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THEOPHANIA.
PART I. ON CERTAIN OPINIONS OF EUSEBIUS.
PART II. INTRODUCTORY REMARKS ON THE VIEWS OF EUSEBIUS
ON PROPHECY.
PART III.
ON THE PERSONAL REIGN OF CHRIST ON EARTH.
PART IV. ON THE RESTORATION OF THE JEWS
PART
I.
ON
CERTAIN OPINIONS OF EUSEBIUS. As the usefulness of any Book must very much depend on the belief entertained of the orthodoxy of its author, I have thought it right to discuss as briefly as possible the following questions: First, The alleged Arianism of Eusebius: secondly, his views of Prophecy, generally; and thirdly, his belief that no restoration of the Jews, and no personal reign of Christ on earth, are to be expected. I think it right to use my best endeavour to place these questions in their true light, because I conceive much mistake exists respecting them.
INTRODUCTORY
REMARKS ON THE VIEWS OF EUSEBIUS ON PROPHECY.
It will appear upon a very slight perusal of the two last Books of our following work, that the views of its Author on Prophecy are, in some important particulars, directly opposed to those generally held in the present day. And, as the views now held are usually put forth with great zeal and earnestness, as containing matter of the greatest importance to the Christian Church ; many will necessarily be tempted to conclude at once, that Eusebius is in this particular entirely wrong; and that so far, his work is worse than useless. I trust all such will allow me to intreat them calmly to consider, whether it is likely Eusebius would, with the whole Christian Church of his times, and of those preceding him, err on a question so momentous as this; and on which the interests of Christianity so much then depended : whether it is probable, the views promulgated by the Apostles themselves on this question could, without any assignable cause, have undergone a revolution so great, as this takes for granted was the fact ; and further, whether the writers of his, and of former times,—men confessedly of the greatest learning and piety, and who certainly had spared no pains to inform themselves as to the declarations of Holy Scripture,—could possibly have embraced, and maintained with one voice, views so directly opposed to the truth, as this state of the case necessarily supposes.
If
it be supposed that progress of time necessarily brings with it progress
in knowledge; it may be suggested, that, in the sciences and arts connected
with civilized life, this may be fully admitted
; While it may be extremely doubtful whether it can be, as to
revealed truth ; and especially, as inspired Interpreters of this lived
so near to the times of which we are now speaking. Add to this the fact,
that , among modern Interpreters, there is nothing like the agreement
which prevailed among the more ancient ones; that, in very many instances,
the statements, grounded on their views of prophecy, have proved utterly
false : in others, the results arrived at have given rise to theories
and practices the most ludicrous ; and that in all, no principle of
interpretation more solid than that which rests on resemblances,
has either been proposed or contended for: and accordingly, what
was once "the more sure word of prophecy" has been made
the most unsure: and I think it will appear, that there is quite
as much reason for supposing the present speculations on this subject
to be erroneous, as there is that those of our Author's times are unworthy
of regard. I will say for myself, I have,— I trust with the sincerest
regard to truth, unembarrassed with any desire for novelty, or to oppose
the favourite views of any man,—long suspected the soundness of the
principles on which these modern views have been founded, and for some
years past have felt convinced, that the more ancient ones are much
nearer the truth : their results much more accordant with the general
tenor of Scripture, and tending to throw a much greater light on the
declarations of both Testaments. I now proceed therefore, to lay before
the reader a mere outline, — and nothing further can be expected here,—which
will, I trust, be found to rest on principles of interpretation more
solid than those just now adverted to, and calculated to bring the Old
and New Testament into a much more intimate connection, than they can
otherwise be made to stand: and hence to justify the views advanced
by our Author in the work before us.
On the period termed by Eusebius "the Time of the End"
We have in Sects. 28, 36. of our Fourth Book, express mention of the "time of the end "intimately connected with our Author's proofs of the fulfilment of prophecy in the erection of the Christian Church. In neither of these places indeed, is he particularly clear, as to the precise period meant; but, as his arguments rest on the fact, (real or supposed) that the Gospel had then been "preached in all nations "the natural inference is, that he supposed the ''time of the End "had then come. I have shewn this, and added a few remarks on the subject generally, in a note on the latter place (p. 282). Let us now inquire how this matter stands in Holy Scripture.
