own land, and the recovery of the ten lost tribes,
with their reunion unto and re-establishment with the
two tribes again, as one nation in Palestine, in more
than the pristine glories of the theocracy, are mere
allegorical descriptions of their conversion, and ab-
sorption into the church, in the lands of their disper-
sion. They therefore dissent from the above view in
this particular, and look for the national and political
restoration and re-establishment of the twelve tribes
in the land of Palestine, as well as their conversion to
Christianity. Of this class is Mr. Faber, and others,
who, although they defer the visible coming of Christ
till after the Millenium, and spiritually interpret what
is said in relation to that glorious epoch, nevertheless,
cannot apply their own principles to the prophecies
concerning the Jews, Not a few, however, in these
United States, feel the obligation that consistency
imposes on them, to allegorize the prophecies about

166 GENERAL OUTLINE OF THE

the Jews, as well as about the Millenium and the king-
dom of heaven. <

Others again, believing in the literal restoration of
the Jews, are not prepared to admit that the Millenium
will be ushered in by the gradual increase of mission-
ary labors and success, and the multiplication of re-
vivals of religion. They look, — for a fearful crisis in
the affairs of the world, — a time of trouble, grow-
ing out of the conflict between truth and error, be-
tween tyranny and liberty,-— for terrible judgments from
heaven on the guilty nations of the earth, especially
the anti-Christian, — for some sudden, signal, marked,
and astonishing interpositions of divine Providence,
which will, in a surprising manner, prepare the vvay
for the rapid spread of the gospel. The national coo*
version of the Jews, they believe, will have a power*
ful influence, and throw out, in all parts of the earth,
■ innumerable teachers of religion, ministers, and am-
bassadors of Christ, acquainted with the languages of
the people among whom they dwell, and fitted to preach
the gospel with powerful success, so that their conver-
sion, scattered as they now are through the earth, will,
like the match applied to trains of powder, now laid
by Missionary, and Bible, and Tract societies all over
the earth, suddenly fill the world with the full blaze of
" the knowledge of the glory of the Lord, as the
waters cover the sea." This event they designate as
the metaphorical " coming of Christ," and as " the
brightness of his appearing."

How far the spiritual interpreters, however, go in
their explanations, it is not easy to say. Some have
carried out the system still further, and allegorized
all the existing churches into Antichrist, and the king-
dom of heaven into the pure and perfect ones, who
have advanced farthest in piety j while others hayie

LITERAL AND SPIRITUAL SYSTEMS. 157

actually proclaimed the New Jerusalem already to
have descended from heaven, and to be found, either
among the followers of the Hon. Emanuel Sweden-
borg, or some other self-applauding sect.

Others still have made war against all organiza-
tions, and all government — even the marriage relation
and family ties, — and announced the Millenium to have
already dawned, and to be destined speedily to per-
vade the earth, in the universal prevalence of the prin-
ciples which they advocate, viz. unrestricted liberty,
equality of property, and community of wives.

Others still, more speciously infidel in their allego-
ries, have predicted the golden age, when the tran-
sient in Christianity shall have been fully separated
from the permanent — when religion shall bring the
world to adopt " the only creed it lays down, the
great truth which springs up spontaneous in every
heart — ^there is a God ; the only form it will demand
will be a divine life, doing the best thing in the best
way, from the highest motives, perfect obedience to
the great law of God, its sanctions be the voice of
God in the heart, the perpetual presence of Him who
made us, and the stars over our head, Christ and the
Father abiding in us,"* bringing all of the Godhead
which flesh can receive, and leading man to worship
the divine Being without any mediator, or anything
whatever, between God and the mind. Others still,
modify their views difll?renlly, as the Shaking Quakers,
some Universalists, and other heretical sects, the vari-
eties of whose opinions it is not necessary to detail.

Mr. Miller and his followers, who believe in the

' personal coming of Jesus Christ and the great day of

judgment and general conflagration in the year 184<3,

* Th. Parker^s Discourse.

}^ 6,£N£RAL OUTLINE (k THE

are the most ultra spiritualists of the day. They
have calculated, as they think, from chronological
prophecy, the time of Christ's coming to be pre-mil-
lenial, and fixed its very date j and seeing no other
way to get rid of those prophecies which speak of the
restoration of the Jews, the battles of Gog and Magog,
the destruction of Antichrist, the Millenium, &c.,
which, by the post-millenial spiritualists are believed
to precede and to prepare the w^ay for the coming of
Christ and day of judgment, they allegorize the whole,
and say they will have their accomplishment in the
resurrection of the dead, the renovation of the globe,
and the eternal state of things to be introduced imme-
diately at Christ's coming.

However discordant in their views as to the resultfi
are all these different commentators on prophecy, yet
do they more or less adopt the system of spiritual in^
terpretation. The diverseness and contrariety of these
results, we thmk, afford ground for valid objection
against the system. It is a system which has no
standard, which gives an unbridled rein to men's imj^-r
ginations, and which has engendered some of the
most pestiferous heresies and ridiculous and fanatical
sects that have disgraced the Christian name.

But, lest we may be suspected of not dealing fairly
in the statement of views, so diverse and difficult to be
determined, existing mostly in vague and ill-defined
notions and speculations, most frequently found in
speeches and addresses before missionary and other
societies, and seldom well arranged and digested, w€:
present the following extract, as furnishing the more
general opinions of the spiritualists on the subject.
After affirming that the church will arrive at a state
of unprecedented prosperity, which will last a thou-
sand years, the writer conj.ectur€s that the world will

LITERAL AND SPIRITUAL SYST

be SO filled with real Christians, and be ^^i^^^T^JJ^T V^^
constant propagation, to supply the place oft^^^-^n^ '^.
die, that there will be many thousands born and ^ii^'-^j^^^^
on the earth, to each man and woman who has lived
the six thousand previous years ] so that if most of
them, as is probable, be saved, there will, on the whole,
be many thousands of mankind saved, to one that shajl
be lost.

This state, continues the writer, will be one of greajt
happiness and glory. Nothing more is meant by the
predictions of Christ's coming with his saints and
reigning on the earth, than that, before the general
judgment, the Jews shall be converted, genuine Chris*
tianity be diffused through all nations, and Christ shall
reign by his spiritual presence in a glorious manner.
It will, however, be a time of eminent holiness, clear
light and knowledge, love, peace and friendship, and
agreement in doctrine and worship. Human life, per-
haps, will rarely be endangered by the poisons of the
mineral, vegetable, and animal kingdoms. Beasts of
prey will perhaps be extirpated or tamed by tne power
of man. The inhabitants of every place will rest
secure from fear of robbery and murder. War shall
be entirely ended ; capital crimes and punishments
be heard of no more ; and governments placed on fair,
just, and humane foundations. The torch of civil dis-
cord will be extinguished. Perhaps Pagans, Turks,
Deists, and Jews, will be as few in number as Chris-
tians are now. Kings, nobles, magistrates, and rulers
in churches, shall act with principle, and be forward
to promote the best interests of men. Tyranny, op^,
pression, persecution, bigotry, and cruelty, shall cease.
Business shall be attended to without contention, dis-
honesty, and covetousness. Trades and manufac-
tures will be carried on with a design to promote the

160 GENERAL OUTLINE OF THE

general good of mankind, and not with selfish inte-
rests, as now. Merchandize between distant coun-
tries will be conducted without fear of an enemy ; and
works of ornament and beauty, perhaps, shall not be
wanting in those days. Learning, which has always
flourished in proportion as religion has spread, shall
then greatly increase, and be employed for the best of
purposes ; astronomy, geography, natural history,
metaphysics, and all the useful sciences, be better un-
derstood, and consecrated to the service of God. And
"I cannot help thinking," adds the author, "that by
the improvements which have been made and are
making in ship-building, navigation, electricity, medi-
cine, &c., that ' the tempest will lose half its force,
the lightning lose half its terrors, and the human frame
be not near so much exposed to danger.' Above all,
the Bible will be more highly appreciated, its harmony
perceived, its superiority owned, and its energy felt,
by millions of human beings. In fact, the earth shall
be filled with the knowledge of the Lord as the waters
cover the sea."

" The time when this Millenium will commence,"
says the author, " cannot be fully ascertained, but the
common idea is, that it will be in the seven thou-
sandth year of the world. It will most probably come
on by degrees, and be, in a manner, introduced before
that time. And who knows but the present convul-
sions among different nations ; the overthrow which
popery has had in places where it has been so domi-
nant for hundreds of years ;* the fulfilment of pro-
phecy respecting infidels, and the falling away of many
in the last times ; and yet, in the midst of all, the
number of missionaries sent into different parts of the

* The author wrote more than thirty years ago, but events are
falsifying his anticipations.

LITERAL AND S?IEITUA]^ §X«TEMS. 1,^'

world, together with the increase of gospel ministers,
the thousands of ignorant children that have beei>
taught to read the Bible, and the vast nunaber of diffei^
ent societies that have been lately instituted for the
benevolent purpose of informing the minds and inar
proving the hearts of the ignorant j who knows, I say,
but what these things are the forerunners of events of
the most delightful nature, and which may usher ink
the happy morn of that bright and glorious day, whe«i
the whole world shall be filled with his glory, and all
the ends of the earth see the salvation of God."* The^n
are the prevailing views.

We have exhibited them iu the language of the awr
thor, because they are the more current, by reason <4'
being found ifi a ver,y pppulaif wark, extensively oi^,
culated, and doubtless contributing, no little, to mouji4
the prevalent opinions on the subject of the prophe-
cies, as interpreted by the spiritualists.

The literalists differ greatly in their views from.
them, and what is remarkable, they mostly agre«
among themselves in the general outline and results,
It is true, they sometimes differ as to minor and subr
ordinate prophecies not yet fulfilled, but not as to tb/8
general system, in its bold and radical features. Th©
Millenium is regarded by them, not as the expansion
and universal diffusion of the gospel, in a season <^'
unprecedented religious prosperity — not as the con^
summation of the present evangelical dispensation, bi^t
as a new dispensation, to be miraculously introduced^
as all the former dispensations were, and to possess
its own distinct and peculiar attributes. The gospel
dispensation, which commenced with the ministry QJ^
Christ, and was fully introduced on the day of Pent«

♦ See Buck's Theological Dictionsury, art. Mi|leniu|p.

162 GENERAL OUTLINE OF THE .

cost, they believe — as Christ and the apostles styled
it — is the dispensation of the good news of the kingdom
of Heaven drawing nigh^ but the Millenium, the king-
dom itself, commenced with the awful retributions of
Divine justice on the enemies of Christ — the one, the
proclamation or heralding of the kingdom corning, and
the other, the kingdom come, introduced by terrible
displays of divine vengeance, and established and per-
petuated by the exercise of all the high functions of
executive, legislative, and judicial sway, entitling it to
the denomination of tuc Day of Judgment.

This kingdom, they affirm, is not the Church of
God, as she now exists in her visible organizations,
and in which Christians, or the saints, are the suhjectSy
yielding obedience to the commands of Jesus Christ j
but it is a new and glorious development of Almighty
power, and grace, and justice, in which the saints of
all ages, that have died in the faith, and been with
Christ, shall return with him to the earth, and
receive their bodies raised from the dead, and made
like to his most glorious body ; when those that love
the Lord and his appearing, alive on the earth at
the period of his coming, shall undergo an instanta-
neous change in their mortal bodies, assimilating
them to the saints of the resurrection, and shall all be
employed by Jesus Christ as his kings and priests, his
subordinate agents and officers, to administer under
him the government to be then established over the
nations that shall yet remain in the flesh, ^he saints
in the millenial state are to reign with Christ — to be
the rulers and not the ruled — having been schooled in
affliction, persecuted, tried, and many of ihem put to
death for the testimony of Jesus, and no longer self-
ish, ambitious, covetous, and vindictive, like most
rulers of this world, become fit and safe depositaries

LITERAL AND SPIRITUAL SYSTEMS. 163

of power for the government of the nations of the
earth.

Such is the general idea of those who adopt the
literal interpretation- As to the nature, order, and
succession of events, preparatory and designed to
usher in and to establish this kingdom, there are, as has
been hinted, some differences ; but the following are
among the points, or fa3ts I elievcd by different writ-
ers* who have pursued their investigations farthest,
to be taught in prophecy, viz. : That the Jews will be
restored to their own land ; — thatthis will become the
occasion, or be in the midst of great revolutions and
convulsions among the European and Asiatic nations,
particularly those that occupy the territory of the Ro-
man empire, embracing Western and Central Asia, and
Northern and North-eastern Africa; — that a general
dissolution of society shall take place through the
spirit of lawlessness and violence, of corruption and
revolution, which shall prevail, and be especially pro-
moted by the irruption of Northern hordes into South-
ern E.irope and Western Asia, like a devastating storm
of hail ; —that there shall be a great conspiracy
among the anti-Christian nations, led on by some one

* See Rev. J. W. Brooks on the Advent and Kingdom of Christ;
also, his Elements of Prophetical Interpretation. Sermons on the
Second Aivent, by Rev. Hugh M'Neile; also his Prospects of the
Jews. Hon. Gerard T% Noel's Brief Inquiry into the Prospcfcts of
the Church of Christ. Cox on the Comin2: and Kingdom of
Christ. Letters by Joseph D'Arcy Sirr, on the First Resurrec-
tion, anJ other works, to be met in the Literalist, published by O.
Rogers of Philalelphia — especially Cuniaghame on the Apoca-
lypse, and Habershon on the Prophecies and on the Revelation.
Also, Frazer on the Prophecies, though not believing in the per-
sonal advent, the Investigator, the Morning Watch, Fry on the
Second Aivent, Mode's Clavis Apocalyptica, and various letters and
discourses contained in his works, Begg on the Prophecies, &c. &c.

t^4} (BfiiStRA'L O^CrTLi^NE OF tftE

^ the tett sovereignties of Europe, or of some T^e^*^
oriental power to arise within the bounds of th6
(Ad Ronnan empire, which sovereignty shall be the
Assyrian of Isaiah, the last form of Antichrist ; —
that this conspiracy will lead to the great war of Gog
*iftd Magog predicted by Ezekiel, and the battle of Ar-
mageddon, by John, issuing in the terrible destruction
of the anti-Christian nations ; — that some time, either
previous to, or during these movements, the sign of
ttie Son of man coming in the heavehs, shall be seen,
*ttd He descending from Heaven into the air, with his
saints for the resurrection of their bodies, and catch-
ing up the saints alive on the earth into the presence
of the Lord ; — that at this coming, which will be sud-
den and unexpected, he will inflict dreadful judgments
on the apostate nations by means of volcanic and
Other fires, which will destroy the seat of the Beast,
the mystic Babylon, but not all the nations of the
earth j — that while his saints remain for a series of
years in the immediate presence of Christ, before He
descends from the air to the earth, being judged and
allotted to their stations and work, He will be conduct-
ing his retributive judgment on the nations of th^
earth, preparing the way for the full restoration of
Israel, and their national conversion, in a manner analo-
gfous with his Providence toward them for forty
years in the wilderness ; — and tha^ when the work of
judgment by various interpositions of His Providence,
shall have gone on, and the wickedness of the anti-Chris-
tian nations shall hnve come to the full, at the last sig-
nal stroke of Divine vengeance, he will descend from
the air, and stand upon the Mount of Olives, utterly to
destroy the hosts of the wicked, to change the geo-
logical structure of Jerusalem and its vicinity, by a
fWrrible earthquake, and to produce those transforma-
tions designed to fit it for being made the metropolis

LITERAL AND SPIHITTTAL SYSTEMS. 165

of the world ; — that He will re-establish the Theocra-
cy in Jerusalem in more than its pristine glory, with
its temple rebuilt, and rites of worship adapted to the
dispensation in which Jerusalem and the Jewish nation
are to stand pre-eminent among the nations; — that
having concluded his work of retributive justice by
various means, through a series of years, to the entire
extermination of the wicked on the face of the whole
Roman earth, there shall be found remnants of people
on whom the abundant and mighty influences of the
Spirit of God shall have been poured out, and nations
be born in a day, by their thorough conversion and
cordial submission to the dominion of Heaven by
means of the saints ; — that these powerful effusions of
the Spirit, and the dominion of Christ by means of
his raised and quickened saints, will bring the heathen
nations and the uttermost parts of the earth, the
whole world, into peaceful blessed subjection ; — that
the risen and glorified saints will be His kings and
priests for the administration of the political and reli-
gious interests of the nation ; — that the Theocracy,
with its temple rebuilt as described by Ezekiel, and
established in Jerusalem, shall be the nucleus and cen-
tre of all political and religious influences, and all the
nations of the earth be united to it ; — that while
Christ will indeed dwell on the earth, his presence
will be displayed but occasionally at Jerusalem as
King, according to rites and at seasons appointed by
him ; — that his constant and immediate presence will
be in the Heavenly City, the New Jerusalem, not built
by the hands of men, but directly and miraculously by
God, in which there shall be no temple, but Christ's
presence constitute its glory, and the delight of His
risen saints ; — that while Heaven shall thus descend
on earth, the saints will have communication with the
15

166 GENERAL OUTLINE OF THE

nations in the flesh, and the Theocracy be made the
ehannel of Heavenly influence for the happiness of
the world ; — that this glorious dominion as establish-
ed at its first epoch, shall last a thousand years, during
which time Satan shall be confined, and his power to
tempt and corrupt the nations be restrained ', — that
although during this period death will still prevail
among the nations in the flesh j yet the climates and
habits of earth having undergone such a remarkable
transformation, by great geological and atmospheric
changes, as to be denominated a new heaven, and a
new earth, death will not be so common, the age of
man will be prolonged like that of a tree, and a hun-
dred years be but the time of youth ; — that thus the
judgment of Heaven will be prolonged upon the earth,
and the righteous be made to triumph j— that at the
close of this blessed period, the last act in the great
work and day, or dispensation of judgment, shall take
place, when Satan shall be released from his confine-
ment, all the nations of the wicked raised from the
dead, the Gog and Magog of John metaphorically or
typically described by the Gog and Magog of Eze-
kiel, and be summoned before Christ to receive their
final sentence ; — that then, in mad desperation, these
hosts of hell, led on by the Devil and his angels, shall
make their last and violent assault upon the holy city
where Christ and his saints dwell, and think to storm
the heavenly city, which shall be but the occasion for
the last signal interposition of Divine justice and Al-
mighty vengeance for their eternal destruction j — and
that doomed and hurled to the bottomless abyss by the
power of Omnipotence, earth shall be for ever purged
and Tedeemed from the dominion of Satan, placed
back again amidst the heavenly worlds — restored to
more than paradisiacal purity and glory — death for
ever cease in it., and that state of glory and blessed-

LITERAL AND SPIRITUAL SYSTEMS. 167

nessbe confirmed in which the dominion of Heaven shall
be absolutely, immutably, and eternally established in
righteousness, peace, and joy in the Holy Ghost, and
this ransomed, renovated, and recovered globe, shine
resplendent in Heaven's brilliancy, never more to be
invaded or polluted by the entrance of sin.

Well might the prophets, who caught a distant
glimpse of these stupendous glories, be wrapt in
ecstasy ! Truly, " eye hath not seen, ear hath not heard,
nor hath it entered into the heart of man to conceive
the things prepared for them that love God." " Belov-
ed, now are we the sons of God, and it doth not yet ap-
pear what we shall be." Loud and ecstatic shall be
the shout of triumph, when earth and heaven shall
mingle in full chorus, as " the voice of a great multi-
tude, and as the voice of many waters, and as the voice
of many thunderings, saying. Alleluia, for the Lord
God Omnipotent reigneth!" My heart kindles at the
prospect, and is ready to catch the strain of Heaven :

Glory to God !
And to the Lamb, who bought us with his blood.
From every kindred, nation, people, tongue,
And washed, and sanctified, and saved our souls,
And gave us robes of linen pure, and crowns
Of life, and made us kings and priests to God !
Shout back to ancient time ! Sing loud, and wave
Your palms of triumph ! Sing, " Where is thy Sting,
Oh death ! where is thy victory, oh grave !'*
Thanks be to God, eternal thanks, who gave
Us victory through Jesus Christ our Lord !
Harp, lift thy voice on high! — shout! angels, shout!
And loudest ye redeemed ! glory to (xod,
And to the Lamb all glory and all praise !
All glory and all praise at morn and even.
That come and go eternally, and find
Us happy still, and thee for ever blest t
Glory to God and to the Lamb ! — Amen !
For ever and for ever more — Ameftf *« 'j:'i^^i

168 GENERAL OUTLINE, ETC.

Impenitent reader ! will you participate in the glory
and triunnph of that scene 1 or shall you perish in the
overthrow of the ungodly 1 Fearful and horrible shall
be the doom of the wicked. Devils and damned spir-
its, as hell pours forth her millions to be judged, may
think to storm the citadel of heaven, and compass the
camp of the servants of the Most High, led on by the
madness of desperation ; but it will prove like the
last gleam of hope that flares in the socket for an in-
stant, and then is quenched in the blackness of dark-
ness for ever ! Methinks I see them, as they fall be-
fore God and the Lamb, repulsed and driven by the
fierce blast of Almighty vengeance.

They upon the verge
Of Erebus, a moment, pausing stood,
And saw, below, the unfathomable lake.
Tossing with tides of dark, tempestuous wrath,
And would have looked behind ; but greater wrath
Behind forbade, which now no respite gave
To final misery. God, in the grasp
Of his almighty strength, took them, upraised.
And threw them down unto the yawning pit
Of bottomless perdition, ruined ! damned !
Fast bound in chains of darkness ever more I
And second death and the undying worm
Opening their jaws with hideous yell,
Falling, received their everlasting prey.
A groan returned ! as down they sunk, and sunk,
And ever sunk, among the utter dark !
A groan returned ! The righteous heard the groan —
The groan of all the reprobate — when first
They felt damnation sure ! and heard hell close !
And heard Jehovah and his love retire !
A groan returned ! The righteous heard the groan.
As if all misery, all sorrow, grief.
All pain, all anguish, all despair, which all
Have suffered, or shall feel from first to last —
Eternity — had gathered to one pang.
And issued in one groan of boundless woe I

CHAPTER Til.

TEADITIONARY HISTOEY.

Our object in this chapter is to unfold the tra-
ditionary history of what has been called Millenarian
doctrine. The term Millenarian is sometimes used as
a term of contempt j but is, nevertheless, admitted by
those who adopt the literal system of prophetical
interpretation, to be an appropriate designation, in
contradistinction from the spiritualists, who, in their
turn, are denominated Anti-millenarian. It is in-
tended by it to denote those who believe that the
prophets of the Old and New Testament predict the
personal visible coming of Jesus Christ with his saints
before the Millenium, to raise their dead bodies, to
destroy the anti-Christian nations, and to establish his
glorious kingdom or dominion over all the earth, in
which, by the ministry of his saints raised from the
dead, and quickened at his coming, He will reign for
1,000 years and judge the world. The term Anti-
millenarian denotes those, who aflSrm that the coming
of Christ to judgment will not take place till after 1,000
years' great prosperity in religion, during which He
may be said spiritually, that is allegorically, to be
present and to reign with his saints on the earth.

It is a matter of some interest to inquire what were
the views on this subject, entertained by -the successors
of the prophets and the early Fathers of the Christian
church — those who lived nearest the days of the
prophets and apostles, and who may be, therefore,
presumed to have derived by tradition their views
15*

no TRADITIONARY HISTORY.

relative to the meaning of the prophecies concerning
the coming and kingdom of Jesus Christ. Were they
Millenarians or Anti-millenarians ? Did they expect
the personal visible coming of Christ, before or after
the Millenium 1 The views they entertained on this
subject will enable us to decide, whether they under-
stood the prophets and apostles to predict a literal or
metaphorical coming of Christ ; and also, what prin-
ciples of interpretation they adopted in relation tp the
prophecies.

It is certainly a reasonable presumption, that those
who lived nearest the apostles, would be most likely
to understand the general import of their teaching
and charges and exhortations- about the coming of
Christ, and practically to adopt their principles of
interpretation.

We cordially subscribe to the remarks of Mr. Faber,
on the subject of historical testimony, in reference to
the doctrine of election, although he has failed to
apply them to the important themes of prophecy on
which he has so largely written. "In revealed
religion, by the very nature and necessity of things,
as Tertullian well teaches us : Whatever is first is true^
whatever is later is adulterate. If a doctrine totally un-
known to the primitive church, which received her
theology immediately from the hands of the apostles,
and which continued long to receive it from the hands
of the disciples of the apostles, springs up in a subse-
quent age, let that age be the fifth century or let it be
the tenth century, or let it be the sixteenth century,
such doctrine stands, on its very front, impressed with
the brand of mere human invention. Hence, in the
language of Tertullian, it is adulterate : and hence,
with whatever plausibility it may be fetched out oi a
particular interpretation of Scripture, and with what-

TEADITIONAKY HISTORY. 171

ever practical piety on the part of its advocates, it
may be attended, we cannot evidentially admit it to be
part and parcel of the divine revelation of Christi-
anity."* We claim no greater respect than this for
traditionary testimony as to the doctrine of Christ's
coming and kingdom. The views entertained by the
early fathers, expressed their understanding of the
Scriptures on this subject, and is valuable historical
testimony as to their principles of interpretation.
This cannot well be denied by the spiritualist; for we
find that the principles of allegorical interpretation,
which originated in the schools of philosophy and re-
ligion, and which, though originated in the second
century, were first brought out and applied by Origen
in the exposition of the Sacred Scriptures, have
actually been respected for centuries, and even now
serve to shape the views of a large portion of the
church of God. The question then is, shall tradition,
starting with Clement of Alexandria and Theophilus,
and systematized by Origen, who lived three centuries
later, or tradition starting with the apostles, or the
prophets before them, be most regarded %

We are free to say, that much greater deference is
due to the traditions starting with the apostles, or
respected by them, and found embodied in the views,
opinions and comments of the early fathers of the
Christian church, than to those of later origin; and
that for the following reasons : —

1. The apostle Paul states expressljr, that there
were traditions in his day on this very subject, which
he had taught the Thessalonian Christians, and which
he exhorted them to maintain. " Stand fast and hold
the traditions which ye have been taught, whether by

• Faber's Primitive DoctriQe of Election, pp. 158, 169.

1^72 TRADITIONARY HISTORY.

word or our epistle."* He commended also the
Corinthians for this thing,t and exhorted Timothy to
" hold fast the form of sound words which he had
heard of him."J We shall have occasion presently to
see how tenacious primitive Christians were on this
very matter j and although afterwards, the disposition
to adhere to apostolic traditions, became the means of
gross corruptions, which the church of Rome, by the
council of Trent and the decretals of popes, imposed
on popular credulity, when piety had greatly deterio-
rated ; yet, in the primitive church, this respect for
traditionary information operated so beneficially, as to
prevent schismatic divisions, and to render specific
creeds, which have since become the badges of sect,
unnecessary.

2. There was a greater lenity and simplicity of
faith, too, during that period, and much less of the
subtleties, speculations, and refinements of philosophy
than afterwards. Christianity was the religion of the
heart and of the life, and remained more pure, more
elementary, more influential, more efficacious, during
the trials and persecutions of plain, humble, unlettered
early Christians and martyrs, than when Platonic
philosophers, subsequently converted, and dwelling at
ease, began to incorporate their mysticism and meta-
physics, with its precious and efficacious truths.
" Because it is of the very essence of truth in religion,^^
observes Isaac Taylor, the author of Ancient Chris-
tianity, " to blend itself with a certain series of events,
and to mix itself with history ; example more than
precept, biography more than abstract doctrine, are
made to convey to us in the Scriptures the various
elements of piety. Truth in religion is something that

• 2 Thess. 2. 15. f 1 Cor. 11. 2. t 2 Tim. 1. 13.

TRADITIONARY HISTORY. 173

has been acted and transacted ; it is something that
has been embodied in persons and societies."

These remarks apply, in some degree, equally to the
primitive history of the Christian church. It is in the
sentiments, writings, lives, sufferings, and martyrdom
of primitive Christians, that we are to get an acquaint-
ance with the motives, hopes, and views that animated
and sustained them ; or in other words, the manner in
which they apprehended the grand distinctive influen-
tial truths and facts revealed in the Sacred Scriptures.
"All mystification apart, as well as a superstitious
and overweening deference to antiquity, nothing can
be more simple than the facts on which rest the
legitimate use and value of the ancient documents of
Christianity, considered as the repositories of those
practices and opinions which, obscurely or ambiguously
alluded to in the canonical writings, are found drawn
forth and illustrated in the records of the times imme-
diately succeeding. These records contain at once a
testimony in behalf of the capital articles of our faith,
and an exposition of minor sentiments and ecclesi-
astical usages, neither of which can be surrendered
without some serious loss and damage."*

While, therefore, we do not overvalue and exalt
tradition as of equal authority with the written word,
yet are we far from undervaluing it as a legitimate aid
in attempting to ascertain the import of that written
word, being, as far as it goes, the exponent of their
views who lived nearest the apostles, and possessed
much of their spirit. We claim, however, that this
remark be not understood to apply to a later period,
however far in antiquity from us, when W3 know, from
abundant historical documents, that the church,

* Ancient Christianity, pp. 71, 72.

ilnip TEADITIONARY HISTORY.

agreeably to apostolical predictions, had become
greatly corrupted through philosophy and vain deceit.

With these preliminary remarks, we are prepared
to trace the history of the views entertained by the
primitive church, relative to the coming and kingdom
o( Jesus Christ. They did not apprehend such a
Millenium as the spiritualists anticipate ; nor did they
regard the church to be the kingdom of Heaven.
They looked for the personal visible coming of Jesus
Christ and his kingdom as drawing nigh. All their
jay and hope of triumph centred in His " appearing"
nor did they look for the arrival of his kingdom oa
earth, till he should have destroyed the Antichrist,
which the apostles had predicted would arise, and was
destined to be destroyed "by the brightness of Christ's
appearing."

It is proper, however, in order to the full and fair
exhibition of the views of the primitive church on this
subject, to remark, that we must first start with the
tiaditions, so far as we can ascertain them, which were
current before Christ, and sanctioned and transmitted
hy the apostles. Here, too, we must discriminate
between what were matters of faith, simple statements
of their belief, founded on the word of God, — and
what were conjectures and opinions, founded on their
inferences. This is always necessary, for we cannot
long or often speak on the mere facts of Christianity,
without mixing up with them more or less of our own
reasonings and philosophy, which may or may not be
erroneous, but which do not form part of revelation.

Whoever will read the New Testament attentively,
cannot fail to perceive that John the Baptist, the
forerunner of Christ, Christ himself, and his apostles,
adopted phrases, and a style of speech on various
subjects, quite current among the Jews of that day.

TBADITIONARY HISTORY. IW

The burden of their preaching was, " Repent, for the
kingdom of Heaven is at hand j"* i. e. is drawing
nigh, approaching. They assumed that their hearers
had some ideas in common with them, about an
approaching kingdom, called sometimes the kingdom
of Heaven^ and sometimes the kingdom of God. They
did net commence it as a new things and startling to
the Jewish faith. Nor did they deem it necessary to
define their terms, and carefully correct any current
mistakes and misapprehensions about its nature,
although the Saviour took occasion, both for the
benefit of his disciples, and for the reproof of the
Pharisees, to illustrate, by similes and parables, many
of its important features. The points inculcated,
were the motives and obligations to repentance drawn
from the fact, that the kingdom of Heaven was
drawing nigh, of course not yet arrived. Thus John
the Baptist preached, till God out of Heaven, by
nairaculous sights and sounds at his baptism, pro-
claimed Jesus of Nazareth to be his beloved Son the
Messiah, and John announced him to be " the Lamb
of God which taketh away the sin of the world, "f and
<juickly ended his ministry.

The general opinion of the Jews was, that, imme-
diately on the appearance of the Messiah, He would
set up his kingdom so long predicted. On one occa-
sion, multitudes collected around Jesus of Nazareth
ready to enlist under his banner, and to embark in any
measures for the purpose of proclaiming and estab-
lishing him as their king. But the Saviour, so far
from favoring the idea that his kingdom had arrived,
disdained all their professions of attachment, and
proffers of help to make him a king. He never, how-

* Mat. 3. 2 ; 4. 17 J 10. 7. f John 1. 29.

176 TRADITIONARY HISTORY.

ever, for a moment, denied, either that he was a king
or the king's son. On the contrary, he distinctly
affirmed it, thus directing the Jews, to whom his
ministry was restricted, to look to him for the verifi-
cation of all the great and wondrous things, which
their prophets had proclaimed about him and his
kingdom. At the same time, he expressly intimated,
that his kingdom had not yet come. All that He pro-
claimed on the subject was, that it was at hand — ap-
proaching — how near or how far off, he thought not
proper to declare.

It is, therefore, of some moment for us to inquire,
what were the views entertained by the Jews prior to
the coming of Christ, we mean, especially, by the more
devout \ What was their exposition of the pro-
phecies ] We cite them not as decisive authority, but
as historical testimony of value, under all the circum-
stances of the case, in attempting to ascertain the
import of Christ's preaching and predictions. It is
true, there is but little testimony up to the time of
Christ, beside that of the inspired writers, which latter
we do not now bring into view, — the question being,
how were, and are, they to be understood \ Still there
is enough of orthodox Jewish testimony, which de-
serves not to be confounded with the writings of
later and anti-Christian Rabbis.

The writer of the Apocryphal book of Esdras II.
who was captive in the land of the Medes, in the reign
of Artaxerxes, king of the Persians,* relates a dream
which he had, with the interpretation, which we quote,
not as of canonical authority, but as historical testi-
mony to the manner in which the ancient Jews under-
stood the prophecies before the coming of Christ.

• 2 Esdras, 13. 25-50.

TRADITIONARY HISTORy.

irt^

" This is the meaning of the vision ; whereas thou
S&west a man coming up from the midst of the sea.
The same is he whom God the highest hath kept a
great season, which by his own self shall deliver his
creature— and he shall order them that are left behind.
And whereas thou sawest that out of his mouth there
came as a blast of wind, and fire, and storm ; and that
1^6 held neither sword nor any instrument of war, but
that the rushing in of him destroyed the whole raul^-'
tif\lde that came to subdue him. This is the interpre-
tation — Behold the day is come when the Most High
will begin to deliver them that are upon the earth —
itid He shall come to the astonishment of them that
dwell upon the earth — and one shall undertake to'
fight against another, one city against another, one
place against another, one people against another,
one realm against another. And the lime shall be
when these things shall come to pass, and the signs
shall happen which I showed thee before, and then
^all my Son be declared, whom thou sawest as a
man ascending. And when all the people hear hi&
voice, every man shall leave the battle they have one
ag-ainst another. And an innumerable multitude shliU
be gathered together as thou sawest them, willing to
come and to overcome him by fighting. But he shall
stand upon the top of the Mount Sion — and Sion shall
come and be showed to all men, being prepared and
builded, like as thou sawest the hill graven without
hands. And this my Son shall rebuke the wicked in-
ventions of those nations which for their wicked life
are fallen into the tempest. And they shall lay be-
fore them their evil thoughts ; and the torments
wherewith they shall begin to be tormented, which
are like unto a flame, and he shall destroy them with-
out labor by the law which is like unto fire. Aiid
16

178 TRADITIONARY HISTORY.

whereas thou sawest that he gathered another peace-
ahle multitude unto him ; these are the tribes which
were carried away prisoners out of their own land, in
the time of Osea the king, whom Salmanassar, the
king of Assyria, led away captive, and he carried
them over the waters, and so came they into another
land. But they took this counsel among themselves,
that they would leave the multitude of the heathen, and
go forth into a further country where never mankind
dwelt — that they might there keep their statutes which
they never kept in their own land — and they entered
into Euphrates by the narrow passage of the river.
For the Most High then showed signs for them, and
held still the flood, until they were passed over. For
through the country there was a great way to go,
namely, of a year and a half; and the same region
is called Arsareth. Then dwelt they there until the
latter time j and now, when they shall begin to come,
the Highest shall stay the springs of the stream again,
that they may go through ; therefore sawest thou the
multitude with peace. But those that he left behind
of thy people, are they that are found within my
borders. Now, when he destroyeth the multitude of
the nations that are gathered together, he shall defend
his people that remain — and then shall he show them
great wonders."

The writer also of the book of Tobit, which, ac-
cording to Dr. Gray and other critics, was written in
Chaldaic, during or soon after the captivity, expresses
the same sentiments. " Go into Media, my son, for
I surely believe those things which Jonas the prophet
spake of Nineveh, that it shall be overthrown ; and
that for a time peace shall rather be in Media ; and
that our brethren shall be scattered in the earth from
that good land j and Jerusalem shall be desolate, and

TRADITIONARY HISTORY. 179

the house of God in it shall be burned and shall be
desolate for a time. And that again God will have
mercy on them and bring them again into the land,
where they shall build a temple, but not like to the
first, until the time of that age be fulfilled ; and after-
wards they shall return from all places of their cap-
tivity, and build up Jerusalem gloriously, and the
house of God shall be built in it for ever with a glo-
rious building, as the prophets have spoken thereof.
And all nations shall turn and fear the Lord God truly,
and shall bury their idols. So shall all nations praise
the Lord, and his people shall confess God, and the
Lord shall exalt his people, and all those which love
the Lord God in truth and justice shall rejoice, show-
ing mercy to our brethren."*

The writer of the book of Wisdom,! who was cer-
tainly a Jew of high antiquity, supposed by Grotius to
have lived between the time of Ezra and Simon the
Just, says of the dead, " In the time of their visitation
they shall shine, and run to and fro like sparks among
the stubble ; they shall judge the nations and have
dominion over the people, and their Lord shall rule
for ever." These testimonies carry tradition back to
the very days of Daniel, and the prophets of the cap-
tivity ; which, although we receive it not as canoni-
cal, is nevertheless of value as the current exposi-
tion of prophecy, showing the manner in which the
prophecies were interpreted and understood in that
early age.

The Targums of the Jews were paraphrases of the
law, supposed to have been first used in Ezra's time,
but not reduced to writing till the days of Onkelos
and Jonathan, about thirty years before Christ. The

• Tobit, 14. 4-7. f Chap. 2. 7, 8.

iSlQ TRADITIONARY IlISTORY.

Babylonian Targum says, "Christ shall come, whose
is the kingdom, and him shall the nations serve."*

The Jerusalem Targum on the same passage says^
" the king Christ shall come, whose is the kingdom,
and all. nations shall be subject to Him." These, it is
true, are general statements, and will be admitted by
all to be correct expositions of the passage, but in
what sense they were understood will appear from the
writings of their ancient Rabbinical doctors.

Rabbi Eliezarf the Great, supposed to have lived
soon after the second temple was built, referring to
Hosea 14. 8, applies it to the pious Jews, who seemed
likely to die without seeing the glory of the Lord,
sfiying, " As I live, saith Jehovah, I will raise you
up, in the time to come, in the resurrection of the
dead, and I will gather you with all Israel.''^

Mr. Brooks,^ in his Elements of Prophetical Inter-
pretation, states that " the Sadducees are related to
have asked Rabbi Gamaliel, the preceptor of Paul,
whence he could prove that God would raise the
dead. Nor could he silence them until he brought
against them, Deut. 11.21, 'which land the Lord,
moreover, sware he would give to your fathers,^
The Rabbi argued, as Abraham, Isaac and Jacob had
it not, and God cannot lie, therefore they must be
raised from the dead to inherit it." Christ's argu-
ment from the Pentateuch, in favor of the resurrec-
tion, is substantially the same, taken from the Abra-
hamic Covenant.

Mede quotes the testimony of Rabbi Simai, though
of later date, who argues the resurrection from

• On Gen. 49. 10.

t See his Capitula, c. 34, referred to in Elements of Prophetical
Interpretation, by Brooks, p. 33.
I El. Proph. Int. 33.

TRADITIONARY HISTORY. 181

Exodus 6. 4, insisting, that the law asserts, in this
place, the resurrection from the dead, viz. when it is
said, " and also I have established my covenant with
them to give them the land of Canaan j" for he adds,
it is not said to you but to them.

We deem it pertinent here, having traced the chain
of tradition, from the days of Daniel down through
the Jewish church, to refer to the traditionary testi-
mony, starting from the same date, and running down
through a much more corrupt channel, the Gentile
philosophy. We refer to the testimony of Zoroaster,
which, although given in the midst of all the fables
and falsehoods of his Zendavesta, the work of an
arrant impostor, and which laid the foundation of the
whole system of Islamism, the religion of Mahomet,
yet, nevertheless, embodies, distinctly, the same
general views received by the Jews from their pro-
phets. Zoroaster, the author of the Zendavesta of the
Persians, and the restorer of the religion of the an-
cient Magians, was, as Dr. Prideaux* has shown,
the servant of the prophet Daniel, and not, as Dr.
Burnet supposes, a cotemporary of Abraham and Job.
In that work, he has copiously borrowed from the
writings of Isaiah and the book of Psalms, mixing up
with them his own heathenish philosophy in various
allegorical illustrations of the origin and destruction
of evil. Although he attributes the renovation of the
world to three miraculously begotten persons, or pro-
phets, whose origin he immediately derived from him-
self ; yet his plagiarisms can be detected, and his pre-

• See Prideaux's Connection of Old and New Testament, vol. i.
p. 203, Oxford edition. See also Frazer's Hist, and Descript. Ac-
count of Persia, p. 147, referring to the Abbe Foucher as his au-
thority, in Memoires de 1' Academic des Inscriptions, vol. xxvii.,
xxix., xxxi., xxxix.
16*

182 TRADITIONARY HISTORY.

dictions traced to the Hebrew prophets, and to their
references to the things spoken concerning Jesus
Christ, the Messiah. " In The last times," says Zoro-
a^ter, " after the earth shall have been afflicted with
evil of every kind, plague, pestilence, hail, famine
i^nd war, Oschederbami and Oschedermah first appear,
with great and supernatural powers, and eflbct the
conversion of a large portion of mankind. At last
Sosioch, (a name resembling v«ry nearly in sound the
Hebrew Messiah), makes his appearance. Under him
follows the resurrection. He will judge the living
and the dead, give new glory to the earth, and remove
from a world of sorrows the germ of evil. And
finally, at the command of ihe righteous judge Or-
muzd, Sosioch will, from an elevated place, render to
all men what their deeds deserve. The dwelling of
the pure will be the splendid Gorotmann — Ormuzd
himself will take their bodies to his presence on

high."

Dr. Hengstenburg,* in commenting on these and
other passages extracted from the Zendavesta, says —
"If we leave out of view the division of that among
three persons, which belongs only to one, analogous
to which is the notion of the two Messiahs among the
later Jews and the Samaritans, we shall not fail to
perceive the coincidence of this expectation, with the
prophecies of the Old Testament and the fulfilment, and
shall not be disposed to ascribe it to any mere human
origin." He means that it is the truths of revelation
which Zoroaster, that successful impostor, stole from
the Jewish prophets, adulterated and worked up in his
own splendid and artful imposition of a false religion,
which although the parent of Islamism, and superseded

• Hengstenburg's Christology, v. i. pp. 16, 17.

TRADITIONARY HISTORY. 188

by it, nevertheless still exists to some extent among
the Ghebres in Persia and the Parsees of India.*

We quote and value this testimony, only as his-
torical evidence of the manner in which the writings
of Isaiah, Daniel, and other prophets, were interpreted
and understood by their cotemporaries and succes-
sors. The grammatical or literal interpretation, and
not the mystical or allegorical, evidently formed
the guide to the leading import of the predictions,
understood to authorise the expectation of the per-
sonal appearance of the Messiah for judgment, the
resurrection of the dead, the renovation of the world,
and the consequent universal happiness of mankind.

It is not necessary to trace the entire stream of pro-
fane tradition, which has flowed down among the
oriental nations. It may suffice to add one or two
general testimonies on this subject. Plutarch quotes
the views of Zoroaster, and adds, "that Theopom-
pus relates it as the opinion of the Magians, that
the struggle between the evil and the good principles of
Zoroaster is to continue 6,000 years, and that, at the
end of this time, the evil principle should be utterly
overthrown, and that then mankind should be happy."

The doctrine of the revolution of all things, and of the
renovation of the world consequent thereon, was
taught by Plato and his followers. But Dr. Burnet
has shown,! that he received it from the barbaric phi-
losophers, and particularly the Egyptian priests. The
Sibyls sung this song of old, as we find it copied by
Virgil in his fourth Eclogue. Pythagoras, the pupil of
Zoroaster, taught it before Plato, and Orpheus before
both. The tradition reaches as high as the Greek
philosophy. The barbaric nations, as they were

* See Frazer's Hist, and Descript. Account of Persia, pp. 141, 161.
t Burnet on Creation, p. 607.

184» TRADITIONARY HISTORY.

called, the Egyptians, Persians, Chaldeans, Indians,
Brachmans, and other oriental nations, were more
ancient than the Greeks. They all had this doctrine
of the future renovation of the earth. It supposed, says
Dr. Burnet, an Annus Magnus or great year, at the end
of which, an entire mundane revolution should be per-
formed, when all the celestial bodies should have
finished their courses, and be come about to the same
point in the heavens, and the same position with
regard to each other, they were in, when first created,
and that when this great round of time (or cycle)
should be performed, a restoration of the moral world
should likewise ensue, and universal nature be reco-
vered from all its disorders, and reinstated in its pris-
tine happy condition. Accordingly, this doctrine is
called Palingenesia,* the Scripture term for the regene-
ration or renovation of all things. Gale,f in his Court
of the Gentiles, has traced certain Ethnic stories of
the last judgment, man's future immortal state, and
the resurrection of the body, from the Sacred Scrip-
tures, and styles the Platonic year an ape of the last
judgment.

In addition to these testimonies, which are mostly
written tradition, embodied in the formal interpreta-
tion of scriptural passages, by Jewish writers, and
transferred to those of profane authors, we may notice
some of the more general and floating traditions of
the early Jewish church, which do not find any direct
support from any part of the Scriptures, but seem to
have been deduced analogically, or from the assump-
tion, generally entertained, that the six days' work of
creation and the Sabbath, were typical, as well as the

• Burnet on Creation, p. 611.

t See Gale's Court of the Gentiles, v. i. ch. 6.

TRADITIONARY UlSTOEY. 185

Sabbatical and Jubilean cycles. It was a commonly
received opinion, that the world was to last, in its pre-
sent state, 6,000 years, and in the seventh should be
renewed, when all the promises of God, made to the
fathers, should be accomplished.* Losing sight of the
fact, that the prophets predict two comings of the
Messiah, this tradition contributed to confirm the Jews
in their unbelief, replying to the Christian proofs of
the Messiah having come in the person of Jesus Chri&t,
that the world was not yet 6,000 years old.f Still
they were not agreed as to which of the seven mille-
naries would be selected for the coming of the Mes-
siah. " The more general one was, that the world was
to be 2,000 years void of the law, 2,000 under the
law, and 2,000 under the Messiah." This opinion,
which Christians employed against the Jews' rejection
of Jesus Christ, was called " a tradition of the house
of Elias," an eminent Rabbi, who lived before Gbriat.
The same tradition also taught, that, in the seventh
millenary, the earth would be renewed, and the right-

* Mede quotes Irenseus, lib. v. c. 28. 30, Justin Martyr, in his
dialogue with Trypho the Jew, Cyprian, lib. de exhortatione mar-
tyrii,Lactantius, de div. proBrn. lib. 7. c. 14, as entertaining this idea.

The ancient Jews, he says, also had a tradition to the same pur-
pose, as appears by these testimonies recorded in th€ Genuara or
Gloss of their Talmud, Cod. Sanhedrim cap. Kol. Jisrael. F(W
there, concerning that of Esay chap. 2. (Exaltabitur Dominug solus
die illo) thus speal<s the Talmudical Gloss.

Dixit Eabbi Ketina, Sex annorum Millihus stat Mundus, et uno
{Millenario) vastabitur ; de quo dicitur, Atque EXALTABiTtm
DoMiNus SOLUS Die illo. Note. — By vastabitur, Ihey mean the
vastatiou of the world by fire in the day of judgment, whereby i),
shall become new, or a New Heaven and New Earth. — Mede'j
Works, lib. 5. c. 3. p. 893.

He gives also the tradition of the house of Elks to the s?une
effect, pp. 776 and 893.

t See Pezron's Antiquities, ch. 4. 27.

1B6 TRADITIONARY HISTORY.

eons dead raised ; that these should not again be
turned to dust, and that the just then alive should mount
up with wings as the eagle ; so that, in that day, they
would not need to fear though the mountains (quot-
ing Ps. 46. 3) should be cast into the midst of the sea.

These traditions we do not quote, as authority, but
as historical evidence of what the views and expecta-
tions of the church were, during the period that
elapsed from thp captivity to the coming of Christ. And
they are of value as such, inasmuch as they originated
about the time the splendid predictions of Daniel and
Ezekiel were delivered, and embody in them ample
proof, that, from the very days of the prophets them-
selves, long prior to the first coming of Christ, the
literal system of interpretation prevailed. If the rule
of TertuUian, as quoted by Mr. Faber, be applied here,
that what is first is true, and what is later is adulter-
ate, the spiritual system of interpretation will find no
support.

But lest it may be said these were Jewish fables, de-
serving of no alteration, and condemned by Christ and
his apostles, who introduced and sanctioned the spi-
ritual interpretation, let us next inquire whether there
is any proof that they did so, or that they taught dif-
ferent views about the Millenium, and the kingdom of
Heaven, and what were the views of the primitive
church on these subjects. As has been already inti-
mated, neither Christ nor his apostles, saw fit to change
the general style of speech prevailing, but talked of
the kingdom of Heaven as approaching^ not as arrived.
Not one word or hint is heard from any of them, about
the gospel's enjoying a thousand years' prosperity be- "
fore his coming. Not the slightest trace of such a
Millenium as the spiritualists describe, consisting in
the universal prevalence and prosperity of the gospel.

TRADITIONARY HISTORY. 187

is to be found in the New Testament, excepting the
disputed passage in Revelations. From the Saviour's
lips there never dropped the most remote hint on the
subject. On the contrary, he said that in the world
his disciples would have tribulation ; he forewarned
them of persecutions and trials as their uniform lot,
and of such nature as to be totally incompatible
with the idea of a temporal Millenium, of the charac-
ter expected by the spiritualists. Nay, more ; He ex-
pressly predicted, that down to the very time of the
end, his followers would have to guard against decep-
tion, and the imposition of false Christs and pretend-
ers — that wars and rumors of wars should prevail, and
instead of a thousand years of universal peace, under
the preaching of the gospel, nation would rise up
against nation, and kingdom against kingdom, and
there should be famines,, and pestilences, and earth-
quakes in divers places,* and other things wholly in-
consistent w^ith the spiritualists' notions of a Mille-
nium.

So far from the kingdom being established, he says,
the gospel of the kingdom, i. e. the good news of the
kingdom, not the kingdom itself — the very thing both
He and John the Baptist were preaching — would be
preached in all the world, not as the reign of Heaven
on earth, not as actually converting the world, but "for
A wiTNESsf to all nations," and that " then the end would
come," The nations would be agitated, and continue to
be so, in their wars with each other, down to the very
time of the end, while, nevertheless, His gospel, the glad
news of the kingdom of Heaven, the only hope of man
and of this fallen world, should be preached or herald-
ed. God would bear his testimony of grace and mercy,

* Mat. 24. 4^14. f Mat. 24. 14.

188 TRADITIONARY HISTORY.

in a fallen world, proclaiming the? coming of his king-
dom in the midst of the din and confusion, the clangor
of arms, the thunder of cannons, the shocks of earth-
quakes, the roar of volcanoes, the wail of famine and
pestilence, and the awful inflictions of Divine judg-
ment upon the nations that reject) his' sway. Nor
would he make an end of them, till in despite of all
their conspiracies, persecutions, and vengeance, his
gospel had delivered his testimony among them all,
but that then the end would come, and come with fury
and desolation, just as the flood broke loose upon the
guilty inhabitants of the old world.

Where is there the least hint in all this, or in any
other of the predictions of Christ, of such a Millenium
as the spirit lalist expects 1 We defy any man to pro-
duce a single passage on the subject from the lips of
Christ ; and is it at all likely that, if the prophets had
predicted such a Millenium, and sung so nobly and
sweetly, and in such exalted and extravao^ant strains
about it, he would have never referred to it during
the whole period of his ministry — especially when he
undertook expressly to expound one of the most im-
portant predictions of Daniel, and to answer explicitly
his disciples' question, what should be the sign of his
coming and of the end of the world 1

If the Saviour knew that a thousand years, of reli-
gious prosperity before his coming, are to supervene,
after all wars, and famines, and earthquakes, and pes-
tilences cease — and if he meant a spiritual coming,
when they asked about, and understood him to speak
of, his personal visible coming — he certainly evaded
the disciples' question, and led them wide astray from
the truth. For we do not hear one of them ever breathe
the least hint of such a period. We defy any evidence
of such a thing to be produced from them. Paul, on

TRADITIONARY HISTORY. 189

the contrary, (Jelivers a prediction about the judgment,
and the resurrection, exactly in accordance* with the
tradition of the house of Elias. Moreover, he often
spake of the coming of Christ to judge the nations,
and to establish his kingdom ; in accordance with the
notions of the more eminent and devout Jews, he
employed language which actually filled the Thessalo-
nians with alarm, as though the day of his coming
had already arrived, and afterwards allayed their ter-
rors by predicting the terrible apostacy that should
take place in the Christian church, and the general
and frightful corruption of society which should pre-
cede his actual appearance. Peter, too, and Jude,
also, express themselves in the very same way ; but
are just as silent, as were Christ and Paul, on the sub-
ject of a great day of religious prosperity, to occur one
thousand years previous to the coming of Christ.
And, surely, if any one would be likely to have given
a hint of such a period, it would have been Peter,
whose visions carried him forward to the coming of
Christ — to the conflagration of the soil and of men's
works — and to the new heavens and the new earth,
wherein dwelleth righteousness.f

There is nothing in the predictions of Christ and
his apostles, or in their style of speech, which is in-
consistent with the views expressed by the angel Ga-
briel, in his revelation to Mary, that the child to be
born of her should be called " The Son of the Highest,
and that the Lord God shall give unto him the throne of
his father David, and He shall reign over the house of
Jacob for ever; and of his kingdom there shall be no
end."t ..

The apostle John does, indeed, expressly predict

• 1 Thess. 4. 16, 17. f 2 Pet. 3. 13. J Luke, 1. 32, 33.
17

I&O TRADITIONARY HISTORY.

a Millenium ; and he is the only writer in the New
Testament that does. But the Millenium John pre-
dicts is exactly coincident, in its leading features, with
the expectations of the pious Jews before the days of
Christ. He falls in, precisely, with the current of tra-
ditionary testimony, and proclaims a Millenium, which
is to be introduced by violence done to the old ser-
pent, the devil and Satan, and by the resurrection of
the saints, called the first resurrection, and which is
to be characterized by Christ's reigning with them a
thousand years.

Leaving now the writings of the New Testament,
which are in accordance with the old traditions from
the days of Daniel, and starting again from this point,
in following down the chain of traditionary or histori-
cal testimony in the primitive church, we find nothing
for the first century even approximating the views of
the spiritualists. The prophecies were not allegori-
cally^ but literally, interpreted and understood.

But little from the pens of the writers of the first
century has been preserved ; yet, what little has,
affords its testimony in favor of the literal interpreta-
tion, and against the spiritualists' views of the mil-
ienium. Barnabas, affirmed to be the companion and
fellow-laborer of Paul the apostle, was, if not the same
person, of very high antiquity. The epistle under his
name, first published by Archbishop Usher and two
years afterwards by Hugo Menardus, was declared to
be genuine by Clement of Alexandria, Origen, and
Jerome.

