2-F'tF
FKOM THE
EELIGIOUS AND SECULAR PRESS,
REV. K. C. SHIMEALL'S TWO WORKS,
CPIRIST'S SECOND COMING:
THE GREAT QUESTION OF THE DAT.
Is it Pre- or Post-*J?IlUennial ?
SCRIPTURALLY, HISTORICALLY, & PHILOSOPHICALLY CONSIDERED.
OUK BIBLE CHRONOLOGY,
HISTOKIC AND PROPHETIC,
Harmonized icith the Chronology ofProfane Writers, etc,
DEMONSTRATED.
NEW YORK:
PUBLISHED BY JOHN F. TROW & 00.
PHILADELPHIA: POST OFFICE BOX 1199.
THE NEW YORK
^UD'JC LIBRARY
516691 A
AS10R, LENOX AND
ILDEN FOUNDATIONS
R 1&31 L
[PUBLISHERS' CIRCULAR.]
JOHN F. TROW & CO., 50 GREENE ST.
ON
OHEIST'S SE00E"D COMIlJirG:
TME Q,BE^T QiiST[@Nl QW TMi BAY,
IS IT PEE- OE POST-MILLENNIAL?
WITH A KEPLY TO PROF, SHEDD ON
"ESCHATOLOGV,"
ETC., ETC.
TESTIMONIALS FKOM THE RELIGIOUS AND SECULAR PRESS.
In presenting this work before the public, the author
does so on the simple ground that, despite the indiffer-
ence, prejudice, or hostility arrayed against the subject
of which it treats from its past perversion and abuse, it is
nevertheless, from its intrinsic importance as a matter of
Divine Revelation,/a^Wy eyititled to inquiry and discussion
as " the Great Question of the day." All that he asks of any
person into Avhose hands this volume may fall, is a careful
perusal of it, and a candid decision as to the merits of
the two main points involved : " Is the second coinNQ
OF Chkist pre- ok POST-MiLLENTaAL ? " It is a subject that
has employed the devout thoughts and earnest pens of
the most profoundly learned and eminently pious and
distinguished in the Christian Church of every age, —
ancient, mediaeval, and modern. But still the Church
continues to be divided on the great question involved,
both as to the manner and time of that stupendous event.
This volume presents a view of both sides of the question
lit issue, on the grounds both of the scri2:)tural arguments
and the historical developments of the doctrine ; and
hence will be found to furnish a complete exhibit of all
that is essential to a thorough knowledge of the subject.
The publishers can also supply those who desire it
with the author's other elaborate work, " Our Bible
Chronology^ Sacred and Profane^ Historic and Pro-
phetic^ Critically Examined and Demonstrated, and
Harmonized with the Chronology of Profane Writers^''''
etc. This w^ork has been critically examined by a num-
ber of our ripest scholars at home and abroad, and has
been decided as entitled to the rank of a standard work
on the subject.
JOHN" F. TROW & CO.
TESTIMONIALS.
"From the New York Observer."
"This is a laborious treatise upon a subject that has occu-
pied much of the time and attention of the Church. It professes
to be free from all extraneous matter, and to exhibit all the
theories that have obtained in the Christian Clmrch, from the
early post-apostolic age to the j^resent times. The abstract
testimony of the Holy Scriptures respecting the second coming
of Christ is first presented. This is followed by an examination
of the question whether this coming is past, present, or future.
Under this head the various theories of Miller, Geotius, Bush,
and otliers, are discussed with much patience and learning. The
fifth chapter is devoted to the consideration oi sacred philosophy,
to the Scriptural doctrine of the eesueeectio:^- of Christ, of the
righteous, and of the wicked, as these depend upon, and are con-
nected with, His second coming. A complete synopsis of the
Millennarian Scheme is given in the closing chapter. The whole
toorh evinces great sincerity and devotion, and is an interesting
and important pjresentation of millennarian views."
*' The Christian Times and Episcopal Register."
" This work is based upon the author's ' Bible CHEOisroLOGy,'
a work that has gained high commendation both in this country
and in England, and which stands among the most valuable
works relating to the subject. The preface contains a concise
account of the different theories that have been entertained on
this subject .it different times, and is followed by an appeal,
addressed to Bishop Potter and the other prominent clergymen
of this city, who entertain what is called the post-millennial
view. He invites them in the most pointed manner to give a
reason for tlie hope that is in them, and challenges them to re-
fute his own view, which is the pre-millennial. . . . This
tcorJc is i?ie result of a lifelime of thought and study. It is very
fnll in all its details; it is written in an impartial Christian
spirit, and is distinguished by much ability; and, when taken in
connection with the previous volume, furnishes what will gene-
rally be desired for the study of this great question."
" The Christian Advocate and Journal." (Moth. Episc.)
" The writer of this volume is a venerable minister of the
Presbyterian Church, and a writer of good reputation for candor
and research. In composing this volume, he has evidently
written from the impulses of his heart, no less than at the dic-
tates of his judgment, maintahiiug his own theory with an affec-
tionate earnestness. He holds that Christ's second coming will be
PRK-MiLLENNiAL, or that the great period in the progress of the ages
of Christ's kingdom designated by that term — whicli he does not
slavishly limit to a thousand of our solar years — w'lWfolloio the re-
surrection and the general judgment. Of the conclusixeness of Ms
arguments tee confess our inahility to decide confidently^ TnouGH
WE INCLINE TO COINCIDE WITH HIS VIEWS ON THAT POINT. We are
also quite willing to concede that the subject is one of deep inte-
rest to the believer in Christ; and we can, in all sincerity, re-
commend this volume to any who may desire to examine the
subject, which is here discussed exJumstkcly^ tliough not tediously.
Though necessarily somewhat controversial, it is written in a
kindly tone, and carries with it a devout and reverential faith."
•* The Christian" Intelligencer." (Ref. Datch Church.)
" The author of this elaborate treatise is a sincere and devout
believer in the pre-millennial advent of our Lord. Our personal
respect for Mr. Shimeall, and interest in the question he has
discussed, have led us to examine this work with care. . . .
Having read many books written in favor of this theory, we are
fiee to say that we consider this hy far the ablest icork in sup-
pert of the pre-millennial scheme of interpretation we have yet
setn. It is unusually free from dogmatism, and is unencumbered
witb fanciful applications of events to suit the requirements of a
the\ ry. The apipeal is made to Scripture as the final authority,
and that, the author thinks, is plainly in favor of the system he
advocates. . . . And as he has selected certain eminent
divines to sit in judgment upon his performar}ce, and decide
whether he is orthodox or heretical, we await with patience
their verdict.''''
"Tlie Presbyterian." (Philadelphia.)
" The author maintains the pre-millennial views of Christ's
comini, and reviews the lohole question with a clear understand-
ing of all that can be alleged for its correctness. He has given
to the study of this question much time and attention, and is well
furnished for its defence against those of ojyposite vieics. His book,
therefore, will be found to contain all that is material for the
full exposition of the subject, and with little of the asperity of
controversy."
" The Evangelist."
" This volume is an elaborate discussion of what the author
deems ' the great question of the day — Is Christ's second coming
pre-millennial or post-millennial ? ' After a quite extended dis-
cussion, preparing tlie way for his conclusions, he sets forth his
position, ' that there is to be no intervening millennium between
the second coming of Christ and the day of judgment: in other
words, that that event, when it does take place, will be pre- and
not post-millennial. The second portion of the work is devoted
to a reply to Professor Shedd's Eschatology in his ' History of
Christian Doctrine.' Dr. Hatfield's views in his recent articles
(published in the American Presbyterian and Theological Ee view)
are also noticed. The author's views " are presented with care
and candor, and evince much careful examination and an ex-
tended acquaintance with the subject."
"The Prophetic Times: A New Serial." CPhiladelphia.)
" "We hail this book by Mr. Shimeall with great satisfaction,
as an able and seasonable contribution to the literature of this
great theme. . . . It is the product of a learned and faithful
explorer, and treats the various theories and aspects of the
subject with comprehensiveness, judiciousness, and power.
Taking the Bible as an intelligible book, which we are to inter-
pret as we do any other serious writings meant for the enlight-
enment of mankind, he has reached the same conclusions to
which every intelligent and honest investigator has come, or
must come, who accepts the Scriptures in their plain literal im-
port, which we claim to be the only true way of receiving them.
In other words, he is a thorough millenarian.
" His method of treating the subject includes, First, an ap-
peal, respectfully addressed to leading anti-millenarians, in which
certain im[)ortant points touching the merits of the subject, and
the objectinnableness of their manner of meeting them are well
put ; second, An abstract of the testimony of the Scriptures re-
specting the second coming, both as to the substance of the doo
trine and li?, practical uses; third, An examination of the seve-
ral false theories that have been put forth on the subject, show
ing their unscriptural and unsatisfactory character, and utterly
refuting them. This constitutes the Largest part of the book, and
what the author considers the 2)rinc7pal loant of a numerous class
of clergy and laity, which he has mainly labored to supply. Various
leading questions involved are then discussed separately, as also
the nature of the eesueeection and the futuee atteibutes and
OFFICIAL DIGNITIES OF THE SAINTS ; Concluding with " A complete
Synopsis of the Millenarian Scheme of the Second Coming." All
this comprises 320 large octavo pages. Then follows a reply to Prof.
Shedd's ' Eschatology,' embracing 117 pages, and setting forth
the millenarianism of the ancient, mediaeval, and modern Church.
This is a valuable part of the book, in which Prof. Shedd's
' History ' is completely put to shame, as it deserves to be as
respects this subject. To all this is added some 20 pages of valu-
able notes, with au index to the whole.
" We tliank Mr. Shimeall I'or this timely and able production,
and heartily recommend it for its fairness, its comprehensiveness,
its general soundness of exegesis, and its manly honesty, respect-
fulness, and just conclusions. He who values the truth on this
great theme cannot fail to value this book. We shall rejoice in
finding it extensively circulated and attentively studied. The
means of a large acquaintance with the whole subject may he found
in it."
'* The Evening: Post."
" We have already noticed one or two works of this nature,
and that before us is one of the most remarkable for its research
and the care with which it is written. Mr. Shimeall has given
to the subject of his work the study of many years. His treatise
bears evidence, not only of the zeal with which he maintains his
own view of the subject, but of the diligence with which he has
explored the writings of others. In regard to the Second Advent
of the Messiah, he has collected all the different theories which
have been proposed, stated the arguments in their favor and re-
plied to them in all instances in which he docs not accept them.
. . . This second coming of Christ, accoi'ding to Mr. Shime-
all's view, is to precede and usher in the Millennium. It will
prepare the way for that age of innocence, peace, and love which
is to succeed the present age of dissension, bloodshed, and crime,
and to which millenarians look with earnest longings for its
immediate arrival. Although Mr. Shimeall acknowledges him-
self in tlie minority^ he gives the names of various eminent per-
sons, both of ancient and modern times, who have adopted views
similar to those set forth in his book.
" A part of the volume is taken up with a Eeply to Peof.
Shedd, of the Union Theological Seminary in this .city, who, io
his " Ilistory of Christian Doctrine," affirms that Millenarianism,
by which he means similar views to those held by Mr. Shimeall,
has never been the recognized doctrine of the Christian Chnrch»
Mr. Shimeall takes issue with hira on this point, and brings for-
ward many examples of persons in the early ages of the Cliurch,
and the middle ages, and in modern times, who were Mit.lena-
KiANS. Lest the view taken by Mr. Shimeall should be con-
founded with what is called Ilillerism, he takes care to show
wherein he differs from the Millerites. In the first place, he de-
nies the possibility of fixing the day and, hour of ChrisVs Second
Coining, though he holds tliat there are certain symptoms frqm
which its near approach is to be inferred. In the second place
he maintains that the conflagration of the world is not, as the
Millerites hold, contemporaneously icith this second [pre-millen-
nial] advent of the Messiah, since the promised reign of Christ
on earth could not in that event take place.
"The reader may not accept Mr. Shimeall's conclusions, but
he cannot look over the book without being interested in the
discussion of a question which has engaged the thoughts of many
eminent men in every age of the Christian Era, and which
could occupy such a mind as that of (Sir Isaac) Newton."
"Tlie Joiimal of Commerce."
" Christ's Second Coming," is the title of an octavo volume
by Rev. R. C. Shimeall, a member of the Presbytery of New
York, who has devoted his energies and studies to the subject,
and produced various works heretofore more or less related to
it. In the present volume he has gathered a large amount of
controversial matter on the Millenarian question, and presents
with great energy his peculiar views. The author en<leavors
to give the reader a view of all the theories whicli have prevailed
in various ages and countries on the Second Coming, and to fur-
nish in a clear and condensed form a great mass of information,
suited to answer inquiries often made. He states tliat the reader
will find the subject discussed ' free from all intricacy, even to
the plainest mind.' "
"The New York Tim.es."
The writer of this volume is well known for the extent and
wide range of his studies, connected with the interpretation of
the Proiihetical Scriptures. All he asks for it is a fair and can-
did examination of his theory, in the interests, not of victory,
but of truth, and he brings forward the names of some of the
most venerated teachers and tlieologians of the day — under
whose auspices the work appear? — to show that he is at least
entitled to this consideration. It will at once be seen that the
subject of the book places it beyond the pale of ordinary news-
paper discussion. . . . Still it is undeniable that many devout
minds have found support and nourishment in the investigation
of the prophetical records, and to all who indulge in this study,
Me. Shijieall's book will be welcome."
" The "World,"
" It is impossible to over-estimate the importance of the subject
which Ml'. Shimeall discusses and exhausts in this vohime of
some five hundred pages. The first part of the work is devoted
to the somewhat unreasonably vexed question of the Second
Coming of Christ. The author addresses an argumentative
appeal to ten clergymen of eminence, including Bishop Potter and
Mr. Henry "Ward Beecher, — who will not probably answer him, —
to reconsider their habitual ^jyost-millenarianism,^ and ascertain,
while there is yet time, whether he may not be wholly in the
wrong; and it is very certain that if these clergymen, failing
to respond to his appeal, should eventually prove to have been
in the wrong, the consequences both to themselves and to their
congregations must be such as it is by no means agreeable to
contemplate.
" We are standing now, according to Mr. Shimeall, within
some three years of the most eventful period of human history.
Historical chronology will close, as this devoted student of the
'Second Coming' assures ns, with the year 18GS. ... It
should be said that Mr. Shimeall, however, while he asserts tlie
pre-millennial coming of Clirist, argues earnestly against the
pre-millennial conflagration of all things. , . . Perhaps the most
interesting part of Mr. Shimeall's work, and tliat with which
jyost-millenarian divines will find it hardest to deal, is the fourth
section of the third chapter on ' EsonATOLOOT,' in which he
recites the ' authentic history of Chiliasm ' since the Eeforma-
tion. In this section he confronts Professor Shedd with the il-
lustrious and almost inspired Joseph Mede, and with Millenariau
authorities of no less weight than John and Charles Wesley, Au-
gustus Toplady, and Bishop Heber.
" Such men as these may have been utterly in the dark, mad,
crude, and incompetent ; but if this was the case, why does their
spirit rule in the churches, and ichy are their psahns, and hymns,
and spiritual songs, in all lands where the English tongue is
known, the delight and consolation of believers ? "
"The Commercial Advertiser."
"Eev. Riohaed 0. Shimeall has published a work entitled
'Christ's Second Coming, — Is it Pre-Millennial or Posi-Milien-
nial?' To the Scriptural, historical, and philosophical exami-
nation of this subject, Mr. Shimeall has devoted himself for
many years. The subject of the Millennium, or the Second
Coming of Christ, has been for ages held and exhibited in va-
rious and conflicting forms by numerous writers. "We have, in
the first place, the Anti-Millenarians, who allege that the Millen-
nium is ^jasi. Then we have Post- Millenarians, -who hold that
the Second Coming of Christ will not occur till its conclusion.
A third Sdiool holds to a future Millennium preceded and in-
troduced hy, the Second Coming of the Saviour, etc. To this
School the author of the present volume belongs.
"Mr. Shimeall enters into a very elaborate and extended re-
view of the various theories heretofore held in regard to the Mil-
lennium, and with much force of reasoning endeavors to show
how all systems except the last-named, fail to meet the claims
of prophecy and Scripture."
"Zion's Herald." (Boston.)
"The author of the above-named work is a Presbyterian
minister, who has evidently studied and thought upon his theme
with a great deal of care, as ' the great question of the day.' Be
writes with candor, fairly presenting loth sides of the question-
llis plan is, fj'st, to present a view of all the principal ' tlieories '
that have obtained in the Christian Church from the close of the
Apostolic age to the present time ; secondly, to show the scrip-
tural and historical ground on which the diiferent parties claim
to rest their views ; and, thirdly, to examine carefully each
theory on its respective merits so as to enable the reader to de-
cide for himself on which side the truth lies. lie gives a com-
plete view of the scriptural argument and of the history of the
doctrine of Clirist's Second Coming as found among the Ancients,
Medifevals, and Moderns.
" The three principal theories discussed are, 1. That the Millen-
nium is already past; those who embrace it are called Anti-Mil-
lenarians ; 2. That it is still future, and that the second coming
of Christ will not take place until after the Millennium ; its ad-
vocates are called Post -Millen avians ; 3. That the Millennium is
still future, but that tlie second coming of Christ will take place
before the Millennium — its adherents are called Pre- i/z&/i?u'«Z«3^«.
The author takes sides-with the last. The book maybe read with
profit by all parties, as it contains much reliable infornaation
on the subject,"
"The Israelite Indeed."
" This is a work whicli should be read by all who love our
Lord and Saviour Jesus Christ. It enters into all the views whicli
have been held in any portion of the Churcli concerning our
Lord's coming again. It is one of the ablest works ice have
met with on this important and interesting subject, and will well
repay for the reading. Let all who love the Lord's appearing
read this work and get their souls warmed up on this delightful
theme."
This work has been published by the patronnge of a large
number both of the Clergy and the Laity ^ of different denomi-
nations, among whom are the following:
Eev. TnoMAs Dewitt, D. D. Eev. E. U. IIowland, D. D.
J. H. HOTTGHTON, D. D.
W. A. SooTT, D. D.
J. M. Stephenson, D. D.
A. E. Campbell, D. D.
Joseph Souddee.
John M. Keebs, D. D,
Thomas Hastings, D. D.
S. D. Alexander, D. D.
John Manning, D, D.
John Quinoy Adams.
BrooMyn^ Eev. James Eells, D. D., Eev. J. 11. Van Dyke,
Eev. J. E. Eockwell, D. D.
Jersey City, Eev. C. K Imbeie, D. D., Eev. P. D. Van
Cleef, D. D.
Williamsburg, Eev. J. D. Wells, D. D.
J. T. Duryea.
E. P. EoGERS, D. D.
W. E. Gordon, D. D.
A. E. Thompson, D. D.
J. T. Demarest, D. D.
S. E. Johnson, D. D.
J. H. Weston, D. D.
J. Cotton Smith. D. D.
A. H. Vinton, D'. D.
W. E. Williams, D. D.
Petee Lorillakd, Esq.
S. W. Benedict, Esq.
S. A. Schieffelin, Esq.
E. S. Jaffeey, Esq.
A. W. Bradford, Esq.
Peter Naylor, Esq.
David Oliphant, Esq.
Wm. Vernon, Esq.
Charles Scribner, Esq.
F. T. Betts, Esq.
S. A. Church, Esq.
Theodore Bouene, Esq.
Charles G. Haemek, Esq.
J. W. P. Morrison, Esq.
A. B. Conger, Esq.
Wm. B. Crosby, Esq.
Homer Morgan, Esq.
Jon. Thompson, Esq.
John T. Crane, Esq.
W. H. H. Moore, Esq.
Benj. E, Wintiirop, Esq.
Benj. Douglass, Esq.
James Suydam, Esq.
C. F. Huntee, Esq.
10
OUR BIBLE CHRONOLOaY,
IIISTOEIC AND PEOPIIETIC,
CRITICALLY EXAMINED AND DEMONSTRATED.
AND
Sarmouizcd Tvitli tlie Clironology of Profane Writers, &c,
■WITH A MAP OF THE ANCIENT WORLD, A CHART OF THE
CODRSE OF EMPIRES, AND OTHER ILLUSTRATIONS.
FIFTY-FOUR PAGES OF TABULAR MATTER,
CHRONOLOGIC A.L AND GENEALOGICAL,
SACRED AND PROFANE, ^
BY EEY. E. O. SHIMEALL.
"We call your special attention to the work referred to above,
which, from the importance of the subjects of which it treats,
and the interest which is being daily awakened in its behalf,
both in England and in this country, shows its peculiar adaptation
to the present times. Several editions of the work have been
disposed of, including among its patrons the^ clergy of all the
difierent denominations — Presbyterian, Episcopalian, Dutch Eo-
formetl, Methodist, Baptist, etc. It is also peculiarly adapted to
the use of Bible Classes, Sabbath Schools, and other institutions
of learning, and forms a much-needed appendage to the Family
Bible. It forms a handsome royal octavo volume of about 250
pages, bound in substantial cloth, and contains all the matter
embraced in the author's Biblical and Ecclesiastical Charts,
(originally published at $10 eac7i per copy,) and in a much more
convenient form for ordinary use.
11
The author's aim in this volume has been to reach a reliable
result in regard to the exact chronology of the world from the
commencement of human history. The woi'k was commenced
at the request and by the encouragement of several of the most
distinguished clergy of New York city, who were cognizant of
the fact that Mr. S. had devoted many years of indefatigable
research and labor in this department of Biblical literature.
His mode of treating the subject will be found entirely original.
It embraces a thorough examination of every system and theory,
historic and prophetic, sacred and profane, ancient and modern,
of those who have heretofore occupied this field. It takes into
account all the objections, difficulties, and discrepancies that are
alleged as insuperable to a satisfactory adjustment of the world's
chronology, and claims to have produced what amounts to
" A BELF-DETEKMiNiNG TEST " of this long litigated and intricate
subject.
The plan of the author — taking as his stand-point the present
state of the question oi sacred chronology as involved in that of
the profane — is, first, to viudicate the authenticity and inspiration
of the Mosaic Records, against the alleged vastly greater antiquity
of ancient nations, particularly that of Egypt, as advocated by
the school of modern Egyptologists; second, to settle the
question as to which of the two versions of Scripture, the Hebrew
or the Septuagint, (between which there is a chronological
difference of about 2,000 years,) is aiitlioritative in determining
the chronology of human history; and third, to produce an
exact harmony of the profane with the sacred records, from the
Creation and fall of man to the Nativity. And -while the
author places his work in the hands of all upon its merits,
the Press, both Religious and Secular, has reviewed it with
favor. It has also been critically examined and pronounced o
Standard WorJc, by many eminent Scholars and Divines, among
whom are
Rev. Thomas Dewitt, D. D., Collegiate Ref. Dutch Church.
Rev. Samuel R. Johnsok, D. D., Dean of the Gen. Theol.
Seminary of the P. E. G.
Rev. Feancis L. Hawks, D. D., LL. D., Late Rector of Calvary
Church.
12
Rbv. John M. Keebs, D. D., Presb. Churchy Madison At.
Rev. Charles K. Imbeie, D. D., Presb. Church, Jersey City.
Kev. John CiTMMijsrG, D, D., F. R. S. E. Scotch National Church,
London.
Price of Single Copy $2 50
N, B. — The work will be forwarded to any part of the United
States (postage free) on the receipt of the price ("12 50) on
application to John F. Teow, 50 Greene St., or to ^he author,
No. 371 West 35th Street.
lust IttMisp (rii at smt J-iitltar.
THE POLITICAL ECONOMY
OP
PROPHECY,
WITH
SPECIAL REFERENCE TO THE CIVIL, MILITARY, AND ECCLESIASTICAL
RISE AND CAREER
OP
THE KOMA.ISr EMl^IRE,
AND OF ITS LAST EMPERORS,
THE THREE NAPOLEONS.
WITH AN APPENDIX ON
THE POPE'S LATE ENCYCLICAL,
AND
THE FIRMAN OF THE SULTAN OF TURKEY.
PROPHETICALLY AND HISTORICALLY DEMONSTRATEIK
ILLUSTRATED BY PORTRAITS OP THE NAPOLEONIC FAMILY ; A CHART OF THE
COURSE OF empire; maps op the holy land, etc.
ONE VOLUME DUODECIMO. PRICE $1 75.
JOHN F. TROW & CO., 50 Greene Street.
rHILADELPIIIA: TOST OFFICK BOX 1199.
CHRIST'S SECOND COMING:
IS IT PRE-MILLENNIAL Oil POST-MILLENNIAL!
(THE CHEAT QUESTIOS OF THE DAY),
StrintiiniUi, lijtoralli, anli Iptap^ialli Cnnsamli.
WITH A EEPLY TO PROF. SHEDD ON
"ESCHATOLOGY,"
OR THE MILLENARIANISM OR CHILIASM OF THE ANCIENT, ME-
DliEVAL, AND MODERN CHURCH.
ALSO, EEMAPvKS ON AN ARTICLE WRITTEN UPON THE SAME SUBJECT,
BY THE REV. E. F. HATFIELD, D. D.
BT
THE REV. RICHARD CUNNIXGHAM SHIMEALL,
AUTnOE OP OUR BIBLE CIIKONOLOaT, HISTORIC AND PROPHETIC, DEMONSTRATED ; AN ILLUMI-
NATED SCRIPTURAL CHAET OF HIST., CHRON., GEOG., AND GENEALOGY ; A CHART OP UNIVERSAI
ECCLESIASTICAL HISTORT ; WATTS' SCRIPTURE HISTORY ENLARGED ; END OP PRELACY; A TREA-
TISE ONPEAYBE, ETC., ETC.
NEW YORK:
PUBLISHED FOR THE AUTHOR,
By JOHX F. trow, 50 GREECE STREET,
And RICHARD BRINEERHOFF, 48 FULTOF ST
FOE SALE AT ALL THE EOOKSTOEES.
1866.
Entered according to Act of Congress, in the year 1864, by
REV. Pv. C. SHIMEALL,
In the Clerk's OiJicc of the District Court of the United States for the Southern Dis-
trict of Kew York.
JOHN F. TROvr,
Printer and Steeeotyper,
50 Greene Street.
TO TPIE READER.
The subject involved in the Great Theologi-
cal Question of the day in reference to the
Second Coming of Christ, from its adaptation to
the times we live in, more than any other, ap-
peals to and demands the serious consideration
of every reflecting and unbiassed mind.
This Treatise ovi^es its origin to the absence
of any work extant adapted to the wants of a
numerous class of persons, both of the clergy
and the laity, who have solicited of the writer a
reference to such helps as were best calculated
to aid their inquiries in these premises.
Two requisites are indispensable to such a
work. First. Freedom from all extraneous mat-
ter appertaining to this subject. Second. An
exhibit of all the theories that have obtained in
TO TUE READER.
the Christian Church from the early post-apos-
tohc age to the present time. These must be
carefully examined in the light of Scripture and
of history, the reader being left to decide for him-
self as to which is entitled — under the guidance
of the Holy Spirit — to his adoption and belief.
It will be well here to state^ for the informa-
tion of those not generally conversant witli this
subject, that the expositors who have already
occupied this field, may be divided into the
tliree folhiv'mg classes, viz. :
I. Those technically called Ai^iTi-miUenari-
ans, who allege that the Millennium of Rev. xx.
1-6 is already Past. From this class of writers
have originated three distinct Theories, which
will be found explained in the Preface.
II. The next class are called Vo^T-miUenarl-'
ans, w^ho, though they maintain that the Millen-
nium is still future, yet allege that the Second
Personal Coming of Christ is FosT-millennial.
III. The third class are denominated Pke-
millennialists. This class of writers, while they
also hold that the Millennium is still future, yet
affirm that the Second Personal Coming of Christ
takes place before, and in order to the estab-
lishment of, the Kingdom of the Son of Man.
TO THE EEADER.
The subjects discussed will be found free
from all intricacy, even to the plainest mind.
While in the ^^ Sequel to Our Bible Chronol-
ogy," the various Tlieories which have obtained
in the Christian Church are fully and candidly
examined in the light of Scripture and of fact
on their merits; the ^^ Reply to Rev. Prof.
Shedd's article on Eschatology/' will be found
to furnish a complete history of Millenarianism,
Ancient, Mediaeval, and Modern.
All we ask of the reader is, that he will
'^ stand in the ivay, and see, and ask for the old
paths, where is the good loay, and ivalk therein,'^
that he may "find rest for Ms souV^ from the
confusion and perplexity so prevalent on this
momentous subject.
R. c. s.
EXTBACTS-TESTIMONIES TO CHRIST'S SECOND COMING.
" We affirm that the Redeemer's second appeaeikg is the veri
PoLAR-sTAE OF THE CnuECii. Tluit it IS SO held forth in the Neio Testa-
ment, is leyond disputed — (Chrisfs Second Coming: hj i7/e Rev. David
Brown, of St. James's Free Church, Glasgoio.) This writer is a PosT-wiZ-
lenarian.
" J.S an incentive to repentance and holiness to sinners — as a motive to
vMchfulness, prayer, zeal, and diligence on the part of Christian ministers
and p)^ople — more prominence is given to it [the Saviour's Second Coming]
wi th^ pages of the New Testament than to any other. The apostles never
failed to give 2)oint and pungency to their warnings and exhortations, hy
solemn reference to the certainty and suddenness of the Lord's coming.''"' —
(Bishop Henshaw on tlie Second Advent.) This writer was a Vv.^-mil-
lenarian.
" This was the great theme on which St. Paul dwelt, to animate the first
Christians in their tricds, and to console them in their afflictions. . . . It [the
Second Coming of Cheist] is the p)rincipal topic of the Apocalypse of St.
John; and to this he especicdly directs the attention of the first Christians.''''
— (VeryBev. J. Baptist Pagani's End of the World.) A Roman Catholic
writer.
" Our holing at ChrisVs Second Coming as at a distance," — the very
attitude and sin of the Church generally of this day — " is the cause of all
those irregularities winch render tlie tli ought of it terrible to us.'''' (Matthew
Henrt, Com. on Lulce xii. 45, 46.).
CONTENTS.
PAGES
SUMMABY OF SUBJECTS ...... iil-xil
Peeface ....... xiii-xx
An Appeal, respectfully addressed to the following clergy, select-
ed as the Representatives of the Leading Evangelical Protestant
Churches, on the Great Theological Question of the Day, viz. :
Is the Second Personal Coming of Christ Pre or Post-WA-
lennial ? The Right Eev. Hoeatio Pottee, D. D., Bishop of
the Diocese of New York ; the Rev. IST. L. Rice, D. D. ; the
Rev. "William Adams, D. D. ; the Ret. T. E. Veemilye, D. D. ;
the Ret. Edwaed Latheop, D. D. ; the Ret. John McOlin-
tock, D. D. ; the Ret. Heney Waed Beeches ; the Rev.
Chaeles Hodge, D. D., of the Princeton Theological Semi-
nary ; the Ret. W. G. T. Shedd, D. D., of the Union Theo-
logical Seminary, K Y. ; the Ret, J. T. Beeg,'D. D., of the
New Brunswick Theological Seminary, N. J. , . . xxi-sxxi
PART I.
INTRODUCTION.
Absteact Testimony of the Holy ScEiPTrEES, eegaeding the
Second Peesonal Coming of Cheist.
Section I. Doctrinal.— Old Testament 33-39
New Testament 39-48
Section II. Practical Uses of said Doctrine .... 48-53
Vm CONTENTS.
PAKT II.
FACES
AN Examination of the Question — Is the Second Coming of
Cheist, and the Setting Up of His Kingdom, Past, Peeb-
ent, oe Putuee?
Preliminary Eeniarks — The most Prominent Theories that have
obtained in the Church from Early Apostolic Times on this
Subject 54^56
CHAPTER J.
FIRST THEORY: MILLERISM.
This Theokt Alleges, that all the Peophecies "whioh set
FOETH THE ReSTOEATION, CoNVEESION, AND POLITICAL PeE-
EMINENCE OF THE TwO KINGDOMS OF JuDAH AND ISRAEL, OE
THE Ten Teibes, tveee Veeified by the Retuen of the Jews
FEOM the Babylonish Captivity.
Introduction — Derivation of the Theory 57-67
Section I. Alleged Independence of the Jews, after their Return
■from Babylon 67-68
Section II. Alleged Reconciliation of do. .... 08-71
Section III. AUeged Spiritual Revivals which followed do. — Re-
building of Temple — Restoration of Sacrifices, etc. — Objec-
tions — Answered 71-77
Section IV. Further Objections — Silence of N. T. on the Future
Return of the Jews 77
Section V. Argument drawn from the Alleged Differences of the
Two Covenants, Gal. iv. 22-31— Examined and Refuted . 77-98
CHAPTER 11.
SECOND THEORY: AS ADVOCATED BY GROTIUS, PRIDEAUX, VINT,
PROF. GEO. BUSH, ETC.
This Theory Alleges, that the Peophecies eelating to the
Second Coming of Cheist, and the Eeection of the Mil-
lennial Kingdom, weee fully Verified by the Overtheow
OF Paganism and the Establishment of Christianity in
CONTENTS. IX
PAGES
THE Roman Empiee, tjndee CojStstantine the Great, in
A. D. 323, AS Founded upon Eev., chap. xx. 1-7.
Their Arguinents in Defence of, Stated 99-107
Examined and Refuted 107-117
CHAPTER III.
THIRD THEORY : AS ADVOCATED BY THE POPULAR WRITERS OF
THE DAY.
Thi3 Theoet Alleges all the Peophecies eelating to the
Second Coming of Cheist and the Establishment of His
Kingdom in the "Woeld, to have been Yeeified by the
Judgments Inflicted upon the Jewish Nation and Poli-
ty, AT the Desteuction OF Jeeusalem, etc., by the Ro-
man Aemy undee Titus, in a. d. 70, as Founded upon
THAT PoETION OF OuE LoED's PeOPHEOY CONTAINED EST
Matthew, chap. xxiv. 27-30.
Quotations from 118-123
Their Arguments, etc., in Support of, Stated .... 123-126
Examined and Refuted, in Three Particulars .... 126-127
T. The Figurative and Literal Theories of Interpretation . . 127-130
II. Reply to their Expositions, etc 131-160
III. Direct Literal Interpretation of this Prophecy, taken in Con-
nection with its Chronological Stand-points, etc. . . 160-182
CHAPTER IV.
FOURTH THEORY.
This Theory Alleges, that the Peophecies eelating to the
Kingdom of Heaven, and the Reign of Cheist on Eaeth,
Refee to the Fiest Inteoduction and Establishment of
THE Christian Chuech ; the Dispensation of which
Merges into, Forms a Paet of, and Ends with, the
Close of the Millennial State ; when, it is Affirmed,
Cheist will Peesonallt Appear at the Judgment Day,
AND Simultaneously Raise feom the Dead both the
ElGHTEOUS AND THE WlOKED, WHEX THE OnE SHALL BE
Rewarded and the Othee Punished, etc.
Introductory Remarks — Difficulties — The Question Stated . . 182-185
FiEST Thesis. Of the Alleged Identity of " the Times of the Gen-
tiles," with the Christian Dispensation and the Millennial Era.
Proof that these Two Eras are not Identical .... 185-188
Second Thesis. This Thesis Alleges, tliat the Christian Church,
during " the Times of the Gentiles," is Identical with " the
Kingdom of Heaven"— "of God"— of "the Son of Man,"
etc. ; also that. Forming a Part, it is to Run Onward to the
Close of the Millennial Era.
Proof that the Christian Dispensation and the Millennial Era are
Separate and Distinct 178-200
i'he Argument Continued, as Derived from the Chronology of
Scripture, Historic and Prophetic 200-204
QUEET. Is THE UnIVEESAL CoNFLAGEATION OF THE EaRTH PeE
OE Post-Millennial?
Answer to 204-216
PART III.
An Examination of the Question — Will the Second Coming-
OF Oheist, as an Event still Futuee, consist of an Alle-
GOEioAL OE Spiritual Coming ; oe will it be liteeallt a
COEPOEEAL OE PeESCNAL CoMING ; AND WILL IT BE PeE OB
Post-Millennial ? Soeiptueallt and Philosophically con-
sideeed.
The Discussion of the Fourth Theory resumed, in Connection
with the
Third Thesis. This Thesis Alleges, that as the Idea of a King-
dom involves the Presence and Reign of a King ; so, through-
out the prolonged period of " the Times of the Gentiles "
onward to the End of the Millennium, its Advocates insist
that Christ has reigned, and will continue to reign after an
Invisible or Spiritual Manner.
CONTENTS. Xi
PAGES
Introductory Eemarks 217-219
Section I. An Examination of the Alleged Identity of the Chris-
tian Church with " the Kingdom of Heaven," etc.; and of
Christ's Spiritual Keign over it as King .... 219-232
Section II. A Demonstration that there is to be no intervening
Millennium between the Second Personal Coming of Christ
and the Day of Judgment ; in other words, that that Event,
when it does take place, will be Pre and not Post-Millennial.
This Section is divided into two parts :
PART I. Direct Scriptural Proof that there is to be no inter-
vening Millennium between the Personal Second Coming of
Christ and the Day of Judgment 232-243
PAET II. A Demonstration that the Ideas and Language of the
New Testament "Writers in reference to the Personal Second
Coming of Christ and the Judgment of the Great Day, were
Derived from and Founded upon the Prophetic Statements of
the insj)ired Pre-Christian Jewish Writers regarding them. 243-254
Conclusion 254-256
CHAPTER V.
Sacked Philosophy, consideeed in it3 application to thb
SCEIPTUEAL DOCTEINE OF THE ReSHEEECTION OP ChEIST, AND
OF THE ElGHTEOUS AND THE "WiCKED DeAD, AS DEPENDENT
UPON, AND Connected with, His Second Coming.
Preliminary Eemarks 257-258
Section I. An Inquiry into the import of the terms, Spiritual,
Corporeal, and Personal, etc 258-263
Section II. A Demonstration of the Scriptural Doctrine of a
Literal Resurrection of the Dead. Arguments : 1st, As de-
rived from Analogy; 2d, As an Elementary Doctrine of the
Few Testament 263-268
Section IH. A Special Inquiry into the Mode or Form of Cheist's
Eesurrected State — Preliminary Remarks . . . 26S-271
Not a Spiritual EesiTrrection — Proofs 271-278
Section IV. A Scriptural Exhibit of the Nature, Attributes, and
Official Dignity of the Literal or Personal Eesurrected and
Glorified Humanity of Christ 278
PART I.
PAGES
Of the Nature of ClirisVs Besurrected Humanity.
1st. Negatively. Covl^iiot'hai.wQhQQn purely Spiritual . . 278-279
2d. Positively. Difference between a Spiritual and a Spiritual-
ized body — Did not become Angelic — Objection, drawn from
a number of Extraordinary Circumstances and Actions of
Christ after liis Resurrection — Explained .... 279-285
PART II.
What is revealed of the Attributes and Official Dignity of the
Resurrected Human Nature of Christ.
I. An Exemplification of, in the Transfiguration on the Mount . 285-287
II. A Further View, as connected with Christ's Divine Attributes^ 287-283
III. Also, as derived from Christ's Resurrected Official DiGNriT
— 1st, As Intercessor — 2d, As Judge — 3d, As King . . 288-290
Section V. Concluding Scriptural Proof, that the Second Coming
of Christ will be pre-MiUennial and Personal.
I. It will be 2^re- Millennial 290-294
II. It will be Personal 294-297
CHAPTER VI.
A Complete Synopsis of the Millenarian Scheme of the
Second Personal Coming of Christ and of the Millen-
nial Era, as Taught in Holy Scripture .... 298-320
PREFACE
The Creeds, Confessions of Faith, Articles of Religion, and
covenants of every branch of the Church throughout Christendom,
Roman, Greek, and Protestant, recognize the doctrine of the sec-
ond coming of the Lord Jesus Christ, in resurrection power, as an
undoubted scriptural truth.
Nevertheless, from an early period of her history, the Christian
Church has been at issue with herself on the great question re-
gardhig the nature and purposes of that event, and of the period
Avhen it shall take place.
The theories which have obtained the greatest notoriety on this
subject since the time of the famous Origen, between a. d. 204 and
254, are the following :
I. The first theory is that of Augustine, bishop of Hippo, who
flourished between a.m. 390 and 430 (advocated also by Primasius,
Andreas, Bede, etc.), of a sinritual resurrectioji, which — as this an-
cient writer followed the computation of the LXX for the epoch
of the nativity, viz., in the middle of the sixth chiliad of the
world's history — he affirms is dated from the Jiisi coming of Christ,
by whom Satan was woimded, and the strong man disarmed and
ejected from the hearts of men, etc., — tlie term of its continuance
to be the remainder of the said sixth chiliad.
n. The second theory is that put forth by Hammond and Gro-
tius^ between a. d. 1641 and 1660. These writers allege, that the
second coming of Christ consists of an ecclesiastical resurrection,
etc., and that it commenced with the opening of the IVth century
XIV PKEFACE.
continued one thousand literal years, and ended in the XlVth cen-
tury.
in. The third theory is that of Dr. Whitby^ whose death oc-
curred in A. D. 1V26. He taught that the resurrection of -the mar-
tyrs, etc. (Rev. xx. 4), is to consist of a signal revival of pure
Christian principles.^ the time of which is still future, and is to fol-
low the destruction of Anti-Christ, etc. ; after which, the whole
earth being permeated with these Christian principles, Christ is
to commence a spiritual reign over the nations for a thousand
years. It is this theory which has formed the basis of the current
theology of the Christian Church since his time,
I add here, that the three following principles of interpretation
of the prophetic Scriptures have been resorted to, in the advocacy
of the leading features involved in the three above-named theories,
to wit : — of the first three, which affirm that the second coming
of Christ is already past.,
1. The first class of writers allege all the prophecies relating to
that event to have been verified in the Restoration, etc., of the
two kingdoms of Judah and Israel or the Ten Tribes, at the time
of the return of the Jews from the Babylonian captivity.
2. The second class of writers differ from the first, in that they
contend for the fulfilment of all the prophecies referring to the
second coming of Christ, and the establishment of His kingdom m
the world, by the judgments inflicted upon the Jewish nation, and
the overthrow of their polity, at the destruction of Jerusalem by
the Roman legions imder Titus, in A. d. 70.
3. The third class of these writers, in opposition to the first
two, hold that all the prophecies relating to Christ's second com-
ing, and the setting up of His millennial kingdom on earth, were
fully verified hy the overthroio of pagaMism.., and the establishment
of Christianity in the Roman empire, under Constantine, in a. d.
325. Another theory :
lY. This theory, combining those both of Augustine and
Whitby as the basis on which it stands, alleges that those prophe-
cies which speak of " the kingdom of heaven," " the kingdom of
God," "the kingdom of the Son of Man," etc., as associated with
the reign of Christ on earth, refers to t\ie first introduction and es-
tablishment of the Christian Church ; the dispensation of which,
being identical with " the kingdom of heaven " over which Christ
reigns by His spirit, merges into, forms a part of, and ends with,
the close of the millennial age, etc. ; at which time Christ is to
personally appear, simultaneously raise the dead, both just and un-
just, and dispense to them rewards and punishments according to
their works. This makes the Millennium to he future.
But, in addition to these four theories, and tli£ principles ap-
plied in remoulding and amplifying them, there is —
V. A fifth system, which maintains that the Christian
Church and " the kingdom of the Son of Man " are entirely sepa-
rate and distinct ; that there is to be a literal resurrection of depart-
ed saints and martyrs, to take place at the second personal coming
of Christ, before, and in order to, the setting up of the kingdom of
Christ, and over which they are to conjointly reign for a thousand
years ; also that, during that period, Satan is to be restrained from
tempting, harassing, and injuring mankind ; and that, at the close
of that period, the wicked dead are to be raised, judged, etc. (Rev.
XX. 4, 5).
Now, it is obvious to the plainest mind, that these variant The-
ories, and the principles applied to their elucidation, cannot be
made to harmonize with the " ooie faith " in these premises, as re-
vealed in the inspired word. Indeed, one only of the mmiber can
claim to be in accordance with that immutable " faith " at first
" delivered to the saints." On this ground, many are wont to
plead that the truth in this matter lay beyond our reach. In other
words, that the prophecies are among those " deep things " of
" the mysteries of God's will," which it was never intended should
be understood, — at least, until they qxq fulfilled. Especially is this
objection urged against the prophetical dates. Mr. Miller and
others, it is said, have been mistaken. Therefore, no man living
can reach anything definite or reliable regarding them. Aye, and
that in the face of that positive declaration of the inspired Apostle
Peter, that " we have a more sure word of prophecy," respecting
which we are admonished that " we all do well to take heed^ as
unto a light which shineth in a dark place, until the day dawn, and
the day-star arise in our hearts " (2 Peter i. 13) ; and who also
tells us, that the old prophets " have inquired and searched dili-
gently, who prophesied of the grace that should come imto us ;
searching tohat, or lohat manner of time, the spirit of Christ which
was in them did signify, when it testified beforehand the sufferings
of Christ, and the gloey that should follow." (1 Peter i. 10, 11.)
And also of the apocalyptic benediction, '■'■Blessed is he that read-
eth, and they that hear the AYords of this prophecy, and keep those
things which are written therein ; for the time is at hand." (Rev.
i. 3.) But,
We deferentially ask : Do we not reason otherwise in regard
to other portiops of the equally " deep things " of God's revealed
mysteries ? All that we now plead for in reference to " the great
theological question of the day," as indicated in the title page of this
volume, is, that it is a fair sichjectfor candid and open discussion.
Why, then, should it he made an exception, as an acknowledged
part of the " all Scriptttre given by inspiration of God? " Surely,
because men differ in their views respecting it forms no just
grounds why it should be ignored. If, for example, the rule for
the rejection of a matter of divine revelation be the measure of its
misrepresentation, perversion, or abuse, then what becomes of our
common Christianity ? Try it in its application to the doctrine
of the proiDcr deity of Christ, as " God manifest in the flesh " — of
the personality and deity of the Holy Spirit, of justification by
faith, of perseverance in grace, of future retributions, etc. These,
one and cdl.^ on the above principle, having each in their turn been
alike perverted, opposed, and denied, had been alike erased from
the escutcheon of our common Christianity, like a name inscribed
Tipon the sand !
There are fev/, we opine, among those who professedly receive
the " Scriptures as given by inspiration of God," who are willing
to risk their eternal salvation on such an alternative. What ? Close
our Bibles, obliterate the Sabbath, shut up our churches, annihi-
late the ministry, and trample the ordinances of our holy religion
under foot, in a word, reject Christianity, because, forsooth, the
variant theories which have obtained among men have availed to
pervert and abuse them ? " The children of this world," in their
treatment of the occult sciences, " are wiser in their generation."
With them, these have advanced, and contmue to advance in the
scale of exactitude, just in proportion as they have suffered from
the errors and abuses of men. Would we not do well to take an
.inalogous lesson from them?
Let the reader, then, bear in mind, that all misconceptions, per-
versions, and abuses of scrij)tural truth, whether of doctrines or of
the proijhecies, being the result either of ignorance, mere party
zeal, or oj)en hostility, are to be subjected to the ordeal of God's
holy word, which is to " try every man's work, of what sort it is."
(1 Cor. iii. 13.) Wliatever respect we may have for the persons
or of confidence in the opinions of the learned, either of the past
or the present age, in matters of revealed truth, we can " call no
man master." In the words of Chillingworth, " The Bible, and
THE Bible alone, is the Religion of Peotestants." In the ex-
position, therefore, of the great and eublime doctrine of the second
personal coming of the Lord Jesus Christ, as set forth in this vol-
ume, our motto is, " To the Imo and to the testimony : if we speak
not according to this word, it is because there is no light in us."
(Isa. viii. 20.)
And, although " many have taken in hand to set forth in order
a declaration of those things " which have been so fully revealed
in Holy Scripture on this subject, it is nevertheless mideniable,
that in the 2^opular theological nomenclature of the day, through
both the pulpit and the press, it has either been so sublimated,
mystified, etherealized — so mutilated — so confounded with other
of the great acts and purposes of " God in Christ," on the ono
hand ; or so neglected, ignored, or held up to contemj)t, on th3
other ; that there is a need-he, to put forth the endeavor to rescue
it from those prejudices which false glosses and theories have cre-
ated in regard to it. Why : if Bishop Colenso's semi-infidel attack
ujDon the inspired Pentateuch of Moses has called forth some four
hundred replies in its defence, on both sides of the Atlantic ; is it
unreasonable that this first attempt to thoroughly canvass the va-
riant and conflicting theories, ancient and modern, on the subject
in hand, should be put forth to redeein it from the errors and delu-
sions which have obtained in the church ? We concede that trea-
tises, not a few, have appeared, from time to time, especially with-
in the last half century, on both sides of this great theological
question of the present day. But, in the judgment of the writer,
not one of them has fairly grappled "svith the difficulties, and met
and removed the objections of antagonist writers. Nor can this be
accomplished, except by a careful, patient, candid, and thorough
examination of said question on its inerits, separately from, and in-
dependently of, all superfluous and extraneous matters.
In our endeavor, therefore, to restore this glorious doctrine of
the Lord's second coming to its proper place in the great finna-
ment of revealed truth — that doctrine which has inspired the
faith, nourished the hope, kindled the love, and supported the con-
stancy of the chosen people of God, from the first hour of prom-
ised redemijtion through Christ to the present — we have conducted
our examinations of it (in connection with all the theories and
principles of interpretation that have obtained, so far as entitled
to notice), on the only true basis, to wit, that of analyzing each
theory separately and subjecting it to the threefold test of truth,
" scripturally, historically, and philosophically considered." Hoav
far we may have succeeded in this endeavor, we leave for the fu-
ture to determine. Duty is ours ; results belong to God,
In conclusion, we have only to add that, adopting as our stand-
point that the second personal coming of our Lord is jPre-millen-
nial, we enter our protest against its being confounded with that
of modern Millerism. To explain.
1. Millenarians, together with the advocates of the current the-
ology of tlie Church, and the Millerites, all maintain that the sec-
ond personal coming of Christ is to take place at the close of that
period called in the New Testament (Luke xxi. 24, and Romans
xi. 25) " the times of the Gentiles."
2. The circumstance which has led to a confounding of Mil-
lenarianism with Millerism, is the proximate nearness of that
event, as alleged by both ; whereas the advocates of the popular
theory, on the hypothesis that " the times of the Gentiles " merge
into, fo]-ra a part, and end at the close of the millennial era, aiSrm
that it takes place after that period. But,
3. Both Millenarians, and the advocates of the popular view,
at least for the most part, maintain the existence on earth of «
millennium of blessedness of the saved nations in the flesh for a
thousand years.
4. On the contrary, Millerism denies this. The only difierence,
however, between the theory of Mr. Miller and that of the popu-
larly received view of the Church of the present day is, that, as
both place the second personal coming of the Lord at the close of
" the times of the Gentiles," Mr. Miller antedated that event, by
alleging that it was to occur in a. d. 1843, instead of at the end of
the thousand years. On all other points, there is an exact corre-
spondence between Millerism and the current view of the Chin-ch,
in regard to all the events which are to follow the second personal
coming of Christ, e. g.^ the universal conflagration of the earth,
etc., and the immediate introduction of the human race into their
eternal state of bliss or of woe. Again,
5. While, according to the theory of Millerism, time was to
close and eternity to begin immediately after a. d. 1843 ; Millena-
rians, in unison with the advocates of the popular view, maintain
that time does not end, until the close of the millennial era. Nev-
ertheless,
6. While Millenarians affirm that the second personal coming
of Christ is ^^rc-miUennial, the prevailing theology of the Church
alleges it to be ^jos^millennial. Hence the diiference between the
two classes of writers as to the nature of Christ's reign over the
saved nations in the flesh dm-ing the millennium ; the former in-
sisting that it is a literal, personal reign ; the latter, that it is to
consist of a spiritual reign only. It is in place here, therefore, to
account for this difference of views on this momentous subject.
We observe, then, that while the remote occasion of it arises
from the different rules of interpretation of the prophetic Scrip-
tures, Millenarians adopting the literal, and their opponents the
allegorical or spiritual rule (Avhich matter Mall be treated of in its
proper place in the sequel) ; the immediate or direct occasion is
that some miUenarian writers — prominent among whom is the Rev.
Dr. Camming of London — allege that the second personal coming
of Christ not only, but also the universal conflagration of the earth,
is jore-millennial.
Now, toe maintain that this is one among a number of miUe-
narian crotchets, which tend to bewilder and confound many sin-
cerely honest and inquiring minds. Indeed, it forms the great
stumbling hlock in tlie way of an acceptance of the truth in these
premises. Pos^Milleuarians, for example, cannot reconcile the
above alleged universal conflagration of the earth as being -pyre-
millennial, with the fact of the perpetuity of those races of men
who are to people the earth during the millennium. The question,
what is to become of them while that process is going on, no Mil-
lenarian, on the above hypothesis, ever has, or ever can answer.
It is a stupendous theological misnomer ! The Scriptures clearly
teach — as will be shown in the proper place — that the universal
conflagration is ^>os^millennial. " Convince me of this," says a
distinguished ^JC>s^millenarian clergyman, recently, " and I will
adopt the millenarian view, that the second personal coming of
Christ is ^:)?*g-millennial." It results, therefore,
First. That the only difference between the theory of Millerism
and the current theology of the Church, on the subject of Christ's
second personal coming is, that the latter insists there is to be a
millennium hcfore that event takes place. While,
Second. True millenarianism maintains, against the Millerites, a
future millennium of blessedness to the saved nations in the flesh ;
and against the popular vie^, that the second personal coming of
Christ is not pos% but j>?'e-raiUennial.
The writer has no ambition to be thought " original " in the
production of this treatise, beyond what may be conceded of the
method adopted in these discussions. While he acknowledges
his obligations to both classes of expositors occupying the exten-
sive field over which he has passed, to avoid encumbering his
pages with lengthy quotations, he has preferred to adopt his
own phraseology, for the most part, in availing himself of any
suggestions or facts necessary to his purpose.
May the Holy Spirit guide the inquiring mind into all truth,
tor Christ's sake.
Xew York, Jan., 1865.
AN APPEAL,
RESPECTFULLY ADDRESSED TO THE FOLLOWING CLERGY,
The Right Rev. Horatio Potter, D. D., Bishop of the Diocese of New
York.
The Rev. N. L. Rice, D. D., Pastor of the Fifth Avenue Presbyterian
Church, cor. of 19th Street (Old School).
The Rev. T. E. Ybrmilte, D. D., Associate Pastor of the Collegiate Re-
formed Dutch Church.
The Rev. William Adams, D.D., Pastor of the Presbyterian Church,
Madison Square (New School).
The Rev. John McClintock, D. D., Pastor of the St. Paul's Methodist
Episcopal Church, Fourth Avenue.
The Rev. Edward Lathrop, D.D., Pastor of the Tabernacle Baptist
Church, Second Avenue.
The Rev. Henry Ward Beecher, Pastor of the Plymouth Congrega-
tional Church, Brooklyn.
The Rev. Charles Hodge, D. D., Professor in the Princeton Theological
Seminary, New Jersey.
The Rev. W. G. T. Shedd, D.D., Professor in the Union Theological
Seminary, University Place, New York.
The Rev. J. T. Berg, D.D., Professor in the Theological Seminary of
the Reformed Dutch Church, Brunswick, New Jersey.
Beak Bkethken:
The appeal here offered for your consideration, is prompted by
no other motive than that of eliciting the truth, as connected with
the subject discussed in this treatise. Nor do we feel that any
apology is called for, other than what may be found in the nature
and importance of the subject itself. As the professed " ambassar
XXn AN APPEAL.
dors " of the Lord Jesus Christ, appointed to " watch for soixls as
they that must give account," ' however diversified our ecclesias-
tical relations, positions, or circumstances, yet, in the matter of
this appeal to you, we must he pardoned, if, for the nonce, we
consider you as i:)laced, one and all, on the common platform of
that ministerial equality and responsibility, primitively applied to
the college of the apostles, when reminded by their divine Lord
and Master, " All ye are brethren.'''' ^ Especially can no legitimate
exception be taken to this at a time like the present, when we are
in the midst of a signal movement, in high and responsible quai*-
ters, having for its object the exjjurgation of schism from the
Church, imder the motto (to use the language of the Rev. Dr. Dix,
rector of Trinity Church, in his recent discourse on Church Union,
delivered in the Congregational Broadway Tabernacle), " we must
have a union in the Church," in conformity with " a union of the
States."
It is quite superfluous to add, reverend sirs, that the purport
of this appeal implies that, on " the great theological question of
the day," in reference to the second coming of Christ, to wit, " Is
it pre or is it ^os^millennial ? " you are the advocates of the latter
hypothesis. That is, you all allege that that event is ^>t)s^millen-
nial. And hence, your unremitting eftbrtS to head oflTthe influence
of the teachings of your ^9re-millennial opponents, in a form and
manner somewhat as follows : — Either by your silence on the sub-
ject, or through the medium of the pulpit and the press, you labor
to inculcate in the minds of yoin* people, first, that to agitate this
question of the second coming of Christ, etc., tends to promote
sadness and melancholy, and to instigate the worst forms of fanat-
icism and delusion. Second. By telling them that it is a subject
too remote to interest our inquiries. Third, By reminding them
that the most learned and pious in the Church disagree among
themselves, both as to the events of prophecy, and the time of
their fulfilment ; and that, therefore, it does not come within the
range of legitimate inquiry. And finally, fourth, you arc unremit-
ting in your endeavors, through both your public and private in-
tercourse with your people, to infuse into their minds the idea, that
it is a matter of indifference whether the second personal coming
of Christ is to be pre or /)os^millennial ; and hence your inculca-
tion of the sentiment, that preparation for death, which you allege
» Heb. xiii. 17. ^ Matt, xxiii. 8.
AN APPEAL, XXIU
is identical Avith the second coming of Christ, is the, great 'motive
to be employed in urging men to foith, repentance, and a holy life.
Hence my appeal to you.
And in the first place, while we concede, reverend sirs, that
there have sprung up in diiferent ages of the Church, both ancient
and modei-n, some of the worst forms of fanaticism and delusion
on this subject, yet I appeal, whether they have not originated
from the abuses of God's prophetic word by ignorant, ambitious,
and misguided men, rather than from the study of that word?
Why, sirs, you may find a sprinkling of Millenarians in most of
the Churches of which you are the distinguished representatives.
There are the Right Rev. Bishop Southgate, Bishop Hopkins, of
Vermont, Bishop Mcllvaine, of Ohio, the Rev. S. H. Tyng, D.D.,
and the Rev. Francis Vinton, D.D., of the Episcopal Church ; the
Rev, C. K. Imbrie, D.D,, the Rev. Dr. McCartee, and others, of
the Presbyterian Church ; and the Rev. Drs. Gordon and Dema-
rest, with others, in the Reformed Dutch Church, etc., etc, ; all of
them in high repute for their learning, position, piety, and zeal.
Do you account these as the subjects of fanaticism and delusion ?
Then, second. In regard to the alleged remoteness of that event,
we appeal. Now, what if it should turn out that, instead, it is
" nigh at hand, even at the doors ? " On this point, we admit
that it savors of the most rampant fanaticism for any to pretend,
as did Mr. Wm. Miller, that we can determine the " day and
hour " of that event, concerning which Jesus declared, that " no
man knoweth, no, not the angels in heaven, neither the Son, but
the Father only." ' Yet, Ave appeal. Has not God, in infinite con-
descension and mercy, been pleased to make knoAvu to the Church,
through the combined medium of the chronology of prophecy and
the concurrent " signs of the times," the period ahoxit xchen it may
be expected ? Why, reverend sirs, your axon theory claims to do
this. As juos^-millenarians, you tell us that it is to take place at
the end of " the times of the Gentiles," Avhich, you say, transpires
at the " delivering up " of the millennial kingdom by the Son to
the Fathei', upon the close of that era. But, we repeat, should it
turn out that " the times of the Gentiles " close before, instead of
at the end of that period : in other words, that these are two sep-
arate and distinct dispensations ; then it will follow that, as the
second personal coming of Christ is to take place at the end of
1 Matt. xsiv. 36.
XXIV AN ArPEAL,
" the times of the Gentiles" your alleged theory of the remoteness
of that event will prove to be fallacious. We request your special
attention to this point, as discussed in tliis sequel.
On one cardinal point, then, reverend sirs, we are agreeci, to
Avit, that at " the time of the end," ' {i. e., the end of " the times
of the Gentiles,") the previously veiled vision,^ though it was to
extend over a long and dreary season of moral darkness and des-
olation, yet at last was destined to " speah^ and not lie." ' And
for what, pray ? Why, that the faithful in Christ Jesus who be-
lieve in, and are watching and praying for " the coming of the
Lord," when they shall see " the things " spoken of as " signs " of
the proximate realization of their faith and hope, hegiyi to come to
pass in concurrence with the cheonology Avhich pointed them out,
they might " look up and lift up their heads " at their ai^proaching
" redemption." (Compare Daniel xii. 12, 13 with Luke xxi. 25-36.)
While on the other hand, of the " scoffers of the last times," who,
" walking after their own lusts," shall exclaim, " Where is the
promise of His com.ing? for since the fathers have fallen asleep
all things continue as they were from the beginning of the crea-
tion," shall cry, " peace and safety," then shall sudden destruction
come upon them as a woman in travail, and they shall not es-
cape." * Besides, reverend sii'S, does not the Apostle say, in addi-
tion, " But ye, brethren, are not in darkness, that that day should
overtake you as a thief. Ye are all the children of light, and of
the day : we are not of the night, nor of darkness ? " '■"
But this knowledge of the proximate coming of the Lord, I
need not inform you, reverend sirs, involves much of carefvil, pray-
erful, diligent, laborious, and persevering " inquiry and searching
of what," as to the events of prophecy, " and what manner of time
the spirit of Christ which was in the old prophets did signify,
when it testified beforehand the sufferings of Christ, and the glo-
ry that should follow." " Here, reverend sirs, is a door open for
se{/^appeal. Have loe done this ? If not, why ? As those who
are appointed to " watch for souls as they that must give account,"
\vhat excuse have we to offer ? And now.
Third. As to the alleged disagreement among the most learned
and pious expositors of prophecy. On this subject, reverend sirs,
we appeal, that, even admitting this to be so, does it justify us in
1 Dan. xii. 9. « lb. verses 8, 9. 3 Habak. ii. 1-3. •• 2 Pet. iii. 4 ; 1 Thess, t. a
s 1 Thcss. V. 4, 5. « 1 Pet. i. 11.
AN APPEAL. XXV
the neglect to study God's prophetic v/ord — that " more sure word
of prophecy " concerning which St. Peter tells us that " we all do
Avell to take heed, as unto a light which shineth in a dark j^lace ; "
aye, and to continue to do so, " until the day dawn, and the day-
star arise in our hearts ? " ' How otherwise can we hope to reap
the fruits of that apocalyptic benediction — " Blessed is he that
readeth, and they that hear the Avords of this prophecy, and keep
those things which are written therein ? " ^ How, to ^''fidly preach
the Gospel of Christ," ^ bringing out of the exhaustless " treasury
of God's word things both new and old " for the instruction and
edification of the Lord's people, " that we may present every man
perfect in Christ Jesus ? " *
But, reverend sirs, we must beg to demur to this avennent.