The question now before us is, Whether a period or End is actually fixed in Holy Scripture, with reference to the things of Christ and His Church, unconnected with every consideration about the dissolution of all things, commonly termed the End of the world. We will commence this inquiry with those declarations, which appear to be the most obvious and definite, and then pass on to those which seem less so, by means of their connection with these, and with one another.
Our
Lord says then, generally as I conceive, "The things concerning me
have an end" (Luke
xxii. 37). In this case, He was to be numbered with the transgressors.
This was soon to be done and finished. Upon the Disciples asking Him,
in another place (Matt. xxiv. 3. seq.) "When shall these things be?
and what the sign of thy coming, and of the
End of the world
?
[Gr.
"τής συντελείάς του αίωυος." Not necessarily signifying the end of the
material world ; and, if Christ's coming
(τής σής παρουσίας)
is to be connected with this, as the context here implies, it is obvious
that the then existing generation should not pass, until this had commenced
at least (ver. 34, &c.) ; and, as Theodotion uses this term (Dan. xii.
13. where we have (είς αναπλήρωσιν συυτελείάς)
to imply the period elsewhere spoken of as the End of the system
to be done away, and to be succeeded by another ; it is certain,
the end of the material world cannot here be meant. This place has,
"till all these things be fulfilled;
" which is erroneous.
The verb in the original is "γένηαι," be, become, or the like.]
The answer is, "Ye shall hear of wars and rumours
of wars,"..."all these things must come to pass, but
the end is not yet."
And again, (ver. 14) as cited by our Author, "This Gospel of the
kingdom shall be preached in all the world, for a witness unto all
nations ; and then shall
the end come." We are
also told (ib. ver. 8), that the troubles then spoken of are "the
beginning of
sorrows :"
and again, (ib. ver. 15), these predictions are connected with one or
more of those given by Daniel the Prophet : whence it should seem, that
all has respect to the same events and times. Again, in Mark xiii. 4. the question of the Disciples is, "When shall these things be ? and What the sign when all these things shall be fulfilled?" We have here no mention of "the end of the world "but only of the time "when all these things shall be fulfilled ; "given probably as equivalent to that of "The end of the world [And in the verb corresponding to συυτελείά, noted above, in συυτελείσθαι]," mentioned by St. Matthew. And again, (ver. 7.) as before, "the end shall not be yet" [Gr. "αλλ οϋπω το τέλος:" so v. 13, and Luke, xxi. 9.] : and, in the next verse: "these are the beginnings of sorrows. "And (ver. 13.) "He that shall endure to the end, the same shall be saved. "And then the prophecy of Daniel is, as before pointed out, intimating its connection with these things. Again (Luke xxi. 9), as before, "The end is not by and by. "And (in ver. 22.) it is said, "These be the days of vengeance, that all things which are written may be fulfilled" [Gr."τοϋ πληρωθήναι πάντα τα γεγραμένα" Lit. Of all things written being fulfilled ; i.e. for the fulfilment of all things written in the Scriptures. Eusebius tells us occasionally, in his Commentary on the Psalms, where the terms το τέλος occur, that this intimates this time of the End.] (in them) : that is, as I understand it, that the accomplishment and end of all things written may arrive and come. A very large number of instances occurs elsewhere to the same effect; we shall presently notice some of these. From all which it must, I think be evident, both that a Beginning, and an End, of all the troubles here mentioned, is distinctly pointed out and affirmed ; and, more generally, the days in which all those other things foretold by the Prophets, should also be accomplished, and come to their destined end.