Giesseler,* after detailing the authorities who had
questioned its authenticity, and indeed the whole con-
troversy on the subject decides, along with Archbishops

• See his Text Book of Ecclesiastical History, vol. i. pp. 67, 68.

TRADITIONARY HISTORY. 191

Usher, Wake, Vossius, and others, in its favor, and
admits that it must have been written soon after the
destruction of Jerusalem by Titus. In this ancient
epistle, Barnabas declares that the Abrahamic cove-
nant survives and supersedes the Mosaic ; and, inquir-
ing whether it has been fulfilled, argues that it Y^s only-
been so fulfilled, that God has sent Christ, who is to
be the covenant pledge for the remainder of it ; and
having quoted and commented on Is. 4<2. 6, and 61.
1, 2, notices the typical character of the six days'
work of creation and of the Sabbath as the old Jews
understood them, saying, " Consider, my children,
what that signifies : ' He finished them in six days.'
The meaning is this : that in 6,000 years the Lord will
bring all things to an end ; for with Him one day is
a thousand years, as himself testifieth, saying, * Behold
this day shall be as a thousand years ;' therefore,
children, in six days (i. e. 6,000 years) shall all thinga
be accomplished. And what is that He saith, 'He
rested the seventh day V He meaneth, that when his
Son shall come and abolish the wicked one, and judge
the ungodly, and change the sun, and moon, and stars,
then He shall gloriously rest on the seventh day.
Behold, He will then truly sanctify it with blessed
rest, when we have received the righteous promise —
when iniquity shall be no more, all things being re-
newed by the Lord."*

The next testimony, which we adduce from the first
century, is that of Clement of Rome, supposed to be
the friend and " fellow-laborer" of Paul, whom he
commends to the Philippian church, who was one of
the most distinguished Roman Christians, became pas-
tor of the church in that city towards the close of the

* See Bihliotheca Vet. Pat., torn. ii. p. 21.

192- TRADITIONARY HISTORY.

first century, and is said to have lived till the third
year of the reign of Trajan, or about A. D. 100. Of
his writings, there are extant two epistles to the Co-
rinthians. The first is generally admitted to be genu-
ine, and to it Eusebius* has borne a very high testi-
mony. •Of the second, the same early historianf says,
" We know not that this is as highly approved as the
former, and know not that it has been in use with the
ancients." He does not deny its existence, nor even
its authenticity. All he says about it is, he knows not
that it was as highly approved, or as much in use by
the ancients.J In this epistle, Clement says, " Miser-
able are they of doubtful mind and uncertain heart,
who say (in reference to the promise of future delights
and glory) * All these things we have also heard from
our fathers ; but we, expecting day after day, have
seen none of these things.' Ye fools ! compare your-
selves to the tree. Take ye a vine : first indeed it
casts off its leaves ; then it begins to bud ; afterwards
comes the sour grape ; and then the ripe grape. So
also hath my people borne agitation and tribulation ;
but afterwards they shall receive the good things.
Therefore, my brethren, let us not vacillate in our
mind, but abide in hope, that we may receive the re-
ward. For he is faithful who hath promised that he
would render to every one according to his works.
If, therefore, we shall place righteousness before God,
we shall enter into his kingdom, and receive the pro-
mises which ear hath not heard, nor eye seen, and
the things which have not entered into the heart of

•Euseb. Hist. Eccles. lib. iii. ch. 16. — Tovrov 6hovv tov KMitevros

oiioXoyovfiivri fiia imaroXii ^epcrai, fteyaXrj rt koX Qavnaaia,

t Euseb. Hist. Eccles. lib. iii. ch. 38. — OonrwlQ' hfioioa Trirporipa

Koi ravTriv yvcjpinov eriarafxeQaj on ytri 6e rovi ap'^aiovs avrrj Kt^prifitvovi laficv,

X Patres Apostol., vol. i. pp. 245-7, Oxf. ed.

TRABITIONARY HISTORY. 193

man. Therefore, let us hourly expect the kingdom
of God in love and righteousness, since we know not
the day of the advent of God."

Here the kingdom of God is spoken of as future,
and to be enjoyed, not after death, but at the coming
of Christ — an object of ardent and constant expecta-
tion in this life. But lest the spuriousness of this
second epistle of Clement be plead, it may suffice to
remark, that almost the very same words occur in
the first epistle admitted to be genuine, differing only
in the extent to which the simile is carried, and the
manner in which it is applied. " Ye see how in a lit-
tle time the fruit of the tree comes to maturity. Of a
truth, shortly and suddenly shall His will be accom-
plished, the Scripture even testifying, that 'He will
quickly come and not tarry ; and suddenly the Lord
shall come into his temple, and the Holy One whom
ye expect."* The illustrations he afterwards intro-
duces from the succession of day to night, the stories
related among the Arabs about the bird called phoenix,
and from the sower casting his seed into the ground,
in order to set forth the resurrection, show plainly
that this coming of the Lord, which he exhorted Chris-
tians continually to expect, was not a spiritual com-
ing, but his personal appearance at the resurrection,
for the introduction of his kingdom. There is not the
most remote hint of a temporal Millenium, consisting
in 1,000 years' religious prosperity before the coming
of Christ, but that coming was the object of anxious,
diligent, daily expectation.

Thus also does Ignatius,! another of the apostolic
fathers as they are called — who, according to Eusebius,
succeeded Peter at Antioch, who died an illustrious

* Patres Apostol., vol. i. pp. 97-99, Oxf. ed.
t Patres Apostol., vol. ii. pp. 455-6, Oxford ed.

17*

194 TRADITIONARY HISTORy.

martyr, A. D. 107, and who, speaking in several of his
epistles, of the expectation of Christ's coming", and
particularly in that to Polycarp, says : " It behoves
us especially to endure all things for God's sake, that
he also may endure us. Become more studious than
you are. Consider the times : expect Him who is
above time, the eternal invisible, for our sakes visi-
ble." The same expectation of Christ's coming so
commonly and forcibly urged by Christ and his apos-
tles, continued to be the expectation of their suc-
cessors.

Polycarp, who was the angel of the church in
Smyrna, to whom Christ, it is supposed, addressed
one of his seven epistles by John, and who was or-
dained by the latter,* to whom Eusebius bears the
highest testimony, saying that he had been instructed
by the apostles, and had familiar intercourse with
many that had seen Christ, and whom, he says, he had
himself seen, while he was a youth, having lived to a
great age, and died at last a martyr, A. D. 167 — this
pattern of orthodoxy, as he was regarded by Eusebius,
beside other allusions to the same subject, says, in his
epistle to the Philippians, so therefore let us serve
(Christ) with fear and all reverence, according as He
commanded, and the apostles have preached the Gos-
pel to us, and the prophets who have heralded the
advent of our Lord Jesus Christ, " being zealous of
good works, abstaining from scandals and false breth-
ren, even those who hypocritically bear the name of
the Lord, and who make vain men to err. For every
one who confesseth not that Jesus Christ hath come
in the flesh is Antichrist : and whosoever confesseth
not the martyrdom of His cross is of the devil : and

• See Spanheim's Hist., p. 192.

TBADITIONARY HISTORY.

whosoever perverts the discourses of the

own desires, and hath said there is neither a f .

tion nor a judgment, he is the first born of Satan.>?!-i.

" If we please (the Lord) in this dispensation, we shall

also partake of that which is to come, according as

He has promised us to raise us from the dead, and that

if we demean ourselves worthy of Him and truly

believe, we shall also reign with Him."f

Papias is the next writer of the first century, whose
testimony we quote. He was bishop, or pastor, of
Hierapolis in Phrygia, and supposed, by Irenseus, to
have been instructed by Johnf the apostle. Eusebius
says, he was a hearer of John, and associate of Poly-
carp, and quotes from his historical work, in five books,
not now extant, entitled an explanation or account of
the Lord's sayings or oracles. The following is Pa-
pias's own account of the authorities he refers to, as
reported by Eusebius. " Whatsoever I have at any
time accurately ascertained and treasured up in my
memory, as I have received it from the elders, I
have recorded it in order to give additional confirma-
tion to the truth by my testimony. For I have never,
like many, delighted to hear those that tell many
things, but those that teach the truth, neither those
that record foreign precepts, but those that are given
from the Lord to our faith, and that come from the
truth itself. But if I met with any one, who had been
a follower of the elders anywhere, I made it a point
to inquire, what were the declarations of the elders,
what was said by Andrew, Peter or Philip, what by
Thomas, James, John, Matthew, or any other of the
disciples of our Lord ; what was said by Aristion, and

' *PatresApostol.,v. ii. pp. 498-501, Oxford ed. ' '^

t Patres Apostol., v. ii. pp. 494-497, Oxford ed.
t Spanheim's Hist., p. 194.

196 TRADITIONARY HISTORY.

the presbyter John, disciples of the Lord, for I do not
think I derived so much benefit from books, as from
the living voice of those that are still surviving."

This 4s the very method which should be adopted
by, and these the essential qualifications of, a faithful
historian. What his language was in setting forth
the faithof the apostles, and their cotemporaries, about
the Millenium, and the kingdom of Christ, we do not
know, but his statements come to us through a preju-
diced channel, through Eusebius, who was a courtier
and philosopher of the Platonic school, who lived 200
years after Christ, and adopted and extolled the allegori-
cal or mystical interpretation. The following, never-
theless, is Eusebius^s account of Papias's sentiments
and interpretation of the Scriptures. " He says there
would be a certain Millenium after the resurrection^ and
that there would be a corporeal sign of Christ on this
very earth : which things, adds Eusebius, he appears
to have imagined, as if they were authorized by the
apostolic narrations, not understanding correctly those
matters which they propounded mystically in their rep-
resentations."*

It is worthy of remark here, that Eusebius does not
impeach the veracity of Papias, who does not profess
to discuss doctrines; but simply to give a narrative
of the traditions he derived from those that conversed
with the apostles, and which, he says, were, in the
very words, of the apostles themselves, for the truth
and fidelity of which, he pledges himself. It is also
worthy of remark, that Eusebius admits, that the plain
and literal meaning of the apostolical narratives,
would seem to sanction the views of Papias, because
he charges him with taking the plain meaning, instead

• Eusebius's Hist., v. ill. p. 110.

TRADITIONARY HISTORY. 197

of understanding them ^^ mystically " and by this means
with being led into error.

Because Papias displayed no skill in the allegorical
or mystical interpretation, Eusebius says he was very
limited in his comprehension. That is, his millenarian-
ism was proof of folly, according to Eusebius, whose
principles of interpretation were so opposite ; yet he
admits that he was both eloquent and learned in the
Scriptures— a far better learning than the philosophy
of the schools.

It is also still more worthy of remark, that however
foolish the views of Papias appeared to Eusebius, he
was constrained to admit, that the great body of eccle-
siastical writers coincided with Papias ; and he en-
deavors to account for the fact, by his antiquity. "He
was the cause," saysEusebius, "why most of the eccle-
siastical writers, urging the antiquity of the man, were
carried away by the same error."*

With the testimony of Papias we conclude that of
the first century. In review of what has been ad-
duced, and what shall be submitted in the next
chapters, the following facts, we think, are abundantly
established.

1. That cotemporaneously, almost, with the pro-
phets of the captivity, who are the most remarkable in
the fulness and precision of their predictions, relative
to the coming and kingdom of Christ, there arose the
belief, that the Messiah would come, and personally
appearing, raise the dead, and establish His kir«gdom
in this world.

2. That this belief was propagated, and may be
traced down, through the Jewish church, to the days
of Christ, not in the legends of the nation, but in the
influential views of the most devout and godly of that
people.

*Eusebius's Hist., lib. iii. p. 110.

t9S TRADITIONARY HISTORY.

3. That neither the Saviour, nor his apostles, ever
undertook to deny or disown this belief, but, on the con-
trary, used the very same technicalities and style of
speech on the subject, with which the ears of the Jew-
ish church had been long familiar, holding forth the
coming and kingdom of the Messiah in this world, as
the grand inducement to faith and repentance, and
making it the very burden, the sum and substance of
their preaching.

4. That immediately after their day, in the direct
line of their successors, and in the writings of all the
fathers of the first century that are extant, the same
unbroken testimony is to be found, in favor of the
literal interpretation of prophecy, as it held forth the
approaching, personal, and visible coming of Christ ta
judgment, and for the establishment of his kingdom,
M the great object of earnest and universal hope and
expectation in the church of God.

5. That nowhere throughout this whole period, do
we meet with the least hint of a 1,000 years' univer-
sal religious prosperity, or the conversion of the
world, before Christ's coming to judgment.

6. And that even, by the testimony of its enemies,
it appears to have been the general expectation of the
church — which contributed to their self-denial and
holiness and practice of Christian graces — that Christ
would visibly come, and, having raised his saints, reign
with them 1,000 years on the earth ; nor was it ever
for a iTAoment questioned, till a new style of interpret-
ing the Scriptures — which, originating with Platonic
philosophers, found favor with heretics, was com-
mended by Eusebius, and admired and adopted by
the learned — led the wise and philosophical to pour
contempt upon the simplicity of the ancient faith, as
the merest credulity, fostered by the wild and extrava-
gant legends of the Jews.

CHAPTER VIII.

TRADITIONARY HISTORY.

Our examination of traditionary history, in the last
chapter, brought us down to the close of the first cen-
tury. Beginning with the prophets of the captivity,
we traced the stream of tradition through two chan-
nels : 1. The Jewish, flowing in the testimony of their
Targums, their apocryphal historians, their learned
and pious Rabbis,, down to the days of Christ. 2.
The profane, flowing down through the Gentile na-
tions, in the writings of Zoroaster, the servant of
Daniel, the instructor of Pythagoras, and the restorer
of the Magian religion in Persia.

These five things formed the object of ancient ex-
pectation, and prevailed, to a greater or less degree,
in greater or less distinctness, through the Oriental
nations, and among the Greeks and Romans of the
West; viz. the coming of some illustrious being, — the
destruction of the dominion of evil in this world,-^the
resurrection of the dead, — the dispensation of judg-
ment, — and the consequent happiness of the world.
This testimony, it was remarked, is not quoted, as
evidence of any other value than to establish the fact,
that the prophetical writings — as grammatically inter-
preted in the traditionary explanations of the Jews,
from the very days of the captivity — have made an
extensive impression on the world, and may be traced,
even to this day, among the Oriental sects and nations.

We resume the chain of historical testimony, where
we left it, at the close of the first century.

200 TRADITIONARY HISTORY.

The first author, in the second century, whose testi-
mony we quote, is Justin Martyr. He was born A. D.
89, and suffered martyrdom A. D. 163. He vvasnn his
early life cotemporary with Papias and Polycarp, was
originally "a Platonic philosopher, but was converted
to the Christian faith. He taught the gospel," says
Spanheim,* " at Rome, with great success and bold-
ness until he suffered martyrdom in the reign of An-
toninus Pius. Many of his writings against the here-
tics have perished. His genuine works are two
apologies, and his dialogue with Trypho, the Jew,
which are still extant."

Eusebius speaks in high terms of him, saying,
" This Justin has left us many monuments of a mind
well stored with learning, and devoted to sacred
things, replete with matter profitable in every re-
spect." f This learned and excellent writer, in his
dialogue with Trypho, the Jew, on the advent of
Christ, expresses himself in the most pointed terms,
and quotes passage after passage, from the writings of
Isaiah, and from the revelations of John, in proof of
the visible coming of Christ to raise the dead, to es-
tablish his kingdom, and to reign with his saints on
the earth.

" Tell me,"J says Trypho, " do you honestly allow

♦ Spanh. Eccles. Annal., p. 194. f Euseb. Eccles. Hist., p. 137.

I Kai 6 T^pvipiov TTOos ravTa e^rj' tlzov npog <tEj co avOpwire, oti dapaXiii
Iv -rrSai (titovSix^his eivai raii ypapais irpoffTrXsK^fJievoi. eme Si fxol^ dA^jScTs'
Vfjieli dvoiKodoiiTjOiivai t6v tvitov lepova-aXjft rqfirov o^r/XoyjTrSj kui trvva^OfiffSff-
9ai Tov \aov vjuoji/, koX £V(f>pav9fjvai avv rt) Xptorw Sfia rots iruTpidp^ais Kai
ToTs Trpof^rais, Kai rotf and rov fjfiETipov yevoiievoi^^ 5) koX tmv i!pwari\vTb)v
yevofievojv npiv eXQeiv Vfiwv rov Xptoroj/ TTpocSoKare, ^ eva S6^r}S ncpiKparstv
fjHOiiv iv rati ^riTftaea-i irpos to raora onoXoycXv cx^ojpnaats- Kayo e^TO^^
o«j|/ ovTO} raXas cyw, w Tpifoiv^ wf 'irepa Xeyeiv Trap' a cppovo). li^ioXoyrtira ovv
cot Koi irpSrepov, bri cyoi jxiv koI aXXoi noXXol ravra cppovovfisv, oif (cat
rravrwi titiaaaQe tovto yevrjaoiuvov' JroAXoiy iJe av koX tcov ttis KudapSs k«i

TRADITIONARY HISTORY. 201

this Jerusalem will be rebuilt, and do you expect our
nation will be gathered, and with joy be brought back,
together with the Messiah, and the patriarchs, and
prophets, and proselytes, before the coming of your
Messiah ; or do you hold this that you may seem to
triumph in argument 1"

Justin, in reply, protests that he was honest in his
sentiments, and that the Jew need not fear to be
caught in a trap by what appeared to him a new and
ingenious mode of argument. According to some
copies, he admits that some Christians reputed ortho-
dox, did not acknowledge {non agnoscere) these senti-
ments. That this is the genuine reading, however,
both Mede and Bishop Newton and Mr. Vint deny,
affirming, what Mr. Homes, by a diligent examination
of manuscript copies, has proved, that the word " not"

imeSoXq 6vT(jiv '^(^piariavuiv yva)nri<;, tovto jxtj yvdjpi^eiv sa-fifiava aoi. Tovj
yap \eyo[iivoii [ilv ^picmavois, ovras Se aOcois kui aatiPeis ajpeatwraj, oti
KUTCi TTOLVTU (3\d(7(pr]jia Kat adea koX dvoriTaTa 6i6acrKov<Tiv^ sSrj^coaa aoi. on 6i
ovK £<j)' V[iO)v [xovoyv tovto 'Kiyetv jjlc eiriaTaaOe. twv ytyevrifitvwv fjixTv ^oywv
aTtavTcoVj wj SHvajjiis jJiov, trvvra^iv -noiiidonai' ev ois kclI tovto o/ioXyyouira ftc
KoX irpos Vfjiai 6/ioAoyw, eypdipco, Ov yap avOpwrrots fia)<\ov ri avdpiovi-
votS 6i6ayfia(nv aipovjiai aKoXovOeiv, aXXa Gcw, Koi rots nap' tKeivov StSdyfia-
aiv, El yap Kai avpe/3d\er£ vixeis tkti XEyo/xevots x^piaTiavoTg, Kai tovto ftri
buoXoyovcTiv, dXXd Kai ^Xaatpin^EXv T-oX/^coo-t tov Qeov A0padjXj Kai rdv laauK^
K-ai Tov 0£o^• lajccS/?, o" Kai Xeyovci jxr] Eivai vcKpwv avaa-raaiv, dWd afia rw
j.no9vfi(TKeiVj Tag xbv'^a<; avTOiv dvaXafilidvEaOai eIs tov ovpavov, fir) vnoXd^riTE
auTovs ^ptcrtavoiff. waizEp ovSi lovSai'Hf, av tis opOcHs E^Eraar]^ buoXoyfiaaiEv
Eivat Tovi ^aSSovKaiois, ri raf hfioiui alpsaag T^EviffTtJUvj koi Mcpiortoj/j kui
VaXiXaicjVj Kai EiXXtjviayuyVy Kai ^api(rai(t)v ParrTiaTuV (^kuI fjifi dtjSoos
dKovarriTE [iov iravTa a (ppoyQ XiyovTEs^ aXXa, XEyo^iEvoig fiEra Yoviaioii te
TEKva APpadu, Kai ^eiXeitiv OjioXoyovv raj tov Osdv, wj dvTOs KEKpayEv o
Qeos^ Tr)v 6e KapStav trdpfiot E)(Eiv air avrov. iyCy 81, te ei rivcg Eiaiv dpOo-
yvdJ^EVES KOTa irdvTa ^picmavol, Js aapKdg dvaaTaaiv yevr\<jEaQai EirtaTdjjiEOa'
Kai X^iXia ETTi £v IspovaaXriji. oiKo6ofir}QEiar\ Kai Koap.r)9Eicri te irXaTVyQeiai)^ oi
rrpocp^Tai Ie^ekitjX kuI Hffaiaj, Km ol aXXoi bi/oXoyovovaiv. — Justini IMftT'

tyris Dialogus cum Tryphone Judaeo. Op. Om. Paris Ed. Sec.
80, pp. 177, 178. ■■-'* >r -«^

202 TRADITIONARY HISTORY.

is an interpolation, and that Justin Martyr affirmed that
orthodox Christians universally believed it. He tells
Trypho, " That some indeed called Christians, are in
fact atheists, and impious heretics, because, in every
way, they teach blasphemy, impiety, and folly." He
gives proof of his sincerity, and protests that he v^as
"determined to follow not men, nor human authority,
but God, and the doctrine taught by Himj" adding,
" Should you happen upon some who are called Chris-
tians, indeed, and yet are far from holding these sen-
timents," (which is a blow at the Platonism then be-
ginning to creep into the church,) " but even dare to
assail the God of Abraham, and Isaac, and Jacob with
blasphemy, and say, ' There is no resurrection of the
dead ; but instantly when they die, their souls are re-
ceived up into heaven,^ do not count these among Chris-
tians, even as they are not Jews, if accurately consid-
ered, who are called Sadducees, and the like sects of
GenistaB, Meristse, Galileans, Hellenists, Pharisees, and
Baptists, and others, (that I may not tire you to hear
me express all I think,) but under the name of Jews
and sons of Abraham, they worship God, as he accuses
them, with their lips only, while their heart is far from
him. But I, and all that are orthodox Christians, are
acquainted with the resurrection of the body, and the
thousand years in Jerusalem, that shall be rebuilt,
adorned and enlarged, as the prophets Ezekiel, Isaiah,
and others, declare." Then he quotes a variety of pas-
sages from Isaiah, commenting on them, and conclud-
ing with this testimony from the book of Revelations.
"Moreover, a certain man among us, whose name is
John, being one of the twelve apostles of Christ, in that
Revelation which was shown to him, prophesied that
those who believe in our Christ shall fulfil a thousand
years at Jerusalem ; and after that the general, and in a

TRADITIONARY HISTORY. 203

word, the everlasting resurrection and last judgment
of all together.*

This testimony scarcely needs a comment, but it is
the more valuable, inasmuch as it is confessed by Dr.
Murdock, translator of Mosheim's Ecclesiastical His-
tory, that his writings are numerous, erudite, all of
them theological, all of a polemical character, and,
*' being the first of the learned divines, and a very
zealous and active Christian, he merits our particular
attention."! It proves what were Justin's principles of
interpretation. Although once a Platonic philoso-
pher, " having had successive masters in philosophy.
Stoic, Peripatetic, Pythagorean, and lastly Platonic,"
he had received the Scriptures, and interpreted the
prophecies in their plain, literal import, and not as
mystically or allegorically understood. It proves, also,
what was his judgment in reference to those who did
not so receive and believe the Scriptures. He de-
nounced them as heretics, and exhorted Trypho to
shun them.

The next author of the second century whose
testimony we cite, is IrenaBus. He was successor
to Pothinus,{ as pastor of the church of Lyons, about
A. D. 171, and was martyred A. D. 202 or 208. He
was a disciple of Poly carp, of whom IrensBus§ says,
that " having been instructed by the apostles, he always
taught what he had learned from them, what the

* Brooks' Elements of Scriptural Interpretation, p. 38. First
Report of Second Advent Gen. Conf., p. 15.
fMurdock's Tr. of Mosheim, vol. i. p. 118.
t Scriptor. Eccles. Hist. Lit. Gulielmi Cave. pp. 39, 40.

§ KaiTTcpi Tov K.vp\ov Tiva i^v airap' CKCivoiv aKTjKoeij Kal irepl riov Swajxecov
avTOv, Koi mpl rns SiSaa-KaXias, uis irapa tmv avToiTToiv Trji ^cJiis rov X6yov
niipet'Xrii'Oii o Ylo^^vxapTroi, dnfiyYeWe Kai/ra avfKpoiva rati ypacpais. — Frag-
ment Epist. ad Florinum. Irenaei, p. 464. Oxon. Ed.

204 TRADITIONARY HISTORY.

church had handed down, and what is the true
doctrine." He has left behind him, what Mosheim
calls " a splendid monument ot" antiquity,"* a work in
five books against the Valentinian heresy, originally
written in Greek, but preserved only in a Latin trans-
lation, of rather barbarous style and diction. In this
work, Irenseus having noticed certain heretical opinions
on the subject, springing from ignorance of the
mystery of the resurrection and of the kingdom of the
just, proceeds to state the true doctrine. " It is
fitting," says he, " that the just rising at the appearing
of God, should, in the renewed state, receive the
promise of the inheritance whiph God covenanted to the
fathers, and should reign in it ; and that then should
come the final judgment." This fitness he sets forth,
confirming his views by a reference to the promise
which God made to Abraham, concluding, " Thus, there"
fore, as God promised to him the inheritance of the
earth, and he received it not during the whole time he
lived in it, it is necessary that he should receive it,
together with his seed, that is, with such of them as
fear God and believe in him — in the resurrection of
the justy-f Having so concluded, he goes on to show

* Murdock's Tr. of Mosheim, vol. i. p. 120.

f Oportet justos primos in conditione hac quae renovatur, ad
apparitionem Dei resurgentes recipere promissionem haereditatis,
quam Beus promisit patribus, et regnare in ea : post deinde fieri
judicium. In qua enim conditione laboravenint, sive afflicti sunt,
omnibus modis probati per sufferentiam, justum est in ipsa recipere
eos fructus sufferentise ; et qua conditione interfecti sunt propter
Dei dilectionem, in ipsa vivificare : et in qua conditione servitutem
sustinuerunt in ipsa regnare eos. — Repromisit autem Deus haeredi-
tatem terrse Abrahee et semini ejus : et neque Abraham neque semen
ejus, hoc est, qui ex fide justificantur, nunc sumunt in ea haeredi-
tatem ; accipient autem eam in resurrectione justorum. — Iren<gi^
lib. v.. adversus Haereses, pp. 452, 453.

TRADITIONAaY HISTORY. 205

that Christ, and believers or true Christians, being of
the seed of Abraham, and partakers of the promise,
according to the apostles' showing, and having as yet
enjoyed no inheritance in the land of promise, will
undoubtedly receive it at the resurrection of the
just. In his 34th chapter he quotes Isaiah, Ezekiel,
Daniel, Jeremiah, and Revelations, in support of these
views, showing that he adopted the same principles
of interpretation with Polycarp, and Papias, and
Justin Martyr, and expected the personal visible
coming of Christ, for the resurrection of his saints,
and for the establishment of his kingdom on the earth.
In his 35th and 36th chapters he says, that in the end
of Antichrist's time, " the Lord will come from Heaven
with clouds, in the glory of his Father, and hurl him
and his followers into the lake of fire ; but he will
introduce the times of his righteous reign, i. e. the
rest^ the seventh day sanctified^ and will restore to
Abraham the promised inheritance, in which kingdom,
the Lord says, many shall come from the east and the
west, and shall sit down with Abraham, and Isaac, and
Jacob." He identifies the kingdom of Heaven and
the Millenium, and the times of the kingdom he makes
to be, when consequent on the coming of Christ, the
earth shall be renovated, and Jerusalem that now is,
be rebuilt after the fashion of the Jerusalem above,*
but distinct from that heavenly city, which John in
vision, saw descending out of Heaven to earth.

Tatian, a rhetorician and disciple of Justin Martyr,
who flourished about A. D. 170, after the death of his
master, swerved from the faith, and became the founder

* Nihil allegorizari potest, sed omnia firma et vera, et sub-
stantiamhabentia, adfruitionem hominum justoruia a Deo facta. —
Iren, adv. Hares,, lib. v. ch. 35. p. 460.
18*

}

20G TRADITIONARY HISTORY. .

of a rigorous sect called Encratites. There is nothing
in his writings on the subject of the Millenium.
While he professes his belief in the resurrection of
the body and a day of judgment, he says nothing
about any great glory and religious prosperity of the
church, before the coming of Christ. Nothing can be
inferred from his writings as to the views of the
churches on the subject of the kingdom of Heaven.

Athenagoras, pronounced by Dr. Murdock to have
been one of the most elegant and able writers the
church has produced, but scarcely mentioned by any
of the fathers, belongs to this century. It is reported
that he was converted to Christianity by reading the
Scriptures with a design to confute them. He was
principal of the school at Alexandria, and in A. D. 177,
wrote an apology for the Christian religion addressed
to the Emperors Aurelian and Commodus, descanting
on the same topics, and employing the same arguments
with Justin Martyr. He also wrote another work on
the subject of the resurrection, designed to meet the
philosophical objections of the heathen against the
doctrine of the resurrection of the body, and contain-
ing no intimation as to the time, place, circumstances,
or condition of the resurrection. There is no direct
testimony in his writings on the subject of the pro-
phecies ; nor is there any intimation given of an
allegorical Millenium, a period of great religious pros-
perity prior to the resurrection, such as the spiritualist
accounts the hope of the church and the world. This
writer, therefore, is no witness either way.

Tertullian and Clement of Alexandria are the only
writers of this century which we deem it necessary par-
ticularly to notice. They properly belong, as authors,
to the second century, though they did not die till
some time in the third. Tertullian is the first Christian

TRADITIONARY HISTORY. 207

writer in Latin, whose works have come down to us.
" He was the son of a pagan centurion of proconsular
rank, and born at Carthage, A. D. 160. He was bred
to the law, but becoming a Christian, was made a
proselyte in the church of Carthage, where he appears
to have spent his whole life. ' Mosheim* says,
" Which were the greatest, his excellences or defects,
it is difficult to say. He possessed great genius, but
it was wild and unchastened. His piety was active
and fervent, but likewise gloomy and austere. He
had much learning and knowledge, but lacked
discretion and judgment : he was more acute than
solid."

Milner speaks in very harsh strains of him, particu-
larly on account of his paying so much attention to
the dress of Christians and their style of living, urging
simplicity and nonconformity to the pagan fashions
and extravagance. " All his writings," he says,
" betray the same sour, monastic, harsh, and severe
turn of mind." Yet, after having freely censured and
severely condemned the man, he says, " The abilities
of Tertullian as an orator and a scholar, are far from
being contemptible. It is not for us to condemn,
after all, a man who certainly honored Christ, defended
several fundamental Christian doctrines, took large
pains in supporting what he took to be true religion,
and ever meant to serve God."t Spanheim says that
"he occupies a place in the first rank of the fathers,
in erudition, acumen, and eloquence. "J

The testimony of Tertullian is very explicit. " We
also," says he, " confess that a kingdom is promised
us on earthy before that in Heaven, but in another state,

• Murdock's Tr. of Mosheim's Hist., vol. i. p. 122, note,
f Milner's Ch. Hist., vol. i. p. 270.
\ Spanheim's Hist., p. 195.

208 TRADITIONARY HISTORY.

riz. after the resurrection ; for it will be 1,000 years
in a city of divine workmanship, viz. Jerusalem hroxight
down from Heaven ; and this city Ezekiel knew, and
the apostle John saw,"* &c. " This is the city provided
of God to receive the saints in the resurrection,
wherein to refresh them with an abundance of all
spiritual good things, in recompense of those which,
in the world, we have either despised or lost. For it
is both just and worthy of God, that his servants
should there triumph and rejoice where they have
been afflicted for his name's sake. This is the manner
of the heavenly kingdom."! Again he says, " After the
1,000 years, in which is included the resurrection of
the saints, rising earlier or later according to their
merits, then we, being changed in a moment into
angelic matter, shall be transported to the heavenly
kingdom. "t Moreover, he says, that it was customary

* Nam et confitemur in terra nobis regnum repromissum sed
ante coelum, sed alio statu, utpote post resurrectionem in miUe
annos in civitate divini operis Jerusalem coelo delata, quam et
apostolus matrem nostram sursum designal, et noXirtvua nostrum,
id est, municipatum in cceHs esse pronuntians, alicui utique coelesti
civitati eum deputat. Hanc et Ezechiel novit, et Apostolus Joannes
vidit, et qui apud fidem nostram est novee Prophetiae sermo testatur,
ut etiam effigiem civitatis ante repraesentationem ejus conspectui
futuram in signura prsedicant. —Tertullian adv. Mardonenif liber
iii. page 680.

t Hunc dicimus excipiendis resurrectione Sanctis, et refovendis
omnium bonorum utique spiritualium copia in compensationem
eorum quae in seculo vel despeximus vel amisimus, a Deo prospectam,
siquidem et justum etDeo dignum illis quoque ex$ultare famulos
ejus, ubi sunt et afflicti in nomine ipsius. — Adv. Mere. lib. iii.
cap. 24, on which Mede remarks (N. B. hie vocat quod in terris
futurum asserit, utpote de coelo sine coelitis, vel in quo coelestis e
angelica vivetur vita.) B. iii. p. 618.

t Post cujus mille annos, intra quam aetatem concluditur sanc-
torum resurrectio, pro meritis maturius veV tardius resurgentium^

TRADITIONARY HISTORY. 209

for Christians in his times to pray " that they might
have part in the first resurrection ;" and it is confessed
by Cyprian, of the following century, that it was the
belief that those who suffered martyrdom for Christ,
should have their part in the first resurrection, which
made them to glory in their persecutions, and even
ambitious of suffering and dying for Christ.

The literal interpretation of the prophecies was?
obviously, that adopted by TertuUian,*^ who stands
acknowledged to have been the great defender of the
Christian faith in the second century.

The last writer of note in this century, was Cle-
ment, of Alexandria. He was, by his own confession,
a scholar of Pantsenus, who, although professing
Christianity, and the first master of whom we have in-
formation in the Christian school at Alexandria, said to
be established by Mark, nevertheless retained the title
of the stoic philosopher. " This sect of stoic philoso-
phers," Milner says, " were a sort of romantic pretend-
ers to perfection, which doctrine flattered human pride,

tunc et mundi destructione et judicii conflagratione commissa,
demutati in atomo ; in angelicam substantiam, scilicet per illud
incorruptelee superindumentum transferemur in coeleste regnum. —
Tertullian adv. Marcionem, lib. iii. ch. 24. page 680.

* We give some further testimony from Tertullian. " Etiam in*
Apocalypsi Joannis ordo temporum sternitur, quem Martyrum quo-
que animse sub altari ultionem et judicium flagitantes sustinere
didicerunt; ut prius et orbisf de pateris angelorum plagas suas
ebibat, et prostituta illaf civitas a decern regibus dignos exitus re-
ferat, et§ Bestia Antichristus cum suo Pseudopropheta certamen.
Ecclesiae Dei inferat, atque ita Diabolo inii abyssum interim rele-
gate, PRiMiE RESURRECTioNis prserogativa de soliis ordinetur ;
dehinc et igni dato, universalis resurrectionis censura de libris
judicetur. — De Resurrectione Camis. Cap. 25.

Ap. 6. t Ap. 15, 16. t Ap. 17. § Ap. 19.

Ap. 20. See also, adv. Hermogenem, cap. 1 1 ; quoted by Mede,

p. 619.

210 THADITIONAEY HISTORY.

but was surely ill adapted to our natural imbecility,
and the views of innate depravity. The combination
of this with Christianity must have debased the divine
doctrine very much, in the system of Pantcenus ; and
although his instructions clouded the light of the gos-
pel, among those who were disposed implicitly to fol-
low his dictates, yet it is not improbable but that many
of the simple illiterate Christians there, might happily
escape the infection, and preserve, unadulterated, the
genuine simplicity of the faith of Christ. The bait of
reasoning pride lies more in the way of the learned,
and in all ages they are more prone to snatch at it."*

Clemens was of the same philosophical cast of mind
with his master. Justin Martyr, as we have observed,
though essentially orthodox in his faith, was among
the first to sanction a philosophizing spirit, and was
commended for his learning. However innocent it
prored in him, it did not remain so in others. Cle-
mept avowed that the Gentile philosophy was impor-
tant to prepare the way, and lay the foundation for
Christianity.

Dr. Murdock, in his notes to his translation of Mo-
sheim's Ecclesiastical History, says, " Clement had
vast learning, a lively imagination, great fluency, con-
siderable discrimination, and was a bold and indepen-
dent speculator. No one of the fathers, except Ori-
gen, has been more censured in modern times for an
excessive attachment to philosophy, or metaphysical
theology. His education, and the atmosphere in
which he lived, led him towards Platonism and Stoi-
tiistti. His great error was, that he overrated the
value of philosophy or human reason, as a guide in
matters of religion. He also indulged his imagina-

* Milner's Eccl. Hist., vol. i. p. 276.

TRADITIONARY HISTORY. 211

lion, as all the learned of his age did, to excess, and
construed the Bible allegorically and fancifully."*

We need not, therefore, expect to find much in his
writings, nor anything very distinct, on the subject of
the coming and kingdom of Christ ; for the simplicity
of faith on these themes, is and has always been im-
paired by human philosophy. A modern author says
of him, " This writer seems to me the most vapid of
the fathers, having no salt in him ; and though quot-
ing the pure word, yet losing it again instantly as a
man does the fashion of his face — the moment he
turns from the glass. I have no pleasure in his pages.
He says much more of Plato than of Christ, and takes
notice, neither of the Millenium nor of the coming of
Christ, nor of the judgment, nor scarcely of the king-
dom of heaven."! Yet even this author, in his ad-
dress to the heathen, betrays the influence of what we
have seen was the general belief of the Christian
church in the first and second centuries, viz. that the
kingdom of heaven had not yet arrived. " Therefore
Jesus cries aloud, personally urging us, because the
kingdom of heaven is at hand ; he converts men by
fear." This remark proves that he regarded the king-
dom of heaven, as we have seen the prophets and tra-
ditions testify, to be introduced by judgment, so that
the prospect of its approach to mankind generally,
was more an object of terror than joy, and therefore
an efficient means of exciting their fears, and,' through
fear, of converting them from the error of their ways.
The doctrine of the kingdom of heaven, as advocated
by the spiritualists, can in no sense be said to appeal
directly to men's fears, and, therefore, notwithstanding

* Murdock's Translation of Mosheim, vol. i. pp. 121, 122.
t Ward's History and Doctrine of the Millenium, p. 17.

212 TRADITIONARY HISTORY.

all Clement's philosophy and mystification, his ideas
of that kingdom must have been radically different.
His language is perfectly intelligible and forcible,
however, according to the views of the literalists,
who apprehend the Scriptures to teach that the king-
dom of heaven is to be introduced by the persojjal,
visible coming of Christ, and terrible visitations of
divine judgment on the wicked. It is the very argu-
ment of Peter when he says, " The end of all things
is at hand j be ye therefore sober and watch unto
prayer:* and if ye call on the Father, who, without
respect of persons, judgeth according to every man's
work, pass the time of your sojourning here in fear."f

The other writers of this century, whose Works are
extant, are few^ and the object of their writings seems
to have been, either to offer an apology for the Chris-
tian religion in opposition to pagan infidelity, or to
confute some particular heresy. Of this description
were the Apologies of Quadratus, bishop of Athens,
and of Aristides, his cotemporary, an eloquent Chris-
tian philosopher of that city, which made such an
impression on the Emperor Adrian, to whom they
were presented, that Lampridius says he intended to
have built a temple for Christ.

To these may be added the names of Agrippa Cas-
tor, of Athanagoras, Pantaenus, Melito, Claudius Apol-
linarius, Theophilus, Serapion of Antioch, an& per-
haps Hermias, Philip of Gortyra, Modestus, Miltiades,
and ApoUonius, most of whose writings are lost, and
whose testimony, therefore, cannot be obtained.

In closing up the testimony of this period, it is
worthy of notice, as Mr. Brooks has stated, that,

• 1 Peter, 4. 7. f 1 Peter, 1. 17.

TRADITIONARY HISTORY. 213

although Dr. Hamilton, of Strathblaine, in his work
against Millenarians, has said, that the principles of
Millenarianism were opposed and rejected, by almost
every father of the church, with the exception of Bar-
nabas, Clement, and others whom he mentions, he does
not seem to have been aware, that his numerous ex-
ceptions are almost the whole of those whose works
have been preserved down to the time of Origen,
"He may be safely challenged to adduce one single
passage in any father, during that period, opposing or
rejecting the view. The utmost that can be said of
any is, that they do not mention the subject ; when
they do advert to it, they support and maintain the
view that has been here given."*

To the testimony of Christian writers, in the first
and second centuries, it may be proper, before we
pass to that of the third and later centuries, to add
that of profane history. Eusebius quotes a passage
from the writings of Hegesippus, a converted Jew of
the second century, to whom he bears honorable testi-
mony as an historian, giving an account of his writ-
ings, and showing what impression the doctrine of
Christ's coming and kingdom made upon the mind of the
emperor Domitian, who, in the year A. D. 93 or 94, au-
thorised the second base and cruel persecution against
Christians ; and, during which, the Apostle John was
banished to the island of Patmos, where he wrote the
book of Revelations.

The immediate cause of this persecution, according
to Hegesippus, was the alarm of the emperor, at the
appearance of Christ, which, he says, was as great as
that of Herod, whose conduct he imitated, seeking,
especially, by murdering the kindred of Christ accord-

• El. Propb. Int., p. 36.
19

214 TRADITIONARY HISTORY.

ing to the flesh, and those of the Jews of the lineage
of David, to prevent the appearance of any aspirant
to his throne. He is related to have had an interview
with some of the relatives of the Saviour, and that
when he found they expected the appearance of their
deceased Saviour, and the kingdom of heaven at the
end of the world, he dismissed them as simpletons,
and ordered the persecution to cease.*

Gibbon has noticed this fact at some length, and
Mosheim also. It is of value, as collateral testi-
mony, showing what were the expectations of Chris-
tians, and their style of speech at that time, in relation
to the coming and kingdom of Christ. The language
of Gibbon is well worthy of being quoted on the sub-
ject.! " It was universally believed," he says, " that
the end of the world, and the kingdom of heaven, were
at hand. The near approach of this wonderful event
had been predicted by the apostles j the tradition of
it was preserved by their earliest disciples, and those
who understood, in their literal sense, the discourses
of Christ himself, were obliged to expect the second
and glorious coming of the son of man in the clouds,
before that generation was totally extinguished, which
had beheld his humble condition upon earth." This
is rather Gibbon's own version of the matter than a
faithful report of the actual views of Christians.
They did, indeed, look for . the speedy coming of
Christ, but they did not feel themselves bound to give
the same meaning to the Saviour's use of the word
" generation" which this sneering historian has done.

" The ancient and popular doctrine of the Mille-
nium," continues Gibbon, " was intimately connected
with the second coming of Christ." Having stated

* Euseb. Hist. Eccles., lib. iii. ch. 19.

tHist.of the Decline and Fall of the Rom. Emp., vol.ii. pp. 25, 26.

TRADITIONARY HISTORY. 215

the views we have already quoted, of the ancient
Jewish and Christian expectations, founded on the
prophecies relative to the Millenium, though with his
own gloss, he adds," the assurance of such a Millenium
was carefully inculcated by a succession of fathers,
from Justin Martyr and Irenaeus, who conversed with
the immediate disciples of the apostles, down to Lac-
tantius, w^ho was preceptor to the son of Constantine.
Though it might not be universally received, it ap-
pears to have been the reigning sentiment of the orlho-
dox believers ; and it seems so well adapted to the
desires and apprehensions of mankind, that it must
have contributed, in a very considerable degree, to
the progress of the Christian faith. But when the
edifice of the church was almost completed the tem-
porary support was laid aside. The doctrine of
Christ's reign on the earth was, at first, treated as a
profound allegory, was considered, by degrees, as a
doubtful and useless opinion, and was at length re-
jected, as the absurd invention of heresy and fanati-
cism. A mysterious jrrophecy, which still forms a
part of the sacred canon, but which was thought to
favor the exploded sentiment, has very narrowly es-
caped the proscription of the church."*

From this unbroken chain of testimony, during the
first and second centuries, in favor of the pre-millenial
coming of Christ, to establish his kingdom on the
earth, we pass to the third. Gibbon has correctly
stated the case. It was not till two centuries had
passed away, that anything unfavorable to this be-
lief seems to have been entertained in the primitive
church. Toward the close of the second century, the

* Gibbon's History of the Decline and Fall of the Roman Empire?
vol. i. pp. 411-413.

2J6 tkaditionjIry history. .

allegorical style of interpretation began to find favor.
A tendency to it had gradually manifested itself.
Theophilus of Antioch, who died A. D. 182 or 183,
displayed a great fondness for allegorical and fanciful
interpretations, and founded many of his arguments
in vindication of Christianity on them, assuming that
many things, both in nature and revelation, were of
typical import, confounding analogy and allegory with
types.* It is not surprising that he, and other apolo-
gists for Christianity, who adopted this method,
should have failed to make any great impression on
the minds of pagan unbelievers.

^ PantajnuSjOf whom we have already spoken, as having
introduced the Platonic philosophy into the Alexan-
drian school, exerted a powerful influence on the minds
of his pupils, among whom were Clement of Alexandria
and Origen, both of whose writings contributed
greatly to form the taste for the allegorical or mysti-
cal style of interpretation. Nothing, however, ap-
pears in the writings opposed to the millenarian views
of the personal coming of Cfirist and his kingdom on
the earth. There were differences of opinion among
many, about the enjoyments and the employments in
the millenial state, some describing the happiness in
more sensual strains than others. " That the Savi-
our," says Mosheim, " is to reign 1,000 years among
men, before the end of the world, had been believed
by many in the preceding (second) century, without
offence to any: all, however, had not explained the
doctrine in the same manner, nor indulged hopes of
the same kind of pleasures during that reign. In
this century (i. e. third) the millenarian doctrines fell
into disrepute through the influence, especially, of

* Murdock's Tr. of Mosheim's Ecc. Hist., vol. i. p. 121.

TRADITIONARY HISTORY. 217

Origen^ who strenuously opposed it, because it con-
travened some of his opinions. But Nepos, an Egyp-
tian bishop, attempted to revive its authority, in a
work written against the jJllegorists, as he contemptu-
ously styled the opposers of the Millenium. The
book and its arguments were approved by many in the
province of Arsinoe, and particularly by Coracion, a
presbyter of some respectability and influence. But
Dionysius of Alexandria, a disciple of Origen, allayed
the rising storm, by his oral discussions and his two
books on the divine promises."*

This is Mosheim's account of the rise of Anti-mil-
lenarian views, whom Gibbon accuses of a want of
candor in what he has written on the subject, having
referred its origin to Jewish fables, and supposed that
Christian doctors received or tolerated it, because
they hoped, by it, to make the Jews more willing to
embrace Christianity. Dr. Murdock, the American
translator of Mosheim, says that Dr. Walch, a Ger-
man writer, admits that the doctrine had a Bible
origin, but that the explanation of it, from which he (Dr.
M.) dissents, was Jewish. We may hereafter have
occasion to notice this subject more critically j at
present it may suffice to say, that gradually, as piety
decayed in the primitive church, more or less of sen-
sual enjoyment was comprehended in the descriptions
which were given of the pleasures of the kingdom of
Heaven j and thence a prejudice was excited, which
becamevery strong, in the minds of those whose ideas
of holiness had been impaired, and which, through the
influence of Gnosticism, they were led to believe, con-
sisted mainly in the subjugation of the senses, and
especially in chastity and the extirpation of the sexual
appetite.

• Murdock's Tr. of Mosheim's Ecc. Hist., vol. i. pp. 185, 188.
19*

218 TBADITIONARY HISTOHY.

Origen had these ideas of holiness, and emasculated
himself to attain to it, and therefore could not look
favorably on any view of Christ's corporeal presence
and millenial reign on the earth, which admitted those
yet in the flesh to be, in any way, included in it, or
that recognized the holiness in the marriage relation.
In order to estimate rightly the objections of such
men as Origen, against what they call the sensual
character of the millenarian views, it is necessary to
examine carefully their ideas of the nature of holiness,
and to discriminate, in examining the millenial views,
between the pleasures of the millenial state appro-
priated to the risen saints, and those appropriated to
that portion of mankind who, during that state, shall
survive the terrible convulsions, and remain in the
flesh, and over whom, and their ofl!spring, the sway
of the heavenly kingdom is to be extended.* The
confounding these things has doubtless led to much
error and prejudice, and prepared the way for oflTen-
sive sensual descriptions of the heavenly state.

" The first open opposer of Chiliasm that we meet with
was Caius, a teacher in the church of Rome, towards
the end of the second century. On this ground he
denied that the Apocalypse was written by John, and
ascribed it rather to Cerinthus. But he effected very
little."! Yet this old and exploded story has of late years
been revived, and some modern Anti-millenarians have,
in their profound ignorance of the subject, pronounced

• Dr. Whitby, the originator, as we shall presently show, of the
modern doctrine of the Millenium, has been very, and culpably,
neglectful here, having taken the representations of mille-
narian views in the primitive church, made by avowed enemies,
and condemned them on the authority of Origen and Dionysius
Alexandrinus, both prejudiced witnesses in this matter.

t Murdock's Trans, of Mosheim's Ecc. Hist., vol. L p. 186.

THADITIONARY HISTORY, 23,9

Cerinthus, the heretic, to have been the author ©f
millenarian views. " Origen," says Dr. Murdoch,
" was a more powerful opposer of the doctrine. He
did not, like Caius, deny the canonical authority of
the Apocalypse, but explained the passages in it, which
described the millenial reign of Christ, allegorically,
as referring to spiritual delights suited to the nature
of spirits raised to perfection, and then to be enjoyed,
not on the earth, but in the world to come."*

Of Caius, Mede says, " Eusebius, who found out one
Caius to father it upon Cerinthus, deserves no credit.
He was a party, and one of those which did his best
to undermine the authority of the Apocalypse. Nor
did any know of any such Caius but from his relation ;
and, if there were any such, he should seem to be one
of the heretics called Alogi, who denied both St.
John's Gospel and Apocalypse,^ as is testified in Epi-
phanius ; and their time jumps with the age which Eu-
sebius assigns to Caius. Yet I deny not but some
might maintain very carnal and intolerable conceits
about this regnum of a thousand years, as the Maho-
metans do about their paradise ; but these are not
to be imputed unto those primitive fathers and ortho-
dox Christians."!

Origen was the first who gave form, and sym-
metry, and system to the allegorical interpretation.
The great influence of his learning and talents soon
gave it authority. He was born A. D. 185, and died
A. D. 254. His learning, labors, writings, and proofs
of ardor and sincerity, are wonderful. " His genius,"
says Spanheim,:{: " was too luxuriant and inclined to
allegory: and he fell into several doctrinal errors,

♦ Murdock's Trans, of Mosheim's Ecc. HisJ., vol. i. p. 186.
t Mede's Works, lib. iii. p. 602.
t Spanheim's Hist., p. 219.

)

220 TRADITIONARY HISTORY.

which afterwards supplied fuel for the flames of dis-
cord, and produced deplorable efTects in the church."

" He was first," says Mosheim, " among those who
have found, in the Sacred Scriptures, a secure retreat
for all errors and idle fancies. As this most ingenious
man could see no feasible method of vindicating, what
is said in the Scriptures, against the cavils of the here-
tics, and the enemies of Christianity, provided he
interpreted the language of the Bible literally, he con-
cluded, that he must expound the sacred volume in
the way in which the Platonists were accustomed to
explain the history of their gods. He therefore taught,
that the words, in many parts of the Bible, convey no
meaning at all j and in some places where he acknow-
ledged there was some meaning in the words, he
maintained, that under the things there expressed,
there was contained a hidden and concealed sense,
which was much to be preferred to the literal mean-*
ing of the words. And this hidden sense it is, that
he searches after in his commentaries, ingeniously
indeed, but perversely and generally to the entire neg-
lect and contempt of the literal meaning."*

We think it proper to give, here, a more minute
account of his system of interpretation, which has
done so much to neutralise the influence of the Sacred
Scriptures in the world. His system of philosophy
could not be reconciled with the Sacred Scriptures,
except by a resort to allegories, and therefore they
must be allegorically interpreted. His Platonic idea
of a twofold world, a visible and invisible, the one
emblematic of the other — or according to the philoso-
phy and metaphysics of Noble— analogically related,
led him to search for a figurative description of the
invisible world, in the Biblical history of the nations
• Murdock*s Translation of Mosheim, v. i. p. 181.

TEADITIONARY HISTORY. 2511

of the earth. He thought that he honored the Sacred
Scriptures by considering them different from all
other compositions, and containing hidden mysteries,
a conceit that has done much for ignorance and
mysticism. His general principles of interpretation
resolve themselves into the following positions, as
stated by Dr. Murdock. 1. The Sacred Scriptures re-
semble man. As a man consists of three parts, a
rational mind, a sensitive soul, and a visible body, so
the Scriptures have a threefold sense, a literal sense
corresponding with the body, a moral sense analo-
gous to the soul, and a mystical or spiritual sense
corresponding with the rational mind. 2. As the body
is the baser part of man, so the literal is the less
worthy sense of Scripture. And as the body often
betrays men into sin, so the literal sense often leads
us into error. 3. Yet the literal sense is not wholly
useless. 4>. They who would see further into the Scrip-
tures than the common people, must search out the
moral sense. 5. And the perfect, or those who have
attained to the highest degree of blessedness, must
also investigate the spiritual sense. 6. The moral
sense of Scripture instructs us relative to the changes
in the mind of man, and gives rules for regulating his
heart and life. 7. The spiritual sense acquaints us
with the nature and state and history of the spiritual
world. For, besides this material world, there is a
spiritual world, composed of two parts, the heavenly and
the earthly. The earthly mystical, or spiritual world,
is the Christian church on earth : the heavenly mystical
world is above, and corresponds, in all its parts, with
the lower world, which was formed after its model.
8. As the Scriptures contain the history of the two-
fold mystical world, so there is a twofold mystic
sense of Scriptures, an allegorical and anagogical. 9.

)

222 TRADITIONARY HISTORY. .

The mystic sense is diffused throughout the Scrip-
tures. 10. Yet we do not always nieet with both the
allegorical sense, and the anagogical, in every passage.
11. The moral sense likewise pervades the whole
Bible. 12. But the literal sense does not occur every-
where, for many passages have no literal meaning.
13. Some passages have only two senses, viz. a moral
and a mystical (the mystical being either allegorical or
anagogical, rarely both) ; other passages have three
senses, the moral, the mystical, and the literal. 14.
The literal sense is perceived by every attentive
reader. The moral sense is somewhat more difficult
to be understood. 15. But the mystic sense none can
discover with certainty, unless they are wise»men, and
also taught of God. 16. Neither can ever such men
hope to fathom all the mysteries of the Sacred
volume."* No wonder that when such principles of
interpretation became current, and such a cloud of
mist and darkness was thrown around the Sacred Scrip-
tures, the way was soon prepared for the priests to
claim exclusive right to interpret the Scriptures, and
to deny the common people access to them ; and that
the common people should have consented to get rid
of them.