True, expositors on both sides of this " great theological question
of the day," do differ in their interpretations of it. We affirm,
however, that, so far as Millenariaus are concerned, these differ-
ences relate not so much to the detailed events of prophecy, as to
the chronology of those events. In regard to the first — the events
predicted, we venture to affirm that, within the last half century,
and particularly within the last twenty-five years, there has existed
greater harmony of views among the learned and pious who have
"written on this subject, than on any other mooted question in the
entire range of the cardinal doctrines of Christianity. And as to
the second — the chronology of prophecy, their variations on the
whole predestined period of six thousand years from the creation
and fall to the close of " the times of the Gentiles," do not exceed
more than about ten years ; while the more exact of them — and
they are by far the larger number — agree to Vtdthin from one to
four years. The fact is, Millenarians do not pretend to infallibility
as interpreters of God's word. And so, some few of them, at
least, either from vi, partial acquaintance with the subject, or a neg-
lect to properly discriminate between things which differ, have
contributed not a little, as we have remarked in the preface, to
perplex the minds of inquirers. But, after all, what is the chaff
to the icheat ? saith the Lord.^ And is it not, we submit, a fear-
ful thought, IF, perchance, the very errors which originate in the
infirmities of the Lord's servants, should be designed, in His all-
wise providence, as a test of our fidelity in " searching the Scrip-
tures daily, whether these things be so," ' and, in case of our neg-
>2Pet. i. 19. =Rev. i. 3. 3 Rom. xv. la < Compare Matt. siii. 52 with CoL i. 28.
^ Jcr. xxiiL 28. ' Acts xvii. 11.
AAVi j^ APPEAL.
(ect to do this, to " blind the minds " ' of those who, on the ground
of the above pretext, reject the truth ? We pass to tlie next
article.
Fourth. lu regard to the plea, that ii is a matter of indifference
whether the second coming of the Lord is pre or ^:>os^raillennial.
On this subject we appeal. Are not the best, the dearest interests
of the Church and peoj)le of God, dead and living, and the solemn
destinies of an impenitent and i;ngodly world for time and for eter-
nity, hivolved in, yea, hound iq) toith that momentous event, the
judgment-coming of the Lord ? Why, reverend sirs, what saith
the Apostle John ? " Beloved, now are we the sons of God, and
it doth not yet appear what we shall be ; but we know, that when
He shall appear, we shall be like Him, for we shall see Him as He
is."" That is, as St. Paul declares, that then, "the Loed Hm-
SELF shall descend from heaven with a shout, with the voice of
the archangel, and with the trump of God." For what ? Why,
to " change the vile bodies " of those who " sleep in Him," that
they " may be made like unto Sis own glorious body," and that
" the dead in Christ may rise first.'''' Nor this only. For the
Apostle adds : " Then, we which are alive, and remain imto the
coming of the Lord, shall be caught up together with them in the
clouds, to meet the Lord in the air ; and so shall we ever be loith
the LordP ' And, on the other hand, Christ will then " be re-
vealed from heaven .in flaming fire with His mighty angels," — for
what ? Why, to " talce 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." * Now if, reverend sirs,
these and the like events are to accompany the second coming of
Christ, how can it be said to be a matter of indifference whether
that event is to be pre or joos^millennial ? For it is certain that,
IF, as we have said, that event turns out to be ji:)r6-millennial — and
this, mark, depends entirely upon the question whether or not
" the times of the Gentiles " be a disi^ensation totally separate and
distinct from the millennial era, and to which we have asked your
special attention — then it follows, that all those splendidly glorious
and awfully terrific events, instead of being remote from the pres-
ent generation, are " nigh at hand,^'' yea, " even at our doors.''''
» 2 Cor. iii. 14 ; iv. 4 ; 2 Thess. ii. 11. « 1 John iii. 2.
s Compare 1 Tliess. iv. 13-17 witli Philipp. iii. 21. •» 2 Thess. i. 7-10.
AN APPEAL. XXVI]
You must, therefore, pardon me, reverend sirs, if I affirm on
this point, that with me it is an article of faith that your individ-
ual salvation and mine, with all others of this day, depends upon
our being right in this matter. It is only to those " who," in faith
and hope, " look for Him," that " He will appear the second time
without sin imto salvation." '
And finally, in regard to the other plea — the urging of death,
as the great motive to faith, repentance, and a holy life, etc. Now,
reverend sirs, we appeal, can there be, in the light of Holy Scrip-
ture, a fallacy, yea, a delusion, more at variance with the plainest
teachings of Christ and His apostles ? This is not the place to
argue the point in hand. We therefore respectfully refer you to
Part I. of this treatise, under the head of the second thesis — the
lyractical tendencies of the scriptui-al doctrine of the second com-
ing of Christ, in proof that the great motive to repentance, to the
love of Christ and of one another, to mortifying of sinful lusts, to
general obedience and holiness of heart and of life, to works of
mercy, to watchfulness, to moderation and sobriety, to patience
and long-suffering under trial, and, though last, not least, to minis-
terial fidelity and diligence m their vocation — in a word, to the ex-
ercise of every Christian virtue, is not death, but a preparation
" to stand before the Son of Man " at his coming.^ And, reverend
sirs, we appeal, is not the reason of this most obvious ? The sec-
ond coming of Christ, in all ages, has constituted the faith and
hope of the Church, both on earth and in heaven. Why, reverend
sirs, are you not aware — and if not, should you not be aware —
that out of the forty-one prophets who have spoken to us in the
Old and ^gxv Testaments, only six of them foretold of the first
coming of Christ, and that these six impliedly, that is, with great-
er or less distinctness, refer also to that event ; while all the
others, in almost numberless places, and in every variety of form,
predict in the most positive terms the second coming of Christ ?
Again. Are you not also aware — and if not, ought you not to be
aware — that the scop)e of prophecy, spanning, as it does, the entire
period of the predestined six thousand years from the creation and
fall to the close of " the times of the Gentiles," points the eye of
faith to the second personal coming of Christ ? And that hence,
while all the Old Testament saints " died in the faith " of that
event as " seeing it afar oif," ^ those of the New Testament, ira-
» Ileb. ix. 27, 28. « L^ite xxi 36. ■> Heb. xi. 13.
XXV 111 AK APPEAL.
mediately upon their conversion, being pointed to it as imminent,
" Looked for that blessed hope, the glorious appearing of the great
God, even our Saviour, Jesus Christ ? " ' and that, " loving His ap-
pearing," ^ they hastened unto the coining and kingdom of God," ^
prompted by the " desire to depart and to be with Christ, which is
far better."
But, reverend sirs, having said thus much, we must here fur-
ther add, by the way, that the times we live in are portentous of
the most stupendous events, alike in the national, political, civil,
social, and ecclesiastical departments of the State and of the Church.
" There are now signs in the sun, and in the moon, and in the
stars ; and xij^on the earth, distress of nations with perplexity; the
sea and the waves are now roaring," while "men's hearts are failing
them for fear, and for looking after those things that are coming
upon the earth ; for the powers of heaven are now being shaken," *
and that in a manner and to an extent never before known in the
history of the world. And what can these earthquake upheavings
and revolutions in the Church, and among the nations, kingdoms,
empires, and states of " the wide, wide world " indicate, if they be
not a verification of that prophecy in Ezekiel, chap. xxi. 27 — " I
will overturn, overturn, overturn ^Y," — that is, the state or condi-
tion of the world as at present constituted — " and it shall be no
more, until He come whose right it is : and I will give it Him."
(See Dan. ii. 35, 44; and vii. 11-14.) Does it not then become
those who claim to be the " ambassadors " of the Lord Jesus
Christ — the " watchmen " placed upon the ramparts of the Church
of this day, to " see " to it " that we refuse not Him that speak-
eth : for if they escaped not who refused Him that spake on earth,
much more shall not we escape, if we turn away from Him that
speaketh from heaven ; whose voice then shook the earth : but
now^ He hath promised, saying. Yet once more I shake not the
earth only, but also heaven. And this word, Yet once more,
signifieth the removing of those things that are shaken, as of
things that are made ; that those things which cannot be shaken
may remain. Wherefore we, receiving a kingdom which cannot be
moved, let us have grace, whereby we may serve God accept-
ably, with reverence and godly fear. For our God is a con-
suming fire." ^
' Titus ii. 13. 2 2Tim. iv. 8. s 2 Pet. iii. 12. « Philipp. i. 23.
5 Hcb. xii. 25 -29.
AN APPEAL. Xxix
Ah yes, reverend sirs. " Our God . . . a consuming fireH'^
We should not forget this. Surely, if that self-denying, foithful,
suffering, inspired, and miracle-working Paul said, " I keep under
my body, and bring it into subjection ; lest, by any means, when I
have preached to others, I myself should be a castav-ay^'' ' it be-
comes us to keep this his example befoi-e us, if we would escape
the " consvuuing fire " of God's wrath against the act of ministerial
unfaithfulness above indicated. Nor can we suggest a more
timeous and effective motive to this than that we turn to, and
ponder over, that tremendously awful picture of ministerial re-
sponsibility for the proper %ise or abuse of the talents committed to
our trust, so graphically depicted in the prophecy of Ezekiel, chap.
xxxiii. verses 1-9. " The word of the Lord came unto me, saying,
Son of Man, speak to the children of my people, and say unto
them. When I bring the svf ord upon the land, if the people of the
land take a man of their coasts, and set him for their watchman ; if,
when he seeth the sword come upon the land, he blow the trum-
pet, and warn the people ; then, whosoever heareth the trumpet,
and taJceth not warning, if the sword come and take him away, his
blood shall be upon his ovm head. He heard the sound of the
trumpet, and took not warning : his blood shall be upon him. But
he that taketh warning shall deliver his soul. But if the watch-
man see the sword come, and hloio not the trumjjet, and the people
he not warned ; if the sword come, and take any person from
among them, he is taken away in his iniquity ; but his Uood will
I require at the wATCH:xrAN's hand."
" So thou, O Son of Man, I have set thee a watchman unto the
house of Israel : therefore thou shalt hear the word at my mouthy
and warn them/vowi me. When I say unto the wicked, O wicked
man, thou shalt surely die ; if thou dost not speak to warn the
wicked from his way, that wicked man shall die in his iniquity ;
but his blood will I require at thine hand. Nevertheless, if thou
warn the wicked from his way, to turn from it ; if he do not turn
from his way, he shall die in his iniquity ; but thou hast delivered
thy soul."
Now, reverend sirs, here is a plain parallel drawn, iirst, be-
tween the exposure of the children of Israel to the danger of the
literal " sword," in the destruction of their bodies ; and the spirit-
ual^ in destroying their souls. Second. Between the duties and
1 1 Cor. is. 27.
XXX AN APPEAL.
responsibilities of the two classes of " watchmen," when they see
the swords coming upon them. And third. The equity of the di-
vine procedure, as hyi^othecated of the faithfulness or unfaithful-
ness of the " watchmen," in their giving or withholding the need-
ful warning. And what a fearful alternative ! If waraed, and the
" people take the warning, they live : and " the souls of the watch-
men are delivered. If not warned, the people shall die in their
iniquity, but their blood will be required at the icatchman^s
hand ! "
Now, reverend sirs, you will doubtless agree with us, that there
is an exact analogy between the above parallel of the children of
Israel and their watchmen, and the relations, duties, and responsi-
bilities of the Christian ministry to the people of this day. In
regard to the coming of the literal sword, did not Jesus warn the
Jews, " And when ye shall see Jerusalem compassed with armies,
then know that the desolation thereof is nigh. Then let them
which are in Judea flee to the mountains," ' etc. But, on the
principle that to be forewarned is to be forearmed, w^e are not
only to do this in times of national calamities, but especially in
seasons of spiritual decay, abounding iniquity, waxing coldness,
and the exposure of the professing people of God to the errors,
heresies, schisms, and superstitious delusions thence arising, are
we called xipou to be " armed with the rohole armor of God^'' ^
and to " warn every man, and teach every man in all wisdom," ^
by " earnestly contending for that faith once delivered to the
saints,"* and especially that article of faith which respects the
second personal coming of the Lord Jesus, " that we may present
every man perfect in Him." *
But, reverend sirs, on the subject of this fundamental article
of t'ne Christian faith — " the great theological question of the
present day " — we are unhappily at issue. We repeat, you main-
tain that that event is /)05^mille^uial ; tee, on the other hand,
maintain that it is jore-millennial. The difference between us,
therefore — inasmuch as we must both admit, as I have said, that
the best and dearest interests of all men for time and for eternity
are involved in the question of the time of the second coming of
Christ, whether it be pre or ^jios^millennial : — the difierence be-
tween us involves HERESY on this subject, either on your part,
or on mine. There is, reverend sirs, no evading this alternative-
J Luke xs. 20, 21. 2 Ep|i_ yi. IL 3 Col. i. 28. < Jude v. C. ^ Col. i. 28.
AN APPEAL. XXxi
Finally, reverend sirs, we can only repeat, that, in tendering
to you this appeal, we do it with no feelings of personal disrespect
to any of you. So far from it, from your acknowledged eminence
in scholarship, in the prominence of your respective positions in
the Church of Christ as learned divines, and in view of that un-
bounded influence which you have long wielded and still continue
to wield over the minds of all brought within your reach, person-
ally and throughout the whole Church, Vv^e yield to you, as we are
in duty bound, all due honor. But our deep conviction is, that, the
time has fully come when there can be no further evading of this
" great theological question of the present day," as to whether the
second personal coming of the Lord is to be pre or ^^os^millen-
nial. It must be met, and discussed on its own merits. "VVe have
fairly opened the way for you to do so in this " Sequel to Our
Bible Chronology, historic and prophetic," etc. We suppose that
all of you, or the most of you, have that work in your libraries.
Take the two together. Carefully canvass the several theories,
which we have scripturally, historically, and philosophically ex-
amined on this subject. If we are xcrong, point it out, and we
pledge ourself to recant. If we are right., though we know how
hard it is to confess that one is in error, yet, for the sake of truth,
have the magnanimity to confess it. The whole Church will ap-
plaud you for it : while each and all of you will have the pleasure
to reflect that you v»^ill have thrown the weight of your combined
influence in the scale of truth, in preparing the people of this
generation " to stand before the Son of Man at His appearing
and kingdom.''''
I remain, reverend sirs.
Yours, in Christ,
R. C. Shimeaxl,
Member of the Presbytery of New York.
JSTew York, July, 1864.
No. 371 West 35th street.
PART 1
INTEODUCTION.
Abstract Testimony of the Holy Scriptures, regarding the Second
Personal Coming of Christ.
The great central truth, around wliich, like the planets around
the sun, all the others revolve, is, " God manifest in the flesh," '
in both His Humiliation and Exaltation.'' It " became 'Rvox first to
suffer, before He could enter into His glory." ^ It is the latter
subject, with which we are more immediately concerned in the
following treatise. We shall, in dependence upon the grace of
God, seek to know what is " the mind of the Spirit," in relation
to the second personal coming of the Lord Jesus Christ, as an
abstract scriptural truth, by jiresenting it to view in its twofold
aspect, doctrinal and practical.
SECTION I.
DOCTRIKAL.
I. On this part of the subject, our quotations must be limited,
for want of space, to the most prominent and pertinent proof-
texts, only observing, by the way, that the doctrine of Christ's
1 1 Tim. iii. 16. « j Pet. i. 11. = Luko xvii. 25 ; xxiv. 26.
3
34: SECOND COMING OF CnRIST,
second coming is not confined to any one joart of Scripture. We
begia with
The Old Testament.
Sir Isaac Newton, who wrote an elaborate work on the prophe-
cies, has well said, that " there is scarcely a prophecy of the Old
Testament which does not in something or other relate to the
second co')ning of Christ.'''' Let us apply this remark to the first
promise of grace to man — " And I will put enmity between thee
(the serpent-tempter) and the woman, and between thy seed and
her seed : it (the woman's seed, Christ) shall bruise thy head, and
thou shalt bruise his heel." ' Now, on this passage I observe, that
Christ's incarnation of the Virgin Mary by the power of the Holy
Ghost, teaches us that He is the woman's promised " seed ; " while
His crucifixion on the cross was explanatory of the bruising of
His heel by satanic power and malice. At the same time the
wondrous prodigies attendant upon the tragical scene of Calvary,
" When God the mighty Maker died
For man the creature's sin,"
furnished evidence that He triumphed over the serpent-tempter, by
" leading captivity captive, and purchasing gifts for men." '^ This,
however, was but the first blow inflicted upon the " head " of the
" strong man armed," by the hand of " the stronger than he."
His final bruising is reserved for the future. Satan, as " the god
of this world," " the prince of the power of the air," still " works
in the children of disobedience, leading men," not only individu-
ally but also nationally, " captive at his wUl." The ultimate tri-
umph awaits the incarceration, and the final, casting of the serpent
in the lake of fire,^ both of which acts are fut^ire^ and are to be
consummated at the period of the second coming of Christ.
The next prophecy of this event is that of Enoch, as recorded
by the apostle Jude. " And Enoch, the seventh from Adam,
prophesied of these, saying. Behold, the Lord cometh with ten
thousand of his saints, to execute judgment upon all," etc. Christ's
first coming was on an errand of mercy. It announced the proflTer
of " peace on earth, and of good will to man." But, at His second
coming, though, " to them who look for him, he will appear the
second time without sin unto salvation ; " ' yet, man's probationaiy
1 Gen. iii. 14, 15. ^ Pb. Ixviii. 18 ; Epli. iv. 8. ^ Rcv. xx. 10. " Ileb. is. 38.
ITS DOCTEINAL ASPECT. 30
economy under the gospel dispensation having then closed, He
will pour out the libations of His wrath upon the impenitent and
incorrigible contemners of His word.' The fact that His first
coming was not attended with " ten thousand of his saints," is
proof decisive that Enoch's prophecy refers to His second coming.
The same holds true of the " Pro/>^e^ " predicted by Moses, to
whom the people should " hearken." ° Also of the " Shiloh " of
Jacob, unto whom " the gathering of the people should be." '
The same of the "/S'tor" of Balaam, who was to "rise out of Ja.
cob and have dominion." ^ Now, though these several prophecies
related primarily to the first coming of Christ, yet neither of them
was fully verified by that event. For, of the first, our blessed
Lord, as the great prophetic " Teacher sent from God," ' complain-
ed of the people, " Ye will not come unto me, that ye might have
life."* But, a predicted period never yet realized will come,
when "neighbor will no more say to neighbor, know ye the
Lord; but w^hen all shall know him from the least to the great-
est."' So of the second. After all the gatherings to Christ that
have taken place out of all the nations of the earth for more than
eighteen hundred years, it has been, and still is, true of the church
that she remains emphatically a ^Hittle flocJcy ^ But it is predicted
of her that " in the last days, the mountain of the Lord's house
shall be established in the top of the mountains, and shall be
exalted above the hills," and that then"a?^ nations shall flow unto
it."' ISTo one will pretend that this universal ingathering unto
Cljrist has ever yet been fulfilled. And so of the third. The
"Star" Christ, that arose out of Jacob at the first coming, so far
from then having the ^^ dominion^^ predicted of him, was "cast
out and killed," as the rightful "heir," and his inheritance seized
by his murderers.'" But it is predicted of him that he sAa?^ reign,
and his dominion shall extend from sea to sea, and from the rivers
to the ends of the earth. These latter predictions, therefore,
not having heen folly verified by the events of the first, must de-
pend upon and await the second, coming of Christ.
I pass on to the remarkable prophecy of Job, respecting this
event, in the following words: — "I know that my Redeemer liv-
eth, and that he shall stand at the latter day upon the earth : and
* Kev. xvi. etc. 2 Deut. sviii. 15 ; Acts iii. 22. ' Gen. xlix. 10.
« Numb, xxiv. 17-19. s John iii. 2. « John v. 40. ' Jer. xxxi: 34. ^ Luke xii. 32.
» Isa. ii. 2 ; Micah iv. 1. 1° Matt. xxL 28.
36 SECOND COMING OF CHRIST.
though, after my skin worms destroy this body, yet in my flesh
shall I see God ; whom I shall see for myself, and mine eyes shall
behold, and not another ; though my reins be consumed within
me." * There are not a few in the school of modern biblical critics,
who affirm that this passage of Job is to be understood simply of
that change in his experience, from a state of adversity and bodily
suffering,^ to that of his restoration to redoubled prosperity and
blessing,^ in this life ; an hypothesis founded upon the words,
" as the cloud is consumed and vanisheth away ; so he that goeth
down to the grave shall come up no more." Also, "If a man die,
shall he live again?" And again, "When a few years are come,
then shall I go the way whence I shall not return," ■* It is hence
alleged by these writers, that Job was totally ignorant both of
the doctrine of man's immortality and oi ix i\xt\x\e resurrection ;
and therefore that this passage can have no reference to the future
second coming of Christ, etc. The fallacy of this hypothesis,
however, is sufficiently obvious from Job's words when speaking
of the dead, " He shall return no more to his house, neither shall
his place know him any more." ^ That is, all his relations with
this life are ended forever, equivalent to the passage, " if fhe tree
fall towards the south, or towai'ds the north, in the place where
the tree falleth, there it shall be." ^
Again. That Job was at least no less acquainted with the doc-
trine of man's immortality and of the resurrection of the dead at
the last day, as connected with, and dependent uj)on, the second
coming of Christ, than those of Enoch, and Moses, and Jacob, elrc,
is clear from the sense in which this passage is understood by the
Jewish rabbles. Mr. C. W. H, Pauli, in his " Analecta Hebraiaca,"
having rendered the clause in the 25th verse, "And he that is the
Last (the Christ) shall stand upon the dust," i. e., the earth; in
opi^osition to the above perversion of its true meaning, says: "I
rendered -|ii!jx. He that is the Last, not only because I am fully
convinced from the whole context that Job meant to say to his
friends, ' I do not look for any deliverance at yotcr hands, but my
hopes are fixed upon Him, who is the resurrection and the life ; '
but also the ancient rabbles have taken this word - — -^ in the
sense of God." He then gives "the words of Nachman, whose
I Job xis. 25-27. ^ j^ij ;_ passim. ' Job six. 10-15. ^ See Job Tii. 9 ; xiv. 14 ; xvi. 22.
"^ Job vii. 10. • EcoleB. xi. • .
rrS DOCTRESTAL ASPECT. 37
valuable commentary is found in the Bibl. Magn. Hebraiaca, viz.:
[We omit the Hebrew.] —
"He (Job) saith, he wishes that his companions would show
him compassion and not persecute him, desiring that his words
might be written down (verses 23, 24) ; perhaps others who would
hear his arguments would show him pity, although he knew that
he could not be redeemed by them; but by that Redeemer who
was able to redeem him ; He, who is the Living-One from eternity,
even He, who is remaining after all created beings, because He
endures forever, and that is, the blessed God." He also quotes
R. Peritzol, and Ralbag, as speaking to the same effect.'
We now pass to the Psalms of David, in which this great
event is frequently set forth in the most emphatic and glowing
terms. The following, as an example, must suffice : " Our God
shall come, and shall not keep silence: a fire shall devour before
him, and it shall be very tempestuous round about him. He shall
call to the heavens fi-om above, and to the earth, that he may
judge his people."^
The next inspired witnesses to this same truth, are the old
prophets, whose predictions regarding it are so niimerous, and an-
nounced on such a variety of occasions, that I must content myself
to group together a small portion of them only, with little or no
comment. I commence with the following from
Isaiah. " And there shall come forth a Rod out of the stem
of Jesse, and a Branch shall grow out of his roots .... which shall
stand as an ensign of the people : to it shall the Gentiles seek ;
and His rest shall be glorious."^ It will require but a cursory
glance at the context, to perceive that this prophecy relates exclu-
sively to the second coming of Christ, to " smite the earth with
the rod of his mouth, and with the breath of his lips to slay the
wicked ; " ^ " and to fill the earth with the knowledge of the Lord,
as the waters cover the sea." '
Jeremiah repeats the same prophecy thus: — "Behold, the
days come, saith the Lord, that I will raise unto David a right-
eous Branchy and a king shall reign and prosper, and shall execute
judgment and justice in the earth. In his days Judah shall be
saved, and Israel shall dwell safely: and this is his name whereby
1 Paulis, Analecta Hebraiaca. Oxford, 1839, p. 199. ^ Ps. L 3, 4. See, also,
Ps, Ixxil. and xcvi. to cii. inclusive. » Isa. xi. 1-10. * lb. verse 4. See also 2 Thess. ii. 8.
* lb. verse 9. Compare also verses 2-9 with chap. liii. 1-12 ; iL-xxiv. to xx\^ii. and
xl. to the end.
38 SECOND COMING OF CHRIST.
he shall he called, the Loed our eighteottsness." ' At the first
appearing, our hlessed Lord, so far from realizing the things here
predicted of Him, was rejected as a king, and was crucified by
the Jews, which resulted in the overthrow of their civil and eccle-
siastical polity, the destruction of their city and temple, and their
dispersion among all nations, where, with the Ten Tribes who are
still in exile, they remain captives to this day. This prophecy,
therefore, must he pros2')ective of Chi-ist's return from heaven.
Ezekiel refers to the same event in that beautiful passage,
"Behold, the glory of the God of Israel came from the way of the
east ; and his voice was like the voice of many waters : and the
earth shined with his glory." ^ Totally unlike this, His first com-
ing : such was then the humiliation of the Incarnate Word, that,
" as a tender plant, and a root out of a dry ground," when seen,
he was adjudged to have neither "comeliness nor beauty," to at-
tract the eye. "He was oppressed and afflicted, yet he opened,
not his mouth. He was brought as a lamb to the slaughter." '
The sun refused to look upon the deed! "From the sixth hour
there was darkness over all the earth unto the ninth hour." * The
next testimony is given in the words of
Daniel, which, for sublimity of conception and boldness of
imagery, well befits the theme. " I saAV in the night visions, and
behold, one like the Son of Man came loith the clouds of heaven^
and came to the ancient of days, and they brought him near be-
fore him. And there was given him dominion, and glory, and a
kingdom, that all people, nations, and languages should serve
him,"* etc.
Joel prolongs the same theme, as follows: "The sun and the
moon shall be darkened, and the stars shall withdraw their shin-
ing. The Lord also shall roar out of Zion, and utter his voice
from Jerusalem, and the heavens and the earth shall shake; but
the Lord will be the hope of his people, and the strength of the
children of Israel."^ Corresponding with this prophecy of the
Lord's second coming is the following from
Haggai, thus: — "Yet once, saith the Lord of hosts, it is a little
while, and I will shake the heavens and the earth, and the dry
land. And I will shake all nations, and tlie Desire of all nations
(the Christ) shall come."' And to this the prophet
> Jer. xxiii. 5, 6. ^ Ezek. xliii. 2 ; ch. xxxvi. Compare also Dan. x. 5 and Rev. i. 7.
' Isa. liii. * Matt, xxvii. 45. ' Dan. vii. 13, 14. See also verses 9-12 ; compared -with
lea. ix. C, 7 and Ezek. i. 26-2S. « Joel iii. 15, 16. Compare ii. 10, 31 ; Isa. xiii. 10
Matt xsiv. 29 ; Luke xxi. 25, 26 ; Rev. vL 12, 13. ' Hag, ii. 6, 7.
ITS DOCTRINAL ASPECT. 39
Zechariah thus responds: — "And the Lord my God shall
come, and all his saints with him.".... "And his feet shall stand
in that day upon the mount of Olives which is before Jerusalem," '
etc. Finally, to the above,
Malachi adds the last link to this golden chain of prophetic
testimony in the Old Testament to this great truth. He says:
"For, behold, the day cometh that shall bum as an oven; and all
the proud, yea, and all the wicked shall be as stubble, etc But
unto you that fear my name shall the sun of righteousness axi^o.
with healing in his wings," etc. "For the Lord whom ye seek,
shall suddenly come to His temple, even the messenger of the cov-
enant whom ye delight in : Behold Se shall come^ saith the Lord
of hosts." ' Now, in whatever sense this prophecy may be applied
to the circumstances of the first coming of Christ, it cannot be
maintained that it was verified in all its parts. Christ came not
then to " destroy men's lives," ^ but " to seek and to save them that
were lost."* Neither did men then '■'■ delighV in him. For, being
"not sent but unto the lost sheep of the house of Israel,"' we read
that "He came unto his own, but His own received Him not."^
Nor did his own followers then " go forth, and grow up, and be-
come as calves of the stall."' For they were all "scattered, as
sheep having no shepherd." ' It must, therefore, have an ulterior
reference to that day of which the prophet speaks when he saysj
"But who may abide the day of His coming? and who shall
stand when He appeareth? For he is like a refiner's fire, and like
fuller's soap:"^ even that day when, with the winnowing "fan in
his hand. He will thoroughly purge his floor, and gather the wheat
into his garner." " Pass we now to
The New Testament.
Here, the light of prophecy on this momentous subject is re-
flected with a greatly augmented brightness. "We open this testi-
mony with the angelic announcement respecting the Son of God^
as the Son of Mary, in these memorable words: "He shall
be great, and shall be called the Son of the Highest: and
the Lord God shall give unto Him the throne of His father
^ Zech. xiv. 5, and verse 4. See also chap, xii to six. Inclnsive. ' Mai. Iv. 1, 2.
» Luke ix. 56. ■• lb. xlx. 10. » Matt. xv. 24. • John i. 12. ' MoL iv. 2
8 Matt. ix. 36. » Mai. iu. 1, 2. i" Matt. iii. 12.
40 SECOND COMING OF CHKIST.
David : and He shall reign over the house of Israel forever ; and
of His kingdom there shall be no end !" ' It is here to be ob-
served, that, inasmuch as there was nothing connected "svith our
Lord's humiliation in the flesh, which could possibly meet the
teims of this prophecy respecting him, we are compelled to apply
it to that of his predicted '■'■glory which was to follow'''' his "sul-
ferings," ^ when He should be " revealed from heaven in flaming
fire with His mighty angels, to take vengeance on them that know
not God, and that obey not the gospel ;" ' and when, " wearing
His many crowns,"^ and seated on His father David's throne,
" the kingdom, and dominion, and greatness of the kingdom under
the whole heaven should be given to him" and to his " saints."^
We quote a second angelic prediction of this event. " And
while they (i. e., the disciples of Galilee) looked steadfastly
toward heaven as He went up, behold, two men stood by them
in white apparel ; who also said, Ye men of Galilee, why stand ye
gazing up into heaven ? This same Jesus which is taken up from
you into heaven, shall so come in like manner as ye see Him go
into heaven."° But, let us see what Christ Himself said, con-
cerning this doctrine. A little prior to His crucifixion, with a
view to console His desponding disciples in the prospect of His
separation from them. He said : "Let not your hearts be troubled :
ye believe in God, believe also in me. In my Father's house are
many mansions :" . . . " and I go to prepare a place for you, and
if I go and prepare a place for you, I will come again, and re-
ceive you unto myself: that where I am, there ye may be also."^
On another occasion Jesus said to the Jews, seeing that they
Btill persevered in rejecting Him as their Messiah, " Behold, your
house is left unto you desolate" — a prediction this, of the over-
throw of their polity and the destruction of their city and tem-
ple by the Roman legions — to which He adds, " For I say unto
you, ye shall not see me henceforth, till ye shall say. Blessed is He
that cometh i?i the name of the Lordy Here our blessed Lord
refers, though indefinitely, to the time of His " return " from heav-
en, whither He was going to prepare those "many mansions" for
His faithful followers, spoken of in the last preceding passage.
Again. By way of correcting an error into which His disci-
ples had fallen, as though the Messianic kingdom was then to be
1 Luke i. 31-33. « j Pet. i. \\. 3 o ThesB. i. 8, 9. * Rev. six. 12.
" Dan. vii. Compare verees 13, 14 with 21, 22 and verse 27. • Acts i. 10, 11. ' John xiv 1-3
ITS DOCTEINAL ASPECT. 41
restored to them ; Jesus predicts that a long interval would ensue,
between His ascension and His coining again. " He said unto His
disciples, The days will come, when ye shall desire to see one of
the days of the Son of Man, and ye shall not see it." That is,
they should not see it according to their expectation of it : not
that they should never witness it. For, He proceeds to notify
them of a " sign^'^ which should indicate xi^hen it was about to
take place. He says: "As the lightning that lighteneth out of
one i^art under heaven, shineth unto another part under heaven,
so shall also the Son of Man be in His day." ' It was on this
ground also that, after His resurrection, being asked by His disci-
ples, " Lord, wilt thou at this time restore the kingdom to Israel ?"
He said, " it is not for yow," that is, those of this generation, " to
know the times or the seasons, which the Father hath put in his
own power." ^ Not that these " times and seasons " should oiever be
revealed. The veil of obscurity then thrown over them, should
be withdrawn at the proper time — " the time of the end.'''' ^ That
" time " having come, the celestial " sign" — the " lightning'''' in the
heavens — should indicate to all the tribes of the earth, the ap-
proaching fulfilment of what He had said, — " They shall see the
Son of Man coming in the clouds of heaven, with power and great
glory." *
But, in addition to the above prophecies of Christ respecting
His second coming, and especially as we find that event elaborat-
ed in the xxivth of Matthew, the xiiith of Mark, and the xxist of
Luke, the same great truth is set forth in those parables, which
form a continuation of that sublime discourse; for example,
the parable of the Chief Servant, Matt. xxiv. 45-51. In the case
of his unvratchfulness and improper behavior, if found saying " in
his heart, my lord delayeth his coming," etc., Vv^e are told that
" the lord of that servant 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 his portion with the hypocrites : there
shall be weeping and gnashing of teeth." (Verses 50, 51.)
So also the illustrative parable of the ten virgins. Matt. xxv.
1-13. In it is taught the necessity of being in readiness for the
coming of the Lord to receive His people into his presence and
glory. Hence the enforcement of the admonition, " Watch, there-
fore, for ye know neither the day nor the hour wherein the Son of
1 Luke xviii. 22-34. « Acts i. 6, 7. " Dan. xii. 4. < Matt. xsiv. SO.
42 SECOND COMING OF CHEI8T.
Man Cometh." Moreover, in this parable, the midnight cry is
heard, " Behold, the Bridegroom cometh !" It is in this charac-
ter that our Lord is represented as coming at the last day, in the
Apocalypse, chap. xix. 7-9. The termination of the day of prof-
fered grace, and the final separation, at the judgment of the living
nations, between the just and the unjust, are graphically delineat-
ed in the sequel of the parable.
To these may be added the parable of the talents delivered to
the servants. Matt. xxv. 14-30. In it we have an illustration of
the Lord's personal withdrawal from his servants, after giving
them their charge (v. 15) ; then, "after a long time," of His re-
turn to reckon with them : i. e,, to bring them to judgment ; when,
to the faithful, there is the reward^ by exalting them to dominion
(v. 23), and their admission to the joy of their Lord: to the un-
faithful, punishment, denoted by the casting of the unprofitable
servant into outer darkness (v. 30). The parable of the noble-
man who distributes among his servants ten pounds, and takes his
"journey into a far country to receive a Jdngdom and to re-
turn^'' ' is of similar import, only that it brings more fully into
view than in the other, the design of Christ's personal absence
from the Church during the interval from His ascension to His
second coming, namely, to await H.i'&full investiture of His kingly
prerogatives, as the pre-ordained Peince of the Kings of the
Eaeth."^
We shall now conclude this golden chain of testimony to the
doctrine of Christ's second coming by passing on to the epis-
tolary writings, that we may ascertain what the inspired Apostles
taught on this subject. It is of the first importance here to ob-
serve, that what our blessed Lord, as above, had predicted of
this event, " formed the great text-booJc from which the Apostles
and primitive Christians mainly derived, not only their doctrines,
but their illustrations, of the second coming of Christ, and the
destinies of men that shall result ! " And thus was fulfilled our
Lord's avowed intention of Jceeping his words before the Church
in all ages : " And what I say unto you, I say unto all, watch ! "
The Apostles Paul and Peter, and James and Jude, and
John, as the amanuenses of the Holy Spirit in perpetuating the
doctrine of the Lord's second coming, speak of it in every variety
of form that is calculated to arrest the attention, and to keep
1 Luke xix. H-27. s Eev. i. 5.
ITS DOCTRINAL ASPECT. 43
alive in the Church a spirit of prayer, and watchfuhiess, and
patient waiting for that event. And, mark : they all treated of
it as the foundation of the hope of " eternal life," froTn the he-
ginning. In expectation of their admission to an " inheritance
incorruptible, and undefiled, and that fadeth not away " at the
Lord's second appearing, believers are spoken of as " waiting for
the Son of God from heaven," ' and as " loving that appearing." ^
Yea, with the eye of faith fixed on Christ the Coming One, not
only in His suffering, but in His glorified humanity, they were
strengthened to endure " trial of cruel mockings and scourgings,
yea, moreover, of bonds and imprisonments ; and also to be
stoned, and sawn asunder, and tempted : to be slain with the
sword, to wander about in sheep skins and goat skins, being des-
titute, afflicted, tormented : also to wander about in deserts,
and in mountains, and in dens and caves of the earth," ^ " Walk-
ing by faith and not by sight as seeing Him who is invisible," *
they had their " conversation [TroXiVeu/Aa, citizenship] in heaven,
whence also they looked for the Saviour, the Lord Jesus Christ,
who," when He comes, " shall change our vile body, and fashion
it like unto His own glorious body, according to the working
whereby He is able to subdue all things to Himself" ^
Hence St. Paul, having said, 1 Thess. iv. 16, "For the Lord
Himself shall descend from heaven with a shout, with the voice
of archangel, and with the trump of God," continues his discourse
on the subject of Christ's judgment-coming as to its results, first,
in the punishment of the wicked, thus : " And to you who are
troubled, rest with us, 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 " (2 Thess. i. 7-9) : and second, in the
reward of his suffering and faithful followers, by the resurrection
of those who sleep in Him, and the rapture of the living saints.
His words are : " And the dead in Christ shall rise first : " to
which he adds, " 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 shall we ever be with the Lord." (1 Thess. iv.
• 1 Cor. i. 7 ; 2 Thess. iii. 5. ^ 2 Tim. iv. S. ^ Heb. xl. 36-38.
* Heb. xi. 27. » Philipp. iii. 20.
44 SECOND COMING OF CHRIST.
16, 17.) And finally, third, in regard to this doctrine of the
Lord's second coming, he tells his Thessalonian brethren, 1 Thess.
V. 1-5, " But, of the times and seasons, brethren, 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" — i. e., the scoffers of the last days, who, as Peter
predicted of them, shall exclaim, " Where is the promise of His
coming ? " ' etc. — " when they shall say, Peace and safety : then
sudden destruction shall come upon them, as travail upon a
woman with child, and they shall not escape." And he again
adds : " But ye, brethren, are not in darkness, that that day
should overtake you as a thief Ye are the children of liglit^ and
of the day: we are not of the night, nor of darkness."
We ask, therefore. Whence was it that these Thessalonian
brethren " hyiew perfectly^ that the day of the Lord's " coming to
raise the dead and change the living saints, " would so come as a
thief in the night ? " There is no intimation whatever, that
they learned it from Paul, or from any of the other apostles.
All the epistolary writings, from 1st Corinthians to the Apoca-
lypse inclusive, were written subsequently to our Lord's repeated
and varied declarations and illustrations of this sublime subject.
They, therefore, only take up and prolong the theme so largely
^liscoursed of by the old prophets, and also by Him who " spake
as never man spake."
On the general subject of the testimony of the New Testa-
ment to this doctrine, it may not be out of place here to observe
that, paradoxical as it may appear, it is no less a cause of lamenta-
tion than of surprise, that the circumstance of the frequency of
its occurrence seems but to weaken the impression that it was de-
signed to produce. Such a result, surely, can only be accounted
for, on the ground of the ascendency of the sensual or worldly, over
the spiritual life, of the Church. Long exemption from being
called to suffer for Christ's sake, has almost totally crushed out
that spirit of aspiration after things heavenly, — in other words,
of a readiness to be " crucified to the world with its affections
and lusts," — which characterized the Church of primitive and of
later times. Hence the loss, to tlxe Church of this day, for the
most part, of a Scriptural view and appreciation of this doctrine,
as the foundation of her faith and hope. In the endeavor, there-
' 2 Fet. iii. 4.
ITS DOCTRINAL ASPECT. 45
fore, to recover the Church to an acceptance of this fundamental
article of " the faith once delivered to the saints," we propose to
reproduce, in a condensed form, a few of the many expressions
under which this doctrine is represented in the Gospels and
Epistles. To this end, we shall group them together under the
following heads. It is, perhaps, most usually styled,
I. " The presence of Christ^'' — 'H irapovaia tov Xpia-rov.
2 Pet. ii 16 : " For we have not followed cunningly devised
fables when we made known unto you the power and coyning
of our Lord Jesus Christ, but were eye-witnesses of his majesty."
This passage relates to Christ's transfiguration on the mount, as
recorded in Matt. xvii. 2-5 ; Mark ix. 1-7. But, though it trans-
pired during the period of the first coming of Christ, it was but
the type and earnest of the glory of the second. Again. To the
question of the disciples, " What shall be the sign of thy coming?"
Matt. xxiv. 3, Christ replied, " As the days of Noah were, so
shall also the coming of the Son of Man be " (verses 37, 39). The
Apostle James said, " Be ye also patient, brethren, stablish your
hearts : for the coming of the Lord draweth nigh" (chap. v. 7-9).
So St. Paul : " Now we beseech you, brethren, by the coming of
our Lord Jesus Christ, and by our gathering together unto Him,
that ye be not soon shaken in mind," etc. For, " that wicked . . .
the man of sin and son of perdition . . . shall be revealed, whom
the Lord shall consume Avith the spirit of His mouth, and shall
destroy" (i. e., after the example of His transfiguration) "with
the brightness of His coming?'' (2 Tliess. ii. 1-8.) See also 1st
Thess. i. and ii. passim. St. Peter also speaks of " looking for
and hasting^ unto the coming of the day of God, wherein the
heavens being on fire, shall be dissolved," etc. (2 Peter iii. 12.)
And again St. Paul : " But every man in his own order ; Christ
the first fruits : afterward they that are Christ's at His coming^
(1 Cor. XV. 23.)
H. Plis '■''appearance^'' or '•'•Epiphany^'' — 'H i-n-Kpaveca. 1 Tim, vi.
]4 : "That thou keep this commandment without spot, unrebuka-
bie, until the appearing of our Lord Jesus Christ." 2 Tim, iv, 8 :
"Henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day;
and not to me only, but unto all them also that love His appearing.''''
HL '■'■ Christ'' scorning^'' — Xpiaros ipxo/xevos. Matt, xvi. 28: "Ver-
ily, I say unto you, There be some standing here, which shall not
46 SECOND COMING OF CUEIST.
taste of death, till they shall see the Son of Man coming iu His
kingdom," This "kingdom," however, in \t^ full manifestation,
was not in their day restored to them. But they were to be the
eye-witnesses of it in its type and earnest, which occurred about
six days after on the mount of transfiguration. (Matt. xvii. 1,2;
Luke xvi. 26.) "For whosoever shall be ashamed of me and of
my words, of him shall the Son of Man be ashamed, when He
shall come in His own glory," etc. Luke xxi. 27: "And then
shall they see the Son of Man coming in the clouds of heaven with
power and great glory." Acts i. 2: "This same Jesus, which is
taken up from you into heaven, shall so come in like manner, as
ye have seen Him go into heaven." Zech. xiv. 5 : "And the Lord
my God shall come, and all the saints with thee." Mai. iii. 1 :
"And the Lord, whom ye seek, shall suddenly come to His tem-
ple," etc. St. Paul, 1 Cor. xi. 26, connects this doctrine with the
solemn commemoration of the sufferings and death of Christ in
the Lord's Supper: "For as oft as ye eat this bread, and drink
this cup, ye do show the Lord's death till He come.''"'
IV. " The day of Christ^'* — 'H rjixipa to9 Xpiarov. 1 Cor. i. 8 :
" Who shall also confirm you unto the end, that ye may be blame-
less in the day of our Lord Jesus Christ." 2 Cor. i. 14: "As also
ye have acknowledged us in part, that we are your rejoicing, even
as ye also are ours in the day of the Lord Jesus." 2 Pet. iii. 10 :
"But the day of the Lord will so come as a thief in the night,"
etc. Philipp. ii. 16 : "Holding forth the word of life; that I may
rejoice in the day of Christ, that I have not run in vain, neither
labored in vain." Joel ii. 31 : " The sun shall be turned into dark-
ness, and the moon into blood, before the great and terrible day of
the Lord come."
V. " The end^'' — To TeA.05. " And this gospel of the kingdom
shall be preached in all the world for a wituess unto all nations,
and then shall the end come,"
VL " The close of the age," or " Dispensation," — 'H awnXCia. toC
aiwvos. "Lo, I am with you alway, even unto the end of the
world." (Matt, xxviii, 20.) "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 ; so shall it be in the end of this world," '
etc. (Matt. xiii. 39, 40, 49.)
1 In the passages the Greek is, not Kocriu-os, hahitahle earth, but amivos, age or dispento
Hon.
ITS DOCTRINAL ASPECT. 47
Vll. 'H ^avcpwo-is Tov XpicTTov. ''When Christ, who is our life,
shall appear, then shall ye also appear with him iii glory." (Col.
iii. 4.) "And when the Chief Shepherd shall appear, ye shall re-
ceive a crown of glory that fadeth not away," (1 Pet. v. 4.)
" Beloved, now are we the sons of God, and it doth not yet appear
what we shall be : but we know that, when He shall appear, we
shall be like Him, for we shall see Him as He is." (1 John iii. 2.)
Yin. 'H a.7toKaXv\\ii<i TOV XpLaTov. 1 Pet. i. 5 : " Who are kept
by the power of God through faith unto salvation, ready to be
revealed in the last time." (See also verse 7.) 1 Pet. iv. 13:
"But rejoice, inasmuch as ye are partakers of Christ's sufferings;
that, when His glory shall be revealed, ye may be glad also with
exceeding joy."
We conclude this presentation of the evidence in support of
the doctrine of the Lord's second coming, with the remark, that
an event, thus so extensively and variously exhibited to our view
in the scriptures of the Old and New Testaments, could not but
have been designed as a subject of frequent, prayerful, and solemn
meditation by the church and people of God in all ages. And es-
pecially does this hold true of those who, in the dispensations of
God's providence and grace, shall be found iipon the earth at '''-the
time of the end^'' when the great "mystery of God," as involved
therein, is about to he '■'•finished^
How then, I ask, can any who wilfully close their minds to this
truth, avoid incurring the guilt, and its attendant penalty, of those
who '•''talce away from the words of the prophecy of this book,"
either by overlooking, or perverting, or denying it ? Surely, God,
in retributive justice, "will take away his part out of the book of
life, and out of the holy city, and from the things which are writ-
ten in this book : " wherein, besides that in every chapter of St.
Paul's two epistles to the Thessalonians, the theme of the Lord's
second coming is at least once introduced, the attentive reader of
the Revelation will find that, /rom its beginning to the end, it is
constantly presented to view as the one great hope and consola-
tion of the church, in all her appointed pilgrimage ; — like an heav-
enly beacon, it cheers her on through the impending storm ;
like a glimpse to the laboring mariner of the peaceful haven in
the distance, she is constantly encouraged through faith " to lift
up the hands that hang down, and the feeble knees." (Heb. xii,
13.)
48 SECOND COMING OF CITKIST.
Thus, then, we see, that while a Saviour to come in His glory
was held up to the faith and hope of the Old Testament saints,
before He personally " appeared to put away sin by the sacrifice
of Himself" on the cross ; the same faith in and hope of His return
from heaven in the clouds with power and great glory, both before
and after His ascension, were set before the church by Christ and
His inspired apostles, with additional lustre and distinctness of
utterance. And, with this evidence before us in support of the
abstract doctrine of the second coming of Christ, we pass to con-
sider it in its practical aspect.
SECTION II
PRACTICAL.
This is connected with the incentives to faith, repentance, and
a holy life. As we have already said, a belief in this doctrine of
Christ's second coming, during the antediluvian. Mosaic, and early
Christian age of the Church, operated in keeping in constant exer-
cise a '■'■ looking for that blessed hope, the glorious appearing of the
great God, even our Saviour, Jesus Christ." ' In other words, the
eye of faith centred in that event, as the polar star of the church's
undying "hope" of her final triumph over sin, the world, and Sa-
tan ; and hence operated as the all-inspiring motive, to keep herself
"unspotted" from the moral contaminations of earth, that she
might be presented as "a chaste vii'gin to Christ"'' at ^^ His ap-
pearing.'''' ^
But, I ask, — and I put the question with deep solemnity — Has
this faith and hope in Christ's second coming been retained by the
professing church, in the sense in which it was received, from Abel
down to the time of John in the Isle of Patmos ? Or, if we except
an adherence to this doctrine by the early ^:)os<-apostolic church down
to the opening of the IVth century, has it been permitted since
to hold a corresponding practical iyvfluence over the lives and con-
duct of those who have professed and called themselves Cliristians?
We judge no man. Nevertheless, on this subject, we appeal :
— if Ave except a few "burning and shining lights," who, "like
angel visitants, few and far between," have ajipeared upon the
stage within the last sixteen centuries, the current theology of
ITS I'KACTICAL ASPECT. 49
the Church has unceasingly taught that meditation on death and
judgment, and on the glories of hearen and the pains of hell, are
the great motives to repentance, and the keeping the mind in a
proper tone as it regards the future: while it is strenuously ob-
jected that, to insist on such a doctrine as the one here presented
to view, is of a purely theoretical character, and tends only to
fanaticism and delusion. On this subject, then, I beg indulgence
to remark,
1. That, of the first of these motiYe^— preparation for deaths
etc., — it is not so much an exhibit of the brief and uncertain
tenure of life, and the solemnities of the judgment and a
future state, as motives to repentance, etc., to which we object ;
as that they are made pre-eminent^ as such, over a much more im-
portant, and, as we contend, the oiily truly Scriptural motive to
that end. Of the numerous passages that might be given in illus-
tration, take, for example, the following : " Therefore, be ye also
ready, /or, in such an hour as ye think not, the Son of Man
Cometh.'''' ' Here, evidently, the declared unexpected return of the
Son from heaven, and not death, is presented as the motive of
preparation to meet, not " the king of terrors," " hut " the Son of
3Ian ;" and not, further, to meet " the Son of Man," as though
He came to us at death. Rather, the striking of that fatal blow
is inflicted by the coming of " the King of terrors^^ ' whose work
it is, by the judicial permission and command of the God oi provi-
dence^ to inflict upon us the penalty due to our sins ; which pen-
alty, as to the circumstances of the time, place, and manner of its
infliction, forms no part of Christ's mediatorial work. As in the
case of the rich worldling in the Gospel, we read that it was, not
Christ, but " God that said unto him, Thou fool, this night shall
thy soul be required of thee !" i. c., at the hand of the rider of the
" pale horse," whose " name was Death.'''' ^ Nor is there any ex-
emption from this penalty, during the "reign of Death" in and
over our world. ' Saint and sinner alike fall victims to his relent-
less power.* " It is appointed unto men once to die, and after that,
the judgment." ' At death, while tlie body is laid in the grave, the
soul " returns to God who gave it." * So far from Christ's coming
even to the saints, at death, their souls, disenthralled from their
clay tenement, go to Him ! Hence their " desire to depart, that
Matt. xxiv. 44. 2 job sviii. 14. = lb. •• Rev. vi. 8. » Eph. ii. 2.
• Eccles. ii. It, 15 ; viii. 14 ; is. 11. ' Heb. ix. 27. » Eccles. xii. 7.
4
50 SECOND COMING OP CHRIST.
they may be with Him." ' Besides, death, in any view we may
take of it, is unnatural to us. Death has rohbed us of our pris-
tine state, and is therefore our greatest enemy. For this reason it
is that we dread death. Accordingly, the blessed " Gospel," which
" brings life and immortality to light," '^ instead of preaching up
death to us as a motive to repentance, etc., points our eye of faith
to Him, who, at His first appearing, "came to deliver them who,
\\xTo\x^ fear of death, were all their life-time subject to bond-
age ;" ^ and who, when He shall " appear the second time," comes
as " the judge of the quick and the dead," seated on His " white
horse," wearing His " many crowns," as He whose name is " Faith-
ful and True," "* to " destroy him that has the power of Death, that
is, the Devil."
Again :
2. As to the qther article — that of urging a meditation of death,
etc., as a motive to Christian constancy. In so far as this motive
is made to rest upon the expectation of an immediate entrance, at
that juncture, into a state of perfect blessedness ; we can only now
say, that we know not of a single passage of Scripture that war-
rants any such exj^ectation. That the souls of the faithful de-
parted do, immediately after death, enjoy a state of blessedness
which " passeth all understanding," ^ and that they do visibly be-
hold the Lord, as He is seated upon the throne of " intercession "
" at the right hand of the Majesty in the heavens," we fully be-
lieve. But this state, we are not to forget, is that of a separation
of the soul from the body. Hence, that that conscious blessed-
ness, that rest, whatever it be, is not and cannot be then consum-
mated, is evident from the ojiening of the fifth Apocalyptic " Seal,"
respecting which St. John says, " I saw, under the altar, the souls
of them that were slain for the word of God, and for the testi-
mony Avhich they held : and they cried with a loud voice, saying.
Sou:) long, O Lord, Holy and True, dost thou not avenge our blood
on them that dwell on the Earth !"° and of them it is said, that
"white robes" — which is interpreted to be "the nghteousness of
the saints " ' — " were given to every one of them ; and it was said
unto them, that they shoidd '■'■rest yet for a little ichile, until their
fellow-servants also, and their brethren, that should be killed as
they were, should hefulfilledP "
1 PhiUpp. i. 23. 2 2 Tim. i. 10. = Heb. ii. 15. * Rev. six. 11-16.
6 Philipp. iv. 17. « Kev. vi. 10. ' lb. xix. 8. « lb. vi 11.
ITS rEACTICAL ASPECT. 51
We cannot now enter into a full exposition of this momentous
subject. It must suffice for the present, to refer the reader to
the latter part of the prayer, as found in the burial service of the
Church of England, as, in our view, presenting the Scriptural idea
of the existing beatitude of those who " sleep in Jesus." ^ It is
in these words :
" Almighty God ... we give Thee hearty thanks for that it
has pleased Thee to deliver this our brother out of the m;iseries
of this sinful world ; beseeching Thee, that it may please Thee
shortly to accomplish the number of thine elect, and to hasten thy
kingdom ; that we, and all those that are departed in the true
faith of Thy holy name, may have our perfect consummation and
hllss^ both in body and soul, in Thy Eternal Kingdom, through
Jesus Christ our Lord."
We only add, that it is declared of the " souls " of these mar-
tyrs now "under the altar," that they are destined to ''^ sit on
thrones^'' ^ and toear " croions,''^ ^ and bear in their hands the ^^palms^^
of celestial triumph,^ and that they " shall reign on earth.''' ^ But
this cannot be, until their bodies and souls are reunited, at " the
resurrection of the just." ° This, however, is dependent upon the
second coming of Christ. "Christ the first-fruits: afterward,
they that are Christ's at His coming.'" '
It follows, therefore, that the second coming of Christ, and
not death, is the great, ]3ractical. Scriptural motive to Christian
constancy.
And so of every other motive to practical godliness. Indeed,
the more we examine the Scriptures on this point, the more clearly
shall we see this. Do you ask what is the Scriptural motive,
(1.) To repentance f I answer, it is the second coming of Christ.
" Bepent ye, therefore, and be converted . . . and He shall send
Jesus . . . whom the heavens must receive, until the times of
restitution of all things." ^
(2.) What, to love Christ? I answer, the same. "If any man
love not our Lord Jesus Christ, let him be anathema, maranatha:"
which, being interpreted, is, " Let him be accursed. The Lord
comethP "
{3.) What, to love one a7iother P I answer, the same. "And
the Lord make you to increase and abound in love toward one
» 1 Thess. iv. 14. a Rev. xx. 4. a ib. iv. 4. * lb. vii, 9. ^ it,, v. 10.
Luke xiv. 14. ' 1 Cor. xv. 23. * Acts iii. 19-21. » 1 Cor. xvi. 2i
{MS SECOND COMINa OF CHKIST.
another, and toward all men, even as we do toward you : to the
end He may stablish your hearts unblamable in holiness before
God, even the Father, at the coming of our Lord Jesus Christ,
with all His saints." '
(4.) What, to mortification of earthly lusts ? I answer, the
same. " When Christ who is our life shall appear^ then shall ye
also appear with Him in glory. Mortify^ therefore, your mem-
bers which are upon the earth," etc.'^
(5.) What, to general obedience and holiness ? I answer, the
same. " We know that, when He shall appear, we shall be like
Him, for we shall see Him as He is. And every man that hath
this hoj)e in him, purifieth himself, even as He is pure." '
(6.) What, to spirituality of mind? I answer, the same. " For
our conversation [7roXtVev/xa, citizenship] is in heaven, /"/om wAe/ice
we looJcfor the Saviour, the Lord Jesus Christ, who shall change
our vile bodies," etc.^
(7.) What, to works of mercy f I answer, the same. " When
the Son of Man shall come in His glory, . . . then shall He say to
them on His right hand. Come, ye blessed of my Father, inherit
the kingdom, etc. ; for I was hungry, and ye gave me meat, etc. :
for, as much as ye have done it unto one of these little ones, ye
have done it unto me." '"
(8.) What, to watchfuhiess P I answer, the same. "Let your
loins be girded about, and your lights burning . . . Blessed are
those servants whom the Lord, when He cometh, shall find watch-
ingy
(9.) What, to moderation and sobriety ? I answer, the same.
" Let your moderation be known unto all men. The Lord is at
hand."'
(10.) What, <o ministerial fidelity and diligence? I answer,
the same. "For what is our hope, or joy, or crown of rejoicing ?
Are not even ye in the presence of the Lord Jesus Christ at His
coming .^ " * And finally,
(11.) What, to patience and long-snffering ? I answer, the
same. "Be ye q\&o patient: stablish your hearts: for the coming
of the Lord draweth nigh." '^
» 1 Thess. iii. 13. ^ Col. iii. 4, 5, ; Tit. u. 11-13. 3 1 John iii. 2, 3 ; ii. 28 ; Matt. xvi. 27
Rev. xsii. 12. * Philipp. iii. 20, 21. » Matt. xxv. 31-36. » Luke xii. 35-S7 ;
1 Thess. V. 4, 5 ; Rev. xvi. 15. ' PhUipp. iv. 5 ; 1 Pet. i. 13. e 1 Thess. ii. 19
Matt. xxiv. 46 ; 1 Tim. vi. 13 ; 2 Tim. iv. 1, 2 ; 1 Pet. v. 1-4. » James v. 7, 8 ;
2 Thess. i. 4-7 ; Heb. x. 36, 37 ; 1 Pet. i. 6, 7.
ITS PRACTICAL ASPECT. 53
Having thus set before the reader the Scriptural evidence of the
doctrine of the Lord's second coming ; and also pointed out its
designed tendency in a practical aspect, we can only add the
prayer, that we may all have grace to " look " forward to and
*' love his appearing," as our only hope of preparation to " stand
before the Son of Man" when,
" In pomp and majesty ineffable,"
" He shall descend from heaven with a shout, with the voice of
the Archangel, and with the trump of God."
PART II.
An Mcamination of the Question — Is the Second Coming of
Christ, and the Setting up of His Kingdom, past, present, or
future?
^ PRELIMlISrARY EEMAEKS.
In the discussion of the subject to which the reader's thoughts
are now directed, viz., an examination of the question — Is the
Second Coming of Christ, and the Setting up of His Kingdom,
past^ present, or future ? — let us suppose that, for the first time,
he is brought into contact with the Scriptural doctrine, etc., of that
event, as set forth in Part I. of this treatise. With a mind en-
tirely unbiassed by previous contact with speculating theories,
the query is, What would be the impressions, convictions, and
conclusions of his mind in reference to it ? Undeniably, the pro-
phecies of that event as presented by the writers of the Old Tes-
tament, and by Christ and His apostles in the New, point to a
period in the Divine purpose when " the Church of God, which
He purchased with His own blood," ' should assume the form and
dimensions of a " kingdom " of unrivalled splendor and dominion
under the reign of Christ, the Messiah, as " king ; " by an exter-
mination of all His and her enemies, and the establishment and
perpetuity of a state of universal peace, prosperity, and righteous-
ness in the earth.
I now, therefore, submit : Taking into view the prophecies of
this event as a whole, would not such a reader, receiving them as
VARIOUS THEORIES. 55
a revelation from God, and interpreting the language in which
they are given in its natural or grammatical sense, infer that it
was still future ? Look at the subjects embraced in them. Taken
in connection with the coming of the Lord, they announce, Jirst,
that Jesus, in his Jcingly character, as " the Son of the Highest,
has the promise that He shall sit on the throne of His father
David, and reign over the house of Jacob forever ," etc. ; ' second,
that those who now " sleep in Christ " shall be raised from the
dead, while those who are alive at His coming shall be changed,
and caught up to meet Him in the air ; ' and third^ that Christ is
then to commence, jointly with His risen and glorified saints who
are to reign with Him on the earth, to "judge the world in right-
eousness, and to rule the nations upon earth." Xow, who will
venture to affirm that all these prophecies have already been
verified ?
Strange to tell, there are eminent writers not a few, who, in
one foim or another, have taught that the coming of Christ the
second time to establish His kingdom among men, either tran-
spired centuries ago, and that it has already run its course ; or
that it noio exists, and is to continue for an indefinite time. It
will be indispensable, therefore, to an intelligent understanding
of the various theories which have been brought to bear upon this
great subject, candidly to examine their respective merits ; compare
each with the other ; and the whole with what the writer deems
to have been revealed to both prophets and apostles, by " the
Spii'it of Christ which was in them."
The most prominent of these theories are the following. The
prophecies referring to this event, it is contended by some, were
verified,
1. By the Restoration of the Jews from the Babylonish cap-
tivity.
2. Another class allege that they received their accomplishment
in the overthrow of Paganism and the establishment of Chris-
tianity in the Roman empire, under Constantine the Great, in
A. D. 323.
3. A third class affirms their fulfilment in the judgments in-
flicted upon the Jewish nation and polity, at the destruction of
Jerusalem by the Roman legions in A. D. 70.
4. And a fourth class, that the kingdom and reign of Christ on
1 See page 39 of this Work. a lb. 43.
56 SECOND COMING OF CHRIST.
earth are identical with the establishment of the Christian ChurcLj
the dispensation of which is to continue until the close of the mil-
lennial age, when He will raise the dead, judge the world, and
deliver u^ the kingdom to God, etc.
I here remark, that the theology of these various theories is so
interwoven with much that is written on this subject of the sec-
ond coming and reign of Christ by modem interpreters of pro-
phecy, that nothing further need be added by way of apology, for
the space appropriated to them in these pages. They will be
discussed seriatim, each under a separate chapter. As prelimi-
nary thereto, it will be well to premise :
First. That the phraseology, the kingdom and reign of Christ,
and the millennial era of the Church, is used by all writers inter-
changeably as denoting the same thing.