Let us now inquire, whether both of these periods are so fixed and determined, as not to admit of being carried farther in any direction. Of the Beginnings of these troubles, there can perhaps be no doubt, connected as they are with the pestilences, earthquakes, persecutions of the Disciples, the abomination of desolation spoken of by Daniel the Prophet, coupled with the declaration, that the generation then existing should not pass away until they should be (in progress [Matt. xxiv. 34. Mark xiii. 30. Luke xxi. 32. See the note above on the term γένηται. A passage to the same effect occurs (Matt. xvi. 28.) "There be some, standing here, which shall not taste of death, till they see the Son of Man coming in His kingdom ; "and again (John xxi. 21), "If I will that he tarry till I come, what is that to thee? "all intended, no doubt, to fix and determine the period here had in view. Let this be remembered.] ; Mark, xiii. 30, with the fall of the Temple (Luke xxi. 5, 6), the investiture of Jerusalem by the Roman army (ib. ver. 21), the captivity of the Jews (ib. ver. 24. comp. vv. 28, 29—31), and all those other remarkable events which so soon, and so exactly corresponding with these predictions, actually took place for the first, and necessarily for the last, time. The period of these Beginnings is therefore, too particularly defined to admit of doubt as to when it was.
To determine the period of the end, will require a more extended investigation; which, as it will involve more particulars of equally certain occurrence, will therefore lead us to a conclusion equally sure and certain. It will be seen, from what has already been cited,—and as noticed by Eusebius,—that, when (i.e. not before) the Gospel of the kingdom should have been preached in all the woRld, for a witness unto all nations, the end should come. (Matt. xxiv. 14, &c). We may remark here ; first, that the Gospel was to be so preached ; and, secondly, that this was to be done for the purpose of affording a Testimony to all nations. Let us now see, what means we have in our hands for determining its period, and extreme limit.
It
has been remarked above that our Lord has, in uttering his prediction
(Matth. xxiv. 15. Mark xiii. 14. Luke xxi. 20), referred to the Prophet
Daniel as having made predictions to the same effect; and, from the
manner in which this reference is made, ("whoso readeth, let him
understand,") particular stress seems to be laid upon the declarations
of this Prophet. The passages more immediately had in view are, perhaps,
chapp. ix. 23, 27; xii. 11. But, as these are only parts of a more extended
system of predictions on this subject, it will be best, first to consider
the whole of this generally ; and secondly, more in detail. The first place in which this question is touched upon is, Daniel ii. 28—36 ; where the dream of the King is said to comprehend "what should be in the latter days" [This usage is much older than the times of Daniel: it occurs for the first time in Gen. xlix. 1. "That I may tell you what shall befall you in the last days." Where (ver. 10) we have the remarkable prophecy of the coming of our Lord, and of the gathering of the people to Him, &c. The next place is Numb. xxiv. 14: "I will advertise thee what this people shall do to thy people in the latter days." Where, (ver. 17) we have the prediction of a Star that should come out of Jacob...(19) ",Out of Jacob shall come He that shall have the dominion,"&c, perfectly equivalent to the place in Genesis. The next place is Job xix. 25, where the Redeemer who should stand at the latter DAY upon the earth, is the subject-matter of the discourse. In these cases, as in those occurring in the Prophets, respect is had to the period generally, in which the peculiar privileges of the Jews should cease, and all nations should partake in the blessings to be derived from the promised seed of Abraham. (Gen. xviii. 15; xxii. 18, &c.) "In his DAYS shall the righteous flourish, "&c. (Ps. lxxii. 7) is another intimation of the same period, as is "Thy times." Is. xxxiii. 6: "The last days, "(ib. ii. 2.) Micah iv. 1, &c, all of which mark, more or less distinctly, the times of our Lord's ministry, and those immediately succeeding; but less definitely than in Daniel, particularly chap. ix. 27. It is not meant however, to assert that the phrase "last day, "or the like, must necessarily refer to this period. In John vi. 44, 54, for example, it relates to a totally different one. All that is intended to be affirmed is, that, by phrases similar to this, the time of the end, in the sense above given, is often pointed out, which the context will always be sufficient to determine.] ; by which last expression we are to understand, as we shall presently see, the period of the end generally ; the beginning of a certain part of which has already been brought before us. Now, the interpretation given of this dream by Daniel goes on to shew, that Three kingdoms or dynasties shall succeed that of Nebuchadnezzar, each of which shall successively fall and give place to another; and that a Fifth shall be raised, which shall have no end. That these kingdoms, designated the Babylonian, the Medo-Persian, the Grecian, and the Roman, I need not now perhaps stop to inquire, both, because this is generally allowed, and because we shall presently come to matter, sufficient to determine this point beyond all possible doubt. I need only remark here, that, as these Four kingdoms were to fall in succession, and a Fifth was then to be raised which should never fall, the latter days noticed above, as intimating generally the time of the End mentioned by our Lord, must necessarily mean the period, in which the last of these Four should come to an end; the last, or Fifth, never coming to an end in the language of prophecy, can, in that language, have no latter days [So in the case of Melchisedec (Heb. vii. 3. seq.), "without father, without mother," &c., can only mean that no father, mother, &c, are found recorded of him in the Scriptures.] This period must therefore, be limited to the time of that particular event, and cannot be extended to any other, falling either short of it, or beyond it.