Origen had the boldness to affirm, that the Scrip-
ture does not much help those who understand it as
it is written. He could not discover in the sacred
books all that he considered true, so long as he
adhered to the literal sense : but allow him to aban-
don the literal sense, and to search for recondite or
occult spiritual meanings, and those books would con-
tain Plato, Aristotle, Zeno, and the whole tribe of
philosophers. And thus nearly all those who would

* See Murdock's Translation of Mosheim's Ecc. Hist., v. i. p. 181.

TRADITIONARY HISTORY, 223

model Christianity, according to their own fancy, or
their favorite system of philosophy, or pre-conceived
notions, have run into this mode of interpreting
Scripture.

There is no reason to wonder, that in the thick
cloud of darkness, which he drew over the word of
God, he should have lost sight of a Millenium alto-
gether, and made the church on earth the mystic
kingdom of Heaven. The opposition of Nepos to his
views, and the influence of Coracion in Arsinoe, in
preserving, for a season, the ancient faith on the sub-
ject, have already been noticed. It was left, however,
for Dionysius of Alexandria, a disciple of Origen, to
establish the authority and system of his master.
Eusebius has an extract from Dionysius's works, in
which he gives an account of his oral discussion with
the presbyters and teachers of Arsinoe, and how he
induced Coracion, and, as he says, with "him all the
rest, to promise that they would no longer adhere to
the millenarian view, nor discuss it; neither mention
nor teach it," having, as he not very modestly says of
himself, " been fully convinced by the opposite argu-
ments."*

Yet this same Dionysius, while he professed not
to do so in reality, rejected the book of Revelations,
and gives a long argumentf founded on the comparison
of the style of the Apocalypse with that of the three
Epistles of John, the absence of John's name in the
latter and its announcement in the former, and what
he calls idiotisms or odd peculiarities of expression,
to prove that the book of Revelations was not the
production of John the apostle. After stating how

• Euseb. Ecc. Hist., p. 278.

t Which Dr. Lardner has examined and refuted in his Credi-
bilia, vol. ii.

>ld^ TRADITIONARY HISTORY.

some attributed it to Cerinthus, and set it aside alto-
gether, pronouncing it without sense or reason, he
says : " For my part I would not venture to set this
book aside," and then states the reason, not because
he believed it to be canonical, but from mere policy j
" because," says he, " there are many brethren that value
it much ; but having formed a conception of its sub-
ject as exceeding my capacity, I consider it also con-
taining a certain concealed and wonderful intimation
in each particular. For though I do not understand,
yet I suspect, that some deeper sense is enveloped in
the words, and these I do not measure and judge by
my private reason ; but allowing more to faith, 1 have
regarded them as too lofty to be comprehended by
me, and those things which I do not understand, I do
not reject, but I wonder, the more I cannot compre-
hend." This all seems very humble and pious ; yet it
is obvious, that he was much more disposed to be
skeptical, and to act the part of a critic in reference
to the book of Revelations, than to study and prize it
as a divinely inspired work. For, after having said
many things to prove, that the apostle John was not
its author, — all of them mere presumptions founded
on his criticism, — he remarks, as though the truth
might be suspected as to his skepticism, "neither
would I have any one suppose, that I am saying these
things by way of derision, but only with the view to
point out the great difference between the writings of
these men, that is, the apostle John who wrote the
Epistles, and another John, who Dionysius persuaded
himself was the author of the book of Revelations."*
In concluding this chapter, the following facts are
worthy of being recapitulated.

♦ Euseb. Ecc. Hist., p. 276.

TRADITIONARY HISTORY. 225

1. That while the primitive church retained her
greatest simplicity of faith, and purity of life, and
spirit of martyrdom, the pre-millenial coming of Christ
for the establishment of his kingdom on the earth, was
extensively and generally received, and used for the
purposes of holy living.

2. That the very first evidences of dissent from it,
appear among those who attempted to unite philoso-
phy with Christianity, and to adapt the truths of.
Scripture to the decisions of human reason.

3. That it was not tillCerinthus, and other heretics,
had perverted and given a sensual gloss to the millenari-
an doctrine, a,nd the notions of Origen and of other con-
verts from Platonism as to the nature of holiness, had
undergone a very important change, that opposition to
millenarian views began to find favor. In the first
and second centuries, holiness was understood to be,
as it is in truth, the love of God and of man, regulat-
ing the feelings of men and all their senses, appe-
tites, and actions. There was nothing felt to be sinful
in the senses and appetites, but only in their illicit and
excessive exercise. But the Platonic notions of the
nature and origin of evil, led the wise and learned to
suppose that sin sprung from the contact of spirit with
matter, and therefore to regard the appetites them-
selves as sinful, and to make holiness to consist in
sexual chastity, celibacy, virginity, and only to be
perfectly attained by the extirpation of the appetites,
and liberation from the body. It was a false philoso-
phy, therefore, against which the apostles warned the
church, and which they predicted would corrupt it,
that excited prejudices against the millenarian doc-
trine, and prepared the way for its rejection.

4. That even when those prejudices, engendered by
a false philosophy, had been excited, still success did

2^ TRADITIONARY HISTORY.

not crown the attempt to get rid of millenarian doc-
trine, till a style of ioterpretation was introduced,
sanctioned, and worked into a system, which ac-
tually rendered the Sacred Scriptures useless to
common people, and prepared the way for their be-
coming the exclusive possession of the priests.

5. And that it became necessary, on the part of the
first opposers, to deny or to doubt the canonical au-
thority of the book of Revelations, or practically and
skeptically to reject, and to undervalue a portion of
the Word of God, from the beginning admitted to be
genuine and of divine authority, and especially com-
mended to our study and valuation.

'fr'^'\*H..-'i

CHAPTER IX.

TRADITIONARY HISTORY. )

In pursuing the history of the views entertained in
the primitive church, relative to the coming and king-
dom of Jesus Christ, we have found but one unbroken
chain of testimony in favor of the personal pre-millenial
advent and appearance of the Saviour until the close of
the second century. The opposition first publicly
raised by Caius, against what was called the orthodox
faith on this subject, became subsequently much more
formidable, as prosecuted by Origen, and his disciple,
Dionysius of Alexandria. It was not, however, till
an entire new system of interpreting the Scriptures
had been excogitated, and received the sanction of
the wise and learned, that the millenarian views began
to fall into disrepute.

In speaking of this method of interpretation,
wrought into a system by Origen, Milner says, " No
man, not altogether unsound and hypocritical, ever
more hurt the church of Christ, than Origen. From
the fanciful mode of allegory introduced by him, un-
controlled by Scriptural rule and order, arose a viti-
ated method of commenting on the Scriptures, which
has been succeeded by a contempt of types and
figures altogether, just as his fanciful ideas of letter
and spirit, tended to remove from men's minds, all
right conception of genuine Christianity. A thick
mist, for ages, pervaded the Christian world, supported
by his absurd allegorical mode. The learned alone

228 TRADITIONARY HISTORY. •

were looked at as guides implicitly to be followed ;
and the vulgar, when the literal sense was hissed off
the stage, had nothing to do but to follow the author-
ity of the learned. It was not till the days of Luther
and Melancthon that this evil was fairly and success-
fully opposed."*

With Origen commenced a new era in the church.
He prepared the way for that union of paganism and
Christianity, which, soon after his day, became so ex-
tensive and corrupting in the world. This he did by
means of his philosophy, being, according to Milner,
" full of Platonic notions concerning the soul of the
world, the transmigration of spirits, free will, the pre-
existence of souls, and allegorical interpretations with-
out end."t

Echard says, that " being a vast proficient in philo-
sophy, and too much possest with the notions of Pla-
to's school, he grew very solicitous to accommodate
the divine truths to his beloved opinions. And from
three of them, all his errors seem to have proceeded,
1. That all intelligent beings ever did and ever shall
exist J 2. That they have always been free to do good
and evil ; and 3. That they have been precipitated in
lower places and confined to bodies for a punishment
of their sins."{ The allegorical system of Scriptural
interpretation, which he introduced, was itself the
genuine offspring of his pagan philosophy.

Mr. Taylor, in his work on Ancient Christianity,
has shown, that the evangelical truths of redemption
by the blood of Jesus Christ, which lie everywhere on
the very surface of the Sacred Scriptures, attracted
very little of Origen's attention, and that his whole

* Milner's Ch. Hist., vol. i. pp. 435-6.
t Milner's Ch. Hist., vol. i. p. 428.
} Echard's Ecc. History, b. iu. p. 609.

TRADITIONARY HISTORY. 229

system of mythic interpretation, as he calls it, had
its origin and foundation in Gnostic sentiments and
feelings. By these, he understands those particular
notions with regard to the nature of God, engendered
by the Platonic philosophy, and which compromise
his moral, by means of a refinement of his natural
attributes, and fashions a Deity allied to the imagina-
tion,* and not to the conscience.

The elements of the Gnostic philosophy were in
existence in the days of the apostle. It was but the
Oriental philosophy, which Cerinthus, the heretic, first
wrought into a system, although they were not by him
fully and consistently developed, but in some respects
accommodated to Jewish opinions. " The Alexan-
drian Gnostics," says Giesseler,t " in their specula-
tions on these subjects, (viz. the origin of evil, the
creation of the world, and the internal relations of the
world of light), followed vaguely a notion borrowed
from the Platonic doctrine of ideas, that the visible
world is an image of the invisible. With this, they
readily united the allegorical interpretation of the
Scriptures, already in use, which they managed in the
most arbitrary way."

The present world, with its material elements jar-
ring with each other, with its organized and animated
orders, perishable, corruptible and inimical, and its
intelligent races degenerate and wretched, was pro-
ntJunced by the Gnostic philosophy, in direct contra-
diction^ of the Mosaic theology, to be altogether
unworthy of the Supreme and Infinite power — that it
was in fact the work of inferior and imperfect beings,
and consequently, that Jehovah, the God of the Jews,

• Ancient Christianity, p. 212. ^

t Giesseler's Eccles. Hist., vol. i. p. 70.

20*

230 TRADITIONARY HISTORY.

was not the Supreme Deity. Accordingly, it rejected
the expiatory sacrifice of Christ. It wanted no such
Saviour as Jesus Christ, according to the literal and
historical account of the New Testament. Sin and
guilt were not, according to it, the immediate obsta-
cles in the way of happiness, but the connection of
the immortal mind with matter was. Let the human
spirit break away from the material thralls of the
Demiurge, the creator of this gross system, and it
would instantly be happy. Matter being dropped, sin,
its accident, would fall with it. The Gnostic philoso-
phy admitted, that to effect this emancipation, Christ
was sent, and that he, by his opposition to Demiurge,
the imperfect Creator and God of the Jews, recalls
the purer minds of the human family to their original
place in the intellectual system.

Moshelm* gives the following account. Under
the appellation of Gnostics, arc included all those
in the first ages of the church, who modified the
religion of Christ, by joining with it the Orien-
tal philosophy, in regard to the source of evil,
and the origin of this material universe. All those
eastern philosophers — believing that rational souls
become connected with matter, and the inhabit-
ants of bodies, contrary to the will and pleasure of the
Supreme God— were in expectation of a mighty legate
from the Deity, possessed of consummate wisdom and
power, who would imbue with a knowledge of the true
God, the spirits now oppressed with the load of their
bodies, and rescue them from their bondage to the
lords of this material world. When, therefore, some
of them perceived, that Jesus and his friends wrought
miracles of a salutary character, they were ready to
believe, that Jesus was that mighty legate of God,

♦ See Mosheim's Ecc. History, vol. i. pp. 63, 64.

TRADITIOKARY HISTORY. 231

come to deliver men from the power of the Genii who
governed this lower world, and to rescue souls from
their unhappy connection with material bodies. This
supposition being admitted into their minds, they
interpreted, or rather perverted whatever Christ and
his disciples taught, so as to make it harmonize with
other opinions. Their belief, that matter is eternal
and the source of all evil, prevented them from putting
a due estimate upon the human body, and from favor-
ing marriage, whereby bodies are produced, and also
from admitting the doctrine of the future resurrection
of the body. They could not admit Christ to be truly
God, or truly man ; and hence originated Arian specu-
lations about his inferiority to the Supreme Deity, and
superiority of the Demiurge, or God of the Jews.
Their belief in the existence of Aons or Genii, pre
pared the way for a resort to magic, and all the arts of
witchcraft, and the devices of superstition, for the
intercession of saints, and prayers for the dead. The
cause of Christ's coming among men, was, they held,
simply to strip the evil Genii of their power over the
virtuous and heaven-born souls of men, and to teach
them how to withdraw their divine minds from their
impure bodies, and fit them for a union with God.
Hence originated the ascetic rites and the monastic
institutions, and thus, in the progress of a few centu-
ries, paganism triumphed over Christianitj^ and the
way was prepared for the grand apostasies of Mahom-
edanism in the East, and Popery in the West.

It was the influence of such philosophy thnt led the
way to celibacy, to the contempt of marriage, to the
invocation of the dead saints, to fastings and penance,
and to various ascetic rites to mortify the flesh— in a
word, to the whole system of monkish religion, which
began to spring up in the third and fourth centuries, by

232 TRADITIONARY HISTORY.

means of which, the churches of the West became as
truly paganised, as were the millions of the East by
** its parent Sooffeism, and its grand parent, Bhudism."
In the progress of this philosophy, in the struggle to
become extricated from matter, the seat of sin, undue
importance came to be attached to the sacraments of
the church, to ablutions and penances, to disciplinary
and various ascetic rites, by the observance of which
the attainment of holiness was made the more certain.
The very " first symptom of decay and decline in tru«
evangelical holiness, has ever been, a revival of the
ritual part of religion, which ere long becomes a*tnass
of solemn formalism, and of impious mummeries : — r
the Ichabod of the church has ever borne this inter-
pretation."*

To such a degree and extent did this system prevail,
in the fourth and fifth centuries, that the church was
pronounced the ark of safety, and the sacraments
were regarded as the conduits of grace. The beauty
of holiness was to be seen in conformity to the ritual j
and various advices and instructions were given, about
baths and diets, and efforts to maintain celibacy, until
at la%t, in the exaltation of the sacraments and their
alleged potency to convey holiness, it was proclaimed,
that " Although a man should be foul with every vice,
the blackest that could be named, yet should be fall into
the baptismal pool, he ascends from the divine waters
purer than the beams of noon."t This, as we might
show, with much more minute detail, was the genuine
offspring of Origenism.

It is true that the churches did not pass into it sud-
denly, nor without a struggle ; but the errors and sys-
tem of Origen led to it ; and although Origen him-
self was condemned and excommunicated, and did not

• Ancient Christianity, p. 341. f Ancient Christianity, p. 325.

TRADITIONARY HISTORY. 233

perhaps, dream of the results td which his sys-
tem would be carried, yet, as Mosheim states *' of
all the religious controversies, those concerning Ori-
gen and Origenism, made the greatest noise. Although
churches fought resolutely against them, yet did they
triumph. The monks were enthusiastic admirers of
Origen ; and by the year 533, when the papacy was
firmly established by Justinian, the system of Origen
had triumphed, and swayed the western nations,
almost undisturbed for one thousand years.

It does not comport with our design to trace out
the horrible corruptions flowing from this system. It
led directly to the predicted apostasy j and while its
philosophy introduced radically different ideas of
holiness, from those of Christ and his apostles, and
reared an awful system of rites and ceremonies, and
invocation of saints — in fact, a system of baptized
paganism, its criticisms and expositions as to the
import of the phrase, the kingdom of Heaven, and its
views as to its nature, prepared the way for the Bishop
of Rome — claiming to be the vicegerent of Christ, and
the church to be His kingdom on earth — to grasp the
sceptre of universal dominion, and to exercise a
tyranny over the bodies and tl^e souls of men, unlike
anything the world had ever witnessed.

It is worthy of notice, remarks a modern author,
who has carefully examined the writings of Origen on
this very point, that the same remarkable man and ac-
credited heretic, whose name is an abomination in both
the Greek and Latin churches, throughout all their
borders, and in all their generations, is the inventor of
both the doctrine of the kingdom of Heaven come, and
also of the keys of the kingdom of Heaven having
been received by Peter for Peter's own personal use.
But Origen had no more idea of the Pope's using Pe-

234 TRADITIONARY HISTORY.

ter's keys, to open and shut Heaven upon poor souls,
at the Pope's will, than the Pope himself has, that he
is wholly indebted to that detested heretic of Egypt
for the sole invention of the doctrine of Peter's keys
and kingdom, with the power of which, the Koman
sways whole nations, and shakes the wide earth.*

We need not, therefore, be surprised that with the
growth and spread of Origen's system of interpretation
and philosophy, the plain doctrines of the gospel
should have disappeared, and that we should find less
and less trace of the ancient faith as to Christ's com-
ing and kingdon, from the rise of Popery to the Re-
formation. Still, however, can we trace it down after
the days of Origen. Even Origen himself could not
wholly extricate himself from the influence of views,
which were embraced by the decided majority of
Christians in his day, and for some time afterward.
Occasionally he betrays, in his writings, sentiments
that must be referred to it. " If any man,"t says he,
** shall preserve the washing of the Holy Spirit, he
shall have his part in the first resurrection ; but if any
man be saved in the second resurrection only, it is the
sinner that ne.edeth the baptism by fire. Wherefore,
seeing these things arc so, let us lay the Scriptures to
heart, and make th€m the rule of our lives, that so be-

• Glad Tidings, p. 82.

t Si qtiis servaverit lavacriim Spiritus Sancti iste in resurrectio-
nis primac parte communicat. Si quis vero in secunda resurrec-
tione servatur, iste peccator est, qui ignis indiget baptismo. Quam-
obrem cum talia post mortem nobis residere videamus, Scripturas
diligenter simul recitantes reponamus eas in coruibus nostris, et
juxta earum vivere praecepta nitamur ; ut ante exeessionis diem,
peccatorum sordibus emundati (he means human passions and ap-
petites) cum Sanctis valeamos assumi in Christo Jesu. — Homil. 13,
inKJerem,

^V^^TX

//^

^>"v<e

TRADITIONARY HISTOKT. . ^N^C^^I?^' '*^ O'

ing cleansed from the defilement of sin, before
part, we may be raised up with his saints, and ha
our lot with Christ Jesus." Here he makes the dis-
tinction between the first and second resurrection, ac-
cording to the millenarian view, but instantly perverts
and applies it to his own system, as Mrs. Sherwood has
done, employing it in support of his belief in universal
salvation, or the final restoration of the wicked, which
was one of the ultimate and legitimate results of his
pagan philosophy.

In pursuing the chain of historical testimony down
from the days of Origen, we notice first Cyprian,*
bishop of Carthage, whose character has been so

• Mede, in his letter to Mr. Estwick, b. 4, p. 837, quotes the
following from Cyprian, lib. de Exhortatione Martyrii, in the preface
of which, he says : —

'< Desiderasti, fortunate charissime,^ nt quoniam persecutionnm
et pressurarum pondus incumbit, et in fine atque consammatione
mundi, Antichristi tempus infestum appropinquare nunc caepit, ad
prseparandas et corroborandas fratrum meutes, de divinis Scriptu-
ris hortamenta componerem, quibus milites Christi ad coeleste et
spirituale certamen aniraarum — paulo post — sex millia annorum
jam pene complentur. Si imparatum invenerit Diabolus militem
Christi," &c.

On which he remarks, " He, you see, (expected the eoming ©f
Antichrist should be at the end of the six thousandth year, which
he supposed then near at hand, yet thought the world would last
seven thousand, viz. a thousand years after the destruction of Anti-
christ, ut patet ex iis quae disserit, cap. ii., in these words, Quid
vero in Maccabeis septem f.atres et natatium pariter, et virtntum
sorte consimiles, Septenarium numerum perfectae consummationis
implentes ? Sic septem fratres in martyrio cohserentes, ut primi
in dispositione divina septem dies, annorum septem millia con-
tinentes — ut consummatio legitiraa compleatur, &c. This, to him
that knows Chiliasm, is plain Chiliasm. Look, and compare your
Austin, cap. vii. lib. 20, de Civit. Dei, those words. Qui propter
hsBC hujus libri verba primam resurrectionem, &c. Compare also
what Cyprian hath in the end of that book, out of the gospel,

236 TRADITIONARY HISTORY.

highly lauded by Milner, and who flourished about
the middle of the third century. He exhorts Chris-
tians " ever in anxiety and cautiousness, to be awaiting
the sudden advent of the Lord."* For, " as those
things which were foretold, are come to pass, so those
will follow which are yet promised ; the Lord himself
giving assurance, and saying. When ye see all these
things come to pass, know ye that the kingdom of
God is nigh at hand. Dearest brethren, the kingdom
of God has begun to be nigh at hand."f

Lactantius, who was contemporary'with Constantine
the Great, and tutor to his son, and was considered,
as Mosheim says, the most eloquent of the Latin fa-
thers, did not, with Origen, relinquish the ancient
faith. He Has, indeed, been reproached by Jerome
with being sensual in his views of the kingdom of
heaven, and accused by others with holding the sen-
timents of the Manichees. But Dr. Lardner J has
vindicated him from the latter charge ; and as to the
former, an examination of Lactantius's own words
shows that Jerome, that great opposer and enemy of
raillenarian views, entirely misapprehended his mean-
ing, and understood him, when speaking of the nations
yet remaining in the flesh after the coming of Christ, to
refer to the risen saints. § Speaking of the coming of

Mark, 10. 29, 30, and Apocalypse, 20, and you will acknowledge
him to be (as he was wont to profess himself) Tertulliani diaci-
pulum."

* Oxford Tr. of Cyprian, p. 149. fldem, 217.

t Credibilia, vol. iii. pp. 316-3 19.

§ St. Hierom was a chief champion, says Mede, to cry down this
opinion, and (according to his wont) a most unequal relator of the
opinion of his adversaries. What credit he deserves in this, may
appear by some fragments of those authors still remaining, whom
he charged with an opinion directly contrary to that which they

TRADITIONARY HISTORY. * 237

God to judge ,the world, he says : But when he shall do
that, and shall restore the just, that have been from the
beginning, unto life, he shall converse among men, and

rule them with a most righteous government.

They that shall be raised from the dead, shall be over
the living as judges. And the Gentiles shall not be
utterly extinguished, but some shall be left for the vic-
tory of God, that they may be triumphed over by the
just, and reduced to perpetual subjection. About the
same time, the prince of devils, the forger of all evil,
shall be bound with chains, and shall be in custody all
the thousand years of the heavenly empire, under
which righteousness shall reign over the world.*

expressly affirmed. And yet when he had stated it so as it must
neeJs bs heresie and blasphemy, whosoever should hold it, he is
forced to say, he durst not damn it, because, multi virorum eccle-
siasticorum et martyrum ista dixerunt. (Comment, in Jerem. 19.
10.) Many ecclesiastical persons and martyrs affirmed the same.
—Med^'s Works, b. 3, p. 602.

The reader may see slill further and deserved censure of Jerome,
for his reproaches and charges of sensualizing against the ancient
millenarian Christians, by the same author, in his Works, b. 5. c.
5. De Hieronymi pronunciata dogmata Millenariorum.

Also, b. 4, Ep. 51, pp. 811, 812, in his answer to Dr. Twisse's
fifth letter.

Lardner remarks, " It is well known that Lactantius expected a
terrestrial reign of Christ for a thousand years before the general
judgment. Jerome has riJiculed his millenarian notions, which
are chiefly enlarged upon in the seventh and last book of his Di-
vine Institutions. Jerome took the same freedom with Irenseus,
Tertullian, Vistorinus, and other Christian writers, who had the
like sentiment." — Credibilia, .3. 520.

* Sed et ipse doemonum princeps, auctor, et machinator malorum,
catenis igneis alligatus, custoJise dabiiur ut pacem mundus acci-
jpiat, et ut vexala tot seculis terra requiescat. Pace igitur paria
compressoque omni malo, rex ille Justus, et victor, judicium mag-
num de vivis et mortuis faciei super terram : viventibus quidem
justis tradet in servilutem gentes universas; mortuos au;ein ad
21

238 TRADITIONARY HISTORY.

Methodius, bishop of Olympus, a martyr under De-
cius, A. D. 312, died in the same faith, having written
a book against Origen on the subject of the resurrec-
tion, from which an extract has been preserved by
Proclus in Epiphanius. " It is to be expected," says
he, " that at the conflagration, the creation shall sufl^er
a vehement commotion, as if it were about to die ;
whereby it shall be renovated and not perish^ to the end
that we, then also renovated, may dwell in the renewed
world, free from sorrow. Thus it is said in Psalm
104, ' Thou wilt send forth thy Spirit, and they shall
be created, and thou wilt renew the face of the earth.' "*
Epiphanius,! a historian of the fourth century, speaks
favorably of the millenarian doctrine, and says that it
was held by many in his time.

The Council of Nice, which was called by Constan-
tino the Great, for the purpose of deciding all contro-
verted questions respecting the faith and discipline of
the Christian church, and which consisted of 318
members, beside a vast concourse of clergymen and
others attending from curiosity, is accounted by many
to have been one of the most important assemblies
ever convened; it was held A.D. 325, in the twentieth
year of the reign of the first Christian emperor of
Rome. This Council, which framed what is called the
Nicene Creed, beside their definition of faith and ec-
clesiastical canons, set forth certain forms of ecclesi-
astical doctrines, which Gelasius Cyzicenus has given
in his history of its Acts.

fieternam vitam suscitabit, et in terra cum his ipse regnabit ; et
condet sanctam civitatem et erit regnum justorum mille annis.
— Lactantius de Divinis Instit, Epitome Hbrorum 7, 11, p. 517,
cont. ex ojffic. Jo. Hayes, 1685.

♦Epiphan. lib. 3. 2. El. of Proph. Int., p. 45.

t Idem, p. 46, lib. 3. 2.

TRADITIONARY HISTORY. 239

We quote from these Acts, — not because we recog-
nize the Council of Nice as an authority, in any
respect whatever, having been convened by the em-
peror, having conducted its deliberations in his pre-
sence, and deserving just as little respect for its
authority over conscience, as all such councils and
assemblies are, where the church and state are
united ; — but because it furnishes, incidentally, some
valuable testimony as to what continued yet to be, at
that period, the method of interpretation most prevalent.
The following is among their acts, as reported by
Gelasius :* '* We expect new heavens and a new earth, f
according to the Holy Scriptures, at the appearing of
the great God, and our Saviour, Jesus Christ. And as
Daniel says,J ' The saints of the Most High shall take
the kingdom.' And there shall be a pure and holy
land, the living and not of the dead ; which David,
foreseeing with the eye of faith, exclaims, I believe to
see the goodness of the Lord in the land of the liv-
ing — the land of the meek and humble. ' Blessed,
saith Christ, ' are the meek, for they shall inherit the
earth.'§ And the prophet saith, ' The feet of the
meek and humble shall tread upon it.' "jj

* In his Historia Actorum Concilii Niceni. — Am tovto Kaivovi ovpa-

vovs KoX Kaivijv yrjv TrpoaSoKCOixev^ Kara Icpa ypa^naraj ^aivoii£vr]S {jixTv rris e~i-
(baveiai Kai ^affi'Seias rov [xeyaXov Qsov Kai JlcoTrjpos i'iiimv Iriffov A.pi(irov
Kai TrapaXriiJ/ovTa rdre, Kad' a (prjai Aavir]\, Tr]V 0aaiKziav, Simile quid

habet Irenaeus, lib. v. c. 36, lin. 6.

t " Judge by this," says Mede, " (notwithstanding fifty years'
opposition) how powerful the chiliastical party yet was at the
time of that council. By some of whom if this formula were not
framed and composed, yet was it thus moderated, as you see, that
both parties might accept it, salva cuique interpretation e sua, as
being delivered in the terms and language of Scripture." — Mede's
Works, b. 4, Ep. 3, p. 813.

JDan. 7. 18. § Matth. 5. 5. || Is. 26. 6.

^4/& TBADITIONARY HISTORY.

It required a century and more to give currency to
the principles of Pagan philosophj'^, and the style of
interpretation which Origen sanctioned and intro-
duced ; and although the errors and corruptions of
popery were not wrought completely into a system,
till some time in the beginning of the sixth century,
yet were all the elements at work, and the different
capital forms of error existed in their embryo
state, which afterwards characterized the apostate
church of Rome. " That the Nicene divines," says
Mr. I. Taylor, " were, most of them, sincere, devout,
assiduous in their duties, and anxiously intent on the
welfare of the churches under their care, is incontest-
ibly proved by their remains. But does it appear,
from the same documents, that their hearts were
warmed by those truths, which are the glory of the
Christian system, and which, when so entertained, im-
part an unction and an animation to Christian commu-
nion 1 I think the affirmative cannot be pretended in
favor of these divines, by even their most devoted
admirers."* The dim traces of the simple faith of
the primitive church, to be found among them, gradu-
ally disappeared, and left the world shrouded in the
gloom of darkness, which brooded for ages over the
nations of Europe, and blighted the human mind.

Yet, here and there, from the days of Origen till
those of Jerome, we meet with the primitive faith.
Gregory of Nyssa, and Paulinus, bishop of Antioch,
also, as Jerome affirms, Victorinus, bishop of Pattaw,
and Apollinaris, bishop of Bituria, and Sulpicius, too,
a chaste and classic historian of the fourth century,
had not entirely renounced the millenarian faith.

Augustine, too, admits that at one period of his life,

* Ancient Christianity, p. 316.

TRADITIONARY HISTORY 24 1

he held the same views.* Eusebius, the historian,
bishop of Pamphylia, was prejudiced against this faith,
and from him appears to have originally sprung the
obloquy, which was afterwards cast on those who held
it. He does not indeed attack them openly, but
covertly, — by raising questions on the canonical au-
thority of the book of Revelations, — by confounding
the primitive faith on this subject with the views of
heretics, — by attributing their origin to Cerinthus, —
by insinuating that their early upholders were Ebion-
ites, in which assertions he afterwards contradicts
himself, attributing the origin of these views to Pa-
pias, and about whom his testimony is contradictory.

This Eusebius was tinctured with Arianism,t which
may have been the origin of his opposition to mille-
narianism. He is pronounced, by Bishop Jeremy
Taylor,t not to be clear of a suspicion of having
endeavored to corrupt and to falsify the Nicene
creed. He is justly suspected of time-serving, having
boasted of his conversations with the Emperor Con-
stantine. Yet on the credit and judgment of such a
man, cited by Dr. Whitby,§ as decisive authority,
rests the whole weight of the objection at this day
brought against the millenarian doctrine held in the
primitive church.

Baronius has preserved a letter of Julian the apos-
tate, emperor of Rome, and nephew of Constantine, in

* St. Austin himself, Daubuz quotes, as approving millena-
rian views. Interea dum mille annis ligatus est diabolus, sancU
regnant cum Christo etiam ipsis mille aiinis eisdem sine dubio,
et eodem modo intelligendis. Augustin de Civil. Dei. Lib. 20.
cap. 5.

t See Magdeburg Centuriators Hist. Eccles., ch. 10, sec. 3.

X Liberty of Prophesying, folio ed. p. 954.
. § Treatise on the Millenium.
21*

242 TRADITIONARY HISTORY.

which he sneers against the belief of those Christians
of his day, who expected the kingdom of Heaven.

Jerome teems with abuse and ridicule in relation to
it, and by his abuse and silencing of Vigilnntius, a
religious reformer, who opposed the corruptions and
superstitions of popery, then widely spread, and
his general character for fierceness, acrimony, and
ribaldry, toward all who differed from him, has for-
feited all claims upon our respect ; yet Jerome, the
vehement adversary of the doctrine, in his comment-
ary on Jer. 19. 10, says, "that he durst not con-
demn the doctrine, becausls many ecclesiastical per-
sons and martyrs affirmed the same," thus admitting
that it had not in his day wholly disappeared.*

Cyril, Basil, Chrysostom, Ambrose, Augustine, and
other eminent fathers of the fifth and sixth centuries,
can lay no claim to authority, nor can anything, de-
rogatory to the primitive faith, be inferred from their
silence or skepticism in relation to millenarian doc-
trine. Speaking of these very writers, and others,
their cotemporaries, Mr. 1. Taylor says, " Whether
they belong to the eastern or to the western, to the
north African, or to the Alexandrian churches, they
hold the same language, and seem to emulate each
other in their zeal to promote every one of those no-
tions and practices which, when digested into canons,
decrees, or ecclesiastical usages, make up what we
mean by popery or Romanism, as the system adopted
and enforced by the papacy."f

The truth is, the churches, from Origen to Jerome,
were occupied with distracting controversies about
the essence of the Godhead, the trinity of persons in

• See Bishop Newton's Dissertations on the Prophecies, xx. 5.
t Ancient Christianity, p, 448.

TRADITIONARY HISTORY. 24f3

the divine nature, and a thousand matters of philo-
sophical abstraction ; and about the religion of form^,
and rites, and ceremonies. The hierarchy was making
rapid and ambitious strides towards oecumenical
sway. The true scriptural and elementary ideas of
holiness and virtue, had undergone a radical change*
Pretensions were set up, for the power and authority
of the church, which had never before been thought
of. The efficacy of sacraments and of forms was much
insisted on, and the sadly misnamed holy Cathojic
church, took precedence of the kingdom of Heaven,
and claimed to be the ark of safety. Men's thoughts
were directed to it, as to their sanctuary rather thc^n
to Jesus Christ and to his heavenly kingdom. From the
time of the conversion of Constantine, the Roman
Emperor, to the Christian faith, a marvellous and
rapid change took place in the interpretation of
prophecy, for which the way had been prepared })y
the system and philosophy of Origen.

" Previous to this period," says Mr. Brooks,* " it
was the uniform and constant opinion of the church,
that Rome would become the seat of Antichrist ; that
the empire would by a revolution first be divided into
kingdoms J that then Antichrist would be revealed and
prosper for a time ; and that after the reigning power
should have suffered a signal discomfiture, the do-
minion should be altogether taken from " the eternal
city."t Such a notion could not be palatable to the
Roman Emperor, if known to him j and the less so, if
it was further understood, that some, in times of pag^n
persecution, had already mused in their hearts, whether
the Emperor himself, for the time being, were ftot

; • Elem. of Prophet. Int., pp. 48, 49.

t See Jerome's Commentary on Dan. 7. in which he declares the
uniform testimony of the fathers on this head, and was persuaded
of it himself.

244« TRADITJIONARY HISTORY.

•

personally the Antichrist. These things must have
been very perplexing to those ecclesiastics, now
mingling with the court, who were of a compliant and
secular spirit, which may be judged of, when we find
an honest and bold, and godly man, like Lactantius,
now expressing himself with avowed reluctance on
these topics. He says, " the Roman power which now
governs the world, (my mind dreads to declare it, yet
I must speak it, because it will surely come to pass !)
the Roman power will be taken away from the earth,
and the empire will return into Asia, and the East will
again have the chief dominion, and the "West be in
subjection.*"

"The convenient explication, however, was soon
afterwards discovered, and adopted by many, that Anti-
christ was Pagan Rome, and that from the date of Con-
stantino's conversion, the Millenium commenced."
Able men were found to maintain such an interpreta-
tion, and the church was pronounced to be the kingdom
of Heaven. The irruption of the barbarians divided the
Western part of the empire into ten kingdoms. Con-
stantinople became the metropolis. The sceptre de-
parted from Rome, and the East had sway. But
amidst the revolutions, convulsions, and desolations,
of the city and empire, the Bishop of Rome gained a
powerful influence, and was elevated to the highest
rank. The conversion of the barbarian kings, and of
the nations that deluged Europe, to the faith of the
church, and the general anarchy and confusion conse-
quent on the new order of things, gave ascendant in-
fluence to the church, which retained and preserved
the only civilizing influence, and the only fit persons
for the dispensation of justice and for the necessary re-

• Lactantius de Div. Institut. ch. 15.

TRADITIONARY HISTORY. 2ift:

straints of government. The civil power of the empire
did indeed, as Lactantius from prophecy had declared^
depart to the East ; but the Roman Bishop soon sway-
ed his sceptre over the barbarian kings and their king'
doms, and obtained from Justinian, the Emperor, the
full and formal recognition of his authority as Uni-
versal Bishop, and a code of laws which changed the
entire character of the government, brought the
church and state into close alliance, and laid the basis
of the legislation of Europe, until Napoleon broke the
spell, imprisoned the Bishop of Rome, and introduced
a tide of revolution, the first waves of which only
have passed over the dynasties of Europe.

" When the Bishop of Rome was elevated to the
high rank he attained under the papacy, the incon-
venience of explaining Rome to be the capital city of
Antichrist, and * the Babylon,' and 'Harlot,' and 'Mo-
ther of Harlots,' of the Apocalypse, was more sensir
bly felt than ever ; because it could not be asserted,
without giving occasion for the very obvious conclur
sion, that the Bishop of Rome would some day apo«r
tatize, together with the church in general over whicli
he was the head. Accordingly, from the time of Jua^
tinian, efforts were, both openly and clandestinely,
made to get rid of the doctrine altogether, by remov-
ing or corrupting the evidence in its favor, or by affix-
ing to it the stigma of heresy. Pope Damasus eBr
deavored peremptorily to put it down by a decree ;
and some works of the Fathers, which were in favor
of it, (such as the works of Papias, the treatise of Ne-
pos already adverted to, several of the more direct
works of Irenseus on the subject, TertuUian's Treatise
on Paradise, and various others), were successfully
suppressed ; and in regard to those which could not
be so well withdrawn, a systeim of inteipcJs^ting or

246 TRADITIONARY HISTORY.

Otherwise altering the text commenced, which, in
some instances, has affected only a portion of the
manuscript copies that have come down to us, and in
other instances the entire of them."*

The council of Rome, convened under Damasus
A. D. 373, prepared the way for the general contempt
and rejection of millenarian doctrine. " The heresy,"
says Baronius, "however loquacious before, was
silenced then, and since that time has hardly been
heard of. Moreover," he adds, " the figments of the
Millenarians being now (16th century) rejected every-
where and derided by the learned with hisses and
laughter, and being also put under the ban, were en-
tirely extirpated."!

Such is the history of millenarian doctrine till it is
lost in the dark ages. Occasionally, however, the
views of private Christians, in opposition to those of
Rome, peep out through the darkness, and appear in
the admission of their opposers ; and although great
pains had been taken to instil into the minds of the
people, that Antichrist had already appeared, and was
now engulphed in the lake of fire, it appears, never-
theless, even from Baronius, Sabellinus, and Platina,
all Roman Catholic authors, that in the year 1106 a
very general opinion prevailed that Antichrist was
about to appear, being partly induced by the extraor-
dinary natural phenomena and heavenly signs which
then appeared."^

Bishop Newton says, . distinctly, '* Wherever the
influence and authority of the church of Rome have
extended, she hath endeavored by all means to dis-
credit this doctrine j and indeed not without sufficient

*E1. ofProph. Int., p. 51.

t Baronius, A.D. 373. 14, and 411. 48.

X El. of Proph. Int., p. 60.

TRADITIONARY HISTORY. 24-7

reason, this kingdom of Christ being founded on the
ruins of the kingdom of Antichrist. No wonder,
therefore, that this doctrine lay depressed for many
ages ; but it sprang up again at the Reformation, and
will flourish together with the study of the Revela-
tion."*

It does not, however, appear that the earlier re-
formers embraced very distinctly the idea of a Mil-
lenium, or of a thousand years' triumph of the church,
either according to millenarian or anti-millenarian
views. The tenet of one thousand years was carefully
avoided, most probably because of the obloquy which
for ages had been cast upon it ; but it is a remarkable
fact, that all the important truths connected with it,
were, almost universally, entertained by the reformers
and their early successors ; such as the coming of the
Lord Jesus Christ to set up a glorious kingdom on the
earth, in which all the saints should partake ; the re-
surrection of the bodies of the dead saints ; the quick-
ening of the living ; the national conversion and lite-
ral restoration of the Jews to Palestine j the earth be
renewed and Jerusalem rebuilt ; and the previous
manifestation and destruction of Antichrist. f Hence
it is, that you may find in the writings of some of them,
as for example in Bishop Jeremy Taylor, that while
Chiliasm or Millenarianism is deprecated in one
page, sentiments are avowed in another, which, at this
day, are recognized as decided millenarian doctrine.
Luther, in his answer to the book of Ambrosius
Catharinus, having affirmed that the papacy is Anti-
christ, and having expressed his confidence in the do-
minion of Jesus Christ, puts forth his prayer that God

* Newton's Dissertations on the Prophecies, ch. 25, p. 592, Lond.
ed. of 1838.
t El. of Proph. Int., p. 62.

Ml TRADITIONARY HISTOKY.

"would reveal the day of the glorious advent of his
Son, in which he shall destroy the man of sin."*

We deem it unnecessary to make many extracts
from the writings of the reformers, preferring to quote
-the creeds and confessions of fjiith adopted in the
earliest and purest periods of the Reformation, begin-
ning with the Lutheran, called the Augsburg Confes-
sion, because adopted at Augsburg, when (A. D. 1530,)
the reformers appeared there, before the Emperor
Charles V., the princes of the empire, the Pope's
legates, and the nobles and prelates of the Latin king-
dom. In the 17th article of that confession, they say,
"In like manner they (i. e. our churches) condemn
those who circulate the judaizing notion, that prior to
the resurrection of the dead, the pious will engross
the government of the world, and the wicked be every-
where oppressed." This strikes directly against the
modern notions of the Millenium, one essential item of
which is, that the governments of earth will be adminis-
tered by pious rulers in the flesh. No doubt this clause
in the confession of faith was introduced in direct oppo-
sition to the Anabaptists of Germany, who, not satis-
fied with Luther's plan of reformation, undertook the
visionary enterprise to found a new church, entirely
spiritual and divine ; and began their fanatical work
under the guidance of Miinzer, Stubner, Storick, and
others, and declaring war against all laws, govern-
ments, and magistrates, of every kind. Simon Menno,
the founder of the sect of Mennonites, recalled many
of the German Anabaptists from their extravagances,
and set before them the true principles of primitive
Millenarianism. There was much piety in this sect

* Ostendat ilium diem adventus gloriae Filii sni quo destraator
iniquus iste. L. OppiJ. let. ii. p. 162.

TEADITIONARY HISTORY. 249

during the greater part of two centuries. Mosheim*
says that they " maintained the ancient hypothesis of
a visible and glorious church of Christ upon earth."

J. Cocceius, professor of theology at Bremen, was
the founder of a sect called Cocceians, who held,
among other singular opinions, say the Encyclopae-
dists,! that of a visible reign of Christ in this world,
after a general conversion of the Jews and of all other
people to the true Christian faith, as laid down in his
voluminous works.

The Pietists of Germany, whose purer and stricter
religion provoked reproach and gained for them this
name, of like import with the Puritans of England and
the Methodists of later day, were in general Millena-
rians.J

The Mystics, both of England and the Continent,
held millenarian views, as appears from the testimony
of Rev. T. Hartley,§ Rector of Winnick, Northampton,
himself a Mystic. Next, says Mr. Brooks, may be
mentioned the sect of the Jansenists, existing in the
bosom of the Roman Catholic church in France, but
holding sentiments which approximate to evangelical
Protestantism. Ben Ezra, a work by a catholic author,
translated by Mr. Irving, contains millenarian views.
John Wesley II and FletcherIF of Madeley also held some
parts of the doctrine.

The force of truth, the influence of the Spirit, and

* Ecc. Hist., vol. V. p. 497.

t English Encyclopaedia, art. Cocceius.

\ See a work entitled Useful Information respecting Pietism, or
a Statement of the real Faith and Doctrine of the so called Pietists,
by J. P. Klettwich, who was deposed by the Consistory of Leipsic.

§ See his work entitled Paradise Restored, or a Testimony to the
Doctrine of the Blessed Millenium, 1764.

II See El. of Proph. Int., p. 77.

ir See Fletcher's Works, vol. ix. p. 368.
22

250 TRADITIONARY HISTORV.

the multiplication of moral means, are now relied
upon, by spiritualists generally, to promote the pros-
perity and the dominion of the church. The sword and
violence were preferred by the fanatical sects. Both
alike contended for a dominion of the church, in the
state and over the state, somehow or other, by the
authority and influence of men in the flesh.

The Fifth-Monarchy men of England were a small
political faction, who availed themselves of the belief
of Christ's speedy personal coming, in order to at-
tempt the subversion of the government, and with
whom, very unjustly, it has been attempted to identify
those who held millenarian doctrine. Having adopted
and associated with the belief of Christ's personal and
speedy manifestation, the spiritual idea of the Mille-
nium, that the pious Christians, while in the flesh, are
to govern the world, they inferred it to be their duty,
previous to his coming, to possess themselves of the
kingdoms of this world.

No such idea is embraced in the millenarian doc-
trine. It concedes the kingdom only to the saints
raised from the dead. It has been the engrafting, on
the belief of the speedy coming of Christ, the same
notion of a temporal Millenium, viz. that Christians in
the flesh are to govern the world, which has led, if
we are correctly informed as to their opinions and
practice, to the formation of a rapidly growing and
wretchedly corrupt and deluded sect, and which has
already been the occasion of much disturbance in our
own country — we mean the Mormons or Latter Day
Saints — deceived by the artful schemes and imposture
of a corrupt and selfish leader.

The Augsburg Confession, in disowning altogether
the idea of the saints yet in the flesh governing the
world, and consequently a spiritual Millenium before

TRADITIONARY HISTORY. 251

the coming of Christ, bears its testimony against all
such fanaticism ; so that whatever may have been the
views of the Lutherans as to the kingdom of heaven
and the day of judgment, their early divines cannot
be quoted in favor of the Millenium now expected by
the great mass of professing Christians.

The churches of the reformation, it is worthy of
remark, had their attention directed mainly t6 the cor-
ruptions of Popery in essential matters of faith. The
doctrine of justification by faith without the deeds of
the law, as the only means of acceptance with God
and of a sanctified life, and its kindred truths, attracted
their chief attention ; while they directed their oppo-
sition to the superstitions, and tyranny, and corruptions
of the papacy. The idea of a separation of the church
and state seems not to have entered their minds, and,
of necessity, in their struggles against popery, they
became involved in political contests, designed to
secure the authority of the state in support of the
reformation.

We have evidence, during the early period of the
reformation in Great Britain, of what was the voice of
those opposed to the corruptions of popery. In the
Catechism*" published in the reign of King Edward

* Secundo loco petimus, ut adveniat Regnum ejus. Adhuc enim
non videmus omnes Christo esse subjectos ; non videmus ut lapis
de monte abscissus sit sine opere humano, qui contrivit et in niM-
lum redegit statuam descriptam a Daniele : ut petra sola, qui est
Christus, occupet et obtineat totius mundi imperium a patre con-
cessum. Adhoc non est occisus Antichristus : quo fit ut nos desi-
deremus et precemur, ut id tandem aliquando contingat et implea-
tur; utque solus Christus regnet cum suis Sanctis, secundum divi-
nas promissiones ; utque vivat et dojninetur in mundo, juxta Sancti
Evangelii decreta, non autem juxta traditiones et leges hominum
et voluntatem Tyrannorum mundi. M. faxit Deus, ut Regnum
ejus adveniat quana eitissime. Mede's Works, b, 4, ep. 53, p. 814,

^52 TRADITIONARY HISTORY.

VI., which Burnet says* Archbishop Cranmer owned
to be from his pen, and which was sanctioned by cer-
tain high ecclesiastics of that day, we have the follow-
ing on the subject of Christ's kingdom : " We ask
that this kingdom may come, because, as yet, we see
not all things subject to Christ : we see not yet how
the stone is cut out of the mountain, without human
help, which breaks in pieces and reduces to nothing
the image described by Daniel 5 or how the only rock,
which is Christ, doth possess and obtain the empire of
the whole world, given him of the Father. As yet
Antichrist is not slain ; whence it is that we desire
and pray that, at length, it may come to pass and be
fulfilled ; and that Christ alone may reign with his
saints^ according to the divine promises j and that He
may live and have dominion in the world, according
to the decrees of the holy gospel, and not according
to the traditions and laws of men and the will of the
tyrants of the world. God grant that his kingdom
may come speedily."

This was the faith of the Episcopal church of Eng-
land in the days of Edward VI., with which some
things in her liturgy still exactly accord. It is true
that in 1553, in the forty-two articles which then
expressed her faith, the forty-first was pointed directly
against the Millenarians of that day, just as we have
seen the Augsburg Confession was. The Anabaptists,
who had spread to England and engrafted their fanati-
cal views on some features of millenarian doctrine,
were most probably the cause of this 5 for nine years
after, when there was nothing to fear from that fanati-
cal sect, and millenarian views came to be better
understood, it, together with two others, was with-»

* Hist, of his own Times, vol. iii. p. 4.

TRADITIONARY HISTORY. 253

drawn, having been struck out by Archbishop Parker,
leaving the present thirty-nine articles of the English
church.

The sentiments of Bishop Latimer* are very clearly
expressed — " St. Paul saith, The Lord will not copne
till the swerving from the faith cometh,"t which thing
is already done and past. Antichrist is already known
throughout the world. Wherefore the day is not far off.
Let us beware, for it will one day fall on our heads.
Saint Peter saith, " the end of all things draweth very
near." St. Peter said so at his time — how much more
shall we say so 1 for it is a long time since Peter spake
these words. The world was ordained to endure —
as all learned men affirm and prove it with Scripture —
6,000 years. Now of that number there be passed
5,552 years ; so there is no more left but 448 years.
And, furthermore, those days shall be shortened: it
shall not be full 6,000 years : the days shall be
" shortened fo'r the elect's sake."

In his sermon for the second Sunday in Advent,
speaking of the days being shortened, he says, " so
that, peradventure, it may come in my days, old as I
am, or in my children's days. There will be great
alterations at that day : there will be hurly-burly, like
as ye see when a man dieth, &c. There will be
such alterations of the earth and the elements, they
will lose their former nature, and be endued with
another nature. And then shall they see the Son of
Man come in a cloud with power and great glory."
He speaks of the living saints being caught up into
the air to meet Christ, and says, all those, I say, who
be content to strive, and fight with sin, these shall in
such wise be taken up into the air and meet with

* His third Sermon on the Lord's Prayer.
t2Thess.2.3.

22* ''

254 TRADITIONARY HISTORY.

Christ, and so shall come down with him again. In all
this there is not the most remote thought of such a
period as the spiritualist's Millenium.

Bradford, the martyr, on Rom. 8, expresses the
same expectation.* Mr. Brooks says, " At the latter
end of this century (the sixteenth) several individuals
of eminence are known to us as having professed mil-
lenarian sentiments on prophecy ; among whom may
be named John Piscator, Alphonsus Conrade, Carolus
Gallus, Tycho Brahe, Dr. F. Kett, Abraham Fleming,
Hugh Broughton, and Anthony Marten !"t

It might be supposed that the reputation for piety
and erudition^deservedly held by many advocates of
millenarjan doctrine, both in England and on the con-
tinent, would have secured its greater prevalence.
But prelacy was bitterly opposed to it, because it pro-
claimed the Pope to be Antichrist, and they that did
so were contemned as puritans. In the preface of
Eph. Huet's Commentary on Daniel, sighed by Simeon
Ash, Samuel Clarke, and W. Overton, eminent divines,
it is stated, that such was the iniquity and imperi-
ousness of the times tha.t few works of this nature were
suffered to see the light. The same spirit of persecution
against millenarian doctrine exhibited itself on the
continent 'in the suppression of numerous works,
" among which may be instanced the Scriptural|Ex-
position and Demonstration of the Millenarian Reign,
&c., by Dr. J. W. Peterson, professor at Rostock, in
1677, and afterwards superintendant at Lunenberg;
for which publication he was cited before the consis-
tory of Zell and deposed, and his work withdrawn :
and likewise a work of S. P. Klettwich, entitled, " The
answer which has been demanded to two curious

• Fathers of the English Church, vol. iv. p. 608.
t Elements of Proph. Int., p. 70.

TRADITIONARY HISTORY. 809

questions ; viz. how long the present world will con-
tinue — i. e. whether it will continue for 6,000 years 1
and if not, whether, before the end and total consum-
mation of this world, a previous, different, better»and
more happy world and times are to be hoped for,"
which work was suppressed by the consistory of
Leipsic*

Nevertheless, the majority of the assembly of West-
minster divines, when met in 1643, as it appears, both
from their writings and from the testimony of Princi-
pal Baillie,t an Anti-millenarian, adopted millenarian
doctrine. " The most of the chief divines here,"
says he, meaning the assembly, " not only inde-
pendents, but others, such as Twisse, Marshall, Pal-
mer, and MANY MORE, are express Chiliasts."

To these may be added the names of Simeon Ash, of
St. Brides, W. Bridge, A. M., Jeremiah Burroughs,
A. M., J. Carlyl, A. M., T. Goodwin, D. D., W.
Gouge, D. D., J. Langley, prebendary of Gloucester,
and Peter Sterry of London, members of that assem-
bly, whose writings speak for themselves. Nor is
there anything in the Westminster confession of faith
inconsistent with such views ; nothing of 1,000 years'
spiritual and religious prosperity before the coming of
Christ. On the contrary, both in the Confession of
Faith and the Directory of Worship for the church of
Scotland, and the Larger and Shorter Catechismsj:
there is language which expresses millenarian
doctrines.

The same may be said of the article of the Reformed

* Elements of Proph. Int., p. 24.
t Elements of Proph. Int., p. 72.

X Confession, c. 32, sec. 3. Larger Catechism, Q. and A., 191.
Shorter Catechism, Q. and A., 102.

256 TRADITIONARY HISTORY.

Dutch church, oo the subject of the judgment. Mil-
lenarian doctrine is plainly and honestly avowed in
the Confession of Faith, published by the Baptists in
1660,* signed by 41 names, and said to be approved by
raore than 20,000.

The writings of Mede, who published his Key to
the Eevelations, in 1627, have done more to revive the
study of the prophecies and to promote millena-
rian doctrine, than those perhaps of any other man.
He was the first to open that sealed book ; and, un-
folding the millenarian doctrine, to pour in a light
never seen before. He stands, in fact, the acknow-
ledged father of interpreters of that wonderful book.
Men, whose praise is in all the churches, corresponded
with him, and acknowledged their obligations to him
for the information he gave them. Among them were
Dr. Twisse, prolocutor of the Westminster assembly
of divines, Samuel Hartlib, Thomas Hayn, Dr. Med-
dus, Sir W. Boswell, Archbishop Usher, Goodwin,
Charnock and Hussey, who all avowed their belief
in the coming and kingdom of Christ.

We may close the account of this century, says
Mr. Brooks, by giving, for the guidance of the student
of prophecy, some other names of those who are
known by their sentiments, published within this
period, to have been millenarian ; viz. Doctors W.
Alabaster, W. Allen, T. Burnet, D. Cressener, W.
Hakewell, G. Hicks, N. Homes, J. Mather, W. Potter,
and the following divines abroad and of this country :
T. Adams, W. Alleine, J. Archer, E Bagshaw, T.
Beverly, W. Burton, M. Cary, J. Cocceius, W. Deus-
bury, J. Durant, W. Erbery, G. Foster, T. Gale, G.
Hammon, S. Hartlib, E. Huet, J. Hussey, P. De Lau-

* See the Coming and Kingdom of Christ, by John Cox, p. 132.