Second. This being so, I remark that it is reasonable to sup-
pose — indeed it is indispensable — that any theory which advocates
the second coming of Christ and the establishment of His kingdom
on earth, either as already past or as now existing, should partake
of all the characteristics of both, as specified in prophecy respect-
ing them.
Third. It is here also specially to be borne in mind that all
these theories, except the first, interpret the second coming of Christ
in the sense of cither a providential, or of a figurative or spiritual
coming. This is dgne to avoid a dilemma otherwise fatal to them,
to wit, that in no sense can it be maintained that a literal ov per-
sonal coming of Christ has transpired, within the limits assigned
by them to that event. It is clear, however, that if such a literal
or personal coming of Christ is an event jQt future, — which all these
writers admit — it will follow, according to their own showing,
that there are to be three, instead of two, comings of Christ.
Fourth. But if, on examination, the theories to pass under
review y*a^7 to furnish evidence from Scripture and from fact, of
the second coming of Christ, and of the setting up of His king-
dom in the world, under either of the forms for which they contend,
it will leave the way fairly open for the sej^arate consideration of
that subject in a subsequent part of this Treatise.
With the way thus prepared before us, we proceed to an ex-
amination of those theories which maintain that the second coming
of Christ is already past, of which there are three theories.
MILLEKISM. 67
CHAPTER L
FIRST THEORY : MILLERISM.'
THIS THEORY ALLEGES THAT ALL THE PEOPHCIEES 'WHICH SET FORTH THE RESTORATION, COX-
VERSION, ANP POLITICAL PREEMINENCE OP THE TWO KINGDOMS OP JUDAH AND ISRAEL
OR THE TEN TRIBES, WERE VERIFIED BT THE RETURN OF THE JEWS FROM THE BABYLON-
ISH CAPTIVITY.
If thig be so, it follows that the recovery^ by Judah and Israel,
of " the first dominion " ^ promised to them under their Messiah,
in other words, the Millennium of the Scriptures — for there can
be no millennium on earth without the Jews — has become a mat-
ter of history, in the place of prophecy yet to be fulfilled.
The important bearing which this theory has upon the general
subject of our present inquiries, calls for a special examination of
its merits. We will lay before the reader in the outset as plain a
statement as we can of the facts in the case.
First, then, I observe : There are many of the prophecies of
the Old and New Testaments, which speak of the return of the
Jews to their own land, in immediate connection with the contem-
poraneous j!9ersc)?iaZ/)re5e?2ce of the Messiah as their King.
But those mighty men of renown of former days, Beza, Pri-
deaux. Parens, Willet, and Owen, together with those worthies of
modern times, Simeon, and Scott, and Faber, of England ; and the
Rey. Dr. Berg, of our own country, stoutly maintain a future
literal restoration of the Jews to Palestine ; whilst at the same
time they deny, that the second personal coming of Christ is in any
way connected with that event ; or, in other words, that it is ^^re-
millennial.
On the other hand, that class of writers with whom we are
now more specially concerned, whilst they admit a second per-
sonal coming of Christ as future, do at the same time deny the
future restoration of the Jews, affirming that all the prophecies re-
lating to that event were fulfilled hy their return from the Baby-
lonish captivity. In this theory, therefore, there is a doable pur-
pose, viz., first, to evade the doctrine of the second personal coming
1 The writers on this subject are Rev. Wm. Miller, Rev. George Storrs, Rev. F. G. Fox,
Rev. Josiah Litch, Eev. J. Oswold, A. M., and others.
* Micah iv. 8.
58 SECOND COMING OF CHKIST.
of Christ as being ^;re-inilleniiial ; and second, to escape the dilem-
ma attendant upon the theory of the other jxriters above mentioned,
all of whom, while they contend for the future literal restoration
of the Jews, etc., yet affirm that Christ Avill reign over them
spiritiially : at the same time alleging that the personal coming of
Christ is joos^-millennial. This, we repeat, is to make out three^
instead of two, comings of Christ.
Now it will, we think, be conceded that, of the two horns of
tliis dilemma, the latter has the decided vantage ground over the
former. It will be found, unless we greatly mistake, that writers
on this subject must either admit that the second personal coming
of Christ IS ^re-millennial, or adopt the theory which denies the
restoration of the Jews as being still y^<^^^?•e.
Having thus defined the j)Osition of these writers in the prem*
ises, we return to the advocates of the theory under consideration.
The first thing to be noted in regard to them is, a consciousness
of the difiiculty which their theory must encounter, from the very
terms in which the prophecies relating to the Jewish restoration
are couched. We here refer to the obvious disproportion between
the glowing language of the prophets in relation to that event,
and the circumstances attendant upon the termination of the
Babylonish captivity. All this, however, is attemjited to be obvi-
ated by the objection, that the above argument "is more plausible
than solid." " It is said in the first place, that, "by forming our
estimate of the character of these events, not by our feelings, but
by a reference to those of the pereons actually concerned in them,
we shall not think that the disproportion" here spoken of "be-
tween the prophetic language and those events, is quite ^so great
as might, at first, be supposed." And second, "that the prophecies
in question have a reference to things, compared with which any
events, connected with mere Jewish interests, have no impor-
tance," etc.
But to this it may be replied : Are we then to understand
that the statements of the old prophets on this subject are exag-
gerated? that the fidfilment of God's promises and prophecies
is not equal to what the language used might lead us to expect?
and, that the substance of the things hoped for is inferior to the
shadow of them? If so, does it not follow, that such an assump-
tion savors of a neological leaven ? Surely, if men may thus lower
and evade the language of Scripture, there is nothing the force of
MILLEEISM. 59
which may not be got rid of in like manner; and the writings of
the prophets — or rather the voice of the Holy Ghost in them —
must be looked upon as no better than hyperbolical bombast !
And so, also, of the estimate of the events pointed at in the
prophecies by our feelings, instead of the feelings of those actually
concerned in them. Has it then come to this, that "the character
of the events" which God predicted by His prophets, is to be
affected either by our feelings, or theirs, or by those of any other
class of persons? Is the insjnration of the Holy Ghost to be
tested, after all, by the various and opposite expectations of men?
— is it to be resolved into our natural or religious enthusiasm ?
And are the images of future events exhibited to the Church
through the medium sometimes of an excited, sometimes of a de-
pressed, and often of a distorted imagination ?
And, in conclusion on this subject : If God so please, who, or
what is man, that he should presume to decide as to what " events,
connected with the Jewish interests," should or should not be of
"importance?" Let us suppose an allusion here made to the per-
sonal manifestation of Messiah to the Jews on their restoration.
We might ask, not only on the score of the probability/, but the
possibility of such an event," Is anything too hard for the Lord?"'
Is our unbelief to be the measure of His truth ? K a Jew had
objected, before the events, the improbability, approaching not
only to moral, but to physical impossibility, that Messiah could
ever be born of a virgin: suppose, fm'ther, he had objected the
improbability of such a religion as that, of Christ, with such ap-
parently inadequate support, and so contrary to men's prejudices
and passions, ever so prevailing in the world, as that one day all
oiations should bow to Him : — how would such an objector meet
this antagonist, but by arguments that would equally refute his
own? namely, /a?YA in the truth and power of God!
But enough of this. Let us now, as briefly as may be, proceed
to the proofs and arguments alleged in support of this theory.
Assuming that no such an event is in the womb of the future, it
is affirmed,
I. That the predicted reconciliation to take place betweeji Ju-
dah and Israel has already been verified m the restoration from
the Babylonish captivity. In proof, we are referred, as the foun-
dation on which this theory rests, to the following passage, Jer. I.
' Jer. xsxii. 27.
60 SECOND COMING OF CHEIST.
4, 17, and 33, 34, as an express prophecy of the return of "the
children of Israel and the children of Judah together from Baby-
lon under Cyrus. It is hence argued that, to expect their return
as yet future, is to expect a new schism in the nation, for which
no plausible reason can be assigned; and a mutual reconciliation,
for which no cause, without such a schism, could exist. In a word,
it is insisted, 1st, that the nation was then restored, and assumed
an independent character; 2d, that this restoration was attended
by an ea:;^2nc^iO?i of the national schism; and 3d, that it was ac-
companied with a spiritual revival : all of which, if founded in
truth, as they involve the cessation of the old feud which divided
the two kingdoms, and they became merged into one under the
common denomination of Jews, demonstrate the moral impossi-
bility of any return in the future.
From a desire to give the advocates of this theory the full
benefit of all that can be adduced in its support, as claimed to be
derived from the Scriptures of the Old and New Testaments,
and from profane writers, we herewith lay before the reader the
materiel out of which their alleged evidence to that end is derived.
1. In defence of the first of the three above-named postulates,
to wit, that at the time of the nation's return from Babylon, it as-
sumed an independent character, we are referred to the following
from Josephus, lib. xi. chap. v. 7, where he says : — " So the Jews
prepared for *he work. This is the name they are called by, from
the day that they came up from Babylon : which is taken from
the tribe of Judah, which came first to these places: and thence
both they and the country gained that appellation."
Now, inasmuch as the passage quoted from Jer. 1., as the foun-
dation on which the superstructure of this theory is built, includes
the restoration of all the children of Judah and of Israel, or the
ten tribes; so, in order to the complete establishment of their joint
national independence at that time, the restoration here contended
for must embrace the two kingdoms as a ichole. Accordingly,
these writers infer such to have been the case, 1st, on the ground
that the Jews are spoken of by Josephus as having "first" return-
ed, etc., which of course implies, that those of the children of
Israel followed afterward; and 2d, from the alleged failure to
find the lodging place of the ten tribes, on the part of those who
are looking for theiY future literal restoration to the land of their
fathers. And, in confirmation of this, we are referred to the writer
MILLEEI8M. 61
of the Maccabees, (chap. iv. 59; and v. 3, etc.), who gives to the
united population the name of Iskael..
Let us, however, enter a little more into the historic evidence,
adduced by the advocates of this theory, in support of the point
under discussion. One of the ablest writers in its defence, having
traced the history of Jewish affairs from the period of their resto-
ration by Cyrus, and then through the fortunes which foUoAved
them by the overthrow of Medo-Persia at the hand of Alexander
the Great, the division of his empire after his death into four king-
doms, and the important bearing with which the friendship or
hostility of the Jews in Judea were regarded by their contending
rivals, down to the time when their national independence was re-
cognized under the sway of the Asmonsean princes, says : — " In the
year b. c. 143, Simon, brother of Judas Maccabaeus, was acknowl-
edged by Demetrius, Jciiig of Syria, as high-priest and prince of
the Jews ; and so remarkable was this transition from a provincial
to a national state, that it became an epoch in the history of the
Jews, and an era from which subsequent events were dated ; " and,
that " the nation continued absolutely independent till the year
B. c. 63, that is, during a period of eighty years, until Pompey
took the city of Jerusalem."
Again : In meeting an objection " that the condition of the
Jews" during this interval "was very contemptible compared with
their condition under the former race of kings," this writer draws
a comparison between their state when, in the reign of Jehosha-
phat, Judea being invaded by the Moabites and Ammonites, they
were unable to repel their foes ; * and that " under the Maccabgean
kings, when Moab and Ammon were completely extinguished as
nations, and the Edomites were compelled by Hyrcanus, the son
of Simon, to adopt the rite of circumcision, from which time they
ceased to have a national existence."
Once more: In further proof of the national independence,
unity of interest and purpose, and numerical power of the restored
Jewish nation, we are transferred to the time of the Roman Em-
peror Caligula, who, being " intoxicated with power, resolved that
he must be honored as a god." To this end, he " gave orders that
his image should be set up in all the temples dedicated to religious
worship throughout the empire." In this " he found no difficulty
till the question came to be about the desecration of Jehovah's
> 2 Chron. xx. 3.
62 SECOND coirmo of cheist.
temple in Jerusalem. Here," however, " he found a resistance not
to he overcome." " Petronius, the governor, upon receiving the
imperial mandate," aware of "the power of the Jews who inhab-
ited the countries beyond the Euphrates," according to the state-
ment of Philo, became greatly alarmed. "For he knew," says
Philo, "not by report, but by experience, that Babylon, and
many other of the provinces, were in the possession (Karexo/Aems)
of the Jews." So Josephus, also, " speaking of the Jews living
beyond the Euphrates," says, — " While the ten tribes are beyond
the Euphrates until now, and are an immense multitude, and not to
be estimated by numbers," etc. And finally, we are referred to
" Agrippa's letter to Caligula, in which he endeavors to dissuade
him from desecrating the temple in Jerusalem." — " But concerning
the Holy City, I must speak what is fitting. This, as I said before,
is my country, and the metropolis, not of one territory, but of
very many, on account of the colonies that she has sent out to
various places," etc. " Then follows an enumeration of the differ-
ent parts of the world in which the Jews ai-e to be found," exclu-
sive of " those beyond the Euphrates " alluded to by Philo and
Josephus, of whom, he adds, " I say nothing," etc.
2. Further, on this subject. In reference to the evidence of
the reconciliation of Judah and Israel, or of the unity of interest
and purpose of the nation, etc., during this. period, Philo is quoted
as saying, — " For every year deputations are sent, bringing much
gold and silver to the temple, collected from the first-fruits ; and
they travel by ways hard to be passed over, but which seem to
them, from their religious zeal, like the best roads," etc. Now,
these " deputations," it is^said, " were the representatives of the
ten tribes living beyond the Euphi'ates, who, being descended of
those who departed from Judah, bring their annual offerings to
Jerusalem ; by Avhich act they acknowledge it as the centre, both
of civil and religious unity of the whole nation. Also, that the
persons whom Judas went to assist, as spoken of in the 1st Book
of Maccabees, being residents in Galilee, must have belonged to
the ten tribes. And it is hence demanded : " Is this no proof of
the healing of the national breach ? It was not to Dan, nor to
Bethel, that they went. But to Jerusalem.'''' Aye, and in bearing
their precious offeiings to the Holy City, their "joy was of so in-
tense a kind as to make them overlook inconveniences and dangers
of every kind attending their long and tedious journey."
MILLERISM. ^3
3. And now, as to the last point — the spiritual revivals. It
is contended by these writers ^' that such revivals might be fairly-
expected from the language of the prophets, when speaking of the
return of the Jews to their land :" and that they " do not consider
any events that did not involve them, a fulfilment of those proph-
ecies." But they insist, " that such revivals did take place., ap-
peal's from the testimony both of Ezra and Nehemiah. See Ezra,
iii. and x. ; and Nehemiah, viii. and xi. ; also, 2 Maccab., x., etc.
So much, then, according to this theory, for the historical facts
and evidences of the millennium of the Scriptures, as alleged to
have been verified in the complete restoration, reconciliation, and
conversion of the children of Judah and Israel, or the ten tribes,
to and in their own land, on their return from Babylon.
II. We pass now to a series of arguments adduced by these
writers, in addition to the above, against a future literal return
of the Jews to Canaan : of which,
1. The first "is founded on the necessity," upon that hypo-
thesis, " of connecting with the literal return, the literal rebuild-
ing of the temple ; and with it, of course, the literal restoration
of sacrifice," etc.- It is hence argued, that if the return of the
Jews at some future period is to be followed by such consequences,
"there is such an evident rec?wc^jo in absurdunia,& inyolves falsity
in the assumption ; " there being no propliecy which points either
to the rebuilding of the temple, or the restoration of sacrifice,
after the destruction of the Holy City, etc.
2. A second argument to the same end, is founded upon the al-
leged fact " that the New Testament is silent about the restoration
of the Jews to their land. The destruction of the temple, and the
desolation of the Holy City," it is said, " are foretold, with their
consequences : but, not a word of comfort, as was the case pre-
vious to the Babylonish captivity. The ejectment from the for-
feited inheritance is final. The kingdom is taken away from the
" wicked men, and given to a nation bringing forth the fruits
thereof" "God," it is declared, "will remember His covenant
with literal Judah no more for ever, neither shall it come into
mind." " And when Paul, in the xi.th of Romans, denies that God
has cast away llis people, the benefit from which they are not ex-
cluded is spiritual and personal, having respect, at that time, to
" the election of grace," and ultimately, to " turning away un-
godliness from Jacob." And,
64: SECOND COMING- OF CHRIST.
3. A third, and the last and principal argument against the
future literal restoration of the Jews to their land, " is founded
upon the respective characters of the two covenants. Many
strange things," these writers tell us, " have been written in our
strange times on the subject of the covenants. But the matter
stands clearly unfolded by the apostle in Galatians, chaj). iv.,
22-31. The one covenant is entirely confined to temporal things,
and the other to spiritual things. The former passed away on
the death of Christ, with all its provisions and its promises. To
talk now of the Jews as a peculiar people, and as having any tem-
poral promises," it is afErme4i^"is to revive the covenant that
God has superseded."
Thus have we laid before the reader, so far as we are aware,
the entire strength of the proof-texts, historical facts, and other ar-
guments, adduced in support of the theory, that the return of the
Jews from Babylon verified all that the prophecies point out, in
reference to the destiny of Judah and the ten tribes. We have
also purposely abstained from remarks in reply, with a view to
avoid a break in the chain of evidence furnished in advocacy of it.
But, as " he that is first in his own cause seemeth just " — and we
readily concede the apparent force of the reasoning employed in
its defence — " but his neighbor cometh and searcheth him : " ' So,
having sundry serious objections to advance against both the
foundation on which it rests, and the superstructure built upon it,
we submit the following to the consideration of all candid and im-
partial minds.
Let us, then, examine,
I. ThQ foundation, on which this theoiy rests.
1. I remark in the first place, as I have already said, that this
theory involves the necessity of demonstrating the entire restora-
tion, not only of the children of Judah, but those also of the Ten
Tribes, from the Babylonish captivity by the edict of Cyrus, in
order to sustain the alleged prophecy of it in the l.th chap, of
Jeremiah ^Vl its integrity. If it fails to do that, the whole is
swept away. That it does not and cannot do that, will, we sub-
mit, appear evident from what follows : —
(] .) There is no proof in Scriptui-e of a single family having re-
turned from eacJi of the ten tribes. It can only be shown that a
few from several of them, did so. This, however, it is to be borne
1 Prov. xviii. 17.
anLLERisM. 65
in mind, can only be accounted for from the fact, that there al-
ways was in Ephraim a remnant^ who liad their hearts toward
Jerusalem, and who did not fall into the idolatrous practices of the
nation in general. It was to prevent their example from drawing-
back the whole nation, that the calves were first set up in Dan
and Bethel : ' And, when Hczekiah kept a solemn passover in
Jerusalem, and invited Ephraim and Manasseh to attend, though
the great body of Israel " laughed [the messengers] to scorn and
mocked them ; nevertheless divers of Asher and Manasseh and
Zebulun humbled themselves, and came to Jerusalem.'^'' ■ Of these^
then, it was, who, never having left Judah, returned with them
from the Babylonish captivity. Of those of the Ten Tribes car-
ried captive into Assyria by Shalmanezer,^ there is not the least
evidence that one of them availed himself of the jDroclamation of
Cyrus to return with Judah. Then further,
(2.) So far as the inhabitants of Samaria were concerned, be-
tween whom and the Jews there existed the greatest enmity
after the return from Babylon; so we know that the Jews in the
time of Christ regarded them with great antipathy,^ which is any-
thing but evidence that the ancient quarrel and ground of jeal-
ousy were removed. At the time of the return from the Babylonish
captivity, therefore, these Israelites held to Judah, a relation
analogous to that of the mixed multitude of Egyptians, who ac-
companied them at the former exodus.^ But surely, no one w aid
say on that account, that Egypt went up ! Once more,
(3.) What is decisive of this point is the fact, that this very
case is contemplated in prophecy, distinct from, and independent
of the restoration from Babylon. In Ezek. xxxvii. 16, 17, the
prophet is directed to "take one stick and write upon it. For
Judah, and for the children of Israel his companions. Here we
have Judah and his companions of the house of Israel, as they
attached themselves to him before and during the captivity ; and,
as we admit, came up with him from Babylon. But is this all ?
"Then take another stick and write 'upon it. For Joseph, the
stick of Ephraim, and for all the house of Israel his companions :
and join them one to another in one stick." ^ The advocates of
this theory, therefore, are bound to show us the complete fulfil-
' Compare 1 Kings xii. 32 with 2 Chron. xi. 14-17. 2 2 Chron. xxx. 10-12.
3 2 Kings xvU. 1-5 and verse 23. * John iv. 9. ^ Exod. xii. 38 ; Numb. xi. 4.
« Ezek. xsxvii. 16.
6
66 SECOND COlinNG OF CHRIST.
ment of both features of this prophecy, in the alleged return from
Bahylon : not only the union of Judah with some of the children
of Israel his companions ; but also with " Ephraim and the tribes
of Israel, his fellows" (ver. 19), even " all the house of Israel, his
companions." And this, we conceive, it is utterly out of their
power to do, there being no recorded events at all to correspond
with both the circumstances so precisely described and distin-
guished in this place. Finally,
(4.) It remains to be proved, that Jer. 1. 3, 17, 33, selected as
the foundation of this theory, refer to a restoration of Israel, or
the Ten Tribes, at the time of the taking of Babylon by the
Medes ; nor do they in all the instances, obviously relate to any
restoration of Israel at all. The error of these writers on this
subject, arises from their overlooking an important principle of
prophetic interpretation; viz., that the spirit which spake by
the prophets frequently contemplates tv:o events; the one being
either a type or earnest of the other. The latter and greater is
the one kept chiefly in view, and the description of it is conse-
quently in many respects unsuitable to the minor event, and
altogether overcharged, if it be limited to it. On the other hand,
there are occasional allusions which must be limited to the minor
event. Thus we admit in Jer. 1. and li. a plain and obvious reference
to the taking oi Babylon by the Medes ; but we equally insist upon
a reference in it t© the destruction of the mystic Babylon, or, at
least, to some event of far greater extent and scope, and accompa-
nied by circumstances which have as yet had no fulfilment. For ex-
ample, we ask the abettors of this theory, — Is there not a reference
in Jer. li. 19-24 to Israel as " the Lord's battle-axe^'' etc., which is
made instrumental in the vengeance on Babylon? — was Israel
made " a weapon of war in the Lord's hand " in the time of Cyrus,
or in any way instrumental in inflicting that vengeance ? We
would further ask. Were the Lord's people called out of Babylon
(verse 45), and afibrded an opportunity of escape, ^>retJtor<5 to the
taking of Babylon by the Medes ? Is not this verse, therefore,
plainly parallel with Rev. xviii. 4, and a mark that mystical Baby-
lon is intended ? And once more, was Babylon destroyed by
Cyrus hi the manner stated in verses 13 and 26? Was the con-
quest and change of dynasty which then took place an end of that
city?
The foundation of this theory being thus disposed of, we might
ALLEGED FACTS AND AEGUMENT8. 67
well sj^are ourself the labor and the reader the time of pursuing
the subject further. There is, however, a need-be, to take a sur-
vey of the imiDOsing proportions of,
n. The superstructure^ which not a few of the wise and good
of our day have erected upon it. Permit me here to say, tliat I
think I am not very wide the mark when I affirm, that there is no
other point connected with a solution of the great theological ques-
tion of the day now under discussion, viz., the second coming of
Christ, that forms an equal obstacle to aright determination of it.
I hold, that the numerous prophecies which set forth the restora-
tion, reconciliation, and national preeminence of Judah and Israel
in their own laud, form the hey to a correct interpretation and
application of all the other unfulfilled prophecies of God's Word,
and especially that relating to the question, whether Christ's
second coming is to be pre, or joos^millennial. Keeping this in
view, let me indulge the hope, that adherence to a long-cherished
theory will give way to the force of evidence, if, in the end, it is
found to vanish,
" Like the baseless fabric of a vision,
Which leaves not a wreck behind."
To save the labor of transcribing from the articles replied to,
the reader will please refer to them as numbered 1, 2, 3, etc.,
with which ours in brackets will correspond.
"With these remarks premised, we pass to a notice, first, of the
alleged facts and arguments, with their inferences, as contained
m the historic allusions adduced in support of this theory. We
shall divide it into sections.
SECTION I.
OF THE ALLEGED INDEPENDENCE OP THE JEWS, AFTEE THEIE EE-
TUEN FEOM BABYLON.^
[1.] On this subject, we have to object,
First, that these writers do not fairly meet the argument from
Scripture, their expositions being confined to a part only of the
prophecy. Supposing that they make out something like a ful-
filment of this portion, they take for granted that the lohole was
fulfilled.*
Second, as it respects the testimony cited from Josephus,^ all
> See pages 60-62. ^ gge pages 59-62. ' gee page 60.
05 SECOND COMmG OF CHEIST.
that can be said of it is, that those families out of 2^ few of the
Ten Tribes, who adhered to Judah after the dismemberment of
the kingdom, instead of accompanying, they followed those of
Judah, who were the '■^frsV to return to Babylon.
Third, we have already shown, that Jer. 1. 3, 17, 33, and chap,
li., can have no reference to the restoration from Babylon.' "We
nov/ pass to the argument drawn from the statements of Philo,
Agrippa, etc.^ Now, even admitting that it were in other re-
spects complete, it is faulty in this particular : that the promises
to Judah and Israel intimate that the restoration of the two na-
tions shall be tinder a prince of the house of David :^ whereas the
Asmonsean princes, besides that they were never independent, but
tributary, the Maccabees ruled to the exclusion of the house of
David. Nor can this theory ever be reconciled with those promises
to Israel when restored and united under her Davidic head, that
she shall be mistress over all other nations, and that they shall
all be tributary to her,* an event which none can pretend has ever
yet been realized. Again,
Fourth, the passage in Josephus which speaks of " the ten
tribes " who, in his time, were " beyond the Euphrates," and
which he represents as " an immense multitude," etc., only shows
that he considered them as yet unrestored. Now, we do not deny
that there were large numbers of Jews scattered over various
parts of Europe after the Babylonish captivity. But this is no
proof that they were of the ten tribes, or that the " colonies "
sent forth by the Jews into territories under Jewish dominion,
SECTION II.
OF THE AIXEGED EECONCILIATION OF JUDAH AND ISRAEL, AFTEE
THEIE EETUEN FEOM BABYLON.^
[2.] As it regards the deputations sent to Jerusalem, we re-
mark.
First, that we do not see, in this circumstance, any clear and
satisfactory evidence, that the national breach between the two
kingdoms was healed. If these persons had been dej^uted from
' See pages 59, 60, 66, ^ See page 62 of this Work.
' See Jer. sxx. 1-9 ; Hosea iii. 4, 5 ; Zech. xii. 10 ; Ezek. xxxiv., xxxvii. etc.
* See Isa. Ix. 1-7. ' See pages 62, 63.
ALLEGED FACTS AND ARGTTMENTS. 69
the ten tribes in their collective capacity, it would imply that
they had nationally renounced their idolatrous practices ; which,
as regards the bulk of the nation, is contrary to the predictions
respecting them whilst in their scattered state, ' and also to his-
toric testimony. It is clear, therefore, that they could have been
none other than representatives from those Jewish colonies scat-
tered in various parts of Europe, among whom, doubtless, were
those of the " divers from the tribes of Asher and Manasseh, and
of Zebulun," who had united themselves to Jqdah 2^^evious to
the captivity of Israel ; ^ and this number must have been con-
siderable, since even in the worst of times, during the tyranny
and abominations of Ahab and Jezebel, there were 7,000 who did
not bow the knee to Baal. ^ Nor was it so much the civil and
political, as the religious character of Jerusalem, that attracted
them thither. Jerusalem was " the city which the Lord had
chosen, whither the tribes should go up." * Again,
Second, how, we ask, is it to be accounted for, if the two
nations of Judah and Israel had become one at the return from
Babylon, that there should be no living traces of that union ?
It is remarkable, that whilst there are thousands who can trace
themselves to be of Judah and Benjamin, and also of Levi (who
was common to both nations), we believe none can be found to
trace themselves to the ten tribes. And as to the inhabitants of
Galilee being of the ten tribes, the best test would be to prove
it by an appeal to the genealogy of the families or persons men-
tioned as resident there. But on this subject silence reigns su-
preme. The fair inference therefore is, that the mixed Israelitish
multitude who followed Judah at the return from Babylon,
though of the ten tribes, yet (having separated from them hefore
their captivity under Shalmanezer) could not have formed any
part of them. The circumstance that all efforts to ascertain the
present whereabouts of the ten tribes have proved unavailing, is
no evidence that they have not now a separate and independent
existence.
And, third, as to the alleged revival of the old quarrel in the
event of their restoration being future, it is sufficient, according
to our view of the matter, amply to fulfil the prophecy, that the
ten tribes went into captivity in a state of alienation from Judah ;
and that when they, with Judah, shall be restored, the very
I See Deut. xxviii. 64. = 2 Chron. xxx. 10-12. » 1 Kings six. 18. ■> Vs. cxxii. 4.
70 SECOND COMING- OF CHEIST.
agency employed in effecting their national xmion^ will effectually
eradicate their national animosity.
And so, fourth, in reference to the argument foiinded upon
the alleged iinprohahilities of the future restoration of the ten
tribes. We oppose to it the following positive " Thus saith the
Lord." We find it written of Israel : " If any of thine be driven
out unto the utmost parts of heaven, from thence will the Lord
thy God gather thee, and from thence will he fetch thee : and the
Lord thy God loill hring thee into the land which thy fathers
possessed, and thou shalt possess it." ' Here please mark : the
expression, " if any of thine," implies that the return will be, not
of a part of Israel, but of all : not one will be left behind. For,
" it shall come to pass in that day, that the Lord shall beat off
from the channel of the river unto the stream of Egypt " (nothing
like which occurred at the alleged return of the ten tribes from
Babylon. Compare also Isa. xi. 15), "and ye shall be gathered
one by one, O ye children of Israel." ^ Nor this only. As if to
anticipate this very objection to such an event, the projihet de-
scribes Zion as thus exclaiming on the return of her children :
" Then shalt thou say in thine heart. Who hath begotten me
these, seeing I have lost my chilclren, and am desolate, a captive,
and removing to and fro ? and who hath brought up these ?
Behold, I was left alone : these, where had they been ? " ^ Ah, " is
anything too hard for the Lord ? " The advocates of this theory
say that such a restoration is abstractly possible. We say, we
believe that it will come to pass.
One word, in conclusion, as to the ground of this argument.
It is made to rest upon the alleged utter extinction of the nations
of Edora, Moab, and Ammon, at the hand of Israel, at the time of
their return from Babylon. These writers demand, " Where are
these nations now ? " And they hence argue, " Unless they are
supposed to revive, they cannot be overthrown. Their revival,
they say, is not very probable ; and, in the same proposition, they
infer the improbability of the return of the Jews, seeing that re-
turn was to be folloioed by the destruction of these nations," etc.
But it is particularly unfortunate for this argument, that a " thus
saith the Lord " declares, " Yet will I bring again the captivity of
Moab in the latter days, saith the Lord." (Jcr. xlviii. 47.) And
1 Deut xss. 4, 5. - Isa. xxvii. 12. ^ n,. chap. xlis. 21.
ALLEGED FACTS AND AEGUMENTS. 71
again : " I will bring again the captivity of the children of Am-
nion, saith the Lord." (Jer. xlix. 6.)
SECTION III.
OF THE ALLEGED SPIRITUAL EEVIVALS WHICH FOLLOWED THE SO-
CALLED EETUEN OP JUDAH AND ISRAEL FROM BABYLOISr,
3. [3.] We admit that there was a work of grace among the
Jews in the time of Ezra and Nehemiah : but we cannot allow
Acts ii. 16, 17, and xv. 14, to have anything to do with the re-
vival which is foretold as accompanying the restoration of Israel,
seeing that it was a work which was contemporaneous with the
casting off of the Jews, instead of their return from captivity.
Matt, xxiii. 38,39; see also Rom. xi. 15. Moreover, we have a
particular description of the mmmer in which the national conver-
sion of the Jews will be brought about, in Zech. xiv. 4, 5, and
chap. xii. 9-14, which see. Was there any such a revival at the
return from Babylon ?
We now pi-oceed to the other arguments adduced by these
writers against the fliture literal return of Judah and Israel to
their own land.
First. Those relating to the temple^ and the restoration of sacri'
fices, etc. Suppose we admit, for the sake of argument, that no
satisfactory solution has been or can be given, of the rebuilding
of the temple, etc., as described in the xliid and'xliiid chapters of
Ezekiel's prophecy. Of one thing we are certain : that at the
return of the Jews from the Babylonish captivity, they did
not set about the erection of their new temple on the plan re-
vealed to that prophet during the captivity. And no one, we
are persuaded, taking the prophecy as it stands, will affirm its
literal fulfilment before Christ, or that it has been fulfilled, or is
now fulfilling, under the Christian dispensation, in a mystical
sense.
That remarkable prophecy of Haggai, chap. ii. 2, 9, respecting
the second temple^ has an important bearing on this subject. The
prophet having asked, " Who is there left among you that saw
this house in her first glory ? And how do ye see it now ? Is it
not in your eyes in comparison of it as nothing ? " adds — " the
72 SECOND COMING OF CHRIST.
glory of this latter house shall be greater than of the former, saith
the Lord of Hosts." Now, it is here to be noted, in the first place,
that the " house," on which the Jews then looked, was little better
than a heap of ruins (see verses 1-4). But even when rebuilt^
its magnificence was " as nothing " compared with that erected by
Solomon,' The question, therefore, is, In what was to consist the
predicted greater glory of this latter house over the first ? If we
are to rely upon the current interpretation, it was verified by the
appearance of Messiah in the temple, during His first coming.
But, besides that Christ appeared, not in that second, but a third
house — that called the temple of Herod, we may, I submit, without
the fear of derogating aught from His claims to true and proper
divinity as " God manifest in the flesh," call in question the con-
sistency of such an application of the above prophecy to that
event. Had the transfiguration of our blessed Lord occurred in
the temple instead of on the mount,^ there had been some color
of a pretext for its support. The circumstance, however, of the
place of manifestation of this glorified humanity of Jesus, taken in
connection with His positive command to His disciples after they
descended from the mount, viz., " tell the vision to no man until
the Son of man be risen again from the dead," ' show clearly that,
from the manger to the cross, the " glory " of the God-man Medi-
ator — if we except the miraculous attestations of it during His
ministry — was veiled beneath the mantle of His humiliation.
During His first appearance in the flesh, Jesus was accounted as
"a root out of a dry ground" — as one "having neither form nor
comeliness whereby we might desire him" — as " a man of sorrows
and acquainted with grief" — yea, as one who was " despised and
rejected of men." * .Nor did all the concentrated displays of the
wisdom and power of Christ, whether in the temple or out of it,
prevail with those to whom as a nation He was sent, to accept
Him as their Messiah. " The veil still remained on their hearts." '"
He came to His own, but His own received Him not." * In a word,
Christ came first to " sufier :" " the glory was to follow." '
" The amount of gold and silver said to have been expended in building the temple of
Solomon was one hundred thousand talents of gold and a thousand thousand talents of sil-
ver (2 Chron. sxii. 14), amounting to upwards of £800,000,000 sterling ; which, says Dr. Pri-
deaux, was sufficient to have built the whole temple of solid silver, and greatly exceeds all
the treasures of all the monarchs of Christendom.— Peid. Corniec. vol. I., p. 5.
2 Compare Matt, xviii. 1-5 with Mark ix. 1, 2 and 3-7. ^ Matt. xvii. 9 ; Mark tx. 9.
4 See Isa. liii. » 2 Cor. iii. 14. • John i. 11. ^ 1 Pet. 1. 11.
ALLEGED FACTS AND AEGTJMENTS. 73
We^think, then, we are safe in the inference, that the " greater
glory " of which the prophet Haggai speaks, relates, not to Christ's
appearance in the temple of Herod, but to that of a temple future
to any which had preceded it. The comparison instituted by
Haggai above, is that between the glory of one " house " and that
of another " house " — of the temple of Ezekiel with those erected
by Solomon, Zerubbabel, and Herod. This, we submit, will ap-
pear obvious to any one who will take the trouble to compare the
ground-plan of Solomon's temple, as given by Calmet and Pri-
deaux, with that of Ezekiel, as delineated by Poole. The differ-
ence is so great as scarcely to bear a resemblance. Solomon's
temple was 60 cubits long, 30 broad and 30 high.' Zerubbabel's
was ordered to be GO cubits long, and 60 broad.^ And Herod's
was 100 cubits long.^ Solomon's temple was in a square of
60 cubits. Ezekiel's is to be in a square of 500 cubits.* The pro-
portion of Ezekiel's temple, therefore, to that of Solomon will
be as 500 to 60, or as the glory of King Messiah will surpass the
glory of king Solomon. In this sense, then, the " glory of this
latter house " will exceed that of the former. Again :
Second. As to the Restoration of Sacrifices. The prophet
was specially ordered to show to the house of Israel, provided they
were ashamed of their iniquities, the whole pattern., and forms., and
ordinances., and laics, of this house, with a charge to keej) one and
all of them. (Chap, xliii. 10, 11.) Now, that the Jews who re-
turned with Zerubbabel [Nehemiah] were ashamed, appears from
Neh. ix. 1-3 ; yet no reference or allusion seems to have been
made to this revelation of Ezekiel, either in a literal or spiritual
sense. So far from it, though Ezekiel himself was commanded to
take of the seed of Zadok, and with them to officiate in the ordi-
nances and sacrifices, yet we are nowhere informed that he did so.
The conclusion, therefore, is, that the reason of their omission was
that their observance was to be reserved /or the future.
To this, however, it is objected that the offering of sacrifices
appears incongruous with the deliverance of the animals from
bondage during the millennial dispensation, etc. But to this it
may be replied, that the law in regard to the brute creation, " the
spirit of the beast goeth downward," ^ is applicable alike to all
' 1 Kings vi. 3, 4 ; 2 Chron. lii. 3, 4. = Ez,-a vi. 3. ^ Josephus, book xv. chap. 14,
< Ezek. xlv. 2. * Eccles. iii. 21.
74 SECOND COMESTG OF CHRIST.
time, as well before^ as after the fall. We know of no scripture
which teaches that they shall at any period, " the times of restitu-
tion of all things " " not excepted, be rendered, like man, absolutely
immortal. And, if it were befitting that the brute creation,
though "made subject to vanity unwillingly,"^ was nevertheless
oifered in sacrifice from the time of Abel as typical of the sacrifice
of the woman's seed to come, we see not why they may not be used
in the Divine purpose as a commemorative ordinance of that event
during the millennial age.
It is also objected, that the future ofiering of sacrifices is in-
compatible with St. Paul's reasoning in the Epistles to the Gala-
tians and Hebrews, where, having argued the inefficacy of the
legal sacrifices to atone for sin, and the sufficiency to that end of
the one ofiering of " Christ," who as " our passover was slain for
us ; " such a revival of them would seem to be a return again to
the " beggarly elements " from which the Church has been deliv-
ered. To this, however, we deem it sufficient to observe, that the
facts of the case, in that the apostles themselves continued to
ofier sacrifices and to observe Jewish feasts for thii-ty-seven
years subsequent to the death of Christ, furnish evidence that
these things were not removed on account of the death of Christ.
As institutions of the Church under the Christian dispensation,
they, together with the polity of the Jewish commonwealth, were
set aside after the fall of Jerusalem and the dispersion of the na-
tion in A. D. TO, and were suspended "until the time come when
they shall say, Blessed is He that cometh in the name of the
Lord." '
And finally, on this subject, we think it siifficient to remove
all doubt, in regard both to the future literal rebuilding of the
temple and the revival of sacrifices as a commemorative ordinance
during the millennial dispensation, to refer to the fact that no
such events occurred, as preceding the visit of Christ to the tem-
ple, to which the prophet Haggai points in chap. ii. 6, 7, and
verses 20-22 ; in addition to which, in verse 23, we have a clear
and unequivocal prophecy of the future prosperity and glory of
1 This idea may somewhat startle the reader. Let him, however, reflect, that the very
penalty annexed to a partaking of the fruit of the interdicted tree, — " in the day thou eatest
thereof thou shalt surely rf?6," i. e., so far as it respected the matter of an organic death, im-
plies that our first parents, even in innocence, must have had a knowledge of what death
was. But, in regard to human beings, this knowledge could only have been derived Itom
what they saw of the ravages of death among the lower orders of creation.
2 Acts Ui. 21. 3 Rom. vlii. 2C. « Matt, xxiii. 39.
ALLEGED FACTS AND ARGUMENTS. 75
Christ's kingdom (a prophecy which can in no sense be applied
to the Church during the present dispensation), under the name
of Zerubbabel, as His ancestor and type. But,
Third. Should this and the preceding flicts and evidences be
deemed undecisive of the question in hand, of the numerous pas-
sages that might be adduced to the same end, we select that of
Deut. XXX. 3-6, the following analysis of which will be found to
place the matter beyond the reach of further controversy.
1. On the return of the Jews from their captivity, it is here
predicted that they shall be " gathered from all the nations
whither the Lord their God hath scattered them," reaching even
" unto the uttermost parts of heaven." (Verses 3, 4.) But their
return under Cyrus was confined almost exclusively to those who
came up from Babylon.
2. It was predicted of the Babylonish captivity, thus : Deut.
xxviii. 36, " The Lord shall bring thee^ and thy king which thou
shalt set over thee, unto a nation which neither thou nor thy
fathers have known." This was fulfilled, as recorded in Dan. i. 1, 2,
when Nebuchadnezzar invaded Jerusalem, and carried Jehoiakim,
king of Judah, a captive to Babylon. But in the prophecy, Deut.
XXX. 3, 4, 710 mention is made of their having a king, the " sceptre,"
after Shiloh came, having "departed from Judah," since which
they have been " without a king, and without a prince, and with-
out a sacrifice, and without an image, and without an ephod, and
without teraphim." But, after abiding thus for " many days,"
saith the Lord, " the children of Israel shall return, and seek the
Lord their God, and David their king : and shall fear the Lord
and His goodness in the latter days.''"' '
3. Compare the number of the captives who returned from
Babylon with what is predicted of their increase at the time of
their final restoration. At the exodus from Egypt there were
about 600,000 on foot that were men, besides children, together
with the naixed multitude.'' But in the return from Babylon the
whole number, including the congregation proper, together with
men-servants, maid-servants, and singing-men, and singing-women,
did not amount to the total of 50,000 persons. (See Neh. vii, 66.)
Whereas, according to the prophecy of Hosea, chap. i. 10, 11,
they ai-e yet to be " multiplied above their fathers," for, saith he,
" The number of the children of Israel shall be «5 the sand of the
1 Hosea iii. 5. 2 Exod. xii. 37, 38.
76 SECOND COMING OF CHRIST.
sea, which cannot be measured nor numbered Then
shall the children of Judah and the childi'en of Israel be gathered,
and appoint themselves one head, and they shall come up out of
the land : for great shall be the day of Jezreel (or seed of God)."
And,
4. The prophecy in verse 6, " and the Lord thy God shall cir-
cumcise thine heart, and the heart of thy seed, to love the Lord thy
God," etc. Whatever may be said of the revivals of religion
among the Jews under Ezra and Nehemiah, and the time of the
Maccabees; yet, when Stephen addressed them. Acts vii. 51, his
language was, " Ye stiff-necked and uncircumcised in heart and
ears ; ye do always resist the Holy Ghost : as your fathers did, so
do ye." Now, here is the evidence of their having fallen away
from their steadfastness in God, after their retuni from Babylon.
Whereas, at their final ingathering "from all countries whither
they have been driven," their covenant-God declares, "And I
will make an everlasting covenant with them, that I will not turn
away from them to do them good ; but I will put my fear in their
hearts, that they shall not depart from me. Yea, I will rejoice
over them to do them good, and I will plant them in this land as-
suredly, with my whole heart, and with my whole soul, ....
for I will cause their captivity to return, saith the Lord." -
As an aid to the student of prophecy, it will be well for him
to consult, on this subject, the following passages, viz. : Lev.
xxiv. 40-45. Deut. XXX. 3-6. Isa. i. 26, 27 ; x. 20-22; xi. 11-
14; Ix. ;lxi. 4-7. Jer. iii. 18-23; xvi. 14-18; xxiii. 3-8 ; xxx.
18-22; xxxi.-xxxiii. 19-22; 1. 4-20. Ezek. xi. 16-19; xx.34-40;
xxviii. 24-26 ; xxxvi., xxxvii., xxxviii., xxxix., xl. Hosea iii. 5.
Joel ii. 21-32. Amos ix. 9-15. Micah ii. 21 ; iv. 6-8. Zech.
i. 18-21 ; viii.-xii. 6-14, and xiii, 1.
But, not to prolong this discussion, whatever may be thought
of our exposition of the prophecy of Haggai, chap. ii. 9, of this
we are certain : first, that it could not have been verified in the
return of the Jews from Babylon, and of the worship then insti-
tuted; second, that it is equally obvious that Christ's presence
in the temple did not meet the tei'ms of the jDrophecy ; and hence,
third, that the latter chapters in Ezekiel's prophecy are to be taken,
not iT^ «> "niritual, but in a literal sense.
1 Jer. sxxii. 36-44. See also chap. xxxi. 31-40.
ALLEGED FACTS AND ARGUMENTS. 77
SECTION IV.
"We now pass to tlie argument against the future literal return
of the Jews to their own land, as founded,
2. [2.] On the alleged silence of the New Testament on that
subject.^ " Silence," indeed ! We cannot but express our aston.
ishment that devotion to a preconceived theory should so blind
the minds even of good men, as to lead them to overlook all
those passages which militate against it. " Not a word of com-
fort," it is said, " accompanied our Lord's prophecy of the destruc-
tion of the Holy City, etc, with its consequences ! " It may not
here be superfluous to remind the reader that Matt, xxiii. 34-39
forms the introductory part of the great prophecy of Christ, as
continued through chapters xxiv. and xxv. Now, in chap, xxiii.
38, Christ had predicted of the Jews, " Behold, your house shall
be left unto you desolate." But He immediately adds, verse 39
" For I say unto you, ye shall not see Me henceforth, till ye shall
say, Blessed is He that cometh in the name of the Lord." Was
there no comfort in that ? Again : As the dispersion of the Jews
and the treading down of Jerusalem was to continue " until the
times of the Gentiles should be fulfilled ; " and they were told
that when the things should " begin to come to pass," that were
to foreshadow the close of that period, they were to " lift up their
heads " at their approaching " redemption," ^ — was there no com-
fort in that? Nor can we understand verse 31, respecting the
" gathering together of the elect from the four winds with a great
sound of a trumpet," (not, mark, that "last trump," which is to
awake " the dead in Christ," but that of which the great trumpet
of jubilee was the type,) other than of the recovery from their
captivity of those who, " as touching the election, are beloved for
the fathers' sake." (Rom. xi. 28.) At least we are persuaded
that believing Jews, having their eye on Isaiah xxvii. 13, would
find " comfort " in this part of our Lord's prophecy.
SECTION V.
Fourth. We have at length reached the most important of all
the objections urged by this theory against the future literal
restoration of the Jews to their own land.^
' See page 63. ^ Luke sxi. 28. = See page 64,
78 SECOND COMING OF CUEIST.
3. [3.] It is predicated of the alleged differences of the two
covenants, Gal. iv. 22-31 ; — the covenant of works, which is aflarm-
ed tobe confined entirely to temporal things ; and the covenant of
grace, as relating to those which are exclusively spiritual.
Now, we readily concede, that "many strange things" have
been written and preached in our times on these two covenants.
The result is the utmost confusion of views, in regard to the spir-
itual relation of the lineal descendants of Abraham, Isaac, and
Jacob, to the Lord Jesus Christ as "the minister of the circum-
cision for the truth of God, to confirm the promises made unto
the fathers" (Rom. xv. 8), and to the "good olive-tree" or Church
of God, present and future, as set forth by the old prophets, and
as illustrated by St. Paul in the xith chapter of his epistle to the
Romans.
The solution of the difficulties involved, depends solely upon
a right apprehension of the nature and design of the Abeahamic
COVENANT.
The question is, Was it the old Adamic covenant of works, as
re-promulgated at Sinai? Or, was it the original covenant of re-
demption, or of grace, in a newly-revised and enlarged form? If
the former, then it was a mere temporary compact, having respect
only to temporal things, and has long since ceased to exist. If
the latter, then, whatever its temporal behests, it was essentially
a spiritual compact or covenant of grace, and, from its very nature,
must be perpetual. If the former, then the Church-state under
the Jewish commonwealth was an isolated institution, having no
relation whatever to that under the Christian dispensation. If the
latter, then the Church is one and the same throughout all time,
subject only to those external changes incident to her onward
progress through successive dispensations.
Our first remark regarding this covenant is, that, primarily, it
has for its foundation Abraham's seed, Christ, as the preordained
pledge and surety for the fulfilment of all its stipulations. " He
saith not, as to seeds as of many, but as of one, and to thy seed,
which is Christ." ' He is therefore called " the minister of the
circumcision for the truth of God, to confirm the promises made
unto the fathers." *
Then, second. Of these promises made unto the fathers, we
observe, that they include, first, Abraham, Isaac, and Jacob, to-
1 Gal. iii. 16. « Rom. xv. 8.
ALLEGED FACTS AND AEGUMENTS. 79
gether witli their multitudinous lineal seed; and second, the Gen-
tiles of all nations, who were to be blessed through them.
We repeat, therefore, that the point to be determined is, the
relation,, past, pi-esent, and prospective, of the former to the latter,
and of both to Christ, as set forth in the terms of this cov-
enant.
It is almost superfluous to add, that whatever either the old
prophets, or Christ and his apostles said of the past, present, and
future destiny of the literal Israel, must accord with the original
stipulations of that covenant, first, in regard to their connection
with the inheritance of the land of Canaan, and the conditions
upon which they were to obtain it; and second, with that part of
the covenant which, reaching beyond them, was to render them
the medium of blessing to all the Gentile nations of the earth.
Whatever theory, therefore, is found to clash with these cov-
enanted stipulations, must be radically erroneous. Yea, more :
it must be heeetical. The theories which have principally ob-
tained currency in the Church of the present day on this subject
are the two following :
I. Of the two covenants mentioned (Gal. iv. 22-31), it is af-
firmed that the one covenant, the Abrahamic — which is assumed to
be identical with the Sinai covenant or law of works which " gen-
dereth to bondage," — is confined to temporal things; and the
other, called the JSfeio covenant under the Christian dispensation,
to spiritual things. The former, it is said, passed away at the
death of the Messiah, with all its provisions and its promises ;
hence that, " to talk noio of the Jews as a peculiar people, and as
having any temporal promises, is to revive the covenant which
God has superseded." Also, "that there is no evidence for sup-
posing that there is in the nature of the new covenant anything
that admits of its identification with material localities." In other
words, this theory maintains, that the Abrahamic covenant is A
MEEE ecclesiastico-political CONSTITUTION, having for its out-
ward badge the seal of circumcision, as a mark of national carnal
descent; and that, as such, it had respect, exclusively,, to the tem-
poral promises of the land of Canaan, the possession of which
was made to depend on the nation's obedience to the law of
works; but that the nation, having failed to comply with its de-
mands, have forfeited the promises, and that "their ejectment
from the land hfinaV
80 SECOND COMING OF CHEI8T.
It is hence argued, that, under these circumstances, the la-w
of works having been abrogated by the obedience and death of
Christ, the Jews are now placed, as individuals, on the platform
of the new Christian covenant, in common with the nations of the
Gentiles ; and who, so far as they believe in Christ, etc., together
constitute the spiritual Israel, of God under the present dispensa-
tion. . And so, when Paul tells us (Rom. xi. 26) that '■^all Israel
shall be saved," he means an Israel which is not constituted of
family descent from Abraham — that " all a*re not Israel who are
of Israel"' — that "he is not a Jew who is one outwardly ; neither
is that circumcision which is outward in the flesh : but he is a Jew,
which is one inwardly ; and circumcision is that of the heart, in
the spirit, and not in the letter," ' etc. And, finally, that to the
Jewish nation who persevered in rejecting Him, Jesus said, "Ye
shut out the kingdom of heaven against men, and neither go in
yourselves, nor suffer them that are entering to go in : " ^ and that
Paul and Barnabas therefore subsequently declared to them as
those to whom "the word of God was first spoken. Seeing ye
put these things from you, and judge yourselves unworthy of
everlasting life, lo, we turn to the Gentiles."* And thus, it is
afiiiTaed, that " the kingdom of God was taken from them, and
given to a people (the Gentiles) bringing forth the fruits thereof"*.
II. On the other hand, it is contended that the Abrahamic cov-
enant is identical with the original promise of redemption by the
woman's seed Christ,* only in a revised and enlarged form. In
other words, that it was the covenant of grace, entered into with
that patriarch as the preordained "heir of the world,"' and of
whom Christ, as "the heir of all things,"^ was to come, as the
surety and pledge of the fulfilment of all its stipulations, first, to
His lineal descendants, the multitudinous seed to whom was given
the promise of the land of Canaan ; and second, to the Ge7itile
nations who were to be blessed through them. Also that, while
to them the rite of circumcision was an external badge of national
distinction, it was at the same time, as with their great progenitor,
"a seal of the righteousness of faith;" this latter, and not their
obedience to the covenant of works, being the true and only divinely
appointed condition on which depended their inheritance of tho
land promised to their fathers.
iRom. ix. 6. 2 Rom. ii. 29, 29. ^ Matt, xxiii. 13. ■• Acts xiii. 46.
6 Matt. xxi. iZ. « Gen. iii. 11, 15. ' Pvom. iv. 13. » Heb. i. 2.
ALLEGED FACTS AND ARGUMEiStTS. 81
It will be perceived at a glance that these two theories are as
divergent as the opposite poles. This latter, clearly distinguish-
ing the Abrahamic, as the new covenant of grace, from the Sinaic
covenant of works, asserts its perpetuity^ and the identity of the
Church of God, under successive dispensations. It shows that
that covenant, as it respects the subjects embraced within its
capacious grasp, whether Jews or Gentiles, has to, do with both
spiritual and temporal things, the latter, as it respects the literal
Israel, being dependent upon, and held in subservience to, the
former.
If it be asked. Wherefore, then, iho, failure of Israel to obtain
the inheritance promised to them ? we reply by a reference to the
Pauline declaration, " because they sought it, not by faith, but as
it were by the deeds of the law." ' Yes, this was the '■''stumbling-
stone " on which they fell.' Instead of securing their title to the
promised inheritance by faith in. the mediatorial vrork of Abra-
ham's " seed," which is Christ,^ as the surety and pledge for the
fulfilment to them of all its stipulations, like the young ruler in
the Gospel,* they sought it by placing themselves under the
" Hagar," or Sinai covenant of works." And, as it forms no part
of the moral government of God to interfere with the free, volun-
tary choice of his creatures, he left them under that covenant, as
a test of their fidelity to him.
Their history is the record of th&ir failure to comply with its
rigorous but righteous demands. Hence their almost total, long-
protracted alienation from the promised land, as depicted in the
nation's lamentation as given in the words of Isaiah, chap. Ixiii.
17, 18 : " O Lord, why hast thou made us to err from thy ways,
and hardened our hearts from thy fear ? Retui-n, for thy servants'
sake, the tribes of thine inheritance. The people of thy holiness
have possessed it " — i. c. the land — " but a little while : our ad-
versaries have trodden down thy sanctuary," ^ etc. Alas, how
true this ! If we except Israel's temporary possession of the land
of Canaan after its division by Moses and Joshua, and subse-
quently imder David, etc., down to the captivities, first, of the
ten tribes, and then of Judah, they have verily been a people
scattered and peeled, a hiss and a by-word to all nations.^ Their
national sins — their unbelief, idolatries, and incorrigible wicked-
ness — show wherefore it was that " the Lord made them to err
» Rom. ix. 32. ^ lb. 3 Gal. iii. 16. < Matt. ix. 18. » Gal. iv. 24.
8 Isa. Isiii. 18. ' Zeph. ii. 15 ; Joel iL 17,
C
82 SECOND COMING OF CHRIST.
from his ways, and hardened their hearts from his fear, and deliv-
ered their land into the hands of their adversaries to be trodden
under foot," ' while they have been dispersed as captives among
all nations, even to this day.
There was, however, a " mystery of the Divine Will," which
underlay all this, that is not discernible on the surface. It stands
connected with the purposes of the author of the Abrahamic cov-
enant, viewed as a whole. In the accomplishment of all the stip-
ulations of that covenant, we are specially to bear in mind that it
respected the lineal multitudinous seed of Abraham not only,
but also the Gentile nations who were to be blessed through them.
Now, it was from a view of the stupendously mysterious method
of the Divine procedure in the accomplishment of this latter
purpose which led the Apostle to exclaim, " O the depth of the
riches, both of the knowledge and wisdom of God ! How un-
searchable are his judgments, and his ways past finding out ! " -
This deep " wisdom of God in a mystery," involved the " fall "
of Israel by " unbelief," as the medium of securing " the riches of
the world ; " and the " diminishing of them," as the medium of
"the riches of the Gentiles." (Rom. xi. 12.) "The casting away
of them was the reconciling of the world" (v. 15). '■^Because
of unbelief (v. 20) they, as the natural branches (v. 21), were
broken off (v. 17) from the good olive-tree" (v. 24), that the
believing Gentiles might be grafted in among them," and thus,
" with them^ be made to partake of the root and fatness of the
olive-tree" (v. 17).
Thus it was, that in the purpose of Him that " worketh all
things after the counsel of His own will," the apostasy of the
literal Israel as a nation under the law of works, was made the
occasion of the fulfilment of that part of the Abrahamic compact
which stipulated, " In thee and in thy seed shall all the families,
kindreds, and nations of the earth be blessed." ^ And thus it is
that "Salvation is of the Jews."**
"We hence reach the momentous inquiry, — "Was the exscinding
of Israel as a nation from the good olive-tree on account of their
nnbeYiQi, final? Did Israel thereby lose all further interest, as a
nation, in the covenanted stipulations entered into with their
fathers respecting them ? "Was their ejectment from the prom-
ised inheritance of Canaan to be perpetual? Let St. Paul an^
» Isa. IxiiL 18. 2 Rom. xi. 33. » Gen. xii. 3 ; Acts iii. 25.
< Compare Gen. xii. 3 and Sxii. 18 -with John iv. 32.
ALLEGED FACTS AND ARGUMENTS. 83
swer. Still treating of Israel as a nation, lie says: "If the fall of
them be the riches of the world," etc., " how much more their
fulness? ''"' (r. 12.) And again : "If the casting away of them
be the reconciling of the world, what shall the receiving of them
be but life from the dead?" (v. 15.) Hence the declaration,
"And they, also," i. e., tJie nation of Israel, "if they abide
not still in unbelief, shall be grafted in : " i. e., shall be restored
to their place in the good olive-tree from which they were broken
off; " for," says the Apostle, " God is able to graff them in again"
(v. 28).
.Now, nothing can be more distinctly marked and defined, than
the positions of the parties here treated of, in respect to their
i'elat ions to the "good olive-tree" or Church of God under the
Christian dispensation. Undeniably, the apostle speaks of a future
destiny of Israel as a nation, totally independent of whatever may
be their individual relation to the Christian Church, during the
present economy, in common with the Gentiles. The argument
throughout this entire chapter is, to show that " God hath not cast
away his people," i. e., Israel, "whom he foreknew" (ver. 2);
that, "as concerning the gospel," they were enemies for the
Gentiles' sakes : but that, " as touching the election, they were be-
loved for the fathers' sakes" (ver. 28). " For as the Gentiles in
times past had not believed God, yet noio have obtained mercy
through their unbelief; even so have Israel now not believed, that
through the mercy of the Gentiles, they also might [hereafter] ob-
tain mercy" (vv. 30,31). I repeat, might hereafter ohiOAn mer-
cy. This is evident from St. Paul's statement, that " blindness in
part — ^mark, not total, but — " blindness in part has happened to
Israel." . . . How long ? Forever ? Nay, verily, but " until the
fulness of the Gentiles be come in" (v. 25). Hence his argument,
that although " their minds were blinded," so that " even unto
this day, when Moses is read, the veil is upon their hearts in the
reading of the Old Testament ; nevertheless," says the apostle,
" when it shall turn to the Lord, the veil shall be taken away "
(2 Cor. iii. 14-16). That notable prophecy of our Lord respecting
Israel as a nation (Luke xxi. 24), points to the same time with
that of St. Paul as above, for the removal of this " veil from their
hearts." " And ye shall be led captive into all nations, and Jeru-
salem shall be trodden down of the Gentiles, uiitil the times of the
Gentiles be fulfilled." In both passages, reference is made to the
84 SECOND COMING OF CHKIST.
dose of " the times of the Gentiles." The fulness of the evidence,
therefore, that Israel's inheritance of the promise regarding the land
depended, not on their obedience to the law, but on " the righteous-
ness of faith, must await the completion of that period. The security
to them of the temporal behests of that covenant as Abraham's lineal
multitudinous seed, by virtue of their interest in its spiritual en-
gagements in their behalf, will then stand out in bold relief. The
declaration of the Holy Ghost, — " For this is my covenant with
them, when I shall take away their sins" (Rom. xi. 27), will then,
and not " untiV then, be fully verified unto them. We shall then
understand why it was that " God hath concluded them all," i. e.,
the nation of Israel, " in unbelief," namely, "Ihat he might have
mercy upon alV (v. 32). In a word, then it shall be seen, that
" the gifts and callings of God" in respect to the national Israel-
ite " remnant according to the election of grace" (v. 5), " are with-
out repentance" (v. 29); for then "there shall come out of Zion
the Deliverer," that is Jesus, who, " as the minister of the circvim-
cision for the truth of God to confirm the promises made unto
their fathers," ^^ shall turn away ungodliness from Jacob" (v. 26).
It results, therefore, that, to affirm that the Abrahamic cove-
nant is identical with the old Sinai covenant of works — that it
was a mere ecclesiastico-political constitution, with the outward
badge of circumcision as a mark of national descent — that its
promises in regard to literal Israel had respect only to temporal
things — that it was abrogated by the obedience and death of
Christ, and that therefore God will remember his covenant with
them no more forever — and that, consequently, they are now en-
tirely lost, only as they are merged, a:^ individuals, into the spirit-
ual Israel in common with the believing Gentiles, — we repeat, to
affirm all this, is to involve the entire statements and reasonings
of St. Paul, as set forth in reference to them as contradistinguished
from the Gentiles, into a mass of the most imaccountable and un-
surpassed absurdities and contradictions !