In the viith chapter of Daniel this subject is resumed, and—as it might be expected,—is treated in a manner much more specific than in the last case. I shall now give only the general outline as before, reserving what is more particular for future consideration. Here then, the Four Monarchies, pointed out in the last vision, are designated by Four Beasts. The last of these is slain, his body is destroyed and given to the burning flame (v. 11); and then, as before, a Fifth Dominion is set up, which is given to one like the Son of Man coming in the clouds; and this is, as before, to be both an everlasting and an universal Dominion (ver. 14). An interpretation is then given, determining these Four Beasts to be four Kings [As King in the Heb. and Chald. properly signifies Rule. See my Hebrew Lexicon under ךּלּמּ, we need not be surprised in finding it here used in this sense.] ; and also, that the Saints of the Most High shall next take the kingdom, and possess it for ever (vv. 16, 18). We are then instructed, that some constituent part of this last system of Rule, shall make war against the Saints and shall prevail, until the Ancient of days shall give judgment in their favour; and that these shall then possess the kingdom. And, a little lower down (v. 26), the judgment is again said to sit, and to take away this last portion of the Fourth kingdom, and to destroy it unto the (extreme period of) the End. It is also repeated, that the Saints shall now possess the kingdom, and that this kingdom shall be both universal and everlasting. And the next verse (28) tells us, that "hitherto is the end of thE MATTER," which I understand to mean, the close and final period of every thing referred to in this vision.
In the viiith chapter of this same Prophet, we have another vision to the same effect; and, in some respects, more specific than either of the preceding ones. We shall, as before, now take the general statements of this only. In the first place then, a Ram is seen standing by the river Ulai, which becomes fearfully great. A He goat is then said to fly, as it were, over the earth and to come in contact with him, and to overcome him. This He goat is then said to become irresistible ; but, that in the zenith of his power he shall fall, and his Rule be divided among Four others. To these shall succeed another Power, which shall take away the daily sacrifice, and cast down the place of the sanctuary. From this last declaration, it must be evident that the Roman Power is had in view; no other having ever done this. In this latter vision therefore, the Babylonian empire is not included; which is also evident from the interpretation given below (ver. 20, seq.), where we learn, that the Ram designated the Medo-Persian empire, the He goat, the King of Grecia (Alexander the Great) ; the four succeeding kingdoms, those of his Generals; and the third and last, as before, the Roman. So far, this vision points out events essentially the same with those of the two preceding ones; and, what is very important to our main inquiry here, it also tells us (ver. 19), that the Angel shewed to the Prophet what should be in the latter time of their kingdom (ver. 23), and also (ver. lo), in the last end of the indignation : "for," he adds, "at the time appointed the end shaLL BE." Which seems to imply, that, when a certain predetermined indignation should have been poured out, and have come to its close, then, i.e. at that specific time, the period named the end should come, and at no other : and this, I take to be equivalent in bearing to the expressions..."unto the end "and " hitherto is the end of the matter "noticed above. We learn here also (ver. 23), that this vision is styled the "Vision of the evening and the morning : "i.e. as comprehending what may be termed a day, divided into these its two natural portions.
We shall, for the present, pass over the ninth chapter of this prophecy, because its declarations unfold the events of the visions hitherto considered, in a point of view differing in some respects from that had recourse to in them. In the tenth chapter, then, (ver. 14) the angelic message sent is, to make Daniel understand what shall befall his people in "the latter days ;" by which we are probably to understands the "Time of the end'' generally, as noticed above.