TRADITIONARY HISTORY. SSI'

nay, R. Maton, J. Mede, W. Medley, R. Mercer, C.
S. Nuncius, A. Peganius, S. Petto, J. Ranew, W.
Sherwin, and J. Tillinghast. Having ourselves ac-
cess to but few of the writings of the above authors,
we give, for the benefit of those who may feel curious
on the subject, and have greater facilities, the list
which has been furnished by Mr. Brooks.*
Milton looked for no Millenium till the Saviour —

Last in the clouds from Heaven shall be revealed
In glory of the Father, to dissolve
Satan with his perverted world ; then raise
From the conflagrant mass, purg'd and refined,
New heavens, new earth, ages of endless date.
Founded in righteousness, and peace, and love.
To bring forth fruits, joy and efieroai Wiss.^

Nor did Cowper expect that blessed and glorious
day until

The groans of nature in this nether world,
Which Heaven has heard for ages, have an end
Foretold by prophets, and by poets sung ;
Whose fii'e was kindled at the prophets* lamp.
The time of rest, the promised Sabbath comes*
Six thousand years of sorrow have well nigh
Fulfilled their tardy and disastrous course
Over a sinful world ; and what remains
Of this tempestuous state of human things,
Is merely as the working of a sea
Before a calm, that rocks itself to rest.
For He whose car the winds are, and the clouds
The dust that wait upon his sultry march.
When sin hath moved him, and his wrath is hot,
Shall visit earth in mercy ; shall descend
Propitious in his chariot paved with love.
And what his storms have blasted and defaced
For man's revolt, shall with a smile repair.

* Elements of Proph. Int., pp. 74, 75.

258 TRADITIONARY HISTORY.

Heberand Watts, and other sweet poets, have sung
in noblest strains of the same bright hope of a fallen
ruined world.

The eighteenth century abounds in writers on the
subject. Dr. John Gill was very decided in his
views. The same* author, from whom we quoted
the list of names in the last century, gives the follow-
ing additional list of later writers, whose views, often
differing, and sometimes not confirmed by proof, were
more or less millenarian. Bishops Clayton, Horseley,
Newton and Newcome. Doctors P. Allix, G. Frank,
S. Glass, J. E. Grabe, L. Hopkins of R. I., N. A., J.
Knight, F. Lee, S. Rudd, and E. Wells. Among the
divines of lesser degree, T. Adams, of Winteringham,
R. Beere, J. A. Bengelius, C. Daubuz, R. Homing, J.
Hallet, R. Hort, R. Ingram, P. Jurieu, J. B. Koppius,
C. G. Koch, P. Lancaster, A. Pirie, R. Roach, J. D.
Schoeffer, A. Toplady, E. Winchester. Among the
laity, Sir L Newton, H. Dodwell and E. King, Esqs.

The name of Sir Isaac Newton is sufficient to shield
the doctrine from the charge of weakness or fanati-
cism, or of being supported by insufficient evidence.
He gave his powerful mind two whole years to the
study of the prophecies, and has avowed his belief in
the pre-millenial coming of Christ.f

The contests between prelacy and the puritan
non-conformist divines, for a time, drove the millena-
rian doctrine out of the Episcopal church among the
dissenters; but, during the last and present centuries,
the tide has turned, and among the most zealous ad-
vocates of the present day are to be found some of
the most pious and evangelical, learned and eloquentj

• Elements of Proph. Int., p. 79.

t See his Commentary on Daniel, and his Observations on the
Apocalypse.

TRADITIONAEY HISTORY. 259

divines in the church of England, such as Bickersteth,
Burgh, Fry, Girdlestone, Hales, Hoare, Hooper^
Hawtrey, Marsh, the Maitlands of Brighton and Glou-
cester, Madden, Mellville, M'Neil, Noel, Pym, Sirr,
Sabin, Stuart and others, are to be found among the
Dissenters, particularly Begg, Cox, Tyso, Baptists ;
and among the laity, Frere, Habershon, Viscount
Mandeville, T. Pi Piatt, Granville Peen, Wood, of
England, Cuninghame of Scotland, and the late Judge
Boudinot, of Jersey, and others in our own country,
men of distinction in their profession, though few,
comparatively, there is reason to fear, have ever turned
their attention to the subject. Robert Hall* regretted,
on his dying bed, he had not preached the millena-
rian views he entertained.

Some circumstances have contributed to throw
odium, not only on millenarian views, but on the
study of the prophecies — such as the fall of Mr. Ir-
ving, whose earlier works have thrown much light on
the subject, the rise and extravagance of different
fanatical sects, and the erratic conduct of some who
have adopted part of the millenarian views. This,
however, is no more valid objection against the doc-
trine of the pre-millenial coming of Christ, than is the
same objection when urged by infidels and skeptics,
with equal foundation, against Christianity.

Much more decided and influential, however, is the
opposition which grows out of the common and cur-
rent views of the Millenium, assumed so extensively,
and used so frequently and laudably, for urging for-
ward the missionary and other benevolent efforts of
the present day, so immensely important and invaluable
to the world.

Anti-millenarian views, as at present entertained in

* El. Proph. Int., p. 82.

280 TRADITIONARY HISTORY.

these United States, are but of recent date. Dr.
Daniel Whitby, who died A. D. 1726, seems to have
been the first to reduce them into order. He has
written a commentary on the Apocalypse, to which
he has appended a treatise on the Millenium, denying
the distinctive features of the ancient millenarian
faith, and spiritualizing the restoration of the Jews,
the coming of Christ, and the first resurrection.

In that treatise, Dr. Whitby explains the manner in
which his mind was led to the views he originated, of
an allegorical Millenium. He confesses it to be, and
calls it a " new hypothesis." It was excogitated by
him, wholly by means of the allegorizing or spiritual-
izing interpretation. The treatise was written to sup-
port his " hypothesis," or, as he says, " framed ac'
cording to it." He proposes in it — to state the true
Millenium of the ancients — how far and by whom re-
ceived and opposed in the first four centuries — -to
show the reasons of his own hypothesis — to answer
the arguments in favor of a literal resurrection before
the Millenium — and to offer some arguments against it.

We are not concerned to review this treatise. It
has been most ingeniously arranged and written, but
its arguments are exceedingly sophistical, and it
abounds in bold assertions without proof.

We take notice of it, only in so far as it is brought
farward to invalidate the testimony we have sub-
mitted. The only fathers whose writings Dr. Whitby
quotes, in order to set forth the ancient view of the
Millenium, are Irenaeus and Justin Martyr. The ad-
mission of Justin Martyr, that many Christians of pure
and pious judgment did not adopt the views he con-
fessed to Trypho, Dr. Whitby fully claims to be proof
that Justin's orthodoxy was of his own asserting. The
criticism of Mede and Daille, who very plausibly and

TRADITIONARY HISTORY. 261

forcibly attempt to prove that the word not^ before
acknowledge, is an interpolation, he rejects, confirm-
ing, as he thinks, the reading by the admission of
Ireneeus. The reader will find an examination of this
point in Brooks' Elements of Prophetical Interpreta-
tion, who refers to N. Homes, as having actually seen
some copies of Justin's Dialogues, according to the
amended reading of Mede and Dailla. It is entirely
on this foundation that Dr. Whitby endeavors to prove
that the orthodoxy of the Christian church on tht«
subject, was different from the opinion of Justin.

It behoved him, however, before hastening to such
a conclusion, to account for the fact, that all the writ:
ings of the early fathers, which are extant, contain
the idea. Barnabas, Papias, Polycarp, Clement, Igna-
tius, have been referred to, and directly or indirectly
quoted by us. Dr. Whitby has not noticed them,
except that he extracts, as from Papias, out of the
thirty-fifth chapter of Irenseus, certain extravagant
attempts — surmised, with great plausibility, by Mr.
Greswell,* to have been incorrectly translated, and to
be nothing but a general indefinite number, used hy-
perbolically — to illustrate the fertility of the neW
earth. This he has done, very unfairly and sneer-
ingly, to shake our confidence both in the judgment
and veracity of Papias.

The authorities that he quotes, in opposition to mil-
lenarian views, and by which, to prove that the ortho-
doxy of the early church was not coincident, on this
subject, with the views of Justin Martyr and Irenseus,
are Origen, a noted heretic, who taught the eternity
of the world, and the universal restitution of th»

* Greswell on the Parables, vol. ii. p. 296.
23

262 TRADITIONARY HISTORY. .

wicked ; Dionysius of Alexandria, who, according to
his own historical account of the efforts he made in
Egypt to suppress millenarian views, labored, by the
most winning and flattering arts, to shake the faith of
the churches in Egypt on this subject ; Eusebius, sus-
pected of Arianism, and who lived after the Platonic
philosophers had begun to corrupt the church, and
who was himself, by no means, a candid, impartial,
and competent judge on this question ; and Epipha--
nius, who opposed the views of Apollinarius, of which
we shall have occasion to speak hereafter.

The arguments which Dr. Whitby has framed
against millenarian doctrines, by attempting to trace
them up to the Jews, and to the sybilline oracles, and
by noticing the differences between certain of the
ancient Millenaries, and Millenaries of a later date,
of the Mede school, are by no means conclusive. He
does not fairly state the ancient millenarian views.
Beside, endless shades of difference may be traced, on
other subjects, among those who, nevertheless, agree
in the leading and substantial truth.
. Equally inconclusive, too, are the objections found-
ed on the sensual descriptions in which some indulged,
who believed in the Millenium of the Chiliasts. Dr.
Whitby himself has been surpassed by those of his
own school, and we might just as well trace the dif-
ference between them, and found as good an argu-
ment against his spiritual Millenium, as he has done
against the Millenaries. He believed and taught the
conversion of the Jews, their ascendant influence in
the church, and their probable return to Jerusalem.
He differed, as he seems by way of apology to con-
fess, from the ancient Millenaries, only in denying the
personal reign of Christ on the earth, the re-establish-
ment of the theocracy, and the literal resurrection of

TRADITIONARY HISTORY. 26o

the saints, — which, by the way, was a difference in
three very essential points of their belief. We have
no hesitation in saying that the Doctor's treatment of
the testimony of the Fathers is uncandid, exceedingly
partial, and would not have been attempted by him,
but to support his JVew Hypothesis. His arguments
and explanations of Scripture, in favor of his hypo-
thesis, are based on assumptions which have not been
proved ; and his attempts to show the falsity of mil-
lenarian expositions are founded on the assumption of
his own hypothesis.

Archdeacon Woodhouse, although he adopted the no-
tion of an allegorical Millenium, or the universal preva-
lence of Christianity in the earth, nevertheless very
justly observes, " It is remarkable that Dr. Whitby, who
had declined to comment on the Apocalypse, assigning
as his motive, that he felt himself unqualified for such a
work, has ventured to explain this particular predic-
tion of the Millenium ; which being, as all agree, a
prophecy yet unfulfilled, is, of all others, the most
difficult."*

It is sufficient to condemn the whole treatise that
his main reliance is on Eusebius, who assigns the
origin of millenarian views to Papias, not so much as
a matter of historical verity, as his opinion that Papias
misconceived tradition because he did not adopt the
mystical or allegorical interpretation ;t and who has,
without reason, questioned the genuineness of the
Book of Revelation. Dr. NolonJ has revived the old
reproach against millenarian views, and reiterated the

* Woodhouse on the Apocalypse, p. 470.

t'A vai hyovixai raj anoarToXKai TapeKSe^ajxevov Jt/jy^jcfitS viro^affeiv, ra tv
vnoiciyfiaai Trpng avruiv /iUOTi.vwj eipnfi^va /ir? avvEiopaKora. — Euseo. ECC.

Hist., lib. iii. ch. 39.

t See " The Time and Nature of the Millenium investigated,''
by Rev. Dr. Nolon. London. 1831.

264> TRADITIONARY HISTORY.

fallacies of Dr. Whitby. He has remarked as histori-
cal fact, "that the opinion of the primitive church,
respecting the nature of the Millenium, received more
than a tinge of error from the peculiar notions of Pa-
pias." On such opinions, and hypotheses, and reason-
ings, we place but little reliance, when we have such
decisive testimony as the following, from one* who
has carefully examined and collated, not a few preju-
diced and doubtful writers, but the fathers generally.
" Jill primitive orthodox Christians expected, accord-
ing to the words of the apostles, and the promises of
the prophets, a new heaven and a new earth, at the
second coming of the Messiah to restore the happiness
which flourished before the fall of Adam," «fec.

The early divines of New England, the Cottons a*id
Mathers, and their cotemporaries, knew nothing of
such a Millenium as that invented and advocated
by Dr. Whitby. The first who gave it their sanc-
tion in this country, appear to have been President
Edwards, in the middle of the last century, and Dr.
Bellamy. But the former looked for terrific judg-
ments and overwhelming sorrows coming on the
world before the Millenium, and destined to prepare
the way by cutting oflf the wicked, and purifying the
holy people before the latter day glory. The latterf

* See Grabe's Spicilegium Patrum, lib. ii. p. 230. — " Omnes pri-
msevi Christian! orthodoxi, secundum dicta apostoloruin et pro-
missa prophetarura, novum coelum et novam terram exspectarunt
in secundo Messiae adventu, isti restituendum felicitati quse ante
lapsmn Adami florebat. Atque banc felicitatem plurimi non in
spiritualibus bonis, sed et temporalibus posuerunt, persuasi tunc
solum tcrrse a maledictione ob peccatum Adami, et ei inflicta libe-
rum fore, ac abundantiam omnis boni sine humano labore prola-
turum. Quae et priscorum Judseorum fuit sententia, ut ex Rab-
binorum dictis a Raymundo Martini in Pugione fidei — Adductis
liquet."

t See Bellamy's Works, vol. i. pp. 496-616.

TBADITIONARY HISTORY. 265

has carried out the views of Dr. Whitby in a plain and
interesting description of the Millenium, assumed to be
allegorical — a season of universal religious prosperity,
induced and sustained by the instrumentality and influ-
ences now employed, but then more efficiently, for the
sanctification of men. The general concert of prayer
which President Edwards recommended in his works,
originated with a memorial from certain ministers of
Scotland in 1746, the object of which was distinctly
stated, that Christ in his glory would himself appear
and favor Zion. A recent letter from the churches in
Scotland, addressed to the General Association of the
Presbyterian church of the United States, expresses
the hope of Christ's speedy personal coming in glory.
The missionaries generally in the East are said to look
for his coming. The midnight cry, " Behold, He
Cometh," has begun to be sounded, and it is only in
this country, where the churches generally seem to
be asleep on this subject, and fatal and dangerous sen-
timents, and the false, unreasonable, and unphilosophi-
cal hope extensively obtain, that the advance of civi-
lisation, the progress oi liberty, the improvement of
the arts, the extension of commerce, the rapidly in-
creasing facilities of intercourse among the nations,
the multiplication of missionaries and missionary sta-
tions and schools, the increase of revivals, the spread
of the gospel, the machinery of Bible, and Missionary,
and Tract societies, and other beneyolent operations,
are going to meliorate the condition of the world, and
peacefully and gradually introduce the Millenial Day.
Alas ! the condition of the world presents no reason-
able prospect of such a consummation. Our hope of
the world's redemption rests on a more solid basis —
even the promise, oath, and covenant of our God, who
stands pledged to Abraham to make him heir of the
^3*

266 TRADITIONARY HISTORY.

A^orld, and to exalt his Son, our blessed Saviour, King
of kings and Lord of lords. We rejoice in the cause,
success, spread, and multiplication of Missions, and
feel that the church is deeply guilty in not causing
the gospel to be " preached in all nations for a wit-
ness," " that God may take out of the Gentiles a
people for the glory of his name," and " the end
may come ;" but we look not for the visions of phi-
lanthropists to be realized, nor for the conversion of
the world, but for " the blessed hope and glorious
appearing of the great God and our Saviour Jesus
Christ." We rejoice in all the good that is done by
Christian effort and missionary labors, and pray that
it may be much greater ; but, impenitent reader, we
cannot flatter ourselves into the belief, that a day is
coming when it will be any easier for you to repent
and become reconciled to God than it is now. There
is a day of wrath coming on the world. The nations
will be " broken with a rod of iron, and dashed in
pieces as a potter's vessel." Now the gospel is
preached to you ; it is " the good news of the com-
ing kingdom." If you do not repent, you can have no
part in the first resurrection — you must perish in the
overthrow of the ungodly. How soon the heavens
shall gather blackness, and the storm of wrath burst
upon this guilty world, and the nations be dashed
against each other, we know not ; but that Lord Jesus
Christ, who will shortly come to execute vengeance
on his enemies, has declared, " Behold, I come as a
thief. Blessed is he that watcheth and keepeth his
garments, lest he walk naked and they see his shame."*
" Watch, therefore, and pray always, that ye may be
accounted worthy to escape these things that shall
come to pass, and to stand before the Son of Man."t

• Rev. 16. 15. t Luke, 21. 36.

Mik

CHAPTER X.

THE PRINCIPLES OF INTERPRETATION APPLIED, AND THE
SECOND COMING OF CHRIST SHOWN TO BE PRE-MIL-
LENIAL.

" He shall send Jesus Christ which before was
preached unto you : whom the Heaven must ^^e cei^^
until the times of restitution of all things, which
God hath spoken by thfe mouth of all his holy prophets
since the world began."* These words suggest the
theme of this chapter. We quote them here because
they state the subject in the plainest and most explicit
terms, and because they furnish an invaluable guide
for our researches into the predictions concerning the

SECOND COMING OF OUR LoRD AND SaVIOUR JeSUS ChRIST.

The subject is one of infinite moment. It addresses
itself alike to our personal hopes and interests, and to
those of the entire world. It involves the destiny of
each individual, and that of all the nations of the earth.
It has formed the object of hope and ardent expectation
to the pious in all ages. It is the grand epoch for
the consummation of the blessedness and glory of all
the saints, both of those now with Christ, and of those
still alive upon the earth. It is the hour of Heaven's
triumph and of hell's discomfiture — of the emancipa-
tion of the righteous and of the destruction of the
wicked, — of the rescue of this globe from the thraldom
of the devil, and of the renovation of all things.

It is to be the commencement of an eternal era,
during the first epochs of which the promises of God,

• Acts 3. 20.

vfe

268 THE COMING OF CHRIST PRE-MILmNIAL.

which have supported and comforted his believing
people in all ages, shall be fully and gloriously
redeemed in all their details, and the universal empire
of Jehovah consolidated, and for ever protected from
the invasion of evil, by the righteous adjudications and
the terrible inflictions of vengeance by Jesus Christ,
the delegated sovereign of all worlds, on all those of
the two orders of God's intelligent creatures who
have dared to dispute his sovereignty, and to unfurl,
in his mighty empire, the standard of rebellion.
Christian reader ! it is the hour of your adoption !
the season of your glorious manifestation ! and of
your participation in the rights, privileges, honors,
rewards, renown, and inconceivable delights of " that
inheritance which is incorruptible, undefiled, and
fadeth not away, reserved in Heaven for you who are
kept by the power of God through faith unto salvation,
ready to be revealed in the last time."* Impenitent
reader ! it is the day of your everlasting horror and
damnation ! " when the Lord Jesus shall be revealed
from Heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God, and
that obey not the gospel of our Lord Jesus Christ,
who shall be punished with everlasting destruction
from the presence of the Lord, and from the glory of
his power, when he shall come to be glorified in his
saints and admired in all them that believe."!

No theme demands your more serious and devout
attention j nor does any require more careful, discrimi-
nating, prayerful, and humble investigation. Your
hopes, your character, your destiny for eternity, as
well as your peace, consolation, and usefulness in this
life, depend upon the manner in which it afl^ects you,
and the views you entertain relative to it. It is of

• 1 Pet. 1. 4, 6. t 2Thess. 1. 7-10.

THE COMING OF CHRIST PRE-MILtENIAL. 069

mfinite moment, therefore, that the Scriptural account
which God has given of it, by the mouth of his holy
prophets, should be understood and believed, instead
of the devices of your own imagination, op the
explanations of human wisdom.

Peter, in the passage under consideration, asserts
some facts, about which there can be no mistake, nor
even doubt, viz. that there will be a real personal
manifestation of Jesus Christ, in a mission to this
world which is yet future ; — that He is now conr
cealed from the eyes of men by having been caught
up into the heavens, and will remain so during his
continuance there ; — that while He must remain there
in accordance |with the plans of God, His advent
should be heralded, and thus the world be kept advised,
if they will hearken^to the cry, that his present absence,
the withdrawment of his corporal presence from the
earth, is not final and for over 5 that juct ae certainly
as the Heavens have received, and do now conceal
him from the view of men, will they again deliver
him up and disclose him to our eyes, and that thi»
event will take place when ^^the times of restitution of
all things, which God hath spoken by the mouth of
all his holy prophets since the world began,'' shall
arrive.

There can be no questioning these facts by any one
who admits as truth supported by sufficient evidence,
and receives in the simplicity of faith, the testimony of
the apostle. The only point of doubt ^vhich can be
raised, is as to the time of his coming. The date
assigned by the apostle is " the times of restitution of
all things spoken by all the prophets." We are referred,
therefore, directly by the apostle to the prophets, froili"
them to ascertain the time of his coming. That, he
declares to be " the times of restitution of all things."

270 THE COMING OF CHRIST PRE-MILLENlAL.

If, therefore, we can ascertain what is meant by " the
RESTITUTION OF ALL THINGS," and WHEN it takcs placc,
we shall not err as to the time of the second advent of
Jesus Christ.

In the very threshold of this investigation, however,
we are met by the criticisms and the views of those
who adopt the spiritual or allegorical interpretation,
and who deny the pre-millenial* advent of Christ. The

• The word pre-millenial is here used in order to prevent a
periphrasis. In the use of it reference is had to the general
opinion both of Millenarians and Anti-millenarians, that a period
of a thousand years has been predicted, during which the earth
shall enjoy peace and blessedness under the dominion of Jesus
Christ and his saints, however they may differ from each other as
to the nature and mode of that dominion, or as to the manner of
its introduction and establishment. We enter not into the dis-
cussion relative to the question whether the Millenium of the
Apocalypse, chap. 20. 1-6, has or has not already passed away,
agreeably to the opinion of Professor Bush» that zealous and
indefatigable Biblical student, who, — affirming the dragon of John,
Rev. 12. 9, and Rev. 20. 2, to be the symbols of pagan Rome, and
the expressions old serpent, the devil, Satan, to be but synonyms
not alphabetical expositions, of that symbol, and that both the
symbolical ejections of the dragon had their accomplishment in the
overthrow of paganism by Christianity, from the days of Constan-
tino and forward — looks not for a Millenium of triumph and glory
according to the opinion of the ancient Millenarians, but for an
eternal state of honor and happiness to commence with the intro-
duction of a new dispensation, the kingdom come. The ancient
Millenarians, and the modern also, question not the perpetuity of
the kingdom of Heaven, although they admit that at the close of a
thousand years a great epoch will occur, which shall be marked by
the judgment of the wicked dead raised from their graves, the final
imprisonment and punishment of Satan for ever, and the adjust-
ment of the kingdom for eternity. Nor does Mr. Bush differ from
them in respect of the grand substantial nature of the last and
glorious dispensation, if we understand him, though denying the
Millenial epoch, as understood either by Millenarians or Anti-
millenarians. It is not essential to the argument here, to enter
into this investigation.

THE COMING OF CHRIST PRE-MILLENIAl^V^ 271' •>> ^

author of a work entitled " Modern Fanaticisn^^jSx "fj
veiled," and Mr. Faber, both affirm, in common wm^*//!
the great body of spiritualists in our own day ancP'^C^J:.
country, that the second advent of Christ is not to
occur till AFTER the Millenium. Of course it is of
essential consequence, if possible, to enlist this text in
favor of this view. This is attempted by a twofold
method : first, the import of the adverb {olxqi) u?itil,
is changed ; and second, that of the word restitution.
As this is done by criticism, we must for a few
moments refer to it.

The word until («/?t), as commonly used, denotes
the continuance of time, from the period just referred
to or spoken of, up to a second, or some other desig-
nated period. Thus, when I say, I shall be from
home to-morrow until four o'clock, the idea is, I will
be absent the whole preceding portion of the day, but
at four o'clock will be at home. This is the correct
meaning of the original Greek adverb {ocxqi). Its
import in the text is obvious. Christ will be absent,
and concealed from us in the Heavens, during the
whole period elapsing from that in which the apostle
spoke, to that " of the restitution of all things ;" but
then He will return, and no longer be hidden from our
view. The criticism designed to obviate the -force of
this, adduced by the anti-fanatical author, is that the
adverb («;!r?0 until, denotes simply duration, and does
not imply the idea of termination ; and therefore,
should have been translated during^ thus making the
text mean, "that Christ is to continue in Heaven
during,* and to the end of the time of the restitution
of all things."

We quote a few passages to show the fallacy of

* Modem Fanaticism Unveiled, p. 207.

lit XHB CO..KO OK OH..X J^.KU.

this criticism. " The former history have I made, O
Theophilus, of all that Jesus began both to do and
to teach j during {a/gi) the day in which he was taken
up."* The absurdity is apparent. According to this
criticism the dumbness of Zechariah must have been
confined to the day on which his son John was born ;f
— the wicked revelry of the antediluvians, must have
been only during the day on which Noah entered the
ark 5 J — David's sepulchre must have been with them
only during that day of Pentecost on which Peter
spoke ;§ — and the long tim^, during which Paul preach-
ed, the night that Eutychus fell from the window,
must have been only during the break of day.|| The
truth is, this criticism renders the use of this adverb,
in many places,*!! perfectly absurd and not to be trans-
lated. It is true, the duration does sometimes com-
prehend the period referred to, in which case the propo-
sition involves the idea of duration ; but whether it stops
at the commencement, or extends to the close of the
period referred to, depends always on the manner in
which it is used j as for example, when Paul says that
they sailed from Philippi and came to Troas in («/^*,
until) five days,** his meaning plainly is, that they did
not arrive at Troas till the close of five days, i. e.
their voyage lasted five days. If I should say I will
not eat or drink, until I have pursued the thief, my
meaning would be different from what it would be,
were I to say, I will not eat or drink till I am pursuing
the thief j the word until, in the first instance, express-
ing duration, till the pursuit was over, and in the
second case only till it had commenced. But in the

• Acts, 1. 1. t Luke, 1. 20. | Luke, 17. 27.

§ Acts, 2. 29. II Acts, 20. 11.

IT Acts, 13. 6, &j(^pi ildipov. Acts, 20. 4, axfn rrii 'Aaiuf.

•* Acts, 20. 6.

THE COMING OF CHRIST PRE-MILLENIAL. 273

passage under consideration, the word until {(^xqO
cannot be construed to imply duration, ^ArowgAow^ the
times of the restitution of all things.

Mr. Faber does not found his explanation, however,
on this criticism ; but on another which he adopts in
common with the author referred to. The word resti-
tution (ctTToxaTadiaasMg) he contends does not denote ^Ae
act of resettling, or restoring all things, but the com-
pleted result, the actual settlement or restoration of all
things. If this be the meaning of the word, the text
furnishes a powerful argument against the pre-mille-
nial advent of Christ. But this is not the meaning,
and is disproved by the grammatical rules applicable
to the case. Verbal nouns among the Greeks are
derived from the first, second and third persons of the
perfect passive. Those derived from the first person,
denote the thing done, from the second the act of
doing, and from the third the doer, as the purifica-
tion, the act of purifying, and the purifier.* Thus, in
the text, the word restitution denotes the act of re-
settling, and the meaning is until the times of resettling,
that is, when that great decisive act or series of acts
is to be performed, which is to restore or resettle all
things. The appearance of Christ therefore occurs at
the commencement, and not the completion, of th€ act,
or process, or series of restoring acts.

The common explanation of the spiritualists is, that
Christ shall not reappear while, or as long as, the
times of the New Testament continue, i. e. till Chris-
tianity, which they say, is the means of restoring and
resettling all things, shall have completely secured

naOapua

Kadaprrts

apTtayna

ap-ra^ts

apTTUKTtJS

TToirjiia

■zv.n(Tii

TTOlt]TDS

274 THE COMING OF CHRIST PRE-MILLENIAL,

this result. This is the explanation of Schleusner.*
But this is in opposition to the established grammati-
cal import of the words.f The act of resettling is not
to take place till Christ appears ; and he does not
appear during the times of the New Testament.
Beside, it assumes what is not asserted by the tex!,
and cannot be proved, viz. that Christianity, or the
New Testament dispensation, is the means of restoring
all things. The New Testament dispensation is but
" The Gospel" of the kingdom of Heaven to come — the
glad tidings of its approach. The restitution is to be
effected by the reappearance of Christ, and the physi-
cal, providential and retributive agents, and glorious
power he will employ. The world, and the church
too, have been in an unsettled condition, from the very
days of Christ's ascension to this hour ; and there is
no more prospect now of Christianity's going to set-
tle all things, by its enlightening and suasive influ-
ence, than there was eighteen hundred years ago. Not
a solitary kingdom of this world has been recovered
as yet from the dominion of the god of this world.

For a season, after the religion of Jesus Christ has
been introduced among a people, there may have been
proofs of the new influence ; and in some countries,
as in Scotland and Geneva, and for a while in some
of the early colonies that settled on these shores, the
fear of God and a love of righteousness prevailed to a
very great extent. But still it could not be said that
Christ and his saints reigned. The legislative, execu-
tive, and judiciary powers were not exercised under

* " Quamdiu tempora N. T. durant, quibus per religionem
Christianam omnia ia meliorem statum sunt redigenda ;" ad loc.

f 'ATo/carafrratrjj — the restoration of anything to its former state :
hence, a change from worse to better, melioration, introduction of
anew and better era. Acts 3. 21 ; Polyb. 4. 23. 1 ; Diod. Sic. 20.
34; Robinson's Wabl.

THE COMING OF CHRIST PRE-3IILLENIAL. 275

the direction and control of religion. The kingdom
was not placed at the feet of Jesus Christ. And even
where religion was established by law, and the church
was superior to the state, the ecclesiastical became as
corrupt as the civil government. The union of church
and state has wrought infinite evil ; and few events,
perhaps, have contributed to greater corruption in the
church and world, than the establishment of religion
by law under Constantine, and among the nations of
Europe. The history of the Reformation discloses
melancholy facts on this subject. Our Missionaries
in the Sandwich Islands have had to meet serious
difficulties, incident to the relations between the civil
and ecclesiastical powers. The thrones of earth have
not been occupied by the righteous 5 and even where
the monarch and rulers may have been Christians ac-
cording to the judgment of charity, there has been
much wanting to prove that the kingdom belonged to
Jesus Christ.

Christianity has indeed been the means of saving
multitudes of individuals, of meliorating often the con-
dition of society, of restraining the corruptions of
men, of checking the wicked legislation of rulers, and
of promoting public morals, general virtue, social
order, refinements in civilisation, advancement in
science, and the general intercourse of nations. No
sooner however has a nation changed its religion, and
substituted Christianity for paganism, than some new
forms of corruption or instruments of oppression, or
eflEbrts of persecution, have shown, that the kingdom^
THE GOVERNMENT, had not yet been restored to God,
and was not yet given to " the people of the saints
of the most High," but was under the influence and
control of the secular princes, the selfish politicians.

276 THE COMING OF CHRIST PRE-MILLENIAL.

the men who sought their own honor and aggrandise-
ment, and not the interests and glory of Jesus Christ.
The subjugation of the governments of earth, under
his control j the restoration of the kingdom to Israel;
the moral and political renovation of earth ; the estab-
lishment of the dominion of Heaven or the kingdom of
God, over this world, have not yet even begun to be
effected. Yet are these things predicted; and for the
times of their occurrence we are referred, by Peter,
to the prophets. They, he says, have spoken of them —
not one or a few, but all of them, since the world began.

Our business, therefore, is to examine what the
prophets have in common predicted, relative to the
re-settlement or " restitution of all things." They all,
he says, look forward to one grand and signal period,
which he calls " the times of restitution" — the times
when all the things the prophets have declared, rela-
tive to the restoration, shall be fulfilled. Of this
season, or these times, all the prophets, from the be-
ginning of the world, have spoken. Every one has
not predicted precisely the same circumstances and
events — one referring to one or more, and another ta
different scenes, but all to something or other to be
accomplished in that season, which Peter calls, " the
times of restitution," and which the prophets them-
selves have differently designated,* Isaiah and others
by the phrase, " in that day." At the very com-
mencement of this season of restoration, as the very
first act in the series, which forms the date of its
introduction, occurs the second advent of Jesus
Christ.

It is not necessary, and is indeed foreign to our
immediate design in this chapter, to show that Peter

* Isaiah, 2. 2 ; 4. 2, 3; 10. 20 ; 11. 10, 11.

THE COMING OF CHRIST PRE-MILLENIAL. 277

states the fact correctly, and that all the prophets, from
the beginning of the world, have spoken of something
or other which is to transpire in this season of resti-
tution. We might, indeed, show that Enoch,* the
seventh from Adam, the first prophet of whom we
read, prophesied of these, saying, " Behold the Lord
cometh with 10,000 of his saints to execute judgment
upon all," and- also that Noah,t Abraham,^ Jacob,§
Job, II MoseSjIT Balaam,** Hannah,tt David,H Joel,§§
Amo^,l||| Hosea,1Fir Nahum,*** Isaiah,ttt Jeremiah,^^
Ezekiel,§§§ Daniel,|||||| Zechariah,iriFir Habakkuk,****
Haggai,tttt Zephaniah,fHJ Malachi,§§§§ all prophe-
sied of the glorious advent of the Lord, and some
events connected with his coming, to transpire in the
last days, the times of restitution.

It will suffice to adduce those passages which pre-
dict the millenial coming of Jesus Christ, and which
more appropriately belong to chronological prophecies.

The first we cite is from Daniel.|||||||| This vision of
Daniel extends to the times of restitution, even till
the kingdom is given to the people of the saints of the
Most High, which is to be everlasting, and all domi-

• Jude, 14. t Gen. 9. 27.

t Gen. 17. 7, 8 ; John, 8. 56. § Gen. 49. 10.

II Job, 19. 23-27. ir Exod. 15. 17, 18 ; Deut. 32. 34-43 ; 33. 3.
** Numb. 24. 15-24. ft 1 Sam. 2. 8-10.

tt Psalm, 2. 8, 9; 50. 1-4. §§ Joel, 2. 28-32; 3. 9-17.

nil Amos, 2. 4-16; 3. 1-15; 5.27; 9. 11-15.
HIT Hosea, 1. 9; 10. 10-15 ; 2. 14-23. ♦** Nahum, 1. 15.

ttt Isaiah, 2. 10-21 ; 9. 5 ; 1 1- 4 ; 24. 1-23 ; 30. 25-33 ; 34. 1-10 ;
63. 1-6 ; 65. 13-15 ; 65 and 66, passim.
JJt Jer. 30. 5-24; 31. 27-40 ; 33. 14-22.
§§§ Ezek. 34-39, &c. |||||| Dan. 7. 13, 14.

iririr Zech. 14. 1-21. •*** Hab. 3. 3-16.

tttt Hag. 2. 21, 22; Heb. 12. 26-28. tttt Zeplr. 3. 8-20.

§§§§ Malaehi, 3. 2-4 ; 4. 2, 3. IIIIIIIIDan. 7. 7-27.

24*

278 THE COMING OF CHRIST PRE-MILLENIAL.

nions shall serve and obey their Lord and Redeemer.
Of this there can be no doubt or dispute. The pro-
phet describes the fourth universal monarchy or con-
quering kingdom, that should arise in the world,
virhich is the empire of Rome, and which he describes as
follows : " After this I saw in the night visions, and be-
held a fourth beast, dreadful, and terrible, and strong
exceedingly ; and it had great iron tee*h : it devoured
and brake in pieces, and stamped the residue with
the feet of it : and it was diverse from all the beasts
that were before it, and it had ten horns ; I considered
the horns, and behold there came up among them
another little horn, before whom there were three of
the first plucked up by the roots : and behold, in this
horn, were eyes like the eyes of man, and a mouth
speaking great things."*

This is a symbolical description of the Roman
power. Its conquests and ravages are graphically
and accurately described. In almost every respect
it differed from the three previous universal mo-
narchies, the Babylonian, the Medo-Persian, and the
Macedonian.

At a period in which this empire should be divided
into ten kingdoms, Daniel saw an eleventh power
rising in the midst, which eradicated three of them,
and displayed prodigious sagacity, and made the most
lofty pretensions and claims. That this was the
meaning of the symbol there is no room for doubt, for
it is interpreted to Daniel.

" Then I would know the truth of the fourth beast, —
what it meant, which was diverse from all the others,
exceedingly dreadful, whose teeth were iron, and his
nails of brass, which devoured, brake in pieces, and

* Dan. 7. 7, 8.

THE COMING OF CHRIST PRE-MILLENIAL. 279

stamped the residue with hjs feet. And of the teu
horns that were in his head, and of the other which
came up, and before whom three fell : even of that
horn which had eyes, and a mouth that spake great
things, whose look was more stout than his fellows."
" Thus he said. The fourth beast shall be the fourth
kingdom upon earth, which shall be diverse from all
kingdoms, and shall devour the whole earth, and shall
tread it down, and break it in pieces. And the ten
horns out of this kingdom, are ten kings (or king-
doms, for the word is so used in this chapter,) that
shall arise, and another shall rise after them, and he
shall be diverse from the first, and he shall subdue
three kings. And he shall speak great words against
the Most High, and shall wear out the saints of the
Most High, and think to change times and laws, and
they shall be given into his hands, until a time and
times and a dividing of time."*

The history of the Roman Empire exactly accords
with this description. It subdued the world ; but, in
the course of the fifth century, the western Roman
Empire, which was appropriately and peculiarly that
of Rome, was divided into ten distinct kingdoms, by
the irruptions of the northern barbarians. The Vandals
led on hylGodesilius, A. D. 406, into Gaul ; by Gunderic,
A. D. 409, into Spain ; and by Geiseric, A. D. 427, into
Africa. 2. The Suevi, whose kingdom was founded
by Ermeric, A. D. 407, in Spanish Gallicia and Lusi-
tania. 3. The Alans, who invaded Gaul, A. D. 407,
under their king, Goar, and were established, A. D.
412, near the Rhine. 4. The Burgundians, who, led
on by Gundicar into Gaul, A. D. 407, were established,
A. D. 412, by the emperor's ceding to them a district

• Dan. 7. 19-25.

280 THE COmffG OF CHRIST PRE-MILLENIAL.

near the Rhine in Gallia Belgica. 5. The Franks, led
on by Theudemir, A. D.407, and firmly established, A. D.
4 16 and 417, by Pharamond, in Gaul. 6. The Visi-
goths, who, A. D. 408, under the conduct of Jllaric, made
themselves masters of Italy, and finally, A. D. 585, after
various conquests, and wars, and expulsion from Gaul,
became lords of all Spain. 7. The Anglo-Saxons,
who, A. D. 449, planted themselves in the isle ofThanet,
and, in the course of a short time, founded the
primary and original kingdom of Kent, in Britain.
8. The Herulo-Tueingi, who, A. D. 476 or 479,
founded the first Gothic kingdom of Italy. 9. The
Ostrogoths, who, under their sovereign, Theodoric, un-
dertook, A. D. 489, the conquest of Italy ; and, A. D. 493,
founded the Italian Ostrogothic monarchy. And 10.
The Lombards, who conducted, A. D. 567 and 568, by
Alhoin^ from Pononia, where they had been estab-
lished, A. D. 526, by Audoin^ founded a kingdom in
that part of Italy which has ever since borne the name
of Lombardy.

This is the account Gibbon gives of the rise of the
ten kingdoms which were founded within the western
Roman empire, and adopted by Mr. Faber.*

It was precisely during the period of the rise of
these ten kingdoms, during the fifth and sixth centu-
ries, that the Pope, the Bishop of Rome, acquired
his mighty and extensive influence, just as the eleventh,
or little horn, arose on the head of the beast. From
the very conversion of Constantino to Christianity,
the influence of this ambitious prelate began to
be felt. The barbarian invasions in the west, and
the removal of the seat of the secular empire to Con-
stantinople, in the east, were peculiarly favorable to

• See Faber's Sacred Calendar, vol ii.

THE COMING OF CHRIST PRE-MILLENIAL. 281

the growth of his influence ; and so successfully was it
exerted, that by A. D. 533, when all the ten Gothico-
Roman kingdoms had been developed, the Em-
peror Justinian published an edict, and at the same
time addressed an epistle to the Pope, acknowledging
and declaring him to be the head of the churches^ thus
conferring on him the incommunicable title of Jesus
Christ, and putting himself as emperor, and his em-
pire, by his supreme legislation, under the dominion
of the Bishop of Rome.*

This emperor also published a volume of civil law,
which was adopted throughout the whole extent of
the Roman empire, and became the basis of the legis-
lation of Europe, down to the days of Napoleon. In
that volume of civil law are to be found the edict and
epistle of Justinian, creating the Pope supreme head
of the churches, and the epistle of Pope John in reply,
acceding to, and sanctioning the act of the emperor.
These documents, by being published in that collec-
tion, obtained the stamp of public and legislative au-
thority, as the laws of the empire. Subsequently,
A. D. 000, the Emperor Phucas confirmed tK«^ grant
made by Justinian, and by that time all the ten king-
doms had become, in fact, subject to the Bishop of
Rome, Great Britain, or the Anglo-Saxon, being the
last brought over by Augustine, A. D. 604. The decree
of Justinian, and the code of laws which he published,
based on the acknowledged supremacy of the Pope,
or Bishop of Rome, and which became thereafter
the basis of European legislation for centuries, did, in
reality, change times and laws, and give the saints
into the hands of the little or episcopal horn, i. e. the
horn that had eyes, the overseer, the Bishop of Rome,

* See Cuninghame on the Apocalypse, pp. 262-270, Ox. Ed.

282 THE COMING OF CHRIST PRE-MILLENIAL.

by whom they should be, as they have been, worn
out.

The mouth speaking great things belonging to this
horn, fitly symbolizes the assumed and asserted author-
ity of the Pope, the Bishop of Rome, as the Vicar of
Christ upon earth. " He has at various times anathe-
matised all who dared to oppose him ; has laid whole
kingdoms under an interdict ; has excommunicated
kings and emperors 5 has absolved their subjects from
their allegiance ; has asserted greater authority, even
in temporal matters, than^sovereign princes ; and has
pronounced, that the dominion of the whole earth
rightfully belongs to him."* This little horn is reput-
ed also, as speaking great words against,f i. e. by the
side of the Most High, not opposing, but asserting an
equality with God, which the Bishop of Rome has
done, being not offended to be styled by his parasites,
" Our Lord God the Pope, Another God on earth,
King of kings, and Lord of lords. Our most holy
Lord, The victorious God and man in his See of
Rome, God the best and greatest. Vice God, The

LiAMB OJC Q-OD THAT iiUi-iSTH AW^AV TUii allNH Ut TJHi WOKLD,

The Most Holy who carrieth the Most Holy."

The last circumstance noticed of this little horn, in
this prediction, is, that three of the ten horns or king-
doms, fell before him. It is historically true — that
the Herulo-Turingic, the Ostrogothic and the Lom-
bardic, having their seat in states, " were necessarily
eradicated in the immediate presence of the papacy,
before which they were geographically standing — and
that the temporal principality which bears the name of

• Faber's Sac. Cal., vol. ii. p. 93.

t n-ii Chald. 1.9. Heb. No. 1, latus. — ns inlatus vulg. contra 7.
25. — Gesenius.

THE COMING OF CHRIST PRE-MILLENIAL. ^83

St. Peter's patrimony, was carved out of the mass of
their subjugated dominions."* The Pope, as the little
horn, which subdued the three others before it, wears
to this day his appropriate triple crown, and answers,
in every respect, to the description which is given of
him to Daniel.

Having brought this colossal power into view, and
fixed the term of its continuance, the vision of the
fourth beast or Roman Empire does not terminate, but
extends down to the day of judgment. This, the
vision affirms, is to be at the same time with the de-
struction of the little horn's dominion. ' The coming
of the Son of Man, the destruction of Popery, and the
establishment of the dominion of the saints of the
Most High, are, according to the vision, cotemporane-
ous. Thus runs the record : " I beheld, till the thrones
were cast down, and the Ancient of Days did sit, whose
garment was white as snow, and the hair of his head
like the pure wool : his throne was like the fiery flame,
and his wheels as burning fire. A fiery stream issued
and came forth from before him ; thousand thousands
ministered unto him, and ten thousand times ten thou-
sand stood before him : the judgment was set, and the
books were opened. I beheld then, because of the voice
of the great words which the horn spake ; I beheld, even
till the beast was slain, and his body destroyed, and given
to the burning flame. As concerning the rest of the
beasts, they had their dominion taken away j yet their
lives were prolonged for a season and a time. I saw in
the visions, and behold one like the Son of Man came
with the clouds of heaven, and came to the Ancient of
Days, and they brought him near before them. And
there was given him dominion, and glory, and a king-

* Faber's Sac. Cal., vol. ii. p. 102.

^S4f THE COMING OF CHRIST PRE-MILLENIAL.

dom that all people, nations, and languages, should
serve him j his dominion is an everlasting dominion,
which shall not pass away, and his kingdom that
which shall not be destroyed. I, Daniel, was grieved
in my spirit, in the midst of my body, and the visions
of my head troubled me. I came near unto one of
them that stood by, and asked him the truth of all this.
So he told me, and made me know the interpretation
of the things. These great beasts.^ which are four,
are four kings, which shall arise out of the earth. But
the saints of the Most High shall lake the kingdom,
and possess the kingdom for ever, even for ever and
ever."*

After having noticed the fourth beast, or Roman
empire, and the ten horns on its head, or kingdoms
into which it was divided, he contemplated the horn
that had eyes, or Popery, and relates, " I beheld, and
the same horn made war with the saints, and prevailed
AGAINST THEM J UNTIL the Aucicnt of Days came, and
judgment was given to the saints of the Most High, and
the time came that the saints possessed the kingdom. Thus,
he said, the fourth beast shall be the fourth kingdom up-
on earth, which shall be diverse from all kingdoms, and
shall devour the whole earth, and shall tread it down,
and break it in pieces. And the ten horns out of this
kingdom are ten kings that shall arise, and another shall
rise after them ; and he shall be diverse from the first,
and he shall subdue these kings. And he shall speak
words against (beside) the Most High, and shall wear
out the saints of the Most High, and think to change
times and laws : and they shall be given into his hand
until a time, and times, and a dividing of time.
But the judgment shall sit, and they shall take away
his dominion to consume and to destroy it unto the

* Dan. 7. 9-18,

THE COMING OF CHRIST PEE-MILLENIAL. 285

end. And the kingdom and dominion, and the great-
ness of the kingdom under the whole heaven, shall
be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all
dominions shall serve and obey him."*

Our object is not to give a minute interpretation or
exposition of this prediction, but only, in so far as it
is necessary, to bring into view the pre-millenial
date which it assigns to the coming of Christ. The
following facts then are not to be questioned, — that the
judgment, as Daniel describes, the coming of the Son
of Man, the destruction of the Roman Empire and of
the papacy, and the establishment of the dominion of
the people of the saints of the Most High, occur at
the same season — at the time of the end, when the
act of restitution begins. Daniel distinctly and une-
quivocally teaches, that the destruction of the beast,
and of the little horn, and the setting up of the domi-
nion of Jesus Christ, are to be secured by the coming
of the Son of Man. These are events which are to
occur when Christ comes, in the clouds of Heaven with
a fiery flame, and which Daniel places before the Mil-
lenium or establishment and prosperity of the kingdom.
The argument, therefore, in a few words, is this ;

The fourth beast is the Roman empire. That beast
is to continue in existence, till there should be ten
horns seen on its head, i. e. ten kingdoms, into which
the Roman empire should be divided. Among those
horns, a little horn should spring up, which would
eradicate three, and affect an equality with God j all
which has been already verified in the barbarian inva-
sions, the universal supremacy and triple dominion of
the Bishop of Rome. Both the beast and the little

* Dan. 7. 19-27.
25

286 THE COMING OF CHRIST PEE-MILLENIAL.

horn, are to continue, till the Ancient of Days should
sitj and the Son of Man come in judgment, and give the
dominion to the people of the saints of the Most High.
The conclusion, therefore, is irresistible, that as Pope-
ry and the Roman Empire are both to be destroyed
together, before the dominion is given to the saints ;
and as they are both to continue till the judgment
shall sit, and Christ shall come in the clouds of
Heaven, so his coming must be before the Millenium.

There are but two methods, by which to avoid this
conclusion. The one is, by saying, as Dr. Maclaurin
has done, that the coming of the Son of Man with the
clouds of Heaven, applies to the ascension of our Lord
to Heaven, which, apart from the forced meaning that
it gives to the whole passage, and the violation of all
chronological order, is utterly in violation of the
meaning of the original word here employed to express
his coming. It is never understood to signify ascent.

The other is, to deny that Daniel's vision refers to
the great day of judgment, or to any visible coming
of Christ at all. This the spiritualist must do, or give
up the passage as teaching a pre-millenial advent. If
he does so, then he must never quote this passage at
all, in proof of a day of final judgment and manifesta-
tion of Jesus Christ. Mr. Faber has taken this ground,
and affirmed that Daniel's description is all symbolical,
and that therefore the judgment is to be allegorically
explained, as being merely the providential inflictions
of Divine vengeance, on Popery and the anti-Christian
nations; and the coming of the Son of Man here
spoken of, merely an invisible providential interposi-
tion of Divine power. Having affirmed the whole
vision to be symbolical, he says that the symbols are
taken from the day of judgment, and thus ingeniously
claims to use it nevertheless, as descriptive of that
day.

THfe COMING OF CHRIST PRE-MILLENIAL. 287

But this is altogether inadmissible ; for there is
nothing in the fire or flame, or any other, particulars
in the description, which render it naturally or morally
impossible to be understood in its plain, obvious, lite-
ral meaning, so as to require it, according to the law
of interpretation applicable in such cases, to be re-
garded a smetaphysical or allegorical. Besides, the
idea is absurd, that Daniel should borrow symbols from
the judgment^ a scene which he had nevef witnessed,
and which, according to the spiritualists' own showing,
had not been i;evealed to him. Such an idea is utterly
inconsistent with the nature, origin, and character of
symbolical language.

The passages in Revelations, such as the sixth chap-
ter, and others which are quoted in proof of this posi-
tion of Mr. Faber, are not conclusive. It is denied
that the judgment scene is ever made a symbol.

It cannot be the case here ; for then must the king"
dam of the saints of the Most High be symbolical too,
and not real, which none will pretend j and Mr. Faber
particularly will not admit ; for he affirms, that the
kingdom is a kingdom here upon earth — a literal aflair,
which the saints are to secure^ i. e. occupy, or possess
— a very different thing from the dominion of grace in
men's hearts.

Besides, this is to violate an essential principle of
interpretation, and utterly to confound every attempt
at explaining symbols ; for it is to make the antitype
a symbol of the type, just the reverse of what is usual,
and what Mr. Faber has taught. What Daniel saw in
vision we admit was all a scenical representation ; but
the entire scenes of judgment, such as the casting
down of the thrones, i. e. the pitching or setting them,
the sitting of the Ancient of Days, his garments and his
throne, the fiery stream before him, the ten thousand

288 THE COMING OF CHRIST PRE-MILLENIAL.

times ten thousand saints, the opening of the books,
and the coming of one like the Son of Man, with the
clouds of Heaven, and all the other accompaniments
of his presence, which were disclosed to him, were but
the pictorial representation of the real and true judg-
ment, the real and personal coming of the Son of Man,
the real redeemed spirits of the just, and the real and
terrible agents and instruments of vengeance, that
shall attend upon him, when, at the time of the end,
the heavens shall reveal him, and he shall come lite-
rally on the clouds of Heaven to restore all things.

As such they were understood and referred
to by the apostles, and by Christ himself. Daniel
does not predict a day of final judgment at all,
if he does not here describe it ; and all those who
have come after him, and borrowed their descriptions
of the judgment from him, have radically erred. We
may also ask, if this be the case, where have we any
proof at all, that there will ever be a day of judgment,
in which Jesus Christ will be personally visible 1 or
there be any other kind of judgment, than the signal
retributions of Providence %

By the very same rule of interpretation on the
spiritualists' own principles — ^which makes this passage
in Daniel to symbolize the retributive dispensations
of Providence, instead of its being a scenical repre-
sentation of the great day of final judgment at the
coming of Christ — we can get rid of all the evidence the
spiritualist can adduce from the Bible, that there will
ever be such a day. Let him produce any passage
whatever, and by this same prophetical canon, which
he adopts, we shall wrest it from him.

It is said that Christ speaks of Christ's literal coming,
when he says, "then shall appear the sign of the
Son of Man in Heaven, and then shall all the tribes of

THE COMING OF CHRIST PRE-MILLENIAL. 289

earth mourn, and they shall see the Son of Man coming
in the clouds of Heaven with power and great glory."*
There is certainly nothing in this language, which
makes it more likely to be literal, and not allegorical,
than that in Daniel. Part of it is the very language
of Daniel J and the events referred to, can be shown .
to be the very same spoken of by Daniel ; so that, if
Daniel's prediction in the seventh chapter of the coming
of Christ, is allegorical, so is Christ's prediction of
the same in the twenty-fourth chapter of Matthew —
and neither predict a day of judgment and visible
coming.

The same may be said of Paul's prediction,! and
even Acts, iii. 21, may be explained away. It is the
easiest thing imaginable, to put an allegorical inter-
pretation on it and others.

If Daniel's description of the judgment must be
allegorically understood, there is just as much reason
why any other should be. Thus, all the predictions of
a judgment, may be resolved into mere shadowy dis-
plays of Divine power, in effecting great political or
ecclesiastical changes, or great moral and spiritual
reformations. By giving a figurative or allegorical
meaning to Daniel's prediction of the advent of Jesus
Christ, therefore, — which every one must do who de-
nies that it will occur before the Millenium, — we are
cut off from one of the principal sources of proof that
there ever will be a day of judgment, and a literal
coming of Jesus Christ at all. Who does not see the
fallacy of such principles of interpretation 1

We must be consistent, and carry out our princi-
ples of interpretation. If Daniel's judgment and
coming of Christ be not literal, then are none literal

* Matt., 24. 50. t 1 Thess. 4. 15.17.

25*

290 THE COMING OF CHRIST PRE-MILLBNIAL.

whose language is taken from him. But this is a con-
clusion from which the expectants of a Millenium be-
fore the coming of Christ will start. Nothing but the
pre-conceived notion of such a Millenium, ever led
any to imagine that Daniel's prediction must be alle-
gorized.

The truth is, there is but the one fair, consistent,
and intelligible interpretation to be put upon it ; and
that is, that Daniel describes, as truly, a literal judg-
ment, and a literal coming of Jesus Christ, as he does
the literal destruction of the Pope, and of the Koman
Empire : and these things he teaches shall both occur
together, — ^both form events to be verified in "the
times of restitution of all things," spoken of by all the
holy prophets since the world began. The coming of
Christ is first in order. The very first epoch in the
day of judgment, and the first terrible infliction of the
vengeance of the Saviour returned to earth, will be
the utter destruction of Popery, and of the Antichris-
tian nations. The conclusion is, therefore, unavoida-
ble, that His SECOND ADVENT WILL BE BEFORE THE MlL-
LENIFM.

m Mm> Jii%

CHAPTER XI.

THE COMING OF CHRIST PRE-MILLENIAL, OR PRIOR TO THE
DESTRUCTION OF POPERT.

The coming of our Lord and Saviour Jesus Christ,
is the grand epoch of the world's redemption. It is
the glorious hope both of saints on earth and saints in
Heaven. It will be the hour of joy and triumph to the
whole body of the redeemed, whether they shall be
found in the flesh or out of the flesh. No wonder,
therefore, that it was looked for by the prophets, apos-
tles, and martyrs who died in the faith of his coming,
with the most intense interest and ardor of desire.
In like manner should it be by us.