So far from this, the entire line of the apostle's argument dem-
onstrates, first, that, consequent of the national apostasy of Is-
rael under the law of works, they were for a time set aside, as a
punishment for their sins, by a long-protracted captivity. " Their
house was left unto them desolate." ' And this to the end that,
meanwhile, second, the door of grace and salvation, according to
1 Matt, sxiii. 38.
ALLEGED FACTS AND ARGUMENTS. 85
the provisions of the Abrahamic compact, might he opened to the
Gentiles of all nations. In other words, " that the blessing of
Abraham," as the preordained " heir of the world," " might come
on the Gentiles through Jesus Christ " as " the Heir of all things,"
" that we might receive the promise of the Spirit through faith "
(Gal. iii. 14). The "fall" of literal Israel, and their consequent
excision from the good olive-tree, as we have seen, was necessary,
in order to give scope to the " taking out of (or from among) the
Gentiles, a people /o?- Chris fs namey (Acts xv. 14.) But that,
so far from this resulting in the literal Israel's final ejectment from
all interest in that covenant as a nation^ the apostle shows, tliird^
that when the above ingathering of the Gentiles during the
period allotted to them shall have been accomplished, they (i. e.,
the nation of Israel) should be re-engrafted into their own olive-
tree, by and through the direct agency of their Messianic De-
liverer. We defy the utmost ingenuity of the most astute casu-
ist, by any fair interpretation of the apostle's language, to escape
these deductions.
In order, however, to place this matter in a succinct and defi-
nite form before the mind of the reader, we submit the following
additional considerations, as decisive of the points at issue.
First. In regard to Gal. iv. 22-31, we observe, that it cannot
be from the cii'cumstance that the apostle sets forth the subject in
an allegory, " that the one covenant is entirely confined to tem-
poral things, and the other to spiritual things;" for this would
apply to both covenants. And if it be from the mere circum-
stance that Jerusalem is spoken of as " Jerusalem which is above,"
let it be remembered, that this same Jerusalem is destined to
'■^ come chwn from God out of heaven" in the regenerated earth,
where " the tabernacle of God is to be with men." (Eev. xxi. 2,
3.) Again,
Second. It is very plain from Gal. iii. 15-18, that what St.
Paul means by the new covenant, or covenant of promise, is that
which was first begun with Abraham, and reiterated and ampli-
fied with Isaac and Jacob, and is hence spoken of in Ephes. ii. 12
in the plural, " as covenants of pi-omise." And here it is to be
specially borne in mind that the land of Canaan is repeatedly
promised to these three patriarchs personally and respectively, as
well as to their seed. The promise to each of the three patriarchs is,
— " to thee will I give it, and to thy seed." But, as we have already
stated, A^'hile the posterity of Abraham have had a temporary
86 SECOND COMING OF CHKIST.
possession of the land,' Abraham, Isaac, and Jacob have not, but
were strangers in it, (See Gen. xiii. 15 ; xvii. 8 ; xxvi. 3 ; xxviii.
13 ; Exod. vi. 3, 4), There must, therefore, be a special fulfilment
of the promise to thetn, as well as to their posterity. Nor, in re-
gard to Abi-aham's seed, has the promise been fully accomplished,
even in its literal sense. Their occupancy of it, after its conquest
under Moses and Joshua, and its division amongst the twelve
tribes, and subsequently under David, etc., was but an earnest
of a more extensive and complete fulfilment to them of the
original promise. This promise has never yet been verified to
them. (See Acts vii. 4, 5 ; and Heb. xi. 13-16, 39). Nor will it
be, until the time comes for the removal of the " veil from the
heart" of "the remnant" seed "according to the election of
grace." Then, in virtue of the faithfulness of Abraham's " seed,"
which is primarily Christ (Gal. iii. 16) ; when He as their "Deliv-
erer " shall appear to " turn away ungodliness from Jacob," all
" the children of promise," or the multitudinous seed, shall be
restored to their long alienated inheritance, the land which, in
Isaiah viii. 8, is especially called " Immanfel's land ; " and under
such circumstances, if the context be regarded, as to show that
a " material locality is designed." Finally,
Third. In reference to the nature and design of the Abrahamic
covenant, the following Scriptural view of it will, we think, place
both beyond the reach of further cavil. Let it be observed, then,
1. That the Old covenant, or law of works, which the apostle
tells us was to be " done away in Christ," is totally separate and
distinct from the Abrahamic, Avill appear from the following com- ^
parison of the two :
Abraham was jcalled from TJr of the
Chaldees.
The covenant transaction with Abra-
ham took place in Canaan.
The covenant with Abraham was im-
printed in the flesh.
The covenant with Abraliam was in-
stituted, A. M. 20S3.
Finally, the covenant with Abraham
Mins founded on faith.
Moses was born and reared in Egypt.
That with Moses on the Mount Sinai,
in Arabia.
Tliat with Moses was engraven on two
tables of stone.
That with Moses, 430 years after,
A. M. 2513.
That with Moses via.?, founded on loorks.
This last-named fact leads to a second remark, viz. ;
' See page 81
ALLEGED FACTS AND ARGUMENTS. 8 J
2. That the Abrahamic covenant is an absolutely spiritual
compact. The design of this covenant was, the preservation of
the knowledge and worship of the One True God and of religion
in the world. At the time of its institution, Polytheism, or the
Avorship of false deities, had almost totally eradicated the last
vestige of a knowledge of the true God and his Avorship in the
earth. " Even Terah, the father of Abraham, and the father of
jS'achor, who dwelt on the other side of the flood in old time,
served other godsy ' Hence the necessity for the calling out from
the idolatrous mass, of a^i elect nation to serve God. This was
effected by the institution of the covenant under consideration.
And that this covenant, as we have said, was an absolutely spirit-
ual compact, will appear,
(1.) From the personal character of the individual with whom
that covenant was made. He was not a Avorldly and ambitious
prince, but a pious patriarch. God had "redeemed"" him from
fthe idolatiy of his father's house, ere he left " Ur of the Chal-
dees." When, therefore, he received the divine mandate to repair
to Canaan, we read of him that he "believed God" concerning
all that He had said, and that that faith " was counted unto him
for righteousness."^ See now, in further evidence of this,
(2.) The solemnity which marked the inauguration of this
covenant with Abraham, together with the Divine pledge therein
given. The descended Deity appears to Abraham, and says:
" I am thy shield, and thy exceeding great reward." ■* And again :
" I am the Almighty God : walk before me, and be thou perfect :
and I will make my covenant between me and thee, and will
multiply thee exceedingly. Thy name shall be Abraham, for a
father of many nations have I made thee. Kings shall come out
of thee." And, " I will be a God unto thee." "
But, we remark in this connection, what is very important to
bear in mind, that this covenant included both Sarah and the lineal
descendants of Abraham as well as himself. " Thou shalt call thy
wife Sarah" saith God to Abraham, " and I will bless her and
give thee a son of her : she shall be a mother of nations : kings
of people shall be of her ; " * and, " I will establish my covenant
between me and thee, and thy seed after thee, in their genera-
tions, for an everlasting covenant — and I will be their God
» J
' Josh. xxiv. 2. 2 isa. xxis. 22. ^ Compare Gen. xii. 4 with Rom. iv. 4, 5.
* Gen. XV. 1. * See Gen. xvii. 1-6 and verse 7. * Gen. xviL 15, 16. ' II). ver. 7, 8.
00 SECOND COMING OF CHRIST.
Nor these only. For Jehovah adds, " And in thee and in thy seed
shall all the families and nations of the earth be blessed." (Com-
pare Gen. xii. 3 with xxii. 18.) To this we add,
(3.) That circumcision, which was the outward badge or seal
of this covenant, like baptism, the external seal of the gospel
covenant, was a spiritual ordinance. That is, it denoted the neces-
sity of the same internal spiritual change on the part of its recip-
ient, as a seciirity to him of the benefits of the covenant, as that
denoted by the rite of Christian baptism. Is it declared of the
latter, " He that believeth and is baptized shall be saved ? " * Of
the former it is said, "Abraham received the sign of circumcision,
a seal of the righteousness of faith." " Hence,
(4.) The condition of the blessings conferred by the Abra-
hamic covenant was true religion, as well as external obedience.
The apostle, speaking of " the promise that Abraham should be
the heir of the world," says that " it was not to him or to his seed,
through the law, but through the righteousness of faith!''' ' But;^'
this constitutes the distinguishing feature of Christianity, as con-
tradistinguished from the law of works. Accordingly, to show
the exact correspondence of the nature of both, the apostle says :
"And the scripture, foreseeing that God would justify the heathen
through faith, preached before the gospel to Abraham." * There-
fore it is that, while " Jesus Christ " (the author of the gospel,
and the sui-ety and pledge for the execution of the stipulations in
the covenant in behalf of all the parties interested) "is the min-
ister of the circumcision for the truth of God " — not, mark, to de-
stroy, annul, and abrogate, but — " to confirm the promises made
unto the fathers,"^ in reference to their lineal multitudinous
" seed," He secures salvation, also, to all the Gentile nations of
the earth. The apostle, therefore, arguing from the spiritual na-
ture of the Abrahamic compact, and the spiritual condition on
which is suspended an interest in its behests, says : " Now this I
say, that the covenant (Abrahamic) which was confirmed before
of God in Christ, the law (or covenant Mosaic), which was four
hundred and thirty years after, cannot disannul, that it should
make the promise (i. e., the covenant Abrahamic) of none eflect."*
It hence follows, that the Abrahamic covenant was not super-
seded, but confirmed, by the introduction of Christianity. Noth-
1 Mark xvi. 16. - Rom. iv. 11. ^ lb. iv. 13. ^ GaL iii. 8.
5 Rom. XV. 8. 8 Gal. ili. 17.
ALLEGED FACTS AND ARGUMENTS. 89
ing can be more evident than the fact of its perpetuation under
the two dispensations, Jewish and Christian.
This involves another fact — that of the tioofold delation of the
parties embraced in the covenant compact, to St. Paul's " good
olive-tree." This symbol, denotive of the Church-state, as more
formally qjganized at the institution of the covenant with Abra-
ham, first encircled within its spiritual pale the believing patri-
arch and his lineal seed. But, as a visible body on earth, in" order
to carry out its graciously benevolent designs, it became necessary
not only to form this covenant relation with one who had retained
the knowledge and worship of the true God, but also to select a neio
territory as the theatre of its development. Hence the connection
of that covenant
3. With temporal things. No sooner, therefore, than the be-
lieving patriarch, obedient to God's command while yet in " Ur
of the Chaldees," had set his foot on the land which " God had
showed him," ' having given him reiterated assurances of the Divine
favor and protection. He appeared to him on the plain pf Mamre,
and said :
'-'■ Unto thy seed icill I git^e this land^'''^ even "all which thou
seest, from the river of Egypt, unto the great river, the river
Euphrates.^ To thee will I give it, and to thy seed forever, for
an everlasting possession."*
Canaan, at this time, was occupied by those idolatrous nations,
the Kenites, and the Kenizzites, and the Kadmonites, and the
Hittites, and the Perizzites, and the Rephaims, and the Amorites,
and the Canaanites,' etc., all of whose religious systems were so
many rivals to that of Him who has declared, " I will not give
mine honor to another, nor my praise to graven imaged" ^ As
these nations occupied this " goodly land " ' only as invaders, as a
matter of right thej'- could not retain it. Consequently, the
bequeathment of it to others, by its only lawful Proprietary —
for it is described as " a land which the Lord God careth for :
that the eyes of the Lord God are always upon it, from the begin-
ning of the year even unto the end of the year " ^ — violated no
principle either of equity or of justice toward them. ,
But Israel, as we have seen, seeking to retain possession of it
under the Sinai covenant of works, onA failing to comply with its
1 Gen. xii. 1. 2 lb. xii. 5-7. = lb. xiii. 15. < Gen. xvil. 8. ° lb. xv. 19-21,
Isa. xlii. 8 ; xlviii. 11. ' Deut. viii. T-9 ; 2 Kings xviii. 32. 8 ib. xi. 12.
90 SECOND COMING OF CHKIST.
demands of perfect obedience, were driven into captivity; while, ,
on the one hand, the land has remained in the hands of those who
have " spoiled them ; " ' and, on the other, the door of the cove-
nant, during the period of their excision from the " good olive-
tree " under the Christian dispensation, is thrown open for the
engrafting, in their place, of the Gentile scions, as those who are
to constitute, in a peculiar sense, " a people for his name.'''' We
repeat : on account of the spiritual whoredom of " Israel," and
of her more " treacherous sister, Judah," God had issued against
both " a bill of divorce.'''' "^ And, persisting in their united refusal
to " return from their back-slidings " — to " circumcise themselves
before the Lord," by " taking away the foreskins of their hearts^''
and to " wash their hearts from wickedness, that they might be
saved ;" ^ — therefore saith their covenant God by the mouth of
Isaiah, " ye shall leave your name for a curse among my chosen :
for the Lord God shall slay thee, and call his servants by another
name."*
Now, this was fully verified when, Israel having been "cut
off" from "the good olive-tree," on account of their continuance
in "unbelief," and the Gentiles by faith in Christ were graffed
into their place, " the disciples were first called Christians at An-
tioch."* Thus, in accordance with that part of the covenant
pledge of God with Abraham, "In thee, and in thy seed, shall
all the nations, families, and kindreds of the earth be blessed,"
under the Christian economy, "z;j every nation, he that feareth
God and worketh righteousness, is accepted of Him."° Aye,
" accepted of Him : " and that, in a way and manner essentially
different from the relation to him of the literal Israel. For, while
Jesus the Messiah, as "the minister of the circumcision for the
truth of God," was the divinely appointed surety and pledge to
" confirm the promises " made to them concerning the restoration
of the land; God the Father, as the author and rectoral Head of
that covenant, united Himself to Israel as her husband. " The
word of the Lord came to Jeremiah, saying. Go and cry in the
ears of Jerusalem, saying. Thus saith the Lord ; I remember thee,
the kindness of thy youth, the love of thine espousals, when thou
wentest after me in the wilderness, in a land that was not sown." '
For, saith he, " I am married unto you.
5)8
1 Isa. xlii. 22 ; Ezck. xxxix..lO. = Jer. iii. 6-11. 3 Jer. ill. 12 ; and iv. 4, 14.
1 l6a. Ixvi. 15. 6 Acts xi. 26. « Acts x. 35. ' Jer. ii. 2. 8 ib. Ui. 14.
ALLEGED FACTS AND AEGUMENTS. 91
But, the "King'§ Son" must have his bride also. And, as the
literal Israel, to wliom the invitation to the marriage feast was first
given, " all with one consent began to make excuse " and finally-
refused to come,' "lo," He "turned to the Gentiles," ^Uo take out
of (or from among) them " that " holy nation and royal priesthood,
and peculiar people,"^ who should constitute His bride — "the
BRIDE, the Lamb's wife." ^
What, then, is "the bill of divorcemejt" against Israel never
to be revoJced? Is her ejectment from the promised inheritance
of the land as its rightful heir, final ? Will God remember His
covenant engagements with Abraham and his lineal multitudinous
seed no more forever? Let the old prophets answer. In regard,
first, to the bill of divoi'cement against Iseael, it is written,
"Turn, O backsliding children, saith the Lord, for I am married
unto you ; and I will take you, one of a city, and two of a fiimily,
and I will bring you to Zion." "And I will betroth thee unto
va.Q forever: yea, I will betroth thee in righteousness, and in judg-
ment, and in loving kindness, and in mercies. I will even betroth
thee unto me in faithfulness : and thou shalt know the Lord."^
Second. Israel is still in captivity. Judah is still dispersed
among all nations. The whole land still remains desolate. "Yet,
saith the Lord, loill I not make a full end."^ And so, when "the
fulness of the Gentiles shall be come in," and their Messiah, "the
Delivekee, shall come to Zion to turn away ungodliness from
Jacob," by removing "the veil" of unbelief which yet remains
over " their hearts," the prophet Isaiah assures us of the imiver-
sallty of their promised restoration. "He shall gather together
the dispersed of Judah from the four corners of the earth: and
He shall gather together the outcasts of Israel." ® And, finally.
Third. The prophet Moses, having alluded to the circum-
stances of Israel's sin and guilt in "despising God's judgments
and abhorring his staUites," adds these remarkable words: " Yet
for all that^ when they be in the land of their enemies, I will not
cast them away, neither will I abhor them, to destroy them utterly,
and to break my covenant with them: for I am the Lord their God.
But I will for their sakes remember the covenant of their ancestors,
whom I brought forth out of the land of Egypt, that I might be
their God : I am the Lord. I will remember my covenant with
1 Luke xiv. IS. 2 Titus ii. 14. 3 Jobn iii. 29 ; Rev. xsi. 9.
« Jer. iii. 14 ; Hosea iii. 19, 20. ^ Jer. iv. 27. « Isa. xi. 12,
92 SECOND COMING OF CHRIST.
Jacob, and also my covenant with Isaac, and also my covenant
with Abraham will I remember; and I will remember the land."
Then, further, when the ingathering of that " consecrated host
of God's elect" from among the Gentiles (during the period of
Israel's continued dispersion and the treading down of the holy
city), who are to constitute '■'■the bride of the Lamb," shall have
been consummated, the prophet Isaiah, having an eye to the pre-
dicted conversion of all nations which is to immediately follow the
close of "the times of the Gentiles," and the accomjilishment of
which is made to depend upon Judah's and Israel's restoration to
and national conversion in their own land, says: "The Lord God,
which gathereth the outcasts of Israel, saith. Yet will I gather
others imto Him besides those — i. e., the Jews — that are gathered
unto him." ^ Now, that these can be none other than the Gentile
nations which, having escaped those terrific "judgments " that
shall fall upon the last great anti-christian confederacy in their
invasion of Jerusalem as described by Zechariah, chap. xiv. 1-3
"shall learn righteousness," may be seen from the following:
"Behold, I will lift up my hand to the Gentiles, and set my stan-
dard to the people." ' "Behold, these shall come from far; and lo,
these from the north and from the west ; and these from the land of
Sinim."* "And the Gentiles &\i^\\ come to thy light, and kings
to the brightness of thy rising." ^ " Then thou shalt see, and flow
together, and thy heart shall fear, and be enlarged: because the
abundance of the sea shall be converted unto thee; the forces of
the Gentiles shall come unto thee.'''' ^
But it is of special importance to understand the order of the
Divine procedure in the accomplishment of these events, and also
the agencies through whom, and the means by which they are to
be brought about. On these subjects, the i:)rophets are very ex-
plicit.
I. Of the Jeioish oiation. The priority of the restoration of
the house of Judah to that of Israel, may be gathered from the
circumstances and instrumentalities connected with each. For
instance: the exhaustion of the Turkish power, the only political
impediment to the restoration of the house of Judah to Palestine,
is set forth under the symbol of the " drying up of the mystical Eu-
phrates."'' This effected, and their conversion follows, as describ-
1 Lev. xxvi. 4-t, 45 and v. 42. ^ gee Gen. xlis. 10 ; Isa. Ivi. 8 ; John x. 16 ; xi. 52 ;
Eph. i. 10 ; ii. 14-16. ^ Isa. xlix. 22. < lb. ver. 12. * lb. Ix. 3. « i^. ver. 5. ' Rev. xvi. 12-
14. That "<7te great river Euphrates," mentioned Rev. ix. 14, as interpreted to signify the
ALLEGED FACTS AND AKGUMENTS. 93
ed by Zcchariah, — " And His (Christ's) feet shall stand in that
day upon the mount of Olives which is before Jerusalem." ' The
" day " here spoken of, is the same with the time when the person-
alhj manifested Christ "shall fight against" the anti-Christian
invaders of the holy city, a^ described in this chapter. For, says
the i^rophet, " The Lord my God shall come, coul all His [resur-
rected and glorified] saints with Him.'''' ^ It is then shall be verified
the promise, " And I will pour upon the house of Judah and the
inhabitants of Jerusalem, the spirit of grace and of supplications;
and they shall look upon me ichoon they have pierced, and they
shall mourn for him, as one mourneth for his only son, and shall
be in bitterness for him, as one who is in bitterness for his first-
born." ^ And thus, after the example and pattern of the conver-
sion of St. Paul, as " one born out of due time," his brethren are
as " a nation born at once." *
Then further. "The house of Judah and inhabitants of Je-
rusalem" having thus repented of their sins and received their
Messiah, this work of the conversion of the nations miracidously
commenced by Christ peesoxaixt, will be continued in exact
analogy to the first propagation of the gospel among the Gentile
Mabometan or Turkish power, (the same with the "little horn" of Daniel's second vision,
chap, viii.,) is not founded in fancy, we here quote the opinions of several of the raost dis-
tinguished expositors of prophecy for the last two centuries. Brightman, a Fellow in
Queen's College in Camhridge, in Elizabeth's time, speaking of this subject in 1636, says,
" It is not to be doubted but that these angels (referring to the four angels bound on the
banks of this great river, or the four SuUanies of Bagdad, Damascus, Alepxjo, and Iconium)
be the Turks ; and to this opinion do most interpreters consent." So also the profoundly
learned Joseph Mede, who, a. d. 1650, "interprets the four angels to signify so many Sul-
tanies or kingdoms, into which the Turks were divided ; " and he quotes them from Richeriu.i
to be, " the first Asia Minor, the second Aleppo, the third Damascus, and the fourth An-
lioch." And Sir Isaac Newton, in his observations on the Apocalypse, adopts and applies
this view. Tillinghast also says, — " By the general consent of expositors, it hath reference
to the Turkish power." Mr. Durham, in 1660, gives an explanation harmonizing, on the
whole, with the preceding extracts : so does Mr. Petto in 1693 ; and- Fleming, in his work
on the Apocalypse in 1700.
So, the fate of this power, and the time of its destruction, as described Rev. xvi. 12-14-
Daniel says it " shall be broken without hand." (Chap. viii. 25.) St. John, that it shall bo
■■ dried up." And this, to the end " tuat the way of the ki^gs op the East siiGnT bb
PEEPAEED." On this passage, says Brightman, " that people is here signified by these kings,
lor whose sake alone the Scriptures declare that the waters were dried up of old ; viz. : the
Jews." So of the distinguished Joseph Mede. " The kings of the East," says he, " are the
Jews." The same of Tillinghast. He says, " By the kings of the East we are to understand
THE Jews, who, upon the pouring out of this vial, (the sixth,) shall return to their own land,
and be converted unto Christ ; and I take it," he adds, " that the pouring out of this vial
prepareth the way for both : " i. e., the destruction of the Turkish power or Mahometan
little horn of Daniel's he-goat, and the restoration to Palestine, and conversion of God's cov-
enant people, THE Jews. At the same time, of course, falls the Mahometan jwwer as the
Bcourge of the apostate Eastern or Greek Church.
1 Zech. xiv. 4. - lb. ver. 5. = lb. xii. 10. * Isa. Ixvi. 8.
94 SECOND COMING OF CHKIST.
nations, until the whole earth is subdued to His authority. The
next in order, therefore, comes,
II. Those of the Gentile nations of Christendom. Of these
the prophet thus speaks, chap. Ivi. 8: "The Lord God, which
gathereth the outcasts of Israel," (used in this place to denote the
house of Judah^ " saith. Yet will I gather others to him, besides
those that are gathered to him." That is, those " Gentiles that
shall come to his light, and kings to the brightness of his rising."
(Isa. Ix. 3.) Who these Gentiles are, may be gathered from what
the prophet Zechariah says of those that are " left of the nations
which came against Jerusalem " at the time of its last invasion,
as described, chap. xiv. verses 1, 2, and 16, namely, the last anti-
Christian confederacy, against whom the Lord Jesus " fights as in
the day of battle," verse 3. For, it is in the midst of " the judg-
ments " that will be inflicted upon them, that prophecy declares
" the people will learn righteousness." ' Now, that these uncon-
verted Gentile nations lay within the bounds of Christendom, ap-
pears from the following, Isa. Ixvi. 18: "It shall come, that I
will gather all nations, and they shall come, and see my glory."
That is, when the Lord shall " arise and shine upon Judah, and
when His glory shall be risen upon him." (Yerse 1.) And this
"glory" shall consist of a miracidous display of the Divine
Power in their behalf; for, says the prophet, " And I will set
my sign among them." ^ And again : " Behold, I will lift up my
hand to the Gentiles, and set my standard to the people." ^ Thus
their conversion. This done, and these newly-converted Gentiles
of Christendom shall b'e sent,
III. To the idolatrous Heathen. For of those it is also predicted
that the time will come when they " shall cast their idols of silver,
and their idols of gold, which they made each one for himself to
worship, to the moles and to the bats." ^ And this will be, " when
God arises to shake terribly the earth," " the very time this, of
whicli we now speak. For, says the prophet, they shall be sent
" unto the nations, to Tarshish, Pul, and Lud, that draw the bow ;
to Tubal and Javan, and to the isles afar off, that have Jiot heard
my fame, neither have seen my glory: and they," i. e,, the con-
verted Gentiles of Christendom, " shall declare my glory among
the Gentiles " of Heathendom.. Aye, like the Apocalyptic " angel
1 Isa. sxvi. 9. 2 iij. ixvi. 19, 21. '■> lb. xlix. 22, and verse 12.
•> lb. ii. lS-22. 5 lb. Ixvi. 10, 2 1.
ALLEGED FACTS AND ARGUMENTS. 95
flying through mid-heaven, having the everlasting gospel to
preach to all nations, and kindreds, and tongues, and people," '
they shall neither tire nor faint, until the universal world of man-
kind shall be converted to the Lord Jesus Christ. Then shall he
verified the promise, " the heathen shall be given to Him for His
inheritance, and the uttermost parts of the earth for His posses-
sion." * And now, in reference to,
■ rV. Tlie Houae of Israel, or the Ten Lost Tribes. It would
be irrelevant to the subject in hand to enter into the question of
the whereabouts of the lost Ten Tribes of Israel. Speculation
here is of little worth. Suffice it to say, that however lost to the
eye of man, they are known to God. Of this we may be assured,
that they are still inhabiting those remote regions in Assyria,
whither aU the Ten Tribes were carried captive by Ezarhaddan,
or Shalmanezer, in A. M. 3307.' What principally concerns us
now, is the fact that prophecy makes their conversion, unlike that
of the house of Judah, to precede their restoration to Palestine.
He that hath said, "Fear not thou, O Jacob my servant, and be not
dismayed, O Israel : for, behold, I will save thee from afar off, and
thy seed from the land of their captivity, and Jacob shall return
and be at rest," * etc., also declai-es, " Therefore they shall come
and sing in the heights of Zion,"^ etc., " when God has executed
judgments upon all those that despised them round about." ° Yes :
it is " when they are at hand to come^'' '' that is, are ready to re-
turn to their own land, that " the Lord Himself shall go before
them." Accordingly, their covenant-God having declai-ed of
Israel, " I have loved thee with an everlasting love ; therefore
with loving kindness have I drawn thee : " ^ by the secret w^ork-
Lngs of the Holy Spirit's influences, as in the case of " the house
of Judah," etc., their souls are stirred up within them to receive
and to believe in their Messiah, and to repent of their sins, as
preparatory to their return " wath weeping and with supplications," '
etc. Hence, when this event transpires, the words, " I have blot-
ted out as a thick cloud thy transgressions, and as a cloud thy
sins," *° etc., show that their conversion has taken place prior to
their return.
In further confirmation of the above, I now add, that what is
said of them when they shall have been restored to their own
" Rev. xiv. G. 2 Ps. i. 8. ^ Compare 2 Kings xv. 29 and xvi. 9 with 2 Kings xrii. 20.
♦ Jer. x'.vi. 27, 2S. «* Jer. xxxi. 1-14. • Ezek. xxviii. 24-20.
•< \\ xxxvi. 1-G, and 7-15. s jer. xxxi. 3. » lb. ver. 9. "" Isa. xUv. 1, 2.
96 secojStd coming of cheist.
land, is decisive of this point. Read the following i^rophecy ,
^^And in that day'''' — that is, the day of their national conversion
as above — " the Lord shall set His hand again the second time " —
that of Judah having been the first — " to recover the remnant of
His people which shall be left from Assyria, and from Egypt, and
from Pathros, and from Cush, and from Elam, and from Shinar,
and from the islands of the sea," etc. " And there shall be an high-
way for the remnant of His people which shall be left of Assyria,
like as it was to Israel in the day that he came up out of the land
of Egypt." And so, as they advance along the track of their
" highway," the prophet tells us that " the Lord with His mighty
wind shall shake His hand over the river," (i. e. the Xile,) " and
shall smite it in the seven streams thereof, and make men go over
dry shod.^' The meaning here is, that as their course will lay
across " the tongue " (or bay, margin) " of the Egyptian sea," it
will, like that of the Red sea some 3,500 years before, be divided
at the apj)roaching footsteps of the returning Ten Tribes ; and
thus, as in the instance of their former deliverance out of Egypt,
furnish them with a miraculous passage to the opposite shore.
And, this point attained, the prophet informs us that the newly-
converted Gentiles described above, " shall bring " all these Israel-
itish "brethren" of the Jews "/or a7i offering 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, Jerusa-
lem, saith the Lord, as the ctiildren of Israel bring a clean vessel
in the house of the Lord. And I will also take them for 2>riests
and for JOevites, saith the Lord." ^ But,
V. On this subject of the universal conversion of the world of
mankind to Christ, there is in Isaiah, chap, xix., a prophecy which
relates especially to ancient Egypt and Assyria^ which must not
be passed over. In the first seventeen verses, the prophet, having
denounced a series of the most terrible judgments against Egypt,
follows them up by a prediction oi final mercy to her, and also to
Assyria, and of their connection with restored Judah and Israel in
Palestine. Though the Lord declares that He would '•^ smite.
Egypt'''' for her past persecution of His chosen people Israel, by
giving her up for a time into the hands of the last Antichrist, etc.,
yet it would be only that He might heal it y for, " in that day,
they shall even turn to the Lord, and He shall be entreated of
1 Isa. xi. 11-16, and Zech. x. 10, IL * Isa. xi. 11-16
ALLEGED FACTS AifD ARGUMENTS. 97
them, and heal them. In that day, there shall be au altar t6
the Lord in the midst of the land of Egypt, and a pillar at the
border thereof to the Lord. And it shall be for a sign, and for a
witness unto the Lord of Hosts in the land of Egypt : for they
shall cry unto the Lord, because of their oppressors ; " that is. An-
tichrist and his confederate hosts who have invaded their laud.
And then the prophet adds, " And He shall send them a Saviour
and a Great One, and He shall deliver them. And the Lord
shall be known in Egypt, and the Egyptians shall knoio the Lord
in that day, and shall do sacrifice and oblation : yea, they shall
vow a vow unto the Lord, and shall perform it. ... In that day
shall five cities in the land of Egypt speak the language of Ca-
naan, and swear by the Lord of Hosts," etc. And, finally : " In
that day shall there be a highway out of Egypt to Assyria, and
the Assyrian shall come into Egypt, and the Egyptian into
Assyria, and the Egyptians shall serve with the Assyrians. In
that day shall Israel be third with Egypt and with Assyria, even
A BLESsixG in the midst of the land : whom the Lord shall bless,
saying. Blessed be Egypt my people, and Assyria the work of my
hands, and Israel mine inheritance." (Yerses 18-25.) '
And moreover, we are assured that, when the time for the ac-
comjolishment of this mighty moral revolution in the world shall
have come, contrary to the popular expectation, " the Lord," by
those combined human and supernatural or miraculous agencies
which He will employ to that end, " will cut short His Avork in
righteousness ; for a short xoorlc will the Lord make in the earth." '
And now, see the residt of this work. First. The " two sticks,"
that is, Judah and Ephraim, or the Ten Tribes of Israel, having
been restored to that land from which they had been separated
during the pi'olonged period (as will be shown in the sequel) of
the mystical "seven times," or 2,520 years of chastisement for
their sins, as predicted by Moses, (iSTumb. xxvi. .18, 21, 24, 28,) —
"the times of the Gentiles" mentioned Luke xxi. 24, and Rom.
xi. 25 — and again united in that land, and in their converted
state, shall become " one stick in the hand of the Lord upon the
mountains of Israel." ' Nor this only. For, the nations of the
Gentiles, both nommally Christian and Heathen, together with
Egypt and Assyria, shall be converted, and thus '■'■ flow unto
» Consult also Isa. xi. 10 ; xlii. 1-17 ; liv. 1-17 ; Iv., Ixi., Ixvi. ; Jer. xvi. 16-21 ; Mic. iv. 1-5 ;
Zech. viii. 20-23, and chap. x. " Rom. ix. 28 ; Matt. xxiv. 22. ' Ezek. xsxvii. 15-17.
7
98 ' SECOND COMING OF CURIST.
ihemP ' And thus will be verified God's covenant faithfulness,
first, to the lineal multitudinous seed of Abraham, and second,
the promised blessing, through them, to the nations, kindreds, and
tongues oithe Gentiles.
In conclusion, then, we submit that we have' demonstrated the
utter fallacy of the theory of Millerism at the head of this chapter,
which alleges the fulfilment of all the prophecies that set forth the
restoration, union, and conversion of Judah and Israel, or the Ten
Tribes, to and in the Holy Land, hy the return of the Jeics from
the ^Babylonish captivity, l^ot to go into a recapitulation of the
ground over which we have passed, suflice it to say, that we have
carefully and candidly weighed, and, we hold, successfully, re-
futed every argument and fact, as based either on Scripture or
history, brought against the predicted future restoration, union,
and conversion of the literal seed of Abraham to Palestine ; and
have shown that, when that event does take place, their national
conversion is dependent upon, and can only be efiected by, the
PEESONAL MAKiFESTATiON to them of the Lord Jesus Christ;
the ingathering of the Gentiles to them ; and the establishment
of Christ's kingdom and reign over them as their Messiah.
I will only add, by the way, that as all exj^ositors, except the
Millerites, admit that the Jewish nation is to remain in captivity,
and Jerusalem is to be trodden down of the Gentiles, " taitil the
times of the Gentiles be fulfilled" (Luke xxi. 24; Rom. xi. 25);
It will follow, unless that period can be shown to be identical with
the millennial era and to end with it, that " the Deliverer's com-
ing to Ziou to turn away ungodliness from Jacob," imtst he pee
not POST-millennial.
THEOET OF BUSH AXD OTHERS. 99
CHAPTER II.
SECOND THEORY : AS ADVOCATED BY GROTIUS, PRIDEAUX,
VINT, PROF. GEO. BUSH, ETC.
THIS THEORY ALLEGES, THAT THE PROPHECIES RELATING TO THE SECOND COMING OF CHRIST
AND THE ERECTION OF HIS MILLENNIAL KINGDOM, WERE FULLT VERIFIED BT THE OVER-
THROW OF PAGANISM AND THE ESTABLISHMENT OF CHRISTIANITY IN THE ROMAN EMPIRE,
UNDER CONSTANTINE THE GREAT, IN A. D. 323.
The most modern and iDopular advocate of this theory is the
late Professor George Bush. He borrowed it from the writings
of Giptius, Prideaux, Vint, etc. It is founded upon their exegesis
of Rev. XX. 1-7.
The ntiture and character of the Millennial state of the Church,
according to these writers, is made to consist "in the cessation of
the pagan persecutions, and the extirpation of idolatry and poly-
theism" in the Roman empire under Gonstantine the Great; is to
continue until "the appearance of the Antichrist" predicted by
St. Paul, 2 Thess. ii. 3-12, whose "reign is to last three and a half
literal years; and is shortly to precede the second coming of our
blessed Lord to judgment," etc.
The interval between these two extreme points, i. e., "the Mil-
lennium, or the thousand years mentioned by St. John," is regarded
by them as the jjeriod " during which Satan was bound and the
saints reigned Avith Christ" in a state of "general peace and pros-
perity to the Christian Church," etc. ; but w^hether this interval of
blessedness has already expired, or is still running on, they are not
agreed. ,
In what we have to offer on the subject of this theory, we shall
confine ourself, for the most pai't, to a review of Prof Bush's
"Treatise on the Millennium;" which will involve an examination
of the symholical imagery employed by the Holy Spirit in the
passage under consideration, as interpreted and applied by him in
its defence.
Speaking of "the doctrine of the Millennium," as founded on
Rev. XX. 1-7, this writer aflirms.
First. That it "is the only express passage in the Scriptures,
in which mention is made of a period of a thousand years., in con-
nection with the prospective lot of the Church," ' and.
51fifi94
100 SECOND COMING OF CHKIST.
Second. That its only l:ey of interpretation is made to colisist
of "what is to be understood by the dragon, or the Satan (the
adversary) who is to be bound; what by his binding; and what
by the bottomless pit in which he is represented as being shut up." '■'
1. In reference to the "deagon" (verse 2), he enters upon a
long, labored, and learned disquisition, to prove,/?V5^, that, accord-
ing to the symbolic language of the Apocalypse, he denotes "a
standing symbol of Paganism, including in that term the two-
fold idea of despotic government and false religion"'' — or in other
words, that he is ^'•Paganism persomfied y""^ and second^ "the
identity of the dragon which is bound [verses 1, 2], with the
dragon which was cast out of heaven."^ [Chap. xii. 3-8.]
The Professor then argues, that " if this be the true meaning
of the dragon, his being seized, bound, and incarcerated for a
thousand years, must necessarily signify some powerful restraint
laid upon this baleful system of error," — i. e., Paganism — "by
which its prevalence, through the above-mentioned period, is vastly
weakened, though not utterly destroyed." *'
And he continues, "?y this be the true meaning of the binding
of the dragon, then, his being ' cast into the bottomless pit,' etc.,
if we mistake not, is intended by the spirit of prophecy to signify
the unTcnown world, comprising the immense, unexj^lored, luide-
fined, boundless regions which stretched beyond the limits of the
Roman empire, particularly to the north and east;" — i. e., the ter-
ritory which embraced the more obdurate Pagan subjects of Con-
stantino's bitter and implacable rival, Licinius, etc., in the eastern
bi'anch of the empire — " where," says he, " Satan had long estab-
lished his throne, where he ruled with undivided sway, and where
idolatry, in its most frightful and horrid forms, has ever held'a
disastrous dominion."''
But this is not all. • During this alleged absence of the " drag-
on," thus "cast down," "bound," "shut up," and "sealed" in "the
bottomless pit " or abyss ; that is, during this season " of general
peace and prosperity of the Christian Church" for a thousand
years; and "commencing about the time of the suppression of
Paganism," or binding of Satan, or the dragon ; he affirms was
"the rise of the heasf'' of Rev. xiii. 1, "having seven heads and
ten horns, and upon his horns ten crowns," etc. But for what
» Treatise on the MiHeunium, prof. p. x. = lb. pref. p. x. ^ ji, p_ 93^
* See p. 146. » lb. p. 142. « lb. p. 146. ' lb. p. 159.
THEORY OF BUSH AND OTHERS. 101
purpose ? Let the learned author answer. The dragon, he says,
"conscious of his being forced to withdraw in his own proper
person, resolves on thrusting upon the vacated stage another
agent, who should act as his Vicegerent, and into whom he deter-
mines to transfuse the full measure of his own Satanic spirit and
genius. This was no other," adds he, "than the seven-headed and
ten-horned beast that arose out of the sea ! " etc.
The Millennial Church, then, we conclude, must have been
vastly benefited by this important exchange of the " dragon " for
the "beast." Indeed, the Professor himself seems to have been
considerably stai-tled at this idea, and therefore says, "This may
strike the reader as a very revolting conclusion; but this conclu-
sion," he adds, "avc know not how to avoid, nor can we see how
any one can avoid it, who admits the premises on which it rests." '
Now to all this we readily reply, neither do we. Indeed, who
does not know that the right interpretation o^ any subject de-
pends upon a correct understanding of the premises on which it
rests ? But in this, we must insist, lay all the difficulty in the
Professor's ingeniously wrought theory. For, to say nothing of
his violation of the laws of interpretation of the symbolic imagery
of prophecy, by an indiscriminate jumbling together of the drag-
on with the beast, whether with one head or seven, or whether
with horns and crowns, or no horns or crowns at all, the Profes-
sor, as the expositor of the Apocalypse, furnished himself with
the amazing facility which marks his application of them en masse,
as denotive of "the extirpation of idolatry and Paganism" from
the Roman empire ; and to confine the golden period of peace
and prosperity of the Millennial Church under the reign of Con-
stantino, and that of his successors, to the space of what he calls
one thousand years !
Now, the readiest mode of exposing the fallacy of all this,
will be to place before the eye the several descriptions given of
these objects, thus:
The first, Rev. xii. 3, etc.
" And there appeared another wonder
in heaven : and behold, a great red drag-
on, having seven heads and ten horns,
and seven crowns upon his heads."
The second, Eev. xiii. 1.
" And I stood upon the sand of the sea,
and saw a beast rise up out of the sea,
having seven heads and ten horns, and
upon his horns ten crowns, and upon his
heads the wa?«e of blasphemy,''''
1 Treatise on the Millennium,
102 SECOND COMING OF CHEIST.
The third, Eev. xx. 1-3.
"And I saw an angel come down from heaven, having the key of the bottomless
pit, and a great chaiii in his hand. And he laid hold on the dragon, that old serpent,
which is the devil and Satan, and bound him a thousand years, and cast him into the
bottomless pit, and shut him up, and set a seal upon him, that he should deceive the
natio7is no more, till the thousand years should be fulfilled: and after that he must
be loosed for a Uttle season," etc.
Now, the plainest-minded Christian cannot but perceive at a
glance the marked distinction between these various objects re
vealed to the Apostle John. Take, for example, \\\q. first and sec-
ond. While the points oi resemblance consist only in this, that
both have seven heads and ten horns, yet they differ in the follow-
ing particulars:
1. In name. The one is called a '"''dragon;''^ the other a
''beast:'
2. In origin. The "dragon" is "cast out of heaven ;'' the
"beast" rises "up out of the sea," and receives his power from
the dragon; for, although the dragon is rejDresented as'' having
seven heads and ten horns," yet, as we shall see, the latter
isv only his subordiiiate agent in the execution of his purposes.
Hence,
3. The mutation to which the " beast from the sea" is sub-
jected. First, he appears with " seven crowns upon \n.s heads;''''
vrhich crowns are subsequently transferred to his ten horns, and
upon his heads is written " the name of blasphemy :''
4. That the di-agon and the beast ai'e not identical, will appear
from the following : In the first j^lace it is to be observed, that
so far from the dragon being a symbol of " paganism personified,"
the Holy Sj)irit says that he is " that old serpent called the Devil
and Satan.'''' On the other hand we read that " the dragon gave
his power, and seat, and great authority to the beast.'''' (Rev. xiii.
2.) Again: the "beast," with his seven crowned heads, as the
agent of the " dragon," is symbolical of the Pagan " despotic gov-
ernment," under which form, having accomplished his mission
and received his fate, the draconic Devil, or Satan, changes his
tactics, by transferring the crowns from the seven heads to the ten
horns of the beast, while on his seven heads are inscribed the
name of blasphemy, under which oiew form he becomes the sym-
bol of "false religion^'' or Papal anti-Christianism, to which power
it was eriven to "make war with the saints, and to overcome
THEOKY OF BUSH A^'D OTUERS. 103
tliem ; " ' and that power was given him also over all kindreds, and
tongues, and nations, and people." -
Then again. Take the^/-s^ and third of the above representa-
tions. Here, we admit, that the dragon of Rev. xii. 3, is identical
with that of chap. xx. 2 ; for, of this last, as of the first, the Holy
Spiiit Says that he is " that old serpent, which is the devil and
Satan." But, mark the diiference in the account given of the
dragon in these two places. In chapter xii. 9, it is said of him
that " he was cast out into the earth, and his angels were cast out
with him." Where ? Into the " bottomless pit " or abyss ? Nay.
For though "the heavens rejoice, and they that dwell in them"
(v. 12), "because the accuser of the brethren is cast down," etc,
(v. 10) ; yet the prophetic voice proclaims, " Woe to the inhabi-
tants of the earth, and of the sea ! for the devil is come down
unto you, having great wrath, because he knoweth that he hath
but a short time" (v. 12). On the other hand, the account given
of this same di-agon Lu chap. xx. is, that he is " cast into the hot-
tomless xnt, and is shut up, and a seal set upon him, that he should
deceive the nations no more, till the thousand years should be ful-
filled," etc.
Now then, to show the fallacy, first, of confounding the
dragon and the beast with the symbolic agents employed by him ;
and second, of insisting on the identity of the dragon and the
beast ; and third, of representing that the circumstances of the
agencies, time, place, etc., connected with the dragon of chap. xii.
and XX. are the same; it is only necessary to remark,
(1.) If the dragon of chap. xii. and xx., and the beast of chap.
xiii. are identical, and denote "a standing symbol of Paganism;"
and the seizing, binding, and incarceration for a thousand years,
etc., of the di-agon in the bottomless pit or abyss, signify the
"extirpation of paganism from the Eoman empire" under Con-
stantine ; how are we to reconcile the presence of the dragon with
the beast, at the time of the transference- of the power of the
former to the latter ? And, mark, this fact is admitted by Prof
Bush ; for, how otherwise could the dragon, as he says, " trans-
fuse the full measure of his own satanic spirit and genius " into
the beast ? But again.
(2.) The "beast" of chap. xiii. was xoorshipped — "all the
world wondered after him" (verses 3, 4, 8). But, the "di-agon"
1 Dan. vii. 21, 22. 2 Rev. xiii. 7.
104 SECOND COMING OF CHRIST.
also was worshipped (v. 4). Tlie question therefore is, if the dragon
and beast are identical^ where was the dragon at this time ? Wag
he " bound with a great chain," and " cast into the bottomless pit
and sealed ? " If so, how are we to reconcile this with the decla-
ration of Holy Writ, that, during his incarceration for " a thousand
years," he was to deceive the nations no more f while here is an
existing deception of " all who dwell uppn the earth," of which
he is the author, and so great as to secure to himself the homage
of " all the loorldf'' Nor is this all. For,
(3.) If we admit the above interpretation of these symbols,
then the "great red dragon," being '-'•Paganism 'personified^''
when " cast into the bottomless pit," which, according to hrs in-
terpretation is Paganism in " the unexplored regions of the north
and east," — and which, by the way, must have included the
eastern branch of the Roman empire under Licinius — it follows,
that Paganism must have been cast into Paganism ! In other
words, that the " great red dragon " must have been cast into
HIMSELF !
It is almost superfluous to add further on this subject, that
the very circumstance of finding the " dragon," when we come to
chap, XX., introduced to our notice without any mention of his
having " seven crowned heads and ten horns," is demonstrative
that they were intended to denote his subordinate agents, as distinct
frotn himself. lie, symbolic of " that old serpent, which is the
devil and Satan'^'' they, "his angels.'''' The same holds true of all
the symbols of Daniel, e. g., like the ten-horned fourth beast of
chap. vii. 7, 8, from among which there came up another "little
horn;" and like the "he-goat" of chap. viii. 1-12, out of the "nota-
ble horn" of which, being hvokQn, four horns came up in its stead,
and from one of which there sprung up aliother " little horn ; "
and all of which occupy their respective spheres according to
their relative symbolic import, so with this great red dragon of
the Apocalypse: his being represented as invested with the ap-
pendages of " seven crowned heads and ten horns," all have their
appropriate symbolic meaning as his agents. And, like as vfith
the hody of the "little horn" or beast, which arose up from among
the ten horns of Daniel's fourth beast, which, though "slain, de-
stroyed, and given to the burning flame," left the life of the
beast himself to be '•prolonged for a season and a time : " so with
the " 2:reat red drajxon " under review. Whatever was the fate of
THKOBY OF BUSH AND OTHERS. 105
the seven crowned licads and ten horns of the beast, or the same,
when transferred to his ten horns as his agents, acting under his
authority, and inspired with "the full measure of his satanic spirit
and genius " in upholding paganism or in persecuting the samts
of God ; yet he still lives, to transfuse the same " spirit and
genius " into the same or future agents, and with them, to receive
the homage of the world ! '
Having thus, we submit, sufficiently exposed the misconstruc-
tion and consequent misapplication of the symbolic imagery of
the Apocalypse adduced by Prof Bush in support of the theory
before us, we now propose to vindicate the nature, character, and
duration of the millennial state of the Church as still future,
against other arguments alleged in proof that it is either already
past, or that it is still running its course.
First. In regard to this writer's assertion, that Rev.
XX. 1-7 "is the only express passage in the whole compass of the
Scriptures, in which mention is made of a period of a thousand
years in connection with the prospective lot of the Church," etc.,
we observe, that even admitting this to be so, yet of one thing
we are certain, — it by no means diminishes the sufficiency of the
proof respecting it; and especially so, when we consider, that
ninety-nine hundredths of the Christian world receive as script-
ural doctrines, the change in the observance of the Christian Sab-
bath from the seventh to the first day of the week, and the right
of both sexes of admission to the holy communion, xcithout any
express passage whatever for either !
But this is not all. We deny the truth of the above statement
respectmg this passage, except in the single article of its mention
of one thousand years, which, by the way, is reiterated in one
form or other no less than six times in the seven verses ! Of the
other parts of the passage relating to the Iftllennium, there are
scores of passages both in the Old and New Testaments,
which teach the same great truth in the most " express " terms.
Indeed, Prof. Bush himself, when speaking of the " latter-day
glory " of the Church, says, that it " is abundantly testified by the
predictions of the former and the latter prophets." But then he de-
nies that the announcements of Isaiah and other ancient prophets
regarding the "sublime visions of ultimate glory to the Chui-ch,"
•
' Compare Rev. xii. 11-18 ami xvii. 13-18 with' 2 Thess. ii. 3-5 ; G-IZ
106 SECOND COMING OF CHKIST.
are "parallel" with, or-point to, "precisely the same epoch with
the Millemiium of the Apocalypse, chap, xx, 1-7."
One thing, however, is certain. There can be but one millen-
nial state of the Chnrch on earth. That ended, and the Son of
God " shall have delivered vp the kingdom to God, even the
Father," when " the Son also himself shall be subject unto him
that put all things under him, that God may be all in all ; " ^ when
" the general assembly and church of the first-born " shall enter
upon the eternal blessedness of " the new heavens and earth," or
supernal state.
It follows, therefore, either that the millennium, or the thou-
sand years mentioned by St. John during which Satan was bound
and the saints reigned with Christ, commenced with the cessation
of the Pagan persecutions and the extirpation of idolatry and
polytheism, at the accession of Constantine to the su2:)reme sov-
ereignty of the Roman empire, a. d. 323, and that it has either
expired or is still running on ; or, that that event is still future.
IsTow, the former is the theory of the Millennium advocated by
the learned Grotius, Prideaux, and Prof Bush. This latter
writer, spealcing of " the prevailing impressions " — " for," says
he, " opinions they can scarcely be called — respecting the millen-
nium; a term," he adds, " denoting, in its poj^ular sense, a future
felicitous state of the Church and the world of a thousand years'
duration," etc. ; and that this popular impression is indicated by
the frequent use of the " phraseology, — millennial state, millen-
nial reign, millennial purity, millennial glory," etc. — these " pre-
vailing impressions," he says, " are to be traced to the influence
of a mere traditionary tetiet, which, having been received from
our forefathers in childhood, have become with us a matter of me-
chanical repetition in after life, when
" 'The priest hath finished what the nurse began.' ""•'
And yet, superadded to his theory of a past or continued mil-
lennium as represented above, he insists that, in comparison with
it, " a brighter and benigner period is yet to dawn upon our world
— an era of preeminent peace, purity, and prosperity, constitut-
ing what is frequently called ' the latter day glory,' is yet des-
tined to bless our globe, succeeding and compensating ' the years
wherein we have se%n trouble ; ' for this is abundantly testified by
1 1 Cor. XV. 24, 28. 2 Treatise on the Millenninm; pref. p. vii.
THEORY OF BUSH A2ST) OTHEES. 107
the predictions of the former and the latter prophets, and sha
doAved forth under many a significant parable, type, and allegory." '
We noAv ask, In what consists the difference betTreen the Pro-
fessor's views of the millennial or "latter day glory" of the
Church, and the " prevailing impressions " respecting it, according
to his own showing ? Both are to take place in " our world," on
"our globe." Both assert of it, that it is to be "a brighter and
benigner period," infinitely transcending, in peace, purity, and
blessedness, " the most favored epochs which have yet marked its
annals." Both afiirm that it is " a coming condition in the affairs
of the Church," etc. ; i. e., that it is siiM future ; and, both de-
clare that all this "is abundantly testijiedhj the predictions of the
former and the latter proj)hets."
It becomes, therefore, an inquiiy of grave and serious import,
as to the grounds upon which this writer speaks of "the vast mul-
titude " who are guided by the " prevailing impressions " respect-
ing the millennium, as unable " to give a reason of the hope that
is in them ; " and to speak of them as " ' knowing not what they
say, nor wherefore they affirm ;'" and to demand of them " upon
what this, their expectation, is founded," and whether it has "un-
equivocally the warrant of any exj)ress declaration of Holy
Writ."-
To test this matter, we yield to the demand here made, and
join issue with the advocate of the theory Jiere laid down.
Let it be assumed, then, that the millennial state of the Church
commenced yf'ith "the cessation of the pagan persecutions and the
extirpation of idolatry and paganism under Constantine the Great:
it will follow, that, as the Scriptures make provision for but one
such a state of the Church on earth, the learned Professor's idea,
in comparison with, and addition to it, of " a brighter and benign-
er period as yet to dawn upon our world," is a pure fiction !
Then, in the next place, should it result, that the millennial
state of the Church, as alleged to have commenced from the time
of Constantine the Great, is o. falsification both of Scripture and
of historic fact, it will of course follow, that what the Professor
represents in such glowing terms of the state of the Church "ye^
to dawn upon our world," is precisely that future millennmm
which, as he says, we have received " hj tradition from our fore-
flithers in childhood/' and " mechanically repeat in after life."
1 Treatise on the Millennium, preface, p. viii. ^ lb. ib.
108 SECOND COMING OF CHEIST,
Our first biisiness will be to give a brief Scriptural view of the
millerinial state of the Church as described in Rev. xx. 1-7, taken
in connection with " the abundant testimony of the former and
the latter prophets " in relation to it.
And second, examine, historically, the millennium as alleged
by the theory under review to have commenced under Constan-
tino the Great, in proof that it is destitute of every characteristic
of that state.
I. First then. The Scriptural view of the Millennial state of
the Church. We shall here,
1. Give an analysis of the first seven verses of Rev. xx., with
a view to determine what it teaches respecting the millennium,
during the six times repeated one thousand years mentioned
therein.
(1.) The first fact is, tJte one thousand years' binding of the
dragon, which, as a symbol, the Holy Spirit interprets to signify
" that old Serpent, which is the devil and Satan." (Verse 2.)
(2.) The second fact is, the consequent one thousand years'' ex-
emption of the nations from his deceptive devices. (Verse 3.)
(3.) The third fact is, that during this one thousand years,
some of the dead lived, sat on thrones, and reigned with Christ on
the earth. (Compare verse 4, with chap. v. 10 ; see, also, chap.
XX. 6, and xxii. 5.) This is interpreted by the Holy Spirit to
mean "the tirst eesueeection." (Verses 5, 6.)
(4.) The fourth fact is, that " the rest of the dead,^'' i. e., those
who are to suffer the penalty of " the perdition of ungodly men,"
(2 Pet. iii. 7,) " lived not agaiii, until this thousand years were
finished'''' (verse 5. See, also, verses 11-15); and,
(5.) The fifth fact is, that, at the expiration of this one thou-
sand years, " Satan shall be loosed out of his prison for a little sea-
son," etc. (verses 3, 7, and 8, etc.)
Here, then, we have described to us " Satan^'' as the great ad
versary of God and man, and the disturber of the peace and pros-
perity of the Church, and the deceiver of the nations, bound with
a grent chain, cast into the bottomless pit, shut up, and a seal put
upon him, etc., and all for what purpose ? Why, "that he should
deceive the nations no more^'' at least " for a thousand years."
Accordingly, in exact hai-mony with these representations, that
same " Spirit of Christ " who revealed these things to the revela-
tor, John, in the Isle of Patmos, inspired the old prophets, also,
THEORY OF BUSH AND OTHEKS. 109
to speak of this glorious period of the Church, as, in the purpose
of God, ultimately set free alike from the distractions of "error,
heresy, and schism," and the cruel hand of the persecutoi-. Yes.
Wrapped in prophetic vision, they were " moved by the Holy
Ghost " to predict that the time xoould come, when, in the sense of
" the unity of the faith once delivered to the saints," ' " All shall
know the Lord, from the least to the greatest." - Also, that then,
in the sense of the peaceable kingdom of the " Branch," ^ it is
said of Messiah, so glowingly set forth by Isaiah, that " Right-
eousness shall be the girdle of the loins, and faithfulness the girdle
of the reins," * of the King of Zion. Then, men "shall beat their
swords into ploughshares, and the speai'S into pruning-hooks ;" ^
for they " shall learn war no more." Then the ferocity of the
animal creation shall be subdued. " The wolf shall dwell with
the lamb, and the leopard shall lie down with the kid ; and the
calf, and the young lion, and the fatling together, and a little
child shall lead them. And the cow and the bear shall feed ; their
young ones shall lie down together : and the lion shall eat straw
like the ox. And the sucking child sliall play on the hole of the
asp, and the weaned child shall put his hand on the cockatrice's
den. They shall not hurt nor destroy in all my holy mountain :
for the earth shall be full of the knowledge of the Lord, as the
waters cover the sea." ^
And we now repeat, that it was in this state of the millennial
Church, that St. John, the divine, " saw the souls of them that
were beheaded for the witness of Jesus and for the Word of God,
and which had not worshipped the beast, neither his image,
neither had received his mark upon their foreheads, or in their
hands;" not now, mark, as ^^ under the altar, crying,- How long,
O Lord God, holy and true, dost thou not avenge our blood on
them that dwell on the earth ; " but, as " living and reigning
with Christ a thousand years.'''' (Rev. xx. 4.)
This very limited glance of the Scriptural representations
of the millennial period of the Church, must suiSce. We now
pass,
n. To an historical exa^nination of the cdleged theory of
the Millennium, as advocated by Grotius, Prideaux, V^int, and
also Prof Bush. We have seen in what consists the alleged
» Eph. iv. 3. - Isa. sxsi. 34. a Zech. vi 12. ■» Isa. xi. 5.
6 Isa. ii. 4. » lea. xi. 5-9.
110 SECOND COMING OF CHRIST.
nature and character of the millennial state of the Church, accord*
ing to the theory of the writer under review, viz. : " in the cessa-
tion of the Pagan persecutions, and the extirpation of idolatry
and polytheism," as the results of what is claimed to be the
conversion of Constantine the Great to Christianity.
Now, that this event, together with its accompanying circum-
stances, should have been regarded as a most brilliant triiimj^h of
the cross of the Nazarene over the molten image, awakens no
surprise. It was the disenthralment of a long-suifering and
bleeding Church from an ordeal of persecution, w^hich had well-
nigh exterminated her from the earth. But, that this event
should have been construed into the commence'iuent of St. John's
predicted one thousand years' millennial peace, purity, and pros-
perity of the Christian Church, we must confess, both astonishes
and confounds us. To show its utter fallacy, we ask the reader
to accompany us,
1. To a view of the circumstances connected with the so-
called conversion, life, and acts of Constantine the Great, under
whose imperial sway this alleged inillenniiim is declared to have
commenced. Constantine ascended the throne of the Csssars in
A. D. 306, soon after which he professed himself a convert to the
Christian faith. The fact that his father Constantius had been
favorably inclined toward Christianity, and that his mother
Helena had adopted it, added to the declared miraculous appear-
ance of the cross to him in the heavens when about to engage in
conflict with his rival, Maxentius, all contributed to his renuncia-
tion of the pagan religion. His conversion, however, was grad-
ual, and was only partially avowed in the eighth year of his
reign ;«■ nor, according to the best authorities, did he receive Chris-
tian baptism, until a little before his death, a. d. 337, making in
all, between his public avowal of Christianity and his baptism,
an interval of about twenty-four years !
Then consider, that among the acts of his life, is registered
that of homicide ! His son Crispus, and afterward his wife
Fausta, both suffered death at his hand. In law there are three
species of homicide — -justifiable, excusable, and felonious. Which
of these will apply to his case, we submit to the decision of others.
Again. It is to be specially noted, that, under Constantine,
Church and State icere united, than which no other circumstance
so effectually contributed to the erection and establishment, as
TUEOEY OF BUSH AND OTHERS. Ill
we shall presently show, of the great anti-Christian Pcipal poioer
TLis leads us,
2. To another consideration, to wit, that the peace and pros-
perity of the Church which followed Constantino's reign, by no
means comports either with the Scriptural character of the millen-
nium, nor with what is affirmed of its great but indefinite length,
as described by the thousand years of St. John. Indeed, it is to
avoid the dilemma here indicated, that the advocates of the
theory that the millennium is either already past, or that it is
now running its course, unite in their eulogiums of this golden
Constantinian age, as the era of its commencement. On this subject
our author in his " Treatise " says, " No facts in the chronicles of
the past are more notorious, than that paganism under Constan-
tine and his successors did, after a desperate stniggle, succumb
to Christianity in its triumphant progress." ' And he quotes the
following from Gibbon, who, speaking of the reign of Constantino,
remarks, " Every motive of authority and fashion, of interest and
reason, now militated on the side of Christianity." ° But, he
adds, " two or three generations elapsed before their victorious
influence was imiversally felt. . . ■." "The pious labor which
had been suspended near ticenty years since the death of Constan-
tino, was vigorously resumed and finally accomplished, by the
zeal of Theodosius." ' " The gods of antiquity," says he, " were
dragged in triumph at his chariot wheels. In a full meeting of
the Senate, the Emperor proposed, according to the forms of the
republic, the important question. Whether the worship of Jupiter
or that of Christ should be the religion of the Romans. On a
regular division of the Senate, Jupiter was condemned and de-
graded by a very large majority." * And, finally, this historian
is quoted as saying, that " so rapid, yet so gentle, was the fall of
paganism, that only twenty-eight years after the death of Theo-
dosius, the faint and minute vestiges were no longer visible to the
eye of the legislator." '
Now this, especially when viewed as emanating from the pen
of an infidel historian, is all very fine ; and, in order to inspire
us with the same confidence in his authority as our author him-
self felt, he speaks of his " pen " in a certain instance of accom-
i Treatise on the Millennium, p. 146. 2 jb. p. 148 ; Gibbon's Decline and Fall, etc., p. 332.
3 lb. p. 151 ; Decline and Fall, p. 464. < jb. p. 151 ; Decline and Fall, p. 464.
» lb. p. 149 ; Decline and Fall, p. 469.
113 SECOND COMING OF CHKIST.
plislied prophecy, as seeming " to lia^/e been guided hy the spirit
(f inspiration ; " ' and that the readei- of his works " will find in
the concluding part of the twentieth chapter of the Decline and
Fall, a more valuable commentary on tTds part, of the xxth chap-
ter of the Apocalypse, than is furnished by all the professed ex-
positors who ' have taken in hand to set forth in order a declara-
tion of the things contained in it.' " "^
But, let us examine \kiQ, phraseology of Gibbon on this subject.
He makes the "every motive" of Constantine in "the extirpation
of idolatry and polytheism" to consist of the following elements —
" authority," " fashion," " interest," " reason : " than which, there
can be none other more directly opposed to the unearthly nature
of the gospel of Christ. And when he comes to the time of Theo-
dosius, the triumphs of Christianity are suspended upon the capri-
cious vote of a majority in " a full meeting of the Senate," to be
decided " according to the forms of the Repiiblic ! " A splendid
specimen, this, of the primitively ordained mode of propagating
Christianity ! And, withal : what a glorious, brilliant commence-
ment of the millennial peace, purity, and prosperity of the Church !