In
the eleventh chapter, we have a repetition of the last vision, with
which a very large number of particulars is connected. These we shall
pass over for the present, and notice the more general enouncements
only. We are told here then, that Three kings should arise in
The
twelfth chapter commences with the times of unheard of troubles, the
period of which our Lord has also fixed. In this, the Disciples are
warned to escape to the mountains ; which
they did, and were preserved, untouched and uninjured. The vision is
then to be shut up, and the Book to be sealed [And,
at the time, of the End, this book is unsealed by the Lion of
the tribe of
And, I may conclude here generally, that, from a close and accurate comparison of these several Visions, it must appear clear to demonstration, that, upon the fall of these four kingdoms, a Fifth should arise which should never end ; that the period marked, as that in which the fourth of these should fall, was termed the End, the latter days, and the like generally: that, at a certain point of this, the abomination of desolation should be set up; and that, after this, even to the end ; in other words, to the fulfilment of every thing here had in view, troubles such as never had been, and never should hereafter be, heard of, tribulation, indignation, and wrath, should take place : and that, when the (now) Mighty and Holy People, the Christian Church, should have spread and established its power, under the guidance of the Almighty miraculously granted, all these things should be fully and family accomplished. These Visions are so intimately, and indissolubly, linked together, and are hence so obvious and plain, as to what they unfold, and have been so bound up by our Lord Himself, with the extraordinary events which were soon to follow upon His death, that no power either human or angelic, can possibly separate them, or make them apply to any other times or circumstances.
We
may now turn back to the ninth chapter of this prophecy, and see how
far that contributes towards laying open
the same things. We are told then, in the 24th verse of this chapter
generally, that " Seventy weeks are determined upon thy people and
upon thy holy city, to finish transgression, and to make an end of sins,
and to make reconciliation for iniquity, and to bring in everlasting
righteousness, and to seal up vision and prophecy
[That
is Vision and Prophecy generally: the Hebrew having no
definite article here. So the Greek],
and to anoint the most holy."
That
is, a considerable period of time is fixed and determined upon, during
the lapse of which, all the particulars here mentioned shall be
effected. And first, as to the people of
Daniel during this period : they shall return,
rebuild their city, and eventually shall experience those things, which
it had been foretold should befall them in the latter days
[As noticed above, p. ev.]
. In other words, during this period, all the events hitherto
touched upon in these Visions shall be finally accomplished: this whole
period shall bring about their fulfilment. Secondly, as to the
We
next have a recital of particulars, which are then to
succeed ; to each of these a period is also
assigned; each containing some portion or other of these Seventy
weeks
[This
I take to represent a certain indefinite period, (seventy, seven,
&c, being occasionally so used) to be determined by the events here
foretold, and which the language of inspiration should also certify.
The usual mode of reckoning this period, taking these weeks to be weeks
of years, and the whole amounting to 490 years,—which is very ancient,—
must, after a moment's consideration, appear utterly inapplicable to
this place. For first, from the issuing of the edict by Cyrus, to return
and to rebuild
First,
from the time of the Edict to build and to restore
We are here informed then, that "He shall confirm the covenant with (the) many (for, or during) one week : and, in the midst [The term יּצּהּ used here, does not necessarily signify half, or middle; but any portion: and it is here applied indefinitely.] of the week, He shall cause sacrifice and oblation [That is sacrifice and oblation generally; the Hebrew having no definite article here; and this event must have taken place when the Temple fell, which put a forcible termination to these things.] to cease, and, for the overspreading of abominations, He shall make it desolate, even until the consummation," or end, if and (until) that which is determined shall be poured out upon the Desolator." [The Hebrew term used here, סּמּוּשּ should, from its form, have an active signification; and, in chap. viii. 13, this would suit the context well; and the place would mean, the transgression giving (supplying) a desolator. In this case the feminine form would signify woman, or thing, either, evincing or making desolation. In this acceptation the End or consummation here, is that which is determined shall fall on that (Power) which maketh desolate; which is in strict accordance with the concluding portions of all these visions.]