The circumstance, however, of there being a shade
of uncertainty thrown upon the time of his coming,
has led many to think, that it is not so suitable a
theme for awaking the attention of the mind, for ex-
citing its fears, and for inducing a preparation for
eternity, as the approach of death, — an event regarded
as certainly much nearer, and virtually possessing all
the importance of the other. It is worthy of remark,
that the apostles did not so regard it j nor did they so
write and preach. Their allusions to the death of this
mortal body, are by no means frequent ; and seldom,
if ever, do they take their motives from it, for the
purpose of awaking and exciting the fears of the
wicked. On the contrary, their references to the per-

292 THE COMING OF CHRIST PRE-MILLENIAL.

sonal, visible coming of Jesus Christ are abundant j
and their most powerful motives to repentance, and
to a life of holiness, are drawn from it. So vividly
and constantly was this great event before their minds,
that they spoke of it as one by no means very remote ;
and they often made the impression on their hear-
ers, that it might be witnessed by some of them, even
before their death.

Such seems to have been the effect produced, upon
the minds of some Christians at Thessalonica, by the
language which Paul employed on this subject, in his
first epistle to " the church of the Thessalonians."
In that epistle, he wrote expressly of the coming of
Jesus Christ, — of its wondrous and appalling accom-
paniments, — of the first resurrection, — of the rapture
of the living saints, — of the sudden destruction which
should overtake the wicked — of the importance and ne-
cessity of great seriousness and watchfulness, lest they
should be surprised by the unexpected occurrence of
these scenes: —

" If we believe that Jesus died, and rose again,
even so them also which sleep in Jesus will God bring
with him. For the Lord himself shall descend from
heaven with a shout, with the voice of the archangel,
and with the trump of God j and the dead in Christ
shall rise first. Then we which are alive and remain,
shall be caught up together with them in the clouds,
to meet the Lord in the air ; and so we shall ever
be with the Lord ; but of the times and seasons, breth-
ren, ye have no need that I write unto you. For
yourselves, know perfectly, that the day of the Lord
so cometh as a thief in the night. For when they
shall say. Peace, and safety, then sudden destruction
cometh upon them, as travail upon a woman with
child J and they shall not escape. But ye, brethren,

THE COMING OF CHRIST PRE-MILLENIAL. 293

are not in darkness, that that day should overtake you
as a thief. Ye are all the children of the light, and
the children of the day : we are not of the night, nor
of darkness. Therefore let us not sleep as do others,
but let us watch and be sober.*

In his second epistle, he again introduces the sub-
ject ; but evidently to correct the unnecessary alarm
and misapprehensions which had been produced in
their minds. He tenderly cautions them, and endea-
vors to counteract the impression, that that great and
dreadful day had already begun. " Now we beseech
you," says he, " brethren, by the coming of our Lord
Jesus, and by our gathering together unto him." The
preposition f translated " by" does not refer to the
motive he employed, but it means, after verbs 4>{
speaking, q/i concerning^ respecting. He refers to the
subjects of his former epistle, which had excited their
fears, viz. the coming of Christ, the first resurrection,
the rapture of the saints, and their collection unto him
in the air. On these points, he entreated them, " that
(they) be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor letter, as from us,
as that the day of Christ is at hand."t ^

The word here translated at handj m not the same
which Christ and John used, when they preached,
" Repent, for the kingdom of Heaven is at hand."§ The
word they used,! means drawing nigh^ approaching ;■—
how near in its approach, however, must always be de-
termined by attending to the subject and times referred
to by the speaker, — the distance being relative.

• IThess. 4. 14-17,and5. 1-6. : : it ^m-

t Robinson's Translation of Wahl's Clav. Phil., art. ^Tref), .?;
X 2 Thess. 2. 1, 2. §Matth. 3. 2; 4. 17.

II HyyiKt.

294 THE COMING OF CHRIST PRE-MILLENIAL.

Thus, I may say, on the first day of the week, an-
other Sabbath is approaching ; and may use, on Satur-
day evening, the very same phrase ; but the remote-
ness or nearness of the period would, of course, and
most naturally, be determined by the point of time at
which I spoke, viewed in relation to the time past.
So when Christ and John preached, that the kingdom
of Heaven was approaching, they had reference to the
period already past, during which the church had been
expecting that kingdom. Four thousand years had
rolled over the world, while this hope had been cher-
ished by one generation after another. It was there-
fore just so much nearer in the days of Christ, than
when it was first announced. Supposing that the pe-
riod of his coming to judgment shall be, according to
the traditions current in his day, at the commencement
of the seventh millenary, at two thousand years from
the time of his personal ministry, or sooner, he might,
with great truth and important meaning, preach the
kingdom of Heaven was approaching ; — two-thirds of
the time of expectation having passed away. The
word approaching, as Christ and John used it, does not
necessarily mean, what our English phrase at hand
does, i. e. a very short space, absolutely considered.
Its import must be relatively understood. Compared
with the period passed, the kingdom of Heaven was
then certainly drawing nigh.

The word, however, which the apostle uses * in this
place, and which is translated " is at hand^"* does not
mean approaching — something near, but not yet pre-
sent. Its import is not relative, like that which Christ
and John used {v7Y^^^)i but absolute. It denotes
actual interposition, establishment, collocation, or

•2TheSS. 2. 2, ivsarriKef.

THE COMING OF CHEIST PRE-MILLENIAL. 295

presence ; * and the idea is that they should not be
alarmed, as though that day had begun, was present
then, which some were led to fear might be the case,
from the fearful prodigies and sights in the heavens,
and the horrible fate at that time clustering round
Jerusalem.

The apostle cautions them against being deceived,
and proceeds to tell them that a fearful apostasy
should first take place, and the man of sin be revealed,
whom he describes, " Let no man deceive you by
any means j for that day shall not come except there
come a falling awayf first, and that Man of Sin be
revealed, the Son of Perdition, who opposethand exalt-
eth himself above all that is called God, or that is wor-
shipped, so that he, as God,J (as a god,*) sitteth in the
temple of God, showing himself that he is (a) God.§

This description directs us at once to the Pope, the
Bishop of Rome, the little horn which Daniel saw
spring up among the ten horns on the head of the
beast — the fourth universal or Roman Empire. It con-
cerns us only to state the fact, that the Pope, we mean
not any one individual, but the whole series of these
ambitious and arrogant prelates, is the man of sin, the
son of perdition, titles which the apostle has taken
from the 7th, 9th and 10th Psalms, where " the wick-
ed one," " the enemy, " the man of the earth" that
oppresseth, and his horrible fate, are clearly described
and set forth.

Popery is a fearful apostasy. It is, in fact and form,
a system of idolatry which has grown up in the church

* See Rom. 8. 32. avre ivearo^ra — "and neither things present."
See also 1 Cor. 3. 22; 7. 26; Gal. 1. 4.— See Robinson's Tr. of

Wahl, art. ivio-rrint.

f 'H aTToaracria — the apostasy. | 'Qj 0«»r.

§'Ori etxTi Gw.— 2 Thess. 2.3, 4.

296 THE COMING OF CHRIST PrIi-MILLENIAL.

of God, and having entirely transformed the gospel of
Jesus Christ, from its being the glad tidings of salva-
tion, into the most oppressive form of despotism — from
its being a pure and purifying religion, into a wretch-
ed, corrupt, debasing paganism, has baptized it with
the name of Christianity.

The following brief account of this apostasy is taken
from Gibbon. " The Christians of the seventh cen-
tury had insensibly relapsed into a semblance of pagan-
ism. Their public and private vows were addressed
to the relics and images that disgraced the temples of
the East. The throne of the Almighty was darkened
by a cloud of martyrs and saints and angels, the ob-
jects of popular veneration : and the collydrian here-
tics, who flourished in the fruitful soil of Arabia, in-
vested the virgin Mary with the name and honors of a
goddess. The devout Christian prayed before the
image of a saint j and the pagan rites of genuflexion,
luminaries, and incense, again stole into the Catholic
church. The scruples of reason or piety were silenc-
ed by the strong evidence of visions and miracles :
and the pictures, which speak and move and bleed,
must be endowed with a divine energy, and may
be considered as the proper object of religious
adoration. The use and even the worship of images
was firmly established before the end of the sixth cen-
tury : they were fondly cherished by the warm ima-
gination of the Greeks and Asiatics : and the Pantheon
and the Vatican were adorned with the emblems of a
NEW superstition. The worship of images had stolen
into the church by insensible degrees : and each petty
step was pleasing to the superstitious mind, as produc-
tive of comfort and innocent of sin. But in the be-
ginning of the eighth century, in the full magnitude of
the abuse, the more timorous Greeks were awakened

THE COMmO OF CHRIST PRE-MILLENIAL. 297

by an apprehension, that under the mask of Christian-
ity they had restored the religion of their fathers*

One essential branch of paganism was deraonology^ or
the worship of canonised dead men and women, call«
ed demons, a sort of subsidiary, subordinate and inter-
cessory deities. The Roman Catholic adoration of saints,
who are just the same,— mere canonised dead men
and women, — is therefore paganism revived. Jupiter
or Juno, Osiris or Adonis, Cronos, Astarte or Venus,
are not indeed the names of their canonised saints and
heroes ; but the adoration of Peter, of the Virgin
Mary, and of the hosts of later canonised saints, whose
names and days are noted in their calendar, as worthy
of homage by all Roman Catholics, is in principle and
essence the ancient paganism — the predicted apos-
tasy.

Another feature of the Man of sin, is his supremacy
to the civil magistrate, and in matters of religion*
What Paul says is literally true ; the Bishop of Rome
opposes and exalteth himself against all that is called
God or that is worshipped. The word God denotes,
not only the true object of adoration in Heaven, the
Supreme Being, but also civil rulers,! those in author-
ity who are justly deserving of respect. Now, that
the Pope opposes and exalts himself above all that
is called God in Heaven^ is evident from the fact, that
he has published his bulls, and undertaken to suppress
the divine Word which God has given to men to make
them wise unto salvation. He has set up his own
decrees in opposition to the truthir of God's revealed
will, and insists upon obedience to his counsels and
will and traditions, in preference to the revealed will
of God. He has denounced Bible Societies, and those
who undertake to circulate the Sacred Scriptures;

• Gibbon. f Psalm 97. 7.

398 THE COMING OF CHRIST PRE-MILLENIAL.

and in every way shown, that he accounts his will and
canons, as of far more authority and importance to be
known and observed, than the Bible which is the will
and word of God.

Moreover he has exalted himself above all kings
and governors, and those that are called gods on
earth ; for he has asserted that they derive their power
from him, and claimed it as his prerogative to pull
them down or set them up, — has excommunicated
kings and emperors, and absolved their subjects from
allegiance to them. And as to his sitting in the
temple of God, and showing himself that he is a God,
no clearer proof of this can be desired, than his arro-
gating to himself the titles of Supreme Pontiff or High
Priest, Sanctissimus Dominus, or Most Holy Lord, —
which belong only to God and to the Lord Jesus
Christ, — and the language he has held in many of his
bulls. In that against Elizabeth, Queen of England,
Pius v., speaking of his lordly and godlike power in
the church and world, says, " This one he hath consti-
tuted prince over all nations, and all kingdoms, that
he might pluck up, destroy, dissipate, ruinate, plant
and build." The bull against Henry of Navarre
and the prince of Conde begins as follows : " The au-
thority given to St. Peter and his successors, by the
immense power of the eternal king, excels all the
powers of earthly kings and princes. It passes uncon-
trollable sentence on them all. And if it find any of
them resisting God's ordinance, it takes more severe
vengeance on them, casting them down from their
thrones, though never so puissant, and tumbling them
down to the lowest parts of the earth, as the ministers
of aspiring Lucifer.'"*

»*

* Barrow's Treatise on the Pope's Supremacy, p. 5.

THE COMING OF CHRIST PRE-MILLENIAL. 299

Is is not our design to enter into a minute examina-
tion of the full prophetic description of Popery, given
in the Scriptures. Our object is to exhibit and render
intelligible the proof of the personal visible coming
of Jesus Christ before the great day of the church's
prosperity. In order to this, it becomes necessary to
show, that the Man of sin and the son of perdition, of
whom Paul speaks, is the Pope. Thus far the des-
cription suits.

In the following verses* the apostle alludes to the
oral instruction he had given the Thessalonians, in
reference to this subject, and gives a general chrono-
logical date, by which to ascertain the period of the
rise and manifestation of the Man of sin. " Remember
ye not, that when I was yet with you, I told you these
things. And now you know what withholdeth, that
he might be revealed in his time. For the mystery of
iniquity doth already work, only he who now letteth
will let, until he be taken out of the way, and then
shall that wicked (one) be revealed, whom the Lord
shall consume with the spirit of his mouth, and shall
destroy with the brightness of his coming.

It is admitted, on all hands, both by Millenarians
and Anti-millenarians, that the withholding power is the
Roman Empire. The fathers did not expect the reve-
lation of Antichrist, whom they identified with the
Man of sin, during the continuance of the undivided
Roman Empire ; but they did expect that the disrup-
tion of the empire would be immediately followed by
the manifestation of this terrible tyrannical power.
Tertullian said, " There is also another and greater
necessity for our praying for the emperors, even for
every state of the empire and Roman affairs, because

♦ 2 Thess. 2. 5-7.

300 THE COMING OF CHRIST PRE-MILLENIAL.

we know thjit the greatest power impending over the
whole world, threatening the most horrid calamities,
and the very end of the world, are delayed by the pre-
servation of the empire."*

Lactantiusf and Jerome express themselves
strongly to the same purpose ; the latter affirming,
that when the empire of the Romans is to be de-
stroyed, there shall arise ten kings, who shall share
the Roman world among themselves, and that an
eleventh diminutive king shall come, who shall sub-
due three of those ten kings, and in him Satan shall
dwell entirely and bodily.J The reference is obvi-
ously to the prophecy of Daniel. The papacy arose
among the ten kingdoms, — and is as distinctly identi-
jfied by Paul as by Daniel, — being the anti-Christian
power which should continue till, but be destroyed by,
the coming of Jesus Christ.

Mr. Faber remarks on this point as follows : " What
St. Paul then told the Thessalonians was this : that a
tyrannical and irreligious power, which he denomi-
nates the Man of sin and the lawless one, should as-
suredly be revealed in its own appointed time, after

♦ Est et alia major necessitas nobis orandi pro Imperatoribus,
etiam pro omni statu Imperii rebusque Romanis, quod vim maximam
universo orbi imminentem, ipsam clausuram seculo acerbitatisque
horrendas comminantem, Romani Imperii commeatu novimus retar-
dari. — Tertul. Jpol. adv. Gent. Oper. p. 869.

t Non imperii dignitas conservabitur, non militiae disciplina ; sed
more latrocinii depredatio et vastatio fiet, regnummultiplicabitur;
et decern viri occupabunt orbem, et partientur, et vorabunt, et
existet longe potentior, ac nequior, qui tritris deletis Asiam possi^
debit ; cseteris in potestati sua redactis et abscissis, vorabit omnem
terram, leges novas statuet, veteres abrogabit ; rempublicam suam
faeiet, nomen imperii, sedemque mutabit. Tunc erit tempus infan-
dumet execrabile, quo nemini libeat vivere. — Div. Instit. p. 516.

t Quoted by Mede, lib. iii. p. 811. 5th Ed. 1664.

THE COMING OF CHRIST PBE-MILLENIAL. 301:

there had been a great apostasy from the primitive
faith, but BEFORE the arrival of the day of Christ,
whichv they erroneously deemed close at hand : that

THE COERCING POWER OF THE RoMAN EmPIRE,* effectually

*GrT. M.61/0V b Kare^C'tv apri eotg Ik jtiaov yevrirai, Kat' totc diroKa^vf-
9f}(r£Tai o at-Ojioi.

There is here an ellipsis which is common in popular language.
This has been differently supplied, and the meaning of 6 KarK^oiv thus
determined, as Bloomfield says, " according to the hypothesis of the
interpreter." Mede and others, following the old tradition, supplied
the Roman Empire, and understood it to apply strictly and properly
to the Western Roman Empire, and were led to date the rise of
the Man of sin therefore in the year A. D. 476 or 479, in one or
other of which years Augustus the Roman emperor was deposed,
a supposition disproved by events. Mr. Faber conjectures with
apparently very good reasons, that the reference is not to the
Western Roman Empire, but to the coercing law or power of the
Roman Empire, which, although it existed in the Eastern empire,
and nominally extended over the Western, became inefficient in the
latter, and left the way prepared for the Bishop of Rome to usurp
dominion. He supplies the ellipsis as follows — Kari'x^oiv vofuns rfji
'Apx^i Pcj/^arai- " The full import and nicety of the expression," he
remarks, " were probably not understood by theThessalonians : or at
least it is easy to see, how that, which in reality is not the substance
of the expression, might hastily be mistaken for its substance. St.
Paul had said, that the coercing power of the Roman Empire
must be removed, ere the man of sin is revealed. The co-
ercing POWER OF THIS RoMAN Empire was iucautiously, though
naturally enough, deemed synonymous with the Roman Empire.
Hence arose the universally prevalent belief in the primitive church,
that the Roman Empire was the impediment which prevented the
revelation of the Man of sin, and therefore that previous to his
revelation, the Roman Empire must be removed. Yet St. Paul
had made no such assertion : and so far was this from being the
substance of what he had really said, that it conveyed to the mind a
totally different idea ; at the same time, the mistake was so natural
and easy, that Jiad the apostle committed to writing his entire
expression, there can be little doubt that it would have excited the
ferociousjealousy of the imperial government. A prediction that
THE COERCING LAW OF THE RoMAN EMPIRE wos destined^ to be
26*

302 THE COMING OF CHRIST PRE-MILLm»IAL.

prevented the revelation of this oppressive tyranny ,'
but that when the coercing law of the Roman Em-
pire should be removed from the midst, then the Man
of sin, no longer restrained by the strong arm of law,
but acquiring his predicted character of the lawless-
one^ by setting himself up above all law, and by having
the laws and times given into his hands, should be
openly revealed."*

The Papists endeavor to evade the force of these
things in different ways — one affirming pagan Rome to
have been Antichrist, another that he has not yet been
revealed, but is some mighty power hereafter to arise
in the world ; and others still that he has long since
come. The apostle's meaning, however, is too plain
and explicit to be mistaken.

Other descriptions are given of Popery, which bring
into view the prohibition of marriage to the clergy,
the worship of saints and images, the system of
demonolatry, the ascetic monastic rites, and the ordi-
nances in relation to meats and drinks and holy days
and new moons, which form so important a part in
the canons and ritual of the Roman Catholic church.
Were it necessary, the identity of the Pope and of
the Man of sin might be further shown, by a reference
to these things: but as they are not brought into view
in the context now under consideration, nor are
necessary for our argument, we deem it unimportant
to dwell any longer on this point. It is part and

removed, would have been deemed by an imperial procurator fully
tantamount to a prediction, that the Roman Empire itself was des-
tined to be removed : and little regard would have been paid to any
explanation given by a hated Christian, who was charged with
circulating treasonable, or at least disaffected, expressions." —
Faber's Sac. CaL, vol. i. pp. 101, 102.
* Faber's Sacred Calendar, vol. i. pp. 100, 101.

THE COMING OF CHRIST PRE-MILLENIAL. 303

parcel of the testimony of the saints, the witnesses of
Christ in every age, fronn the first rise of popery down
to the present day, that the Pope or Bishop of Rome
is the Man of sin and son of perdition.

Now this apostate power, this corrupt system,
which the apostle told the Thessalonian Christians
was to arise in the world, he further declares " the
Lord," that is Jesus Christ (for this is his especial
title in the New Testament*) " shall consumef with the
spirit of his mouth, and shall destroy with the bright-
ness of his coming." Of course this system of abomi-
nations is to continue till the coming or appearance of
Jesus Christ ; and consequently, that coming must be
before the Millenium : for the account of the millenial
glory and blessedness, and of the kingdom and
dominion, and the greatness of the kingdom under
the whole Heaven, which shall be given to the people
of the saints of the Most High, is utterly inconsistent
with the presence of such a power in the earth, ,', ,

The introduction of the kingdom of the saints made
by Daniel is cotemporaneous with the utter destruc-
tion of Popery. The little horn's dominion shall, he
says, be taken away, and the judgment shall sit
expressly to consume and to destroy it unto the end4

* See Biblical Repository, vol. i. pp. 744-776.

t The first clause a j/aXwo-ci avrov is formed upon Is. 11. 4, and

Psalm, 33. 6. And avaXwaet is used for the dveXei of the Septuagint,
as being a stronger term, denoting total destruction. The next
clause designates the ease and spread of this destruction, here
represented by the equivalent term Karapy^o^Ef, to utterly destroy any
force. See 1 Cor. 15. 24; 2 Cor. 3. 7.—Se.e Bloomfield's Greek
Testament, vol. ii. p. 34.

^ Nsic- from ^"13 (Syr. et Chald. id. perire fecit, exterminavit.)
Gesenius. ^11° Chald. id. finem habuit, i. e. completum est vati-
cinium. Dan. 4. 30. Aph. finem fecit rei. Dan. 2. 44 — Dan. 6.
27. for ever.

304 THE COMING OF CHRIST PRE-MILLENIAL.

The phrases consume and destroy unto the end, mean
utter and final, complete and eternal destruction. It
does not respect so much the time during which the
destroying process is to be carried on, as the absolute
perfect nature of the destruction. But this destruction
of Popery, Daniel says, is to take place when the
judgment sits — when the Son of Man comes, in the
clouds of Heaven, with the fiery stream issuing and
coming forth from before him, riding in a tempest of
fire. Thus Daniel and Paul agree exactly in their
description and date, and also in the means by which
Popery is to be destroyed, and the kingdom of Heaven
introduced. Both make the coming of Christ the
occasion, and for the purpose of exterminating Popery.

In confirmation of this conclusion we remark, that
every other description of Christ's coming in the
clouds of Heaven to judgment, is connected with some
event or circumstance referred to by the prophets as
antecedent to the establishment of the kingdom of
Heaven, which prove the date of that coming to be
prior to the great day of the church's prosperity,
popularly called the Millenium. Thus, the description
of his advent given by John, is precisely to this effect.

"And I saw Heaven opened, and behold a white
horse, and he that sat upon him was called Faithful
and True : and in righteousness he doth judge and
make war. His eyes were as a flame of fire, and on
his head were many crowns; and he had a name
written that no man knew but he himself. And he
was clothed with a vesture dipped in blood, and his name
is called. The Word of God. And the armies which
were in Heaven followed him upon white horses,
clothed in fine linen, white and clean. And out of his
mouth goeth a sharp sword, that with it he should
smite the nations : and he shall rule men with a rod of

THE COMING OF CHRIST PRE-MILLENIAL. 305

iron : and he treadeth the wine-press of the fierceness
and wrath of Almighty God. And he hath on his
vesture and on his thigh a name written, KING OF
KINGS AND LORD OF LORDS. And I saw an
angel standing in the sun ; and he cried with a loud
voice, saying to all the fowls that fly in the midst of
Heaven, Come and gather yourselves together unto
the supper of the great God : that ye may eat the
flesh of kings, and the flesh of captains, and the flesh
of mighty men, and the flesh of horses, and of those
that sit on them, and the flesh of all men both free and
bond, both small and great. And I saw the beast and
the kings of the earth, and their armies, gathered
together to make war against him that sat on the
horse, and against his army. And the beast was
taken, and with him the false prophet that wrought
miracles before him, with which he deceived them that
had received the mark of the beast, and them that
worshipped his image. Then both were cast alive
into the lake of fire burning with brimstone. And the
remnant were slain with the sword of him that sat
upon the horse, which sword proceeded out of his
mouth, and all the fowls were filled with their flesh."*

This description agrees with that of Isaiahf where
he describes the Saviour's coming for the destruction
of the anti-Christian nations, which we shall have
occasion hereafter to notice.

This coming of Christ is described as occurring
cotemporaneously with the overthrow and slaughter
of the last grand conspiracy, of the beast and the kings
of the earth and their armies, against Christ and his
saints, called " the supper of the great God" made foj
the fowls of Heaven, and so minutely described by
Ezekiel,J and referred to by the apostle John,§ in his
* Rev. 19. 11-21. fls. 63. 1-6.

t Ezek. ch. 38, 39. § Rev. 16. 14-16,

306 THE COMING OF CHRIST PRE-MILLENIAL.

prediction of the great battle of that great day of God
Almighty, when the kings of the 'earth and of the
whole world shall be gathered into a place called in
the Hebrew tongue Armageddon.

It is not necessary here to enter into a minute expla-
nation of the prophecies relating to this frightful scene.
The use we design at present to make of the reference
is, to confirm the argument for the coming of Christ,
before the Millenium. This we do by directing your
attention to the following facts, that the beast, i. e. the
secular Roman empire, and the false prophet, i. e.
Popery, or the man of sin — both the secular and
spiritual powers of the Roman empire — are to be
destroyed together ; that to this destruction immedi-
ately succeeds the church's glory and blessedness, —
and that this destruction takes place in the great day
of the battle of Armageddon, which John describes to
be at the coming of Christ.

The apostle John in another place* describes the
coming of Christ, and makes it to occur at the period
when the harvest of the earth is ripe, and the clusters
of the vine of the earth are gathered into the great
wine-press of the wrath of God.

" And I looked, and behold a white cloud, and upon
the cloud one sat like unto the Son of Man, having on
his head a golden crown, and in his hand a sharp
sickle. And another angel came out of the temple,
crying with a loud voice to him that sat on the cloud,
Thrust in thy sickle, and reap : for the time is
come for thee to reap ; for the harvest of the earth
is ripe. And he that sat on the cloud thrust in his
sipkle on the earth, and the earth was reaped. And
another angel came out of the temple which is in
heaven, he also having a sharp sickle. And another

• Rev. 14. 14-20.

THE COMING OF CHRIST PRE-OTLLENIAL.

307

angel came out from the altar which had power over
fire ; and cried with a loud cry to him that had the
sharp sickle, saying, Thrust in thy sharp sickle, and
gather the clusters of the vine of the earth ; for her
grapes are fully ripe. And the angel thrust in his
sickle into the earth, and gathered the vine of the
earth, and cast it into the great wine-press of the
wrath of God. And the wine-press was trodden with-
out the city, and blood came out of the wine-press,
even unto the horse-bridles, by the space of a thousand
and six hundred furlongs."

This scene the apostle makes identical with the
great battle of the day of God Almighty* above
referred to, as occurring at the coming of Jesus Christ.
The symbols by which he deswibes this scene are
taken from Isaiahf and Joel.J

Who is this that cometh from
Edom, with dyed garments from
Bozrah ? this that is glorious in
his apparel, travelling in the
greatness of his strength? I that
speak in righteousness, mighty to
save. Wherefore art thou red
in thine apparel, and thy gar-
ments like him that treadeth in
the wine-fat? I have trodden
the wine-press alone ; and of the
people there was none with me :
for I will tread them in mine
anger, and trample them in my
fury, and their blood shall be
sprinkled upon my garments, and
I will stain all my raiment. For
the day of vengeance is in my
heart, and the year of my re-
deemed is come. And I looked,
and there was none to help ; and
I wondered that there was none
to uphold: therefore mine own
arm brought salvation unto me ;
and my fury, it upheld me. And

I will tread down the people in
mine anger, and make them
drunk in my fury, and I will
bring down their strength to the
earth. — Isaiah.

For behold, in those days, and
in that time, wken I shall

BHING AGAIN THE CAPTIVITY OF

JuDAH AND Jerusalem, I will
also gather all nations, and will
bring them down into the valley
of Jehoshaphat, and will plead
with them there for my people
and for my heritage Israel, whom
they have scattered among the
nations and parted my land. Put
ye in the sickle : for the harvest
is ripe ; come, get you down :
for the press is fuU, the fats over-
flow, for their wickedness is
great. Multitudes, multitudes
in the valley of decision ; for the
day of the Lord is near in the
valley of decision, &c. — Joel.

• Rev.fl9. 15. t Isaiah, 63. 1-6. | Joel, 3.1,2; 13, 14,

308 THE COMING OF CHRIST PRE-MILLENIAL.

The date of the coming of Christ being thus con-
nected with the national redemption of Israel, is there-
fore again fixed before the Millenium.

in like manner, where the same apostle* again
speaks of the coming of Christ, his language is so
strikingly coincident with that of Zechariah,| as to
prove that he had his eye on the very same event
referred to by that prophet.

Behold he cometh with clouds ; pierced, and they shall mourn for

and every eye shall see him, and him, as one mourneth for his only

they also which pierced him : and son, and shall be in bitterness for

all kindreds of the earth shall him, as one that is in bitterness

wail because of him. Even so, for his first-born. In that day

Amen. — Revelations. shall there be a great mourn-
ing in Jerusalem, as the mourn-

And it shall come to pass in ing of Hadadrimmon in the val-

that day, that I will sect to de- ley of Megiddon. And the land

stroy all the nations that come shall mourn, every family apart ;

against Jerusalem. And I will the family of the house of David

pour upon the house of David, apart, and their wives apart ; the

and upon the inhabitants of Jeru- family of the house of Nathan

salem, the spirit of grace and of apart, and their wives apart. —

supplications : and they shall Zechakiah.
look upon me whom they have

The prophecy of Zechariah relates to the destruction
of the nations that shall conspire against the Jews, and
to the conversion and restoration of the Jewish people ;
ev^ents which, while they occur cotemporaneously,
confessedly take place before the Millenium, so that
we are still further confirmed in the conclusion that
the coming of Christ is to be pre-millenial.

In the same way it can be shown, that the coming
of the Lord with the clouds of Heaven, spoken of by
the evangelists in Matthew,^ Mark,§ and Luke,U
must be pre-millenial. For it is connected in time by
Luke with the completion of the times of the Gentiles,
and the re-establishment of the Jewish nation — events

• Rev. 1. 7. t Zeeh. 12. 9-12. J Matt. 24. 30.
§ Mark, 13. 26. || Luke, 21. 27.

THE COMING OF CHRIST PRE-MILLENIAL. 309

admitted by commentators generally to be cotempo-
raneous with the destruction of the anti-Christian
nations, and the commencement of the Millenium.

And then shall appear the sign And then shall they see the

of the Son of Man in Heaven : Son of Man coming in a cloud,

and then shall all the tribes of with power and great glory. And

the earth mourn, and they shall when these things begin to come

see the Son of Man coming in to pass, then look up and lift up

the clouds of Heaven with power your heads, for your redemption

and great glory. — Matthew. draweth nigh. — Luke.

And then they shall see the Son
of Man coming in the clouds with
power and great glory. — Makk.

Luke says, " And they (the Jews) shall fall by the
edge of the sword, and shall be led away captive into
all nations ; and Jerusalem shall be trodden down of
the Gentiles, until the times of the Gentiles be fulfilled.
And there shall be signs in the sun, and in the moon,
and in the stars, and upon the earth distress of nations,
with perplexity, the sea and the waves roaring ; men's
hearts failing them for fear, and for looking after those
things which are coming on the earth ; for the powers
of heaven shall be shaken."*

Beside these passages which give us chronological
dates as to the period or season of Christ's coming,
there are other passagesf which refer in general to
the event, without any chronological marks.

*' Jesus saith unto him. Thou hast said : nevertheless,
I say unto you, Hereafter shall ye see the Son of Man
sitting on the right hand of power, and coming in the

clouds of Heaven. And Jesus said, ye shall

see the Son of Man sitting on the right hand of power,
and coming in the clouds of Heaven."

As the language is obviously taken from Daniel, or
so nearly like that of his description of Christ's coming,

♦ Luke, 21. 24-26. f Mat. 26. 64; Mark, 14. 62.
27

310 THE COMING OF CHRIST PRE-MTLLENIAL.

at and for the destruction of the fourth or Roman
beast, we cannot consistently do other than the Spirit
himself has done, viz. refer to the scene of Daniel's
judgment, both for the language and meaning. Where-
fore Daniel, Isaiah, Zechariah, Ezekiel, Christ, Peter,
Paul, and John, all agree in the circumstantial and
chronological descriptions which they have given of
the coming and kingdom of the Lord, and all of them
chronologically determine the period of that coming
to be before the Millenium.

The only possible method of evading the force of
this conclusion, — which we think to be demonstration
incontrovertible, — is to deny the plain literal import of
the expressions, and to affirm that the phrases, " the
spirit of his mouth," " the brightness of his appear-
ing," and other kindred forms of speech, such as " the

COMING OF CHRIST," his PRESENCE Or APPEARING, his
REVELATION Or MANIFESTATION, his '* GLORIOUS APPEARING,"

are to be understood metaphorically or analogically.
To this the spiritualist is forced. It is impossible for
him to maintain the idea of a Millenium, or 1,000
years' prosperity and triumph of religion, as he under-
stands, before Christ's coming to judgment, in any
other way. It behoves us, therefore, before we
dismiss our argument, to settle the question whether
such expressions are to be literally, or metaphorically,
or analogically understood.

And here, in the very first place, we utterly deny
thai the language in the text, and similar expressions in
the Scriptures, are metaphorical. It behoves those who
say they are, to prove it. It is begging the question
for them to assume it. We must not take their asser-
tion, nor suffer them to pronounce the expressions
metaphorical, because they cannot understand or inter-
pret them literally, consistent with their views of the

THE COMING OF CHRIST PRE-MILLENIAL. 311

nature of the Millenium, and of the meaning or the
time of Christ's coming. These views are not self-
evident, — are actually disputed,— must previously be
established, — and have never yet been proved.
' When we come to the Bible, it must be as children,
to learn. We must not interpret its language by our
conceptions, or preconceived notions of the nature of
the things spoken of. Nor should we allow any com-
mentator to tell us, he cannot understand or conceive
how this thing or the other can be, or that it is utterly
inconsistent with all his notions of propriety, expe-
diency, or possibility. His notions are no standard*
His reason is not the umpire. The question is. What
has God said 1 — and to determine that, we must apply
the ordinary rules of grammar and rhetoric applicable
to the style of language in which God, by the prophet,
speaks. If he uses metaphors, of course the meaning
must be interpreted accordingly. If he does not, we
have no right to change his meaning by giving it a
metaphorical interpretation — an expedient too often
adopted to cloak men's ignorance, to excuse their
indolence, to display their ingenuity, and to wrest the
Scriptures to their own ends.

That such language, and similar expressions, em-
ployed in relation to the coming of Christ to judg-
ment, or for the establishment of his kingdom, are
metaphorical, we not only deny, but declare to be
incapable of proof. And, therefore, although we may
undertake a task confessedly and always difficult, viz.
to prove a negative, yet we shall, —

In the second place, undertake to show, that the
expressions^ '-'' the spirit of his mouthj' '''• the brightness
of his appearing,^'' cannot possibly be construed into metO"
phor^ and are, in common with other phrases employed
on this subject, always used in the strict literal sense,
when they occur in the New Testament.

312 THE COMING OF CHRIST PRE-MILLENIAL.

1. We remark, then, in the first place, that there is
no reason in the nature of things, which renders it
necessary that the phrases^ ^''spirit of his mouth^"*
" brightness of his appearing^'' should be understood
metaphorically. There is nothing absurd, or monstrous,
or contrary to any intuitive or demonstrated truth in
the idea of a terrible tempest, or of a visible splen-
did dazzling appearance of Jesus Christ, when coming
to judgment. Christ's person was actually near by
Peter and others, when his face shone in splendor like
the brilliancy of the sun, and his raiment was white
as the light.*

Even the spiritualists, too, admit, that when he will
come to judgment, it will be literally in tempests of
fire, and with great glory, just as Daniel and Paul, and
others have described ; so that the expressions being
not incongruous nor contradictory, in the nature of
things, do not necessarily require a figurative or meta-
phorical import.

Besides, when this same Lord Jesus Christ, long be-
fore he appeared as the babe of Bethlehem, did come
to this world as Jehovah, the angel of the covenant to
introduce the Sinaitic dispensation, to propose his
theocracy to Israel, and to pronounce his law in the
thunders of Sinai, it was precisely in this way, and
with these terrible physical agents attendant on his
presence. There were thunders and lightnings, and
a thick cloud upon the Mount, and the voice of the
trumpet exceeding loud, so that all the people that
was in the camp trembled.f Mount Sinai was alto-
gether in a smoke, because the Lord descended upon
it in fire, and the smoke thereof ascended as the smoke
of a furnace, and the whole Mount quaked greatly.
And all the people saw the thunderings and lightnings,

» Mat. 17. 2. t Compare Ps. 68. 17, 18, and Eph. 4. 7-10.

THE COMING OF CHRIST PRE-MILLENIAL. 313

and the noise of the trumpet, and the mountain smok-
ing.*

The only reason that can be urged, why they
should be understood figuratively, is, that they de-
scribe an appearance of Christ before, and for, the
destruction of Popery or the Man of Sin, which the
spiritualist thinks to be inconsistent with all his ideas
of the Millenium, and of the efficacy of truth. Be-
fore he can be allowed, however, thus to assign a
metaphorical ori allegorical meaning to the expres-
sions, he must prove that his ideas of the Millenium
are correct, — that just such a Millenium as he expects
has been promised and described by the prophets, —
and that the destruction of Popery is to be gradual,
by the influence of the Spirit and the Scriptures, or
the light of evangelical truth, and not violently. He
must also settle definitely the import of the figures as
he understands them, and prove that the phrases,
" spirit of his mouth," and " brightness of his appear-
ing," are actually used in other places, to denote what
he says they do. Their alleged metaphorical or ana-
logical import, in the text, has been declared to be
the influences of the Spirit, and the light and power
of a preached gospel. That they are sound, they
must show, and also, that God has said. Popery shall
be destroyed by these means. We deny that there is
anything to this eflfect in the whole Bible. Whatever
revivals, or divine influences, and a preached gospel
mav do — and we rejoice in all that they have done,
and pray earnestly for their greater extent and power —
we challenge any one to prove, from the Scriptures,
that these are the things which God, by his prophets,
has said, will exterminate and destroy the Man of Siu^.

* Exodus, 19. 15, 18, 20; 20. 18.

27*

314« THE COMING OF CHRIST PRE-MILLENIAL.

The Bible, and a preached gospel, and revivals, have
thus far failed to do it ; and we must be shown where
God has said they are «ver going to do it. So far
from this being the case, the apostle* states distinctly,
that the delusions, superstitions, lying wonders, and
deceitful sophistical reasonings, in support of unright-
eousness, or various forms of immoralitj^, which
characterize the Papacy, shall continue to prevent the
reception of the truth, that they might be saved.
For the proof that these things, especially false rea-
sonings to justify crime, are part and parcel of the
Popish system, we refer to Pascal's provincial letters,
who was himself a Catholic, and has exposed the hor-
rible corrupting doctrines of the Jesuits — of all Catho-
lics the most devoted to the See of Rome. Moreover,
the apostle says, that so far from the Scriptures, the
influence of the Spirit, and revivals of religion, going
to destroy Popery, God, because of their opposition
to these things, shall send them strong delusion, that
they should believe a lie ; that they all might be
damned who believe not the truth, but have pleasure
in unrighteousness. The system reaches a dreadful
crisis of damnation, its adherents giving themselves
over to horrible, fatal, damning delusion, because of
the imposition and lying wonders which they have
practised in the world, such as the pretended con-
version of the bread and wine in the Lord's Sup-
per into the literal body and blood of Christ, the spu-
rious miracles wrought by saints, the innumerable
legends of their superstition, the invention of purga-
torial flames for the purpose of alarm, oppression and
extorting of money from the ignorant, and hosts of
other things which need not be mentioned. There

* 2 Thess. 2. 9-12.

THE COMING OF CHRIST PRE-MILLENLAL. 315

is not a ray of hope that the delusion^ of Popery will
gradually be dispelled.

Individuals may escape, who may be brought to
repentance, and to the renunciation of its abominable
idolatries ; but the great mass of its adherents will
cling to it to the very last. At this day there is a
stronger, blinder, and more devoted attachment to its
mummeries, and a greater expenditure of money and
of effort, to sustain and extend its influence and idola-
tries, than there has been for centuries, if indeed ever
before.

Since the flight of the angel in the midst of Hea-
ven, having the everlasting gospel to preach unto
them that dwell on the earth,* — another angel has
followed, and the cry has been heard already. Baby-
Ion is fallen, is fallen, foretelling her doom, while a
third angel begins to lift his solemn and admonitory
voice, threatening the vengeance of Heaven " to be
poured out without mixture" for the torment of those
that shall worship the Beast and his image. God is
indeed giving warning, abundant and solemn, and
has been since the French Revolution, in the events
connected with the degradation of the Pope by Na-
poleon, and the political disaffection of some of
the principal states of Europe ; yet is the religious
influence of Rome, at present, exceedingly active and
extensive, and the zeal and devotion of her worship-
pers increasing in their intensity. The cause of mis-
sions, which began some fifty years ago to excite the
zeal and direct the efforts of a large portion of the
Protestant churches, has provoked and inflamed the
ardor of the Roman Catholics, whose missionary con-
tributions and labors are furnished with the design and

* Rev. 14. 6.

316 THE COMING OF CHRIST PRE-MILLENIAL.

expectation of inundating the world. Whatever suc-
cess has attended the evangelical missions of the
churches, and however great have been the moral and
civil revolutions wrought by their means in some coun-
tries, till recently pagan — for which we cordially render
thanks to Almighty God — still does the question of civil
government involve a variety of difficulties ; and the
legislation and execution of law, and dispensation of
justice, afford abundant proof even there, that the
kingdoms of this world have not yet become the king-
doms of our Lord and of his Christ. Christianitj'^ has
not established the dominion of Heaven over the na-
tions and governments of the earth, any more of late
years, on our own continent or elsewhere, than when
Constantine, the Emperor, professed to bow submis-
sive to its authority.

The position which alone can justify a figurative
import being given to these expressions, is wholly
without foundation, viz. that Popery is to be destroyed
by the progressive influence of light and truth. Indi-
viduals may and will be saved, but the system comes
to its death by violence. It will not do, therefore, to
assume a position which cannot be proved, which the
colossal and ancient systems of Islamism, Popery, Bud-
hism, and other forms of error, — that have for centuries
prevailed in the world, — proclaim to be unsupported by
fact J and in the light of that assumption, and by its
means, pronounce, as do the spiritualists, the expres-
sions, " the coming of Christ," " the brightness of his
appearing," "the spirit of his mouth," mere meta-
phorical or analogical expressions.

2. In the next place, we remark that the reference of
the apostle to his former epistle^ shows plainly that he did
not intend his readers to understand him as speaking
metaphorically. In his first epistle to the Thessalo-

THE COMING OF CHRIST PRE-MILLENIAL. 317

nians,* he wrote very explicitly about the personal
visible coming of Jesus Christ from Heaven, with a
shout, with the voice of the archangel, and the trump
of God, for raising the bodies of the dead saints, for
the transformation and rapture of the living saints, and
for their being congregated to meet him in the air, and
ever to be with him. He had told themf that the day
of Christ's coming would be sudden and unexpected,
like the coming of a thief in the night j and that at the
very moment the wicked would be crying peace and
safety, sudden destruction should come upon them.
No one does or will deny that his reference, in his
first epistle, is to the personal coming of Christ. It
seems that some of the Thessalonians were alarmed
by the thought, and apprehended that that dreadful
day was actually impending or had commenced. To
correct this impression, he wrote the context now
under consideration.

The day of which he speaks, in his second epistle, is
the same with that in the first : the great and notable
day of Christ's coming. He sets them right as to the
time — tells them it had not yet begun, and would not,
till a fearful apostasy should prepare the way for the
development of the Man of sin, the lawless one, who
would be bound on earth at his coming, and be de-
stroyed " by the spirit of his mouth and the brightness
of his coming." Now if the apostle spoke metaphori-
cally, and did not by these expressions mean the
actual personal coming of Christ, how was it possible
for him more efl?ectually to have misled and deceived
his readers 1 He was writing expressly, avowedly,
with special design, on the subject of Christ's personal
coming, as the first verse of the second chapter shows.

• 1 Thess. 4. 15, 17. f 1 Thess. 5. 2, 3.

3l8 THE COMING OF CHRIST PRE-MILLENIAL.

He proceeds to give certain great chronological dates,
to correct the alarm produced by his former epistle
on the subject. These dates were the apostasy that
should develope the lawless one. This lawless one
must^r*^ make his appearance ; after that, and during
his appearance and deceptions practised on the earth,
this " son of perdition" should be destroyed " by the
spirit of his (Christ^s) mouth and the brightness of his
appearing." He takes his name, " the son of perdition,"
from the signal, marked, and horrible destruction to
be visited on him by the brightness of Christ's ap-
pearing.

This title would by no means be appropriate, on
the supposition that the suasive power and progressive
influence and increase of light and truth are going to
accomplish the overthrow of Popery. We disparage
not the value or the power of truth. None can prize
it more highly than we do. Nor would we discourage
the employment of it for the salvation of the poor de-
luded victims of this base, degrading, and enslaving
idolatry, as well as to counteract the influence and
efl^ects of the numerous other forms of error and de-
lusion, by which hien encourage and support each
other in their hypocrisy, self-flattery, and oppression
of their fellotvSi We rejoice in every attempt to en-
lighten the public mind, to reform the church, and to
promote the sanctification of Christians, the meliora-
tion of human condition, the extension of liberty,
and the diffusion of happiness, by means of truthful
appeals and the circulation of light and knowledge.
Would that they were a thousand fold multiplied !
But other instruments are destined of God for the de-
struction of Popery — that rank and corrupt system,
which has filled the earth with the stench of its abomi-
nations. It is a blow of punitive vengeance that is

THE COMING OF CHRIST PEE-MILLENIAL. 319

to bring it to the ground — truth taught and enforced
by such means ! Such has been God's method from
the beginning. The antediluvian world, the cities of
Sodom and Gomorrah, the corrupt cities of antiquity,
Nineveh, Thebes, Petra, Babylon, Jerusalem, &c.,
none of them were reformed and ultimately saved by
the power of truth, pressed on the intellects and con-
sciences of men by oral or written exhibitions merely.
The stroke of vengeance was necessary. Nor will
Rome form an exception. She is indeed in her
dotage, and her doom is nigh ; but that very dotage
requires something else to correct it than the mere
light and power of truth. The glorious Reformation,
it is true, has proved the importance and efficacy of
the truth as applied by the Spirit of God for the salva-
tion of individuals — for saving out of her a numerous
people ; and it may therefore be inferred, as it has
been, that no other instrumentality is needed. Let
us but have revivals and spread the truth, it is said,
and the world will escape from the delusions and
dominion of the Man of sin. But the Spirit of God
has not thus seen it fitting to destroy any corrupt sys-
tem. Providential violence and severe inflictions of
judgment, sometimes miraculously, wrought deliver-
ance for the church in Egypt, extirpated the corrupt
nations of idolaters in Canaan, overthrew Judaism, and
have been and are now wasting Islamism. The very
Reformation itself, while it has illustrated the value
and power of truth, has nevertheless demonstrated
that other means are needed to demolish Popery — this
master-piece of Satanic delusion !

We are thus reduced to the necessity of believing,
that the apostle meant the literal personal coming of
Christ, as he comes to inflict vengeance on his ene-
mies ; and did not speak figuratively.

320 THE COMING OF CHRIST PEE-MILLEINUL.

The nature of the subject on which he spoke, which
was the personal coming, — the character of the style
in which he writes of the apostasy and the Man of sin,
which is neither metaphorical nor symbolical, but
alphabetical, — and the special design he had in view,
which was to fix a great chronological date or period
yet future, when Christ should come, — all forbid the
thought that he suddenly shifts his subject, and meta-
phorically describes a signal interposition of Provi-
dence, a special revival of religion, or anything else
than the personal coming of Christ.

If the spiritualist, however, will not be satisfied with
this, and he still insists that it is an allegorical coming
of which Paul speaks, then must the coming spoken
of in the first verse be allegorical, and so must our
gathering to Christ be allegorical, and that great day
of Christ be allegorical ; and of course, as he refers to
the day and coming of Christ spoken of in his first
epistle, it too must also be allegorical ; and, conse-
quently, that Christ's descending from Heaven with a
shout, and the voice of an archangel, and the trump
of God, and the resurrection of the dead saints, and
the rapture of the living, and the whole of that descrip-
tion, must be altogether allegorical — the great day of
judgment itself being nothing, after all, but a figure !
Verily, if this be the case, the apostle deserves our
execration. For he professedly, in the first epistle,
attempts to comfort us in view of the loss of our
Christian friends, by the prospect of their glorious
resurrection and return to earth with Jesus Christ ;
which, if he speaks figuratively, has not a word of
truth in it. Such is the utterly untenable and absurd
result to which the figurative interpretation brings us.

3. But we advance still a step further, and remark,
that the words which Paul employs here to express the

THE COMING OF CHRIST PRE-MILLBMdm:../^ 321 *" '"^ ■

coming of Christy are never used in any other^^hsj^^eJ R S j
plain literal sense in the JVew Testament. The expres-
sion " spirit of his mouth" is literally the breath or
wind of his mouth.* There is nothing here which
necessarily determines it to mean the Holy Spirit. The
" spirit of his mouth" is not a title of the Holy Spirit,
nor is the phrase ever used to denote an influence of
the Holy Spirit. It is indeed in one placef said that the
heavens and all their hosts " were made by the breath
of his mouth j" but the idea is, very obviously, that
God created them by his word — the words we utter
being formed, literally, by our breathing forth articu-
late sounds.

There are two ideas which the phrase breath or
spirit of his mouth, here, may literally express : either
a mighty tempest or a mighty voice. The Hebrews,
in order to express the superlative degree, employed
the name of God : thus, " the garden of the Lord"
meant a very fruitful garden, ".the cedars of the Lord,"
very lofty cedars, &c. Sometimes the hand, or the
arm, or the mouth of the Lord, as the instruments of
divine power, were used in the same sense. To un-
fold an idiom of speech is not to spiritualize, but to
adhere to grammatical construction or interpretation.
Thus, the breath of his nostrils,^ — the blast of his
mouth, — denoted at one time a mighty wind or tem-
pest, and at another a mighty and terrible voice. In
both cases they are Hebraistic modes of speech, to
denote something superlative.

The expression " spirit of his mouth," as used by
the apostle here, may literally mean a mighty tempest,
ot apiighty voice, or both. The apostle, in his first
epistle, had said the Lord should descend with a shout ;
and literally this will be the blast or spirit of his

* T&» irvtvfiaTi Tov aTonaros avrov, f Ps. 33. 6. t Job, 4. 9.

322 THE COMING OF CHRIST PRE-MILLENIAL.

mouth. David* describes Christ's coming to judg-
ment, so as to show that the Hebraistic mode of speech
adopted by the apostle most beautifully and graphi-
cally expresses, in a few words, the superlative con-
ception he had of the fiery tempest, lighted up by the
spirit or breath of the Almighty, and the thundering
in the Heavens when the Highest gives his voice.
Still more forcible is Isaiah'sf language, where he de-
scribes the coming of the Lord ; " His lips are full
of indignation, and his tongue as a devouring fire,
and his breath as an overflowing stream." " The
breath of the Lord, like a stream of brimstone, doth
kindle it. "J With both these descriptions the apostle
was familiar, and his expression, spirit or breath of his
mouthy needs no allegorical interpretation, but literally,
according to the Hebrew idiom of speech, most hap-
, pily and forcibly expresses the general idea of Christ's

"s^ coming in the midst of a terrible tempest, in which

commingle Jehovah's thundering voice and the fierce
lightnings, as they blaze from pole to pole.

As to the other expression, " brightness of his
APPEARING," (bJtiqxxveia Tijg nuqovaiag^) we defy the in-
y genuity of the best Greek scholar to select, from the
•' NJ ^ I whole compass of that rich and expressive language,
5 O^ \ words that can convey, more distinctly, definitely, and
* >^ I fully, the idea of a personal visible manifestation of
y. J ^ /the presence of Jesus Christ. The words are, as
^vV^ closely as they can be rendered into English, the
APPEARING OF HIS PRESENCE — just such an appearing as
the shining of the sun or moon in the heavens — the
EPIPHANY OF HIS PRESENCE. Each word of itsclf is
sufficient to express the idea of personal manifesta-
tion. But here the two words are put together, to
Ns %4^ ' make the idea more explicit.

'l^5 • 1 Ps. 18. 7-13. t Is. 30. 27, 28. | Is. 30. 33.

s^4

THE COMING OF CHRIST PRE-MILLENIAL. 323

' There are three words commonly used in the Greek,
to denote the personal appearing of Jesus Christ. One

is dcTtOxdXvipig^ REVELATION, MANIFESTATION, of JeSUS

Christ. Another is imcpdvEin^ appearance, and the third
nagovaia^ PRESENCE or COMING. The word "revela-
tion," as applied to Christ, {dTtoxdXvtptg^') occurs seven
times, viz.: in 1 Cor. 1. 7; 2 Cor. 12. 1 ; Gal. 1. 12 j
2 Thess. 1. 7 ; 1 Pet. 1. 7 & 13, and 4. 13. In all, it
denotes his literal manifestation. In Rev. 1. 1, it is
used as the title of the book of Revelations — the
Apocalypse of Christ, — and that for a very obvious
reason : because that book specially treats of his per-
sonal coming.

The second (emcpdveia) epiphany or appearance
occurs six times in the New Testament. 1 Tim. 6.
14 : " The charge to Timothy to keep this command-
ment without spot, unrebukable, until the appearing
(^i7tiq)&veiag) of our Lord Jesus Christ." Again, in 2
Tim. 1. 10 : " Now made manifest by the appearing
(^^Tticp&vstag^ of our Saviour Jesus Christ," referring to
his first personal appearing in this world. Again, in
2 Tim. 4. 1 & 8, where it refers literally to the second
personal appearing. Also in Titus, 2. 13 : " Looking
for the blessed hope and glorious appearing Qnt-
qi&veiav') of the great God." In none of these places
is it figurative. Its import is literal in all, and there-
fore in the passage under consideration* there is no
reason why it should be made figurative.

•The third word is Uagovata^ "coming" or "pre-
sence." In every instance, too, where it occurs, which
is twenty-four times, it is used literally, and not meta-
phorically or analogically.!

* 2 Thess. 2. 8.

t Thus it occurs in 1 Cor. 16. 17; 2 Cor. 7. 6, 7; 10.
10 J PhiL 1. 26; 2. 12; and is used to denote the visible coming

324 THE COMING OF CHBIST PRE-MILLENIAL.

There is another word translated coming,* which
is sometimes used metaphorically, but not this word ;
and English readers and commentators have often
been led astray by not attending to the original Greek
expressions and discriminating between them. Yet
this word has been shownf in all the places where it
is used, in the seven epistles to the seven churches of
Asia, to denote the literal coming of Christ. The
word that is used in reference to the coming or
presence of Christ to destroy Popery, is literal, never
metaphorical. Invariably, in every instance, in the
New Testament, it denotes the actual presence of that
of which it is predicted, whether it be the person of
Christ, the day of God, or the Man of sin. The aa-gu-
ment, therefore, we think is irresistible. It may be
now summed up in a few words. The apostle in the
text is speaking of the personal coming of Jesus
Christ, for he uses two words, neither of which is ever
used in a figurative or metaphorical sense in the New

or personal presence of Stephanas, Fortunatus, Achaicus and
Paul, to the churches. It is used in Matt. 24. 3, 27, 37, 39. It
occurs also in 1 Cor. 15. 23 ; 1 Thess. 2. 19 ; 3. 13 ; 4. 15 ;
5. 23 ; James, 5. 7, 8 ; 2 Peter, 1. 16 ; 3.4; 3. 12 ; and 1 John,
2. 28 ; and in every instance can only be literally understood.
Besides these it occurs only in the 2d epistle of Thess., in the 2d
ch. 9th v., where it refers to the literal personal coming or pre-
sence of Antichrist ; and in 2. 1, where it has been shown it can
denote only the personal coming or presence of Christ — and lastly,
in the passage under review, which, therefore, must not have an
allegorical or different meaning affixed to it from what it has in
every other place. Vol. ii. pp. 67-71.