Rather may it be said that '.' the Church^'' being thus placed by
Constantine under the protective wing of " the State" was se-
duced into that somewhat protracted courtship, so to speak,
" with the kings of the earth," as finally ultimated in the hirth of
that stupendous power, the Papal apostasy ; " ' a power sym-
bolized by the " little horn'' of Dan. viL 8, 11, 20, 21, 24, 25, and
with which synchronizes that " beast that rose up out of the sea"
to whom the " dragon " delegated his power. (Compare Rev. xii.
3 with xiii. 2, 4, and verses 5-8.) This same power is also sym-
bolized by " the great xchore of Bahylon that sitteth upon many
waters," " with whom the kings of the earth have committed for-
nication," while the " inhabitants of the earth have been made
dninli; with the wine of her fornication." (Rev. xvil 1, 2.)
Eusebius, Socrates, and Theodosius, all unite in the affirmation
that with Constantine the Great commenced the exercise of a vast
power in the Church, which was retained and wielded by many
of his successors. " They convoked councils, and presided over
them. They elevated bishops, composed contentions, reformed
abuses, admitted appeals, constituted judges in ecclesiastical cases,
deposed the clergy, and made laws in religious rites," etc.
1 Treatise on the Millennium, p. 139. " ii,. p. jsq. 3 gge 2 These, ii. ver. 3 and 7 compared.
THEORY OF BUSH AND OTHERS. 113
It is scarcely necessary to repeat that we are now speaking of
the acts, not of Roman bishops, but of Romon emperors. Was it,
then, with these latter that the Lord Jesus Christ, as the great
Head of the Church, said, " Lo, I am with you alway, even unto
the end of the world ? " Xo ! The Church of Christ, the faithful
of whom had almost totally perished by persecution, as a test of
her fidelity to Him under a change of circumstances, was now
ti-anslated from the fiery ordeal of the stake to courtly favor.
The same national arm that for the three preceding centuries had
been raised to crush, was now turned to the protection of the
Church. Constantine the Great, both in character and design,
became in. some sort to the Christian what Cyrus was to the
Jewish Church. But we are compelled to say, unliTce the liberated
captives of Babylon at the hand of the Persian monarch, the
Christian, while engaged with one hand in repairing the ravages
of ten severe storms of persecution, overloohed the necessity of
retaining in the other those weapons of defence indispensable in
warding off the insidious and seductive influences of worldly
princes, whose " every motive " was prompted by " authority,"
" fashion," " interest," and " reason." In other words, the Church
siiccumhs to the xoorld! " Reason," or the expediency of things,
takes the place of Scripture; "interest," or worldliness, that of
spii'ituality of heart and of life ; '■'•fashion^'' or the pomps and van-
ities of the present state, that of self-denial for Christ's sake ; and
" authority," political, that of the primitively legitimate exercise
of authority ecclesiastical. In conclusion, on this subject, the
Church was now enabled — comparatively, we mean — to bask for
a time in the sunshine of prosperity. She walked, so to speak, in
a garden of roses. She reclined upon a bed of down. Arrayed
in gorgeous attire, " she fared sumptuously every day." She was
wafted along by the chariot of the State !
But, we now ask : Was the Church, in her internal and exter-
nal condition during the IVth century and onward, possessed of
any one feature of her predicted millennial peace, purity, and
blessedness ? We unhesitatingly aflirm that she teas not. To say
nothing of the prevalent opposition to Christianity down to the
time of Constantine, despite all the eulogized peace and glory of
the confederated Church and State; as early as in A. d. 325, being
the twentieth year of that emperor's reign, he was compelled to
convoke a council, over which he himself presided, composed of
' 8
114 SECOND COMING OF CILRI8T.
318 bishops, for the express purpose of suppressing one of the
most extensive and fatal heresies that ever infested the Church :
we mean tliat of Arianism. But, was that heresy suppressed ?
So far from it, between the constant vacillations of the emperor
himself in regard to the orthodox and heterodox parties ; and the
perfidy, inconstancy, and rage of the Arian sectarists against the
Trinitarian ; the heresiarch Arius procured from Constantino the
expulsion from his see of Eustathius of Antioch, and also the dej}-
osition fi-om his bishopric of Alexandria, and his repeated exile
of the good Athanasius. Nor was this all. By the connivance
of this Christian, this orthodox emperor, several Arian or heretical
councils were held, — as those at Tyre, at Antioch, at Sardica, at
Nice, in Thrace, etc. ; and, as every scholar of ecclesiastical his-
tory knows, this very Arian heresy, during this same IVth cen-
tury of alleged millennial happiness of the Church, had nearly
overspread the entire Christian icorld!
Then again. To the Arian heresy of this century may be
added that of Photinus, Apollinaris, Macedonius, Donatus, etc. ;
all of whom, in one form or other, denied the Divinity of
Christ, and of the Holy Spirit, or distracted the Church by
schism. And so far from the Church being exempt from persecu-
tion during this century, though the last and mpst cruel of the
ten inflicted by the Pagans under Diocletian and Maximian, —
and which commenced a. d. 303, — was finally suppressed as far as
the influence of Constantino extended in the west ; yet in the east
Licinius continued it with unabated fury ; and, after the death of
Constantino, by Constantius and Yalens against the orthodox,
with the intermediate and bloody reign of the apostate Julian.
Again. In the IVth century the Roman empire was divided.
In the Vth it was rent into ten hingdoms. And under Justinian,
A. D. 533, the construction of a model for the spikitual hieraeohy
of the Papal dominion was laid, by an edict of Justinian, in con-
stituting John II., the Patriarch of Rome, the head of the universal
Church, — alias, the vicegerent of Jesus Christ upon earth ! Hence
another consideration, proving the misapplication of the prophecy
in Rev, xx. 1-7, to the interval from Constantino onward ; it is
this:
3. That the suhsequent state of the Church from the close of the
so-called golden period down to the present time, shows it to have
been any other than one of general peace, purity, and prosperity.
THEOKY OF BUSH AND OTHERS, 115
It may be as well to premise in this place, in regard to what these
writers affirm of the " thousand years " in this passage as denoting
an indefinite length of time, that a comparison of St. Peter's 2d
Epistle, chap. iii. 7, will show its fallacy. In proof that the
"thousand years" in both passages refer to the same period, viz.,
the judgment-coming of the Lord, St. Peter says, "But the
heavens and the earth Avhich are no\o^ by the same word are hept
in store, reserved unto fire against the day of judgment and per-
dition of ungodly men ; " which " day of judgment," etc., he
explains in the 8th verse, thus : " But, beloved, be not ignorant
of this one thing, that one day is with the Lord [as] a thousand
years, and a thousand years [as] one day^'' i. e., "the day (rjfxipa) of
judgment" is as a thousand years — one Judgment-day. St.
Peter's reservation of " the heavens and the earth that now are,"
therefore, extends from the co^nmencement of the thousand years'
judgment-day to the period of the " perdition " awarded to " un-
godly men " at its close, which exactly harmonizes with " the rest
of the dead," who, according to St. John, lived not again, " ^intil
the thousand years were finished." (Rev. xx, 5.)
But, as we have said, the greatest confusion prevails among
the advocates of this theory as to the period in question. Prof.
Bush applies it, as we have seen, to "the extirpation of idolatry
and paganism from the Roman empire under Constantine, which,
if we are to understand it to reach down to the appearance of the
Ajstticheist, as that personage has not yet shown himself upon the
stage, according to this hypothesis, it has already been running on
no less than 1537 years ! On the other hand, if we take the Pro-
fessor's theory, viz., that the millennium is alreadj past, when we
come to his golden period of peace and prosperity to the Church
under Constantine and his successors, and which he confines to
the space of what he calls a thousand years, we are straightway
informed that it means " one or tico centuries / " (!) for, on page
128 of his "Treatise," he makes the suppression of paganism in
the Roman empire to extend only " one or two centuries beyond
its public and incipient suppression by Constantine in A. d. 323 !
To return now to the subject in hand. From the edict of
Justinian in A. d. 533, commenced the reign of that period which
enveloped the Church throughout Christendom in the deepest
spiritual darkness for more than nine succeeding centuries. And,
during this period, what a tissue of outrages were perpetrated
116 SECOND COlVnNG OF CHRIST.
against all law, Divine and human ? of acts of inhumanity the
most barbarous ? of superstitions the most debasing ? of heresies
the most alarming and dangerous? Indeed, the minds of men
throughout this entire period were brought under the most servile
bondage to those master-spirits who had dethroned reason, and
usurped universal dictation over the consciences of men. Igno-
rance, ambition, avarice, superstition, a Christianized idolatry,
cruelty, and bloodshed, followed everywhere in their train, and
spread around them a moral desolation, to which history was be-
fore a stranger. "Mercy and truth," and "righteousness and
peace," seemed to have bid the Church an eternal adieu. The
darkness into which she had been so long enveloped; the pelting
storms of adversity which had so long directed their fury against
her ; and the gross ignorance, superstition, and corruption in doc-
trine and morals, both among priests and people, which abounded
within her ; all seemed to indicate that God, though He had piu'-
ehased the redemption of the Church with His own blood, had
nevertheless surrendered her up as a prey, to be torn j^iecemeal
by the pitiless hands of a race of ecclesiastical demagogues and
secular tyrants.
In conclusion, let me now ask the reader to compare the scri2>
tural description given of the nature and character of the millen-
nial state of the Church in a previous page,* with the historic
character of the period assigned to it by this theory ; and I ask :
Would it have ever entered his mind that the state of the Church
from the time of Constantine the Great down to the present, or
any portion of that interval, had constituted the predicted exemp-
tion of the Church from all physical and moral evil ? Above all,
would he, from the present aspect of the times, as viewed in its
relation to the existing character and influence of religious truth
and morals, infer that she is noio enjoying that state ? This would
be to suppose the existence and prevalence in the world of the
predicted millennium of the Bible, in the very absence of that
peace, pu.rity, prosperity, and glory, which is indisj^ensable to
thai state, than which, we can conceive of no greater absurdity.
We leave this theory, therefore, Avith the remark, first, that in
the application of the symbolic imageiy of Rev. xx. 1-7 to the
state and condition of the Church between the time of Constan-
tine and the present day, as denotive of the Millennium promised
1 See pages 108, 109.
THEORY OF BUSH AND OTHERS. 117
as the object of her faith, and hope, and prayers, may be looked
upon as a sijecimen o^ figurative interpretation run mad. We add,
Second. That the various heresiarchs of the present day — e. g.,
Unitarians, Universalists, etc., — have made and still make vast
capital out of the theology of those of the orthodox, who interpret
the "dragon" referred to in Rev. xii. 3, and xx. 2, as signifying
^^ Paganism personified.''^ This is to ignore the scriptural doctrine
of the actual personality of that being whom the Holy Spirit
declares to be represented by that symbol, viz. : "that old serpent,
which is the devil and Satan." And finally,
Third. The Papal Church is brought under vast obligations
to the Protestant advocates of this theory, for their zealous de-
fence of her claims, ^^free from the imputation of constituting one
of the Antichrists of the New Testament scriptures. For, if
their interpretation of Rev. xx. 1-7, etc., be in accordance with
"the mind of the spirit," the Church of all nations, under her en-
lightened, benign, and gentle reign, has been basking for centuries
in the full sunshine of her Millennial or latter day glory ! "
With the pi'ayer, therefore, that the reader may reaj) the ben-
efit of this much-needed exposure of the fallacy of the above theory,
we call upon him to reject, at every sacrifice, the mere "doctrines
and commandments of men," ' who " concerning the truth have
erred,"'' and that henceforth, "speaking the truth in love,"' he
"may grow up into Him in all things, which is the head, even
Christ," ^ — we pass to an examination of the next theory connected
with the subject in hand.
1 Col. ii. 22. 2 2 Tim. ii. 18. = Eph. iv. 15. * lb.
118 SECOND COMING OF CHRIST.
CHAPTER III.
THIRD THEORY : AS ADVOCATED BY THE POPULAR WRITERS
OF THE DAY.
THIS THEORY ALLEGES, ALL THE PROPHECIES RELATING TO THE SECOND COMING OF CHRIST
AND TUB ESTABLISHMENT OF HIS KINGDOM IN THE WORLD, TO HAVE BEEN VERIFIED BY
THE JUDGMENTS INFLICTED UPON THE JEWISH NATION AND POLITY, AT THE DESTRUCTION
OF JERUSALEM, ETC., BY THE ROMAN ARMY UNDER TITUS, IN A. D. TO.
This theory, like the two preceding, though on different grounds,
repudiates the coining and reign of Christ on earth in His glorified
humanity, as future. It is founded on that portion of our Lord's
prophecy, contained in the xxivth chapter of St. Matthew's Gos-
pel, from the 27th to the 30th verses inclusive:
27. " For as the lightning cometh out of the east, and shineth even unto the
west ; so shall also the coming of the Son of Man be.
28. " For wheresoever the carcass is, there will the eagles be gathered together.
29. " Immediately after the tribulation of those days shall the sun be darkened,
and the moon shall not give her light, and the stars shaU fall from heaven, and the
powers of the heavens shall be shaken :
30. " 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 M^xn coming in
the clouds of heaven with power and great glory."
The advocates of this theory, in their interpretations of the
above prophecy, affirm,
1. That the '■'• lightning shining from east to west," figuratively
denotes the coming of the Son of Man hy the Roman army^ to
invade and conquer Judea; its sudden flashes indicating the un-
expected, rapid, and universal desolation that would follow.
2. That the '■^eagles'''' gathered around the "carcass" signify,
that wheresoever the Jeios are, thither shall the Roman army be
gathered.
3. That the words, " immediately after the tribulation of those
days," show that our Lord was not speaking of any distant event,
but of something immediately consequent on the calamities pre-
dicted; and that must be, the destruction of Jerusalem. This was
to consist of an utter desolation, and terrible destruction brought
upon the nation, and upon the capital cities, analogous to the
obscuration of the heavenly luminaries; or, that there should be
POPDLAR TnEORY OF THE DAY. 119
a destmction of their ecclesiastical and civil state, and of the rulers
of both; these latter, for or on account of then* state and dig-
nity, being represented by the sun, moon, and stars, shorn of their
brilliancy, fallen from their sphei'es, and involved in ruin. And
finally,
4. That our Saviour pi'oceeded to speak in the same figurative
style, and in connection with the 27th verse, of the "appearance
of the sign of the. Son of Man in heaven," etc. (verse 30) ; the
plain meaning of which, it is afiirmed, is, that the destruction of
Jerusalem should be such a remarkable instance of divine ven-
geance — sucJi a signal manifestation of Christ "coming in the
clouds of heaven with power and great glory," that all the Jewish
tribes shall " mourn^'' and many would be led from thence to ac-
hnowledge Christ and the Christian religion, etc.
In a word, this theory, based throughout upon what is techni-
cally called the figurative interpretation of the words of the
prophecy, alleges that it teaches, not a personal, but Vi x>yovidential
coming of Christ "by the Roman army," judicially to punish the
Jews for their sins; which, however, is to result in their acknowl-
edgment of and conversion to Him, as their Messiah.
But, unlike the first theory, though it affirms the restoration of
the Jews, yet it denies all connection between it and the second per-
sonal coming of Christ, which that theory admits.
That the above is a fair and candid synopsis of their views,-
will appear, first, from the following interpretations given by
them of its several parts ; and second, from the arguments adduced
in their support.
I. The figurative interpretations oi t\\\QtheoY J'. ^
Verse 27. Bishop Pearce. " The Roman army entered into Judea on the east
side of it, and carried on their conquests westward, as if not only the extensiveness
of the ruin, but the very route which the army would take, was intended in the com-
parison of the lightning coming out of the east and shining even unto the west."
Other writers on this subject are the mere echoes of this learn-
ed prelate. As, for example,
Bishop Newton. " The Roman army entered Judea on the east side of it, and
carried on their conquests westward, as if not only the extensiveness of the ruin, but
the very route which the army would take, was intended in the comparison of the
lightning coming out of the east, and shining even unto the west." ^
Dr. Adam Clarke. " It is worthy of remark that our Lord, in the most par-
tictlar manner, points out the very march of the Roman army ; they entered into
' Newton on the rrophecie.% London edition, p. 354.
120 SECOND COMING OF CHRIST.
Judea on the cast, and carried on their conquests westward, as if not only the exten«
sivencss of the ruin, but the very route which the army would take, were intended in
the comparison of the lightning issuing from the east, and shining to the west."
Dr. Coke. " His coming will not be in this or that particular place, but like the
lightning, sudden and umversal. The appearance of the true Christ will be as dis-
tinguishable from that of the /a?se Christs, as Ughtning, which shineth all round the
hemisphere, is from a blaze of straw ; it is very remarkable, ' that the Roman army
entered into Judea on the east side of it, and carried on their conquests west-
ward.' "
Dr. Scott. " The Christians, if they had not been forewarned, might have been
deceived on another ground; for they expected their Lord to come, not to deliver,
but to destroy Jerusalem ; they were therefore reminded that his coming for this
purpose would not be secret, or local ; but like the ' lightning, which shineth ' at
once from east to west ; for in his righteous providence, he would, with conspicuous
and irresistible energy, desolate the whole land. The Roman armies entered Judea
from the east, and carried theu* victorious ravages to the west, in a very rapid and
tremendous manner."
Cottage Bible. " The meaning appears to be, that, as this surprising meteor
shoots in the same instant from east to west, and pervades the whole horizon ; so
should the Roman armies, which attend the coming of the Son of Man, like a mighty
tempest, at once cover the whole land of Israel."
Dr. Bensox. " The coming of the Son of Man shall be in a very different manner,
and for very different ends, from what you are unagining. It shall be Uke lightning,
swift, unexpected, and destructive. His appearance will be as distinguishable from
that of every false Christ, as lightning, which shines aU around the hemisphere, is
from a blaze of straw."
Rev. Albert Barnes. "This is not designed to denote the quarter from which
he would come, but the manner. He does not mean to affirm that the Son of Man
wiU come from the east, but that he will come in a rapid and unexpected manner,
like hghtning. Many would be looking for him in the desert ; many in secret places.
But he said, it would be useless to be looking in that manner, ... to any particular
part of the heavens, to know where the lightning would next flash. In a moment
it would blaze in an unexpected part of the heavens, and shine at once to the other
part. So rapidly, so unexpectedly, in so unlooked-for a quarter, would be his com-
ing." To this he adds — " The meaning is, he would come by means of the Roman
armies^ " The words, therefore, had doubtless a primary reference to the destruc-
tion of Jerusalem, but such an amphtude of meaning as also to express his coming
to judgment." . . .
Dr. "VViiitbt. " You wiU then need none to instruct you where Christ is, or to
say to you. He is here, or there ; for, by the Roman army, which shall pass through
the territories of the Jews like Ughtning, his coming to take vengeance on that
nation shall be manifest," etc.
Ill harmony with the interpretation of the "lightning" in the
2 Vth verse, as denoting " the coming of the Son of Man " to destroy
rOPDLAE THEORY OF THE DAT. 121
Jerusalem by the Romans, the following will represent the view
given by these writers of —
Verse 28. Rev. Albert Barnes. " This verse is connected with the preceding
by the word * for,' unplying that this is a reason for what is said there, that the Son
of Man would certainly come to destroy the city, and that he would come suddenly.
The meaning is, he would come by ineans of the Roman armies;'''' i. e., as eagles to
devour their prey.
Dr. Whitby. His interpretation is more direct and explicit. He says, " Wherever
the Jews, who, Uke dead carcasses, should be devoured by the Roman eagles, are,
tMther shall he [the Son of Man] fly with them, to tear and to devour them."
We pass to,
Verse 29. Dr. Whitby. This writer's comment may be selected as embodying
the substance of this theory, though, in relation to the time intended by " the tribu-
lation of those days," he differs, not only with himself, but from most others. He
says : " It being foretold that this should happen immediately after the wasting of
the Jews, by Vespasian's army flying quickly through Galilee, Idumea, and Judea ;
this cannot be taken litercdhj, because no such thing then happened to the sun,
moon, or stars. It must be, therefore, a metaphorical expression, to signify, as it
doth frequently in the Old Testament, and other writers, an utter desolation, and
terrible destruction, brought upon a nation, and upon the capital cities, compared to
the sun and moon ; for in this language the prophet Isaiah speaks of the destruction
of Babylon, chap. xiii. 9-10 (which see). The indignation of God against the
Idumeans is represented in hke dreadful words, Isa. xxxiv. 3, 4 ; so is the destruc-
tion of Sennacherib and his people, Isa. li. 6 ; so the destruction of Egypt, Ezek,
xxxii. Y. And in these words this very remarkable destruction is foretold by Joel,
" The Sim and the moon shall be darkened, and the stars shall not give their Hght ' "
(Joel ii. 31 ; iii. 15).
"This, therefore, saith Maimonides, 'is a proverbial expression, importing the
destruction and utter ruin of a nation.' Artemidorus also saith, that, ' the sun dark-
ened or turned into blood, and the stars falling, or disappearing, import the destruc-
tion of many people.' And in this sense it is almost incredible, which Josephus
saith, viz. : that eleven hundred thousand perished in that siege." Whitby continues :
" Another exposition of these words is this, that then there shall be a destruction of
their ecclesiast'ical and civil state, and of the rulers of them both ; according to these
words of Maimonides, ' this metajAor imports, that men who for their state and dig-
nity might be compared to the sun, moon, and stars, shall suddenly fall down as a
leaf from the vine and from the fig-tree.' "
Then, as to the time, etc.
"And this happened," says Whitby, "a considerable time before the destruction
of Jerusalem, when the thieves and zealots, saith Josephus, ' kept all the nobles
and rulers of the country in close custody; ' when the zealots 'slew and consumed
the nobility, and made it their business to leave none of the men of power
alive,' etc. This was to happen," he adds, ^'before 'the great and terrible day
122 SECOND COMING OF CHEIST.
of the Lord,' or at that time : " for, " we learn this from the prophet Joel, that ' then
shall the sun be darkened,' etc. This, therefore, cannot be referred to any time
after the destruction of Jerusalem."
Here it may be observed, by the way, that, according to Dr.
Whitby's own showing, t\xQ first theory here spoken of supposes
that " the great and terrible day of the Lord " was that identical
time when the Jewish Jiation met with its utter desolation at the
siege and destruction of their capital durmg the war under Ves-
pasian. And the prophecy of Joel was brought forward to sus-
tain that position. Wh«reas the secowc? theory, the destruction of
their ecclesiastical and civil state, supj)oses that the day alluded
to by Joel, when the sun, moon, and stars should be darkened,
was " a considerable time before the destruction of Jerusalem ! "
And the prophecy of Joel is made to sustain tJiat position also.
The question therefore is, since these two theories depend upon a
different application of the prophecy of Joel, differing essentially
in regard to not only the time, but the nature of the darkening of
the luminaries, inasmuch as the one must be erroneous if the other
is true, how are we to decide between them?
Thus much for the learned Whitby.
Dr. Ligdtfoot, and Dr. Clarke after him, adopt the same general principles of
exegesis. But Dr. Clarke, it will be seen, places the darkening of the sun, moon,
and stars after the fall of Jerusalem. He says : " The word ' immediately,' shows
that our Lord was not speaking of any distant event, but of something immediately
consequent on calamities already predicted ; and that must be, the destruction of
Jerusalem." Quoting Lightfoot, he continues : " The Jewish heaven shall perish,
and the sun and moon of its glory and happiness shall bo darkened — brought to
nothing. The sun is the religion of the Church; the moon is the government of
the state ; and the stars tho judges and doctors of both."
To the above we add the following from
Dr. Robinson. His explanation of this passage differs matei-ially from the pre-
ceding writers, as to the time of the obscuration of the celestial luminaries. He
says: "The subsequent desolation and calamity spoken of in Matt. xxiv. 29, 30,
and the parallel passages, I refer to the overthrow and complete extirpation of the
Jewish people fifty years later under Adrian ; when they were sold as slaves, and
utterly driven out from the land of their fathers." (Harmony of the Gospels.)
We now come to the expositions given of
Verse 30. These commentators understand this verse, taken in
connection w^ith the 29th, to refer either to the coming of the
Romans, or to the coming (metaphorically) of Christ with the
POPULAR THEORY OP THE DAY. 123
Romans, and effecting the destruction and desolation described
in verse 27, under the similitude of the darkening and falling of
the luminaries of heaven. But whichever way it is modified,
they do not understand Christ to have come in any other way
th^n judicially, \>Y i[\Q Romans, to inflict these terrible judgments
on the Jewish nation.
Dr. Whitby remarks on verse 30, " Our Saviour's coming here, seems to import
his coming hy the Roman army, to besiege an d to destroy Jerusalem and tlie un-
believing Jews, for so Christ seemeth plainly to interpret this ' coming of the Son of
Man,'' verse 27," etc.
Dr. Clarke. " Then shall appear the sign of the Son of Man. I'he plaiR mean-
ing of this is, that the destruction of Jerusalem will be such a remarkable instance
of divine vengeance, such a signal manifestation of Christ's power and glory, that
all the Jewish tribes shall mourn, and many will, in consequence of this manifesta-
tion of God, be led to acknowledge the Christian religion."
Mr. Burkitt. " Then shall aU the tribes of the earth mourn ; that is, then shall
the Jews be convinced that their destruction was the punishment of their sins, in
rejecting and crucifying Christ ; and accordingly they that had pierced him shall
behold him, and mourn over him," etc.
Mr. "Watson. " The sign of the S'on of Man is that demonstration of the super-
natural character of the judicial visitation of the Jews, that to the Christians it
should be as a sure sign that it was Christ who was then inflicting his vengeance
upon his enemies, as though there should be a visible perso7ial appearance of him.
Even Josephus, a Jew, acknowledged in these events the special displays of the
more immediate agency of an angry God ; and much more, to Christians, would they
be the sign of his majesty to whom 'all power in heaven and earth' had been com-
mitted, and thus prove a mighty confirmation of their faith."
Mr. Burkitt. " There is a threefold coming of Chrisc spoken of in the Xew
Testament. 1. His coming in hLs Spiritical kingdom by the preaching of the gospel
among the Gentiles. 2. His coming to destroy Jerusalem forty years after his
ascension. 3. His final coming to judgment at the great day. All these comings
of the Son of Man, for their suddenness and imexpectedness, are compared unto
lightning," etc.
We might easily extend these quotations, in illustration of the
figurative expositions of the prophecy under consideration. The
above, however, all of which are culled from the writings of those
whom the church delights to honor as "Masters in Israel," are
deemed sufiicient for our present purpose. Our next business is
to lay before the reader,
II. The arguments adduced by these writers in their support.
1. Assuming that " the days of trihxdation^'' verse 29, refers to
the calamities which befel the Jewish nation durinsc the Roman
124 SECOND COMING OF CHRIST.
war ; as the darkening of the sun, moon, and stars was to trans-
pu-e "immediately after" that time, and as no such event oc-
curred literally^ therefore, it is contended, the passage is metor
phorical, and must be understood in the sense above given of it.
This is also alleged to be sustained by the use of similar prophetic
imagery in reference to the destruction of Babylon, Idumea, Sen-
nacherib and his army, Egypt, etc, ; but especially of Jei'usalem,
by the prophet Joel, chap. ii. 30, 31, and iii. 15, and which, it is
affirmed, is aj)iDlied by the apostle Peter (Acts ii. lC-20) to the
Jews of that age. Hence the plea both of necessity and of pre-
cedent for expounding the passage figuratively. Again,
2. The coming of the Son of Man was to follow the darkening
of the celestial luminaries. And yet our Lord, in Matt. xvi. 27,
28, speaking of the " coming of the Son of Man in the glory of
his Father," etc, adds, "There be some standing here, which
shall not taste of death, till they see him coming in his kingdom."
And again, Matt. xxiv. 34, he declares that — " 17 ycvea avr-q — this
generation shall not pass away till all these things be fulfilled."
Therefore, it is argued, as Christ's coming was iofolloic the above
signs in the heavens, and yet was to transpire hefore all these men
died, it is certain that that coming of Christ cannot he future.
De. Clarke, in his comment on Matt. xvi. 27, says: "This seems
to refer to Dan. vii. 13, 14, 'Behold, one like the Son of Man
came to the ancient of days, and there was given to him domin-
ion, and glory, and a kingdom, that all people, and nations, and
languages, should serve him,' This was the glorious mediatorial
Jcingdom which Jesus Christ was noio about to set up, by the de-
struction of the Jewish nation and polity, and the diftusion of the
gospel thi-ough the whole world It is very likely that the
words do not apply to the final judgment, to which they are gen-
erally referred, but to the wonderful display of God's grace and
power after the day of Pentecost.'''' And on verse 28, he adds :
" This seems to confirm the above explanation, as our Lord evi-
dently speaks of the establishment of the Christian Church after
the day of Pentecost ; as if he had said, ' Some of you, my disci-
ples, shall continue to live until these things take place.' The
destruction of Jerusalem and the Jewish economy, which our
Lord here predicts, took place about forty-three years after this ;
and some of the persons now with him, doubtless survived that
period, and witnessed the extension of the Messiah's kingdom."
POPULAR THEORY OF THE DAY. 125
, Another passage, viz., John xxi. 22, is quoted to the same end.
By an eminent divine it is thus stated : " ' And Jesus said, If I
will that he [John] tarry till I come ^ what is that to thee ? ' John's
fellow-disciples spread abroad a report from this, that the Saviour
had said to him that he should not die. But John himself remarks,
that ' Jesus did not say, he shall not die^ but, ' if I Avill that he
tarn'y till I come, what is that to thee ? ' In other words," con-
tinues this writer, " John understood Jesus, not as promising ex-
emption from death, but only that he should live until Ms coming.
And when, now, was that to be ? If his coming meant the gen-
eral judgment, then John would not have to die at all ; for saints
then alive are not to die, but to be immediately 'caught up to
meet the Lord in the air,' doubtless with an appropriate metamor-
phosis. The coming in question, then, after which John was to
die, and not before, must have been some coming during that gen-
eration. And what else could it be referred to, except to Ms com-
ing to punish the unbelieving Jews ? "
We add one more passage, adduced in support of the above
figurative interpi-etation of Christ's coming. It is our Lord's dec-
laration to the high priest, Caiaphas, Matt. xxvi. 64, " Hereafter
shall ye see the Son of Man, sitting on the right hand of power,
and coming in the clouds of heaven." The argument here is, as
it is certain that the high priest could not live until the day of
judgment, and as the second coming of Christ will be prior to the
resurrection of the dead, and as it is not possible that the high
priest could have lived to witness that event, therefore, it is con-
cluded that the coming spoken of must be a figurative coming to
destroy Jerusalem.
Finally. On this siibject it is argued,
3. That there are many passages in the poetical imagery of the
Old Testament which justify the figurative interpretation of the
one before us. For example, Isa. Ixiv. 1 : "Oh that thou wouldst
rend the heavens, that thou wouldst come down ! " Hab. iii. 3 :
" God came from Teman." Gen. xi. 5 : " The Lord caine doion
to see the city and the tower." Exod. iii. 8 : "I am come down
to deliver thee out of the hand of the Egyptians," etc. The same
is true of those passages which speak of God as coming in a
cloudy riding on a cloud, etc.
Thus much, then, of this theory, which, by ?k figurative inter-
pretation of our Lord's prophecy, Matt. xxiv. 27-30, alleges the
126 SECOND COMING OF CHRIST.
fulfilment of all the prophecies which relate to His second com*
ing, and the establishment of Ilis kingdom in the world, by the
judgments inflicted upon the Jewish nation and polity, at the
destruction of Jerusalem hy the Jiand of the Roman legions^ in
A. D. 70.
It is almost superfluous to remark, that the learning, talents,
and acknowledged piety and exalted position of those from whose
writings we have quoted in illustration of their theory, and in the
arguments adduced in its support, have secured to them an un-
bounded influence in moulding the theology of the modern church.
Their theory of interpretation of the subject in hand, has become
almost universally and permanently incorporated with the stand-
ard biblical literature of the day. Their commentaries and other
writings have formed, and still form, the text-hoolcs of all our the-
ological schools, and their opinions are endorsed and promulgated
by the ministry, and received by the membership of neai'ly the en-
tire church. And, so deeply rooted is this theory in the minds of
nearly all who in this day "profess and call themselves Christians,"
that an attempt to change the current of thought on this momen-
tous subject, is about as hopeless a task as would be that of altering
the deep-worn courses of our rivers.
And yet, it will be admitted by all, that these men, however
renowned, Avere but mortal. "Why then, it may be asked, account
them infallible ? which men do, by yielding implicitly to their
dogmas. In regard to all other matters of investigation, men
choose to think for themselves. Why not in matters of theology
as well ?
We choose to do so. While we yield to none in paying that
deference to the authority of great names which is their due, yet
we can, in the matter of the inspired verities, " call no man mas-
ter ; " for " one is our Master, even Cheist," ' And our conviction
is, that it is now too late in the day of our i^robation to pin our
faith either upon the teachings of uninspii'ed men, or of like ste-
reotyped creeds. " To the law and to the testimony: if we speak
not according to this word, it is because there is no light in us." "^
They have written on this subject. Their ponderous tomes, or
octavos, or duodecimos, find a place, in larger or smaller numbers,
in almost every Christian hamlet throughout the land. And now,
while we would " magnify our ofiice,"^yet with no pretensions
» Matt, xxiii. 8. * Isa. viii. 16. =< Kom. si. 13.
POPULAR THEORY OF THE DAY. 127
beyond that of being " less than the least of God's servants," '
we also come forward with our Reply. In doing this, we propose
without further delay,
I. To examine the theory of figurative interpretation, applied
by these writers to the prophecy under review.
II. To reply^to the expositions given in support of their inter-
pretations of this prophecy, and
in. Give a direct literal interpretation of this prophecy, taken
in connection with its chronological stand-points.
The importance of this subject to the cause of truth, as we
view it, is our only apology for the space given to it in these
pages.
The Figurative Theory, etc.
I. First, then. We are to examine the theory of figurative in-
terpretation applied by these writers to the prophecy under review.
We remark then,
1. That it is a violation of all the laws of prophetic interpre-
tation, to confound a figure of speech with a symbol. Figures
are used for the simple purpose of illustration or ornament. Hence,
the agents or objects to which they are applied, relate to the sub-
jects of the acts or qualities which they ascribe to them. On the
other hand, symbols are the representatives of the agents, objects,
qualities, acts, conditions, or effects of others of a different and
resembling class. In the next place, we observe,
2. That the use of metaphorical or figurative language, implies
a knowledge or idea of what would be understood, if such lan-
guage were used literally. In other words, figures are to the literal
agents or objects illustrated, what shadoios are to the substance.
We cannot use a figure without having in view the literal thing
from which the figure is derived. For example : If we speak of
a man as t\\e pillar of the state, we have in view the nature of a
literal column at the same time. If we say Christianity is the sun
of the world, it implies that we have a previous understanding of
the nature of the sun as the source of light^ etc. Thus the one
illustrates the other.
The use of symbolical language, on the other hand, is employed
as prophetical representatives of the objects, acts, etc., of men
bearing a resemblance to them. Thus, in Daniel's vision (chap.
' 1 Cor. XV. 9 ; Eph. iii. S.
128 SECOND COMING OF CHRIST.
vii.), wild beasts are employed by the Holy Spirit to represent cruel,
bloody, and destroying men: powerful creatures in the animal
world that prey on inferior beasts, being put in the place of men
in the political and religioits world, of a corresponding character
toward mankind; and the destructive acts of the one, are em-
ployed to represent the resembling destructive acts of the other.
In like manner, in the Apocalypse, candlesticks are used to repix-
sent churches, and stars, the teachers of religion, etc., the former
to support the latter, whose work it is to spread the light of the
gospel m the world. But, we now add,
3. That the advocates of the figm-ative theory of interpreta-
tion, overlooking entirely the above distinction, convert figures
into symbols, and thus employ the agents, acts, and events of
which they treat, as though they were the representatives of those
of another class: in other words, that their literal meaning is but
the shell, under which a spiritual or mystical sense, which it is
alleged is their only true sense, is veiled. For instance, take the
prophecy of Isa. ii. 1-5 : the subjects of which the affirmation is
made, viz., "the mountain of the Lord's house" — "all nations
shall flow into it" — "many peoples" — "Jehovah's house," etc.,
are all interpreted and applied in a spiritual or mystical sense, to
denote the conversion of the Gentiles to the Christian faith, and
their ingathering into the Christian Church, etc.
To show the error, however, of thus changing the above and
similar figures of speech into symbols, it only need to be asked:
How can all nations be supposed to stand for other nations, when
there are no other nations in the world ? And again : to transfoiTn
these figures into symbolical representatives of other things, would
necessarily involve, in the application of the symbol, a reference
to nations of some other orb, which is impossible.
4. This, then, is the origin of the figurative interpi'etation of
the prophetical scriptures. Suffice it to say, that it was totally
unknown to the fathers of the first two centuries of the Christian
age. Oeigen, who flourished in the early part of the third cen-
tury (from A. D. 204), is the father of it. It has been adopted, for
the most part, by the Church from his time to the present. This
system of interpretation, as applied to the prophecy of Christ,
Matt. xxiv. i^-30, however, seems to be traceable to Bp. Peaece,
from whom Bp. Xewton, Whitby, and the others have copied it.
5. We now proceed to adduce the following admitted use of
POPULAR THEORY OF THE DAY. 129
the figurative language of prophecy, in proof that these figures
of speech are, as we have said, literal illustrations^ and not symbol-
ical representatives of the objects and acts to which they refer.
Such passages are always found in the evidently and confessedly
poetic portions of the pi-ophecies. Take the following, as a few
of the many examples which might be given : '
(1.) Isa. xiii. 1. This is a clear example oi figurative prophecy,
illustrating the literal overthrow of Babylon.
(2.) Isa. xiii. 9. After this figurative description, follows the
literal explanatiorfj which, in so many words, tells us that it refers
to the overthrow of Babylon by the Medes.
(3.) Ezek. xxxii. The same, and is applied to the literal de-
Btruction of Egypt.
(4.) Jer. XV. 9. The context gives a clearly literal application
of the language to the judgments of God upon Jerusalem and the
Jews, on account of the sin of Manasseh, the king.
(5.) Ezek. xxxii. V, 8. The inspired writer goes right on to
say, expressly, that it refers to the literal desolation of Egypt by
the king of Babylon.
(6.) Amos viii. 9, This is both preceded and followed by
clear and literal applications to the judgments of God upon the
Jews, for their oppressions and idolatry.
(7.) Joel ii. 10, 11. This is preceded by a description of a
visitation of the locusts, nnder the idea of an army ; and it is fol-
lowed by a plain statement (verses 20, 25) of the fact that it means
a literal visitation of locusts and other destroying insects ; and,
(8.) Of those passages which speak of God as coming in a
cloud, riding upon a cloud, etc., they either state, or refer to the
fact^ so prominent in the early history of the Jews, that God did
literally come down in a cloud, that he dwelt in a thick cloud, that
he literally made clouds and darkness his pavilion, and that he
literally marched forth "in the pillar of a cloud," etc.
Another point which it is of importance to observe in this con-
nection, is,
6. Tlie evidence, that our leading divines have been led, un-
consciously, and therefore without doubt honestly, to adopt an
erroneous theory of prophetic interpretation, and that their expo-
sitions of prophecy, as a consequence, abound with instances of
embarrassment, indefiniteness, self-contradiction, and palpable mis-
> Tho reader is requested to turn to the passages referred to.
130 SECOND COMING OF CHKIST.
conceptions of the subjects treated of. "We cannot better express
ourself on this point, than by quoting the observations of De.
Tower, in his "Illustrations of Prophecy," vol. ii. p. 160. This
writer, though an advocate of the figurative theory, yet was of
too penetrating and logical an order of mind, not to perceive, and
too honest not to expose, the glaring inconsistencies of his col-
leagues, when satisfied that they misapprehended any portion of
God's prophetic word. Referring to the prophecy of our Lord,
Matt. xxiv. 27-30, he says:
"That this prophecy of Jesus is of very difficult interpretation,
is very generally admitted. Grotius and Lowth, Sykes, Benson,
and Macknight, Bp. Watson, and the Taylors, have, Mr. Nesbitt
acknowledges, (he is here speaking of the second coming of
Christ,) 'all of them, without exception, manifestly discovered
their embarrassment, and the difficulties which they labored under,
in considering this subject.'" "Surely," resumes the Doctor,
"this affords a strong presumption, that they have all failed of
discovering the true import of Christ's celebrated prediction."
And again, says Dr. Tower, quoting verse 30, "The expression
translated, 'all the tribes of the earth,' Bp. Newton asserts, signi-
fies merely the Jeioish tribes inhabiting the province of Judea;
and he maintains that this passage plainly signifies, 'that the de-
struction of Jerusalem will be such a remarkable instance of Di-
vine vengeance, such a signal instance of Chrisfs power and glory,
that all the Jewish tribes shall mourn.' But, unfortiinately for
this interpretation," he adds, "it is completely at variance with
the testimony of civil and ecclesiastical history. So far from au-
thorizing us to conclude that the Jews discerned or acknowledged,
in the destruction of their city, any display of Christ's power; or,
that they attributed to their rejection of him, and the cruel death
which he i-eceived at their hands, the overthrow of their armies,
their capital, or their polity ; it informs us that thei/ still insulted
the memory of their crucified Messiah, and still remained harden-
ed in infidelity."
Our design in the preceding remarks on the subject of the
figurative and literal interpretations of the prophetic scriptures
in general, is simply to furnish a guide to the mind of the reader,
in determining its merits, when applied by its advocates to the
several parts of the prophecy of our Lord now under special con-
sideration. This brings us,
POPULAR THEORY OF THE DAY. 13t
II. To our proposed reply to the expositions given in support
of their i?iterpretations of it.
We will take up each part of the above prophecy, with its
comments, in their consecutive order.
The reader will perceive, by referring to the synopsis of the
theory in hand (pages 118-123), and to the arguments adduced in
its support (pages 123-126),
1. That Matt. xxiv. 27 is interpreted to mean — That the
lightning shining from east to west, figuratively denotes the com-
ing of the Son of Man by the Roman army, to invade and con-
quer Judea ; its sudden flashes indicating the unexpected, rapid,
and universal desolation that would follow.
Before entering upon the subject, however, we would observe,
once for all, that we shall maintain that the prophecy before us,
like those portions which precede it from verse 1 to 26 inclusive,
and those which follow it from verse 31 to the end of the chapter
(with the exception of verse 28), is not to be interpreted by the
laws which are applicable either to the figurative or the symbol-
ical interpretations of other prophecies, but that it is literal through-
out. And here I beg to remark, that it will, perhaps, be a matter
of surprise to the reader to be informed that these very advocates
of the figurative interpretations given by them of the 27th and
30th verses, inclusive, of this prophecy, themselves admit that all
the other parts of it are to be taken literally ! Surely, then, the
onus remains with them to prove the sudden and extraordinary
transition alleged to have been made by our Lord in this part of
His great prophecy, from the literal to the figurative. This fact
of itself we submit, is sufiicient to awaken in the mind of the most
ardent and zealous advocate or admirer of this theory, at least a
strong suspicion of its unsoundness.
Besides. Let it here be borne in mind, that the points at issue
are not to be decided by mere assei'tion, or as a mere matter of
opinion, however supported by great names. We shall show that
the question of interpretation involved, is purely one of fact.
On this hypothesis alone, we shall rest the whole issue of our
reply.
With these preliminaries in view, we proceed to observe, that
the passage before us, taken as a whole, is explained by these
writers figuratively ^ to denote, as we have said: 1st, the invasion
132 SECOND COMINa OF CHRIST.
and destruction of Judea and Jerusalem, together with the ruin
of the Jewish nation and polity, by the Roman legions, which
should be like the sudden and irresistible flash of the " lightnilig,"
from east to west (v. 27); while, 2d, this destruction is compared
to the darkening of the heavenly luminaries, which was to take
place "immediately after," and to be efiected by, the agency of
said invading armies (v. 29) ; which invasion and its consequences,
3d, is described under the similitude of ravenous " eagles," the
Romans, gathered around the fallen carcasses of the Jews (v. 28) ;
and, 4th, that all this was intended to portray the grand, sub-
lime, and momentous event, the second coming of Christ; which
is described to be a metaphorical coming, by or with the Romans,
as representatives of Christ, to inflict said punishments upon the
Jews, etc. ; and that this their destruction would be as ample a
manifestation of Christ's power and glory as if He was Himself to
come visibly in the " clouds of heaven," etc, ; so that " all the
tribes of the earth," i. e. the Jews, " seeing the sign of the Son
of Man in heaven," and that it Avas He whom " they had pierced,"
would " behold Him and mourn over Him," and that " many, be-
lieving in Him, would become Christians," etc.
It is here important to observe, by the way, that Me. Watson
takes the liberty of substituting, against the plain words of the
the passage, " all the tribes of the earth shall mourn," the word,
" Christian^'' thus : — " The sign of the Son of Man," he says, " is
that demonstration of the supernatural character of the judicial
visitation of the Jews, that to the Christians it shall be as sure a
sign that it was Christ who was then inflicting His vengeance
upon His enemies, as though there should be a visible persotial
appearance of Him," etc.
Now, let it here be distinctly noted, that these writers deny
that the above passage has any reference to 2i personal coming of
Christ, except, at most, in a secondary and remote sense. In
other words, they contend that its primary meaning is, Christ's
providential coming, judicially to punish the Jews for their sins.
Our method of reply will be, to take up each verse consecu-
tively, making reference at the same time to the others, in order
to show their mutual relations to one another. The first in
course is,
Verse 27.' On this passage we observe,
• See comments of Bp. Pearce, Bp. Newton, Dr. Clarke, Dr. Coke, Dr. Scott, The Cot.
tage Bible, Dr. Benson, Rev. Mr. Barnes, and Dr. Whitby, on tbia verse, p. 119-120.
rOPDLAE THEORY OF THE DAY. 133
(1.) That there is a contrast here of one subject with another
but no figure to ilhistrate one subject by another. We must bear
in mind, that our blessed Lord was now addressing Himself, not
to the literati of His day, or to minds inured to the subtleties of
abstruse metaphysical speculations, such as abound in our age;
but, to the common people, who would construe every word He
uttered in accordance with the meaning of language then in use.
Again,
(2.) The disciples, at this very time, believed in and were look-
ing for the speedy second personal appearing of their Divine
Master, who had said to them only a little l)efore, that though
" their house was to be left to them desolate," yet the time would
come when " they should say. Blessed is he that cometh in the
name of the Lord." ^ Hence their question to Him, Matt. xxiv. 3,
" What shall be the sign of Thy coming?" In the next place,
(3.) In verses 23-26 of this chapter (xxiv.), Christ had pre-
dicted the appearance among them of " false Christs," etc. We
therefore affirm, without the fear of successful refutation, that the
contrast of which we now speak, lay between the coming of these
false Christs and His own coming as the true Christ, verse 27 fur-
nishing as much of an answer to the above question in reference
to '-'■the sign''"' of His coming as was deemed necessary, by way of
warning them against being deceived by these impostors ; so that
when men should say, " Behold, He is in the desert, or in secret
places," they might certainly know that it was not His coming,
as that should be signalized only by the lightning's flash athwart
the heavens from east to west. Hence the connection between
the 23d-26th verses and the 27th. We repeat, the contrast is
between the manner of the coming of the false and of the true
Christ, both being as personal as language can make them. Ac-
cordingly,
(4.) When, in the 30th verse, our Lord describes to them Hin
actual coming itself. He affirmed that He would come " in the
clouds of heaven," and that " all the tribes of the earth " would
Bee Him come in that manner. Finally,
(5.) Whence, then, we ask, the authority for converting
Christ's language, in verses 27 and 30, into Jlgures, as denotive of
the sudden manner in which the Roman armies were to come
against Judea, Jerusalem, and the Jcavs? Are we to suppose
i Matt. xxui. 3S, S9.
134 SECOND COMING OF CHRIST.
that our Lord did not know what were the ideas of the disciplea
as to the nature of His coming ? If, then, He spake of a figurative
coming, while they were expecting Him to come personally, is it
not natural to conclude that He would at once have corrected
their error by telling them — " You are mistaken in your impres-
eion that I am to come personally : it is not a personal coming, as
the ' false Christs ' will pretend ; but only a figurative or judicial
coming : I mean simply that I am to come in judgment by means
of the Roman armies." This would not only have guarded them
from all danger of deception on this point, but also would have
prevented succeeding generations from misapprehending Him.
But our Lord did no such thing.
The conclusion, therefore, we submit, is, that the theory under
review, so far as this verse is concerned, fails rightly to interpret
our Lord's words. We pass to
Verse 28.' The 2'7th verse, as we have seen, is limited to the
contrast between the coming of the true Christ and those of the
false. There the comparison ends, and they disappear from the
Btage of the prophecy. The reference to Christ's coming in this
verse, therefore, is parenthetical, and relates, by way of anticipa-
tion, to the subject of His actual coming, as set forth more at
large in verse 29, which speaks of the signs which are to appear
" immediately after " the " tribulation of those days " spoken of
in verses 21 and 22 ; while verse 30 describes the manner of that
actual coming ; thus marking the chronological order of the events
that are to precede and accompany that coming.
It is admitted that the terms, " eagles " and " carcass," in vei*se
28, are figures. But, in view of the relation which verses 27, 29,
and 30, bear to each other, it is evident,
(1.) That verse 28 can have no reference to the coming of the
" false Christs," spoken of in verses 23-26, as " eagles " to prey
upon the " carcasses " of the Jews. The reference made to them
is confined to the description given of the difierence between the
manner of their coming and that of Christ, as delineated by the
flashing of the lightning. The question then is, what is intended
by these figures ? We reply,
(2.) That they can have no reference to the coming of the
Roman armies as " eagles," to prey upon the " carcasses " of the
Jews. True, among the images and other devices of the Roman
' See the comments of Barnea and Whitby on this verse, p. 121.
rOPULAJR THEORY OF THE DAY. , 135
ensigns, that of the eagle was very conspicuous. True also, there
are in the Old Testament several references to the habits of this
bird, to denote ravaging armies. Still, as we have proved that
verse 27 has no reference whatever to the Roman armies, so
verse 28, if applied to them, would derange the entire chrono-
logical order of the events predicted in verses 27, 29, and 30.
This fact of itself furnishes sufficient evidence, that neither the
image of the eagle on the Roman ensign, nor the reference to its
ravaging habits in the Old Testament, can justify the application
of the figures in this verse to the Roman armies gathering against
the Jews. Besides, there is 7io analogy between the habits of
that bird in coming upon its prey, and that of the Roman armies
in ravaging the Jcavs. The eagle is not gregarious, and does not
make its attacks in great numbers, like armies. It is an unsocial
bird ; ' and, to quote Watson's Dictionary, " Providence has con-
stituted it a solitary animal ; two pairs of eagles are never found
in the same neighborhood, though the genus is dispersed in every
quarter of the world."
But, all is made clear, and in unison with the prophecy, by
connecting the 28th verse with verses 27, 29, and 30. These last-
named verses relate, as we have said, 1st, to the sign of Christ's
coming ; and 2d, to the manner of His actual coming ; and
which, when taken in connection with verse 28, show that the
figures of the eagles and the carcasses therein emj^loyed, were
designed to illustrate,
(3.) The destruction of the ungodly at the second coming of
Christ. This hypothesis, we concede, may at first view strike
the reader as far-fetched, novel, and, perhaps, chimerical. He,
however, will admit equally with us, that the Scriptures plainly
teach, that when " the Lord Jesus is revealed from heaven," it
will be " in flaming fire," to " take vengeance on them that know
not God," etc., and to " reward God's servants." (See 2 Thess. i. 7 ;
and Rom. ii. 5-11).
As it regards the application of the figui-es in this 28th verse,
however, the agents illustrated thereby cannot be Christ on the
one hand, and the just and unjust on the other. Rather, the
" eagles " are intended to denote the angels^ as the agents em-
ployed in the destruction of the ungodly, and the separation from
them of the righteous. Thus, in Matt. xiii. 30, we learn that, at
1 Job xxxix. 27-30.
136 SECOND COMENG OF CHRIST.
the second coming of Christ, it will be a time of separation be*
tween the righteous and the wicked, when the angels will be di-
rected by our Lord to " gather together first the tares, and bind
them in bundles to burn them, and to gather the wheat into barns."
And this, the great parabolic Teacher says, shall be at " the
end of the world^'' — atwv, i. e., age, or dispensation, called " the
times of the Gentiles." (Luke xxi. 24 ; Rom. xi. 25.)
Now, we submit that Luke xvii. 34-37 is exactly parallel to
Matt. xxiv. 28. Our Lord there refers us to the time when there
shall be " two in one bed ; 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." Upon the announcement of this proph-
ecy, the disciples said to Jesus, " Where, Lord ? And he said
unto them. Wheresoever the body (or carcass) is, thither will the
eagles be gathered together."
Here, then, we are directed to a time of separation^ between
those most intimately associated in life. That time is stated to
be, " When the Son of Man shall be revealed," which is to be at
a period of the Church and the world analogous to " the days of
Noah " and of " Lot " (verses 26-30), which is exactly coin-
cident with " the end of the world " in Matt. xiii. 40-43.
It is scarcely necessary to add, in this connection, that in
Luke xvii. there is not the remotest reference, from beginning to
end, to the Romans. Indeed, the chronological note there given
as to the time of said separation, viz., " in that night ; " (and the
second coming of Christ is represented as be^ng in the night.
Matt. XXV. 6 ;) and also the nature of the occurrence then to take
place — not, mark, the escape of the one and the taking of the
other, but a taking of one from the side of another that is left —
is decisive against it.
As, therefore, 1st, Luke xvii. 34-37 is parallel with Matt.
xxiv. 28 ; and as, 2d, the time of said separation refers, not to the
coming of the Romans against Judea, Jerusalem, and the Jews in
A. D. 70, but to the time *' when the Son of Man is revealed,'^ it
follows, first, that the figures in this 28th verse refer to the de-
struction of the wicked by the angels at the second coming of
Chi'ist ; and, second, that the theory under review which applies
them to the Romans and the Jews, etc., is fallacious.
We come now to consider
Verse 29. The expositions given of this verse by the advo-
POPULAR THEOKT OF THE DAY. 137
cates of the figurative theory of interpretation, will render it
necessary to notice, first, what they say of the darkening of the
sun, moon, and stars ; and, second, what, of the time of their oc-
currence.
I. The darkening of the sun, moon, and stars. ^ This is made
to signify, 1st, ^^ a proverbial expression, importing the destruc-
tion and utter ruin of a nation," etc. ; and, 2d, " the destrtcction
of their (L e., the Jews') ecclesiastical and civil state, and of the
rulers of both," etc., " who shall suddenly fall down as a leaf from
the vine and from the fig-tree."
As what we have to say in reply to these explanations of the
heavenly luminaries, will be brought out more fully in connection
with our criticisms on the alleged time of their appearance, it will
be necessary to say but little regarding them in this place. In
unison with what has been said on the subject of the laws of
prophetic interpretation, etc., "^ though at the hazard of a seeming
repetition, we in the very outset enter our protest against the
fanciful, incongruous, and often contradictory expositions, attend-
ant upon the popular system of metaphorizing the plainest literal
declarations of God's word. We are, from conviction, unchange-
ably determined to expose to our utmost the fallacy of this theory,
in our exegesis of the tmfigurative portions of the Bible ; and in
the figurative portions to be guided by what is, in immediate
connection or otherwise, taught in literal prose.
We observe then, that we hold the passage before us to be
strictly literal; that is, when Jesus said that "the sun should
be darkened, and the moon should not give her light, and the stars
should fall from heaven," he meant to be understood to speak of
them as literally as when he said, " and all the tribes of the earth
shall mourn^'' when they behold them. And wherefore, pray,
should these celestial phenomena be thought a thing " incredible,"
any more than in the instance of the recorded arresting of the
sun by the command of Joshua;^ or the darkening of the sun,
and of the other natural prodigies attendant upon the crucifixion
of the Son of God ? * See the argument of the figurativists as
founded on Joel ii.,iii. etc., and reply, pp. 142-146.
But, as before observed, this exposition, if we mistake not, will
be abundantly confirmed by what we have to ofier on the sub-
ject of,
» See comments by Barnes and Whitby, page 122, etc. » See pages 127-129.
s Josh. X. 12. ■• Matt. xxii. 50-53.
138 SECOND COMING OF CHKIST.
II. The time assigned to this darkening of the sun, and moon,
and falling of the stars, etc. Our Lord's words are explicit. He
says it shall be " immediately after the tribulation of those days,"
etc. Now, in order to determine the time for the commencement
and close of this momentous period as indicated by the phrase
" those days," we must ascertain in what consisted the " tribula-
tion'''' here spoken of. All depends upon this. The allegorists,
as we shall see, in applying the darkening of the heavenly lu-
minaries as denotive of it, introduce into their interpretations the
greatest possible uncertainty and confusion.
It is here to be particularly noted, that however these writers
differ either with themselves or with each other on this point, all
agree that the "days" here spoken of, are embraced in the un-
paralleled calamities descrihed in verses 21, 22, and Mark xiii. 19:
" For then shall be great tribulation, such as was not since the
beginning of the world to this time, no, nor ever shall be;" which
" days " were to be so intensified in their character compared with
all preceding calamities, that, " except they should be shortened^
no flesh should be saved." Mark's words are, "In those days
shall be affliction, such as was not from the beginning of the crea-
tion which God created unto this time, neither shall Je."
Now, viewed from any stand-point adopted by these writers,
this hypothesis is fundamental to their theory. For, the darkening
of the sun, moon, and stars, etc., whether interpreted to signify
" the wasting of the Jews by Vespasian's army flying quickly
[like the lightning's flash, v. 27] through Galilee, Idumea, and
Judea," and which it is alleged brought " an utter desolation and
terrible destruction ujion their nation and their capital cities ; "
or as denoting the " destruction of their ecclesiastical and civil
state, and the rulers of both ; " if these calamities were those
referred to by our Lord in the above passages, it follows that
they must have exhausted all that was intended to be embraced
therein.
But, in direct opposition to this view, we afiirm, first, that our
Lord's description of the unparalleled calamities which were to
fall upon the Jews in verses 21, 22, and Mark xiii. 19, refer to
a period entirely future to the destruction of their coimtry, nation,
and polity, by the Romans ; and.
Second. That the time assigned to the djlrkening of the sun,
moon, and stars, etc., is subsequent to the close of these calamities.
POPULAR THEORY OF THE DAY. 139
But of this in its proper place.
Let us now see what these writers say of the time for the com-
mencement, etc., of the "tribulation" referred to. We turn,
1. To Dr. Whitby. When treating of the first theory above,
which applies the celestial phenomena to denote the coming of
the Roman armies to besiege and destroy the nation and capita]
cities of the Jews, Dr. Whitby tells us that the " tribulation of
those days " " were accomplished during the war under Vespasian ! "
But, when we come to the second theory, which makes the same
celestial phenomena to denote the destruction — and that by the same
Roman army — of the ecclesiastical and civil state, and of the rulers
of both (and which he also adopts) ; this is made by him to refer
to " a considerable period before the destruction of Jerusalem, when
the thieves and zealots, says Josephus, ' kept all the nobles and
rulers of the country in close custody ; and when the zealots slew
and consumed the nobility, and made it their business to leave
none of the men of power alive."
But this is not all. According to these writers, in verse 30 we
have not a personal, but a judicial, coming of the Lord, " by the
Roman army," to punish the wicked Jews. Well, and what time
does Dr. Whitby fix upon for this judicial coming of the Lord ?
Does he now speak of the invasion of the country? Does he now
speak of that time of tribulation in " the wasting of the Jews by
Vespasian's army quickly flying through Galilee, Idumea, and
Judca ? No. Does he noio speak of that period " a considerable
time before the destruction of Jerusalem," when, according to his
own showing, their " ecclesiastical and civil state, and the rulers
of them both " were destroyed ? No, When, then, was it ? Let
the learned Doctor himself answer. His own words are, " Our
Saviour's coming here, seems to import his coming by the Roman
army to besiege and destroy Jerusalem, and the unbelieving Jews ;
for so Christ seemeth plainly to interpret this 'coming of the Son
of Man,' verse 27. 'The coming of the Son of Man shall be as
the lightning shining from east to west; for, wheresoever the
Jews are, thither shall the Roman army be gathered,'" i. e., like
the eagles devouring their prey ! Indeed ! Then this judicial com-
ing of the Lord spoken of in verse 30, was not the coming of the
Roman army when they made the invasion ; it was not that visita-
tion that brought about the tribulation of those days under Ves-
pasian ; neither was it the destruction of their ecclesiastical and
140 SECOND COMING OF CHRIST.
civil State, etc., which took place a considerable time before the
destruction of Jerusalem," when their sun and moon were blotted
out, and their rulers fell to the earth like untimely fruit from the
vine and fig-tree. None of these.' But it was the judicial coming
of the Lord, to besiege and destroy J.erusalem and the unbelieving
Jews, AFTER the nation and their capital cities were destroyed,
and their ecclesiastical and civil polity had been blotted out. Yes,
then it was that the Lord came, by the Romans, to punish them !
Again, Other advocates of this theory maintain, that " the
tribulation of those days" refers especially to the horrors of the
final and fatal siege of the holy city. This is the theory of Bp.
Newton", in his dissertations on the prophecies, and has been
adopted, with little or no variation, by Drs. Clarke, Scott, Coke,
etc., and by Watson and Barnes. And,
Finally. Dk. Robinson, in his Harmony, making a similar
figurative application with the others, as to the things signified
by "the sun, moon, and stai's," etc., says that "The subsequent
desolation and calamity spoken of in Matt. xxiv. 29, 30, and the
parallel passages " — (by which we suppose the Doctor means
verses 21,22, and Mark xiii. 1 9 : while in the other instance, he must
allude to the antecedent calamities mentioned Matt. xxiv. 4-13) —
" I refer to the overthrow and complete extirpation of the Jewish
people fifty years later, under Adrian," etc.
Here, then, while Dr. Robinson differs ffom all his co-laborei*s
as to the time for the commencement and close of the unj)aralleled
tribulation ; so they leave Dr. Whitby to stand alone in his
paradoxical theory.
As it respects the theory of this latter writer, we remark,
that to conclude that " the tx-ibulation of those days " refers to a
period anterior to the final siege," unavoidably involves the
following difficulties, viz., first, that our Lord, in the exceedingly
minute details of this prophecy, entirely omitted any reference to
this last notable siege, though it consummated the ruin both of
the Church and nation ! Second. That if this J^?^a^ siege be the
one intended by the darkening of the sun and moon, etc., then we
must, suppose that our Lord passed, by a sudden :ind inexplained
transition, from one of the most literal prophecies of that event,'
to the most highly figurative language that can be found in all
the confessedly poetic departments of the Bible ! and, thii-d,
' Sec Luke xxi. 5-24, first clause : with ■which comp.ire ilntthcw and Mark.
rOPXJLAK THEORY OF THE DAT. 141
another result is, that there was far less of " tribulation " in the
first than in the last siege. Whereas the first siege resulted in
the death of only 300,000 Jews during three or four years, the
lasl^was marked by the destruction at " the edge of the sword "
(Luke xxi. 24) of not less than 1,100,000 people in six months/
The truth is. Dr. Whitby was logician enough to perceive,
that previously to,' or duriug that siege, the so-called sun, moon,
and stars of the nation perished ; and he could not bring himself
to the task of showing that it was afterward. It was this
circumstance that forced him into the above unsuccessful, and
what we conceive to be self-contradictory, efibrts, to fix " the
tribulation of those days" at an earlier period of the war.