We
have already seen the events, of the first 69 of the weeks mentioned,
determined ; and, what is most important to our question, it is determined
that in the 69th of these the Messiah shall be cut off : which,—as
we know when that event took place,—we cannot but perceive was the period
of that week's expiration. We now come to the events of the one
(remaining) week, which makes up the seventy, or the whole
period here had in view ; and we are told, that during this He shall
confirm (lit. magnify) the covenant with the many: that is,
during this latter period or week ; these latter days,
or time of the end, generally, the Gospel of the new Kingdom
shall be preached, and received by the many, in other words, throughout
the world: that, at some time, within this week, He shall forcibly
bring sacrifice and oblation to an end, by destroying the Temple,
which, with the city, shall lie desolate; and this shall continue,
even to the end which terminates all vision and prophecy
[And
hence we are told, (Luke xxi. 34.) that
The
predictions therefore, contained in this ninth chapter, although differing
in certain particulars from the preceding ones, do foretell the same
events: the chief difference is, that they arrange these under a more
specific determination of time: reserving to its last period
all the particulars relating to the establishment of the Christian
Church ; and this last period, it considers
under the figure of a week. It then proceeds to divide this into
two periods; the one preceding the fall of the
If then, we consider this whole Week as thus divided; the first portion will be that, in which the preaching of the Apostles took place ; and will designate the commencement, of the whole period styled, "the latter days" "last times," "days," &c. ; the last, that during which the fall of Jerusalem, and the persecutions of the Church were effected. These persecutions too, were to be set on foot by the Fourth or Roman Dynasty, as foretold in all the preceding visions; and these our Lord himself also pointed out, for the accomplishment at once of all the troubles which He foretold, especially noticing by the way, the predictions of Daniel, and generally, those of all the Prophets as foretold respecting Himself.
If
then, we may consider this period as constituting a
week ; we may each of these its portions
as its one half: and we may then speak of either of them under
the terms, "time, times, and a half :" "time, times,
and the dividing of time ; "or "three days and a half"
[Dan.
vii. 25; xii. 7. Rev. xi. 9, 3½ days. it.
ver. 11 ; see ver. 13.]
or,
if we view the whole, as "a week of years ;" (i.e. seven
years;) then, three years and a half, or, in other words, "Forty
two months," or "Twelve hundred and sixty days "or any other
number of days amounting nearly to the same sum. But, if we consider
the whole as constituting a Day
[In Ezekiel xxxix. 8, 9, a period of "seven years "is made to
designate the day of God; and ib. ver. 12, it is styled "seven months.
"Comp. ver. 13. Rev. xi. 2 ; xiii.
5, "forty-two months.
"Rev. xii. 6, 1260
days, Dan. xii. 11, 1290 days. St. Peter (2 Ep. iii.) referring
to this period says, "one day is with the Lord as a thousand years.
"Comp. ver. 10 with
the parallels; also Rev. xx. 2, when Satan is
bound ; also ib. ver. 7, he is let loose ; ib. ver. 10, he
is cast into hell for ever.]
, then these portions may be designated by the terms "the
Evening and the Morning
[In
Daniel viii. 20, the vision is termed that of the Evening and the
Morning, which is a repetition of the two preceding ones, and therefore
has respect to the same events. This day of the Lord is mentioned
in Zech. xiv. 7, when at Evening time it shall be light;
i.e. the evening commences the day in the East; this period therefore,
may denote that of the Apostolic preaching; and, accordingly, the next
verse tells us, that living waters shall in that day go
out from Jerusalem. Comp. Ezek. xlvii. This period is here also termed
"Summer and Winter "(Zech. xiv. 8.), evidently identical with
the preceding. That by the day of the Lord is often meant this
period, in many places of Scripture, it is too obvious to admit of a
doubt; it is sometimes styled that day, great and dreadful day,
and the like. Comp. Isaiah ii. 12; which ib. ver. 2, is "the
last days ;"
ver. 17, "that day, "it. ver. 20. In which context the fall of
heathenism, and the
Having seen then, how "the more sure word of Prophecy "has fixed and determined—" as a light to our feet, and a lantern to our path"—the period of the cutting off of the Messiah, as also that in which the times termed "the latter days," "the End, "&c, should happen, which may in the figurative language of prophecy be called a week, the close of which should present us with everlasting rightousness brought in and established, Vision and Prophecy sealed [Which must here signify completed, fulfilled : sealing, in the sense of closing up, being elsewhere determined to continue up to this period, (chap. xii. 9.) ] , and the Most Holy anointed [That is, the Christian Church, as shewn above.] : that in a certain portion of this, sacrifice should terminate in the fall of the Temple and City; and that, from this period of "the Abomination of desolation" "even to the "(extreme) "end," desolation and indignation should be poured out, and which should eventually fall upon and destroy the Desolator himself:—seeing also, how all this is indissolubly connected with the latter times, and fall of the Roman Empire, whether we view it in the declarations of the Prophet, or of our Lord; we cannot doubt that we have discovered a sure clue to the truth, as it respects this interesting and most important question : and, if we find that the immediate followers of our Lord, spoke and wrote under the same views and feelings; we shall have it in our power to conclude, that the opinions held by our Author, and reasoned under in the following work, are worthy of all acceptation.