* epxpjjievoi,

t Rev. 2. 5 ; 22. 25 ; 3. 3 ; 10. 1 1, 20. Also, James, 5. 7, 9. These
places are conunonly quoted in proof of Christ's figurative coming.
But they aU relate to one coming yet future. See J. D'A. Hist,
of the First Resurrection, vol. ii. pp. 67-71.

THE COMING OF CHRIST PRE-MILLENIAL. 325

Testament. If neither, when separately used, can be
metaphorically understood to denote a spiritual ad-
vent, much less can both when united. If the words
the shining forth^ or appearance of His presence^ do not
mean the personal visible revelation or manifestation
of Himself, it is impossible to employ terms that can
express it. Human language is utterly incapable of
being interpreted on any fixed and definite principles
whatever, if it be not a literal personal manifestation
and coming. But this glorious personal manifesta-
tion or coming, takes place at the time, and /or the ex-
press purpose, of the destruction of Popery or Anti-
christ, which it is conceded must take place before
the millenial day of prosperity. It follows, therefore,
THAT Jesus Christ comes in glory to judge the world

BEFORE the MiLLENIUM.

28*

CHAPTER XII.

THE NATUKE OF THE DAY OF JUDGMENT SUPPOSED TO AF-
FORD AN OBJECTION AGAINST THE PRE-MILLENIAL
COMING OF CHRIST.

Our object in this chapter, is to meet an objection
commonly urged against the doctrine of Christ's
coming to judgment before the Millenium, as well as
to correct the practical mistake or error in relation to
the great day of final retribution, out of which it
grows.

It is a very prevalent opinion, that the day of judg-
ment, if not a day of twenty-four hours' length, is
nevertheless a very short period, during which a
strictly judicial process is to be conducted ; and that
for this purpose, all mankind, both the righteous and
the wicked, are to be simultaneously congregated be-
fore the judgment-seat of Jesus Christ, to hear the
sentence of approbation or condemnation, to be then
pronounced by the great Judge of quick and dead.
Such is the general account given of it in discourses
by those who have undertaken to describe the appal-
ling scenes of the last great day.

This general notion of the day of judgment, is sus-
tained by references to various passages of Scripture,
which, it is thought, imply evidently the universal
promiscuous congregation of the living and of the
dead at the judgment-seat of Jesus Christ. Of course,
it is objected, if such be the process of judgment, it is
altogether inconsistent with the idea of Christ's coming

THE DAY OF JUDGMENT. 3^7

to raise the dead, and to change the living bodies of
his saints, to destroy Popery and the anti-Christian na
tions, and to extend the government of Heaven over
any remnants of the nations that may yet be left in
the flesh.

It is admitted that while the general result of a
judgment to come, may be the same according to
these differing views, yet are they entirely inconsist-
ent with each other, when regarded as a description
of the process of that judgment. It becomes us then
to make our appeal directly to the word of God ; and
to examine candidly, carefully, and solemnly, what
He has said on this subject. His testimony is our
sole guide and umpire here. ' j^ .-

In making this appeal to the scriptural account of
the day of judgment, we remark as preliminary —

That it must he borne in mind, and will unquestiona-
bly be at once admitted, by every intelligent reader of the
Sacred Scriptures, that all the different accounts of .the
day of judgment, given in the Sacred Scriptures, must
harmonize with each other.

These accounts are very numerous and various, —
some of them incidental and some extended, — some
delivered by one inspired writer and some by another,
involving, as a whole, abundant allusions, but not in
every minute particular identically the same. This
should not be accounted strange. It is in fact the
most natural thing imaginable. It is impossible for
different persons, who have witnessed the same com-
plicated series of events, to give a description of
them, in every minute particular, precisely the same.
One will give prominence to this class of events,
another to that : — some will omit incidents deemed
unimportant, while others will detail them :-r— some
will be more graphic and comprehensive than others,

328 THE DAY OF JUDGMENT !

and yet all will agree as to the general outline and
results. It is just so in the prophetic descriptions
given us of the day of judgment. It is therefore mani-
festly improper for us, to single out the description,
as given by any one writer, and assume it to be the
grand and leading view, according to which we must
judge of all the rest. All are but parts of one
great whole, and it behoves us so to ponder and place
the different facts, that they shall all harmonize with
each other. This requires labor and study ; and es-
pecially to have our minds divested of any precon-
ceived notions. The facts must be admitted, just as
stated by the writer, so far as his testimony goes ;
and must also be viewed in connection with the spe-
cific design which he had in communicating them.

It is the easiest thing imaginable to excite suspi-
cions, and to make false impressions, in relation to the
testimony of a witness, by taking it out of the imme-
diate connection, and viewing it, either entirely apart
from the circumstances to which it refers, or in the
light of others never contemplated by him. These
things are well enough understood, by those accus-
tomed to examine and weigh the import of testimony.
We claim, on this subject, the application of the same
general principles and rules, admitted to be appropri-
ate and deserving of attention in matters of ordinary
interest.

Following these principles we find that the sacred
writers crowd together an immense variety of inci-
dents and events ; denominate and designate the
period during which they occur, by different titles, as
" that day^'^ " the day of the Lord," " the day of judg-
ment," " the great day of God," and the like. Hence
we remark : —

2. Thai neither the usage of speech common among

NO OBJECTION TO THE PRE-MILLENIAL COMING. 329

the prophets^ nor the specific character of their descrip-
tions of the day of judgment^ requires us to believe^ that
the phrase designates a day of twenty-four hours or even
a very short space. Sometimes the word day is used
prophetically, to designate a year, as by Daniel, Eze-
kiel, and others. At other times it is used to denote
an indefinite period of time, a dispensation— a long
series of years possessing the same general charactej-
istics.

Christ called the period of his personal ministry,
" a day" lamenting that the Jews had not knaw^
in that their day the things which make for their
peace.* The whole period of the children of Israel's
forty years' journey in the wilderness, was called a day
—the day ^f temptation,! and 4:1m apoetles icalled ^
Gospel dispensation a day, saying, " now is the accept-
ed time, and to-day is the day of salyation."!|:

Isaiah and others of the prophets, but especially tthe
former, use the emphatic phrase, "In that day," to
denote the period of the judgment, though not accord-
ing to the popular idea ; but, on the contrary, in «ttci^
way as to show that it was regarded as a season or dis-
pensation during which many wonderful eveBts W£3ie
to transpire in the world. o 'it||'

With these preliminary remarks, we are prepared to
appeal to the laws and to testimony, on the s(iii>ject
of the great day of judgment.

One of the most common and striking portions of
the Sacred Scriptures referred to, which, it is object-
ed, conflicts with the idea of Christ's pre-millenial
coming to judgment, is the twenty-fifth chapter of
Matthew, the parable of the sheep and goats. In this
context, it is contended, there is manifestly a descmp

* Luke, 19. 42. f Heb. 3. 13, 15. tJlCm. 6. 2.

330 THE DAY OF JUDGMENT I

tion of the great day of final retribution, the post-mille-
nial judgment, for the Judge, the Son of Man, is
viewed as seated on his throne of glory, all nations,
and ail the holy angels with him, as gathered before
him, the sheep and the goats as separated, and sentence
pronounced on each according to their deeds.

In reply to this objection, we admit and feel the ob-
ligation to adhere strictly and fully to the words of
Christ, and in doing so we remark —

1 . That the Saviour evidently does not so immediately
intend to give a description of judicial processes in the
judgment scenes^ as of certain circumstances connected
with his coming.

In Matthew he asserts the general fact of his com-
ing with his holy angels and the gathering of his
elect.

" And then, shall appear the sign of the Son of
Man in Heaven, and then shall all the tribes of the
earth mourn, and they shall see the Son of Man com-
ing in the clouds of Heaven with power and great
glory. And he shall send his angels with a great
sound of a trumpet, and they shall gather together his
elect from the four winds, from one end of Heaven to
the other."*

These events, he states, shall occur after the ap-
pearance of certain signs which he details.

" Immediately after the tribulation of those days
shall the sun be darkened, and the moon shall not
give her light, and the stars shall fall from Heaven,
and the powers of the Heavens shall be shaken."!

The appearance of these signs should as certainly
foretoken his coming, as the budding of the fig-tree
does the approach of summer. This idea he illus-
trates in the parable of the fig-tree.-

* Matt. 24, 30-31. t Matt. 24. 29.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 331

" Now learn a parable of the fig-tree : when his
branch is yet tender, and putteth forth leaves, ye
know that summer is nigh. So likewise ye, when ye
shall see all these things, know that it is near, even
at the doors — verily I say unto you, this generation
shall not pass, till all these things be fulfilled. Heaven
and earth shall pass away, but my words shall not
pass away."*

Having stated the certainty of his coming, he re-
fuses to give information as to its precise time —
" But of that day and hour knoweth no man, no, not
the angels of Heaven, but my Father only ;"t but re-
marks, that the world would be found in the same
careless, sensual, unbelieving, and supposed secure
condition, it was in the days of Noah before the
deluge.

" But as the days of Noah were, so shall also the
coming of the Son of Man be. For, as in the days
that were before the flood, they were eating and
drinking, marrying and giving in marriage, until the
day that Noah entered the ark ; so shall also the com-
ing of the Son of Man be. There shall two be in the
field, the one shall be taken and the other left.
Two women shall be grinding at the mill, the one
shall be taken and the other left."|

The obligation to watchfulness, he enforces by com-
paring his coming to the approach of a thief.

" Watch therefore, for ye know not what hour
your Lord shall come. But know this, that if the
good man of the house had known in what watch the
thief should come, he would have watched, aTid
would not have suffered his house to be broken up.

* Matt. 24. 32-35. f Matt. 24. 36. | Matt. 24. 37-41.

332 THE DAY OF JUDGMENT:

Therefore be ye also ready, for in such an hour as
you think not the Son of Man cometh."*

The importance and obligations, to be faithful in
the discharge of trusts and duties, he urges, by the
parable of the servant, that during his lord's absence
was inattentive and oppressive.

" Who then is a faithful and wise servant, whom
his lord hath made ruler over his household, to give
them meat in due season 1 Blessed is that servant
whom his lord, when he cometh, shall find so doing.
Verily I say unto you, that he shall make him ruler
over all his goods. But and if that evil servant shall
say in his heart, my lord delayeth his coming, and
shall begin to smite his fellow-servants, and to eat
and drink with the drunken ; — the lord of that ser-
vant shall come in a day when he looketh not for
him, and in an hour that he is not aware of, and shall
cut him asunder, and appoint him his portion with the
hypocrites j there shall be weeping and gnashing of
teeth."t

In all this context, therefore, he is pressing the fact of
his coming, for practical uses, instead of describing
the process of judgment. He continues the same in
the next chapter, with the evident design of guarding
against the incredulity and indifference, on the subject
of his coming, which he foresaw would affect even the
church at the time of his coming. In the parable of
the ten virgins he sets forth the slumbering condition
in which half the church would be at that time ; and
how an immense body, one half of the professors of
religion, would be confounded, ashamed, rejected, dis-
mayed, overwhelmed, at his coming, when a portion

♦ Matt. 24. 42-44. f Matt. 24. 45-51.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 333

of his church should enter into the marriage supper of
the Lamb, and they be shut out.

" Then shall the kingdom of Heaven be likened unto
the virgins which took their lamps, and went fotth to
meet the bridegroom. And five of them were wise,
and five were foolish. They that were foolish took
their lamps, and took no oil with them ; but the wise
took oil in the vessel with the lamps. While the
bridegroom tarried they all slumbered and slept. And
at midnight there was a cry made ; behold the bride-
groom cometh, go ye out to meet him. Then all
those virgins arose 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 answered, saying,
not so, lest there be not enough for us and you, but
go ye rather to them that sell, and buy for yourselves.
And while they went to buy, the bridegroom came ;
and they that were ready went in with him to the
marriage j and the door was shut. Afterwards came
also the other virgins, saying. Lord, Lord, open to us.
But he answered and said, verily I say unto you, I
know you not. Watch, therefore, for you know
neither the day nor the hour when the Son of Man
cometh."*

Then, for once, poor formal professors, whose
hearts have not been given to Christ, whose minds
are not on him, whose confidence is not placed in
him, but who are drowned in the cares and pleasures
of the world, sunk in stupid carelessness and ease,
shall awake to realize their awful condition, and begin
earnestly to seek and pray. Terror, confusion, dis-
may, will overwhelm them. They will then knock at
the door of mercy, and seek to enter in, but it will

• Matt. 25. 1-13.
29

334 THE DAY OF JUDGMENT:

be too late for them. Their carelessness and folly,
their guilty slumber, and being content with the form
of godliness, while denying its power, will prove
their ruin. All will be shut out from his marriage
feast, that have not been truly converted and sancti-
fied in heart.

In the parable of the talents the Saviour sets forth
the rule of judgment that shall be adopted in reference
to his church.

"For the kingdom of Heaven is as a man travelling
into a far country, who called his own servants, and
delivered unto them his goods. And unto one he
gave five talents, to another two, and to another one,
to every man according to his several ability, and
straightway took his journey. Then he that had re-
ceived the five talents, went and traded with the same,
and made them other five talents. And likewise he
that had received two, he also gained other two. But
he that had received one, went and digged in the
earth, and hid his Lord's money. After a long time
the Lord of those servants cometh and reckoneth with
them. And so he that had received five talents came
and brought other five talents, saying. Lord, thou
deliveredst unto me five talents, behold, I have gained
beside them five talents more. His Lord said unto
him, well done, thou good and faithful servant ; thou
hast been faithful over a few things, I will make thee
ruler over many things ; enter thou into the joy of thy
Lord. He also that had received two talents,
came and said, Lord, thou deliveredst unto me two
talents, behold, I have gained two other talents beside
them. His Lord said unto him, well done, good and
faithful servant ; thou hast been faithful over a few
things, I will make thee ruler over many things, enter
thou into the joy of thy Lord. Then he which had

NO OBJECTION TO THE PEE-MILLENIAL COMING. 335

received the one talent came, and said, Lord, I knew
thee that thou wert an hard man, reaping where thou
hast not sown, and gathering where thou hast not
strawed ; and I was afraid, and went and hid thy talent
in the earth : lo ! there thou hast that is thine. His
Lord answered and said unto him, thou wicked and
slothful servant, thou knewest that I reap where I
sowed not, and gather where I have not strawed.
Thou oughtest therefore to have put my money to
the exchangers, and then at my coming I should have
received mine own with usury. Take therefore the
talent from him, and give it unto him which hath ten
talents ; for unto every one that hath shall be given,
but from him that hath not shall be taken away, even
that which he hath. And cast ye the unprofitable
servant into utter darkness : there shall be weeping
and gnashing of teeth."*

All his professed followers, who style themselves
his servants, shall be rewarded or punished for their
improvement or neglect of the talents, the abilities,
opportunities and privileges allotted to them. The
three servants represent different classes of professors
of religion. All who do not live to some profitable
account, who do not exert a wholesome and saving
influence in the world, shall be rejected ; but those
who were awake and active, and lived to the honor
and glory of Jesus Christ, shall be rewarded accord-
ingly. The idea evidently is, that the honors and
distinctions which Christ, at his coming, will put upon
his followers, will be according to their devotion to
his honor and interests. This is the process of judg-
ment, which begins at the house of God. It is not
the judgment of his enemies but his professed friends.

* Matt. 25. 14-30.

336 THE DAY OF JUDGMENT :

Neither the parable of the ten virgins, nor of the
talents, therefore, describes the judgment oUhe world^
or the judicial process instituted against the openly-
wicked, but the judgment of the church of God.

In the parable of the sheep and the goats, the
Saviour brings into view another and very important
circumstance connected with his coming — the separa-
tion which should be made between the sheep and
the goats, and the gathering in of the elect.

" When the Son of Man shall come in his glory,
and all the holy angels with him, then shall he sit
upon the throne of his glory. And before him shall
be gathered all nations, and he shall separate them
one from another, as a shepherd divideth his sheep
from the goats. And he shall set the sheep on his
right hand, but the goats on the left. Then shall the
king say unto them on his right hand, come ye
blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world. For I was
an hungered and ye gave me meat, I was thirsty and
ye gave me drink, I was a stranger and ye took me
in ; naked and ye clothed me ; I was sick and ye
visited me ; I was in prison and ye came unto me.
Then shall the righteous answer him, saying. Lord,
when saw we thee an hungered and fed thee % or
thirsty and gave thee drink 1 when saw we thee a
stranger and took thee in 1 or naked and clothed
thee ? or when saw we thee sick or in prison and
came unto thee 1 And the king shall answer and
say unto them, verily, I say unto you, inasmuch as ye
have done it unto one of the least of these my brethren
ye have done it unto me. Then shall he say also
unto them on the left hand — depart from me, ye cursed,
into everlasting fire prepared for the devil and his
angels. For I was hungered and ye gave me no

NO OBJECTION TO THE PRE-MILLENIAL COMIIv'G. 337

meat ; I was thirsty and ye gave me no drink ; I was
a stranger and ye took me not in ; naked and ye
clothed me not ; sick and in prison and ye visited me
not. Then shall they also answer him, saying, Lord,
when saw we thee an hungered, or athirst, or a
stranger, or naked, or sick, or in prison, and did not
minister unto thee 1 Then shall he answer them, say-
ing, verily I say unto you, inasmuch as ye did if not to
one the least of these, ye did it not to me. And these
shall go away into everlasting punishment ; but the
righteous into life eternal."*

This passage is the main reliance of those who deny
the pre-millenial coming of Christ, and maintain a
universal, promiscuous resurrection, and simultaneous
judgment of the race. It behoves us, therefore, to give
it very strict and close attention.

The hearers of Christ, when he delivered his dis-
course, were his disciples, who came privately to him
as he sat on the Mount of Olives, saying, tell me
when shall these things be 1 And what shall be the
sign of thy coming and of the end of the world If

The passage now under consideration is part of the
discourse he delivered to his disciples in answer to
these questions, and embraced in the twenty-fourth
and twenty-fifth chapters of Matthew. In the twenty-
fourth chapter, he had said, that after certain events
predicted to occur previously, they should see the sign
of the Son of Man in Heaven, when all the tribes of
the earth shall mourn, and they should see the Son of
Man coming in the clouds of Heaven with power and
great glory, with his angels, and a great sound of a
trumpet, and they should gather together his elect
from the four winds, from one end of Heaven to the

* Matt. 25. 31-46. f Matt. 24. 3.

29*

338 THE DAY OF JUDGMENT :

Other. It is to this same event he alludes in the con-
text, Matthew, 25. 31, &c. For he evidently resumes
the subject, and gives a more particular account of
this gathering together of the elect. " When the Son
of Man shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of his
glory, and before him shall be gathered all nations,"
out of-which the separation of the righteous from the
wicked should be made, just as a shepherd divides the
sheep and goats, mixed up in the same flock. The
special events alluded to in these places, are, — the
gathering of all nations befoje him, — the separation of
the sheep from the goats, — and the gathering of the
elect together from the four winds, from one end of
Heaven the another. These events, he says, shall
occur when the Son of Man cometh. The coming of
the Son of Man itself, as has been already hinted, is
alluded to as something admitted and well understood
by his disciples; which their question proves, since
they evinced no doubt about the fact, or the nature of
that coming, but asked only as to the sign of it, and
of the end of the world.

The allusion, therefore, is, without doubt, to Daniel's
prediction, relative to the coming of the Son of Man.

" I saw in the night visions, and behold one like the
Son of Man came, with the clouds of Heaven, and
came to the Ancient of Days, and they brought him
near before him. And there was given him dominion,
and glory, and a kingdom, that all people, nations,
and languages, should serve him ; his dominion is an
everlasting dominion, which shall not pass aw^y, and
his kingdom that w^hich shall not be destroyed."*

In this prediction it is distinctly stated that, when he

• Dan. 7. 13, 14.

KO OBJECTlOiN TO THE PRE-MILLENIAL COMING. 339

should come, there would be given him dominion, and
glory, and a kingdom, that all people^ nations and lan-
guages should serve him. The idea is, very plainly and
explicitly, that he shall have the universal sovereignty
in the earth, which the empires of the beasts should
continue to exercise till his coming. This sovereignty
is to be exercised by the Son of Man over nations in
the flesh, — for the phrase, " peoples, nations, and lan-
guages," is the very phrase which Nebuchadnezzar
and Darius used when they addressed their subjects
and inscribed to them their decrees, and is indeed
the phrase which Daniel uniformly employs to denote
the inhabitants of earth subject to the imperial sway.

" Then a herald cried aloud. To you it is command-
ed, O people, nations, and languages."* " Then
King Darius wrote unto all people, nations, and lan-
guages, that dwell in all the earth ; peace be multi-
plied untoyou."!

The prediction, then, of the transfer of the nations of
the earth, from the sway of Imperial rulers to the do-
minion of Jesus Christ, is exactly what is elsewhere
predicted, that he shall be " king over all the earth."
The event, therefore, referred to by the Saviour, both
in Matt. 24 and 25, being the same with that of
which Daniel speaks, must be the separation or divi-
sion between the righteous and the wicked.

" And then shall appear the sign of the Son of Man
in Heaven, and then shall all the tribes of the earth
mourn, and they shall see the Son of Man coming in
the clouds of Heaven with power and great glory."
" And he shall send his angels with a great sound of a
trumpet, and they shall gather together his elect from
the four winds from one end of Heaven to the other."t

• Dan. 3. 4. f Dan. 6. 26. | Matt. 24. 30, 31.

340 THE DAY OF JUDGMENT :

" When the Son of Man shall come in his glory, and
a!l the holy angels with him, then shall he sit upon
the throne of his glory : and before him shall be
gathered all nations, and he shall separate them one
from another, as a shepherd divideth his sheep from
the goats."*

This separation shall take place, when he comes to
set up his kingdom in this world. But this, as Daniel
shows, and as has been already fully proved, is to occur,
not at the close, but at the commencement of the
Millenium ; and consequently the judgment, of which
the Saviour speaks in the twenty-fifth chapter, is, like
that of the twenty-fourth, pre-millenial, and altogether
unlike, in its attendant circumstances, to the final
judgment spoken of in Kev. 20. In that last conclud-
ing scene of the great day of judgment, the dead,
small and great, stand before God and ar^ judg-
ed J the seas give up their dead, and death and hell de-
liver up the dead in them, and they are individually
judged, every man according to his works. This is
unquestionably an universal resurrection and congrega-
tion of the dead, which is to occur at the close of the
Millenium. But in the discourse of Christ under consi-
deration, he does not say a word about the resurrec-
tion of the dead. Whatever allusion there may be
to any resurrection is implied in the nature of the
events to which he refers.

The events here particularly referred to, are to
characterize the well understood epoch of his coming
of which he had spoken. Those events are the
gathering of the nations in the flesh before him,
the separating between the righteous and the wicked
found in them, and the gathering of the elect. Not
a word is said about a resurrection.
* Mat. 25. 31, 32.

NO OBJECTION TO THE PRE-MILLENIAL COMING, ^l

2. We remark, in the second place, ihat the language
of the Saviour necessarily confines his meaning to man-
kind existing on the earth at the time of his coming.

The phrase nations* is never applied to the dead,
but always to masses of men and women, living on
the earth together, under some form or other of or-
ganized government. This being the most common
meaning and use of the word, we cannot extend its
import according to the objection we are considering,
so as to embrace the innumerable hosts that have gone
down to the grave in all ages, and from all nations.
They exist, not as nations in the regions of the dead,
and therefore cannot come forth to judgment as na-
tions, but shall come as the throng of " the dead," just
as John, who more especially speaks of their judg-
ment, describes, " And 1 saw the dead, small and great,
stand before God, and the books were opened ; and an-
other book was opened, which is the Book of Life, and
the dead were judged out of those things which were
written in the books according to their works. And
the sea gave up the dead which were in it, and death
and Hell delivered up the dead which were in them, and
they were judged every man according to his works/'f

Such being the fact, we are not at liberty to assume
that the Saviour, when speaking of all nations being
gathered before him, out of which the goats shall be

* See Scapula. Also Robinson's Tr. of Wahl's Clav. Phil. In
Rev. 21. 24, it does not denote a swarm, a multitude ; for the paral-
lelism in the text shows that they were regarded as having " kings.'*
Of course the proper idea of the word " nation" is involved. Ta »Qv^
is indeed used as a noun of multitude, to denote the Gentiles or
nations of the earth, in contradistinction from the people of God,
or Jewish nation, but not so as to exclude the idea of organization.
So also is the Hebrew word -^m. — Gesenius says, LXX. satis con-
stanter d? reddunt lad?, >ii lOvo^, Vulg. gens, unde etiam io N. T.
Td iQvri opponuntur rw Xaui Qsov 'l(Tpaii\, Luc. 2. 32.

t Rev. 20. 12,13. '

342 THE DAY OF JUDGMENT : .

separated from the sheep, is describing the process of
final judgment to be passed upon the dead. Where-
fore, the account he gives, of the gathering of the na-
tions before him, and separating the sheep and the
goats, must be understood as applying solely to the
nations in the flesh, at the time of his coming, and not
to the hosts of the righteous and the wicked, as though
they were simultaneously raised from the dead at a
final judgment. And this conclusion, so inevitable
from these premises, is further confirmed by the fact
that, in the account of the judgment given by John,*
there is no mention made of rewards, but only of the
judgment and punishment of those men whose names
were not found written in the Book of Life.

3. We remark, in the third place, that there are two
or three circumstances of such essential difference, be-
tween the account of Christ in this parable, and tht
apostle John's account of the final act of judgment, that
they cannot at all be made to refer to the same events.
The first is, that the everlasting fire, into which the
goats are sent, is said to be " prepared for the devil
and his angels," and is identically the same with " the
lake of fire"t into which Satan is to be cast, and tor-
mented day and night for ever and ever. Now the
phrase, ^rejoare(/ /or, implies plainly that the devil and
his angels had not yet been cast into it, when the goats
are ordered to depart into it. Satan is bound for a
thousand years at the coming of Christ, find the goats
are cast into the fire long before him. But in John's
account the wicked dead, at the last act of judgment,
are cast into the lake of fire, after Satan had been cast
thorc-t The nations and the dead, therefore, cannot
be the same.

• Rev. 20. 11-15. ' t Matt. 25. 41.

1 2-wj'tt;^0^aerai tfiirpoaOev airov iravra ra idvri. — Matt. 25. 32.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 343

A second circumstance of essential difference is,
that John's account, "And the devil that deceived
them was cast into the lake of fire and brimstone,
where the beast and the false prophet are, and shall
be tormented day and night for ever and ever,"* does
not cast the devil and his angels into " the lake of
fire" until the end of the thousand years, a long time
after the beast and the false prophet had been cast in.
But the beast and the false prophet, which we have
seen are the secular Roman Empire and the Pope,
the Man of sin — the system of Papacy with its blinded
adherents — are cast into thQ lake of fire before the
Millenium, as is manifest from this passage : " And
the beast was taken, and with him the false prophet
that wrouo^ht miracles before him, with which he de-
ceived them that had received the mark of the beast,
and them that worshipped his image. These last were
cast alive into a lake of fire burning with brimstone,"f
as we showed in the last chapter — destroyed at the com-
ing of Christy " by the spirit of his mouth and the bright-
ness of his appearing." The nations, therefore, spoken
of by Christ, cannot be the promiscuous dead of whom
John speaks. This leads us to remark —

4*. In the fourth place, that the gathering of all na-
tions before him^ of which he speaks here^ is not and
cannot be understood to refer to^ or to be effected by the
promiscuous resurrection of the dead. This is proved
by the fact just above noticed, that they are the na-
tions^ i. e. those living on the earth, and not the dead,
that are to be gathered before the Son of Man. The
word translated "gathered" in Matthew, where Christ
says, " and before him shall be gathered all nations,"
(avv(xxOr}aeTai^) does not always denote the actual as-

• Rev. 20. 10. t Rev. 19. 20.

844 THE DAY OF JUDGMENT :

sembling into one place. It is used to denote the idea
of conjunction, allicince, or formation of one society :
"And not for that nation only, but that also he should
gather together in one the children of God that were
scattered abroad,"* — the organization of different
parts or members, before separate, under one head or
government.!

This idea of the word at once directs us to what
Daniel predicted, when the different peoples, nations,
and languages, on the face of the whole earth, should
be gathered into one kingdom, i. e. all dominions be
consolidated and bound together under Christ, their
head, who is to rule them in conjunction with his
saints. "I saw in the night visions, and behold one
like the Son of Man came with the clouds of Heaven,
and came to the Ancient of Days, and they brought
him near before him ; and there was given him do-
minion, and glory, and a kingdom, that all people,
nations, and languages, should serve him: his do-
minion is an everlasting dominion, which shall not
pass away, and his kingdom that which shall not be
destroyed. "J This was by no means a new idea, as
delivered either by Christ or Daniel. It was dis-
tinctly brought into view in the Abrahamic covenant,
in which God engaged that Abraham should be " the
father of many nations," yea, that " in him should all
the families of the earth be blessed ;'* which promise
Paul interprets as having constituted Abraham "^Ac
heir of the world^^'' and which promise will be redeem-
ed when Jesus Christ, the son or seed of Abraham, and
all Abraham's faithful seed together with him, shall
inherit the kingdom to be given at the coming of

• John, 11. 52.

t Kypke Obs. Sac. T. Ip. 392. Wettstenius' N. T. Ts. 920.

I Dan. 7. 13, 14.

NO OBJECTION TO THE PRE-MfLLENIAL COMING. 345

Christ — " the kingdom prepared from before the
foundation of the world." " And I will bless them
that bless thee, and curse him that curseth thee, and
in thee shall all the families of the earth be blessed."*
" Neither shall thy name any more be called Abram,
but thy name shall be Abraham, for a father of many
nations have I made thee."t " For the promise that
he should be the heir of the world, was not to Abra-
ham or to his seed through the law, but through the
righteousness of faith."J

Jacob had his eye on the same, when uttering his
prediction that the Messiah should come out of Judah,
and to him should be " the gathering of the people."
" The sceptre shall not depart from Judah, nor a law-
giver from between his feet, until Shiloh come ; and
unto him shall the gathering of the people be."§

David sang of the same glorious event, when he ex-
claimed, " Sing praises to our King, sing praises; for
God is the King of all the earth : sing ye praises with
understanding. God reigneth over the heathen (the
nations) : God sitteth upon the throne of his holiness.
The princes of the people are gathered together, even
the people of the God of Abraham ; for the shields of
the earth belong unto God : he is greatly exalted."
"When the people are gathered together, and the
kingdoms, to serve the Lord."||

Isaiah, too, had descried this same glorious event ;
for, having said, " Behold, the Lord will come with
fire, and with his chariots like a whirlwind, to render
his anger in fury, and his rebukes with flames of fire,"
he adds, in the very language of the Lord, " it shall

* Gen. 12. 3. f Gen. 17. 5. X Rom. 4. 13.

§ Gen. 49. 10 — the mn> ^r^py congregatio, ecclesia Domini.
il Psalm 102. 22.
30

346 THE DAY OF JUDGMENT I .

come, that I will gather all nations and tongues, and
they shall come and see my glory."*

Paul, also, in the most explicit manner, speaks of
this marvellous procedure in the strongest terms, when
he refers to the mystery of the Divine will in Jesus
Christ, " that in the dispensation of the fulness of
times he might gather together in one all things in
Christ, both which are in heaven, and which are on
earth, even in him."t

There is, then, to be a gathering of the nations be-
fore Christ, which has been the subject of prophecy
from the earliest period, and which is to take place at
his coming ; but which is not to be consummated by
a universal resurrection from the dead. Attention to
the harmony of the prophets, therefore, requires us to
believe, that the gathering of the nations spoken of by
Christ, which is to take place at his coming, must be the
organization of his universal dominion over the nations
in the flesh ; during which, it is declared by several
prophets, especially by Isaiah, that they shall not only
be incorporated together as one great universal
dominion, but, doubtless by their princes and represen-
tatives, assemble themselves before him, and behold his
glory. In confirmation of this view we further remark,
that the word translated " gathered," in Matt. 25. 31,
as applied to the nations, and which does not neces-
sarily always mean collection, or assembly at the same
place^ is not the same with the word in Matt. 24. 31,
eniavva^ovcri, where it is said the angels shall " gather .
his elect." This latter word does denote the collect-
ing together in the same place. It is obvious, how-
ever, that there is no contradiction between the two
accounts ; for the elect spoken of in Matt. 24. 31, and

* Isaiah, 66. 15, 18. f EpH. 1. 10.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 347

congregated in one place from under the whole hea-
vens, are not the '* all nations" that are gathered to-
gether before Christ at his coming, spoken of in Matt.
25. 32.

There is yet another idea which here deserves atten-
tion, and to which the harmony of the predictions re-
quires it to be given, viz. that at the coming of Christ*
the nations of the earth will be actually assembled to-
gether, by their armies and rulers, in the last fearful
conflict or war of Gog and Magog, as described by
Ezekiel,* and spoken of by John. " The spirits of
devils," the latter says previously, " go forth unto the
kings of the earth, and of the whole world, to gather
them to the battle of the great day of God Almighty,
— and he gathered them together into a place called
Armageddon ;"t which event occurs in immediate con-
nection with the coming of Christ. Thus it appears,
that, by the immense armies and alliances of nations
with their crowned heads and rulers, they will be
actually, at his coming, gathered before him ; so that
whether we understand the expression, "gathered
before," &c., to denote the ultimate consolidation of
his dominion, or a local assemblage of the nations in
their last grand and bloody campaign on the field of
Armageddon, or perhaps both; the gathering of all
nations before Christ, spoken of in Matt. 25. 32, cannot
mean the universal resurrection of the dead.

We incline to the belief, that the gathering of the
nations, referred to by Christ, denotes both the ideas
just stated ; for it is by the assembling of the nations
at the great battle of Armageddon, under their kings,
and captains, and rulers, and by the destruction of
their great armies, that the then existing governments
of the earth will be utterly broken up, their national
* Ezekiel, ijh. 38. f Rev. 16. 14-16.

348 THE DAY OF JUDGMENT I

organizations destroyed, and the way prepared for the
erection of the new sovereignty, Heaven's dominion,
which shall, under the new dispensation, re-organize
the remnants of the destroyed nations, and the heathen
nations that shall be left, and concentrate them in one
blessed and glorious kingdom.

There are some facts set forth by the prophets, on
this subject, of great moment. The first is, that while
the anti-Christian nations are to be destroyed, the
heathen, or the Gentile nations, i. e. those nations which
had not been anti-Christian, " shall be given to Christ,
and the uttermost parts of the earth for his posses-
sion."* The gospel is to be preached for a witness
among all nations, i. e. among the Gentiles, and then
the end should come. Still farther, Jerusalem, we are
told, should be trodden down of the Gentiles, till the
times of the Gentiles be fulfilled ; blindness was to
happen to Israel till the fulness of the Gentiles be
come in , i. e. till the times of the Gentiles be fulfilled :
but at that period, when the anti-Christian powers
should be broken down, and the sovereignty on earth
be given to the people of the saints of the Most High,
a wonderful and marvellous change should take place.
The remnants of the nations would repent and give
glory to God. Nations should be born in a day ; and
the glory of the Gentiles, like a flowing stream, should
pour into Jerusalem, as the great centre and capital of
the new dominion to be established on the earth.
"And it shall come to pass, that every one that is left
of all the nations which came against Jerusalem, shall
even go up from year to year to worship the King, the
Lord of hosts, and to keep the feast of tabernacles.
And it shall be, that whoso will not come up of all the
families of the earth unto Jerusalem to worship the

» Psalm 2. 8.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 349

King, the Lord of hosts, even upon them shall be no
rain. And if the family of Egypt go not up, and come
not, that have no rain j there shall be the plague, where-
with the Lord shall smite the heathen that come not
up to keep the feast of tabernacles. This shall be the
punishment of Egypt, and the punishment of all nations
that come not up to keep the feast of tabernacles. In
that day shall there be upon the bells of the horses,
HOLINESS UNTO THE LORD ; and the pots in
the Lord's house shall be like the bowls before the
altar. Yea, every pot in Jerusalem, and in Judah, shall
be holiness unto the Lord of hosts ; and all they that
sacrifice sliall come and take of them, and seethe
therein : and in that day there shall be no more the
Canaanite in the house of the Lord of hosts."*

" Who hath heard such a thing 1 who hath seen
such things ] shall the earth be made to bring forth in
one day 1 or shall a nation be born at once 1 for as
soon as Zion travailed, she brought forth her children.
Shall I bring to the birth, and not cause to bring forth 1
saith the Lord : shall I cause to bring forth, and shut
the wombl saith thy God. Rejoice ye with Jerusa-
lem, and be glad with her, all ye that love her : rejoice
for joy with her, all ye that mourn for her : that ye
may suck and be satisfied with the breasts of her con-
solations ; that ye may milk out, and be delighted with
the abundance of her glory. For thus saith the Lord,
behold, I will extend peace to her like a river, and the
glory of the Gentiles like a flowing stream : then shall
ye suck, ye shall be borne upon her sides, and be
dandled upon her knees. As one whom his mother
comforteth, so will I comfort you ; and ye shall be
comforted in Jerusalem. And when ye see this, your

♦ Zech. 14. 16-21.
30*

350 THE BAY OF JUDGMENT :

heart shall rejoice, and your bones shall flourish like
an herb : and the hand of the Lord shall be known
toward his servants, and his indignation toward his
enemies. For behold, the Lord will come with fire,
and with his chariots like a whirlwind, to render his
anger with fury, and his rebuke with flames of fire.
For by fire and by his sword will the Lord plead with
all flesh : and the slain of the Lord shall be many.
They that sanctify themselves, and purify themselves
in the gardens behind one tree in the midst, eating,
swine's flesh, and the abomination, and the mouse, shall
be consumed together, saith the Lord. For I know
their works and their thoughts ; it shall come, that I
will gather all nations and tongues, and they shall
come, and see my glory. And I will set a sign among
them, and I will send those that escape of them unto
the nations, to Tarshish, Pul, and Lud, that draw the
bow, to Tubal, and Javan, to the isles afar oflT, that
have not heard my fame, neither have seen my glory ;
and they shall declare my glory among the Gentiles.
And they shall bring all your brethren for an oflering
unto the Lord, out of all nations, upon horses, and in
chariots, and in litters, and upon mules, and upon swift
beasts, to my holy mountain Jerusalenp, saith the Lord,
as the children of Israel bring an offering in a clean
vessel into the house of the Lord. And I will also
take of them for priests and for Levites, saith the Lord.
For as the new heavens and the new earth, which I
will make, shall remain before me, saith the Lord, so
shall your seed and your name remain. And it shall
come to pass, that from one new moon to another, and
from one sabbath to another, shall all flesh come to
worship before me, saith the Lord. And they shall go
forth, and look upon the carcasses of the men that
have transgressed against me : for their worm shall

NO OBJECTION TO THE PRE-MILLENIAL COMING. 351

not die, neither shall their fire be quenched ; and they
shall be an abhorring unto all flesh."*

5. I remark farther, that since " the gathering of
ALL NATIONS BEFORE Christ,! wMch tukcs place at his
comings must be understood to refer to something which
shall occur among the nations in the flesh, so " the

GATHERING TOGETHER OF THE ELECt" frOm the foWT

winds, from one end of Heaven to the other, % ^^st also
refer to something of the same nature. This gathering
of the elect together, cannot mean the resurrection of
the dead bodies of the saints, for they are already as-
sembled with the Lord, and come with him, as asso-
ciate judges, to sit with him in judgment, and rule
the nations. It is among the first acts, indeed, in the
process of judgment, to enrobe their disembodied and
invisible spirits with their risen bodies ; but this is a
very different thing from gathering them together.
They have been gathered together with Christ by the
death of their bodies, and shall come with him in
triumph. The saints, the redeemed from among men,
are the holy ones of whom Enoch prophesied, when
he said, " behold the Lord cometh with ten thousand
of his saints," &c. ;§ they, too, are the holy angels
with whom Christ says he shall come in the glory of
his Father ; the spirits of the dead saints that Paul
says he shall " bring with him." " For if we believe
that Jesus died and rose again, even so them also
which sleep in Jesus, will God bring with him."|| The
word " angels" means messengers, and does not always
of necessity mean the pure unembodied spirits that
have never sinned, whom God has employed in past
ages, and employs still, as his messengers or minister-

♦ Isaiah, 66. 8-24. f Matt. 25. 32. t Matt. 24. 31.

§ Jude, 14. II 1 Thess. 4. 14.

352 THE DAY OF JUDGMENT .*

ing spirits, sent forth to minister to them who shall be
heirs of salvation.

Besides, the saints, in their raised bodies, are to be
the messengers of Jesus Christ* at his coming, for ga-
thering together his elect, and by this very process
they take the kingdom, and possess the kingdom even
for ever and ever, according as Daniel has declared.
They come as joint heirs with Jesus Christ ; are sent
forth as his own messengers j and, having gathered
together his elect, sit down with Christ on his throne,
as he sat down on the Father's throne, and reign with
him, as kings and priests of the most high God. " And
if children, then heirs ; heirs of God, and joint-heirs
with Christ, if so be that we suffer with him, that we
may be also glorified together."! " To him that over-

* The words are, tovs dyyeXovs avTH, — avrov here has the same
force as savrov, and means, " his own.^' It can mean nothing else, as
in Rev. 2. 18, 6i ttoScs uvtov, his ovm, and not another's. The an-
gels, or messengers, will accompany the Saviour at his coming.
They are called his mighty angels, the messengers of his power —
his powerful, miraculous messengers, iict dyyiXuiv Swdixews airov.
These his angels or messengers accompany him at his coming.
But, from 1 Thess. 4. 14, it appears that the saints which now
sleep in Jesus, are to be his attendants when he comes. Also,
from Zech. 14. 5, the same is evident : " The Lord my God shall
come, and all the saints with thee." " The reapers are the angels,"
Matt. 13. 39, — 01 de Oepis-al ayytXoi eIoiv, — the reapers are messen-
gers, definitely described in Matt. 24. 31, as his own, the attendant
messengers or accompanying saints. To Nathaniel, Christ said,
'* hereafter ye shall see the heavens opened, and the angels of God
ascending and descending upon the Son of Man." John, 1. 51.
This will be signally true, when the saints of the Most High, who
are to take possession of the kingdom, and will be Christ's own
messengers, shall descend "from the New Jerusalem to their camp
contiguous to the terrestrial city, (Rev. 21. 9,) before the heavenly
city descends actually to the earth, (Rev. 21. 10, 24, 27,) when,
eajrth shall become a'fit site for its abiding place."*

t Romans, 8. 17.

• Sirr's Letters on the First Resurrection, p. 47.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 3§i3

cometh will I give to sit with me in my throne, even
as I also overcame, and am set down with my Father
in his throne."* " And hast made us, unto our God,
kings and priests 5 and we shall reign on the earth. "f

This is in exact accordance with the parahle of the
tares and the wheat, as interpreted hy Christ. " He
answereth and saith unto- them, He that soweth the
good seed is the Son of man ; the field is the world ;
the good seed are the children of the kingdom ; but
the tares are the children of the wicked one. The
enemy that sowed them is the devil j the harvest is
the end of the world ; and the reapers are the angels.
As, therefore, the tares are gathered and burned in the
fire j so shall it be in the end of this world."J " The
harvest is the end of the world," or, as it is in the
original, awTslsia tb aimvog, the end or close of the dis-
pensation 5 the very same phrase that is used in the
very same period referred to in Matt. 24. 30, 31, and
25. 31, 32, in answer to the disciples' question, Matt.
24. 3, when should be "the end of the world," avojvog,
dispensation. " The reapers are the angels. As, there-
fore, the tares are gathered and burned in the fire, so
shall it be in the end of the world. The Son of Man
shall send forth his angels (or messengers), and they
shall gather out of his kingdom all things that oflfend,
and them which do iniquity, and shall cast them into
a furnace of fire ; there shall be weeping and gnashing
of teeth. Then shall the righteous shine forth in the
kingdom of their Father."§

The very same idea is distinctly held forth in the
parable of the net cast into the sea, and gathering of
every kind, which, when it was full, they drew to the

* Rev. 3. 21. t Rev. 5. 10.

t Matt. 13. 37-40. § Matt. 13. 41-43.

3&A THE DAY OF JUDGMENT :

shore, and sat down and gathered the good into vessels,
but cast the bad away. " So shall it be," says Christ,
" in the end of the world," — at the close of the dispensa-
tion : " the angels (his own messengers) shall come
forth and sever the wicked from among the just."
" Again, the kingdom of Heaven is like unto a net that
was cast into the sea, and- gathered of every kind;
which, when it was full, they drew to shore, and sat
down and gathered the good into vessels, but cast the
bad away. So shall it be at the end of the world ; the
angels shall come forth, and sever the wicked from
among the just."*

Thus, both these parables refer to those that shall be
alive on the earth at the time of Christ's coming, and
not to the dead.; just as we have seen that the nations
gathered before Christ, are living masses of men, in
their various civil organizations.

The elect being gathered out from among the wicked,
just as the wheat is separated from the tares in the
harvest, or as the good fishes are separated from the
bad in the net where all were mingled together, is
plainly the idea which the Saviour has illustrated and
enforced in the twenty-fifth chapter of Matthew, by the
shepherd's separating the goats from the sheep. What-
ever the one means, so must the other. But the elect
cannot mean the dead saints ; because, having them-
selves been previously gathered, and coming with
Christ to be clothed with their bodies, they become
his messengers, to conduct the gathering process.
The elect, therefore, must mean some portion of the
human race that shall be found alive on the earth,
mixed up with the wicked among the nations, at the
time of Christ's coming, — called at one time the elect,

♦ Matt. 13. 47-49.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 355

at another time the wheat, at another, the good fish,
and at another, the sheep. Who, then, are they, if
they be not the righteous raised from the dead 1

Perhaps it will be alleged, that they are all the
saints alive on the earth, at the time of Christ's coming,
who are to be transformed and translated so that they
shall not see death, according to what Paul has said.
But this cannot be, for —

First, the saints alive on the earth at the coming of
Christ are suddenly changed, and instantly and simul-
taneously caught up with Christ into the air ;* where-
as the gathering process is one which occupies some
time, and is, in fact, according to the three parables
of the net' of fishes, of the wheat and tares, and of the
sheep and goats, a process of judicial investigation and
retribution. The rapture of the living saints is no
more a judicial process than is the coming of myriads
of the saints with Christ.

Secondly, this gathering of the elect is evidently
the process of taking possession of thekingdom, and
of establishing the dominion of Christ and of his saints
over all the earth, which kingdom, as we have seen
from Daniel and others, is the reign of Christ and his
saints over all peoples, nations and languages, under
the whole heavens — nations in the flesh.

But here it will be asked, who then can the elect be,
if not the dead saints called and chosen of God, or
the living saints on the earth, at the time of his
coming, elect according to the foreknowledge of God 1
In reply we remark, that we must be careful how we
assume, that the word elect, as used by Christ, means
exactly what theologians have used it to denote, ac-
cording to their schemes of systematic theology.
We must confine ourselves to the meaning in which
Christ used the term, if that can be ascertained.
♦ 1 Thess. 4. 17.

356 THE DAY OF JUDGMENT '. .

At the time he illustrated the kingdom of Heaven
to his disciples by the parables of the wheat and the
tares, and of the net of fishes, he asked them if they
understood these things, and they affirmed they did.*
He therefore evidently spoke of, and referred them to,
things of which they had other means of information
than his parables. The idea of gathering, or of culling
out and collecting, was a prominent one in these para-
bles. Was there then, we ask, anything held forth as
a prominent event taught by the prophets as destined
to occur at the coming of Jesus Christ, which answers
to this gathering of the elect, and separating between
the sheep and the goats 1 In reply we remark, that
the prophetic descriptions of the conversion and resto-
ration of the dispersed of Israel answer exactly to
this account of the Saviour. They are called the
ELECT OF God from the beginning, as the people whom
God had chosen " to be a peculiar people unto him-
self, above all the nations that are upon the earth."
" For thou art a holy people unto the Lord thy God,
the Lord thy God hath chosen thee to be a special
people unto himself above all people that are upon the
face of the earth. The Lord did not set his love upon
you nor choose you because ye were more in number
than any people ; for ye were the fewest of all peo-
ple."! " f^or thou art a holy people unto the Lord
thy God, and the Lord hath chosen thee to be a pecu-
liar people unto himself above all the nations that are
upon the earth."J " And to make thee high above all
nations which he hath made, in praise, and in name
and in honor ; and that thou mayest be a holy people
unto the Lord thy God as he hath spoken." || " For
Jacob my servant's sake and Israel mine elect, I have
even called thee (Cyrus) by thy name."§

* Matt. 13. 51. t Deut. 7. 6, 7. t Deut. 14. 2.

§ Deut. 23. 19. || Is. 45. 4.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 357

They were called by Isaiah "the elect of God," for
whose redemption and deliverance the Lord raised up
Cyrus ; but they are particularly so called by this
prophet, when he predicts that God would not destroy
them all, but would bring forth a seed out of Jacob,
and out of Judah an inheritor of his mountains ; and
his elect should inherit it, and his servants dwell
there. "And I will bring forth a seed out of Jacob,
and out of Judah an inheritor of my mountains ; and
mine elect shall inherit it, and my servants shall dwell
there."*

His prediction refers expressly to the condition of
the restored of Israel during the millenial kingdom and
glory, when " as the days of a tree should be the days
of his people, and his elect should long enjoy the work
of their hands."f

The apostle Paul also predicts the conversion and
restoration of the remnant of Israel at the time of the
coming of Jesus Christ, and designates them as " the
elect of God.":|: " For I would not," says he, " breth-
ren, that ye should be ignorant of this mystery, (lest
ye ^should be wise in your own conceits), that blind-
ness in part is happened to Israel until the fulness of
the Gentiles § be come in. And so all Israel shall
be saved, as it is written. There shall come out of Zion
the Deliverer, and shall turn away ungodliness from

* Isa. 65. 9. t Isa. 65. 22. tRom. 11. 25-28.

§Rom. 11. 25. "The fulness of the Gentiles" does not denote
the conversion of the world, but the completion of the times of
the Gentiles. See Luke, 21. 24, axpi nXripdiOdat Kaipol idvuv — till
the times of the Gentiles, the nations, be fulfilled. This is a
sufficient guide and warrant for supplying the ellipsis in Rom. 11.
25, not as Mr. Bloorafield has done, assuming the nXfipwfxa there
to mean the fulness of the Gentile world, whereas Paul
evidently refers to time — the time of Israel's blindness, which
should last till the fulness of the Gentiles be come in — IxP^^ ««
31

358' THE DAY OF JUDGMENT:

Jacob. For this is my covenant unto them when I
take away their sins. As concerning the gospel, they
are enemies for your sakes j but as touching the elec-
tion, they are beloved for the fathers' sake." It ap-
pears, then, from these predictions, that the converted
among the Jews are " the elect" to whom the Saviour
refers. That conversion, however, it appears from
Zechariah, does not take place till after the coming of
Christ, and consequently till after the resurrection of
the bodies of the saints and the rapture of the living.
" And I will pour upon the house of David, and upon
the inhabitants of Jerusalem, the spirit of grace and
supplication ; and they shall look upon me whom
they have pierced, and they shall mourn for him as
one mourneth for his only son, and shall be in bitter-
ness for him, as one that is in bitterness for his first-
born."*

The prophets who speak of this event, particularly
Daniel,! describe it as occurring in the midst of most
terrible calamities, such as never before befell that
guilty people, which, although they commenced at the
destruction of Jerusalem by Titus, and have been pro-
longed ever since, reach their consummation, at the
awful and terrible juncture, when the time of trouble
and distress among the nations begins to be experi-
enced in its full power. The retributions of God upon
the anti-Christian nations ; the destruction of Popery
and of Rome, the seat of the beast, and of the great
body of the Roman Empire, by the fiery vengeance of
Heaven j the deliverance of the remnant of the Jews,
and their separation from the nations, together with

(rot) ^(povov^ rd irkfipuina (scil. tcji' Katpcjv) tcjv i.9voJv ciseXOtj. The

conversion of the Jews is to be the occasion of the conversion of
the Gentile nations, and not the reverse.

•Zech. 12. 10. fDan. 12. 1.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 359-

the infliction of vengeance on the great mass of the
wicked nations that opposed and persecuted the peo-
ple of God, are among the events which introduce the
dispensation, and form the first great epoch of the day
of judgment. The preservation and gathering together
of the remnant of converted Jews, in the midst of
these frightful scenes, is, therefore, the gathering of
the elect, of which the Saviour speaks. Mr. Faber
himself is constrained to admit that this is the event
referred to, although he pronounces the coming of
Christ, and the sending forth of his messengers, to be
altogether spiritual or allegorical. This being so, we
are now prepared to submit our last remark.

6. That the parable of the dividing between the sheep
and the goats, does not and cannot refer to the universal
resurrection of the dead, and the last epoch of the day of
judgment. It does indeed refer to a procedure of
judgment ; but evidently to the introductory scene
just noticed. For, there are several circumstances,
which prove conclusively that it cannot be the uni-
versal judgment of the race for the deeds which they
have individually done in the body.

(1.) The first we notice is, that so far from the dead
saints being embraced in the judgment, and the wicked
dead being raised, on the occasion referred to, there is
not a word intimated in the parable about a resurrection
from the dead. The idea of a general resurrection of the
dead is assumed and brought to interpret the parable. It
is not certainly expressed j and whatever resurrection is
implied, it is that of the holy afngels or messengers,
which we have shown, are the myriads of the saints
that come with Christ, and are sent forth to gather the
elect, i. e the remnant of Israel, according to the elec-
tion of grace. This gathering of the elect is the process
of separating the sheep and the goats, — a very different

360 THE DAY OF JUDGMENT : .

thing from the resurrection of the promiscuous dead,
the separation of the righteous and the wicked, and
the punishment of the latter ; and consequently, the
separating of the sheep and the goats cannot be the
final act of judgment described by John.

(2.) The second circumstance we notice is, that the
judgment and separation here referred to, is a judg-
ment and separation of nations. They are Me -wa /tons,
that are gathered before Christ, and are divided one
from another.* For we have shown that the word
"nations" is never used to denote the promiscuous
mass of the dead, assembled at the final resurrection.