But, enough of this. The theory, as presented by the other
writers on this subject, contains just two points : — 1st, That "the
tribulation of those days" refers to the siege and destruction of
Jerusalem; and 2d, that immediately after this siege, would
occur the obscuration, etc., of the heavenly luminaries ; which they
apply to the Jewish Church and State, as thus expressed by
Dr. Lightfoot : — " The Jewish heaven shall perish, and the sun
and moon of its glory and happiness shall be darkened — brought
to nothing. The sun is the religion of the Church ; the moon is
the government of the State ; and the stars are the doctors of
both." This states specifically the usual interpretations given
of the passage.
Without further preliminaries, we now proceed to adduce the
facts and arguments in support of the opposite view to that
advocated by these writers, and observe.
First. That our Lord's description of those unparalleled
calamities in verses 21, 22, and Mark xiii. 19, which were to fall
upon the Jews, refers to a period entirely future to the destruction
of their country, nation, and polity, by the Romans. And,
Second. That the time assigned to the darkening of the sun,
moon, and stars, etc., is subsequent to the close of these calami-
ties.
We here again repeat, that the issue in this important matter
depends, not upon mere assertion or opinion, but upon facts.
The pivot upon w^hich turns the issue in the premises, is the
question of the literal or figurative character of the prophecy of
Christ in Matt, xxiv, 27-30.
That there may be no ground for a continued misapprehension
142 SECOND COMINQ OF CHRIST.
regarding it, we here give what constitutes the foundation on
which rests the theory we repudiate. It is simply this :
Its advocates assume, that as there was no literal fulfilment
of the darkening of the sun, moon, and stars during the perio^ of
the Jewish troubles under the Romans, ergo^ the language of
the prophecy must be understood figuratively, to represent the
providential or judicial coming of Christ, to destroy the country,
nation, and ecclesiastical and civil polity Of the Jews.
Let the reader not forget, in this connection, the fact that these
same writers admit that all the other portions of this great
prophecy of Christ are strictly literal !
That the part of it under review is equally literal, we shall now
proceed to prove. *
The subject in hand relates to matters both of interpretation,
and of historic facts. Our arguments, of course, must hold a re-
lation to both.
I. First, then. Of the princijile of interpretation applied to
the exposition of this 29th verse. Two classes of passages are
adduced to sustain the figurative theory — the first, those that are
alleged in proof that this passage will admit of no other interpre-
tation : the second, that the event predicted, to wit, the darkening
of the heavenly luminaries, received their accomplishment in
those judgments inflicted upon the Jews, between the commence-
ment and termination of their calamities under the Romans.
1. In regard to the first point, the advocates of this theory
refer to numerous passages in the Old Testament, which, being
figurative, are adduced in justification of so interpreting the
words of Christ in that now before us. The reader will find sev-
eral examples of these in pages 121 and 125 of this work. Still,
the question to be determined is, not whether such figures of speech
were ever used by the old prophets for purposes of illustration or
ornament — which we admit — but whether our Lord employed the
words, " darkening of the sun and moon, falling of the stars from
heaven," etc., in verse 29, to signify the judgments that were to
overtake the Jews ?
On the affirmative of this question, great reliance is placed
upon the two following passages, Joel ii. 30, 31, and'iii. 15 : "And
I will show wonders in the heavens and in the earth — blood, and
fire, and pillars of smoke. The sun shall be turned into darkness,
and the moon into blood, before the great and terrible day of the
POPULAR THEOKY OF THE DAY. 143
Lord come." (Joel ii. 30, 31). " The sun and the moon shall he
darkened, and the stars shall withdraw their shining." (Chap. iiL
15). The passages are parallel. Now such writers as Patrick
and Lowth, Dr. Clarke and others, say, "this very destruction of
Jerusalem is represented " thus in these passages. The following
quotations from their Avorks must suffice. On Joel ii. 30, Patrick
and LowTH say :
" This and the following verse principally point out the de-
struction of the city and temple of Jerusalem by the Romans, a
judgment justly inflicted upon the Jewish nation for their resist-
ing the Holy Spirit, and contempt of the means of grace." And
Mai. iii. 1, 2, 5, and iv. 1, ai-e referred to as pointing out the signs
which were to immediately precede-that destruction ; while Jose-
phus is quoted (De Bell. Jud., Lib. 6, cap. 31) in verification of
their fulfilment, as predicted by Christ, Luke xxi. 11. — On verse 31,
they write thus : " Comp. Mai. iv. 5. . . . The expressions
here used, in the literal sense, import the failing of light in the
sun and moon, whether by eclipses (when the moon looks of a
bloody color) or any other cause ; and here they denote the dark
and melancholy state of public aflairs at the destruction of the
Jewish nation by the Romans, and the utter overthrow of that
state and government." (See the Note upon Isa, xiii. 10.)
And so Dr. Clarke, on Joel ii. .30, [" wonders in the heav-
ens and in the earth."] " This refers to the fearful sights, dread-
ful portents, and destructive commotions by which the Jewish
polity was finally overthrown, and the Christian religion finally
established in the Roman empire. See how our Lord aj^plies this
prophecy. Matt. xxiv. 29, and the parallel texts." And on verse
31, ["the sun shall be turned into darkness,"] he says: "The
Jewish polity, civil and ecclesiastical, shall be entirely destroyed."
Such, then, is the mode of applying these passages from Joel,
by all the commentators that give a figurative interpretation to
the language in Matt. xxiv. 29. The issue, then, is distinct. We
take the negative. Now for the proof: the prophet — or rather
the Lord by the prophet — shall give his own explanation.
Let the reader now turn back to Joel ii. 30, 31. This, it is af-
firmed by these learned divines, relates to the destruction of the
nation, and the civil and ecclesiastical polity of the Jews. But
what does God say on the subject ?
Verse 32 : "And it shall come to pass, that whoever shall call
144 SECOND COMING OF CHRIST.
on the name of the Loi'd shall be delivered : for in Mount Zion
and in Jerusalem shall be deliverance, as the Lord hath said, and
in the remnant whom the Lord shall call." Chap. iii. 1, 2: "For,
behold, in those days, and in that time, when I shall bring again
the captivity of Judah and Jerusalem, I will also gather all nations,
and will bring them down to the valley of Jehoshaphat, and will
plead with them there ybr my people and for my heritage, Israel^
whom they have scattered among the nations, and parted my land."
Then, in chap, iii., verses 3-6, follows a narrative of what Israel,
Judah, and Jerusalem had suffered at the hands of their enemies.
Verses 7, 8, of God's threatened judgments upon them therefor;
and verses 9-14, of the manner in which those judgments should
be visited upon them, etc. And then comes verse 15 : " The sun
and the moon shall be darkened, and the stars shall withdraw
their shining." Verse 16 : "The Lord also shall roar out of
Zion, and utter his voice from Jerusalem ; and the heavens and
the earth shall shake." For what purpose ? as precursors of the
destruction of Jerusalem and the Jews by the Romans ? Nay,
verily. For, saith the prophet, " The Lord will be the hop^
of his people, and the strength of the children of Israel."
Then, from the lYth to the 21st verses, inclusive, we have ^a
most glowing description of God dwelling in Zion, in the midst
of his ransomed people ; and of the peace, prosperity, and
abundance to be enjoyed by them, while they shall behold Egypt
and Edom converted into a desolate wilderness, for their violence
against the children of Judah. Yea, " Judah shall dwell forever,
and Jerusalem from generation to generation." For, saith the
Lord, " I will cleanse their blood that I have not cleansed : for
the Lord dwelleth in Zion^
Now let the reader particularly note that these two quotations
from Joel are inseparably connected. The last verse of the iid
chapter refers to the same time that the sun and moon are to be
darkened. This is conceded by Du. Lowtu, who, on Joel iii, 1,
" In those days, at that time^'' says : " The time called ' the last
days,' chap,ii. 28, "'etc. Also by Dr. Clarke, "Joel iii. 1: 'For,
behold, in those days, — according to the preceding prophecy" [i.e,
chap. ii. 28, etc.], "these days should refer to gospel times, or to
such as should immediately precede them." On the other hand,
it has been proved by the authority of God himself, that the first
' See Commentary of Patrick and Lowth.
POPULAR THEORY OF THE DAY. 145'
verse of the iiid chapter refers to the same days spoken of in chap;
ii. 28, etc. And, from the declaration of the Almighty, we learn
that " those days " and " that time," — i. e., the time during which
the darkening of the heavenly luminaries takes place — do not refer
to the utter desolation, destruction and ruin of Judea, Jerusalem,
and the nation of the Jews by the Roman armies, but — and God
is witness — to events directly the reverse of all this. It refers to
the time when Jehovah " shall bring again the captivity of Judah
and Jerusalem ; " i. e., when, as the Lord says, " Jerusalem shall
be holy, and when there shall no stranger pass through her any
more." (Joel iii. 1, 17). \
Here, then, these commentators, who, with one stroke of the pen,
refer the darkening of the celestial planets to the destruction of
the Jews by the Romans, acknowledge the unbroken' and insepa-
rable connection between the iid and iiid chapters of Joel, when
they come to comment on this very darkening of the sun, etc., in
connection with the events with which it is so undeniably associ-
ated ; and that, too, according to God's own explanation of it,- in
the iiid chapter; with another stroke of the pen, they totally
abandon the ground of their former exposition, and refer it to
other events, or confess their inability to understand it at all.
Doctors LoAvtli and Clarke both adopt this course. The latter
writer, commenting on Joel iii. 1, says: "But this is a part of
the prophecy which is difficult to be understood. All interpreters
are at variance upon it," etc. Then, after giving several exam-
ples of them, he concludes thus : " In this painful uncertainty^
rendered still rnore so by the discordant opinions of many wise
and learned men, it appears to be my province to confine
myself to an explanation of the phraseology of the chapter, and
leave the reader to apply it as may seem best to his own judg-
' ment." [! ! !]
The reader will pardon our display of the dagger-points.
They are merely designed as suggestive of the deep mortification
that must have accompanied the penning of the above concession
by such a writer as Dr. Clarke — the cause, we submit, the
spiritualizing a passage where all was literal ; the effect, the
indefinite, confused, and contradictory conclusions, in its ajiplica-
tion to the events referred to. This will appear the more con-
spicuous, when we come presently to explain the nature and
duration of the unparalleled calamities spoken of in Matt. xxiv.
10
•146 BECOND COMING OF CHRIST.
21,22, and Mark xiii. 19; and also the true chronology of the
darkening of the sun, moon, and stars.
There is, however, one other point that we must not overlook,
in reference to the quotations from Joel. The advocates of this
theory refer us to St. Peter, and affirm that, having quoted this
very passage in Joel, Acts ii. 16-21, he applies the darkening of
the sun, moon, and stars to the destruction of the Jews by the
Romans ; proof demonstrative, they insist, that Matt. xxiv. 29
is to be interjjreted figuratively, to denote that event.' So far
from it, we defy the closest scrutiny of the passage to detect
the least reference ^ it to the Romans, from beginning to end.
As we have shown that the prophecy of Joel relates, 7iot to
the destruction hut to the deliverance, etc., of the Jews ; so we
shall now prove, of the passage referred to in the Acts.
In the prophecy of Joel, the period designated as " those
days," and " that time," in chap. iii. 1, which were to commence
as described in chap. ii. 28, 29, were to continue, until the period
for the darkening of the heavenly planets, as the precursors of
the restoration of the Jews, and the final overthrow of their
oppressors. Noav, are we to suppose that the inspired apostle
was ignorant of the fact, that the prophet Joel, when he spake
of this darkening of the sun, moon, and stars in its relation to
associated events, referred it to the closing up of the tribulation
of the Jews at the great battle that should destroy their enemies ?
Who will pretend this ? Accordingly, in his allusion to this
prophecy, the apostle affirms, in the first place, that the dispensa-
tion of the spirit on the day of Pentecost of which Joel spake,
had begun to run its course ; and second, that his associating
with this event the darkening of the heavenly luminaries, was
simply to show, in harmony with the design of the prophet, that
these " last days " were to continue, until, as he said to the Jews
a little after, (see Acts iv. 21,) until "the times of restitution of
all things, which God had spoken by the mouth of all his holy
prophets, since the world began." In a word, the language of
Peter in the Acts is to be taken as GodPs commentary on the
text in Joel.
Thus much, then, in regard to this passage from Joel, which,
by the way, constitutes the chief reliance of these commentators,
in support of their figurative interpretation of Matt. xxiv. 29.
> See page 124.
rOPDLAR THEORY OF THE DAY. 147^
2. But, there are sevci'al other passages pressed into service
by these writers, to sustain the alleged interpretation given by
them of the metaphorical import of the darkening of the sun
and moon and stars, as denoting the second coming of Christ by
the Romans, within the period of the then existing generation.
Our Lord, say they, declared to his disciples that " This generor
Hon shall not pass, till all these things be fulfilled " (Matt. xxiv.
34) ; and also, that with this prophecy accord several other
statements, which go to prove that the second coming of Christ
spoken of in Matthew cannot he future. The first passage is,
Matt. xvi. 27, 28. Our Lord, having in v. 27 spoken of "the
coming of the Son of Man in the glory of the Father," etc., adds,
" There be some standing here which shall not taste of death,
till they see the Son of Man coming in his kingdom " (v. 28).
To this we answer, that v. 27 undeniably refers to Christ's coming
to judgment. If, therefore, v. 28 refers to the same thing ^ it fol-
lows that that event transpired while some of the disciples were
still living ! and such, substantially, is the view taken of it by
Dr. Clarke. In his note on v. 27 — with which he considers
Dan. vii. 13, 14, ^s collateral, he says: "This is the glorious
mediatorial kingdom which Jesus Christ was now about to set
up, by the destruction of the Jewish nation and polity,, and the
difiusion of the gospel through the whole world. ... It is very
likely that the words do not apply to the general judgment," etc.
And on V. 28 he adds, " This verse seems to confirm the above
explanation," etc. ... It is " as if he had said, ' Some of you,
my disciples, shall continue until these things take place.' The
destruction of Jerusalem and the Jewish economy, which our
Lord here predicts, took place about forty-three years after this ;
and some of the persons now with him, doubtless survived that
period, and witnessed the extension of the Messiah's kingdom."
etc. Now, to this we reply.
First. That in no sense can v. 28 be construed to denote the
setting up, at the time referred to, of the so-called mediatorial
kingdom of Christ, as here alleged. This writer makes the sur-
viving disciples to have " witnessed the extension of the Messiah's
kingdom " " after the day of Pentecost," and " the destruction of
Jerusalem," by " the difiusion of the gospel through the whole
world." Two facts demonstrate the utter fallacy of this state-
ment: the first, that the gospel accomplished its entire circuit
148
SECOND COMING OF CHRIST.
through the world before " the destruction of the Jewish nation
and polity," and that, by these very disciples themselves. (Com-
pare Matt. xxiv. 14 with Rom. x. 19.) The second, that the " Chris-
tian Church" has not yet attained " its final triumph" since "the
destruction of the Jewish polity." The truth is, the reference in
this verse to the " coming of the Son of Man in Ilis kingdom," re-
lates exclusively to the kingdom of Christ in manifestation^ as
contradistinguished from the "kingdom of God," or "of heaven,"
in " mystery^'' under and during " the times of the Gentiles." This
latter "kingdom" is constituted of those who, down to the end
of that period, are " taken out of (or from among) the Gentiles, to
the praise of Christ's name," ' and in which they are prepared,
" when the Son of Man shall come in His kingdom," to receive
the welcome, " Come, ye blessed," etc. This 28th verse, there-
fore, relates to the coming of the Son of Man to set up His kingdom
\n its fulness and perfection, when His present office as our
priestly Intercessor at the right hand of God shall have ended ;
and when, having '■•received that kingdom" for which He has
"taken a journey into a far country,"' He will '■'■ return^'' to
take His seat, as David's "Son," on David's "throne," and
thus commence and continue His kingly reign " over the house of
Jacob forever.'" For it should be borne in mind, that David
was in no sense a type or forerunner of Christ in His mediatorial,
but only His kingly office. Christ now fills the office of '■'■high-
priest over the house of God," * which is " His body, the Church," '
"the kingdom of heaven" in "mystery," and over which, in His
present character as " Intercessor at the right hand of God," He
is " the Head." * But this is in no way inconsistent with the literal
fulfilment of those many predictions of a future kingdom, when
the existing dispensation shall have passed away. By not dis-
tinguishing between these two widely different dispensations, and
confounding those passages which relate to them respectively, the
greatest confusion has obtained among exjjositors of the Scriptures
respecting them, to the great trouble and perplexity of candid
inquirers.
Then again. These two verses in Matt. xvi. 27, 28, taken in
connection Avith other collateral passages, it may be asked — ■
Did Christ, during His alleged coming at "the destruction of
» AotB XV. 14. a Luke xix. 12. 3 Luke i. S2, 33.
* Ileb. X. 21. ' Col. 1. IS.
POPULAR THEORY OF THE DAY. 149
Jerusalem," etc., come " with His angels ? " Was there then any
" appearance of the sign of the Son of Man in heaven ? " Did
Q\msX then "come in the clouds of heaven?" Was there fAen
the sound of a trumpet, and a gathering together of the elect from
the four winds of heaven?" And did Christ then " reward every
man according to his works?" Surely, as it respects this last
article, it cannot mean an act of gracious mediation, hut of strict
judgment ; nor can it mean a national judgment, whicli in no
Bense is the rewarding of each and every man according to his
works ; for, sinners of a widely different degree of delinquency, in
a time of national judgment, arc involved in the same puhlic
calamities, the comparatively innocent sharing the penalty equally
with the most guilty. It is certain, therefore, that the coming of
Christ in the fulness of His glory to set up His kingly reign,
could not have been verified by the judgments inflicted on the
Jews at the period of the Roman invasion.
And yet, agreeably to the intent of Christ's words, in verse 28,
those to whom He addressed Himself did " see " " the Son of Man
coming in His kingdom." It was verified in the transfiguration,
a few days after, when Jesus took Peter, and James, and John, up
into the mountain to meet Moses and Elias.' Of this spake Peter
(1 Pet. i. 16-18) : "For we have not followed cunningly devised
fables, when we made known unto you the power and coming of
our Lord Jesus Christ, but were eye-witnesses of His majesty. For
He received from God honor and glory, when there came such
a voice to Him from the excellent glory, This is my beloved Son,
in whom I am well pleased. And this voice from heaven wc
heard, when we were with Him in the holy mount."
We pass to another passage, in which it is claimed that our
Lord spake of His coming in reference to Jewish affairs.
John xxi. 22 : " And Jesus said, if I v/ill that he [John] tarry
till I come, what is that to thee?" The argument of the figura-
tivists here is, that Christ, by His coming, could not have meant
"the general judgment; for, as the saints that are then alive are
not to die, it would follow that John would not die at all. There-
fore, the coming after which John was to die could not have re-
fered to any other than Christ's coming to punish the unbelieving
Jews during the generation then living.'^
• Thi-eo of the Evangelists speak of this event in immediate connection with Chriiit'i
transfiguration on the mount : Malt. xvii. 2 ; Mark ix. 2 ; Luke is. 29.
« See page 125.
150 SECOND COMING OF CHRIST.
To this it may be replied, if the disciples understood Christ
iu the sense here given, how came they to circulate the report
that " that disciple should not die ? " According to this theory,
they had been frequently informed that Christ would come ju-
dicially to punish the Jews within the life-time of the men of that
generation ; and yet, because John should live to witness them,
therefore John should never die ! Marvellous logic, this !
The truth of the matter is simply as laid down in the following
facts: 1st. Christ's remark concerning John was not made till
after His resurrection, and also the instructions given to the dis-
ciples " of the things pertaining to the kingdom of God." (Acts
i. 3.) 2d. These instructions, doubtless, included the important
matter of Christ's coming to raise the dead and change the living.
3d. The whole Church at this time, and so on to St. Paul's pen-
ning of 2d Thess. ii. 1-4, believed that a very short interval was
to elapse between the first and the second comings of Christ.
4th. They also understood the doctrine, as afterwards stated by
St. Paul, 1 Cor, xv. 51, 52, that those who '■'■remain unto the com-
ing of the Lord," icould not die, but be instantaneously " changed,"
and be " caught iip to meet the Lord in the air." (1 Thess. iv.
13-18.)
Now, it was under these circumstances that our Lord had sig-
nified to Peter "by what death he should glorify God." This
awakened his inquisitiveness to know somewhat of the destiny of
the beloved John. Hence the question, " Lord, and what shall
this man do?" To this Jesus rei^lied, in the words before us,
" If I will that he tarry till I come, Avhat is that to thee ? Follow
thou me." When, therefore, we take into view the above instruc-
tions of Christ regarding His second coming, how natural was it
for the disciples to infer that John was to be kept " alive xmto the
coming of the Lord, and also that, as a consequence, he would not
die ? " And yet Jesus said not unto him, " my will is that John
shall tarry till I come ; " but, " if I will that he tarry," etc.,
"what is that to thee," Peter? "Follow thou me." Whether
that interval were of shorter or longer duration, an act of Christ's
will was fully adequate to the preservation of John's life till He
come again. But our Lord, looking to the comi7ig itself and not to
the time when it should take place, proceeded to siqipress the curi-
osity of Peter as to the destiny of his brother disciple by a mild
rebuke: It is no concern of thine, Peter, whether John die before
I come, or live until I come. " Follow thou me."
POPULAR THEORY OF THE DAT. 151
But finally, on this subject. Is it not surpassingly strange,
that while these writers explain our Lord's remarks concerning
John's tarrying literally, so soon as they touch the matter of
Chrisfs coming, to which it relates, all suddenly becomes figura-
tive ! This, we must insist, is to substitute the most wild and fan-
ciful speculations in divine things, in the place of that simple law
of scriptural interpretation which enjoins — " Interpret every pas-
sage of God's word literally, unless there be a necessity to the con-
trary." Xow, nothing is more evident than that the disciples,
even before the crucifixion, were taught the doctrine of the second
literal or personal coming of Christ.' And, as Christ's remark
concerning the tarrying of John till He come, was subsequent to
His prophecy of the destruction of Jerusalem, they must have un-
derstood both the coming of Christ and what was said of John's
tarrying for it literally. Then, as they looked for the second per-
sonal coming of Christ as an event nigh at hand, it was perfectly
natural for them to understand our Lord to have said that John
should not die, but that he should live to see Him come in the
clouds of heaven, and then be changed, and caught up to Him,
like Enoch and Elijah, " in the air."
"We leave the reader to decide between the obvious truth of
the literal, or the equally obvious fiction of the ^<7Mra^^^?e interpre-
tation of this passage.
A third passage adduced in support of a figurative interpreta-.
tion of Christ's coming, is founded on his address to the high-
priest, Caiaphas.
Matt. xxvi. 64: "Hereafter shall ye see the Son of Man, sitting
on the right hand of power, and coming in the clouds of heaven."
The argument derived from this passage is this: As Caiaphas
could not live until the day of judgment; and as the second com-
ing 'wWl precede the resurrection, therefore, he could not see Christ
come, etc. It is hence concluded that our Lord meant His figvr
rative coming to destroy Jerusalem.^
This reasoning is claimed to be decisive against the literalist.
We will examine it,
First, in reference to the words, "hereafter shall ye see,''^ etc.
These expositors restrict the seeing of the Son of Man, here, to
the person of the high-priest himself. Then, of course, they will,
in all consistency, apply the same restriction to the ajDostolic com-
' See John xiv. 1-3 ; xv. 16, 22, and intervening verseB. ' See page 125.
I
152 SECOND COMINa OF CHRIST. *
mand, "Go ye, therefore, and teach all nations .... and lo, I am
with you alway, even unto the end of the xcorld.'''' And so, the
entire college of the apostles must still be alive! The same holda
ti'ue of St. Paul and his brethren, in regard to what he said of
the second coming of Christ to raise the dead : " We shall not all
sleep," — i. e., die — "but we shall all be changed," etc. And
"then, ice which are alive and remain unto the coming of the
Lord," etc. But this resurrection has not yet taken place. And
so, Paul and his brethren must still be alive!
The fallacy of this theory in its application to Caiaphas, how-
ever, will be still more ap^Darent from the circumstance, that there
is no evidence that even he witnessed Christ's coming, in the sense
here explained of it. We submit the following facts : Jerusalem
was destroyed in A. d. 70. It was in the fifth or sixth year of
Caiaphas' priesthood when Christ was arraigned before him, which
was probably in the fortieth year of his age at least ; and, about
four years after, having incurred the displeasure of the emi^eror,
he was dej^osed. If, therefore, he lived to witness the above catas-
trophe, it must have been about in his eightieth year. This is not
impossible. But, we submit, the strong probability, amounting
almost to moral certainty, is that, if he' did not die long before, yet,
being so eminent a man as the son-in-law of Annas, he fell a vie-
tim to the fury of the zealots, who, as Josephus informs us (De
Bell. Jud. lib. 5, cap. 20), "slew and consumed the nobility, and
made it their business to leave 7ione of the men of power alive.^*
Nor this only; for he adds (Lib. 4, cap. 11, 12), that they "abol-
ished the families of the high-priests by succession, and placed in
their room men ignoble and unknown, who neither belonged to
the priesthood, nor knew what the office of high-priest meant:"
all of which, the reader will bear in mind, took place evefi before
the first invasion of the holy city by the Roman legions.
It is clear, therefore, that the passage did not refer the seeing
of Christ at his second coming to Caiaphas pei'sonally; but that
the living nations, of which himself and those whom our Lord
was then addressing were the types, should ^^ hereafter see the Sou
of man sitting on the right hand of power, and coming in the
clouds of heaven," at that day when " every eye should see him ;
and they also which pierced him.; and when all the kindreds of
the earth should wail because of him." The statement, therefore,
that, as the second coming of Christ precedes the resurrection;
POPULAR THEORY OF THE DAY. 153
and hence, that as Caiai:)has was not to be raised until after that
event, the coming spoken of above must mean % figurative coming
of Christ to destroy Jerusalem, is a most unwarrantable assump-
tion. It is founded either upon an entire ignorance, or a perver-
sion, of the order of the events which accompany and follow
that momentous crisis. For, in the first place, on the hypothesis
of the second coming of Christ as preceding the resurrection as
laid down by St. Paul, 1 Cor. xv. 51, 52, and 1 Thess. iv. 13-18,
compared with Rev. xx. 1-6, and verses ll-15,theorder of events
is as follows : first. The dead in Christ, at the sounding of the last
trump, shall be raised, and the believing saints then alive shall be
changed, and together be caught up to meet the Lord in the air,
etc. How long our blessed Lord and his saints will remain in
that position, we are not informed. But, the union between him-
self and the saints of this first resurrection being consummated,
. then^ in the next place, as Zechariah states (chap. xiv. 5, and v. 4),
"The Lord God will come, and all his saints with Him," etc. But
for what purpose? To raise the wicked dead ? Nay, verily. But
it is to judge the living antiehristian nations^ which, as I have said,
answer to the living Caiaphas and others to whom Christ spake
the words of this passage. Christ then comes, I rej^eat, not to
raise the wicked dead — for not a word is said in our Lord's address
to Caiaphas about a resurrection — but to " ta7<:e vengeance on them
that know not God, and that obey not the gospel of our Lord
Jesus Christ" (2 Thess. i. 7-10); and who, being those who shall
then '■'■see Him, and wail because of Him;" third, shall be num-
bered among those wicked "dead" Avho shall not be raised, ^'^ until
the thousand years " of millennial blessedness " are endedy (Rev.
XX. 5.)
Viewed, therefore, in all its aspects, we appeal to the decision
of every unbiased mind, as to the merits of the issue on this pas-
sage. We claim to have demonstrated, 1st, that the advocates of
this theory assume, that the seeing the Son of Man, etc., was ne-
cessarily limited to Caiaphas, 2d. That they assume that the
raised dead cannot see Christ. 3d. That their assumptions con-
flict with the plainest scriptural declarations in regard to the two
resurrections, etc. And we now add, that, having shown that the
other tAvo passages claimed by these writers, so far from yielding
support to their theory, prove it to be utterly fallacious, it follows
that the other passage, viz., Matt. xxiv. 34: "This generation
154 SECOND COMING OF CHRIST.
shall not pass away, till all these things be fulfilled," cannot, by
any possibility, be made to apply to the generation of men then
living. For, if this prophecy of Christ, in verse 29, is to be inter-
preted literally. His coming S2:)oken of, instead of being figuratively
used to denote the destruction of the Jewish nation in A. d. 70,
refers to his judgment-coming in the clouds of heaven, at the last
day. Consequently, the " generation " that was " not to pass away
till all be fulfilled," must hold a relation to that event.
Having now animadverted upon the two classes of passages
adduced in support of the figurative interpretation of this 29th
verse of Matt, xxiv., viz., 1st, Joel ii. 30, 31, and iii. 15 (seepages
142-146) ; and 2d, Matt. xvi. 27, 28; John xxi. 22; Matt, xxvl 64,
and xxiv. 34 (pages 147-153), we now proceed to demonstrate,
by the most indubitable scriptural testimony and historic facts,
I. That our Lord's description of the tmparalUled calamities in
Matt. xxiv. 21, 22, and Mark xiii. 19, which were to fall upon the
Jewish nation, etc., refer to a period entirely future <o the destruc-
tion of Jerusalem by the Romans in a. d. 70.'
This subject brings us into direct contact with '■'■the tribulation
of those days"*"* spoken of by our Loi'd in Matt. xxiv. 29. The
advocates of the figurative theory under review, aflirm that this
verse is collateral with verses 21 and 22 of this chapter; and that
they one and all refer to the calamities that overtook the Jews at
the destruction of Jerusalem. But, that this view is totally at
variance Avith the true sense and proper application of tie passages
referred to, will, we submit, appear,
1. From the connection of this part of the prophecy with the
following member of it as given by St. Luke, chap. xxi. 24 :
' "And ye shall fall by the edge of the sword, and shall be car-
ried captive into all nations ; and Jerusalem shall be trodden down
of the Gentiles, until the times of the Gentiles be fulfilled."
Now, these words are supplementary to the record of Christ's
prophecy as furnished by Matthew and Mark. By this we mean,
that St. Luke supplies a portion of the prophecy as given by our
Lord, which was omitted by the other two Evangelists. "We think
these variations may be accounted for from the fact, that Matthew
and Mark wrote their respective Gospels for the benefit of the
Jews; while Luke penned his for the use of the Gentiles. They
were careful to insert a particular narrative of the predicted ap-
» See pages 138-141.
POPULAK THEOKT OP THE DAY. 155
pearance among the Jews of the "false Christs," etc., down to the
war and siege of the holy city ; Ae, of the captivity and disper-
sion among the Gentiles, of those of them that should escape the
edge of the sword during said siege. But, unless, indeed, we sup-
pose one of the inspired writers to have added a passage that the
Lord did not deliver — which would have been to falsify the record
— this supplement forms as essential a part of the prophecy, as
though it had been found in each of the Gospels.
We now observe, that the misapprehension and consequent
confusion occasioned by these writers in their interpretations of
the prophecy in hand, has arisen either from their having entirely
overlooked this supplementary passage from Luke, or in assign-
ing to it a wrong place in the chapter. And, inasmuch as both
the nature and duration of " the tribulation of those days " re-
ferred to, can only be determined by restoring it to its legitimate
position in the proj^hecy, it is to that point that we shall now
direct the reader's mind.
Now, as already stated, those who claim verses 21 and 22 of
this chapter, together with Mark xiii. 19, as collateral with verse 29,
now under consideration, place the supplementary passage from
Luke opposite to Matt. xxiv. 21, 22, and Mark xiii. 19, 20.
Against this arrangement we are compelled to urge the follow-
ing objections, viz. :
First. It makes the verse from Luke xxi. 24 to come in before
verses 23 and 24, which refer to the false Christs, etc., whose ap-
pearance was to precede the Jewish calamities ; whereas the sup-
plementary passage undeniably speaks of calamities that were to
follow the Jewish war. Again,
Second. The chronology of the "tribulation" predicted in the
verse from Luke, makes it certain that the above Harmonists
have misplaced it. That " tribulation " is there made to reach
from the eiid of the Roman siege to the close of " the times of the
Gentiles ; " which period has not yet expired : whereas the ca-
lamities predicted by Clirist, according to these writers, ter-
minated more than seventeen centuries ago ! Once more,
Third. By placing it opposite to Matt. xxiv. 22, and Mark
xiii. 20, it makes our Lord predict a shortening of those very
days of tribulation, lest all flesh should perish (of which He had
Spoken in the preceding verses), when He knew that they were
to extend over a period of eighteen hundred years ! It is simply
156 SECOND COMING OF CHRIST.
absurd to s^eak of shortening the longest period of national di*
persion that history records. How, then, is this supplementary
prophecy of St. Luke to be made to harmonize with the applica-
tion, by these writers, of the predicted unparalleled tribulation
to the time of the Roman war ?
This may suffice, by way of exhibiting the negative argument
in these premises. We offer the following, in proof that the true
position of St. Luke's supplement is, to place it hefore verse 29,
which relates to the signs in the heavens. It is hence made to
folloio the description of the final siege (see Luke xxi. 5-22), and
to precede the dai'kening of the heavenly luminaries, thus — Luke
xxi. 20-23 : " And when ye shall see Jerusalem compassed with
armies, then know that the tribulation is nigh," etc. Then
verse 24 : " And they shall fall by the edge of the sword, and
shall be led captive into all nations : and Jerusalem shall be trod-
den down of the Gentiles, until the times of the Gentiles be ful-
filled." And then comes in Matt. xxiv. 29, which is collateral
with Luke xxi. 25 : " Immediately after the tribulation of those
days," i. e., " the desolation " of the Jews by the Roman siege
previously spoken of, " shall the sun be darkened," etc. Or, as
St. Mark gives it : " But in those days, after that tribulation, shall
the sun be darkened," etc. (Mark xiii. 24.) The 23d verse of
Luke evidently takes in, first, " the desolation " of Jerusalem, etc.,
by the Roman invasion — " there shall be great distress in f the
land ; " and, second, the unprecedented calamities which were to
follow the close of the siege, down to the time of the darkening
of the sun, moon, and stars, etc., — " and wrath upon this people,"
as described by our Lord, Matt. xxiv. 21, 22, and Mark xiii.
19, 20.
Having thus assigned to St. Luke's supplement to Matthew
and Mark its true chronological position in this great prophecy
of Christ, we proceed to the proof that the predicted calamities
described in I^Iatt. xxiv. 21, 22, etc., as alleged to have been
verified during the Roman siege,
2. Is contradicted by historic fact. We have the testimony
of Josephus, that even before the siege, the direst anarchy pre-
vailed both in Church and State ; and that both the ecclesiastical-
and civil orders were deposed and destroyed, to the absolute sub-
version of all law and authority among the people. Speaking of
the thieves and zealots who infested the city, the Jewish historian
POPULAR THEORY OF THE DAY. 157
tells US, * that they " kept all the nobles and rulers of the country
in close custody," and that they " abolished the families of the
high-priests by succession, and placed in their room men ignoble
and unknown, who neither belonged to the priesthood, nor knew
what the office of high-priest meant." Again ; he says that
" twelve thousand of the nobility perished after this manner ;
when the high-priests, and among them Ananus, were destroyed
by the Idumeans," which Josephus reckons as " the beginning
of their captivity,"^ their national glory departed from them.
Josephus adds, that the zealots " slew and consumed the nobility,
and made it their business to leave none of the men of power
alive." ^
Nor this only. As though bent upon their own ruin, the fac-
tious Jews became divided into two ^^arties, the leaders of whom,
striving for the supreme dominion, fought not only against one
another, but against the common people. " And because the city
had to struggle with three of the greatest misfortunes, war, and
tyranny, and sedition, it appeared upon the comparison that the
war was the least troublesome to the populace of them all." Nor
were these terrible calamities confined to the capital ; there was
in addition a regular combination of ruffians, called Sicarii, out-
side of the city, who carried on an indiscriminate crusade of
murder, plunder, and desolation, together with a desecration of
the holy places, i. e., proseuche^ or houses of prayer, through every
part of Judea.
And now, reader, bear in mind that at this time, some who
succeeded in escaping from the metropolis, fled to Vespasian, to
persuade the Roman general " to come to the city's assistance,
and save the remainder of the jjeople ! " and especially remember
that all this took place not far from tico years before the destruc*
tion of Jerusalem !
Historically, therefore, the state of the case amounts to this :
(1.) The high-priest of the Jewish nation and many of his asso-
ciates had been murdered, and the whole body of the priesthood
overthrown ; and, if there were any religious services, they were
conducted by such w^retches as the robbers saw fit to appoint.
(2.) Their temple Avas changed into a citadel and stronghold
for an army of the vilest and most abominable robbers and mur-
derers that ever disgraced the human race.
> De Bell. Jud.,\\b 4, cnp. 11, 12. = lb. lib. 4, cap. 19. ' lb. lib. 5, cap. 2Q
158 SECOND COlSnNG OF CHRIST.
(3.) Their " holy houses " (synagogues) throughout the land had
been pillao-ed and destroyed by the ruthless and bloody Sicarii.
(4.) Their judiciary and temple officers had either fled for
their lives to the Romans, or had been murdered by the robber-
gangs of the city, while their nobles and men of wealth perished
by myriads. And finally,
(5.) Whether within the capital or throughout the borders of
Judea, east, west, north, and south, the ecclesiastical and civil in-
stitutions of the nation were exterminated, and the country con-
quered and laid waste by the Romans, or ravaged by organized
banditti.
x\nd thus, reader, it continued to the end. These, we repeat,
are the historical facts of the case. And yet, our commentators
have trusted the interpretation of some of the most important
parts of the Bible to the theory, the principal argument to sus-
tain which lies in the assumption that the Jewish ecclesiastical
and civil governments were destroyed " after " the destruction
of Jerusalem !
What shall the writer say more ? He claims to have settled
the question by undeniable historic facts. If anything, let it be
ill the foi-m of the following appeal to logic :
1. If by the heavenly luminaries be meant the ecclesiastical
and civil States and rulers of the Jews, and the darkening of them
refers to their destruction ; and if this was effected by the Roman
legions, it follows that it must have occurred either before or
during the tribulation that resulted m their ruin.
2. But, inasmuch as the object of the war was to reduce the
nation to obedience, or to bring it to ruin, it could not have pre-
ceded it.
3. It must therefore have occurred during the war. Recol-
lect we are now speaking of the darkening of the sun, moon, and
stars, as denoting the so-called Jewish tribulation at the hands
of t^e Romans. We repeat, then, it must have occurred during
the war. Now, it is undeniable, that that war did not cease
until its object was effected. It is also undeniable, that the nation
was in ruins before the war Avas ended. And it is a fact, also,
that the predicted tribulation continued undiminished, if indeed
it did not increase in severity, to the last.
It is, therefore, we submit, settled — historically and logically
settled — that it was during, and not after, that time of trouble,
POPULAR THEORY OF THE DAY. 159
that the so-called Jewish luminaries were darkened. And, what
is decisive of this point, are those notable words of Christ,
'"'' Immediately after tribulation of those days, the sun shall be
darkened," etc. ; which shows conclusively that our Lord was
not speaking oi that event in the 29th verse of this chapter.
Having, then, as we claim, proved the fallacy of the meta-
phorical interpretations of the 27th, 28th, and 29th verses of this
prophecy of our Lord, as urged by the advocates of the theory
under review ; and also historically demonstrated the error of
applying it as denotive of the coming of the Romans, etc., it
will be unnecessary to dwell at length upon
Verse 30. In regard to the comments given of this verse, it
matters not whether, as stated by Dr. Whitby, we are to under-
stand the coming of Christ in the sense of a literal coming of the
Romans to execute his judgments upon the Jews ; or to the
subsequent manifestations of Christ by the judgments which he,
by means of the Romans, inflicted. The popular view, by which
we mean the view adopted by most of our modern divines, is
thus expressed by Bp. Newton : " Our Saviour proceeded in the
same figurative style " (v. 30) : ' and then shall appear the sign
of the Son of Man in heaven,' etc. The plain meaning of it is,
that the destruction of Jerusalem will be such a remarkable
instance of divine vengeance, such a signal manifestation of the
divine power and glory, that all the Jewish tribes shall mourn,
and many will be led from thence to acknoioledge Christ and the
Christian religion." ... " The destruction of Jerusalem will be
as ample a manifestation of Christ's power and glory, as if He
were Himself to come visibly in the clouds of heaven." [! ! !]
Yes, reader. This is the theory of our Lord's second coming,
adopted and advocated, in whole or in part, by such divines as
Bps. Pierce and Newton, Drs. Whitby, Clarke, Lightfoot, Scott,
Coke, Benson, Warburton, Robinson, etc., and the Rev. Messrs.
Watson, Burkitt, Barnes, etc. Briefly, then, as it respects the
first branch of this theory, its inconsistency, we submit, will
become apparent, from the following arguments and facts :
(1.) If%\w. coming of the Lord at the time here specified was
merely " the coming of the Roman army to destroy Jerusalem
and the unbelieving Jews," then it will follow, of necessity, that
it occurred at the same time, since, in fact, it is affirmed to be
the same event.
160 SECOND COMING OF CHEIST.
(2.) Again. The destruction of the Jewish Chnrch and
State, and city, and people, resulted from the coming of the
Romans, and must, of course, have been after that coming,
because results must be subsequent to the causes which produce
them. Accordingly, as our blessed Lord delivered the whole
of this remarkable prophecy with special regard to the chronolo-
gical order of the events,
(3.) He describes the appearance of the " sign " of His coming,
of the mourning of all the tribes of the earth, and of His actual
coming in the clouds of heaven, as being " after the tribulation
of those days," and subsequent, in the order of time, to the
darkening of the sun, moon, and stars.
Reader, which shall we believe — the comments and opinions
of men, or the teachings of Christ ?
We have now, agreeably to our proposal in the outset, I.,
examined the theory o^ figurative interpretation, as applied by its
advocates in their expositions of the prophecy under review ;
and II., we have replied somewhat at length to the expositions
given of each verse of the prophecy. The reader may suppose
that sufficient has been said on the subject. But, such is the
writer's view of the importance to the Church, at this time, of a
thorough understanding of the scriptural import of this prophecy,
that, even at the risk of being thought to tax his indulgence
beyond reasonable limits, he will venture to solicit his further
consideration of what may be offered, as was proposed,
III. In the form of a direct literal interpretation of this
prophecy, talcen in connection loith its chronological stand-points.
Agreeably to our jjroposed plan as connected with the expo^
sitions of this prophecy, everything will depend upon a proper
classification of the signs, moral and physical, celestial and terres-
trial, with which it is interspersed, in order to determine which of
them form the precursors of the judgments of God that were to
result in the destruction of the Jewish nation and polity and of
the Holy City ; and those that were to precede and accompany
the second future epiphany of the Lord Jesus Christ. As pre-
liminary to their application to the purposes intended in their
announcement, it Avill be well to premise.
First. That, present to the mind of our blessed Lord in the
prophecy before us, was the j^eriod oi the "seven times" chas-
tisement of the Jewish commonwealth on account of their sins, as
POPULAR THEORY OF THE DAY. 161
predicted by Moses in the xxvith chapter of Leviticus and the
ivth chapter of Daniel. Our next remark is,
Second. That much of the difficulty and embarrassment
attendant upon a correct interpretation and application of these
" signs " to the times and cireimistances to which they refer, will
be avoided by taking into view the prophecy of Christ as a
xohole. There are two causes which have operated greatly to
obscure the subjects of this prophecy, — the habit, with many, of
limiting the things spoken of to the xxivth of Matthew, the
xiiith of Mark, and the xxist of Luke, on the one hand ; and that
of dividing it into two parts, on the other. An attentive exami-
nation of the context will show, that while the xxiiid chapter of
Matthew, from the 34th verse, forms an exordium to the proph-
ecy; and the xxist of Luke, as shown in a previous page,' com-
prises a supplementary commentary or paraphrase on the prophecy
as given by Matthew and Mark, our Lord continues it unbroken
to the end of Matthew xxvth.
Thus, as we shall see, the importance and impressiveness of
this croicning prediction of all others contained in Holy Scripture,
is vastly augmented beyond the comparatively narrow limits as-
signed to it by most writers. It will, in this view, be found to
extend — as it respects the events foreshadowed by the " signs "
designated — from the time of its first announcement to the close
of this dispensation ; which is immediately proximate to the period
of the " coming of the Son of Man in the clouds of heaven, with
power and great glory." As it respects,
1. The exordium to this prophecy, commencing, as we have
said, with Matt, xxiii. 34. Our blessed Lord, in the preceding
verses, proves the Jews to have been " the children of them that
killed the prophets," and declares that they would " fill up the
measure of their fathers" (verses 29-32). He then proceeds to
predict that they would persecute and put to death those "proph-
ets, and scribes, and wise men," whom He would send unto them :
that so all the blood of the martyrs, from Abel to Zacharias,"
1 See pages 154-156 of this work.
' Our Saviour here, I submit, spake of things that are not as though they had been, and
hence anticipates what was to form the crowning act of the murder of His prophets by the
Jews. This is evident from the following historic fact :
The Zacharias whom they were charged with having slain between the porch and the altar
of the temple, could not have been the prophet Zechariah, whoso writings are extant in our
Biblog ; nor Zechariah the son of Jehoi:ida the high-priest, who is mentioned, 2 Chron. xxiv.
20^ 21, to have been slain in the court of the temple ; but Zacharias, the son of Baruch (or Bara-
11
162 SECOND COMING OF CHRIST.
who was slain between the porch and the altar of the temple,
should be visit<;d upon that "generation" (verses 33-36). Then
follows the Redeemer's pathetic lamentation over the obstinacy of
the Jewish nation in rejecting Him, and His prediction that their
" house should be left unto them desolate ; " and that they " should
not see Him henceforth," i. e., in His character as their "Deliv-
erer," till the arrival of the period when they " shall say. Blessed
is he that cometh in the name of the Lord" (verses 37-39).
In the light, therefore, of these startling disclosures, — the des-
olation of their temple ; His own departure /rom and return to
them ; and the indejiniteness of the period assigned to this last-
named event, — how natural the exhibit, on the part of His dis-
ciples, of the deepest interest and concern in regard to them.
But failing to comprehend their full import, and in the hope
of averting, so to speak, the impending ruin just denounced
against their beautiful temple, as they follow the retreating foot-
steps of Christ in His withdi'awal from the holy precincts, they
" come to Him, for to show Him the buildings of the temple ; " '
and, as though to move His sympathies in its behalf by their dep-
recations of its thi'eatened loss, while " one of them said, Master,
see what manner of stones, and what buildings are here ; " * others,
expatiating on its magnificence, " spake of the temple, how it was
adorned with goodly stones and gifts." " But all to no pui'pose.
The Jews, in fulfilment of Daniel's prophecy, were about to " finish
their transgression," as a nation, by the rejection and crucifixion
of their Messiah, and thus to bring down upon themselves those
further chastisements which form an important part of the burden
of this prophecy. Our Lord, therefoi*e, proceeds at once to say to
them in reply : " See ye not all these things ? Verily I say unto
you, there shall not be left one stone upon another that shall not
be thrown down." * Hence the desire of the disciples for further
instruction on this momentous subject. To this end, as Jesus sat
upon the mount of Olives, they come to Him privately, and pro-
pound to him three questions, in the precise order of the things
announced, as already stated.
chius, as given by our Lord), who, as Josephus relates, was slain by the zealots in the middle
of the temple, just before its destruction by the Romans under Titus, a. d. 70. In confirma-
tion of this view, it may be remarked, by the way, that the Scripture nowhere expresses
that the prophet Zechariah came to his death by violence. Hence the responsibility of that
"generation" for the act.
» Matt. xxiv. 1. ' Mark xiii. 1. ^ Luke xxi. 6.
* Matt. ixiv. 2 • Mark xiii. 2 ; Luke xxi. 5, 6.
POPULAR THEORY OF THE DAY. 163
First. lu reference to the predicted desolation of the temple,
they ask, " When shall these things be ? "
Second. Of His predicted return to them, they ask, " What
shall be the sign of Thy coming ? " And,
Third. Of the indefinite allusion made to the period assigned
for His reappearing, they ask, When shall be "Me end of the
world?"
It will be well to observe here, in passing, the variations in
these questions, as recorded by the three Evangelists. In Mark
and Luke they embrace two particulars only. Mark has it, " Tell
us, when shall these things be, and what shall be the sign when
all these things shall be fulfilled? " ^ and Luke, thus : " But when
shall these things be ? and what sign will there be, when these
things shall come to pass ? " ^ while in Matthew, as above, there
are three.
To explain this apparent discrepancy, it is only necessary to
bear in mind, that there is nothing in the records of Mark and
Luke that has any obvious connection with the second coming of
Christ ; hence, while in all the three Evangelists the first question
is the same, " When shall these things be ? " Mark and Luke only
ask for a " sign^'' by which they might know when these things
were to be accomplished. But in Matthew, as we have seen, the
context concerns not only the desolation of the commonwealth,
polity, and temple of the Jews, but also the coming of Christ.
" Behold, your house is left unto you desolate : for I say unto you,
ye shall not see me henceforth, until ye shall say. Blessed is he
that Cometh in the name of the Lord." ^ The prophecy, as re-
corded by the three Evangelists, however, taken as a iohole, fur-
nishes internal evidence that the two of Mark and Luke embrace
the same subjects as those included in the reply of Christ, as given
by Matthew.
Before proceeding to the general subject of this remarkable
prophecy of our Lord, we must be permitted to observe, how at
war with all consistency is the opinion so prevalent among pro-
fessing Christians of this day, that the great question : " When
shall these things be ? " is presumptuous and unlawful. The in-
dulgence shown by our Lord in His reply to these inquiries of His
disciples, together with those things spontaneously revealed to
other servants of God ; * above all, the rejyroof ca,s,t by Christ upon
J Mark xiii. 4. » Luke xxi. 7. ' Matt, xxiii. 37-39. * See Ps. xxv. 14.
164: SECOND COMING OF CHKIST.
the great bulk of the professing Israelites of Ili^ time, " because they
knew not the times of their visitation ; " ' all of Avhich arose from
their neglect to " observe the signs of the times : " "^ all these things,
we repeat, clearly lead to the conclusion that, to investigate "the
times and seasons " noted in the Holy Scripture, is not only legit-
imate, but that believiers are presumed to hnoio them,^ and are ob-
noxious to the imputation of the deepest hypocrisy, if they do not.
Having thus adverted to the circumstances which occasioned
the announcement of this prophecy, we now pass,
2. To consider its general scope and design. The prophecy, as
we have said, viewed as a whole, will be found to extend, in re-
gard to the events foreshadowed by the "signs" designated
therein, from the time of its jwst enunciation by our Lord to the
close of " the times of the Gentiles," or " the end of the world,"
L e., atcov, age, or dispensation under which we live, and thence,
to the period of the judgment-coming of the Lord.
Now, if this can be made to appear, then, we submit, the literal
takes the place of the figurative interpretation of all the parts of
this prophecy, except Matt. xxiv. 28. But then, as we have
shown, the things intended by the figures there tised must be a
reality: in other words, they must be Z^Yera% verified." It will
hence follow, that the fallacy of limiting the entire class of " signs,"
etc., therein set forth, to the coming of Christ to destroy the
Jews and Jerusalem, will be placed beyond the reach of further
controversy.
After what has been said on this last-named subject, it would
be a waste of time and paper to dwell at length upon the theories
of an alleged spiritual and providential coming of Christ to de-
stroy the Jews, etc. Still, that there may be left no room
for further cavilling on these points, it may be well in this place
to refer, in a form not previously given, to the source of the mis-
application of the above signs in these premises. It is simply this :
The advocates of these theories, having looked for a fulfilment
of the events denoted by them within the lifetime of the men of
that generation^ liaA^e been led to confound the ordinary " signs "
by which the Jewish nation was warned of its approaching doom,
through the providential but invisible agency of the Father, with
those miraculously portentous celestial and terrestrial phenomena
which were to precede and accompany " the coming of the Son of
1 Luke xix. 44. 2 Matt. xvi. S. ' 1 Thess. v. 1-4.
< See page 131 of this Work.
POPULAR THEORY OF THE DAY.
165
Many The following comparison of tlie respective precursors of
these events, will make this plain :
Of the first ; those which were to pre-
cede the destruction of Jerusalem.
Matt. xxiv. 5-16.
1. The appearance of false Christs and
false prophets.
2. Wars and rumors of wars.
3. Famines, pestilences, and earth-
quakes in divers places.
4. Affliction, persecution, and death
of Christ's followers, at the hand of their
enemies.
5. Abounding wickedness and religious
6. The universal preaching of the gos-
pel to all nations.
Then comes the immediate sign —
7. " When ye, therefore, shall see the
abomination of desolation spoken of by
Daniel the prophet, stand in the holy
place . . . Then let them which be in
Judea flee," etc.
Mark xiii. 5-15.
The same.
Luke xsi. 8-19.
8. The same. But He adds, "And
when ye shall see Jerusalem compassed
with armies, then know that the desolation
thereof is nigh. Then let them which be
in Judea flee," etc.
9. Connected with these " signs," are
also a series of directions given for the
safety of the people of God. Matt. xxiv.
17, 18. Mark xiii. 15, 16. Luke xxi. 21.
10. Also, of the result of this siege of
Jerusalem by the Roman army, Luke
adds, " And they shall fall by the edge of
the sword," etc. See Luke xxi. 24, first
clause.
Of the second ; those which were to pre-
cede Christ's second coming, during tlve
season of unparalleled tribulation.
Matt. xxiv. 21-29.
1. The appearance of false Christs and
false prophets, who shall perform miracii-
lous signs and wonders.
2. The coming of the Son of Man com-
pared to the lightning's flash.
3. The darkening of the heavenly lu-
minaries, and the shaking of the powers
of heaven.
4. "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."
Mark xiii. 1*7-26.
The same.
Luke xxi. 24-26.
5. The prolonged period of the unpar-
alleled tribulation, etc., St. Luke"'s supple-
ment to Matt. xxiv. 29, " And ye shall be
led captive into all nations ; and Jerusa-
lem shall be trodden down of the Gentiles,
until the times of the Gentiles shall be
fulfilled:'
6. This period ended, then comes the
darkening of the heavenly luminaries,
etc. To this He adds,
7. " 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
that are coming upon the earth : for the
powers of heaven shall be shaken."
8. " And then shall they see the Son
of Man coming in a cloud, with power
and great glory."
166 SECOND COMING OF CHRIST. ,
Now who does not see, in the light of this comparison, a
marked difference between those " signs " which were to presage
the destruction of Jerusalem, etc., by the Roman army, and those
which were designed to indicate the coming of the Son of Man ?
This confounding of the two classes of " signs," is the more
extraordinary, when we reflect, that in the parallel passage of
Luke (chap. xxi. 24-28) the most demonstrable evidence is
furnished, that a long interval was to elapse, between the provi-
dential or judicial coming of the Father at the destruction of
Jerusalem, and the coming of the Son of Man in clouds.
We now come to treat of the period appropriated in the
proj^hecy, to the unparalleled tribulation spoken of by
Matthew and Mark, Sufiice it for the present to say (as we
shall show in its proper place), that so far from this " tribulation"
having been verified in the calamities, great as they were, that
were attendant upon the destruction of the Holy City, it was not
only not confined to, but it formed no part of^ that event. Indeed,
whatever may be alleged of the obscurity in which this remai'kable
prophecy is involved, yet the attentive reader of the Gospels in
which they are recorded, cannot fail to observe the chronological
consecutiveness of the events therein portrayed. For, in the first
place, St. Luke, speaking of the " signs " that were to precede the
coming of the Roman army, says, chap, xxi, 12, "but before all
these things, they" (i. e. parents, and brethren, and kinsfolk, and
friends) " shall lay their hands on you, and persecute you . . .
and cause you to be put to death," etc ;, while, second, of the
" signs" which were to forewarn them more directly of that event,
St. Matthew says, chap, xxiv, 8, " all these are the beginnings of
sorrows :" to which St. Mark, chap, xiii, V, and St. Luke, xxi. 7,
add, "but the end shall not be yet." Then further, third. St.
Luke, having spoken of the whole interval of the treading down
of Jerusalem by the Gentiles, " until the times of the Gentiles be
fulfilled," embraces it in that period called "^Ae days of ven-
geance^'' in which " all things that are written may be fulfilled.''''
Nor is this all. The three Evangelists, Matt, xxiv, 34 ; Mark
xiii. 30; and Luke xxi. 32, testify that "this generation shall not
pass away, till all these things be fulfilled.'''' And finally, fifth.
St. Matt. xxiv. 36, and Mark xiii. 32, speaking of the time of the
coming of the Son of Man, says, " but of that day and that hour
POPULAR THEORY OF THE DAY. 167
Jcnoweth no ftian, no, not tlie angels in heaven, neither the Son,
but the Father."
The way is now ijrepared to lay open the real scope and design
of this prophecy.
This will be found, as we have said, to relate to " the coming
of the Son of Man in the clouds of heaven loith power and great
glory^'' which event was to be preceded by a long, protracted
course of " tribulation," increasing in unprecedented severity
toward its close ; which latter circumstance, as a " slgn^'' was to
indicate its near approach. To this subject we now address our-
self. As introductory thereto, our business will be,
1. To determine the scriptural import of the phrase, "times of
THE Gentiles," Luke xxi. 24. Now, "in searching what, or
what manner of time,*the Sjiirit of Christ " which inspired the old
prophets " did signify, when it spake beforehand of the sufferings
of Christ and the glory that should follow," we must go back to
the period of the '•'■ seven times'' " chastisement of Israel and of Judah
on account of their sins, as predicted by Moses, Lev. xxvi., and
by Daniel, chap. iv.
This period, as it is given, not in common time, but as a pro-
phetical or mystical date, must be deciphered agreeably to the
laws for the interpretation of the symbols of prophecy, thus : — as
the term " time," etc., when used as a prophetical number,^ denotes
a year of 360 days, and each day is to be taken for a year," the
" seven times" or years give us a total of 2520 years. Taken in
this sense, it marks out the whole period of Gentile domination
over God's church and people, called "the times of the Gen-
tiles."
But, in order to determine the date for the commencement of
this period, as it was to reach down to the close of " the times of
the Gentiles," it is indispensable that we ascertain whether the
Scriptures, without going into the details of its chronology, has
revealed to the Church a definitely fixed pei'iod from the creation
and fill, to the close of these "times of the Gentiles," within
which all the prophetical numbers wei-e to run out.
In addition, then, to the tradition of the pi-e-Christian Jewish
writers, that the six days of creation were designed to typically
adumbrate 6000 years — 2000 void, 2000 under the law, and 2000
under Messiah — to be followed by a seventh millennary of rest and
• See Dan. vii. 25. ^ Ezek. iv. 1-6. See iSTote D, lid Part.
168 SECOND COMING OF CHKI8T.
triumph over their enemies : I say, in addition to this tradition of
the Jews, tlie Scriptures directly recognize tlie same principle of
analogy on this subject. For example : I ask, was not the first
Adam' created as the Jigure of Him (Christ) that was to come?" '^
If then, we can go back to the fountain-head of time, and find in
Adam a ti/pe of " the second man, the Lord from heaven," ^ as He
who, by a second creation was to " restore all things " from the
ruins of the fall ; why should it be thought a thing incredible,
that the six days of formation of the material heavens and earth,
and a seventh of rest, should also bear a like character ? Where-
fore did God create the world in six days, and rest the seventh ?
Why did He not employ five, eight, ten, or twelve days instead ?
And so, accordingly, St. Paul (Col. ii. 16, 11), alluding to the
typical character of the preceding disi^ensations, speaks especially
" in respect of the Sabbath days " — of which, the sevetith day of
the Creator's repose from his six days' work was the first — and
denominates them " a shadow of good things to come." Or, if
this be deemed an unwarrantable stretching of types in regard to
the first Sabbath, I would' direct the reader to Paul's use of the
word Sa^ySaricr^uos — Sobhatism — in Heb. iv. 9 ; whei-e, especially
considering that it was Hebrew Christians whom he was address-
ing, and that, from long-continued usage, they could not do other-
wise than associate it with a chronological septenary, he employed
it to designate the saints' long-expected and ardently-prayed-for
glorious time of rest with Christ.
If, therefore, as is undeniable, the inspired apostle applied the
seventh day or first Sabbath of creation as a ty2')e of the heavenly
rest, how can we consistently withhold from the previous six days
of creative labor, a similar typical character, as denotive of the
6000 years that were to precede the seventh of rest ? It is
recorded of the anti-typal second Adam, that with Him " one day
is as a thousand years, and a thousand years as one day. " ^
To the above we may also add the fact, that the early joos^-
Christian fathers, with the additional light of the teachings of
Christ and the writings of tlie apostles before them, continued to
put forth the same sentiments ; and that, mark, not as mere opin-
ions based on Jewish tradition, but as an article of their Christian
faith. (See Appendix, pp. 59-65).
This, then, we submit, is decisive of the question, that God
» 1 Oor. XV. 47. ^ Kom. v. 14. ' 1 Uor. xv. 47. * 2 Pet. iii. 8.
POPULAR THEORY OF THE DAY. 169
has revealed to the Church* the unalterable period of 6000 years,
as the interval within which, under the three dispensations.
Patriarchal, Jewish, and Christian, all his ordinary purposes of
providence and grace were to be accomplished.
To determine, therefore, the time for the commencement of
this mystical number, we have only to refer to the joint pro-
phecies of the captivities of Israel and Judah, as announced by
Hosea and Isaiah. Hosea, thus: "And the pride of Israel (the
ten tribes) doth testify to his face : therefore shall Israel and
Ephraim (the principal tribe of the ten) fall into captivity : Judah
(the other division) shall also fall with them." ' On the other
hand, Isaiah pointed out the very time when these captivities
should take place : " and within threescore and five years,
Ephraim shall be broken, that it shall not be a people." "''
Now, this last prophecy was made in the 2d of the 16 years
of Ahaz's reign over Israel, a. m. 3377. The above 65 years is
made up of the 14 from the 2d of Ahaz, and the 29 years'* inter-
vening reign of Hczekiah, down to the 22d of Manasseh, a. m.
3441, when the captivity of Ephraim took place under Esar-
haddan ' king of Assyria ; and the same year, having caught
Manasseh king of Judah hid in a thicket, he bound him in chains
and carried him a captive to Babylon.* Then, by deducting the
" seven times " or 2520 years of Lev. xxvi. from the 6000 years
above, it .throws us back to a. m. 3480, which date, though it falls
39 years after the personal captivity of Manasseh ; yet, as by his
repentance he was restored to his kingdom, it was not reckoned
as having its national commencement until after that interval.