We have already seen, that the first portion of this prophetical week so divided, necessarily falls within the period of the Apostolical preaching: and also, from the words of our Lord, that the (extreme) End should not come until the Gospel had been "preached throughout the whole world, for a testimony to all nations. "Now the commission with its grounds, given by our Lord to His Disciples, is, " All power is given unto me in heaven and in earthy Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,' "(Matt, xxviii. 18, 10.) In Mark (xvi. 15) it is given in these words: " Go ye into all the world, and preach the Gospel to every creature." Then follows a recital of the powers they should possess, of the signs that should accompany them, and of the saving results to those who should believe. In the Acts of the Apostles (chap. i. 8), our Lord says to His Disciples, "Ye shall receive power, after that the Holy Ghost is come upon you : and ye shall Be a WITNESSES unto me, both in Jerusalem, and in all Judea; and in Samaria, and unto THE UTTERMOST PART OF THE EARTH." There can be no doubt perhaps, that the Disciples themselves were here meant; that they did receive this power from above; that the signs and wonders here mentioned, did attend their preaching; that they did so preach in Jerusalem, throughout Judea, and Samaria, and in foreign nations ; and that they actually did become witnesses unto Christ, even unto the uttermost part of the earth.
But,
if the whole of this was not effected by them, it may be
asked ; For what purpose were they so gifted
? and How can they be justified, in not having
endeavoured to fulfil the whole of their Lord's commands, especially
when such signs and wonders were granted, and they had also received
the positive promise, that Christ himself would ever be with them ?
The fact however appears to be, that they did so preach the Gospel every
where: and also, that they succeeded to the full extent of the commission
given ; We may conceive then of the Apostles, as entered upon their work within the first portion of the prophetical Week cited above; and of the many spoken of by Daniel, running to and fro, that (divine) knowledge might be multiplied. Let us now see how they speak of these times, and whether they do, in a manner suitable to the predictions of Daniel already noticed.
The first instance that we shall fix upon, occurs early in the Apostolic preaching, viz. in the Acts (chap. ii. 16, 17.), immediately after the gift of the Holy Ghost on the day of Pentecost: that is, after the new Church had received its consecration in the unction of the Holy Ghost. "This is that "says St. Peter, "which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon ALL FLESH... (ver. 19.) and I will shew wonders in heaven above, and signs in the earth beneath,'' &c. We can have no doubt here, that the Apostle determines these last days generally, to be those in which he was then speaking : that he alludes to the signs and wonders, spoken of more than once by our Lord; and that the same Spirit was to be poured out upon all flesh ; and this also, in those self-same last days.
Again,
the same Apostle (l Pet. 1. 20) says, "But (Christ) was manifest
in these last times,
for you
:" which must mean,
in Peter's own times : and again, (ib. iv. 7,) "
The end of all things
is at hand. "So also
To which a very large number of parallel places might be added.
It should be borne in mind, that throughout the times of the preaching of the Apostles, there was generally neither opposition, nor persecution, presented to them by the Heathen. Wherever any thing of this kind happened, it originated with the Jews ; whose inveteracy ended only with their loss of all power to give it effe |