(3.) A third circumstance deserving of notice is,
that the rule of judgment which shall be adopted at
that time, is one which applies universally to the na-
tions. But that rule of judgment is to be the treat-
ment which was rendered to the sheep, whom Christ
calls his brethren. This is a very diflferent rule of judg-
ment from that which will be adopted at the final re-
surrection. Then^ each individual is to be judged
according to the deeds which he hath done in the body^
i. e. the heathen, who never heard of Christ, by the
law of nature^ and those enlightened by Christianity,
according to the gospel. But the judgment here spoken
of, is a judgment of nations^ for their treatment of
Christ's brethren, allegorically spoken of as the sheep.
The sheep, who are the brethren of Christ, we have
seen are the remnant of Israel, according to the elec-
tion of grace, whom he regards as his brethren, be-
cause his kinsmen according to the flesh, as well as by
virtue of their submission to God, in a filial spirit, by
their conversion. These are not, indeed, exclusively
the brethren of Christ, for he recognizes all to be such,

♦Matt. 25. 32.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 361

whether Jew or Gentile, who do truly possess like
precious faith with Abraham ; and the believing Gen-
tiles, being included in the covenant which God made
with him, the nations will be punished for their
treatment of them, but they, at this time, are all gath-
ered — the dead having come with Christ, and living
Christians having been changed at his coming. The
judgment on the nations then, it appears, is to be for their
treatment of the Jews — Christ's brethren according to
the flesh ; and for their treatment of true Christians — his
brethren according to the Spirit. Those nations which
have persecuted the Jews who have been scattered all
over the earth, and those which have persecuted the
church of God, are the goats, which God will give to
destruction.

This agrees exactly with the accounts given by Jere-
miah, in his twenty-fifth chapter, at large, and in other
places, and by Zechariah. " For I am with thee, saith
the Lord, to save thee, though I make a full end of all
nations whither I have scattered thee, yet will I not
make a full end of thee ; but I will 'correct thee in
measure, and will not leave thee altogether un-
punished."* " Fear thou not, O Jacob, my servant,
saith the Lord, for I am with thee ; for I will make a
full end of all the nations whither I have driven thee ;
but I will not make a full end of thee, but correct thee
in measure, yet I will not leave thee wholly unpun-
ished."! " And in that day will I make Jerusalem a
burdensome stone for all people, all that burden them-
selves with it shall be cut in pieces, though all the
people of the earth be gathered together against it.":{:
He will make a full end of all nations, whither he
has driven his people, the Jews, who have trodden

• Jer. 30. 11. t Jer. 46. 28. \ Zech. 12. 3.

31*

362 THE DAY OF JUDGMENT :

them down, but he will not of them. They shall be
gathered as the scattered sheep, as the flock of God,
and made the centre of renovating influences among
the remnant population of the nations that shall have
been destroyed, with their kings, and armies and in-
stitutions. Thus, the whole earth shall be brought
under the dominion of the people of the saints of the
Most High, and this elect people, rescued, gathered,
and saved by the risen saints, shall be the honored and
chosen nation through whom, in the re-establishment
of the theocracy, the risen saints, along with Christ,
shall reign over all the nations yet remaining in the
flesh.

(4.) The last circumstance we notice is, that the
retributions and other procedures referred to in the
two cases, do not correspond. In the judgment de-
scribed by Matthew, the saints come with Christ ;
receive the kingdom as their reward ; and, as the
heavenly rulers, take the empire out of the grasp of
the beast, and gather in the elect, at the time when
the Son of MaT> comes in his glory, and the glory of
his Father, with his holy messengers. They enter on
their glorious work and reward, to live and reign with
Christ. The sheep, as has been shown, are the rem-
nant of the Jewish nation^ according to election — con
verted and restored — who, together with the whole
body of the believing seed of Abraham, by whom they
are collected and marshalled, receive, at the right
hand of Jesus Christ, the place of favor and honor,
the reward of the kingdom prepared from the founda-
tion of the world. The raised and quickened saints
become the kings and priests of God, the associate
and subordinate rulers under Christ, through whom
the sway of Heaven is to be extended over the
earth ; each one receiving according as he has been

NO OBJECTION TO THE PRE-MILLENIAL COMING. 363

faithful ; being commissioned to rule over five or
ten cities, as the case may be. The restored Jewish
nation, under the dynasty of Heaven, receive the chief
imperial authority,* and while under the immediate
dominion of Christ and his saints, extend their sway, ac-
cording to all the blessed institutions of the theocracy,
over the nations of the earth that shall arise after the
scenes and shocks of that eventful day. The goats
are the nations that persecuted the Jews and the peo-
ple of God — the brethren of Christ. They are pun-
ished, utterly and for ever, — destroyed with everlasting
destruction from the presence of the Lord, and from
the glory of his power. Fearful and terrible will be
the fate of the wicked rulers and others, who have con-
ducted, "aided and abetted, or approved and counte-
nanced the persecution of Christ's brethren. The
treatment of Christ, in his members, is the rule of
procedure in this judgment. But in the judgment
referred to by John, there is express mention made of
very different scenes, and a very different rule of
procedure. The heaven and earth shall flee away
from before the face of him that shall sit on the great
white throne ; the dead, small and great, shall stand
before God, and each one shall be judged out of his
book containing the things recorded against him, —
judged according to his works. No mention is made
of rewards, — nothing said about inheriting a kingdom,
— nothinof about nations. It seems to be the last
stroke of divine vengeance inflicted on the congregated
dead, which prepares the way, and ushers in the full
and final triumph of Heaven, and the eternal state of
glory.
The parable of Christ, therefore, in the twenty-fifth

* Micah, 4. 6-8.

364 THE DAY OF JUDGMENT :

chapter of Matthew, is but a condensed view of what
Ezekiel gives us, in his thirty-fourth chapter, where the
prophet describes the judgment of God upon the Gen-
tile nations, for having scattered his people abroad,
which people embrace, according to the Abrahamic
covenant, the natural descendants of Abraham, and
the Gentile believers, or churches, which have like
precious faith with Abraham. It is not necessary,
here, minutely to trace the resemblance between
Christ's and Ezekiel's account of this judgment. But
the following facts may be stated : — The sheep are
the people of Christ. They comprehensively include
the Jews first, and afterwards the church of God, who
take their place. The retributions of Heaven will be
awarded to the nations for their treatment of his peo-
ple. Those that have persecuted the Jews and the
church of God, will be regarded as having persecuted
the Saviour himself, and shall partake in the de-
struction and overthrow, by his avenging fire, which
shall destroy Popery and the anti-Christian nations.
Those that have nourished and cherished them, shall
be admitted as constituent members and parts of
that great kingdom which shall be established, " in
that day when, saith the Lord, I will assemble her
that halteth, and I will gather her that is driven out,
and her that I have afflicted. And I will make her
that halted a remnant, and her that was cast off a
strong nation, and Jehovah shall reign over them in
Mount Zion, from henceforth even for ever. And thou,
O tower of the flock, the stronghold of the daughter
of Zion, unto thee shall it come, even the first domi-
nion ; the kingdom shall come to the daughter of Jeru-
salem." * This is the kingdom that shall be awarded

*Micah, 4. 6-8.

NO OBJECTION TO THE PRE-MILLENIAL COMING. 365

to the sheep — the remnant of Israel, according to the
election of grace, saved and gathered out of the na-
tions, — and into which those tribes and nations of the
earth shall be admitted as constituent parts, who shall
be found not to have persecuted, but nourished and
cherished the people of God ; but from which, by
their utter and everlasting overthrow, they shall be
excluded, who shall be consumed " by the spirit of his
mouth, and the brightness of his coming," along
with the beast and the false prophet — the secular and
spiritual Rome — for having persecuted the people
of God, and shed the blood of the saints. Thus,
then, it appears that the judgment .of Christ, set forth
in the twenty-fifth chapter of Matthew, is the same
with that of Daniel and Paul, already examined, and
different in every essential particular from the general
floating notion, founded on it, of a universal, simulta-
neous, and promiscuous resurrection of the righteous
and the wicked, at some very remote day after one
thousand years' prosperity of the church of God : and
essentially different, too, from that described by John.
To sum up, then, what has been brought into view :
The twenty-fifth chapter is in perfect consonance with
the fact of Christ's pre-millenial coming ; and interpret-
ed, in connection with the twenty-fourth, and the pre-
dictions of the prophets referring to the same events,
the following are the grand and wonderful results we
obtain. We speak with diffidence, and presume not
to say that we may not have made some mistakes. The
scenes are too wonderful, and complicated, and ex-
tended, to harmonize fully before the events occur.
We wait, with ardent expectation, for the wondrous
scenes, and pray, that we may be accounted worthy to
escape the desolations of that day, and to stand before
the Son of Man, nor be ashamed at his coming.

366 THE DAY OF JUDGMENT :

The general result of a pre-millenial coming of
Christ to judgment, is enough to excite our intensest
interest, even if we err in some of the minute details
of that wonderful procedure.

That this day of judgment is not strictly and exclu-
sively a short season of judicial investigations or trial j
but itself a dispensation, running through centuries,
and embracing the whole millenial reign of Christ and
his saints ; — that this dispensation is to be introduced
by the visible, personal coming of Jesus Christ ; — that
at his coming he will bring with him the myriads
of his saints who had died in faith, and who will then
receive their bodies^ raised from the dead in the like-
ness of Christ's glorious body j — that the saints then
living on the earth will also be changed, and caught lip
together with Christ in the air j — ^that this coming of
Christ will occur most suddenly, and, as it were, by
stealth, like a thief in the night ; — that the one half, at
least, of professing Christians being profoundly asleep,
and totally unprepared, will never awake to the sense
of their duty to look and watch for his coming, till the
wonderful scenes of the coming of Christ, the first resur-
rection, and the rapture of the living saints, shall over-
whelm them with horror and dismay j — that then the
church will be judged, and while honors will be awarded
to the raised and rapt saints, according to their works,
the unprofitable, formal professors shall be utterly and
eternally rejected, and perish in the overthrow of the
Man of sin and of his adherents, and in the destruction
of the anti-Christian nations ; — that an end shall be made
of all the nations that persecuted the Jews, and shed
the blood of the saints ; — that in the midst of these
scenes of destruction, as they shall be going on within
the territorial limits of the four great empires that
swayed the world, the raised saints will be sent to

NO OBJECTION TO THE PRE-MILLENIAL COMING. 367

collect the scattered Jews who shall have repented and
believed, at that time, that Jesus is their Messiah ; — that
the conversion of the Jews will be the occasion of the
conversion of whole nations among the Gentiles —
the remote heathen nations and others, among whom
the Jews were scattered, and the gospel was preached
for a witness, and that neither persecuted the Jews nor
shed the blood of the saints, but had not, nevertheless,
been Christianized ; — that the Jews will be re-estab-
lished in their own land, the theocracy restored,
Christ and his saints reign over them, and through
them, over all the nations of the earth ; — that Satan
will be cast into prison for one thousand years ; — that
thus the dominion of Heaven shall be established on
the earth, and the milleriial bliss and glory succeed j —
and that the final judgment of Satan, and the promis-
cuous throng of the wicked dead, who shall be raised
at the end of the thousand years, shall prepare the way
to usher in the glorious and eternal state when the
kingdom shall be delivered up into the hands of the
Father, and God shall be all in all.

CHAPTER XIII.

THE SEASON AND SIGNS OF CHRIST's COMING.

" They asked him saying, Master, but when shall
these things be 1 And what sign shall there be,
when these things shall come to pass."* The
question seems to have been suggested by the
remarks, which the Saviour had made relative to the
destruction of the temple and city of Jerusalem. It
is obvious, from the terms in which Matthew proposes
it,t that it had an ulterior reference. The disciples
inquired, not only with regard to the fate of their
city, but also with regard to the period of the Saviour's
second coming, and of the end of the dispensation.
In this extended sense we understand the inquiry, and
propose to collate, from the prophetical Scriptures,
some of the more important and striking signs of the
coming of our Lord and Saviour Jesus Christ. We
shall thus be furnished with an additional argument
in proof of that coming being pre-millenial.

The theme is one of vast moment. The event
itself involves our eternal interests, and the destiny
of the world. If it be the fact that the once despised
Nazarene, the persecuted Galilean, who was crucified
between two thieves, but, having risen from the dead,
ascended to heaven, and received all power and author-
ity in heaven and on earth, is there waiting till the

* Luke, 21. 7. t Matt. 24. 3.

THE SEASON AKD SIGNS OF CHRISt's COMING. 369

appointed season of God's forbearance shall have
been ended before he returns to earth to execute al-
nnighty and everlasting vengeance on his enemies, it
behoves us to be on the watch, and to inquire dili-
gently whether there shall be any, and if so, what will
be the signs of his coming. Inattention and neglect
here may prove fatal, as it has done, and will do yet,
to multitudes.

It is but a poor excuse, though often made and ex-
tensively entertained, that the whole subject is involved
in impenetrable mystery, and nothing definite or cer-
tain can be determined in relation to it. Enough i«
revealed to make us watchful, and to enable us to see
when it is near at hand, although we may not be able
to tell the hour or the 3'ear. Both the season and the
SIGNS of Christ's coming are accurately described.

I. The sEj\soN of his coming. — It appears from the
prophetical Scriptures that this is dated before thb
Millenium. The prediction of Daniel* with regard
to the destruction of the fourth beast, or Roman
empire, under the ascendant, despotic, and arrogant
sway of the little horn, or the Man of sin, furnishes
an irrefragable argument in proof of this. Let any man
carefully read this prophecy, and compare it with the
eleventh, nineteenth, and twentieth chapters of Reve-
lations, and he will see that they all refer to the same
season and to the same scenes. The coming of Christ
takes place at the destruction of the fourth, or Roman
despotism, before the Millenium. The only way to
evade the force of this argument is to make the co«h
ing not a literal but symbolical coming. This, how-
ever, cannot be done without assuming things which
have not been and cannot be proved, and without violat-

• Daniel, 7. 9-S».
32

370 THE SEASON AND SIGNS •

ing the fundamental principles of that only true and
legitimate system of exegesis to be applied to the
Sacred Scriptures.

To the same effect is the prediction of the apostle
Paul,* which determines the chronology of the
Saviour's coming, and declares it to be at the time
of the destruction of the Man of sin, " that lawless
one," whom Jesus Christ shall " consume by the spirit
of his mouth, and destroy by the brightness of his
coming."

In like manner, the predictions concerning the con-
version and restoration of the Jews, which, it is ad-
mitted, are to be fulfilled before the Millenium, are set
forth as receiving their accomplishment in the same
season, and by means of the coming of Jesus Christ.
If the reader will compare Luke, 21. 24;-27, with Matt.
24. 29, 30, and Mark, 13. 24-27, he will find that they
all relate to the same coming, and describe the same
scenes. "Jerusalem shall be trodden down of the
Gentiles (or nations), until the times of the Gentiles
be fulfilled,"! — at which period the Son of Man shall
be seen coming in the clouds of heaven. But it ap-
pears from Romans, 11. 25, &c., that the conversion
and restoration of the Jews do not take place " till
the fulness of the Gentiles be come in," i. e. the com-
pletion of the times of the Gentiles.J

* 2 Thcss. 2. 3-12. t Luke, 21. 24.

X The period during which the nations, in the exercise of their
political sovereignty, should oppose a harrier to the kingdom of
God, — the time of the continuance of the great systems of politi-
cal dominion which Daniel saw in vision, and described as the
four empires successively to arise in the world, during which the
kingdom of God would be delayed, and the saints be subjected to
the control and tyranny of the man of the earth. The words are,

i;^j3tf oi) TO nXt'ipwixa ruiv eOvCiv iiaiXQri. Bloomfield SayS TtXripwfta is

best explained as equivalent to ;rX»)Soj rdv cdvQv (as opposed to

371

We add yet further, that the destruction of the nations,
which occurs in the war of Armageddon, predicted by-
John,* is evidently the same with that in the valley of
Jehoshaphat, predicted by Joel.f According to John,J
the beast and false prophet, the secular and spiritual
powers of the Roman Empire, are to be destroyed.
And in Joel's war in the valley of Jehoshaphat, Judah
and Jerusalem are to be restored, and according to
Zechariab,§ they are to be converted, as was Paul,
by the coming of Christ. The restoration and con-
version of the Jews, therefore, occurring at the des-
truction of the anti-Christian nations, and both being
pre-millenial, and cotemporaneous with the coming of
Christ, the season of his coming must be dated before
the Millenium.

The fact is, that all the other great events, which, it
is admitted, must occur before, or at the introduction

the {irrfina-L at V. 12) and signifying the great bulk of the hea-
thens — in a manner, all. At elacXOr) must be supplied eis rrii/ /Saai-
\eiav 70V Qeov, or cig rh.v niffTiv. The firrrina, or diminishing, referred
to in the twelfth verse, however, is not that of the Gentiles, but of
the Jews. The apostle there is not referring to time, but in the
twenty-fifth verse he is. He does not use the word TzMpoy^ia in re-
ference to the Gentiles, or their universal accession to the cause of
Christ, or entrance into his kingdom. The expression he applies
to this is TrXoSroj tGvM — the riches of the Gentiles — as opposed to
the diminution of the Jews. The TrXfinojxa avroii — " their fulness,^'
of the twelfth verse, is that of the Jews, and not of the Gentiles, as
the context plainly shows. During the oppression, and diminish-
ing, and scattering of the Jews, the Gentile nations are enriched
by the gospel. If this great result has flowed, says Paul, from
the diminution of the Jews, how much more enriched will the na-
tions of the earth be by their fulness, — the completion of God^s
designs of mercy towards them, in the full complement of their
redeemed nation ? If their depressed condition has enriched the
world, how much more their prosperous condition ?

• Rev. 16. 16. t Joel, 3. 2-12.

t Rev. 19. 19, 20. § Zech. 12, 10-12,

31^ THE SEASON AND SIGNS

of the Millenium, such as the harvest and vintage of
God's wrath, — the marriage supper of the Lamb, — the
supper of the great God made for the fowls of heaven
to eat the flesh of kings and captains, &c., and the
like, are spoken of in prophecy as cotemporaneous
with the coming of Jesus Christ; and the only pos-
sible method of evading the force of the argument
founded on them, in favor of his pre-millenial coming,
is to assume and to maintain, that the coming, contem-
plated in all these cases, is merely figurative. This,
we have shown, cannot be done consistently with cor-
rect principles of interpretation. We cannot, there-
fore, be at a loss with regard to the general season of
Christ's appearing. This season is designated by —

II. Various signs, premonitory or symptomatic of
its arrival. — These signs are of a twofold character —
1. Those in general descriptive of the season by
which it may be known when it arrives -, and, 2. Those
which mark, by definite events, how near we may be
.to it. The distinction here stated may be illustrated
by what occurs to the traveller. He has had a des^
cription given him of a certain country, whither he
is wending his way. The country may be known
from its climate and soil, the character of its inhabit-
ants, and other general characteristic traits. With
this general description he is satisfied, till he enters
the country, and begins to inquire the way to the
place in it which he seeks— the end of his journey.
He wants then something more definite, and would
feel greatly pleased to find himself on the public high-
way, with its milestones regularly planted, appris-
ing him, from stage to stage, how near or distant it
may be.

It is thus with us, as time bears us forward to the
great epoch of the Saviour's coming. The season, or

OF CHKIST S COMING.

general period in the dispensations of God?*T[T iuvi - '^^

dence, in which the Saviour is to appear, is described
very accurately ; and certain events which form, as it
were, the milestones planted on the way, are predicted
to occur, as we draw nearer and nearer to the day of
his coming. It is true, they are not planted at regular
intervals, nor do they come up precisely to the very
date. They are rather like index boards, planted
here and there, which cease to give us definite infor-
mation, when we approach very near the event.

This distinction between the season and time, is
recognized in Scripture.*

The season in which Christ will appear is described
as —

1. j1 season of great increase of knowledge. Daniel
was told by the angel to shut up the words, and seal
the book to the time of the end, but at the same time,
that many shall run to and fro, and knowledge shall be
increased. f This most probablj^- has reference to the
obscurity which should hang around the page of pro-
phecy, like that of a sealed or unopened book. It
should not be removed till the time of the end — the
season of its accomplishment, but that then many
would investigate the truth, and knowledge be
increased. The word translated run to and fro,\
is metaphorically used to denote investigation, close,
diligent, accurate observation — just as the eyes of the
Lord are said to run to and fro. The reference is not
to Missionary exertions in particular, but to the study
of the Scriptures, especially the sealed book of prophecy.

The season during which the great and dreadful

* 1 Thess. 5. 2. f Dan. 12; 4.

J V^Nn-Sojj D'caittTo in universa terra discurrentes. 2. Chron. 16.
9. Metaph. percurrere librum, i. e. perscrutari. Dan. 12. 4. —
Gesenius.

32*

374 THE SEASON AND SIGNS.

day of the Lord shall come, will be a season of great
light and religious knowledge, and far beyond any-
thing ever known in the world before. Isaiah* says,
" In that day shall the deaf hear the words of the book,
and the eyes of the blind shall see out of obscurity
and darkness."

This illumination or increase of Divine knowledge,
it is predicted, shall occur after a period of great
inattention and indifference to the sealed book of God
— the prophetical Scriptures. " Stay yourselves and
wonder, cry ye out and cry : they are drunken, but
not with wine : they stagger, but not with strong
drink. For the Lord hath poured out upon you the
spirit of deep sleep, and hath closed your eyes : the
prophets and your rulers, the seers hath he covered.
And the vision of all is become unto you as the words
of a book that is sealed, which men deliver to one
that is learned, saying, Read this, I pray thee : and he
saith, I cannot, for it is sealed. And the book is de-
livered to him that is not learned, saying, Read this, I
pray thee : and he saith I am not learned."! This is
an apt description of the state of things which has
existed, and to a great extent yet exists in the church
and world, especially in reference to the subject of
the prophecies.

If Daniel's prediction of increased knowledge ap-
plies mainly, though not exclusively, as is most pro-
bable, to the investigation and knowledge of the more
sure word of prophecy, it is at this day remarkably
fulfilled. The learned theologians and teachers since
the days of the Reformation — the men who have done
much to rescue the Scriptures from obscurity, to
throw light upon its pages, and through the study of

• Isaiah, 29. 18. f Isaiah, 29. 9-12.

375

the Bible to liberate the human mind from the igno-
rance, darkness, and superstition, in which for ages it
was held, have nevertheless, with few exceptions, neg-
lected the study of the prophecies, and not a few of
them have assigned as a reason of the fact, that they
are a sealed book ; and while this was the case the
unlearned, both of the clergy and the laity, have
plead their want of learning as a sujSicient excuse
for their neglect of it. But within the last half cen-
tury the attention of many has been turned in this direc-
tion, and the discussions and publications which have
followed, have thrown great light on the whole subject.
The remark is true, not only in reference to the
great revival of theological and biblical literature and
studies; the greatly advanced knowledge of the ori-
ginal languages, Hebrew, Chaldee, and Greek, in which
the Scriptures are written, and of the cognate dialects ;
of the general principles and value of philology, of the
oriental manners and customs, and of the geography
and history of ancient nations and places referred to
in the word of God ; but also to every branch of litera-
ture and science. This is pre-eminently a day of in-
vention and improvement. Bible Societies, Tract Soci-
eties, Sabbath Schools, Theological and Missionary
institutions, Temperance Societies, Lyceums, and in-
numerable different moral, literary, scientific, and
religious associations, have given a powerful impulse
to the human mind. Never was there a day so marked
with advancement in science, improvement in the arts,
and the diffusion of general intelligence, by the pul-
pit, the press, and the public lecturer, as the present.
It is obvious, however, to the most superficial observer,
that the great mass of this knowledge is unsanctified.
The improvements in the arts and sciences, and the
general literature of the day, instead of promoting

376 THE SEASON AND SIGNS

general virtue and religion, are leading men away
from God. A vast proportion of these things bears
the stamp of infidelity. Science has, in fact, been
made subservient to crime, and proves that however
valuable is knowledge, and however infinitely impor-
tant when sanctified and rightly directed, it furnishes
no barrier in itself, against immorality and vice, and
all the corruptions that sap the very life-blood of the
social state.

2. A second great feature of the predicted season of
Christ's coming is that of great luxury growing out of
increased wealth. James evidently had his eye on this
when he said, " Go to, now, ye rich men, weep and
howl for the miseries that shall come upon you : your
riches are corrupted and your garments are moth-
eaten : your gold and silver is cankered, and the
rust of them shall be a witness against you, and shall
eat your flesh as it were fire. Ye have heaped treasure
together for the last days.^^*

Seldom, if ever, has there been a period when there
has been manifested a greater ardor in the pursuit and
accumulation of wealth, than in these last days. In
former periods of the world, the kings and nobility
possessed the wealth, and held the people as their
vassals. But of late years the race has been thrown
open to all. Individual exertion has not been deemed
sufficient. Men have not been satisfied with personal
industry, but corporate and other associations have
been formed to increase the facilities for rapidly ac-
cumulating wealth. Companies and combinations have
been entered into for the purpose of heaping up trea-
sures. Minopolies have been attempted, and banking
institutions been formed, which have afl^orded the

* James, 5. 1-3.

OF Christ's coming. 377

means of doing so. What immense amounts of insur-
ance capital have been heaped together — how endless
have been the joint-stock operations — how infatuated
have men been with all kinds of stocks — how jealous
and oppressive have different nations been in laying on
their duties and imposts — how close and calculating,
and extensive have been the large manufacturer's plans
for the multiplication of his fabrics, and the power of
machinery, as far as possible, been substituted for ma-
nual or personal labor and attention ! How have the
various productions of domestic industry, so health-
ful and productive in any community — the system of
labor, which made every farm-house and hamlet a
happy and virtuous manufactory of all necessary and
essential fabrics — been broken d6wn and supplanted,
by the large and wholesale manufactories, where hu-
man beings, not only in the manufacture of necessary
articles from staple commodities, but in the multipli-
cation of luxuries, are used as mere parts of a vast
system of machinery, and the per diem allowance for
the support of life, made a matter of close calculation ;
and where by some sudden and unexpected change in
the trade or in the legislation of the country, hundreds
and thousands have been thrown out of employment,
and been left without the means of subsistence and
opportunities to obtain them ! Monopolies have been
the order of the day j and although the Lord, in his
providence, has thrown perplexity and confusion
^mong men, has brought a heavy pressure on the
commercial world, and has deranged the working of
their systems, yet the public mind has not been cured.
To grind down the poor, and heap treasure- together
for the last days, is as much the object with the
great mass as it ever was.

The spirit of luxury, too, which always rises and

37$ THE SEASON AND SIGNS

falls with large and rapid accumulations of wealth, has
seldom been greater than of late years. The affluent
and pampered nobility of England, who luxuriate at
the expense of the suffering, and in the midst of the
slow and gradual starvation of the squalid poor around
them, are made extensively in these republican states
the objects of envy, and the patterns of luxury. The
extravagance and luxury of our large cities, a few
years since, were but the index of what was going on
in the world at large ; and although the derangement
of our currency, the fluctuations of commerce, the
depreciation of stocks, and the destruction of confi-
dence and credit, have administered a severe but
righteous punishment, yet is there no proof that the
public mind is cured, and that the people have repent-
ed and begun to fear God. The great god of Eng-
land, of France, of Turkey, of the United States,
indeed, throughout the civilized world, seems to be,
political reform ; but it is sought and adored only to
afford means for the more certain and rapid and suc-
cessful prosecution of men's covetous and avaricious
designs to heap up treasures for the last days.

3. A third feature of the predicted season of Chrisfs
comings is a season of perplexity and trouble. The angel
told Daniel that it should occur when " there shall be
a time of trouble, such as there never was since there
was a nation, even to that same time."* Luke also
reports the Saviour to have declared, that, in that sea-
son, " Men's hearts shall be failing them for fear, and
for looking after those things which are coming on the
earth."t It would seem that the season of Christ's
coming occurs before the actual development of those
troubles. Confusion and perplexity of mind, uneasi-
ness and anxiety, in view of the bearing of present on
* Dan. 12. 1. f Luke, 21. 26.

379

future events, while yet the world is generally in
peace, is one of the most striking and distinctly
marked features of that eventful season. The fears
and perplexity precede those troubles to some extent,
but the great and terrible distress comes after it.

4-. This agrees with a fourth characteristic feature of
the predicted season of Christ's comings viz. the world
will be, to a very great extent, in a state of peace. I'he
Saviour has said, that as it was in the days of Noah,
so shall the coming of the Son of Man be. They were
eating and drinking, marrying and giving in marriage,*
totally unaware of the approaching calamity. So
also was it in Sodom and Gomorrah, and the first
thing that brought them to realize the truth of what
had been foretold, was the torrents of judgment, that
burst forth upon them from the hand of God. The
world at this day appears to possess all these charac-
teristics. Was there ever a time when in the midst
of peace, and the most plentiful supply of the fruits of
the earth, there was so much perplexity and trouble 1
We see meil living in luxurious perplexity, in splendid
misery — in opulent poverty. The paradox is fully
realized, and the legislation of our own country and
of others, has received indelibly the stamp and im-
press of this feature of the times.

Twelve years ago the prying statesmen and astute
politicians of this world, descried that its peace was
portentous. " It is impossible," said a writer in the
Edinburgh Review,! " to look to the state of the old
world without seeing, or rather feeling, that there is
a greater and more momentous contest impending than
ever before agitated human society. In Germany, in
Spain, in France, in Italy, the principles of Reform

• Mat. 24. 38. t May, 1830.

380 THE SEASOx^ AND SIGNS

tknd Liberty are visibly arraying themselves for a final
struggle with the principles of established abii«e,
legitimacy, or tyranny, or whatever else it is called by
its friends or enemies. Even in England, the more
modified elements of the same principles, are stirring
and heaving around, above, and beneath us, with unpre-
cedented agitation and terror; and everything betokens
an approaching crisis in the great European common-
wealth, by the result of which the future character of
its government, and the structure and condition of its
society, will, in all probability, be determined." The
terror since expressed, is much greater among those
statesmen to whom

" The aspiring heads of future things appear."

There are times, as it has been said, when naaa
stands nearer than usual to the mysterious fountain of
his destiny. Such a time is ours.

5. The last characteristic feature of the predicted
season of Chrises coming which we notice, is great, deep,
and profound slumber, in reference to it, on the part of
the church of God, though not universal. The parable of
the ten virgins refers directly to this subject. All are
described to be in deep sleep till the midnight cry was
heard, and one half to have lost their oil, and to have
been totally unprepared to meet the Lord at his coming
— while the other half, quickly awake, and having their
lights trimmed and burning, await, in momentary ex-
pectation, his appearance. How deep and extensive,
at present, is the lethargy of the Christian church oil
this subject. Our popular and most widely circulat-
ing periodicals ridicule the very idea* It is almost
impossible to persuade them to publish anything cal-
culated to excite attention. Multitudes of ministers
cannot be induced to investigate or even read upon

COMING. 381

the subject. The few that do are accounted weak-
minded and erratic, — and the cry of peace and safety-
extends far and wide, — no evil shall come upon us is
the flattering unction which the multitude lay to their
own souls. In very many pulpits, and by various de-
nominations, the idea of future punishment is ridiculed
or denounced. Skepticism in various forms insinu-
ates itself even into the church of God. Peace, peace,
is the cry. There is no avenging God whose wrath
need alarm you. Never were the doctrines of univer-
sal salvation carried to such an extent, or so multi-
plied and varied in their forms, as at the present day.
Never did men boast more loudly of the advance of
civilisation, and contend more pertinaciously that the
regular action of established secondary causes is
abundantly competent for the government of the world.
God's agency is excluded and lost sight of j and the
cry is heard, with ribaldrous triumph, " since the
fathers fell asleep all things continue as they were
from the beginning of creation — where is the promise
of His coming V*

While infidelity scoffs, a large portion of the Chris-
tian world never dream of the personal coming of
Jesus Christ ; but are praying, and laboring, with
confident expectation, for the speedy conversion of
the world by means of the efforts and influences
now employed — so valuable and important in their
place — for the multiplication of Missionaries and
the spread of the Gospel ; while this and the other
zealot and bigot is hoping to see his church assume
ascendant influence and lead the way to the Mille-
nium. Verily, should the Saviour now return, the
event would just as fully surprise the world as did
the waters of the Deluge in the days of Noah.
* 2 Peter, 3. 4.
33

382 THE SEASON AND SIGNS

We mean not to insinuate that Missionary efforts,
and other labors of benevolence, should be relaxed.
The groans of a world perishing in its corruptions
call for quickened, multiplied effort, and for zeal ir-
repressible and inextinguishable. The Gospel of the
kingdom must be preached, in all the world, for a
witness unto all nations : and then shall the end
come !* It is our business to consecrate ourselves to
the service of God wholly and devotedly, and to the
utmost extent of our opportunities and abilities, en-
deavor to spread that Gospel and hasten the day of
his coming. As "God has visited the Gentiles to
take out of them a people for his name,"! and is seal-
ing his people by the influence of his blessed Spirit,
it is our privilege and honor to be his instruments,
and to co-operate with our glorious Redeemer for the
salvation of souls and the glory of his name. Every
sinner saved becomes an heir of the kingdom, and is
destined to live and reign with Christ. Our motives
to action are as powerful, as they are plain and intel-
ligible ; while we deceive not ourselves or others by
vain-glorious expectations, and stimulate to zeal and
Christian enterprise by appeals to their imaginations,
and by exciting hopes, however flattering, which God
has not authorized. We should rejoice to think that
there is no storm gathering round this world. ButZion
is to be redeemed with judgment. Jesus Christ will
break the nations with a rod of iron, and dash them in
pieces like a potter's vessel. Who will not be actively
engaged to rescue as many as possible of our guilty
race before the storm bursts'?

Besides the general description of the season, the
prophets have given us a variety of signs designed to
mark more particularly the time of Christ's coming. The
• Matt. 24. 14. t Acts, 15. 14.

OF Christ's coming. 383

precise day and hour are not indeed defined, but a va-
riety of events are detailed, which, occurring consecu-
tively, enable us to judge, from time to time, of our
approach to that great and wonderful event. In gene-
ral the whole intervening period between the first and
second coming of the Saviour is described with suffi-
cient accuracy. Not one word was ever said by Christ
or his apostle* about a great and universal change in the
world, to be produced by the preaching of the Gospel,
which would take away the shame and reproach of
the cross, or render it easy and fashionable, and gene-
rally characteristic of men, to be active, zealous, and
consistent Christians. They have not dropped one
word about such a state of things as the spiritualist
expects in his Millenium. On the contrary, the whole
intervening period is described as one of trouble and
commotion. The Saviour has distinctly forewarned
us, that the world would never be long at peace — but
wars and rumors of wars, from generation to genera-
tion, and age to age, should prevail — that there should be
continually false Christs and false prophets arising, and
various predictions and explanations of Christ's being
and coming here and there — that opposition, tribula-
tion, and persecution in some shape or degree would be
the common lot of all his followers — that the govern-
ments of earth, yea, and those of the church, the
synagogues, would persecute and afflict his people —
that revolutions and confusion would often and exten-
sively prevail — and that the world shall never settle
down in the enjoyment of true and permanent peace
and felicity till he comes. He came not to send
peace on earth but a sword. All these things, there-
fore, as they have occurred from age to age, are
standing signs of his coming. They are the great
monuments which he causes to be raised in this fallen

384 THE SEASON AND SIGNS

world, on which are engraven, and men may read, the
proclamation of his coming.

III. But there are other and more particular signs of
HIS coming.

1. It was predicted that an extensive and powerful
apostasy should take place. That day shall not come
except there come a falling away first, ^d that man
of sin be revealed the son of perdition.* The Spirit
speaketh expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits
and doctrines of devils.f In both places the apostle
draws the image of Popery, and describes it so exactly
that there can be no doubt in any candid mind that he
regarded it as the apostasy. PeterJ declares that it
is in the church it is to be looked for, and that it
would be brought about by the influence of false
teachers, denying the Lord that bought them ; actu-
ated by covetous and avaricious designs, and prevail-
ing by hypocritical and imposing pretences to make
merchandise of the saints. Jude's description is to
the same effect. All the attributes of the great apos-
tasy predicted to occur before the coming of Christ,
are to be found in the Papacy — such as demonolatry,
or the worship of dead men and women, the prohibi-
tion of marriage, a superstitious abstinence from
meats, commerce in the souls of men, or making mer-
chandise of them, as is done by the sale of indul-
gences and the purchase of masses for the dead.

2. Another sign given to the church was, that this
apostasy should not occur till the Roman Empire or
fourth beastj whose appropriate territory is in the south
and west of Europe and north of ^frica^ should be

* 2 Thess. 2. 3. H Tim, 4. 1. J 2 Pet. 2. 3,

385

divided into ten kingdoms. This is what both Daniel
and John meant by the ten horns on the head of the
beast, as has already been shown. This event took
place by the invasion of the northern barbarians du-
ring the fifth and sixth centuries, and in the establish-
ment of the ten kingdoms: — 1. of the Visigoths in Gaul
and Spain. 2. The Suevi in Spain. 3. The Heruli in
Italy. 4. The Francs in Belgium. 5. The Burgun-
dians in Burgundy. 6. The Saxons in Britain. 7. The
Alans in Gaul and Spain. 8. The Ostrogoths in
Pannonia. 9, The Lombards in Pannonia. 10. The
Vandals in Africa.

3. A third sign was to be the rise of a diminutiv^^
power ^ which should subvert three of these kingdom^y^
introduce radical changes in times and laws, and be the
very apo!>tasy embodied and personified. This power,
whom we have identified with the Pope of Rome, it
was predicted should make war with the saints of the
Most High, and prevail against them until the Ancient •
of Days should come j judgment should be given to
the saints of the Most High, and the time come when
they should possess the kingdom. This sign points
us near to the great and signal day. For —

4. The time of the continuance of this lawless and per-
secuting power is predicted. Several prophecies bring
this into view and all limit that time to 1,260 years.
If, then, we can ascertain the date of its rise, we may
be able to determine pretty nearly that of its destruc-
tion, which event is to be secured by the coming of
Christ. Two sources of difficulty, however, occur —
one is the fact that there are various marked epochs
or dates in the rise of the papal power, as 533, 538,
606, and 756. Which is the one meant in prophecy
we shall, probably, never know till the event occurs,
so that darkness hangs around the close of this pe-

33*

386 THE SEASON AND SIGNS

riod of 1,260 years. Another source of difficulty is,
the doubt whether the years are to be computed as
so many years of 360 or of 365 days, — if the former,
making a difference of some seventeen years and three
months. Still, having the time of the continuance of
this great persecuting and apostate power, we can
come so near the wonderful crisis, as to be awake and
eagerly expecting the great and glorious things pre-
dicted relative to the coming of Christ.

5. This chronological sign is further set forth by
various separate and independent periods, the duration of
which is given, and all converging to one point in the
last and terrible consummation of God's wrath upon his
enemies. Thus, the whole period of his church's
trials and tribulation, and of the times of the Gentile
domination, is said to be seven times,* or according to
prophetical calculation seven years of years, that is,
2,520 years, of which 1,260 is the one half. Also the
time of Daniel's vision, said to be 2,300 years,f and
the periods of 1,290 and 1,335,J one thirty, and the
other seventy-five years beyond the close of the 1,260
years of papal domination, and forming great epochs
in the development of God's plan. We enter not
into the discussions on the subject of chronological
prophecy, that being foreign from the design of these
dissertations. Hereafter the subject may receive at-
tention, and the views and reasonings of those be
examined, who affirm the prophetical numbers to be
indeterminate. Yet it may be proper to remark, that
the church, in seasons of affliction and oppression,
has generally had some chronological prediction, di-
recting her hope forward to events which should have

* Lev. 26. 14-39 ; especially verses. 18, 21, 24, 28.
t Daniel, 8. 14. | Daniel, 12. 11, 12.

OF CHEIST'S COMING. «-

38;ii:

a bearing on her interests and prosperity ; and even
the world, too, have had great dates assigned for future
signal and punitive events.

When Noah began to preach to the antediluvian
world, and to forewarn them of the coming flood,
one hundred and twenty years* was stated to be the
term of God's forbearance till its occurrence. When
Israel were oppressed in Egypt, they had the predic-
tion, made to Abraham, of the four hundred yearsf
of their affliction, which dated at the mocking of
Isaac by Ishmael, and terminated in their deliverance.
Isaiah predicted the period when the kingdom of
IsraelJ should be overthrown j Jeremiah the seventy
years of Judah's captivity ;§ and Daniel the period
of seventy weeks, or four hundred and ninety years,
when the Messiah would have appeared.|| We are
not therefore to be told that there is no such thing as
chronological prophecy.

It pleased God, however, in every instance to leave
the precise date for the commencement of the period
somew^hat obscure ; but the events fulfilling the pre-
diction demonstrated, not only when that date oc-
curred, but the precision with which the prophecy had
been accomplished. Daniel was not a poetical pro-
phet, but a plain, matter-of-fact man ; or, as we would
say, in our modern parlance, a business man, ac-
quainted with the nature and importance of statistical
matters. Events have proved that one of his chrono-
logical predictions was not indeterminate. It is there-
fore assuming too much to affirm, that his other pe-
riods are of a different character, and John's also, who
takes his principal chronological prophecy from him.

• Gen. 6. 3. f Gen. 15. 13.

i Isaiah, 7. 1-9. § Jer. 25. 12; 29. 10.

II Daniel, 9. 1, 4, 20-27.

388 THE SEASON AND SIGNS

Our object is not to adjust dates, but merely to
show that we have certain chronological signs or
series of dates, by which to compute the period of
Christ's coming. It is true, that the period of their
commencement cannot positively be determined, inas-
much as there are several series of events, occurring
at different periods^ from any one of which they may
be severally commenced, and calculating forward, we
shall be pointed to as many different dates for their
termination. Thus the period of 2,520, for the chas-
tening of the Jews, may be dated from 731 B. C,
when Shalmanezer invaded the ten tribes, and made
Samaria tributary to him j or 727 B. C, when he car-
ried Israel captive j or 724 B. C, when he laid siege
to Samaria ; or 722 B. C, when he took it the second
time 5 or 714 B. C, when Sennacherib invaded Judea ;
or 708 B. C, when his army was destroyed ; or 677
B. C, when Esarhaddon extinguished the kingdom of
Israel. Counting 2,520 years, the period of Israel's
trial, from each of these dates, we are brought to
important dates in the world's history from 1780 to
1843-4, in all of which, as far as they have transpired,
some remarkable movements have taken place in God's
providence, evidently preparing the way for a great
and final catastrophe in the affairs of the nations.*
In like manner, the period of 2,300 years in the vision
of Daniel, may be dated from the edict of Cyrus, 536
B. C. ; or of Darius Hystaspes, 518 B. C. j or of the
seventh year of Artaxerxes, 457 or 456 B. C. ; or of
the twentieth of the sanie monarch, 444, or 434, or
432 B. C, not to mention others, which will bring us
to A. D. 1764, 1782, 1843, 1856, 1866, 1868.

Mr. Miller has assumed the third date, and confi-

♦ See Habershon's Dissertations on the Prophetic Scriptures,

OF Christ's coming. 389&-

dently preaches that the coming of Christ will be in
1843. He has not proved his assumption to be cor-
rect j but, on the contrary, neglecting the harmony of
prophecy, and spiritualizing all that is said about the
conversion and restoration of the Jews, the war of
Gog and Magog, the battle of Armageddon, and other
important predictions, he relieves himself from much
trouble and embarrassment as an interpreter of pro-
phecy, and, as we think, with unauthorized confidence
announces the year and day of Christ's appearance.

God, we think, has purposely left these dates in
doubt, so that we may not be able to know precisely •
the day of Christ's coming. We regret, therefore,
that so much confidence and boldness of assertion,
not sustained by sufi[icient proof, should have been-
indulged in on this subject. We believe it is impos-
sible, for the reasons already stated, and others which
might be added, to demonstrate the precise day and
hour. Nevertheless, we can descry with sufiicient
distinctness the general period or season during which
the grand event will take place, so that we cannot be
more remote from it, at the furthest assignable date,
than one hundred and seventy-five years. We may
be, and most probably are, much nearer, and although
we cannot but condemn the confidence with which it
is asserted that next year will be the period, as do
Mr. Miller and many others, yet we believe that some-
where from 1843 to 1847, will be marked by very clear
and decided movements in God's providence, tending
to shape the character of approaching political com-
motions, and to affect the interests of the Jewish
nation, and of the church and the world, which shall
render it a marked epoch, and prove that we are ad-
vanced one stage nearer to the time of the end.

6. Another sign anterior to the coming of Christ is

390 THE SEASON AND SIGNS .

the wasting of the Ottoman Empire. This is the sym-
bolical drying up of the river Euphrates, spoken of by
John as occurring under the pouring out of the sixth
vial, during which the note of warning is sounded by
the Saviour, " Behold, I come as a thief in the night."*
None can be ignorant of the rapid progress of disso-
lution which is now going on in the Turkish empire.
That sagacious traveller, Mr. Elliot, several years ago
remarked, *'The empire is hurried to destruction by
the pressure from without. Circumstances have
forced her into painful contact with the insatiable
ambition of the czars, the timid cautiousness of Eng-
land, the vacillating system of France, and the cold
calculating policy of Austria. All these have exer-
cised, and still exercise, a baneful influence on the
Divan, which is driven to and fro by fears and mena-
ces, distracted by contentions, and harassed by in-
trigues. Torn by so many conflicting interests, Tur-
key would long since have fallen into the hands of one
or other of the European powers, had not their recip-
rocal jealousies rendered it impossible for any one to
take possession of her without encountering the can-
nons of its rivals. The present is an interval of strife
with expectation, in which all are watching each, and
one is bafiling all."f

We may add that the present peace of Europe is
preserved by the very antagonism of the interests of
the allied powers. The partition of Turkey would
be the signal of general war. While the united efl^ort
of the despotic sovereigns is to uphold it in its integ-
rity, the plague is depopulating its principal cities ;

* Rev. 16. 16.

t See also the communication of Rev. Mr. Goodell, Missionary
of A. B. C. F. M., at Constantinople, in Missionary Herald for
April, 1841.

391

earthquakes and fires and other calamities are hasten-
ing its ruin ; province after province has fallen away,
and insurrections are continually occurring. By the
treaty of Unkiar Skelessi the crescent was struck
from the Moslem's brow, and the Russian bear became
the protector of Turkey. Greece has declared her-
self independent. Moldavia and Wallachia have re-
volted, and been permanently occupied by Russia.
The French have wrested away Algiers, and are at-
tempting to found an empire on the northern coast of
Africa. Albania and Bosnia are torn by internal dis-
cords and dissensions. Ibrahim Pacha's victorious
march nearly to the gates of Constantinople, proved
the weakness of the empire. Egypt has been recog-
nized as an independent sovereignty. Syria is wasted
by insurrectionary wars, and must soon too be erected
into an independent nation. Servia, too, is wasted by
insurrectionary movements. Everything bears the
stamp of wasting and decay. The die is cast. The
Ottoman is reduced to the rank of a puppet among
the sovereigns of Europe, and Turkey now survives
only through their forbearance and mutual jealousies.
7. A further sign of Christ^s coming is the resusci-
taiion of the ancient oriental kingdoms. These we under-
stand to be " the kings of the East,"* for whose ap-
pearance the way is prepared by the drying up of the
waters of the mystic Euphrates. The king of the
north and the king of the south, spoken of by Daniel.f
which are the powers that respectively make Syria
and Egypt their dominion, are to be revived, and to act
their part in the last scenes of the great tragedy. Al-
ready have Persia, Greece, and Egypt taken a conspi-
cuous place among the nations of the earth. Syria

* Rev. 16. 12. t Daniel, 11. 40-45.

39ii THE SEASON AND SIGNS

and Palestine yet lie waste, but indications are very
clear and decisive that on the ruins of the Turkish
Empire, or in its future decline, they too are destined
to revive, and the questions of establishing a new
political sovereignty in Syria, and of the return and
re-establishment of the Jews in their own land, have
already engaged the attention of the cabinets of
Europe.

8. A further sign to precede the coming of Christy is
the rise of some great military power, emphatically the
.Antichrist, whose temporary triumph shall be marked
with violent persecution, and by the slaughter of the two
witnesses. We cannot see that either of these events
has as yet occurred.

Various opinions have been entertained on these
subjects, some believing the Pope to be Antichrist, —
some the secular Roman Empire under its last head —
some a politico-ecclesiastical power to be brought into
existence through the influence of the Pope, and to re-
ceive the temporary support of the ten kings or anfi-
Christian nations of Europe, who will make Syria and
Palestine the centre of his dominion, and probably Je-
rusalem his capital j and there, for a season, terribly
persecute the people of God, symbolized by the two
witnesses, or, in other words, suppress the profession
of Christianity.

Mr. Faber* supposes the two witnesses to have been
the two churches of the Vallenses and the Albigenses,
— which he thinks alone answer to the description, —
their death to bave been the dissolution in their cor-
porate capacity, by the edict of the Duke of Savoy at
the instigation of the French king — which edict bore
date the 31st of January, 1686, — and their resurrec-

* See Faber's Sac. Cal., v. 3. pp. 8-106.

OF Christ's coming. 3^^

tion to have been the successful invasions of Savoy,
by the exiles, who, on the I6th day of August, 1689,
crossed the lake of Geneva, and by April of 1690,
had firmly established themselves in their ancient
seats.

Mr. Cuninghame* thinks that the two witnesses are
the true spiritual church — that their death was accom-
plished in the promulgation in 1548 of the new sys-
tem of doctrine prepared by the command of the
Emperor Charles V., afterwards styled the Inte-
rim, which secured the suppression of the Protestant
doctrine and worship, and the persecution of Protes-
tant ministers, throughout the states of Germany, —
and that their resurrection was the successful com-
mencement, about three years and a half afterward,
towards the end of 1551, by Maurice of Saxony, of
those operations, which reinstated the magistrates,
whom the Emperor had deposed, and gave possession
of the churches to the Protestant ministers he had
ejected.

Mr. Frere supposes the two witnesses to be the Old
and New Testaments, their death the suppression
and contempt of the Scriptures in infidel France, and
their resurrection the cessation of the reign of terror,
the rise of a Missionary spirit and the spread of the
Gospel.

This also is substantially the opinion of Mr. Miller,
which, however, fails to commend itself to us, because
it corresponds not so accurately and fully with the
prediction, or the description, as we have a right to
expect the events will when fulfilled.

It is not designed, in these dissertations, to enter
into any expository examinations of the different

• Cuninghame on the Apocalypse, pp. 141-147.
34

394 THE SEASON AND SIGNS •

branches of the prophecies. It is to the leading
theme, the key note of prophecy we direct attention.
The detailed statements or filling up of the outline,
should the present volume find favor with the Chris-
tian public, may, if the Lord permit, be given here-
after. Our object at present, in the remarks we make
upon the several signs of Christ's coming, is simply to
group together the more important and striking, and
to show their bearing towards that great event: but,
as we differ from most commentators on the subject
of the witnesses, we think it proper to exhibit their
views.

Daubuz* supposes, that the two witnesses are the
Christians, or rather the public asserters of the true
religion, whose dead bodies, during three years and a
half, that is, during the whole period of 1,260 years,
should " lie in the great place of the city," — that is,
that the worship of God shall be banished from the
capitol of corrupted Christendom, as well as from its
whole jurisdiction, and by these more particularly
scorned and profaned."

Medef is of the same opinion, differing, however,
from Daubuz in his understanding of the words
oTttJ' TeXsawaiy translated, according to our version.
" when they shall have finished their testimony," — the
former rendering them, *' when they are about to finish
their testimony," looking forward to a future and final
persecution at the close of the 1,260 years j — the lat-
ter, " whilst they shall perform their testimony,"
referring to the whole period. OthersJ suppose the
witnesses to be the Jewish and Christian church ;

* See his Perpetual Comment on Rev., pp. 502-520, &c.
t Mede's Clavis Apocalyptica, ad Ice.

J See Cooper's Translation of Mede's Clavis Apocalyptica, ad
loc.

395

especially the law of the one, and the Gospel of the
other— substantially the same with that of Mr. Frere,
&:c.

Professor Stuart* will have us understand the two
witnesses, to be the Christians in Jerusalem, during its
siege ; and the period of their lying dead in the streets
of Jerusalem, the period of invasion and conflict prior
to the capture and destruction of the city by Titus ; —
assuming certain positions which have not been proved,
as his guide to the meaning of the whole book of
Revelations ; and asserting things to be so very ob-
vious as not well to be denied, — which, however, we
respectfully remark, he cannot but have learned from
his researches, have actually been denied ; — which have
also been supported with much appearance of argu-
ment, at least among English commentators, what-
ever may be the fact among the Germans, — and which,
it does not appear that any one ever dreamed, at the
time of their occurrence, or for centuries afterward,
■ — a thing reserved for modern hermeneutical disco-
veries, — were the fulfilment of the prediction — a cir-
cumstance, by the way, rather in opposition to the
great plainness of its import.

Amid the multitude of different opinions, — a fact
affording in itself a strong presumption, that the
prediction has not yet been fulfilled, — we find our-
selves totally at a loss ; and therefore believe, that the
events referred to, have not yet transpired. With re-
gard to prophecy unfulfilled, we would speak modestly.
What shall be the last form of Antichrist, — when the
death of the witnesses shall occur, — or how soon the
providence of God may throw further light on these
subjects, we will not now venture to say : nor, whether

* See Stuart's Hints on the Inter, of the Prophecies, ad loc.

8^ THE SEASON AND SIGNS .

there may not yet be some embodyment of all that is
corrupt in Popery, Islamism and Judaism, &c. — to be
developed in some new anti-Christian opposition to
the cause of Christ, to be made in the resuscitated
nations of Syria and Palestine, among the Jews. Cer-
tain it is, that the eye of Napoleon was turned to that
part of the world, and that he entertained the design,
which it is said Louis XIV. had projected, to estab-
lish there an independent and maritime power, whose
alliance might be useful to France in her movements
in the Mediterranean, and in her jealousy of British
commerce. France thirsts for glory, and whether
this project may not soon be realized, by some
schemes of military enterprise, which she niay excogi-
tate, affecting Syria, Palestine and Egypt : or whether
Russia shall take possession of Constantinople, and
the Greek church ultimately be involved in the great
scenes and movements, to be acted in that part of the
world, we will not now hazard a conjecture.

Prophecy teaches us, that Egypt, Palestine and
Syria, -embracing the ancient Assyria, are to become
intimately united in interest, and it seems to intimate,
that they will be the theatre where the last form of
Antichrist will develope his blasphemies, idolatry, and
persecutions ; and the cause and glory of Jesus Christ,
and the kingdom of Heaven, have their most illus-
trious honors.*

Mr. Eraser,! a very close student of prophecy, who
does not believe in the personal pre-millenial coming
of Christ, nevertheless finds himself constrained to
think, that the papal power will be transferred from
Rome, be erected in Judea — consequent on the confla-

* Isa. 19. 23-25.

t Fraser's Key to the Prophecies, p. 236, &e.

OF Christ's coming. 397

gration of Rome — extend its influence in the benighted
regions of Asia, and flourish on the ruins of Islamisnn.

We venture not to indulge in conjectures. Our ob-
ject is simply to show, that there are, both from pro-
phecy, and from present providential indications,
reasons to believe, that the rise of the last form of
Antichrist, and the slaughter of the two witnesses, are
events to which we are approaching, and which ere
long will announce to the student of the Bible, that he
has passed another stage nearer to the great eventful
day.

9. The general preaching of the Gospel throughout the
world is announced^ by the Saviour himself to be an
event which shall give notice of the end of this present
dispensation. "And this Gospel of the kingdom

SHALL BE PREACHED IN ALL THE WORLD, FOR A W^ITNESS
to all NATIONS, AND THEN SHALL THE END COME."* The

end of which he speaks, is the end of the dispensation^
the auvTeXslu tov uiibvog^ about which the disciples had
inquired.! This remark of the Saviour is made, at
the close of his general cautions and observations,
intended to apply to the whole period prior to his
second coming. The world, of which he speaks, is
the habitable woxld, oiaovfievr]^ which some commenta-
tors, as Rosenmueller and others, suppose to be the
Roman world or empire — a sense in which the word
is sometimes used : but Mr. Bloomfield, following
Whitby and Doddridge, very justly extends its signi-
fication, yet inconsistently enough understands it to
mean, "by a slight hyperbole, the greater part of the
then known world.^^X Such an explanation would not
have been admitted, or even imagined, but for the as-

* Matt. 24. 14. t Matt. 24. 3.