Take the following in proof: "Manasseh hath made Judah to
sin with his idols : therefore, thus saith the Lord God of Israel,
behold, I am bringing (?. e., by the personal captivity of their
king) such evil upon Jerusalem and Judah, that whosoever
heareth of it, both their ears shall tingle." The meaning here is,
that the natioti, not having repented of their idolatry, etc., during
the above interval, was punished for the sins which Manasseh
instigated, — and wliich consisted in the loss to them of their
national independence, — and of which his captivity was but the
prelude.
We have only to add, that while Israel or the ten tribes, from
1 Hosea V. 5. 2 Xaa. vii. 8. ' The same with Asnappar, Kzra iv. 2, 10.
* Compare 2 Kings xvii. 24 with Ezraiv. 2, 10 ; and 2 Chron. xxxiii. 11.
170 SECOND COMING OF CHRIST.
the time of their captivity under Esarhadclan, have never effect-
ually regained their national independence ; so Judah, since A. m.
3480, have remained subjected to the dominancy over them of
Gentilism. This, therefore, constitutes the whole period called
" the times of the Gentiles," which, commencing b. c. 652, end
in A. D. 1868: 652+1828 = 2520— and which, added to A. m.
3480, complete the 6000th year from the creation and fall.
Again. In confirmation of the exposition here given of the
import of the mystical " seveyi times " of Moses, is the interpreta-
tion by Daniel of the vision of the colossal image as revealed to
Nebuchadnezzar, showing that this domination of Gentilism over
the Jewish commonwealth, was to extend from the period indi-
cated by the " head of gold,'''' through the intervening eras
denoted by the other symbolic compartments of the Image,'
down to the time when the Messianic " stone cut out without
hands," sinites the image on the ten toes of the feet, and the
setting up of that " kingdom of the God of heaven, which shall
stand forevei\" ^ But more especially, in the things " noted " in
that monarch's second vision, that of the Great Tree, as expository
of the first. This tree, it will be recollected, flourished, and was
glorious in the eyes of men ; but it was a thing against which
Heaven watched, until at length the command was given, " Hew
the tree down, and destroy it ; yet leave the stump of the roots
thereof in the earth, even with a band of iron and brass, in the
tender grass of the field ; and let it be wet with the dew of
heaven, and let his portion be with the beasts of the earth, till
seven titnes pass over him." ''
Now, though this j^rophetic vision primarily referred to the
personal history of the Babylonish monarch, and w^as verified in
his being driven out from men to herd with the beasts of the
field in a state of maniacy for seven literal years, at the end of
which he was to be restored to his kingdom, etc. ; yet, from the
fact that, when the Messianic " stone " comes and smites the
colossal image on his feet, it is still found standing complete in
all its parts ; ^ it is demonstrative that the Babylonish monarch,
as the head of that image, is the representative of the Gentile
1 The four metallic compartmentB of this image, composed of gold, silver, brass, and iron
mingled with clay, represented the rise and fall successively of the four great monarchies
that were to bear rule in the world successively, viz., the Babylonian, Medo-Persian, Gre-
cian, and Roman.
2 See Dan ii. 44. » Dan. iv. 10-23. « Dan. ii. S4, 35. See also pages 239-241 of this work.
POPTJLAE THEORY OF THE DAY. 171
Dowerg throughout. It hence follows, that the mystical number
of " seven times " which was to pass over him during his maniacal
exile in the exiDOsitory vision of the great tree, must also regard
him in his representative character, in the relation he holds to
these Gentile powers. Consistency therefore requires, that while
his state of maniacy symbolizes the wild and ferocious nature of
those powers ; the " seven times " which were to pass over them
must run commensurate with their whole existence. This corres-
ponds exactly with Daniel's representation of the period assigned
to the mad career of these powers.* For, while of the four beasts
he says that they " devoured, break in pieces, and stamped the
residue with their feet,^ of the first " little horn " (the Roman) he
adds, that he " made war with the saints and prevailed against
them, xmtil the ancient of days came, and judgment was given to
the saints of the Most High, and the time came that the saints
possessed the kingdom." ' So also, of the second " little horn "
(the Mohammedan), he says that " his power shall be mighty, . . .
that he shall destroy wonderfully, and shall prosper, and practise,
and shall destroy the mighty and the holy people . . . for many
days^""^ i. e., for 2300 days, or years.*
Finally, on this subject. As out of the last of the four
monarchies, the Roman, in conjunction with the Mohammedan
superstition and infidelity, is to arise another power— preew^^r^e/^^
in comparison of all that have preceded it, — and which the pro-
phet denominates a " hing that shall do according to his will,
and that shall exalt himself, and magnify himself above every
god, and shall speak marvellous things against the God of gods,
and prosper till the indignation be accomplished!^'' ° etc. ; — this, he
adds, shall be " at the time when Michael, the great prince " — the
Messiah, " who standeth for the children of his people," the
Jews, " shall stand i//?." Now this period, while it commences
(as will be shown in the proper place) at the expiration of " the
times of the Gentiles," introduces us to that short loichronoloc/ical
season of unparalleled affliction,' in the midst of which the Mes-
sianic " stone " comes in clouds to " deliver his people, every one
' This is exhibited in detail in Daniel's syncbronic vision of the four rampant beasts— the
iwo-winged Lion ; the Bear with three ribs in his mouth ; the four-headed aud four-winged
Leopard, and the nondescript Monster with ten horns, and another little horn ; together
with the little horn which sprang from one of the four horns of the rough goat in his second
vision, etc. (See Dan. vii. 1-8 ; viii. 8-12.)
» Dan. vii. 19. 3 lb. vii. 21, 22. •» lb. vlii. 24-26. s lb. verses 13, 14.
« lb. xi. 31-39. ' Matt. xxiv. 21, 22 ; Mark xiii. 19, 20.
172 SECOND COMING OF CHEIST.
that shall he found written in the book ; " " awakes his saints that
sleep in the diist of the earth ; " ' and changes those who shall be
alive at his coming,* etc.
The incontrovertible inference from these statements, we sub-
mit, is, that the period designated by our Lord in this prophecy
as " the times of the Gentiles," is no other than that revealed by
His Spirit, first, to Moses, and subsequently to Daniel, under the
mystical or proj^hetic form of " seven times' Commencing, as
we have seen, with the national captivity of Judah under
Manasseh a. m. 3480, it is still running its course. But it is
destined, we confidently affirm, to reach its utmost limit in a. d,
1868, at which time ^Hhe fulness of the Gentiles shall be
come in." ^
Yes, we repeat. Present to the mind of our Lord was this
identical " seven times " of the old prophets, Moses and Daniel,
when he predicted that unparalleled " tribulation " which was to
precede his. second coming, as we find it recorded by St. Luke:
" and ye shall be carried captive into all nations ; and Jerusalem
shall be trodden down of the Gentiles, until the times of the
Gentiles be fulfilled." (Chap. xxi. 24.) Yea, more: when Ho
uttered those fearfully portentous words to the still obdurate
Jews, Matt, xxiii. 38, " Behold, your house (temple) is left unto
you desolate," it was as though he had €aid to them :
' That tribulation which, as predicted by Moses and Daniel,
commenced with the captivity of Judah under Manasseh A. M.
3480, inflicted upon you by your long-offended covenant God on
account of your sins at the hand of the great Gentile " Deso-
lator " (perpetuated by transmission from the Babylonian, through
the Medo-Persian and Grecian to the now Roman power),
and which 685 years' endurance of it by you as a nation, has
failed to humble and reform : that " tribulation," I repeat, is
henceforth " left " to you, to run on in continued and increasing
severity at the hand of that same Desolator, whose " overspread-
ing of abominations shall make desolate " your once " pleasant
land,"'' together with your " Holy City " and " Temple," " not
one stone of which shall be left, that shall not be thrown down."
Yea, this gi'eat Desolator " shall so plant the tabernacle of his
palaces between the sea in the glorious holy mountain,"* that
> Dan. xii. 1, 2. See also Zech. xiv. 1-6, etc. * 1 Cor. sv. 51, 52 ; 1 These, iv. 13-18.
=1 Rom. xi. 25. ^ Compare Dan. vili. 9 with is. 27. ^ lb. xi. 45.
POPULAR THEOKT OF THE DAT. 173
" you shall fall " at his hand " by the edge of the sword ; " you
shall again " he led captive into all nations, and Jerusalem shall
be trodden down of the Gentiles, until the times of the Gentiles
be fulfilled," or " until the consummation," ' which, while it will
be to you " the time of Jacob's trouble," - of " great tribulation,"
of " affliction, such as was not from the beginning of the creation
wliich God created to that time, neither shall be," ' it will be to
your relentless foe total and irremediable ruin/ For, '■'■you
shall be saved out of it.'''' ' '
We now unhesitatingly reiterate the statement, that this un-
paralleled tribulation, so far from being identical, has no connection
whatever with the calamity of the Jewish nation prior to and
during the Roman invasion, except as it was the result of, and
hence followed, that event. This proj^hecy of our Lord, as already
intimated, chiefly relates to the great crisis, connected with the
closing events of the present age. It alone, therefore, will be
found to exhaust the fulness of the description.
Nevertheless, the providence of God has so arranged, that
events similar in character, though less in importance, should
previously occur, either as warnings, exemplifications, and some-
times as types of, the consummation that is to follow : so that the
description of the great event becomes in part applicable to the
forerunner. It is upon tins principle that many of the projjhecies
of the Old Testament are applied to the New. For example:
the context of Jer. xxxi. 15 makes it evident that it applies to
the ^rea^/i^^t^re tribulation of the Jews; yet in the New Testa-
ment it is applied to a minor event which has already occurred,
similar in kind, though less in degree.^ So the 2d Psalm, which
])rimarily refers to the last great antichristian aj^ostasy, is quoted
in a similar manner in Acts iv. 25-28. Compare also Zech. xii.
10 with John xix. 37 ; and Joel ii. 28 with Acts ii. 17.
It is hence evident, that on no other principle can we reconcile
that part of Matt. xxiv. 5-1 6, together with the collateral passages in
Mark and Luke, which relate to the " signs " that were to indicate the
approaching destruction of Jerusalem by the Romans, with verses
21-27, etc., that refer to those which were to harbinger the "com-
ing of the Son of Man" at the close ofthe times of the Gentiles."
In this, however, we can see the most marked evidence of the
> Dan. ix. 27. » Comp. Jer. xxx. 7 -with Dan. xii. 1. ■> Matt. xxiv. 21 ; Mark xiii. 19.
« 2 ThoBS. i. 3-10 ; ii. 8. * Jer. xxx. 7 ; Dan. xii. 1. « See Malt. ii. 18.
174 SECOND COMING OF CHRIST,
infinite wisdom and love of God our Redeemer. Prophecy, though
throwing its strongest light upon the concluding events of the
Gentile dispensation, and increasing in importance as time ad-
vances, is nevertheless rendered useful throughout tJte roliole period,
by admitting of being applied, though not exclusively interpreted,
with relation to antecedent events, kindred in principle, if not
parallel in fact, to that which is mainly the subject of prediction.
Now, this may be exemplified by a comparison of "the tribu-
lation," as given by Matthew and Luke. St. Matthew's deso'ip-
tion of it, chap. xxiv. 21-27, may be compared to an object glass
closed. St. Luke draws it out, joint by joint. He first enlarges
our view of it by stating, "These be the days of vengeance, that
all things which are written may be fulfilled." (Verse 22.) He
then explains one step further: "There shall be great distress in
the land, and wrath upon this people." (Verse 23.) Then, with
still additional particularity, he declares that there shall be a mas-
sacre: "They shall fall by the edge of the sword;" and a leading
into captivity: "they shall be led captive into all nations." At
last, he di-aws out the glass to its full focus : " And Jerusalem shall
be trodden down of the Gentiles, until the times of the Gentiles
be fulfilled." (Verse 24.)
Thus is the entire prophecy defined in its details, while it is
marked with a particulai'ity in reference to the prophetic history
of the " great tribulation," which, having attained its culminating
point, forms the immediate "sign" of the glorious coming of
"the Son of Man."
But, that we may leave no room for a doubt in the mind of
the reader, in regard to the distinction on which we insist, between
those " signs " which were to inaugurate the events before, and
tiose which were to follow, the destruction of Jerusalem by the
Romans, it is indispensable that we settle the question, as to the
alleged unprecedented character of the former. The point to be
decided is, Were the calamities endured by the Jewish nation,
during the interval between the announcement of the prophecy
and the close of the Roman war, of an unparalleled nature, com-
j)ared with all others that had preceded them?
We take the negative of this question. As we have said, so do
we now proceed by historic fact to prove, that the unparalleled
tribulation spoken of by Matthew and Mark, and amplified by Luke
was not only not confined to, but that it formed no part of, the
POPULAR THEORY OF THE DAY. 175
Roman siege, etc. A comparison of the besiegement of Jerusalem
by the Chaldeans, as predicted by Moses, Deut. xxviii. 47-68,
with that of Titus, will make this clear. It is affirmed by some
writers, in reference to this latter siege, that the circumstance of
women being led by hunger to devour their own children, taken in
connection with all the other sufferings and horrors of the Jews
at that time, show it to have heen without a parallelin hnma,n
history. If this be so, it nullifies entirely our exposition of the
whol-e prophecy. But, let us see. Jeremiah, in his notable pro-
phecy of the second Babylonish siege of the holy city, says : " I
will make this city desolate and a hissing ; every one that passeth
by shall be astonished and hiss, because of all the plagues thereof.
And I will cause them to eat the flesh of their sons and the flesh
of their daughters, and they shall every one eat the flesh of his
friend in the siege and straitness, wherewith their enemies (the
Chaldeans) and they that seek their lives shall straiten them." *
And, having lived himself to witness the fulfilment of this pro-
phecy, in his lamentations over the destruction of the city by
Nebuchadnezzar, he records the historic fact in the terms follow-
ing : " Behold, O Lord, and consider to whom thou hast done this.
Shall the women eat their fruit, and the children of a span long ? " "
"The hands of the pitiful women have sodden their own children;
they were their meat, in the destruction of the daughter of thy
people." ^ And Daniel, in alluding to the verification of the curse
as denounced by Moses against them above referred to, chapter
ix. 4, in the 12th verse adds concerning it, "The Lord hath con-
firmed his words which he spake against us, and against our judges
that judged us, by bringing upon us a great evil: for under the
whole heaven hath not been done as hath been done upon Jeru-
salem."
Evidently, therefore, we must look beyond the siege of Jerusa-
lem by Titus, for the unprecedented character of that "tribula-
tion," spoken of by the Evangelists. On this subject, and as
introductory to a proper understanding of it, we observe, that
though Moses and Daniel, in the passages already quoted (Deut.
xxviii. 47-68, Dan. ix. 12), refer primarily to the second Babylo-
nish siege of Jerusalem; yet the former predicts (Deut. xxviii. 63,
64), "And ye shall be plucked from off the land whither thou
goest to possess it; and the Lord shall scatter thee among all
' Jtr. xix. 8, 9. 2 Lara. ii. 20. s ib. iv. 10.
176 SECOND COMING OF CHRIST.
people, from one end of the earth even to the other," etc. And
this, he declares, together with their "plagues and sore sick-
nesses," shall be of '■'■long continuance'''' (verse 59), alluding
doubtless to the previously predicted "seven times," chastise-
ment Avith which they were threatened in Lev. xxvi. ; while Dan-
iel (chap. ix. 26, 27) says of "the people of the prince that shall
come to destroy the city and the sanctuary," that they "shall
make it desolate, even until the consummation^'' etc. : so that the
unparalleled character of the "tribulation" of Matthew and Mark
respect their being led away captive into all nations, and the
treading down of Jerusalem by the Gentiles after the invasion
of the holy city by Titus in a. d. VO, "until the times of the Gen-
tiles be fulfilled." Hence the Holy Spirit saith of its consumma-
tion, that "Jerusalem hath received of the Lord's hand doiible
for all her sins."
If, however, additional evidence be required, in proof that the
above prophecies looked beyond the calamities connected with the
siege of the holy city under Titus, for a verification of their unpar-
alleled character, we will place in juxtaposition the two following
passages from Jeremiah and Daniel, in relation to it:
Jer. ixx. 6-9.
" Ask ye now and see, whether a man
doth travail with child ? Wherefore do I
see every man with his hands on his
loins, as a woman in travail, and all faces
turned into paleness ? . . . Alas ! for that
day is great, so that there is none like it ;
it is even the time of Jacob's trouble : but
he shall be saved out of it. For it shall
come to pass in that day, saith the Lord
of hosts, that I will break his yoke from
off thy neck, and will burst thy bonds,
and strangers shall no more serve them-
selves of him; hut they shall serve the
Lord their God and David their king,
whom I will raise up unto them."
Now here, the " more sure word of prophecy, as a light which
shineth in a dark place," in speaking of " the manner of time "
revealed to these Old Testament saints by " the spirit of Christ
which was in them " (comp. 1 Pet. i. 11 with 2 Pet. i. 19), evidently
refers to that which forms the crisis of the " great tribulation."
Dan. xii. 1, 2.
"And at that time shall Michael stand
up, the great prince which standeth for
the children of thy people: and there
shall be a time of trouble, such as never
was since there was a nation, even to
that same time: and at that time thy
people shall be delivered, every one that
shall be found written in the book. And
many of them that sleep in the dust of
the earth shall awake ; some of them to
everlasting hfe : and some to shame and
everlasting contempt."
POPULAR THEORY OF THE DAT. 177
In conclusion, it only remains that we harmonize this proph-
ecy of our Lord in Matthew and Luke, with that of Jeremiah and
Daniel. The predicted chastisement of Judah, as we have seen,
commenced with the captivity of the nation in the reign of Ma-
nasseh, a. m. 3480, reaching down to the siege of Jerusalem by
Titus, as a signal, though not an unprecedented act of the divine
" vengeance " against the Jews. But there was a season of " a/-
jliction " allotted to the covenant seed on account of their sins
during " the times of the Gentiles," which, compared with any
that had preceded it, should have no parallel. St. Luke fixes its
commencement at the captivity of the nation under TltuSy and
continues it down to the close of the period called " the times of
the Gentiles." This " affliction," however, was to increase in in-
tensity, " until the times of the Gentiles be fulfilled," when its un-
paralleled character as the " great tribulation " should begin
more especially to develop itself. The period therefore to which
it belongs, is the interval between the consummation of the
Gentile age — " the end of the world " (tt/s crvi'TeAetas tov amvoi) —
and the coming of the Son of Man in clouds.
It is here, however, to be particularly noted, that, unlike the
predicted events which precede and run out at a. d. 1868, we have
no definite chronological data by which to determine the length of
this interval. In other words, it is a short unchronological period.
This fui-nishes the reason, why it is declared of the time of the
second coming of Christ, which falls within this period, " Of that
day and hour knoweth no man, no, not the angels in heaven,
neither the Son, but the Father." '
Again. It is of equal importance to observe, that while Mat-
thew and Mark describe the character of this " great tribulation," *
Luke's appendix to it ' furnishes the i^rolonged period of its con-
tinuance. To be a little more precise : Avhile Luke omits, in part,
those "signs" enumerated by Matthew (verses 23-26), the ap-
pearance of false Christs and false prophets, etc., whose great
signs and wonders should, " if possible, deceive the very elect," he
joins those which he mentions (verses 25, 26) immediately to the
closing up of the prolonged period of the Gentiles spoken of in
verse 24 ; thus showing, that the time which he appropriates for
the appearance of the darkening of the sun, moon, and stars, syn-
> Matt. xxiv. 36 ; Mark xiii. 32. 2 jXatt. xxiv. 21, 22 ; Mark xiiL 19, 20.
5 Luke xxi. 24.
12
178 SECOND COMING OF CHRIST.
chronizes exactly with that mentioned for the appearance of the
same signs, Matt. xxiv. 27-29, and Mark xiii. 24, 25 ; i. e., at the
close of " the times of the Gentiles " in A. d. 1868.
It follows incontrovertibly, that the " signs " enumerated,
first, by Luke, of the persecutions of the disciples of Christ, chap
xxi. 12-19 (and which are parallel with Matt. xxiv. 9-14 and
Mark xiii. 11-13) ; second, by Matthew, of wars and rumors of
wars, with national conflicts, etc., chap. xxiv. 5-7 and 14 (and
which are parallel with Mark xiii. 7, 8, and Luke xxi. 8-11) ; and
third, of the destruction of the Jews by the edge of the sword,
etc., in his (Luke's) appendix, xxi. 24, were, one and all, to pre-
cede, and are to be distinguished from, the appearance of the celes-
tial phenomena mentioned by each. The first in order were
chronologically to precede the compassing of Jerusalem with
armies. (Luke xxi. 12.) The second were to accompany and
accomplish the work of the siege. (Luke xxi. 20 ; Matt. xxiv. 15 ;
Mark xiii. 14.) And the third were to follow, as the result of that
siege, down to the period of the " consummation " of the Gentile
age. (Compare Dan. ix. 27 Avith Liike xxi. 24.)
With the subject before us thxas divested of the obscurity
which has so long overshadowed it in the writings of the learned,
we reach the inevitable conclusion, that whatever of resemblance
may be traced between the events portrayed by these " signs,"
the unparalleled character of the " great tribulation " spoken of
by Matt. xxiv. 21, 22, and Mark xiii. 19, 20, "such as was not
from the beginning of the creation which God created unto this
time, nor ever shall be," commences its development from the
period of the exhibition of the celestial and terrestrial phenomena
at the close of the Gentile age in a. d. 1868, and continues until
the Jewish nation shall exclaim, " Blessed is he that cometh in
the name of the Lord." (Matt, xxiii. 39.) For, as Matthew has
it, " Immediately after the tribulation of those days " — eu^ews
8e /xera Tiqv 6\i.ij/tv — " shall the sun be darkened," ' etc. ; while
St. Mark says, " Jn those days, after that tribulation," ^ etc. ;
while all the three Evangelists unite in the statement, " Tliis
generation," — meaning, of course, the generation existing at the
time of the darkening of the sun, moon, and stars, etc., — " This
generation shall not pass away, till all these things be fulfilled."
Thus, then, is harmonized the respective declarations of Jere-
' Matt. xxiv. 29. » Mark xiii. 24.
POPULAR THEORY OF THE DAY. 179
miah, Daniel, and our blessed Lord, regarding the time^ and the
characteristics connected with the crisis, of the unparalleled tribu-
lation. It is emphatically styled by Jeremiah as " the great day,
even the time of Jacob's trouble ; " ' by Daniel as " a time of
trouble, such as never was since there was a nation, even to that
same time ; " ^ and by our Lord, " The days of vengeance, that
all things which are written might be fulfilled." ^
But it may be asked, how, if this season of unparalleled
tribulation is to constitute " the time of Jacob's trouble " after
the close of " the times of the Gentiles," is this to be reconciled
with the ending that period in a. d. 18^8? To this we reply,
that though St. Luke's statement is, that the Jewish tribulation
is to close when " the times of the Gentiles are fulfilled," yet we
are not to understand that they are ended in the absolute sense.
Like "the rest of the beasts" in Dan. vii. 12, who "had their
dominion taken away," while " their lives were prolonged for a
season and a time ; " so, while the prolonged captivity of the
Jewish nation, which is exclusively spoken of by St. Luke, will
end at the time assigned to it, yet it by no means necessarily fol-
lows that their sufferings will then altogether terminate. This
will appear from the peculiar phraseology in St. Mark's Gospel :
" But, in those days, after that tribulation," etc. ; thus clearly in-
dicating that the days of the tribulation, though drawn to a
close, are not absolutely joassec? axcay : not that this is a distinct
tribulation in contrast with or in addition to that which preceded
it, but only the climax of it. It is, so to speak, the last act, the
last scene of the drama, in which occurs the grand catastrophe
of the whole.
Nor, further, are we to lose sight of the momentous fact that
this " great tribulation," in its last form of development, is to
" come as a snare on all them that dwell on the face of the whole
earth;" that is, "the days of vengeance," having reached their
crisis coincident with the period when God has his controversy
with the Gentiles, all the inhabitants of the world will be exposed
to its fury, in accordance with the prophecy following : " The
earth also is defiled under the inhabitants thereof; because they
have transgi-essed the laws, changed the ordinance, broken the
everlasting covenant : therefore hath the curse devoured the earth,
1 Jer. XXX. 7. a Dan. xii. 1. ' Luke xxi. 22.
180 SECOND COMING OF CHRIST.
and they that dwell therein are desolate : therefore the inhabitanta
of the earth are burned^ and few men left^ '
But, in the midst of the general consteraation and dismay that
shall then seize npon all classes of the nngodly — " men's hearts
failing them for fear, and for looldng after those things that are
coming on the earth " " — the jealousies of the crowned heads of
Gentile rulers against the house of Judah, now dwelling nation-
ally, but in their unconverted state, in the holy city, shall incite
them to arms ; when, once more, but for the last thne^ an unpre-
cedented storhi of persecution, like the devastations of a resistless
tornado, shall be brought down upon the heads of Daniel's people.
The prophet Zechariah, alluding to this very persecution, chap,
xiv. 1, 2, says: "Behold, the day of the Lord cometh, and thy
( Judah' s) spoil shall be in the midst of thee. For Iioill bring all
nations against Jerusalem to battle ; and the city shall be taken,
and the houses rifled, and the women ravished ; and half of the
city shall go into captivity, and the residue of the people shall
not be cut off from the city."
This, then, is " the time of Jacob's trouble, so that there is
none like it," spoken of by Jeremiah, Daniel, and Christ. " But,
he shall be saved out of it^ For, says Zechariah, chap. xiv. 3,
" Then shall the Lord go forth and fight against those nations, as
He fought in the day of battle." And, adds the prophet (verse 4),
" Sis feet shall stand in that day upon the mount of Olives which
is before Jerusalem," etc.
Now, this period of the deliverance of Daniel's people, Isaiah
makes exactly coincident Avith the appearance of the darkening of
the heavenly luminaries referred to by Matthew, Mark, and Luke.
In chap. xxiv. 21-23, Isaiah, having said, " And it shall come to
pass hi that day, that the Lord shall punish the high ones that
are on high, and the kings of the earth upon the earth," adds,
" Then the moon shall be confounded, and the sun ashamed, ^
when the Lord of hosts shall reign in mount Zion, and in Jeru-"
salem, and before his ancients gloriously." And, mark, reader :
this event exactly synchronizes with the smiting of the colossal
metallic image upon the feet of iron and clay by the Messianic
" stone cut out without hands," Dan. ii. 34, 35 ; and also with " one
like the Son of Man coming in the clouds of heaven to the ancient
of days," and to whom is given dominion, and glory, and a king-
1 Isa. xxiv. 6, 7. = Luke xxi. 28.
POPULAR THEORY OF THE DAY. 181
dom," etc., Dan. vii. 13, 14. See also Dan. ii. 44, and vii. 26, 27.
Does not this therefore clearly demonstrate that the second per-
sonal coming of our Lord is pre- and not ^90s^millenniul ? What
will our opponents answer ?
This, therefore, is the period when " all the kindreds of the
earth shall wail," at 'beholding " the Son of Man come in the
clouds of heaven with power and great glory. "
And now, in conclusion on the subject of the last closing
scene of the above unparalleled tribulation, and its results to the
Jews and their Gentile oppressors ; the prophet Jeremiah presents
us with the following succinct and beautifully graphic picture :
" Israel is a scattered sheep ; the lions have driven him away :
first, the king of Assyria hath devoured him ; and last, this
Nebuchadnezzar king of Babylon hath broken his bones. There-
fore, thus saith the Lord of hosts, the God of Israel : Behold,
I willinmish the king of Babylon and his land, as I have punish-
ed the king of Assyria. And I will bring Israel again to his
habitation, and he shall feed on Carmel and Bashan, and his soul
shall be satisfied on mount Ephraim and Gilead. In those days,
and in that time, saith the Lord, the iniquity of Israel shall be
sought for, and there shall be none ; and the sins of Judah, and
they shall not be found : for I will pardon them xohom I
reserve.'''' '
In taking our leave of the theory that has called forth these
somewhat extended remarks, we feel that, however imperfectly
the task has been executed, we have fully exposed the fallacy of
the alleged fulfilment of Christ's prophecy, Matt. xxiv. 27-30,
in reference to His second coming and the establishment of His
kingdom in the world, by the judgments inflicted upon the
Jewish nation and polity, at the destruction of Jei'usalem by the
Roman army in A. d. 70. We repeat : this theory, devised and
advocated by the most eminent commentators and writers of
the last and present century ; and, until within the last half
century almost universally adopted by all the Protestant
churches ; when subjected to the ordeal of impartial criticism,
logical analysis, and historic fact, is shown to be in every way
unworthy of the great minds who embraced it. And yet, such is
the tendency of the human mind to be swayed by the imposing
authority of great names, that unless the Lord by his grace, as in
m
SECOND COMING OF CHKTST.
the case of Lydia, opens the heart to attend unto the things here
spoken of, ' men toill not receive them.
We now i^ass to a consideration of those theories which affirm
that the second coming of Christ is still future.
CHAPTER IV.
FOUETH THEORY.
fmS THEORY ALLEGES, THAT THE PROPHECIES RELATING TO THE KINGDOM OP HEATEK
AND THE REIGN OP CHRIST ON EARTH, REFER TO THE FIRST INTRODUCTION AND ESTAB-
LISHMENT OF THE CHRISTIAN CHURCH ; THE DISPENSATION OF WHICH MERGES INTO,
FORMS A PART OF, AND ENDS WITH, THE CLOSE OF THE MILLENNIAL STATE ; WHEN, IT IS
AFFIRMED, CHRIST WILL PERSONALLY APPEAR AT THE JUDGMENT-DAY, AND SIMUL-
TANEOUSLY RAISE FROM THE DEAD BOTH THE RIGHTEOUS AND THE WICKED, WHEN THB
ONE SHALL BE REWARDED AND THE OTHER PUNISHED, ETC.''
We have at length reached the last but one of the theories
connected with our examination of those prophecies which relate
to the important subject of the second coming and kingdom of
Christ.
The theory now under review, unlike the Jirst, which alleges
the fulfilment of all the above prophecies by the restoration of
the Jews from the Babylonish captivity, affirms, with perhaps
here and there an exception, the literal return of Judah and Israel
to their own land as still future.
Unlike that of the second, while its advocates generally admit
that the prophecy of Christ in Matt. xxiv. 27-30, denotes the
providential or judicial coming of our Lord to destroy the nation
and polity of the Jews by means of the Roman army under
Titus ; yet contend for the spiritual presence or reign of Christ as
the King of saints, during the Christian disj)ensation ; and that
this spiritual presence, which they call His second coming, is to
be more signally manifested, in the conversion of all rations,
Jewish and Gentile, as preparatory to the introduction and
establishment of the Church in all the privileges and blessings of
her millennial state under the continuous spiritual reign of Christ.
And hence,
• See Acts xvi. 14. " See tlio four theories, etc., p. 53.
THESE TWO ERAS NOT IDENTICAL. 183
Unlike the third, they insist that the millennial state of the
Church is still future.
These may he rega1*ded as the popular views on this suhjcct,
by the Church of the present day.
For thirty years last past, however, we have been led to
regard this theory, in several particulars, as essentially erroneous.
But in saying this, we at the same time distinctly avow it as
our conviction, that the gulf which spans the points at issue, is
of much narrower dimensions than what is generally apprehen-
ded. There is, for instance, an exact agreement of views in
reference to two important points, viz., the future literal return
of Judah and Israel to Palestine, and the millennial state of the
Churcb as yet to come. The main point of difference relates to
the ti^ne and mode of the second coming of Christ in connection
with these events. Is it to be ^^re-millennial and personal? or
is it to\)Q spiritually pre-m\\\enri\^\ oxi^ personally post-voiWQxmiaX ?
Difficulties. — The Question Stated.
With these remarks premised, w^e now proceed to point out
what, at least in our view, has occasioned the questions at issue
in the Church on this subject. It is simply this :
First. The advocates of the theory under review, maintain
that both the second personal coming of Christ, and the universal
conflagration of the earth, are joos^millennial.
Second. On the other hand, some of the most distinguished
millenarian writers maintain, that the second personal coming of
Christ, and the universal conflagration of the earth, are hoth pre-
millennial.
Third. TFe, on the contrary, afiirm, against the first class of
writers, that the second personal coming of Christ is ^re-mil-
lennial ; and against the second class, that the universal con-
flagration of the earth is joosif-millennial. Our next remark is
this:
That the joos^millennialists, being unable to reconcile the
scriptural moral and physical representations of the thousand years
of blessedness of the Church, with the imiversal conflagration of the
earth as jore-millennial, have thereby been led to reject tlic second
personal coming of Christ as jore-millennial. In other words, as
they allege that the universal conflagration is simultaneous with
184 BECOND COMING OF CHEIST.
the second personal coming of Christ ; they cannot reconcile that
event with what the Scriptures teach of the state and character of
the millennial dispensation ; and hence defiy that the second per-
sonal coming of Christ is jore-millennial. Accordingly, in order to
square their theory with the above, they allege.
First, that the scriptural " times of the Gentiles " is iden-
tical with the Christian dispensation.
Second, that the Christian Church, during this dispensation,
is identical with, "the kingdom of heaven," "of God," " of the
Son of Man," etc. ; and that, forming a part, it is to run onward
to the ejid of, the millennial state of the Church. And yet.
Third, as the idea of a kingdom involves the presence and
reign of a king ; so, throughout this prolonged period of " the
times of the Gentiles " or Christian dispensation, they insist that
Christ has reigned, and will continue to reign over this kingdom,
the Church, by his spiritual presence.
But, in the next place : It is to be specially noted, that as
both the pre- and the post-millennialists admit that the second per-
sonal coming of Christ is to take place at the close of " the times
of the Gentiles ; " therefore, if it can be shown, first, that the
Christian dispensation is not identical with " the times of the
Gentiles," however it may in part run parallel with it; and
second, that the Christian Church, as "the kingdom of heaven in
mystery^'' is entirely separate and distinct from " the kingdom of
heaven" in manifestation ; it will follow, 1st, that "the times of
the Gentiles" end before the commencement of the millennial
period of the Chyrch ; 2d, that the Christian dispensation forms
an entirely different era, in all its peculiar characteristics and pur-
poses, from the millennial; and 3d, that as, at the end of "the
times of the Gentiles," by the admission of both classes of writers,
the second personal coming of Christ is to take place, that event
must be pre- and not j(305^millennial.
And, finally. If it can be shown, first, that in the scriptural
representations of the moral and physical changes that are to
distinguish the millennial from the Christian state of tlie Church,
as the sequences of the pre-millennial personal coming of Christ,
there is nothing incompatible Avith the universal conflagration of
the earth as ^os^millennial ; it will follow, second, that the reign
of Christ during the millennial period of the Church, must be a
personal and not a spiritual reign.
THESE TWO ERAS NOT IDENTICAL. 185
With these statements of the positions respectively of the par-
ties concerned, we shall now proceed to an examination of the
theses of our post-millenarian brethren, as above indicated, seriatim.
FIRST THESIS.
OF THE ALLEGED IDENTITY OP " THE TIMES OF THE GENTILES " WITH
THE CHRISTIAN DISPENSATION AND THE MILLENNIAL ERA.
Relying upon the candor of the reader to extend to this sub-
ject that respectful consideration which its importance demands,
we submit the following, in proof of the distinction between " the
times of the Gentiles," the Christian dispensation, and the millen-
nial era. Having, in a previous part of this work, treated at
length of the scri2)tural evidence relating to the chronology of
this period, as denoted by the mystical " seven times " of Lev.
xxvi. and Dan. iv., showing the 2520 years of that prophetical
number to have commenced with the captivity of the Jewish na-
tion under Manasseh, their king, in a. m. 3480, and that it will
close at the termination of the 6,000th year from the creation and
fall, in A. D. 1868 ;' we now adduce the following, demonstrative
of the commencement and end of the Christian dispensation as
distinguished from it, and ^-om the millennial era.
This period dates from the nativity, 652 years after the com-
mencement of " the times of the Gentiles," and, according to the
corrected Hebrew chronology, in the year A. m. 4132.* It is "de-
termined" by the "seventy weeks," or 490 years of Daniel's
prophecy of the time of "Messiah's" first advent, chap. ix. 24-2'7.
This notable prophecy commenced with the edict issued in the
seventh year of Artaxerxes Longimanus to Ezra, to " restore and
to build Jerusalem," a. m. 3679, and ended with the "confirma-
tion of the covenant with many " by the conversion of Cornelius,^
at the close of the last of the "seventy weeks," a. m. 4169, the
interval being exactly 490 yeai's. We have only, therefore, to
deduct the 33 years and 6 months of our blessed Lord's life
and ministry fro^n the middle of the last week, i. e., between
A. M. 4165 and 4166, in order to reach the true date for the com-
mencement of the dispensation under which we live.*
Nor is this less uncertain as to the time of its close. The pro-
« See pages 163-174. ^ gee Note C. ^ Acts x. * Our Bible Chronology, p. 142.
186 SECOND COiriNG OF CHRIST.
phetical number of " time, times, and the dividing of time^"* or
1260 years of Daniel (chap. vii. 25), with the additions thereto of
30 and of 45 years, making a total of 1335 years — for the 1260,
1290, and 1335 years, all have a common commencement (see
Dan, xii. 7, 11, 12) — refer, as all our most judicious expositors of
prophecy admit, to the rise, career, and end of the " little " perse-
cuting "horn" of the Papacy, which was to "make war with"
and to " prevail against the saints " of God. . . . How long ?
The answer is, '■'■until the ancient of days came, and judgment was
given to the saints of the Most High, and the time came that
the saints possess the kingdom." (Dan. vii. 21, 22.) For, it is
at the e?ic7of the 1335 days (or years) of Dan. xii. 11, 12, that he
is to ^'^ stand in his lot^'' i. e., be raised from the dead.'
Again. These three dates, as we have said, having a common
commencement, by the almost unanimous consent of the learned,
began in a. d. 533, with the edict of Justinian, constituting the
bishop of Rome, in the person of John H., the vicegerent of
Jesus Christ on earth ; and they end at a. d. 1868, thus extending
over the whole period of the 1335 years' career of the antichristiau
Papal " horn," down to the period of his being " s^nitten " by the
Messianic "stone;" and hence, from a. m. 4132, runs parallel and
ends coetaneously with the prophetic " seven times," or 2520
years assigned to " the times of the Gentiles."
Again. When the time comes that "the saints possess the
kingdom," the prophet tells us that " one like the Son of Man
comes with the clouds of heaven to the ancient of days," and that
then "there is given Him dominion, and glory, and a kingdom,
that all people, and nations, and languages should serve him." *
Here, then, we have a literal kingdom on earth, under the
sway of a real personal king — " the Son of David," seated on
" David's throne." ' It follows that, when this event takes place,
then will be verified the saying, " The kingdoms of this world are
become the kingdom of our Lord and of his Christ." Yea, then
"He shall eeign on the eaeth."
And, mark : as we here see, all this takes place at the simul-
taneous close both of " the times of the Gentiles " and of the
present Christian economy ; and that, in order to the introduction
to, and establishment of, the Church of Christ in the enjoyment
of her millennial glory.
J Compare 1 Thess. iv. 13-17, 1 Cor. xr. 23 -with Rev. xs. 4-6.
2 Dan. vii. 20, 22, and verses 13, 14. ' Luke i. 32 ; and Rev. v. 10.
THESE TWO EEAS NOT IDENTICAL. 187
Hence the inference that these two periods, thus terminating
together, expire before the commencement of the millennial era.
That there is no escape from this conclusion, take the following
in proof:
1. The Avhole Church admits the scriptural doctrine oithe second
personal coming of Christ. Also,
2. That this event takes place at the close of the (Jliristian
dispensation, which, as we have seen, is coetaneous with the close
of "the times of the Gentiles."
Now, take the argument following, as decisive of the point
whether the Christian dispensation merges into, forms a part, and
closes with the termination, of the millennial age.
(1.) The Avhole Christian Church of this day (or if there be
exceptions they are of no account) professedly believes in, and is
earnestly praying for, the ushering in of the latter-day glory, or
millennial era ; which, she affirms, will consist of a thousand
years' enjoyment of that universal righteousness, peace, prosperity,
and blessedness, that is to result from the conversion of all na-
tions, Jewish and Gentile, to Christ. With this admission before
us, let us now turn,
(2.) To that notable prophecy of our Lord, Luke xxi. 24,
where, having referred to that portion of the Jewish race who
should escape " the edge of the sword " of the Roman legions at
the destruction of Jerusalem, He said : " And ye shall be led cap-
tive into all nations; and Jerusalem shall be trodden down of the
Gentiles, until the times of the Gentiles be fulfilled ; " or, as in the
words of St. Paul (Rom. xi. 25), " until the fulness of the Gen-
tiles be come in." Now here, the terms " fulfilled " and " fulness,"
by common consent, are used to denote the close of this period,
coincident with which is also the close of the present Christian
age. We ask, therefore,
(3.) As this prophecy can only be verified by the continued
subjection of the Jews and of Jerusalem to the dominancy of the
Gentiles over them, down .to the end of this period, how is this
to be reconciled with the declared state of tmiversal righteous-
ness, peace, prosperity, and glory, of the millennial age of the
Church, as forming an integral part of " the times of the Gen-
tiles ? " In other words, where are we to find these oppressors
of the Jews, during the millennial age, when all nations, Jewish
and Gentile, are converted to Christ ?
188 SECOND COMING OF CHKIST.
From this dilemma, according to the popular theory on this
subject, we can see no possibility of escape.
Two inferences follow, viz. :
First. That the Christian dispensation, which ends coincident
with " the times of the Gentiles," is brought to a close before the
commencement of the millennial age ; and,
Second. That, taking the admission of the whole Church, that
the second personal coming of Christ is to transpire at the close
of the Christian dispensation, alias " the times of the Gentiles,"
that event must be pre- and not />os^millennial. But we pass to the
SECOND THESIS.
THIS THESIS ALLEGES THAT THE CHRISTIAN CHURCH, DURING "THE
TIMES OP THE GENTILES," IS IDENTICAL WITH " THE KINGDOM
OP HEAVEN " " OP GOD " OF " THE SON OP MAN," ETC. ; ALSO
THAT, FORMING A PART, IT IS TO RUN ONWARD TO THE CLOSE,
OF THE MILLENNIAL ERA.
We respectfully demur to this statement. Our argument is
founded upon the scriptural distinction between " the kingdom of
heaven" in mystery^ and "the kingdom of the Son of Man" in
manifestation. It is to be observed, that, in accordance with the
stipulation of the covenant of God with Abraham, "In thee, and
in thy seed, shall all nations, families, and kindreds of the earth
be blessed," ' it became necessary, as we have shown in another
part of this work," temporarily to set aside the unbelieving Jews,
in order to the ingathering of the Gentiles. It was to this end
that Jesus Christ was " the minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers,"
even " that the Gentiles might glorify God for his mercy ; as it is
written: for this cause I will confess thee among the Gentiles,
and sing unto thy name. And again he saith, Rejoice, ye Gen-
tiles, with his people. And again, Praise the Lord, all ye
Gentiles, and laud him, all ye people. Esaias also saith, There
shall be a root of Jesse, and he that shall rise to reign over the
Gentiles : in him shall the Gentiles trust." '' Yea, and this, " ac-
cording to the eternal purpose of God which he purposed in
Christ Jesus our Lord," * involved the necessity of the '■'•fall " of
* Gen. xii. 3 ; Acts iii. 25. ^ See pages 84, 85 of this work.
3 Rom. XV. 8-12. « Eph. iii. 11.
THIS AGE THE KINGDOM OF GOD IN MYSTERY. 189
the Jews, that they might he " the riches of the world ; " and the
" diminishing of them," that they might be " the riches of the
Gentiles." '
Hence the reasoning of St. Paul in the eleventh of the Romans,
in reference to the exscinding of the Jewish " national branches "
from the "good olive tree" on account of their "unbelief." It
was in order that the believing Gentiles of " all nations," though
" wild by nature," might be grafled into their place.
And hence, also, the divinely ordained pi-ocess for the " taking
out of (or from among) the Gentiles, a people for Christ's name,"
through those ordinary instrumentalities of the Church, which
were to follow the extraordinary ministry of the twelve apostles.
This process, we shall now proceed to show, was to continue
coeval, and to close, with the Christian dispensation.
The first argument to this end, is derived from the promise
appended to the great commission of Christ to "the twelve," "Lo,
I am with you alway, even unto the end of the loorkV — atwyos — ■
i. e., age, or dispensation. The meaning here is, not that Christ
was personally to continue with, or that the twelve apostles were'
to live to, "the end of the world," or age; but that He was to be
present by divine energy and poioer with those, who, as their suc-
cessors, should constitute the divinely appointed "ambassadors
for Christ," during that period.
Now, this great truth, we remark in the next place, is enuncia-
ted by our Lord for this express purpose. The first to which I
would direct the thoughts of the reader is.
The parable of the marriage of the King\ Son, Matt. xxii. 2-10.
Indeed, there are two other parables, which, when considered in
their connections with this, illustrate the progressive developments
of the kingdom of God's "mystery" of grace, during the whole
of man's period of trial, onward to the close of the present age.
The first, the parable of the ^^ great supper,''^ given in the early
part of Christ's ministry, is explanatory of the first call of the
gospel to Jew and Gentile; and exhibits the exclusion from its
blessings of the former class, whose unbelief and hardness of
heart led them to reject it. The second, that of "^Ae loicJced hus-
bandmen,^'' as occupants of the "vineyard" committed to their
care, runs parallel with the first, and delineates their growing en-
mity to Christ, until it results in their crucifixion of "the Lord
1 Rom. xi.
190 SECOND COMING OF CHKIST.
of life and glory." And the third, the parable in hand, given at
the close of Christ's ministry, while it covers the ground of both
the others, points out the judgments of God which were to over-
take the murderers of those of his servants sent to extend to them
the second gospel call, at the destruction of their nation, polity,
and city, in a. d. TO; and thence, through the period assigned to
the ingathering of the Gentile bride for the King's Son, down to
the utterance of "the midnight cry" of preparation to meet him.
We learn, therefore, from these three parables, the long-con-
tinued exercise of God's forbearance toward the Jewish nation,
on the one hand; and the "taking out of (or from among) the
Gentiles a peoi)le for his name" during the gospel economy of
grace, on the other. This, however, is more especially to be
drawn from the imagery introduced into the parabolic marriage
of the Kiyig's Son, which is both retrospective and prospective.
First. In its retrospective asj^ect, it includes the first class of
the King-Father's "servants," viz., "John the Baptist" and "the
seventy," who were sent to call the Jewish nation "to the wed-
ding." But "they would not come." "Again he sent other ser-
vants," viz., the twelve apostles, to whom Jesus said, "Go not
into the way of the Gentiles, neither into any city of the Samari-
tans enter ye not : but go rather to the lost sheep of the house of
Israel," and "tell them, behold, I have prepared my dinner ....
come unto the marriage." But, "they made light of it," etc.
Yes. If they would, they might have been the accepted "bride"
of the King's Son, who was then personally with them. If they
would, the Theocratic "first dominion," or "kingdom of Israel,"
which, in the time of Samuel, they rejected for an earth-born dy
nasty, might then have been "restored to them." But the King's
Son "came to his own, but his own received him not.'''' And so,
repeating these acts of "rejecting the counsel of God against
themselves," they were " cast out of the vineyard," which is thence-
forth "let out to o^Aer husbandmen;" while the King-Father, in his
"Avrath, sent his armies, and destroyed those murderers, and burn-
ed up their city."
Nor this only. For, mark: the judgments of God against
that guilty nation, so far from being arrested at the destruction
of Jerusalem by the Roman legions in a. d. 70, still pursued those
of them who escaped " the edge of the sword," by leading tJiem
into a long-protracted "captivity among all nations," and dooming
THIS AGE THE KINGDOM OF GOD IN MYSTERY. 191
"Jerusalem to be trodden down of the Gentiles, until the times
of the Gentiles be ftilfilled." '
This, therefore, spans the whole period of jDroffered mercy and
of merited judgment toward the Jewish nation, from the time of
John the Baptist to the close of the above period, and with which,
as we have shown, synchronizes the close of the Christian age^
and "the times of the Gentiles."
Meanwhile, in accordance with "the eternal purpose of God
which he purposed in Chi'ist Jesus our Lord," seeing that those —
the Jews — for whom the wedding was first made ready, by their
twice-repeated rejection of it "were not worthy," the command
is given to his "servants," "6^0 ye therefore into the hi ghio ay s^
and as many as ye shall find, bid to the marriage. So these servants
went out into the highways, and gathered together all, both bad
and good, and the wedding was furnished with guests."
The obvious meaning here is, that the first class of invited
guests to the wedding, viz., the Jews, unconscious that their per-
severingly malicious machinations against the King's Son were
working out the accomplishment of that very "eternal purpose
which God purposed concerning Him^" continued in their love of
worldly barter and gain, and in hatred of Christ and his servants,
until it ended in their merited doom — they '•'■\cere not vjorthy'''' to
be constituted "the bride, the Lamb's wife." No. She must be
sought for elseichere.
And, oh the stupendous "mystery" of redeeming love! She
is to be found, not "in the streets and lanes" of the gorgeous
Jewish "city;" she is to be selected, not from the self-styled
" wise, and mighty, and noble of this w^orld ; " but from among
"the poor, and the maimed, and the halt, and the blind," that are
found in the highxoays of the eartNs population j not of one coun-
try, but of every country under the whole heaven; and not of
one grade of character, but of every grade, "the bad and the
good ; " that is, those who are reputedly so, at the time when they
are welcomed to the marriage: the '■'^good^'' as Nathanael, Nico-
demus, Cornelius, and others ; the " had^'' as " the woman that
was a sinner," the "malefactor" on the cross, "Saul of Tarsus,"
the "jailer," etc.
Thus, as our Lord declared to the unbelieving house of Israel,
' Seeing that " ye will not come unto me that ye might have life,"
1 Luke xxU 24.
192 SECOND COMING OF CHRIST.
therefore, "the kingdom of God," i. e., the heavenly, which is in
reserve for the resurrected dead in Christ and the raptured living
saints, and which, if ye would, ye might have retained as its legit-
imate subjects and "heirs," "is taken from you, and given to a
nation" (the Gentiles) "bringing forth the fruits thereof."
And so, although the earthly "first dominion" shall finally be
restored to you, my Gentile bride alone shall be accounted " wor-
thy" to "s^7 with me on my throne," and to '■''reign with me on
the earth," "judging the twelve tribes of Israel." '
We have only to add to this, that the period assigned to the
ingathering of the Gentile bride to Christ, runs parallel with that
allotted for the prolonged judgment upon the Jews, and ends
with it.
If, however, additional evidence be required to confirm this
fact, it may, we submit, be found in the further instructions im-
parted by our Lord in the parable of " the talents, five, two, and
one;"' and in that of the ^'- ten pounds.'''' "^ In both cases, a dis-
tribution is made in goods or in money, as tests of the fidelity or
slothfulness of the respective "servants " of the "householder"
and the "nobleman," during their absence " in a far country : "
the things denoted by the imagery employed, being that of the
improvement or abuse of the means of grace to man, during the
probationary period of trial allotted to him under this dispensa-
tion ; the extreme points of which, as signified by the withdrawal
and return of the two personages in the parables, indicating that
they extend from the ascension to the second coming of Christ
at which latter event, like them. He calls his servants to a reck-
oning, rewards the faithful, and punishes the guilty.
But what is decisive of this fact, is the lesson taught us in the
parable of " the xoheat and the taresP ' This parable is interpreted
by many to denote that the visible Church is analogous to the
"field" therein spoken of; her members, good and bad, to the
" wheat and tares ; " her ministers, to the " servants ; " the anxiety
of the ministry, on their discovery of the tares among the wheat,
at once to separate the one from the other by the discipline of
the Church; and the course of conduct on the part of the "ser-
vants" to "gather up the tares," etc., to the act of excommunica-
tion.
The incongruity of these views, however, to the things sig-
» M^tt. XXV. 14-29. « Luke xix. 11-27. ' Matt. xiii. 24-30.
THIS AGE THE KINGDOM OF GOD IK MYSTERY. 193
nified by the imagery of the parable, Ave think will appear ol)vious
on the following grounds. Keej^ing in view the fact, tlmt our
blessed Lord himself interpreted all those parts of the parable
which required it, we remark, first, that though both the wheat
and the tares grow together in the same soil, yet He does not say,
" The field » is the visible Church ; but, " The field is the worlcV'
Second. The " wheat " is interpreted to denote " the children of
the kingdom^'' and the " tares," " the children of the wiched oneP
Third. Although all the other parts of the parable are interpreted
by Christ, the " servants " are passed over in silence^ a circum-
stance only to be accounted for on the ground that they are
identical with the angelic " reapers^''"' etc. And fourth, the express
command of the " householder " to the " servants " respecting
the " wheat " and the " tares," to " let both grow together until
the harvest,^'' can never be made to mean the exercise of discipline
in the Church.
The import of the parable, then, is simply this : in exact
harmony with all the others which precede it as above, though
much more explicitly, it exhibits the diversified efiects of " the
gospel of the grace of God," as it is dispensed to mankind during
the Christian dispensation^ between the first and second comings
of Christ, as a test of its acceptance or rejection by them. Hence,
first, the two classes of sowers presented to view. He of the
" good seed," who is interpreted to signify " the Son of Man^''
who commenced sowing it, first, personally, and then by His
apostles and their successors ; and he of the " tares," who is
interpreted to denote that " enemy " of Christ, " the devil^'' and
his emissaries, who commenced scattering the "tares" simul-
taneously with that of the " good seed."
Second. The two classes of seeds, the " wheat " and the " tares,"
signify the mixed state or character of the Church, dui'ing this
dispensation, whose entire history is identified with the existence
of mingled good and evil, yet of so marked a resernblance^ as
scarcely to be distinguished.
Third. " The field is the world," in which is to be found the
Church, gathering, as it were, the human race into one lifetime,
as they will be gathered in one " haiwest," which is interpreted
to mean " tJie end of the loorld'''' (atwvo?, age), at the close of this
dispensation. And hence.
Fourth. The repression of the zeal of the angelic " servants "
13
194 SECOND COMING OF CHEI8T.
as the " reapers " of the " harvest," until the aggregate of the
plants in the " field of the world," good and bad, shall have at-
tained to ftill maturity. Then, and not until then, will the " tares"
be separated from the " wheat." The angelic reapers or " ser-
vants " have been taught patiently to await the return of the
"household" sower of the "good seed" — '•Hhe Son of Man'''' —
to " the field," lest, by a premature attempt to " gather up the
tares," they " root up also the wheat with them."
Nor is it out of place, in this connection, to refer to the vast
disiyroportiin of the " wheat " to the " tares " in this " field of
the world," from apostolic times down to this present. Our
design here is to show that (in opposition to the theory, that by
and through the ordinary agencies of the Church, all nations are
to be subjected to the obedience of Christ, in the order of a
geometrical succession of conversions, under the Christian dis-
pensation) the moral characteristics both of the Church and the
world at the close of the present economy, were to furnish an
exact copy to those which marked the close of the antediluvian
age. This will appear from the j^rophecy of our Lord, in refer-
ence to the tioo jieriods. In Matt, xxiv. 37-39, he says: '■'■ But
as the days of Noah were, . . . they were eating and drinking,
marrying and giving in marriage, until the day that Noah
entered into the ark, and knew not, until the flood came,
and took them all away : so shall also the coming of the Son
of Man he.'''
Now, true. The setting aside for a time of the unbelieving
Jewish nation by their excision from the good olive-tree, was
" to the intent, that now unto the principalities and powers might
be known by the Church," i. e., by the instrumentalities of the
Church, " the manifold wisdom of God, according to the eternal
purpose which he purposed in Christ Jesus our Lord . . . that
the Gentiles should be fellow-heirs, and of the same body," i e.,
with the believing Jews ; and thus, " be made partakers of his
promise by the gospel," under the Christian economy. Hence
the commission of Christ to his apostles and their successors to
evangelize the world : " Go ye, therefore, into all the world, and
preach the gospel to every creature." " Go, teach all nations,"
etc. Not, observe, that they were expected, during this economy,
to efiect the indimdtial conversion of all in every nation ; but,
that they and their successors after them should be " a witness
THIS AGE THE KINGDOM OF GOD IN MYSTERY. 195
nnto all nations," ' " to take out of (or from among) them a
people for his nameP ^
Accordingly, during the apostolic age, the Church acted fully
up to her sense of responsibility in these premises. " Beginning
at Jerusalem," she faithfully " preached repentance and remission
of sins in Christ's name among all nations."^ True to their mis-
sion, their trumpet " voice went out into all the earth, and their
words unto the end of the world." ^ The result was, that " there
were added to the Church daily, of such as should be saved," so
that a " goodly number " " continued steadfastly in the apostles'
doctrine and fellowship," and " in breaking of bread and
jjrayers." ^
But, in pursuance of this great work, the apostle Paul laid
down the following test of the Church's fidelity to Christ her
Head, during this dispensation. Speaking of the excision of the
natural Jewish branches from the good olive-tree on account of
their unbelief; and of the grafting into their j^lace of the believ-
ing Gentile scions, he says : " On them which fell," i. e., the
Jews, ^^ severity ; but towards thee," i. e., the Gentile Church
of all nations — Christendom — ^^ goodness, if thou continue in
God's goodness : otherwise," he adds, " thoic also shalt be cut
off." '
The question therefore is. Has the Church from apostolic times
continued in God's goodness, in the sense here intended ? Our
fidelity as a writer compels us to say that, like the Sethite " sons
of God " in unholy alliance with the Cainite " children of men "
in Noah's day ; so is the Church throughout Christendom, by her
criminal dalliance with the world, according to the prophecy of
Christ. All history attests, that by her gradual degeneracy from
the doctrinal purity and catholic unity of apostolic times, the
analogy to that which befell the Church of the antediluvian age,
is complete in all its parts. While, on the one hand, the early
and numerous conversions under the apostles correspond with
those of the days of Enos, when " men began to call themselves
by the name of the Lord ; " on the other it must be conceded,
that, like its remote type in the days of Noah, there commenced
a defection in the Church, which, though at first scarcely dis-
cernible, yet at length assumed the most gigantic proportions.
1 Matt. xxiv. 14. 2 Acts xv. 14. s Luke sxiv. 47.
* Rom, s. 12. 6 gee Acts ii. verses 41-47 inclusive. * Rom. xL 22.
196 SECOND COMING- OF CHRIST.
We see indications of this apostasy, not only in the divisions and"
contentions of the Corinthian, the Iloman, and the Galatian
Churches, but also in the condition of the seven Asiatic Churches
in the days of St. John, And who does not know, that no sooner
was the Church translated, in the early part of the third century,
from her former condition of obscurity, ignominy, and suffering
during the ten pagan persecutions, to the xoorldly prominence,
honors, and wealth to which she was raised under Constantino,
than she entered upon her downward course? Yes. Beguiled
by the smiles of courtly favor, she continued ignominiously to
succumb to the policy of the state, until, in a. d. 533, by the
infamous edict of Justinian, ecclesiastical ambition for the ^'•pre-
eminence " having attained its culminating point, John II.,
bishoj) of Rome, was permanently seated in the chair of St. Peter,
as Christ's accredited vicegerent upon earth !
Thenceforward, during the succeeding ten centuries, down to
the period of the Refonnation in a. d. 1517, what, we ask, are
the heart-sickening annals of this prolonged period, but details of
the rapid progression of primitive Christianity perverted, in doc-
trine, ceremonials, church order, and moral degeneracy, to the
extent that, at its close, it may be truly said, that " the earth was
corrupt before God, and that it was filled with violence ? "
Nor this only. For although, at length, the thundering voice
of a Luther, at the portals of the Vatican of old Rome, disturbed
the long-protracted quiet of the antichristian " little horn " in his
lair ; and much as we have cause for thankfulness to God, in view
of the fruits of the great Reformation which followed ; still, I
submit, we are not to overlook the fact of the failure of that
Reformation, both on the Continent and in England, in effecting
more than a very partial emancipation of Christendom from the
tjrranny, spiritual and temporal, of the Papal See. (Notes A & E.)
And now, to bring this matter still nearer home. What evi-
dence have we, I ask, that the Church, since that time, has " con-
tinued in God's goodness " as " a witness " to the nations ? Her
commission, if it did not impose upon her the obligation to effect
the conversion of each individual of the " all nations " to whom
she was sent; yet it did enjoin upon her the duty to leave not one
individual of them without the offer of salvation through faith in
Christ. Hence, a reformation in this period or that, cannot make
amends for unfaithfulness in any previous period. Besides,
THIS AGE THE KINGDOM OF GOD IN MYSTERY. 197
that which continues has no need to be, and indeed cannot be,
restored.
We api^eal, then. Has God no controversy "udth the Church
of this day on the subject of the unevangelized, compared with
the eyangelized portions of the earth, as they now present them-
selves in a moral aspect in bold relief before us ? The following
statistics will evidence the 'oast proportion of the " tares " over
the " wheat," as they now prevail in the " field of the world."
Take a view,
Of the population of the earthy scattered over a surface of
at least 96,000,000 of square miles. The aggregate number is
near 1,225,000 000 of souls ! These may be divided into the fol-
lowing religious systems, viz. :
1. Of Brahminical Pagans, in Asia, 650,000,000
2. Of Mohammedans, in Asia and Africa, . . . .150,000,000
3. Of Pagans, in a purely savage state, 100,000,000
4. Of Jews (the kingdom of Judah), dispersed, . . 14,000,000
5. In Christendom, there are,
(1.) Of the Western, or Romish Church, . . 170,000,000
(2.) Of the Eastern, or Greek Church, . . . . 60,000,000
(3.) Of Protestants, throughout the world, . . 80,000,000
This gives a total population of 1,224,000,000
It results from these statistics.
First. That less than one fifth of the earth's population are in-
cluded within the pale of Christendom.
Second. That of these latter, only about one third bear the
Protestant name. Nor is this all.
Third, Computing, as we must, the real numerical strength of
Protestant Christianity by the communion statistics of all the
various branches of the Church scattered over " the field of the
world," and they do not yield us a total of over 15,000,000 of
souls !
Here then, so far as figures, based upon the most recent and
best-authenticated statistical facts, are concerned, we are pre-
sented with a true picture of the moral condition of the popula-
tions of earth as they now are. And, what a picture ! What
a vast disproportion between the respective devotees of the
various systems of religion — Pagan, Mohammedan, and Jewish
198 SECOND COMINCx OF CUEIST.
— comi^ared with those who bear the Christian name ! Consider-
ably more than Uvo thirds of the whole, or 914,000,000 of souls
now on earth, either lie buried in the grave of a stupid and
beastly idolatry, or are the dupes of a superstitious Islamism or
Judaic blindness ! And, of the remaining 310,000,000 of Christen-
dom^ as Protestants maintain that the systems both of the Roman
and Greek Churches, amounting to 230,000,000, are forms of a cor-
rupt Christianity, and that they are equally in an unconverted
state with those outside of the pale of their respective communions,
it reduces the actual evangelical element, compared with the
others, to the appallingly small proportion of about 15,000,000
of souls !