' t See his Gr. Test, ad loc.
34*

398 THE SEASON AND SIGNS

sumption, that Christ meant the end of the Jewish
nation and destruction of Jerusalem.

Whether, by preaching the Gospel of the kingdom
be meant, the general preaching of evangelical truth,
or the more specific idea of the good news of the
kingdom of Heaven approaching, we shall not here
attempt to decide, although some incline to the latter
opinion. The statement of the Saviour is, that his
Gospel of the kingdom, whatever that may mean,
shall be preached throughout the habitable world.
This does not imply that the world will be converted,
any more, than that the preaching of the Gospel in
any place, does, that all its inhabitants will be con-
verted. It is for a witness or testimony to all nations
that it is to be preached j which implies, that it would
not be universally received. God is loath to destroy
men. He forbears for a long time with guilty nations.
He offers by his Gospel the grace, protection and do-
minion of Heaven ; not only for the salvation of indi-
viduals, but for the security, happiness, and perpetuity
of nations. Once he offered to the Jewish nation, and
established among them the benefits of his theocra-
cy ; — proposed to make them his people, to establish
his kingdom among them, and to reign over them in
glory and prosperity. But they rejected him. They
despised the benefits of the theocracy ; — they asked a
king ; — and they violated the laws of Jehovah, that
dwelt between the cherubims, Israel's God. When
he came afterwards, in person, as Jesus of Nazareth,
their promised Messiah, " to his own," and offered to
bless them, and to redeem his promises, they crucified
him! He had brought the kingdom nigh unto them.
For he stood among them within, or in their midst,
evTog ^fiiVj as their promised Lord and King. But
they disowned him, and imprecated the vengeance

399

of his blood to be upon them. He took the kingdom
from them ; — and gave it in its offer, to a nation or
people bringing forth the fruits thereof ; — and broke
up their nation and scattered them to the four winds
of Heaven.

The good news of his kingdom, however, were not
to be announced to any, till Israel had fully and finally
settled the question, whether they would receive him.
This done, and being rejected by them, he sent it to
the Gentiles. God from that day began to visit the
Gentiles " to take out of them a people for his name."*
He has been ever since affording to them an opportu-
nity to obtain the benefits of his sway, and to inherit
the kingdom of heaven. Individuals embrace his
offer ; and God is making up his elect church, out of
every nation, kindred, tribe, and tongue and people,
who shall live and reign with Christ. Not a nation
as such receives him, and hails his dominion. The
)i)olitical governments of earth are corrupt ; and the
authority of Jesus Christ is set at naught. He is
giving them ample time, as he did the Jews, to say
whether he should reign over them. In the mean
time he will have the Gospel preached for a witness
through the whole world. Every nation shall have
an opportunity to say whether they will come under
the sway of Heaven. When that Gospel shall have
accomplished its circuit round the globe, the time of
forbearance will cease.

For near two thousand years, God forbore with the
Jews ; and gave them the offer of his kingdom. For
tiear two thousand years, he has done the same with
the Gentile nations. And now, that Gospel has nearly
delivered its testimony throughout the globe. It has

• Acts, 16. 14.

4)00 THE SEASON AND SIGNS

found its way among the rude tribes of Laplanders
and Esquimaux j and penetrated through the northern
snows almost to the very pole. It has travelled
through the valleys, and over the mountains, and on
the table land, and the wide plains of central and eastern
Asia. Through the whole extent of our continent
also, stretching almost from the northern to the south-
ern pole, it has sounded its gladdening notes. There
is scarce a nation of Europe, Asia, or America, in
which it has not been preached. It has visited the
numerous isles of the sea. It has sailed round the
continent of Africa, and established its Missions from
the Cape of Good Hope along both its eastern and west-
ern coasts. Long since did it find its way into Egypt,
and Nubia and Abyssinia. And last of all, but not the
least wonderful, it has restored to their native land
some Mendi captives thrown on our shores, and pre-
sents the marvellous and interesting prospect that ere
long, even the unexplored regions of Central Africa,
shall hear the glad tidings of salvation. Verily, we
have in these things a spirit-stirring and portentous
sign of the coming of the great day of God, when, if
the nations will not embrace his Gospel, and submit
to his sway. He shall break them with a rod of iron,
and dash them in pieces, as a potter's vessel.

10. A further sign we notice of the coming of Christ,
is the spread and prevalence of the spirit of despotism,
of Popery, and of infidelity, among the nations of the
earth ; thus preparing the way for the last convulsive
scenes of revolution, and of the co?ispiracies, among kings
and their armies, against the peace and happiness of the
world, and the honor and glory of Jesus Christ. These
are the symbolical frogs, the unclean spirits of de-
mons, which John saw " come out of the mouth of the
dragon, and out of the mouth of the beast, and out of

OF Christ's coming. 401

the mouth of the false prophet,"* prepare the way for
great commotions, and lead on and gather " the kings
of the earth, and of the whole world, to the battle of
that great day of God Almighty."

Who that witnessed the effects produced on the
mind of Europe by the American Revolution, and after-
wards by the glory of the French Republic, and had
seen the anti-Christian nations shaken like a reed be-
fore the wind, at the blast of the mighty hero of that
stormy day, during his short and eventful career, like
a devastating hurricane among them, would have ever
dreamed, that the despotism of the old Roman Empire
would have recovered its power, placed back the fallen
sovereigns of Europe on their tottering thrones, and
restored the world to its former state 1 Yet have we
seen these things. The spirit of absolute despotic
power is rife among the crowned heads, and they have
combined to support each other, in defence against,
and defiance of, the spirit of liberty among their sub-
jects. The privileged and pampered few oppress and
crush the mass.

When the Pope, too, was made the captive of Na-
poleon, and Rome became an appendage of the French
emperor ; when the Catholic religion was expelled
from France, and atheism established in its stead ;
when the Jesuits were expelled from different nations,
and the kings of the earth, in the language of Scrip-
ture, seemed to have been filled with such hatred of
the whore as to eat up her flesh ; who would have
ever thought that Popery should recover from the
shock 1 Yet has it regained a powerful influence in
France ; possessed itself of advantages in Great Britain ;
and is at present in a state of more ardent activity,

• Rev. 16. 13.

402 THE SEASON AND SIGNS

and buoyed up with more sanguine hopes of ultimately
and universally inundating the earth, than almost at
any previous period of its history. We need not de-
tain the reader by presenting statistical details, or re-
ferring to authorities on these matters ; but refer him
to the weekly periodicals and popular journals of the
day. The increase of Popery cannot fail to arrest the
attention of the most careless observer of the signs of
the times.

The atheistical and infidel spirit of France, likewise,
which has prevailed to a great extent for half a cen-
tury, is yet difTusing itself. This demon, proceeding
out of the mouth of " the dragon," appeared first, and
acted a most conspicuous part, in that prime intel-
lectual juggler Voltaire, who, with his confederates,
roused the world into the phrenzy of atheism ; not by
the accuracy of his reasoning, the depth of his phi-
losophy, or the extent of his information ; but by the
audacity of his false statements, the artfulness of his
insinuations, the wilfulness of his misrepresentation
of facts, the impudence of his mendacity, the profane-
ness of his wit, and the corruption of French litera-
ture, which invested him with prodigious power in
debauching the human mind. Like the spawn of that
salacious animal the frog, his malignant spirit multi-
plied its offspring with amazing rapidity. Having
filled France with its blasphemies and impiety, it
fecundated, and brought to life, the horrors of the
French Revolution — that tremendous political earth-
quake, which made the kingdoms of Europe totter to
their foundations, and which has left France the stag-
nant marsh, the putrid pool, that ever since has been
generating and diffusing its pestilential miasma. We
may trace it in the profane mirth and levity, the sci-
entific sensuality, the contempt of Christian institu-

403

tions and of the obligations of the marriage compact,
the multiplication of crimes, the socialism, the wild,
restless, reckless spirit of insubordination, and the
thirst for glory, which mark that mighty and chivalrous
nation.

Other nations have not escaped from the influence
of infidelity. It has shown itself in diflferent forms -,
in the neology of Germany ; in the ridiculous boast-
ings and publications which some fifteen or twenty
years since poured forth from the British press ; in
the practical contempt of spiritual Christianity by the
priesthood and higher classes of Catholic countries,
mangled with a blind, zealous, superstitious observance
of the dead and putrid forms of the Catholic church ;
and in the modern Unitarianism of Great Britain and
the United States. Our own country has by no means
escaped from its baneful effects. While there has
been an advance in the standard of piety in the
churches, there has been an equal advance in the bold-
ness, impudence, and ignorant, arrogant pretensions
of infidelity, of which the press, especially in many of
our penny papers, and in some of our higher literary
periodicals, is but the exponent. We ought not to
flatter ourselves that the world has fallen in love with
peace and Christianity. The spirits of demons are at
work, and panting for opportunities to slake the thirst
for blood, which frequent scenes of violence and
cupidity betray.

11. The time of the end^ or the end of the times^ that is,
the season during which the great periods of chronologi-
cal prophecy run out, and the great things so long pre-
dicted will transpire, is described to us as characterized
by very strong and marked signs, and particularly by
signs in the heavens.* The sun shall be darkened, the
* Matt. 24.

404 THE SEASON AND SIGNS

moon shall not give her light, the stars shall fall from
heaven, and the powers of the heavens shall be shaken.
There shall also be famines, pestilences, and earth-
quakes. It is supposed by some, and we think with
some plausibility, that while these physical events are
to be regarded as symbolical of the revolutions and
commotions of empires, and of the prevalence of all
the evils of earthquakes and famines wont to attend
them, they nevertheless will, to some extent, literally
occur. Striking atmospheric and celestial phenomena
shall be observed, which, being beyond the reach of
man's philosophy, may be regarded as the visible syvi'
hols w^hich God himself hangs out in the heavens to
predict the consummation coming. It is remarkable
that, for the last hundred, and especially the last fifty
or sixty years, the atmospheric and celestial phe-
nomena have been more marked, frequent, and varied,
than in any previous age of the world. There are not
many definite accounts of the Aurora Borealis* to be
traced further back than about one hundred and fifty
years. We have had a series of very marked total
eclipses of the sun, that will not occur again for many

* The following lines of Lucretius are as near to an accurate
description of this phenomenon, as anything we meet in remote
antiquity.

Nocturnasque faces cobU, sublimi volantes,
Nonne vides longos fiammarum ducere tractus.
In quascunque dedit partes natura meatum ?
Non cadere in terram Stellas et'sidera cernis ?

Lucr. ii. 206, &c.
See also Tac. Hist. v. 13.

The description by Josephus of the extraordinary sights in the
Heavens, at the time of the destruction of Jerusalem, cannot, with-
out assuming too great liberties, as Archbishop Newcome has done,
be made coincident with auroral coruscations. See Newcome's
Observations, &c., pp. 263, 264.

405

years ; and we have had meteoric showers that filled
the minds of beholders with wonder.

Some astronomers have told us, that they rejoiced
to live in these days, for the abundant and extraordi-
nary celestial phenomena transpiring. It is said, that
no less than fifteen hundred stars have recently faded
from the vault of heaven, and some of them were
observed in a state of conflagration. Frightful earth-
quakes have occurred in different parts of the world.
Famines have extensively prevailed, and of the most
fatal character, in several nations of the East. A large
portion of the population of Great Britain, through
oppressive legislation, are actually at this time in a
starving condition. France is but a slumbering vol-
cano, and other nations are in a restless and uneasy
condition.

Ever since the French Revolution, the peculiar signs,
both moral and political, which it is predicted shall
mark the time of the end, have been developing. In
a few words, the nations of the earth are rearing the
standard of infidelity ; Popery is propagating its
abominations ; the Ottoman Empire is wasting away ;
the Gospel is extensively propagated, and has been
preached in nearly every nation on earth ; the Bible
has been translated into more than one hundred and
fifty languages ; an extraordinary movement has been
made in favor of the Jews ; the world is sunk in fatal
security and indifference, and laughs at the thought of
danger ; a large portion of the church, like the foolish
virgins, has fallen asleep ; the spirit of despotism has
forged fresh chains to enslave the minds of men, and to
oppress the nations of the earth ; the preparation is
making for a great and fearful crisis j the kings and
rulers of the earth are leaguing and conspiring to-
gether, and becoming involved more and more in their
35

406 THE SEASON AND SIGNS, ETQ.

ambitious schemes and enterprises ; and the Lord is
sealing his people, pouring out his Spirit, and gather-
ing in his elect. Verily we must be blind indeed, if
we cannot discern the signs of the times.

The judgment of the Ancient of Days, for aught we
can tell, may have already begun to sit in Heaven, and
the signs in the sun, moon and stars, distress of na-
tions, &c., may soon be transferred to earth. Already
we hear the roaring of the sea and waves ; the break-
ing forth of popular commotions ; men's hearts begin
to fail them through fear, in looking after those things
to come upon the earth ; and the powers of the political
heavens, or constitutions of governments, begin to
shake. All these things have been transpiring, in
greater or less activity, ever since A. D. 1792, when,
very probably, the twelve hundred and sixty years
ended, and the seventy-five years, for the time of the
end, commenced ; and if so, then lift up your heads,
ye saints, for your redemption draweth nigh. The
Lord's coming in the clouds of heaven is fore-signi-
fied by all these things, and is even at the doors.

Fellow Christian ! it is your privilege to rejoice.
You shall enter into the joy of your Lord. But, im-
penitent reader, the report of the coming of the Lord
should strike you with terror. Prepare to meet your
God ! " Be wise now, therefore, oh ye kings : be
instructed, ye judges of the earth. Serve the Lord
with fear, and rejoice with trembling. Kiss the Son
lest he be angry, and ye perish from the way, when
his wrath is kindled but a little. Blessed are all they
that put their trust in him."*

* Ps. 10-12.

CHAPTER XIV.

THE SKEPTIC S OBJECTION.

" There shall come in the last days, scoffers, walk-
ing after their own lusts, and saying. Where is the
promise of his coming % for since the fathers fell
asleep, all things continue as they were from the be-
ginning of the creation."* The phrase, "last days," is
used in the Sacred Scriptures ; sometimes, indefi-
nitely, to denote futurity ; sometimes the general
period of the dispensation that should succeed the
Mosaic — the gospel days, as we say ; and sometimes
the period of that dispensation when it is drawing to a
close. In whatever sense we understand it here, it is
a prediction, — that the idea of the second visible and
glorious coming of Jesus Christ would be rejected
with ridicule and contempt, — and that men would jus-
tify their infidelity on this subject, by their appeals
to an alleged uniformity and perpetuity in the laws of
nature. ^

The prediction receives, at this day, a remarkable
accomplishment. During the entire period of the
present dispensation, there has been more of incre-
dulity in the world, and of a disposition to scoff
at the idea of the coming of Jesus Christ, the Messiah
of God, than there was before its introduction. Pre-
vious to bis first coming, not only were the Jews, but

* 2 Peter, 3. 3.

408 THE skeptic's objection,

the whole world, in expectation of the appearance of
some great and illustrious personage, who should im-
part knowledge and diffuse happiness among men.
Whatever men thought of their several systems of
religion, and however multiform was their idolatry,
this was a favorite idea, entertained and inculcated
alike by poets and philosophers, priests and people.
Since that day, the spirit of scoffing infidelity has pre-
sumed much on the ground of the Saviour's outward car-
riage, and humble spirit, and ignominious death. Per-
haps at no period has there been more indifference and
practical infidelity on the subject of the second com-
ing of Christ than of late years. The spirit of infi-
delity has fortified itself by means both of mental and
physical science. The event, with its immediate and
necessary attendants, as set forth in the Sacred Scrip-
tures, seems to be so entirely miraculous, so contrary
to all the known and established laws of nature, so
unlike anything that has ever occurred within the ex-
perience of any now alive on the earth, or who have
lived for centuries, that they cannot believe it ever
will be.

We will not say, that infidelity on this subject exists
precisely in this form in the church ; but, it most un-
questionably has exerted its influence on the explana-
tions of the Bible, adopted by many learned theolo-
gians, taught in the schools, and preached in the pul-
pits at the present day. The neological writers in
Germany, and those in this country, and others who
adopt their psychological principles, find it by no
means difficult to explain away everything like mira-
cles recorded in the Bible, believing that in so doing
they commend it to rational minds ', and prophecy
itself, after it has been sufficiently generalized, and
rendered perfectly vague by the application of false

4Q9

principles of biblical exegesis, by the misapplication
of the true, — has been resolved into the sagacious pre-
science and remarks of wise men ; — or rendered so
utterly unlike the fulfilment, as to make it difficult to
say, whether it is not even more ridiculous than it is
vague and fanciful.* Even where neological princi-
ples are condemned, and miracles admitted and taught,
still a style of exegesis extensively obtains, which
throws this grand and prominent event of prophecy in
the shade, — which destroys the harmony of predic-
tions, — which refers the promise of his coming to
mere providential movements, secured by the regular
action of existing moral, political, and physical
causes, — and which gives undue prominence and im-
portance to the efforts of man for the conversion of
the world, and makes this event, and not the coming
of Christ, the grand object of expectation.

Our design in this chapter is, to give due consider-
ation to the objection, against the second personal
coming of Jesus Christ, which is founded on the uni-
form and established action of secondary causes, and
its utter inconsistency with the laws of nature, and the
experience of the world.

There is a class of objections, commonly urged on
this subject, which deserve no answer — such as the
following : — This and the other man of learning and
piety think differently ; — the weight of public opinion

* We regret to say, that Professor Stuart's " Hints on the In-
terpretation of the Prophecies," — especially his remarks about the
two witnesses, their death and resurrection, and about the sep-
timo-octavo head of the beast having found its antitype in Nero,
and the superstitious fears and belief of many that he had not
died, but would re-appear upon the throne, — afford a striking spe-
cimen of this latter description of exegesis. The literal system
of interpretation, looks for precision, as well as the literality of
events, in the fulfilment of prophecy.
35*

410 THE skeptic's OBJECTION..

is against the doctrine, and has been for centuries ;—
the great mass of commentators for more than a thou-
sand years have explained the Bible declarations on
the subject in another way j — hundreds of fanatics
have been made, and led away with the wildest extrava-
gances, by such a belief; — it is a doctrine that strikes
at the very root of all industrial occupations, and dis-
pirits from the enterprise essential to great and perma-
-nent improvements ; — it is inconsistent with the com-
monly received notions of the day of judgment, a
general conflagration, and the dissolution of the
globe j — it is altogether ridiculous and absurd ; — it will
create excitement and trouble in the church ; — it will
destroy the spirituality of its advocates ; — it sanctions
the old judaizing spirit ; — it will interfere with our
benevolent machinery for the conversion of the
world ; — it will destroy the spirit of Missions ; — it will
paralyze Christian effort for the conversion of the
world ; — it will deprive us of the most powerful and
efficacious motives, drawn from the prospect of the
speedy and universal conversion of the world, by
which to induce and stimulate the Christian commu-
nity to liberal contributions and to active, prayerful
effort ; — it will derange all our fondly cherished no-
tions, hopes, and expectations about the march of im-
provement, the progress of civilisation, and the melio-
ration of the world ; — it will subject us to the neces-
sity of severer study and closer investigations of the
word of God, and to the renunciation of favorite dog-
mas or positions, which we have assumed and taught,
and never for a moment allowed ourselves to doubt ; —
it will place the Christian church in a very different
attitude and relation towards the world, shut us out
from active participation in the political contests of
human governments, and irritate the wicked ; — it will

THE skeptic's OBJECTION. 411

throw a deep and sombre hue upon the religion of
Jesus Christ, and, instead of attracting by its loveli-
ness, repel by its horribleness ; and it has, in fact, been
used for various purposes injurious to personal holi-
ness, to social prosperity, and to political tranquil-
lity — not to mention other objections of kindred
character.

It may suffice to remark, that some of these objec-
tions are just as valid against the popular view of the
gospel, of the Millenium, and of the day of judgment,
as they are against the pre-millenial coming of
Christ ; — that others are totally without foundation ; —
and that many^, if not most, originate in perfect igno-
rance, or in the misapprehension, of the Scriptural
doctrine of Christ's coming, being suggested, either
by assumed and fallacious notions about the nature
of the day of judgment and the design of that coming,
or possessing importance and force entirely from a
want of due attention to the harmony of events and
circumstances precedent, connected with, and subse-
quent to it, as revealed by different prophets. The
existence and influence of such a multitude of objec-
tions current in the church, is proof that the skep-
ticism of the world has invaded the church, which
latter, by the way, is the more immediate field or
range within which the apostle contemplated the ob-
jection to be current. Much of the prevalent skep-
ticism on the whole subject of Christ's coming, is
called forth by the pre-millenial date assigned to it. The
spiritualist is just as much exposed to the force of the
objection, founded on the miraculous character of the
procedure as we are, and may it not be, that it is
somewhat of the same skepticism of the world, to be
found in the church, which is specially offended by the
proximity of the event '(

4l2 THE skeptic's OBJECTION.,

It is, however, a simple question with us, who
believe in the Divine authority of the Scriptures —
whether it be, or be not the fact, that Jesus Christ and
his prophets and apostles, infallibly inspired of God,
have testified that he will come and destroy the guilty
nations of the earth, raise the dead bodies of his saints,
transform his living saints, and establish his kingdom
over the remnant of mankind in the flesh, who shall
escape the general destruction of the anti-Christian
nations. In determining the import of their testimo-
ny, we have already seen that the language of the Sa-
cred Scriptures must be explained by the same gen-
eral principles of interpretation which are approved
and sanctioned by the common sense of mankind, and
which the human mind, left unembarrassed by sophis-
try and prejudices of any sort, naturally adopts and
applies to determine the import of speech, as used
among men on ordinary topics. These principles
have been asserted, defended, and applied ; and they
bring out, as we have shown by various arguments,
the results above stated as the true and only legiti-
mate meaning of the predictions.

The objection we at present contemplate, relates to
the credibility of the things themselves as set forth
in prophecy, inasmuch as the testimony of Jesus
Christ and his prophets, thus interpreted, requires us
to believe that events will occur which ate contrary to
our own experience, and to that of the world. Nothing
like them, it is said, has ever been seen. The uni-
formity of the causes which have been in action from
the beginning of the creation, renders it impossible
to believe in the second coming of Jesus Christ.

The objection is of a mixed character, partly meta-
physical and partly historical. Of course our reply
must be of like character.

THE skeptic's OBJECTION. 413

I. The objection is founded on a false assumption.
It assumes, that the evidence of testimony is of no
force or conclusiveness heyond the limits of expe-
rience. Thus, it is said, we see the fire burns, lead
sinks in water, a stone let fall tends to the earth, the
Rising sun diffuses light, and the withdrawal of his
beams leaves the world in darkness. These and
similar events, which we find uniformly related, the
human mind, naturally and instinctively, refers to some
established law of nature, and judges them to be re-
lated to each other as cause and effect, so that uni-
formly, invariably, where one occurs we expect the
other will follow. We are determined, it is said, by
the very constitution of our nature, thus to infer a
permanent, uniform, and established sequence of
events, and to believe that fire will always burn, iron
will always sink in water, and stone let fall will always
tend to the earth, and the rising and setting of the sun
will always continue to secure an alternation of light
and darkness. God has so made the human mind,
and he, it is said, is responsible for the results which it
thus instinctively and intuitively embraces.

Now, should a man tell us that he has seen the axe
of a woodman fly from its helve and float on the water,
the rock leap from its place and fly into the air, the
fire lose its power to consume, and the sun to dispel
darkness, his testimony, so contrary to our experience,
could not be believed. How, it is asked, can we have
any evidence of that which, before it can be believed,
we must set aside the experience of the world, yea,
and set at naught or violate a fundamental law of our
mental constitution. It is denied by some, that we can
have any evidence at all of events which contradict or
contravene the regular and established law of se-
quence, because the mind, by a sort of physical neces-

414 THE skeptic's OBJECTION.

sity, is determined to believe that they occur by some
necessary or invariable connection between cause and
effect. Hence it has been maintained, that should we
even see such things ourselves, and others equally
miraculous, we must rather doubt the evidence of our
own senses, since they may possibly deceive us.
The rational evidence, by which the mind is deter-
mined, in the belief of the uniform infallible sequence
of events, is claimed to be paramount to all others.

This kind of specious sophistry has bewildered
some, who have not taken a sufficiently extended
range, in their analysis of the human mind, or in their
observation of the sequence of events.

This objection, by asserting the paramount claims
of this alleged intuitive evidence, does, in fact, de-
mand the rejection of almost every other species of
evidence ; such as the evidence of testimony, the evi-
dence of sense, the evidence of moral reasoning, yea,
and the evidence of our very consciousness, which
cannot well be separated from that of sense. When
these are contradictory of the evidence by which we
infer uniform effects from uniform causes, the objec-
tion declares, that they are only valid and conclusive,
in so far as they defer to this the paramount species of
evidence. But it is notorious, and it becomes the
skeptic to account for it, how it is possible that this
tendency of the human mind to yield to these several
species of evidence, is not as much a part of its con-
stitution as the other. The objector is bound to
prove, that the uniformity of causation, which forms
the basis of one species of evidence only, is to be the
umpire. This he cannot do. The mind is conscious
of a power to reason and judge, by weighing and
balancing these different sorts of evidence. It is true
that certain causes uniformly produce certain results, or

that, under a given set of circumstances, certain events
are always found related in the order of sequences.
But it is also just as true, and the evidence in proof
of it is the very same with the former, that various
causes are antagonistical, and that often, a variety of
causes are so combined, that the results, which flow
from these opposing or combined causes, are very
diflferent from those which any one of them would
produce, when left singly to operate.

The great fallacy of the objection lies here. It takes
it for granted, that, in requiring us to believe a miracle,
or that which contravenes some law of nature, we are
required to reject the evidence flowing from the rela-
tion of cause and effect. Not so. A miracle requires
from us the admission of other causes in action than
those which our observation and experience are ac-
quainted with.

Thus, fire will burn, and a stone let fall will tend to
the earth ; such we naturally and instinctively be-
lieve will always be the case, if nothing intervenes to
prevent it. Other causes, however, may be brought
into action, to prevent the fire from burning and the
stone from falling. These causes become known to
some, but not to all. Chemical combinations, too,
of a most surprising nature, can be produced by those
acquainted with the more recondite laws of nature,
which perfectly overwhelm the ignorant, such as
visible' solids being produced out of invisible gases —
violent and brilliant inflammation by the action of water
and the like. The objection, if adhered to consist-
ently, would shut us out from the knowledge of
the more recondite laws of nature, since it claims to
make single, more obvious, and generally known laws
of nature the basis or standard of all evidence. This
mankind will never consent to. The skeptic may

416 THE skeptic's objection.

talk, and speculate, and reason, as he pleases, but
mankind do not, and will not, pay that sort and degree
of deference he claims for the uniformity of causation.
This should not, and could not, be the fact if his ob-
jection were true. He is therefore bound to show
how it so happens, that if, as he says, the human mind
cannot believe a thing which contradicts the known
laws of causation, there should be such an immense
amount of credulity in the world. The fact of cre-
dulity, so extensively existing, is a proof that the
mind is not invariably, infallibly, and by a sort of phy-
sical necessity of its own, determined in the rejection
of all that is inconsistent with the uniformity of causa-
tion. The phenomenon is easily explained by us,
but utterly inexplicable on the skeptic's assumptions.
We are conscious of ignorance, with regard to the
manner and extent to which causes may be combined,
and of the results which will follow from such combi-
nation. The grand business of the mind, in the acqui-
sition of knowledge, is to become acquainted with
more and more of the endless forms and varieties of
combined causes and their results. Our conscious
ignorance daily admonishes us to be modest, and not
to presume to square all our own observations, and the
testimony of others, by any particular cause entirely
uncombined with others. We are continually our-
selves correcting the inferences, which, according to
the law of human thought referred to, we have erro-
neously drawn from too partial an observance and
knowledge of causes in action. This consciousness
of ignorance, and of continually extending and cor-
recting our own knowledge, predisposes us to receive
the testimony of others, as being itself a sufficient
evidence, where there is no reason to doubt the vera-
city of the witness, or his capacity of observation.

417

when he reports to us facts which he has seen and
knows, but we do not. By far the largest por-
tion of our knowledge of physical science rests pre-
cisely on this basis. To indulge skepticism, because
the things testified are beyond and contradictory to
our experience and observation, is to consign our minds
to incurable ignorance on a thousand themes.

In fact, the thing is impracticable ; for however
strong may be the tendency of the mind to rest in the
uniformity of causation, that is, in the uniform and
established sequence of the events it has observed,
where there has been but a partial observance of
them, its consciousness of ignorance, till it has been
inflated by vanity, predisposes it to receive, and to rely
upon the testimony of others, whose veracity is not
doubted. Nowhere, and at no period of life, is this ten-
dency to place implicit reliance on testimony, so strong
— even where our own experience and observation are
contradicted — as in infancy and early youth. This is
just as much a law of our mental constitution as the
other. It is just as instinctive as the other, but much
stronger ; for it requires a long series of observation
and experience — establishing the fact that men are not
all veracious, but many among them disposed to de-
ceive — before the mind even feels the obligation of
balancing evidence. A tendency to rely on testimony,
and to rest in the uniformity of causation, are both the
constitution of God ; and if, at any time, as they often
do, they should conflict with each other, our consci-
ousness of ignorance, as to the endless varieties of
combined causes and their results, predisposes and
prepares us to receive the testimony of a veracious
witness, even where it contradicts our limited obser-
vation or experience, in preference to our reasonings
and philosophizings. It is true, that some minds,
36

418

whose professional interest and occupations lead them
to sift and to impeach testimony, or whose own self-
approbation and vanity may be sustained by a more ex-
tended acquaintance with the numerous and common
liabilities to error, may become skeptical, and arro-
gating superior wisdom and discernment to them-
selves, begin to doubt the reality of all that lies not
within the range of their own perceptions ; but it is
not so with the vast mass of human beings. Self-
adulation, with the former, destroys the influence of
conscious ignorance, and they must pay, in their
skepticism, and consequently circumscribed know-
ledge, the just penalty which their wise and holy
Creator awards to presumptuous vanity. Such men
are ever learning, but never coming to the knowledge
of the truth.

The only question, then, that it concerns us to settle,
so far as it relates to the metaphysics of the objection,
is, were Jesus Christ and his prophets and apostles
possessed of sufficient veracity, wisdom, and discern-
ment, to be entitled to confidence 1 — in other words,
is there reason to believe that they had such a superior
knowledge of the various causes now in action, and of
those which may -hereafter be brought into action —
and of the manner and extent of their combination by
.our great Creator, as to meet us, in our own conscious
ignorance, and to forewarn us truthfully, of what we
could not possibly conjecture or foreknow 1

Admitting, as we who believe the Scriptures do
that God, — the great first cause, — who is perfectly
acquainted with all possible causes, and all possible
combinations of them, and who is ordering, arranging,
and combining them unceasingly in his Providence, —
has disclosed to them his plans and purposes, and the
results which he has intended to secure, we find no

THE skeptic's objestion. 4«19

difficulty whatever in believing and realizing the
appropriate influence of those great and wonderful
things which are predicted concerning the visible
appearance of Jesus Christ for the triumph and glorifi-
cation of his saints, the infliction of vengeance, the
destruction of his enemies, and the establishment
of his kingdom on the earth. Our minds apprehend
just the very thing which cures their skepticism, and
gives them rest and contentment. We see in the
agency of God to be exerted in certain new combi-
nations of natural causes, just the power adequate to
the result predicted. The physical causes now in
action are but the uniform and established agency of
God, and therefore, just in proportion to our reliance
on the uniformity of the causation we witness, is our
confidence in the result predicted, when we have the
indisputable testimony of him who orders, — combines,
and gives energy to all causes, — that thus it shall be.
No metaphysical subtleties or skepticism can, under
such circumstances, impair our faith. The two
elements of our rational nature, — the tendency of the
mind to rely on the uniformity of causation, and on the
testimony of a veracious witness, — are not found here
conflicting, as in many cases, where mere human
testimony is concerned ; but are in perfect harmony,
as we rest in the great First Cause, which knows and
controls all others, and has made known to us the
result he designs to secure, by a future combination
of secondary causes — or, in other words, to bring
about a predicted crisis in the history of our globe.
In all this there is nothing unphilosophical. Nothing
to justify but everything to condemn, on rational and
metaphysical principles merely, the ribaldry and
scoffings of the skeptical, the superficial mockers of
the last days, who say, " Since the fathers have fallen

430

asleep, all things continue as they were from the
beginning of the creation." And this leads me to
remark in reply to the objection, that

II. Both the past history of the world, and an

EXTENDED OBSERVATION OF THE VARIOUS PHYSICAL,
MORAL, AND POLITICAL CAUSES NOW IN ACTION, LEAD US
TO THE CONCLUSION, THAT JUST SUCH A CRISIS, AS THAT
PREDICTED TO BE BROUGHT ABOUT THROUGH THE COMING

OF Jesus Christ, may be expected.

There are monuments existing, on which are
engraven the memorials of fearful catastrophes which
have already occurred in the history of this globe.
The geologist finds, in the different rocky strata, which
form the crust of this globe, innumerable traced of
mighty revolutions, by which whole genera of animals
have been involved in utter ruin. It is clear to his
mind, that there have been convulsions which have
rocked the very globe ; — upheaving at one time, and
submerging at another, its loftiest mountains ; — driving
the ocean on the land^ and lifting up and making
bare the channels of the mighty deep. It is true he
finds, as he thinks, secondary causes now in action,
which are adequate to explain these phenomena. But
grant him all he asks on this subject, he must admit that
these causes, by various combinations, become more
potent and active, and develope themselves, at times,
with surprising rapidity and suddenness, in some
crisis which has proved fatal to animal life, and
involved in the very rock itself its imperishable
memorials.

While gazing on the wreck of a former world, and
studying the character of whole orders of its inhabit-
ants which have perished, he is constrained to admit,
that what has once, or as he thinks, oftener occurred,

421

may occur again. Although he has seen nothing like
it, nor ever met with one whose experience and
observation can throw any light on such astounding
phenomena, and must date these great epochs of the
earth's convulsion beyond the history of man j yet does
he not, on that account, deny the evidence of his
senses, and skeptically reject the inference which his
mind draws from the facts everywhere meeting his
eye, that there have been terrible crises in the history
of our globe, when new and powerful and marvellously
active combinations of causes have been at work,
rending and rocking, ruining and re-modelling the
superficial framework of the globe.

It is indeed a gloomy prospect which the mere
philosophical geologist has, in looking down the vista
of coming ages, -Some have even thought they had
detected the mechanical forces in action, and calcu-
lated the periods at which the different powers, now
held dormant by their antagonism, shall accumulate
sufficient momentum to upset the axis of the globe,
and alternately to cause the waters of its oceans to rush
from north to south and from south to north, and to
bury its inhabitants in promiscuous ruin.

Prophecy bids all our fears upon this subject to be
at rest ; and while the Book which contains the pre-
dictions for the future, tells us of a past destruction of
the world, by the breaking up of the fountains of the
great deep, and by the deluge, which submerged the
loftiest peaks of the highest mountain ridges, it also
apprises us, that such a catastrophe shall never again
occur. Nevertheless, it as distinctly declares, that all
things shall not for ever continue the same ; for another
fearful crisis, even of the existing order of the globe,
is approaching, and other elements than that of water
are reserved and destined fpr its accomplishment.
36*

422

The men who scoff and laugh at the idea of Christ's
second coming to destroy the anti-Christian nations of
the earth, and who found their confidence on the uni-
formity of causation, might learn the folly of their vain
boastingSjboth from the phenomena of physical science,
and from the monuments and records of history.

The facts which geological science, at this day, con-
siders to be fully established, respecting the internal
structure of our globe, are truly alarming j and, al-
though the superficial student of nature may be dis-
posed to think that its promptings are in opposition to
the word of God, it is but contributing to illustrate and
to confirm some of the most wonderful and appalling
truths of revelation. The rocky strata of the globe
are but a thin crust, compared with its entire mass, —
like the peel of an orange, or the shell of an egg,
compared with the whole. The centre is a mass of
liquid fire, which, coming in contact with the waters
that percolate and circulate beneath the channels of
the ocean and the foundations of the mountains, ge-
nerates the mighty chemical and mechanical agent of
steam, so capable of producing results the most as-
tounding. It storms and thunders through these sub-
terraneous regions, now driving and lashing the angry
surges of abyssmal fires against the columns and
arches which support the mountains' base, making
whole regions of the earth to shake and tremble with
its terrible internal tempests, — now lifting whole con-
tinents or vast segments of the globe, cracking, and
rending, and dislocating old formations, and throwing
up new mountains and islands from the very depths of
ocean, — and now forcing, through volcanic craters,
immense torrents of burning lava, or mud and ashes,
or rocks and stones, commingling with the steam es-
caping through these safety-valves, so necessary, and

423

so wisely and widely scattered round the globe, to
prevent a general explosion, and the universal confla-
gration of the planet on which we dwell.

Milton's description of Hell is not altogether fiction,
when he speaks of Jehovah's

" Dungeon horrible, on all sides round
As one great furnace flamed."
His

" fiery deluge, fed
With ever burning sulphur unconsumed."

His
His

And

" sulphurous hail
Shot forth in storm, o'erblown."

" thunder.
Winged with red lightning and impetuous rage,
Bellowing through the vast and boundless deep."

" The tossing of his fiery waves,"

" the force
Of subterranean wind, transporting hill
Tom from Pelorus, or the shattered side *

Of thundering Etna, whose combustible
And fuePd entrails thence conceiving fire.
Sublimed with mineral fury, aid the winds,
And leave a singed bottom, all involved
With stench and smoke."

They have their reality not many miles beneath our
feet. We need not think it strange and contrary to
the laws of nature — a thing incredible and impossible
to be believed — that these central fires should one
day rage with wilder fury, and these mighty agents, in
some new and more effective combinations, should
accomplish the prediction of the prophets, who said,
when they saw, in vision, the coming of the Lord, that
the mountains quake at him, the hills melt, and the

4t24> THE skeptic's objection. .

earth is burnt up at his presence,* — the mountains
flowed down at his presence. It is only necessary for
God to give a greater degree of activity to causes now
in action, or to combine them more extensively than
at present, in order to secure this result.

But geology is not the only science that lifts the
veil and lets us see the preparation God is making, by
physical agents, for the catastrophe he has predicted.
The chemist adds his testimony of terror, and tells us,
that there are elements in our atmosphere, and mine-
rals within our soils and rocks, abundantly adequate
to the conflagration and destruction of the world. All
that is needed on the part of God, so far as physical
agents are concerned, is to increase the amount of
oxygen in the atmosphere, and the fiery elements of
dissolution and destruction will leap from the rocks
and stones, the earth and trees, and every object in
nature, and realize, most fully, the descriptions of the
prophets. " His throne was like the fiery flame, his
wheels as burning fire j a fiery stream issued and came
fo«th from before him."t " A fire shall devour before
him, and it shall be very tempestuous round about
him."J " Behold, Jehovah will come with fire, and
with his chariots like a whirlwind, to render his anger
with fury, and his rebuke with flames of fire."§ " The
Lord Jesus shall be revealed from Heaven, with his
mighty angels, in flaming fire, taking vengeance on
them that know not God, and that obej'^not the gospel
of our Lord Jesus Christ, who shall be punished with
everlasting destruction from the presence of the Lord,
and from the glory of his power : when he shall come
to be glorified in his saints, and to be admired in all
them that believe."||

* Nahum, 1. 5. f Dan. 7. 9. t Ps. 50. 3.

§ Is. 66. 15. II 2 Thess. 1. 7-10.

THE skeptic's OBJECTION. 425

Nor do we want other corroborating evidence.
History informs us of two great and wondrous classes*
of facts in direct opposition to what the scoffing infi-
del may style the uniformity of causation j — first,
that sudden, terrible, and devastating convulsions have
at least once destroyed the entire world, and occa-
sionally thereafter various parts of it ; and, second,
that numerous, frequent, and visible appearances and
manifestations of God have been made, — yea, that at
no stage in the progress of the world's history, has
he long withheld from it the visible miraculous tokens
of his immediate and personal presence.

The apostle Peter refers to the destruction of the
world by the Mosaic deluge, as to an event in its his-
tory, of which none can be ignorant but those who
are so willingly. " For this," says he, " they willingly
are ignorant of, that, by the word of God, the heavens
were of old, and the earth standing out of the water
and in the water, whereby the world that then was,
being overflowed with water, perished."* The evi-
dence in proof of the fact is abundant and full.f An-
cient coins and medals, inscriptions on marble monu-
ments, the names of ancient cities, the customs and
traditions of ancient nations, not even extinct in our
own day, together with abundant diluvial deposits and
remains, to be found in all countries, beside other
geological phenomena, unite their testimony in con-
firmation of Moses' account of the submergence, and
the entire dissolution of the earth as it existed in the
days of Noah.

Many geologists think they have discovered monu-
mental proof, in the very rocks, of much more fearful
and wonderful convulsions of the globe, than that of

* 2 Peter, 3. 6, 6. t See Wiseman^s Lectures.

4f^ THE skeptic's OBJECTION..

the Mosaic deluge, and which must he dated far hack
•in the history of this planet before the deluge, and
before the period at which the Mosaic account takes
up the process of creation, and gives the details of
God's work, when, from the successive ruins of for-
mer worlds, he fitted up, in six days, the antediluvian
for the abode of man. We are not concerned to settle
questions of this sort, with our yet very limited know-
ledge of the earth's structure, and consequent liability
to err, in our deductions and attempts at generaliza-
tion. Suffice it to say, that we see nothing in the
Mosaic account of creation which, when fairly inter-
preted, would conflict with the position that, anterior
to the period at which Moses starts, when he says,
" the earth was without form and void, and darkness
was upon the face of the deep,"* — not indeed a chaos,
but devoid of arrangement and inhabitants, and in-
volved, as it were, in ruin, — there may have been
phases of earth, and orders of creatures inhabiting it,
as unlike the antediluvian as that was unlike this pre-
sent world, or as this is unlike to the new modification
and organization which shall take place at the coming
of Jesus Christ, and the consummation of his kingdom.
Admitting the fact, we only have increased proof that
as there have been former and various crises and
catastrophes in the history of our globe, so may there
be again, just as Christ and his prophets have predicted.
It is certain that different sections of the globe —
different countries, and regions, and cities — have been
suddenly involved in fearful and fatal ruin. We look
to the cities of the plain which once stood in the gar-
den of the Lord, and behold, at present, a sluggish
sea rolls its heavy waters over their site. Volcanic

* Genesis, 1. 2.

4,27

agents have accomplished the destruction of many
others. But three hundred years since, and Monte *
Nuovo, not far from Naples, now luxuriant with vege-
tation, was upheaved some three thousand feet above
the level of the sea, in the space of thirty-six hours.
Within two years past a river burst forth from a moun-
tain in Armenia, and bore away with it over the sur-
rounding country a deluge of mud and water. Islands
and mountains, within our own day, have been thrown
up from the depths of ocean and again submerged.
The causes in action are enough to inspire us with
dismay, in looking down the vista of future ages.
And when we look out from our globe, and range be-
yond our system, the causes for alarm become yet
more portentous.

Astronomy teaches us that there are cometary
bodies which may come across the earth's path, in
her orbit round the sun, and excite our fears for
the result. Mathematical science does indeed cal-
culate the chances that no concussion will take place,
yet it can never demonstrate the impossibility of such
a thing. We point to the asteroids, and to the me-
teors which sometimes explode in our own atmos-
phere, as to the wrecks of a former planetary body,
which once revolved between the planets of Mars and
Jupiter, to learn the danger of a similar explosion in
our own. Recent observations among the fixed stars
have apprised us of the disappearance of many, and
some in a state of conflagration. Verily, science fur-
nishes infinitely more reason for the infidel to be ter-
rified than to scoflf.

The doctrine of chances, and the formulas of the
mathematical calculus, are but poor consolation for
us, when we look down the ages of futurity, and ask
the question, what will become of this globe \ It is to
the word, the nromise, and covenant of our God,

428 THE skeptic's objection.

that we look for the certainty of its safety. He has
• declared, that Jesus Christ, the Lord from Heaven,
the everlasting God, who has all power and authority
in Heaven and on earth, will, ere long, visit it j and
though he shall accomplish prodigious revolutions and
desolation in it, and extensive destruction of the na-
tions, and of its guilty inhabitants, and will pour from
above and from beneath, the floods of fiery vengeance,
yet that it shall never be annihilated, but shall come
forth from the conflagration, — shall rise from its ashes, a
new and beauteous and glorious world,wherein dwell-
eth righteousness, and the will of God be done on
earth, by the remnant of our race that shall be saved,
as it is done in Heaven. For, Peter says, " the heavens
and the earth which are now, by the same word, (which
once drowned the world), are kept in store, reserved
unto fire against the day of judgment and perdition of
ungodly men. Nevertheless, we, according to his
promise, look for new heavens and a new earth where-
in dwelleth righteousness."

Nor should we be startled at the thought of the
visible appearance of the invisible God. He has often
assumed an external form, and placed himself before
the eyes of men. The world is full of historical proofs
of this fact. They may be found in the words and
traditions, the customs and superstitions of nations
unblessed by revelation. But we have the volume of
the Sacred Scriptures — proved to be an infallible word,
by arguments, innumerable and irrefragable, — which
gives us abundant proof that God has often visited the
world in visible manifestations of his personal pre-
sence ; yea, and has never very long withheld them.

No sooner had man fallen, than God in mercy ap-
proached him in visible form, conversing with him,
and reproving him for his guilt, yet promising him a

THE skeptic's OBJECTION. 4f29

deliverer. When he expelled our first parents from
the garden of Eden, he placed the cherubim, the visi-
ble tokens of the divine presence, on the edge of the
garden, with a flaming fiery sw^ord turning every way
to keep man oflf from adventuring to the tree of life.*
There, before that God, "who dwelleth between the
cherubims," in the shechinah of his glory, the ances-
tors of our race approached and ofiered their sacri-
fices. From him the visible tokens of acceptance and
approbation were vouchsafed to Abel and withheld
from Cain, which roused the envy of the latter to
such a degree, that he murdered his brother, and fled
into the land of Nod from the presence of the Lord.f
To Enoch he appeared and caught him away miracu-
lously soul and body from earth.J To Noah he ap-
peared, and gave warning of the Flood ; and, — after he
had instructed him to build his ark, had brought the
creatures into it, shut the door, poured out his tor-
rents of rain, broken up the fountains of the deep, and
borne the ark over the billows of the mighty deep, — he
preserved the remnant of the race, reappeared to him
in the new world, establishing his covenant, mak-
ing known his divine constitution, and introducing .
a new dispensation.§

Divine appearances thereafter were frequent; so
much so, and so extensively, among the sons and chil-
dren of Noah, the founders of the nations, that there
is* not a nation of antiquity which did not only not be-
lieve in the visible manifestation of God, but had
abundant records and legends of his apparition. To
Abraham and Jacob, Isaac and Joseph, Moses and
Aaron, the visible tokens of his presence were given.
The destruction of Sodom and Gomorrah, the cities of

• Gen. 3. 24. f Gen. 4. 3-16. J Gen. 5. 24 ; Heb. 11.5.
§ Gen. ch. 7. 8. 9.
37

430 THE skeptic's objection.

the plain, was showed beforehand to Abraham. He
appeared to Lot also, and having led him forth from
the midst, the terrible ministers of justice, the fiery
agents of destruction, executed his vengeance on the
wicked. He sent his servants, Moses and Aaron, into
the court of Pharaoh, the proudest and loftiest monarch
of earth, at that day, and vindicated his glory by a series
of marvellous miracles, — turning the rod into a ser-
pent, — the waters of the Nile into blood, — discomfit-
ing the magicians, — and inflicting stroke after stroke,
— filling the land with frogs, — turning the dust into
lice, — sending swarms of flies,— inflicting murrain on
the cattle, — and the plague of boils and blains on man
and beast, — causing it to rain a very grievous hail
throughout a land in which it is not wont to rain, —
bringing vast armies of locusts to consume every
green thing in the land, — overspreading it with im-
penetrable darkness, — smiting with death the first-born
in every house, — making a passage through the channel
of the Red Sea for the whole nation of Israel to pass
through dry-shod — and drowning Pharaoh and his
hosts who followed after them in its depths.

His visible miraculous presence among the camp of
Israel was permanently lodged in the pillar and cloud
by day, and of fire by night, which guided them for
forty years in their march. The bitter waters he
healed ; the rock in the desert he cleft asunder, and
from it made the living water to gush forth. The
earth he caused to open up, and devour the wicked
conspirators of Korah and his company. He rained
down manna from heaven, by the space of forty
years to nourish an entire nation. He sent quails by
millions, and piled them up in heaps, that they might
have flesh to eat to their fill; and by a series of mira-
cles, conducted them on their march from Egypt,

THE skeptic's OBJECTION. 431

through the wilderness to the promised land. He
came in terrible pomp and majesty, with cloud and
smoke, with thunder and lightning and tempest, and
the voice of a trumpet sounding louder and louder,
and took his station on Mount Sinai, on the rock of
Horeb, which overlooked the vast plain below, and
there, in all the glory and terror of his majesty, pro-
nounced his law within the sight and hearing of the
people. " The chariots of God are twenty thousand,
even thousands of angels ; the Lord is among them
as in Sinai, in the holy place."*

" Jehovah," as Moses simg, " came from Sinai.
His uprising was from Seir :
He displayed his glory from Mount Paran ;
And from the midst of the myriads came forth the Holy One,
On his right hand streams of fire.'^f

He called Moses up to him in the Mount, and con-
versed with him face to face. He gave him his laws
and ordinances, and publicly covenanted with the na-
tion of Israel to be their lawgiver and king, and to
rule and govern them as His peculiar people. His
glory filled the tabernacle. He led his hosts victorious
into Canaan, and, by a series of miracles, drove out
the heathen from before them, and established them
in the land that he had sworn to Abraham, to Isaac,
and to Jacob, to give to them for an inheritance for
ever. He descended, in the days of Solomon, in the
cloud of glory, and filled the temple which he had built
in honor of his excellent majesty. There, too, he
caused the mechinah to dwell, and lodged in the in-
most chamber of the temple the token of his visible
presence, and by Urim and Thummim pronounced his
oracles from off the mercy seat.

• Psalm, 68. 17. f Deut. 33. 2.

4»32 THE skeptic's objection. .

He sent his prophets often to the nation, and, by
miracle after miracle, proved to them that he was not
slack concerning his promise, until, at last, he came
down, from Heaven again, — in the person of his Son
was born of a woman, — laid in a manger, — nursed as an
infant, — and reared as a child, — until having attained the
age of thirty years, he came forth to the people as the
prophet, long promised and expected, and wrought mi-
racles upon miracles, — healing the sick, — giving sight
to the blind, — hearing to the deaf, — and speech to the
dumb, — cleansing the leper, — loosing the bonds of the
paralytic, — causing the lame to walk, — the dead to live,
— and raising the putrid corpse from the tomb. He was
owned of Heaven, — a voice at his baptism proclaiming
"this is my beloved Son, hear ye him," — the Spirit de-
scending in luminous form as a dove, and hovering over
him, — and the winds and waves, and very devils, sub-
mitting to his command. When expiring on his cross,
the heavens were clothed in blackness — the sun with-
drew his beams, and for the space of three hours hid
his face from the crimes of men. The rocks were rent
asunder, the earth shook and trembled, and his scarred
and broken bodj?^, which had been laid in the tomb,
rose to life, and came forth with many of his attendant
saints, who quitted their tombs to attend his presence.

Angels were seen and conversed with, round the
tomb. He spent forty days with his disciples after
his resurrection, conversing with them about his king-
dom, to be established on the earth. In the presence
of a vast multitude of his disciples, he suddenly
ascended into Heaven, and left them wondering and
gazing, till a cloud received him out of their sight,
and attendant angels awoke them to reflection, asking,
" Ye men of Galilee, why stand ye gazing up into the
heavens 1 This same Jesus which is taken up from
37*

THE skeptic's OBJECTION. 433

you into Heaven, shall so return in like manner as ye
have seen him go into Heaven."* And this expecta-
tion authorized of Heaven, has been cherished ever
since. The miraculous descent of the Spirit on the day
of Pentecost, — the wonderful miracles performed by
the apostles and others, during the first age after the
Christian era, as well attested as it is possible for any
historical events to be, — the miraculous events con-
nected with the destruction of the temple of Jerusa-
lem and frustration of the attempts to rebuild the
temple, — together with the continual evolutions of
his plan, in the fulfilment of predictions, which mark
out prospectively, the great events to occur in the
world before his second coming — all disprove the skep-
tic's objection, and furnish growing pledges of his return
again to this world, according to his promise, to execute
fury on his adversaries, vengeance on his enemies.

We wrest your objection from you, oh ye that are
slow of heart to believe all the great things which God
has promised. It is not true, that " all things continue
as they were from the beginning of the creation." God
has never been long absent from the world by the di-
rect interpositions of his miraculous power. The last
1,800 years have been the longest period in which the
world has not seen the visible tokens of his presence.
He has but retired till the times of the Gentiles be ful-
filled. He is gathering his elect, taking out of the world
a people for his glory. The work will soon be done.
The day of " the restitution of all things," spoken of by
the holy prophets, draws near. More suddenly shall it
come than the rush of the tempest in the heavens.
The lightning's flash shall not be more rapid or vivid
than the coming of the Son of Man. Where, then, ye
scoffers, will ye find a place to hide your guilty
heads ? — how then shall you be able to meet the indig-
* Acts, 1. 11.

4S4

nant flashes of his eye 1 In vain will ye call on the
rocks and hills to shelter you, and hide you from the
wrath of God and of the Lamb. A power you cannot
resist shall seize your guilty spirits, and drag them to
his bar. Terrible, beyond conception, will be the
agony of your soul, there, in the full sight of his glory,
to see him whom you have so cruelly rejected, and
malignantly insulted, and awake to the full horror of
your doom.

But happy, unspeakably happy will be the soul pre-
pared for that glorious revelation of the Lord from
Heaven :

Behold ! Heaven opens ! glory bursts at once

Upon the sight ! Messiah; King of kings

And Lord of lords ! Hosanna ! sing aloud,

Hosanna, hallelujah ! See the Lamb

Comes in his wedding garments ! Hark, the Church,

The new Jerusalem, his favored bride,

Arrayed in white, attending him through Heaven,

Tunes her unnumbered voices to the song,

Hosanna, halleluj ah ! Angels join

The glorious anthem in melodious tones,

And through the skies re-echo far and wide,

Hosanna, hallelujah ! — Sairits on earth

Catch the glad sound of joy; and, as they rise

To meet their Lord in airy regions, shout

Hosanna, hallelujah ! Earth, redeemed

From thine oppressors, highly favored world.

Thou birth-place and thou dwelling-place of God,

Join every voice to swell the mighty choir,

Hosanna, hallelujah ! Ocean, tune

Thy never ceasing music to the theme,

Hosanna, hallelujah ! Moimtains, hills.

Groves, forests, valleys, lakes and flowing streams.

Speak your delight in one united strain,

Hosanna, hallelujah ! And let all

The full creation, the glad chorus join,

TiU the vast echo fills the realms of space —

Hosanna, hallelujah ! Praise the Lord.

[Ragg's Poem on the Deity.

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