Thus much, then, of the ^proportion of the " wheat " with the
" tares," in the great moral " field of the world."
Now, if we take into view.
First, the fact that, in the parabolic teachings of our Lord, as
above exhibited, they all point to the period of man's probation
under the gospel economy of grace, from its first dispensation by
Christ and His apostles, with their successors, down to the time
of " the harvest at the end of the world," or " times of the Gen-
tiles ; " and if,
Second, we can show, chronologically ^ that our Lord's pre-
dicted analogy between the moral characteristics of the days of
Xoah, and those which are immediately to precede His second
coming, are applicable to the age in which we live; it will
follow.
Third, that those prophecies which relate to " the kingdom of
heaven," and the coming and reign of Christ on earth, do not,
and cannot by any possibility (as alleged by the theory under
review), be made to refer to the first establishment of the Christian
Church, and of Christ's spiritual presence with her onward to the
close of the millennial age. Instead, it will result that the time
of the great "harvest" of the world which is to transpire at the
close of the present Christian economy, is just at hand!
But before we proceed to demonstrate this last-named propo-
sition, we must once more remind the reader of the mafjnitude of
the work to be achieved by Protestants, on the alleged hypothesis
of the evangelization of the world by ordinary Church instru-
mentalities, to which we have already adverted. To say nothing
of the numeroiis obstacles to be encountered in the conversion of
THIS AGE THE KINGDOM OF GOD IN MYSTERY. 199
Pagans, Mohammedans, and Jews; and in being brought into
collision with the vast machinery of Pdpal propagandism, which,
with more men. and more money, and more zeal, as twenty to owe,
compared with Protestants ; we repeat, to say nothing of these,
here are more than 1,200,000,000 of souls, spread over at least
96,000,000 of square miles of the earth's sui-face, to be subdued to
the obedience of Christ, through the process of a " geometrical
'progression of conversions," by 15,000,000 of Protestant Chris-
tians !
The difficulty, therefore, which here presses upon us from the
outset is, that from a comparison of the present Christianized and
unchristianized portions of the globe with the past, the progress
of the Church in effecting the evangelization of the world, if not
decidedly retrograde, does not certainly encourage the hope of a
very speedy consummation of her work. The discussion of this
subject on its merits must be reserved for a subsequent page,
when we shall come to treat of the present fondly cherished ex-
pectations by the Church of the speedy conversion of the nations
to Christ, as alleged of the moral and political revolutions of the
day at home and abroad. For, aside from every other considera-
tion, our abiding conviction is, that on the principle of the theory
under review, of a " geometrical progression of conversions " by
ordinary Church agencies — e. g., preaching; missionary opera-
tions, domestic and. foreign; Bible distribution; tract, Sabbath
school, and other societies, etc., etc. — even under the most favor-
able auspices, we cannot expect the ushering in of the millennial
era of the Church this side of 500 years ! And further : inasmuch
as, on this theory, we must add 1000 years for the period of the
Church during the millennium, it will follow that — as the whole
Church contends — the second coming of Christ being deferred to
the end of " the times of the Gentiles," the Church is doomed to
at least 1500 years of deferred hope, before that event can take
place !
The question to be settled, therefore, is — and we appeal that it
is one of momentous interest — whether this is in accordance with
" the mind of the Spirit," as the revealed faith and hope of the
Church in regard to either the one event or the other ? That it is
not, we have only to refer the reader to what we have already of-
fered in proof,
1. Of the distinction to be drawn between "the times of the
200 SECOND COMING OF CUEIST.
Gentiles " and the Christian dispensation ; and also between this
lattei- and the millennial period of the Church.' And, to these re-
sults, we have now only to add in further confirmation of them,
2. The exact coincidence therewith of the chronology of Holy
Scripture, historic and prophetic. This will verify that the pre-
dicted moral characteristics which were to immediately jyrecede
the second coming of our Lord in analogy to " the days that were
before the flood," belong to the days in which we now live. In
this comparison of the remote original with the predicted copy, it
is scarcely necessary to say, that the special design of our blessed
Lord was, to direct our thoughts to the culminating point of
wickedness, in both ages, as the sure and certain ^^ signs" of their
respective close. As the moral characteristics " in the days of
Noah," taken as signs, marked the approach, and finally instigated
the catastrophe of the flood ; so, the corresponding moral charac-
teristics predicted by our Lord, taken as sigtis, must relate to, and
can only transpire at, the close of this age, as the harbingers of
His second personal coming from heaven.
Nor this only. As the time, according to the Divine purpose,
for the closing up of the antediluvian age, was definitely and un-
alterably fixed by the chronological limit of 120 years, as a
respite from, and a warning of, the impending judgment of the
flood; so, with the termination of the corresponding Gentile
Christian age, immediately preceding " the coming of the Son of
Man."
And now, that we of this day occupy a proximity to the
second personal coming of the Lord Jesus Christ corresponding
with that of the 120 years to the flood, in Noah's time, will ap-
pear from the following chronological summary of Holy Scripture,
liistoric and j^rophetic, which will be found to encircle the entire
period of the world's history, from the creation and fall of man to
the close of time, under four distinct dispensations, Patriarchal
(antediluvian and postdiluvian), Levitical, Christian, and Mil-
lennial.
We have now, however, only to do with the first three of the
above-named dispensations. Requesting the reader to turn to
pages 180-182 of "Our Bible Chronology," where we have fur-
nished the scriptural evidence that God has revealed to the
Church the unalterable period of 6000 years as the interval within
1 See pages 185-188, with which compare pages 188-200.
CHKONOLOGY, HISTORIC AND PKOPHETIC. 201
■which, under the three dispensations, Patriarchal, Jewish, and
Christian, all His ordinary purposes of providence and grace
were to be accomplished, we herewith a^^i^end the following tabu-
lar view of the chronology of Scripture, historic and prophetic^
from the creation and fall of man to the close of the 6000 years.
We would here premise, that \hQ prophetic chronology, though
not exclusively, yet is more esj^ccially concerned with " the times
of the Gentiles,'''' which, interlocking with a definitely detennined
period in the historic, viz., a. m. 3480, b. c. 652,' reaches down to,
and closes with, those " times " in a. d. 1868.
We cannot here enter into this matter in detail. The reader
will find that in my recently published work on "Our Bible
Chronology, Historic and Prophetic, Critically Examined and
Demonstrated," etc. We will, however, insert the six following
tabular summaries of the different periods, including a view both
of the historic and prophetic numbers, all of which, though form-
ed of different combinations, amount to precisely 6000 years.
Take,
1. T7ie several periods of the Historic chronology.
(1.) From the Creation to the Deluge, - - . - 1656 years.
(2.) From the Deluge to Abraham, . - - - 427 "
(3.) From Abraham to the Exodus, - - - 430 "
(4.) From the Exodus to the close of the time of the
Judges, 587 "
(5.) The Regal Age, from Saulto the Babylonish Captivity, 430 "
(6.) The Babylonish Captivity, - - 70 years,
(7.) Thence to commencement of Daniel's
" Seventy Weeks," - - - 70 "
(8.) The "Seventy Weeks" of Daniel, ... 490 "
(9.) Add A. D., from the close of " Seventy Weeks," 1831 "
Total, - - - - - - - - 6000 years.
2. The Historic and Longer Prophetic periods combined.
(1.) From the Creation to commencement of the mysti-
cal " Seven times" of Lev. xxvi., - - 3480 years.
(2.) The " Seven times," 2520 "
Total, 6000 years.
> See pages 169-170 inclusive, of this work, where the longest of the prophetical periods,
revealed under the mystical form of "seven, times" (Lev. xxvi. and Dan. iv.), amounting to
2620 years, is shown to have commenced at the above date, with the captivity of the Jewish
nation in tlio time of Manasseh.
SECOND COMING OF CHRIST.
3. Another, of the same twofold combinations.
(1.) From the Creation to commencement of Daniel's
" Seventy weeks " (chap. ix. 24-2*7), - - Se'zg years.
(2.) The " Seventy weeks," 490 "
(3.) Add from the close of the " Seventy weeks " in a, m.
4169, the years A. d. 1831 "
Tc^al,
6000 years.
4. TJie Historic a^id Shorter Prophetic periods combined.
(1.) From the Creation, set down for commencement of
the 2300 years of Dan. viii. 14,
(2.) Add from thence to Nativity, - 480 years. "
(3.) Add years a. d. to the close of the
2300 years, - - - 1820
(4.) Add years for gradual exhaustion of
the mystical Euphrates, Rev. xvi.
12, 40
(5.) Add to A. D. 1868, - - - 8 " J
3652
)■ 2348
Total,
6000 years.
5. Another, of the same twofold combinations.
(1.) Set down fot commencement of the 2300 years, 3652
(2.) Add years of the 2300, down to
commencement of its first integral
period of " five months," Eev. ix.
6, or 150 years, - - - 1572 years.
(3.) Add the " five months " as above, 150 "
(4.) Add for Turkish repose, from a. d.
937 to A. D. 1057, - - - 120 "
(5.) Add interval between the departure
of the Turks from Bagdad, a. d. Y 2348
1057, to the capture of Constan-
tinople, A. D. 1453, = 396 years,
as the second integral of the 2300
years above, of " a day, an hour,
a month, and a year," Rev. ix. 14,
15, 396 "
(6.) Add for contmued drying up of the
mystical Euphrates, Rev. xvi. 12, 110 "
Total,
6000 years.
THE LAST CONTLAGKATION POST-MILLENNIAL. 203
Finally,
6. Table, showing the sum total of the Historic Chronology
down to the present year of our Lord,
(1.) From Creation to Nativity (Heb. Chron. corrected), 4132 years.
(2.) From Nativity to a. d., 1864 "
Total, 5996 years.
(3.) Add to close of the 6000 years from a. d. 1864, - 4 "
Total, 6000 years.
True, in the tabular summaries, we are compelled to assume
as reliable, what we claim to have proved in our recently pub-
lished work, "Our Bible Chronology, Historic and Prophetic,
Critically Examined," etc. Referring the reader, therefore, to
our verification of them as therein set forth, we most earnestly
point his eye to the o'esult here reached. "We see, from these
tables, that while five of them all concur in filling up to a year
the divinely predetermined period of 6000 years as allotted to the
history of man down to the close of " the times of the Gentiles ; "
the last one, the sixth, shows that we have reached that limit to
within ybiw years from the present time !
Well, you will ask, and what then? The reply is, that unless
the scriptural arguments and historical facts which have been
brought to bear upon our review of the theory in hand can be set
aside, that theory is proved to he founded in error on all the points
at issue y and Ave are found to be standing on the vert veege
of that tremendous crisis, in which all the proiihecies converge,^ iu
regard to the interests and the destinies both of the Church of
God and the nations of earth, at the time of the great "harvest"
at " the end of the world " or " times of the Gentiles."
But these first two theses, along with the denial, by those who
advocate them, that the second personal coming of Christ is
jore-millennial, being, as we have said, hypothecated of their
inability to reconcile the alleged universal conflagration of the
earth as ^re-millennial, with what the Scriptures teach of the
physical condition of the earth during that period ; we have at
» The reader is requested to turn to pages 189-199 -where this subject is explained at
length, showing that the eye of the faith and hope of the believer has been directed toward
that crisis/;w» the beginning.
204 SECOND COMING OF CHRIST.
length reached the proper place in these discussions for an exam-
ination of that mooted question :
Is THE Universal Contlageation of the Earth
Pre- or Post-Millennial?
This is a great subject. It involves an inquiry into the state
or condition of the heavens and the earth during the millennial
era, when " the kingdoms of this world," it is declared, " shall,
have become the kingdoms of our Lord and of his Christ." It
is undeniable, that the Scriptures teach us to look for a most signal
change as awaiting " the world " or earth, together with its sur-
rounding atmosphere or heavens as compared with what they
"now are," which shall adapt them to that blessed era. The
question is, as to the nature and extent of that change, and the
agencies to be employed in eifecting it.
Now, in direct opposition to what some distinguished Mille-
narian writers allege respecting it, we aifirm that this change,
though it wdll extend to the removal of the original curse from
the ground, and also from the circumambient air which envelops
the earth ; yet that it is not to be confounded, as it is often con-
founded, with that final TraXtyyevecna, i. e., "regeneration" or ren-
ovation of the globe and the heavens, which is to transpire after
the thousand years' career of the saved nations in the flesh as its
occupants shall be " finished." '
As we have said, not a few of our expositors of prophecy, by
insisting that the universal conflagration of the globe is ^9re-mil-
lennial, have greatly damaged that system of revealed truth, of
which they are otherwise the able advocates. The truth of the
matter is simply this : it by no means follows, as we shall show,
that because the second coming of Christ is ^:)re-millennial, there-
fore the universal conflagration of the earth is also jore-millennial.
To maintain that it is so, forms the great stumbling-block in the
way of inquirers after truth in these premises. For example ;
"the great body of evangelical Christians of this day (the Bap
tists excepted), profess to believe in and to pray for the ingath-
ering and conversion of both Jews and Gentiles to Christ, and of
their introduction to a state of happiness on earth during the
period of a thousand years. But, being unable to reconcile an
' Eev. XX. 5, compared with chap. xxi. 1-5,
THE LAST CONFLAGRATION POST-MILLENNIAL. 205
alleged j'^re-millennial conflagration of the earth, with a continu-
ance of men on the earth, they reject the doctrine of the second
coming of Christ as />re-millennial. The error on the part of both
is, that of supposing the two events to be necessarily coetaneous.
The result is, that while the ^^re-millennial conflagrationist inevita-
bly deprives the earth of inhabitants during that era; the^90s^mil-
lennialist, who, on that ground, denies the j^re-millennial personal
coming of Christ, leaves the subjects of the millennial kingdom
on earth without a visible king ! To escape from these two
horns of a dilemma, we shall lay down the following proposition,
namely :
That the universal conflagration of the earth is not 2>re- but
^:>os^miIlennial.
In the support of this proposition, we shall now proceed to
the proof, that the nature and extent of that change to which
the physical heavens and earth will be subjected at the pre-
millennial coming of Christ to judgment, precludes the possi-
hility of a universal conflagration as the agent to efiect it. "We
must here premise, that in the covenant entered into with IsToah,
the Lord said, " I will not curse the ground any more for man's
sake While the earth remaineth, seedtime and harvest,
and cold and heat, and summer and winter, and day and night,
shall not cease.'''' '
ISTow, under this covenant with creation, of which the bow in
the clouds is the sign or token, the earth has continued till the
'present time. If then it can be shown that the above stipulations
regarding the earth will characterize the state or condition of
things during the millennial epoch down to the delivering up of
the kingdom to the Father; it will follow that the millennial era
is the last of those dispensations under which the earth and its
inhabitants were to be placed, during the continuance of God's
covenant with creation after the flood; and therefore that the
universal conflagration to which the earth and its elements are
destined, cannot take j^lace till the end of the thousand years.
Take the following in proof:
1. St. Peter, in his 2d Epistle, chap. iii. 6, 7, having stated
that " the world that was before the flood," being overflowed
with water, perished, adds, " but the heavens and earth which are
now, by the same word are kept in store, reserved unto fire against
206 SECOND COMCSTG OF CHEIST.
the day of judgment and perdition of ungodly men," etc. That
"the day of judgment" here is to be understood, not of a naturU
day of twenty-four hours, but as running coeval with the thou-
sand years of the millennial era, is evident from the apostle's
statements regarding it. As he stands "looking for and hasting
unto the coming of the da.y of God," he speaks of it as that day
" in the which," or wherein " the heavens, heing on fire, shall be
dissolved, and the elements shall melt with fervent heat," etc.
(verse 12). Then, by way of explaining what he meant by this
" day of God," he says, verse 8, " But, beloved, be not ignorant of
this one thing, that one day is with the Lord as a thousand years,
and a thousand years as one day." As though he had said —
" You are not to understand this ' day of the Lord,' as though it
were limited to the short space of a natural day of twenty-four
hours ; for, ' the heavens and the earth which are now, are
reserved unto fire, against (or for) the day of judgment and
perdition of ungodly men. " And then, to guard their minds
against the insalutary effects which this statement of so long an
interval between the time then present, and the "day of judgment
and perdition of ungodly men " might produce, he adds, " The
Lord is not slack concerning his promise, as some men" (e. g., those
" scoffers who should come in the last days, saying. Where is the
promise of his coming f " etc.) " count slackness." (Verses 3, 4,
compared with verse 9.) In other words, notwithstanding this
long delay in " reserving the heavens and the earth " to this or-
deal by " fire, " what the Lord hath spoken concerning that " new
heavens and earth wherein shall dwell righteousness " eternal. He
most surely loill fulfil, " according to His promise." (Verse 13.)
With this exposition, therefore, of the import of the terms
^^day of God,^'' and "(?ay of judgment,^'' as given by the apostle,
kept in view, it will be found exactly to harmonize with the
expression in reference to that period in which he says, verse 12,
" in the which," that is, during which, " the heavens and elements
being on fire, shall be dissolved," etc. That is to say, inasmuch
as this " day of God " of " a thousand years^'' being synchronous
with that of Rev. xx. 1-5, viz., the millennial era, has its
morning and evening; so the^wa^ TraXiyyeveona or regeneration of
" the heavens and the earth which are now " by " fire, " does not
take place at the commencement, but at the close, of this " day of
God : " for, it is not until then, that He who is seated on His
THE LAST CONFLAGRATION rOST-MILLENNIAL. 207
" great white throne ". of judgment says, " Behold, I make all
things new." (Rev. xxi. 1, 5.)
But, that the final conflagration of the earth is not pre- but
post-raUlennisd, we remark,
2. That the ttses to which the term "fire" is employed in
Holy Scripture, when applied to " the heavens and the earth
which are now," furnish additional evidence of it. Now, both
Moses and St. Paul, in speaking of the infinite God in his charac-
ter as Judge, declare that " He is a consumitig fire^'' ' In Scrip-
ture, however, the tenn " fire " is tised both in a figurative and
literal sense, the purposes to which it is applied being determin-
able only by being taken in connection with the subject spoken
of. The figurative and literal sense may readily be distinguished
thus : the declaration of our Lord in Luke's gospel is, " I am come
to send fire on the earth ;" ^ in Matthew, the term " sivord " is
used.' These parallel passages are employed to denote, as in a
figure, that great moral warfare, " not against flesh and blood,
but against principalities and i30wers,"^ or those " spiritual wick-
ednesses in high places," ■* which was to ensue upon the prop-
agation of the gospel, in defence of which, when carnal instead
of spiritual weapons were used, Christ said, " they that fight with
the sword, " i. e., literally, " shall perish with the sword." * So
the " baptism by fire " ^ signifies, both figuratively and literally,
first, the sufferings of Christ in soul and body ; '' and of His fol-
lowers after Him who " shall drink of His cup and be baptized
with ITis baptism." ^ In this double sense also, it is declared that
" the Lord shall purge the blood of Jerusalem from the midst
thereof by the spiiit of judgment, and by the spirit of burning."*
And this is preeminently true of that ^^fire " of which St. Paul
speaks, which, " in the day that shall declare (or reveal) it, shall
try every man's work of what sort it is ;" "* for, the Judge him-
self having come, " burning coals proceed before His feet," '' and
" a whiiiwind is His chariot," accompanied with " fire," '- with
" the spirit of burning," '* with " pestilence," and with " thun-
der,"'* etc.
Now, it is in these forms that " with^re and with the sword shall
the Lord," at the commencement of His judgments upon the wicked,
» Dent. iv. 24 ; Heb. xii. 29. 2 Luke xii. 49. ' Matt. x. 34. * Eph. vi. 12.
• Matt. xxvi. 52. 6 Matt. ili. 11. ' Compare Matt xxvl. 33 with Luke xxii. 44 ; xxvii. 50.
« Matt. XX. 22. 'Isa. iv. 4. " 1 Cor. iii. 13-15. n Habak. iij. 5-13.
'2 Isa, Ixvi. 15, 16. "3 lb. iv. 4. i< Habak. iu. 6-13.
208 SECOND COMnSTG OF CITKIST.
plead with all flesh, and the slain of the Lord shall be many.'''' '
This is when He comes " in flaming fire with His mighty angels,"
— not, mark, to encircle the earth in the flames of the last confla-
gration ; hut, to " take vengeance on them that know not God,
and that obey not the gospel of our Lord Jesus Christ ; " * and
who, being numbered with the " many slain " in that day, " shall
be punished with everlasting destruction from the presence of the
Lord and from the glory of His poAver," ^ and who shall be
" reserved for chains under darkness, against (or unto) the day of
judgment and perdition of ungodly men."* The obvious mean-
ing here is, that these " many slain of the Lord by fire and by the
sword " (referring, as they do, to the destruction of the last anti-
christ and his confederates who fall on the battle field of Arma-
geddon^), being placed among those wicked "dead" who St.
John tells us " shall not live again until the thousand years are
finished ; " ^ I say, in view of these inspired statements, the obvious
meaning is, that the ^^ perdition " to which they are " reserved,"
does not and cannot take efiect upon them until at the close of
" the great day of the Lord's " ' judgment. For, then it is, and
not until then, that the Lord Jesus, having judged '■'■the quick''''
or living saints " in righteousness " for a thousand years ; as the
same Judge, will appear " seated on His great white throne ; " and,
raising the wicked " dead," who have no part in " the first resur-
rection," from the " sea," and from death or the grave, and from
hell (rather aSyy?, the state and place of departed spirits), and
arraigning them before His bar of judgment, and trying them by
" the things written in the books according to their works : " He
will " cast them into the lake of (yeo/ya) fire and brimstone, where
the devil and the false prophet are, to be tormented day and night
for ever and ever." ^
Taking into view, therefore, these two classes of passages, the
one referring to the destruction of the vsdcked "by fire and by the
sword" at the commencement of "the day of the Lord's" judg-
ment ; and the other to the destruction (not annihilation) of the
raised wicked dead at the close of it ; and it is clear, that the two
acts of judgment are entirely separate and distinct in the order
of time.
The objection of the j':)os^millenarian against those who main-
1 Isa. Ixvi. 15, 16. « 2 Thess. i. 8, 9. = lb. i. 8. •« 2 Pet, iu. 7.
» Compare 2 Thees. ii. 8 vrith Rev. svl. 13-16. « Rev. xx. 5. ' Mai. iv. 5.
8 Rev. XX 7-15.
THE LAST CONFLAGRATION POST-MILLENNIAL. 209
tain that the universal conflagration is ^>re-niillennial, is this:
" TF7ia^," demand they, on this hypothesis, '•'' become ofthoso who
are to constitute the saved nations in the flesh, during this gen-
eral subjection of the earth to the action of this last fiery ordeal ? "
And recourse has been had to the most pitiful subterfuges to
meet it. And this, on the simple ground of the failure of its
advocates to distinguish between the two acts of judgment upon
the wicked at the commencement and the close of that day. As
we have seen, " the slain of the Lord by fire and by the sword "
in the first instance, are not all of the wicked, but " many.'''' '
There are " a few men left.'''' '^ These are, those who " €sca2yed of
the nations which came against Jerusalem," both Jewish and
Gentile, at the time of its invasion as described Zech. xiv. 1-3;
and who, like the Noahic family saved from the flood, by their
conversion to Christ, form the nucleus of the saved nations in the
flesh dui'ing the millennial era.
Here, therefore, we have, first, an answer to the above objec-
tion as founded on the mistaken hypothesis, that the universal
conflagration of the earth is jore-millennial ; and second, a
refutation of the /)os^millenarian, who denies, on that ground,
that the second personal coming of Christ is pre-miUennisH. For,
the destruction of the wicked at the commencement of the day of
judgment does not take effect otherwise than by the personal
"coming of the Lord Jesus in flaming fire with His mighty
angels."'
Still, we have not yet reached the point which more imme-
diately relates to the subject in hand, namely — the change to be
effected, in adapting the physical state or condition of the earth
to the era of millennial blessedness ; as contrasted with that
which adapts it to the eternal " new heavens and earth " state.
This can only be done by taking into the account the agencies
to be employed in regard to each. These agencies, it will be
found, are eutii'ely separate and distinct.
Now true, in the descriptions given by the prophet Habak-
kuk, chap. iii. 5-13, and the apostle Peter, 2 Epist. iii. 3-9, 10-12,
13, 14, there is an apparent simultaneousness of the destruction
of the ungodly, and the change to be effected on this globe by
the action of " fire, " at the coming of the Lord to judgment.
> Isa. Ixvl. 15, 16. "^ lb. xxiv. 6.
3 Compare 2 Thess. i. 8 with 2 TheBS. ii. 8.
14
210 SECOND COMING OF CHRIST.
And this would seem to derive additional strength from the
statements of the pi'ophet Isaiah, chapters Ixv. IV and Ixvi.
22, and of St. John, Rev. xxi. 1-5, concerning " the new heavens
and the jiew earth which the Lord will create." It will amply
repay ns to devote a few moments to a critical exegesis of these
passages seriatim. We observe then.
First. That, in regard to Habakkuk's description of the
Lord's coming to judgment, while He " marches through the
land in indignation to break to pieces his adversaries, or the
people of His curse ; " yet, having accomplished their overthrow,
there is a pause or suspension in the work of judgment : for the
prophet tells us that " He stood, and measured the earth," etc. ; and
the purpose of this pause of God's judgment he informs us was
this: "Thou wentest forth /or the salvation of thy people, even
for salvation with thine anointed," etc. Now, reference can here
be made to none other event than the 7ni7'aculous national con-
version of the Jews, by their " looking upon " their Messiah as
the " anointed " of God " whom they pierced," as described by
Zechariah, chap. xii. 9, 10 ; and the equally miraculous conversion
of those Gentile nations, who will be gathered to and united
with the restored houses of Judah and Israel, as spoken of
by Isaiah, chap. Ix. 1-5, and Ixvi. 15-19. Hence, while "the
Lord will come with fire, and with His chariots like a whirlwind
to render His anger with fury, and His rebukes with flames of fire,"
yea, although " by fire and by the sword the Lord will plead
with all flesh, and the slain will be many ; " yet, saith He, " it
shall come, that I will gather all nations and tongues, and they
shall come and see my glory .'" which "glory" is none other than
that which shall characterize " the peaceable kingdom op the
Branch," the Messiah, during His millennial reign over the saved
nations in the flesh on the renewed earth. And now,
1. In regard to the nature and extent of the change whick
awaits " the heavens and the earth, which are now," in adapting
them to the inhabitants of earth during the millennial era. This
will involve along with it a consideration of those physical agen-
cies that will be employed in restoring the.m to their paradisia-
cal salubrity and fei'tility ; for, the time will then have come
for the lifting from off the earth of that dread malediction of God,
" Cursed is the ground for thy sake . . . thorns also and thistles
TTIE LAST CONFLAGKATION POST-MILLENNIAL. 211
shall it bring forth to thee." ^ How He will do this, may be
gathered from the following :
Bearing in mind that both stages of the earth's renovation,
pre- and loost-millennial, is the work of the Lord Jesus Christ,
when Ha comes to effect its normal renascence, Zechariah, having
stated that " Sis feet in that day shall stand upon the mount of
Olives which is before Jerusalem on the east;"'^ and, being
clothed in " brightness as the light," while " burning coals go
forth at His feet," He will " stand and measure the earthP ' And,
as "His glory will then cover the heavens,"' He whose way is in
the whirlwind and the storm;" who "rebuketh the sea, and
maketh it dry, and drieth up all the rivers;" and "at whose
presence the mountains quake, and tl-ae hills melt, and the earth
is burned, yea, the world, and all that dwell therein : " ^ " before
Him the everlasting hills shall be scattered, and the perpetual
hills shall hoxo : " * for, " in that day the mount of Olives shall
cleave in the midst thereof towards the east and towards the
west, and there shall be a very great valley; and half of the
mountain shall remove toward the north, and half of it toward
the south," even as it was in the time of " the earthquake in the
days of Uzziah king of Judah."''
We must here keep specially in view the fact, that these terrible
mundane convulsions take place at the opening of the Sixth
Apocalyptic Seal, which being chronologically synchronic with
the "seven vials" and "seven last plagues" under the blast
of the " seventh " or last trumpet, ^ there is " a great earthquake," ^
accompanied " with voices, and thunders, and lightnings . . . such
as was not since men were upon earth, so mighty an earthquake
and so great." '" Hence, such will be the change produced by
these physical phenomena upon the surface of the earth compared
with what it now is, that " everi/ island shall flee away, and the
mountains shall not be found.'''' ^^
And now, as to the xdterior restdt of all this. It may be
gathered from the following prophetic utterances, having a direct
bearing upon the state or condition of "the new heavens and new
earth of" Isaiah, chapters Ixv. 17 and Ixvi. 22, during the
millennial era. The prophet Joel opens the subject thus: "Fear
1 Gen. iii. 17, 18. ^ Zech. xiv. 4. = Habak. iii. 3-6. * lb. verso 3.
» Nahum i. 3-5. » llabak.iii. 6. ' Zech. xiv. 4, 5. « Compare Rev. x. 7, with x v. 1, 6-8 ; xvi.
» Rev. vi. 12. «" lb. verse 18. » lb. verse 20.
212 SECOND COMING OF CHRIST.
not, land: be glad and rejoice: for the Lord will do great
things. ... I will restore to you the years that the locust hath
eaten, the canker-worm, and the catterpillar, and the palmer-
worm, my great army which I sent among you." And, these
destroying hosts of insects heing removed, " the Lord will
answer and say unto his people. Behold, I will send you corn,
and wine, and oil, and ye shall be satisfied therewith. Be not
afraid, ye beasts of the field; for the pastures of the wilderness
do spring :" also, "the tree beareth her fruit, the fig-tree and the
Tine do yield their strength. And the floors are full of wheat,
and the fats shall ovei-flow with wine and oil."' And again:
" It shall come to pass in that day, that the mountains shall drop
down with new wine, and the hills shall flow with milk, and all
the rivers shall flow with waters, and a fountain shall go forth of
the house of the Lord, and shall water the valley of Chittim."''
So also EzEKiEL : " And I will make them and the place about my
hill a blessing ; and I will cause the shower to come down in his
season ; there shall be showers of blessings." ^ And Isaiah :
"Instead of the thorn shall come up the fir-tree, and instead of
the briar shall come up the myrtle-tree ; and it shall be to the
Lord for a name, for an everlasting sign that shall not be cut
off." * And again, " I will plant in the wilderness the cedar, the
shittah-tree, and the pine and the box together ; that they may
see, and know, and consider, and understand together, that the
hand of the Lord hath done this, and the Holy One of Israel hath
created it."* Yea, "the wilderness and tlie solitary place shall
be glad for them ; the desert shall rejoice and blossom as the rose.
It shall blossom abundantly, and rejoice even Avith joy and singing :
the glory of Lebanon shall be given unto it ; the excellency of
Carmel and Sharon : they shall see the glory of the Lord, and the
excellency of our God." ^ " The glory of Lebanon shall come unto
thee, the fir-tree, the pine-tree, and the box together, to beautify
the place of my sanctuary; and ItcillmaTce the place of my feet
glorious.'''' '' Yes, then shall be realized to the saved nations in
the flesh, that glorious vision of prophecy, "77«e eai'th shall yield
her increase^ and God, even our own God, shall bless us.''^^ For,
" Behold, the days come, saith the Lord, that the ploughman
shall overtake the reaper, and the treader of grapes him that
» Joel ii. 21-24. « lb. iii. 18. ^ Ezek. xssiv. 26. ■• Isa. Iv. 13.
5 lb. xli. 19, 20. « Isa. ^ lb. Ix. 13.
THE LAST CONFLAGRATION POST-MILLENNIAL. 213
soweth the seed ; and the mountains shall drop wine, and the
hills shall melt; and I will bring again the captivity of my
people Israel, and they shall build the waste cities, and inhahit
them; and they shall ^^an^ vineyards, and drink the wine thereof ;
they shall also make gardens, and eat the fruit of them." ' For
" the seed shall be prosperous ; the vine shall give her fruit, and
the ground shall give her increase, and the heavens shall give her
dew : and I will cause the remnant of the people," both Jeicish
and Gentile, " to possess all these things." -
And, finally. The earth and its surrounding atmosphere or
heaven being thus restored to their original salubrity and fruit-
fulness, the prophet Ezekiel declares that " the people shall say,
This laud that was desolate, is become the garden of Eden, and
the desert lihe the garden of the Lord : joy and gladness shall be
found therein, thanksgiving, and the voice of melody." ^
Thus much then in reference to the state or condition of the
earth and heavens as adapted to the millennial era, produced, as
we have seen, by a class. of physical agencies, neither of which
involves the impossibility of man's occupancy of the earth during
their respective i:)rocesses. Let us now proceed, therefore, to
compare,
Second, " the new heavens and oieio earth " in the prophecy
of Isaiah Ixv. 17 and Ixvi. 22, with tliat of St. John, Rev. xxi.
1-5. Now, it is by confounding theSe passages, as though they
referred to one and the same state or condition of the earth
during the millennial era, that has betrayed those writers already
alluded to, into the adoption of the false theory, that the universal
conflagration of the earth is j^re -millennial. Doubtless, St. Peter's
words, 2 Pet. iii. 13, " We, according to his promise, look for new
heavens and a new earth wherein dwelleth righteousness," refer
to the prophecies of Isaiah as above, they being the only passages
in the Old Testament where such- a " promise " is recorded. But,
a due examination of the passages in Isaiah will show, that his
statements of " the new heavens and n6w earth which God will
create," are accompanied with circumstances furnishing unques-
tionable evidence that he refers, not to the everlasting state, but
to the ynillennial era. In other words, that " the new heavens •
and earth " of which he speaks, as a matter of " promise," are
typical of, or bear a resemblance to, those of St. Peter and
1 AmOB ix. 13, 14. 2 Zech. viil. 12. " Ezek. xxxvi. 35 and Isa. li. 3.
214: SECOND COMING OF CHKIST.
St. John. Hence his expository addition of their meaning in
chap. Ixv. 18: "But be glad and rejoice forever in that which
I create ; for, behold, I create Jerusalem a rejoicing, and. her
people a joy." The evident meaning here is, that the j^hysical
constitution of the earth and the moral condition of its in-
habitants will both have undergone such a " renovation,^'' that,
compared with the " former " state of things under the curse of
sin, " they will not be remembered nor come into mind." This
is further evident from chap, Ixvi. 22-24 : " 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 7iame remain.
And it shall cortbe to pass, that from one new moon to another,
and from one sabbath to another " — agi*eeably to the covenant
made with Naah — " shall all flesh come and worship before me,
saith the Lord. And they shall go forth, and looJc upon the car'
casses of the men that have transgressed against me : for their
worm shall not die, neither shall their flre be quenched ; and they
shall be an abhorring unto all flesh." Circumstances these, I
repeat, totally incompatible with the " new heavens and new
earth " state of St. Peter and St. John. For, t/ien, the Noahic
covenant with creation Avill have expired. Then, " the city shall
have no need of the siin, neither of the moon, to shine in it : for
the glory of God shall lighten it, and the Lamb shall be the light
thereof. And the nations of the saved shall vmlh in the light of
it ; and the Mngs do bring their glory and honor into it^'' etc. '
Nor this only. For, as the millennial heavens and earth, glorious
as they will be, shall have " fled away," so that " no place shall be
found for them " - — in others words, like a " changed vesture "
shall disappear to be no more seen — so, " God shall then wipe
away all tears from all eyes ; and there shall be no more death,
neither sorrow, nor crying, neither shall there be any more pain :
for the former things^'' that is, as they were either before or
during the millennial era, " shall have passed away.'''''^
To conclude. The agency to be employed in effecting this
last act of almighty power in the regenerating of the heavens and
the earth, viz., " fiee," will be found to differ both in nature and
extent, compared with the other. St. Peter, speaking of the ^jro-
cess by which this work shall be consummated, says : " The hear
vens shall pass away with a great noise, and the elements shall
' Rev. xxi. 23, 24. -' lb. sx. 11. ^ See Note B.
THE LAST CONFLAGRATION POST-MILLENNIAL. 215
melt with fervent heat ; the earth also, and the works that are
therein, shall be burned tijx'" (2 Pet. iii. 10.)
Now, if it be asked, " Hoio this mighty work is to be cifect-
ed ? " we answer, by the ^;os^millennial universal conflagration.
If it be again demanded, " But hoio is the conflagration to take
place ? " we answer : that it will be under those same general
laws of nature, by which they were first created and destroyed
by loater. By this we do not mean a natural, in the sense of an
atheistic, stoical fatality. No. The causes will be natural ; but
the applicaUo7i of them is from a Higher Hand. " Fire " is the
standing agent in God's hand, as we have seen, for the accom-
plishment of his purposes of vengeance on that world which,
under every dispensation, has by sinful creaturehood been sub-
jected to his just displeasure. A new occasion for the display of
that vengeance Avill have been furnished by the ^>os^-millennial
" Gog and Magog " apostasy. ^ And, the time — that is, at the
close of the thousand-years " day of the Lord " — having at length
come, it will be found that there is wo icant of fuel to dissolve
this mighty fabric !
1. Penetrate the bowels of the earth, and there behold the
exhaustless stores of fossil coal. See from this fact the evidence
of the predisposition of the earth i7iternally, through the medium
of her long pent-up fires, to a conflagration, by the effects pro-
duced from its central candescent heat on matter which is com-
bustible, and which seeks to disgorge its mass of burning lava by
the creation of volcanic eruptions. In addition to this, behold,
externally^ scattered over all parts of the earth, and particulaly in
the regions of the Mediterranean Sea, burning volcanic moun-
tains — ^tna, Vesuvius, etc. ; yea, and some, of which H^ecla is
the principal, even lying v/ithin the polar circle, in Iceland ! And
to these agencies you may add those numerous lakes of pitch and
brimstone^ together with oily liquors dispersed in several parts of
tlie earth (whence our modern wells of oil ?) ; and a-11 its vegcr
table productions, as trees, and grass, and shrubs, and such like ;
which last, brought under the influence of drought, immediately
preceding tliis final catastrophe, will be rendered the more com-
bustible. Then, also, we must not overlook the predicted earth-
quakes^ which are immediately to precede and prepare the way
for the conflagration, by cracking, and rending, and tearing open
216 SECOND COMING OF CHKI8T,
its outer crust, that its flames may feed upon its inner vitals.
Nor should Ave forget, in this connection, to add the agency of the
angel hosts, of which those sent for the destruction of Sodom and
Gomorrha may be viewed as a type.
To all this, however, it is virged hy some, that the immense
body of water within, and the vast oceans on the surface of, the
earth, form insuparable barriers to its destruction by " fire." To
this it might be sufiicient to reply : that we have God's word
for it, that the present earth and heavens are " reserved unto fire,
to be burned up." But to this we add, by way of refutation of
the above cavil, that water, being composed of two elements,
oxygen and hydrogen, united by the laws of chemical affinity, it is
only necessary to suspend these laws by the fiat of the Almighty,
to render it the most poioerfid agent of either or all the others
combined, to accomplish that end. It is the vexy nature of
oxygen to promote combustion ; in other words, to produce and
support the element of " fire : " while the other constituent of
water, viz., hydrogen, is the most comhustiUe substance in nature.
We repeat, therefore, divorce those chemical laws which unite
them in an aqueous state, and the vast bodies of water both in-
side and outside the earth, would at once become a source of com-
bustion commensurate with their extent.
Nor must I here omit, in conclusion, to add, that Mr. Boyle,
one of the most profound and judicious naturalists in the scientific
world, declares, on the authority of an experiment made by him-
self, that VMter is ultimately convertible into oil and into . . .
" FIEE."
Thus, then, we submit — The objection of the joos^milleunialist
to the second personal coming of Christ as ^re-millennial, as
founded upon the erroneous hyi^othesis that the final conflagra-
tion of the earth is jore-millennial, is fully met and answered by
the evidence above adduced, in proof that that event is ^oos^mil-
lennial. One of two alternatives, therefore, is left to him. Either,
first, to refute our arguments showing the marked distinction be-
tween the " new heavens and earth" state of Isaiah during the
Millennial Era, as contrasted with the eternal " New heavens and
earth " state of St. Peter and St. John ; or, second, to admit the
compatibility of the second personal coming of Christ as pre-TQS\.-
lennial, with those physical and moral changes that are to trans-
pire " at his coming."
PART III
An Examination of the Question — Will the Second Coming of
Christy as an evetit still future, consist of an Allegorical or
Spiritual Coming, or loill it he literally a Corporeal or Personal
Coming ; and will it he Pre- or Post-Millennial? — Scriptu-
rally and Philosophically Considered.
Having thus disposed of the question, Is the universal con-
flagration of the earth pre- or post-millennial ? Ave now resume the
discussion of this fourth theory in connection with the
THIRD THESIS.
THIS THESIS ALLEGES THAT, AS THE IDEA OP A KINGDOM INVOLVES
THE PRESENCE AND REIGN OF A KING ; SO, THROUGHOUT THE
PROLONGED PERIOD OP " THE TIMES OP THE GENTILES," ON-
WARD TO THE END OF THE MILLENNIUM, IT INSISTS THAT
CHRIST HAS REIGNED, AND WILL CONTINUE TO REIGN OVER
THIS KINGDOM OR CHURCH AFTER AN INVISIBLE OR SPIRITUAL
MANNER.
Before going on, it may be well briefly to recapitulate the
ground over Avhich we have already passed. We have presented
to the reader in Part I. an abstract scriptural view of the second
coming of Christ, in its doctrinal and practical aspects. In Part
II. we have considered the question : Is the second personal com-
ing of Christ an event past or future? We have examined at
length the four popular theories resj)ecting it, namely :
I. That which alleges that all the prophecies which point to
that event, in its relation to and connection with the two houses
218 SECOND COMING OF CHEIST,
of Judah and Israel, were fulfilled by the return of the Jews from
the Babylonish captivity.
II. That which alleges that all the prophecies in reference to
the second coming of Christ and the establishment of His king-
dom in the world, were verified by the judgments inflicted upon
the Jewish nation and polity, at the destruction of Jerusalem hy
the Bomans under Titus, in A. d. 70.
III. That which alleges that the same prophecies were verified
in the overthrow of Paganism and the establishment of Christian-
ity in the Roman empire, under Constantine the Great, in a. d.
323. And,
IV. That which alleges that the prophecies relating to the
kingdom of heaven and the reign of Christ on earth, refer to the
first introduction and establishment of the Christian Church ; the
dispensation of which is to merge into, form a j)art, and end at
the close of, the millennial state. It also makes the Christian
Church identical with " the kingdom of heaven," " of God," of
" the Son of Man," etc. ; and afiirms Christ's spiritual reign in and
over it from the beginning to the end of time at the close of the
millennial era : when, they say, Christ will ^:»erso7ia% oppG<^'>' at
the judgment-day, and simultaneously raise from the dead both
the righteous and the wicked, when the former shall be rewarded
and the latter punished, etc.
Now, we claim to have candidly weighed both the scriptural
arguments and facts adduced in the support of these several
theories (with the exception of that part of the Fourth Theory
which alleges the spiritual reign of Christ in and over the Chris-
tian Church and the millennial era as a Jcijig, down to the end of
time), and to have proved their fallacy.
But, the arguments and facts adduced by us thus far, we have
designed to be taken simply in the way of deduction or inference,
reserving the more direct proofs to that end, for the important sub-
jects which remain to be discussed in Part III. of this treatise.
We now, therefore, enter upon a discussion of the topics
connected with this important branch of the subject in hand.
This embraces an examination of the question : Will the sec-
ond coming of Christ consist of an allegorical or spiritual coming,
or will it consist of a literally corporeal or personal coming ? and
involving along with it the question : Is that event to be pre- or
post-millennial ?
THE CHURCH AND KINGDOM OF CHEIST NOT IDENTICAL. 219
Wer here join issue with the advocates of the Fourth Theory,
as above, who, in their third thesis, allege,
That, as the idea of a kingdom involves the presence and reign
of a king; so, thro"flghout the prolonged period of "the times of
the Gentile-s " onward to the end of the millennium, they insist
that Christ has reigned, and that He will continue to reign over
His Church, Christian and millennial, after an invisible or spiritual
manner ; and hence affirm that His second personal coming will
be ^osi^-millennial.
The subjects of remark relating to this thesis will be ranged
under the following sections :
SECTION I.
an examination of the alleged identity of the christian
church with " the kingdom of heaven," etc. ; and of
Christ's spiritual reign over it as king.
This is a subject of momentous import. It involves a correct
interpretation and application of all those prophecies of the Old
and New Testaments in connection with the phraseology, "the
kingdom of God ; " " the kingdom of heaven ; " " the kingdom of
the Son of Man," etc. The question regarding them is this :
Are i\iQ phrases, " the kingdom of God," etc., and the Christian
Church, or "Church of God," used interchangeably in the Scrip-
tures to denote the same thing ?
We answer emphatically, They are not. True, they may exist
in alliance with each other, but are nevertheless entirely separate
and distinct. Where such a union exists in its purest and most i)er-
fect form, as under and during the original theocracy of Israel, the
kingdom, with its sovereign, administers laws to, governs, and
protects the Church, as its loyal subjects. But, if they revolt
against their sovereign, and drive him into exile, and set up a
usurper in his place, while the Church continues to exist, the
original theocracy, for the time, ceases to be, until it is again re-
stored. Thus it was with the Israelitish Church State in the
time of Samuel, when she abjured the theocracy and set up an
earth-born rival in the place of God. Hence, saith He to Samuel,
"they have not rejected thee, but they have rejected me, that
I should not be Icing over them^'' ' Hence, too, though " God
220 SECOND COMING OF CHEIST.
gave them a king in his anger," viz., Saul, " and took him away
in his wrath," ' and caused David to be anointed in his place, and
appointed a succession of kings in the line of descent from him,
that arrangement was not a restoration of the original theocracy ;
but, David being of the tribe of Judah, the design of it was, to
lay a foundation to that end, to be accomplished in due time in
the person of David's royal son, the Messiah.
And so, Avhen John the Baptist entered upon his mission as
the harbinger of Messiah, he found the Jewish nation, politically^
tributary to the Roman power. Yet the Jewish Church State ex-
isted, and to them he preached, " Repent ye, for the kingdom of
heaven," or the restoration of the original theocracy, " is at
handy Also, our blessed Lord, on entering upon His public min-
istry, presented Himself to the same Church, and took up the
same theme with that of John, " Repent ye, for the kingdom of
heaven is at handy Yea, more. He actually declared Himself
to be their King, the long-expected Messiah, And the nation being
thrown upon their own responsibility in accepting or rejecting
Him as such, we are not saying more than the truth to affii-m,
that, if they woidd, Messiah had then restored the original the-
ocracy to them. Yea, it was their bounden duty to have done so ;
just on the same principle that it is the bounden duty of every
man to render perfect obedience to the law of God. But, as in
this latter case, so with them. As " the cai-nal mind is enmity
against God, is not subject to his law, neither indeed can be : " *
so we read, though Messiah "came to his own" Avorld, "yet his
own " people, the Jews, " received Him not^'' ^ but rejected and cru-
cified Him !
We see, then, from this, that during the personal ministry of
Christ at His^rs^ advent to the Jewish nation, the original the-
ocracy, or " kingdom of God," was not then restored. Still, the
Church did not cease to exist.
But, it may be asked, Was not "the kingdom of God" re-
stored or " set up " immediately after the ascension of our Lord ?
and if so, does not this make it certain that " the kingdom of
God," or of " heaven," and the Christian Church, are one and the
same.'
This is the popularly received view of the Christian Church
of this day. . The prevailing theory on this subject is, that " the
1 Hosea xiii. 11. * Rom. viii. 7. = John i. IL
THE CnURCn AND KINGDOM OF CHRIST NOT IDENTICAL, 221
kingdom of God," oi- tlie Church, is a spiritual establishment.
And this on the ground, that our blessed Lord declared to the
unbelieving Jewish nation that " the kingdom of God should be
taken from them, and be given to a people " (the Gentiles) who
should " bring forth the fruits thereof" ' Also that St. Paul said
to them, " Seeing ye put these things from you, and judge your-
selves unworthy of everlasting life, 7o, ice turn to the Gentiles.'''' *
The objection amounts, in other words, to the assertion, " that
Christ is noio reigning as king in His own proper kingdom ; and
that this kingdom formally commenced on His ascension to the
right hand of God, and that it will continue unchanged, both in
character and form, till the end of the millennial age." In
support of this theory, w^e are reminded that Christ and his
apostles spoke of the " kingdom of God " or of " heaven " as at
hand ; as about to he established, etc. ; and that the apostles,
immediately after Christ's ascension, represent it as actually
set up, etc.
A formidable array of objections these, to the views we have
advocated of " the kingdom of heaven " as still future ! The im-
l^ortance of the subject will require an examination into the
import of the j)rincipal passages resorted to by our opponents
in the suj^port of their theory.
And here permit me to explain, in the outset, that we by no
means object to the sentiment so generally expressed, so to speak,
in the sermons and psalmody throughout Christendom, that
" Christ reigns in the hearts of his believing people." Undoubted-
ly He does ; but the figurative use of the word " reign," in such
an application of it as this, is no authority for displacing the
true, scriptural doctrine of Christ's kingdom, as contradiS'
tinguished from that chui-ch state under this dispensation, into
which the predestined subjects of it are '■^gathered out of (or from
among) the Gentiles," and prepared spiritually for their final ad-
mission into it-as future.
Hence, the i)resent church state is called in the New Testa-
ment "the kingdom of heaven i?i mystery z"*^ that is, it is that
period during w^hich God by his Spirit eflectually calls, and en-
lightens, and regenerates, and justifies, and sanctifies his cliosen
people, in order to render them mete for their ultimate introduc-
tion into the everlasting kingdom of our Lord and Saviour Jesus
» Matt, xxi, 43. "^ Acts xiii, 46.
222 SECOND COMING OF CHRIST.
Christ, at its manifestation. Thus St. Paul : " For the earnest
expectation of the creature loaiteth for the manifestation of the sons
of God. . . . And not only they, but ourselves also, which have the
first-fruits of the spirit, even we ourselves groan within ourselves,
waiting for the adoption, to wit, the redemption of our body." ' This,
of itself, might be taken as decisive of the point at issue ; for it
teaches us, that it is only in resurrection, that the Church is to be
admitted to the possession of the kingdom. No, it is not Christ
personally, but it is the Divine Paraclete, the " Comforter," the
Holy Spirit, dispensed by Him to the Church on the day of Pen-
tecost, ?oAo now '"'•reigns'''' in the hearts of believers. Christ is
now p>ersonaTly absent from the Church ; nor, until He " comes
again " according to His promise to receive her to himself, can He
" reign " over her in His kingdom. A due examination into the
import of the passages already alluded to, will be found to con-
firm this view.
1. The first passage alleged in proof that the Church in its
present state constitutes the spiritual kingdom over which Christ
is said to " reign," is the following, John xviii. 36 : " My king-
dom is not of this loorlcl : if my kingdom were of this world,
then would my servants fight, that I should not be delivered to
the Jews : but noio is my kingdom not from hencey
The difficulty in understanding this passage lies in the Greek
words KocTjxo^ (world) and vw (now). The Koa-fxa? (world) here,
evidently means tlie aggregate population of the earth. But,
there is another Greek word mistranslated " world," viz., aiW, in
the passage, " Lo, I am with you alway, even unto the end of
the (aiuJvos) worlds It should have been age or dispensation.
Thus, Koa-fxo'i refers to the people ; aMvo?, to the age, or period of
time, when the people lived. The passage in question was
Christ's reply to Pilate, " Art thou the king of the Jews ? " And
when our Lord said, " My kingdom is not of this world," and
also added, "but (vw) now is my kingdom not from hence;" and
Pilate asked him the second time, " Art thou a king, then ? "
Jesus answered him, Thou sayest that I am a king ; " that is, it
is so ; J am a king : " to this end was I born, and for this cause
came I into the (koct/aos) world," etc., i. e., to the Jewish and Gen-
tile world, " that I should bear witness unto the truth." And, for
this reason, as Peter and John declared, " both Herod and Pontius
' Rom. viii. 23.
THE CHURCH AND KINGDOJt OF CHRIST NOT IDENTICAL. 223
Pilate, witli the Gentiles, and the jDeople of Israel," ' conspired to
put him to death. Proof this, that " His kingdom was not o/this
world," — not only, that is, it is not composed of men (the collec-
tive body of mankind) now dwelling on the earth ; for if this
were so, " then would my servants fight, that I should not be
delivered to the Jews ; " but, as " My kingdom is not {yw) 7iow
from hence," — that is, does not now take its commencement
(ivTevOei') from hence, or from this point of time, it is still future.
In a word, it is as though Christ had said to Pilate, " My kingdom
is not " of the " generation of vipers," Jewish and Gentile, of
this age : nevertheless, though not of this Kocrixo<;, it will be on
this earth, agreeably to the declaration of Daniel, chap. vii. 27,
that the kingdom of Messiah, when " set up," * will be " under the
whole heaven ;'" and also of St. John, Rev. xi. 15, that the king-
doms of this (koct/xos) world are (or will) hecome the kingdom of
our Lord and of his Christ." We pass to another passage :
2. " The kingdom of God is within you.'''' ^ Positive evidence
this, it is alleged, tliat Christ's spiritual kingdom, the Church,
then existed ; or how could it be said to have been " within " those
whom he addressed ? But who, pray, were these ? Not his
disciples, but the Pharisees.*^ And was it " within " them, suppose
you, that this spiritual kingdom was set up ? Nor this only.
For, if this be so, then it follows, that Joseph of Arimathea, who
was at this very time " waiting for the kingdom of God," ^ was
without this inward grace ! To escape this dilemma, several
eminent writers ^ render evros v/xwr, not within, but among you.
But, that our Lord was not speaking of his kingdom as then
present, but future, is evident from the fact that he hei-e speaks
of two events which must take place before his kingdom could be
established. The first was, that he must " suffer many things, and
be rejected of that generation ; " ' and the second, that His future
personal advent would be preceded, " not with observation^'' or
that fixed, attentive, and prolonged expectation of a coming
event of which we know nothing as to either how or where,'
whether at Bethlehem, Jerusalem, or Galilee ; but, " as the
lightning that lighteneth out of one part under heaven
shineth unto another part under heaven, so should the coming of
1 Acts iv. 27. 2 Dan. ii. a Luke xvii. 21. < lb. verses 20, 2L
• Mark xv. 43. • Bez.-i, Grotins, Doddridge, Whitby, Macknight, and a host of others.
' Compare Luke xvii. 25 with chap. xv. 43. » gee Luke xvii. 21-23.
224 SECOND COMING OF CHKIST.
the Son of Man be." ' That is, it shall be both instantaneous and
irresistible. Then, in the next place,
3. We are referred to that class of passages which speak of
Christ's kingdom as " nigh at hand " — " even at the doors^"* ^ etc.
Granted. But this is equally true of other events, e. g., " The
Lord is at hand " ^ — " The coming of the Lord draweth nigh " * —
" The end of all things is at hand," ^ etc., which all Christians
admit and know are still future. And, as there can be no king-
dom without a king, it follows, that as Christ has not yet re-
turned, " the kingdom" has not yet been " set up?''
4. But, we are also reminded of other passages which speak
of Christ's kingdom, as about to he established, that is, during the
apostolic age. Such as.
The declaration of the angel to Mary: "And the Lord God
shall give unto Him (Christ) the throne of His father David," ^
etc... To this ^ I'eply, first, that the above angelic prophecy illy
applies to the popular notion of Christ's kingdom as being spirit-
ual ; for, during the time of Christ and his apostles, the Davidic
throne was a delegated earthly monarchy. Besides, it had been,
and was then, utterly supplanted by the Roman Csesars. But
second, Jehovah had made oath to David, that He would raise up
his seed after him, that is, Messiah, to sit upon his throne, which
should be established forevermore? Hence David, being a pro-
phet, in view of the oath made to him, "that of the fruit of his
loins according to the flesh, God would raise up Christ to sit on
his throne, he spake of the resurrection of Christ," ^ etc. But
third, the Davidic throne as above was not restored immediately
after the resurrection. For Christ, after forty days, ascended to
heaven, and sat down on His Father'' s throne^ whither " David is
not yet ascended." '" No, brethren, David's throne is still " fallen
down;"" nor will it be reerected, until Christ returns from heav-
en, wearing His "many crowns."'*
5. Another alleged passage to the same end, is that wherein
Christ says to his disciples, "There be some standing here which
shall not taste of death, till they have seen the kingdom of God
come with power." This, our opponents affirm, was verified by
the descent of the Holy Ghost upon the assembled disciples on
1 Luke xvii. 24. = Matt. iii. 2, iv. 17, x. 7 ; and Mark i. 15 ; Matt. xxiv. 33.
3 PhiL iv. 5. ■• James v. 8. ^ i Pet. iv. 7. ^ Luke i. 32, 33.
' 1 Chron. xvii. 11-15. « ^ets ii. 30, 31. » Rev. iii. 21.
1" Acts ii. 34. " Amos ix. 11 ; Acts xv. 10. '^ Rev. xix. 12.
THESE TWO ERAS NOT IDENTICAL. 225
the day of Pentecost,' when, they say, the spiritual " kingdom of
Christ," or the Church, Avas estaWished. Again we repeat : No,
brethren, the Church existed before. That event was a fulfilment
of the promise of Christ to his disconsolate disciples when He
was about to leave them: "I will send you another comforter. . . .
even the Spirit of truth^'' " etc. And this, in accordance with the
prophecy of Joel : "And it shall come to pass in the last days^
saith God, I will pour out my Spirit upon all flesh . . . and I will
show wonders in heaven above, and signs in the earth beneath ;
blood, and fire, and vapor of smoke : the sun shall be turned into
darkness, and the moon into blood, before that great and terrible
day of the Lord come,"** etc. But, surely, these latter " wonders "
and " signs " did not transpire at the time of the efi*usion of the
Spirit on the day of Pentecost. For, that efilision of the Spirit
did not descend upon " all flesh " at that time. It was confined
to the apostles and disciples, and on those believers upon whom
they conferred it. That, therefore, was but an inchoate or flrst
fulfilment of the prophecy of Joel. Hence the true and only
consistent meaning of this j^assage. It refers to a visible earnest
and specimen of the kingdom of heaven as yet future. Accord-
ingly, three of the Evangelists who record it, speak of it in imme-
diate connection with the account given, that eight days after
this saying, " Jesus took Peter, James, and John into a mountain
apart, and was transflgured before them," etc., together with the
appearance to them of Moses and Elias talking with him.^ Here
we have a complete pattern of the coming kingdom. Christ,
transfigured in His glorified humanity, together with Moses as
the representative of the raised dead in Christ, and Elias of the
living saints who shall be changed and glorified at His second
appearing.^ And, what is decisive of this matter is, that St.
Peter, who was one of the three, calls this very transaction " the
power and coming of our Lord Jesus Christ ; " that is, it was an
earnest or pattern of His final coming, the " majesty " of which,
he says, he was an " eye-witness of, when he was ^cith Him in the
mount.'''' * We pass to another passage.
6. It occurs in connection with the institution of the last sup-
per, when our Lord said, " I will no more eat thereof, until it is
» Acts ii. 1-4. 2 John xiv. 1-4, and verses 16, 17. ^ ^ots ii. 16-20.
* Compare Matt. xvi. 27, 28, with xvii. 1-3 ; Luke ix. 27 with v. 28 ; Mark ix. 1 with v. 2.
6 1 ThesB. iv. 13-18. » 2 Pet. i. 16-18.
15
226 SECOND COMING OF CHRIST.
fulfilled in the Jdngdom of God ;''"' and also, "I will not drink
of the fruit of the vine, until the kingdom of God shall comeP '
These passages, it is alleged, prove that the spiritual kingdom of
God was about to be established in the time oi Christ. But,
surely, such expositors must have overlooked several important
facts in this connection, the first of which is, the design of the
institution of the Christian " passover," or last supper, as set forth
by St. Paul, which was, that it was to be a standing memorial of
Christ's passion, while personally absent from the Church. Hence
the command : " Do this in remembrance oV me. . . . For as
often as ye eat this bread, and drink this cup, ye do show the
Lord's death till He coine!''' '' A second fact overlooked by them
is this, viz., that at the institution of the last supper, Jesus said to
His disciples, " I will not drink henceforth of the fruit of the vine,
until that day when I drink it new with you in my Father's king-
dom." ' And when, pray, is that to be ? The answer is, not until
the twelve apostles shall be admitted to " eat and drink at Christ's
table in His kingdom, and sit on thrones judging the twelve
tribes of Israel." * Yea, more. Not until the " many " besides
them shall come from the east and west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven.'''' ^ I
repeat: then, and not until then, will Christ celebrate His "pass-
over " anew with His chosen folloAvers. For, then " the tabernacle
of God shall lie icith m,en, and He shall dwell with them, and they
shall be His people." ^ We now pass to a number of passages
which are alleged to speak of the kingdom of heaven as already
set up. For example, those words of Christ :
v. "If I cast out devils" (demons) "by the Spirit of God,
then the kingdom of God is come unto you.'''' ' All that is neces-
sary to say by way of reply, is this : these words were spoken in
the very same year in which the kingdom of God was declared to
be " nigh," as " at hand," and " even at the doors," etc. ; and also
about the time when the disciples were taught to pray, " Thy
kingdom come ; " ^ which shows it to have been still future. Nor
was this prayer answered by the setting up of the kingdom at any
time hefore the crucifixion ; nay, nor after the resurrection. For,
to the question of the disciples to the risen Saviour, " Lord, wilt
Lnbe xxii.
15-18.
2 1 Cor. xi.
23-26.
See also Luke ;
xxii. 19, 20 ;
Matt.
xxvi. 26-28 ;
Markxiv,
, 22-24.
a Mdtt. xxvi,
,29.
* Luke xxii
. 28-30.
» Rev. xxi. 3.
«Rev.
xxi.
3.
7 Matt.
xii. 28.
e Matt, vi
1.10.
THESE TWO ERAS NOT IDENTICAL. 227
tlion at this time restore the kingdom to Israel ? He said unto
them," — not, mark, the kingdom never will be restoi-ed thus, but
— " it is not for you to know the times or the seasons which the
Father hath jjut in his own power." ' Clearly, therefore, this
passage must be understood of that dispensation — " the kingdom
of God in mystery " — which is to prepare the way for its final es-
tablishment. Another passage :
8. " The Son of Man shall send forth his angels, and they shall
gather out of his Jcingdom all things which offend, and which do
iniquity." * Ergo, it is affirmed, this must refer to the veritable
" kingdom of God," or the Christian Church. We reply : this
passage occurs in the parable of the sower and the seed. It is
here to be specially borne in mind, (see the 36th to the 40th
verses of this chapter), that our Lord interj^rets all the parts of this
parable. " The field " in which the seed, good and bad, is " sown,"
He tells us, " is the (/cocr/^o?) loorld.^^ That is, as we have already
explained, the inhabitants dwelling on the earth during the dis-
pensation of " the kingdom of God " in " mystery.'''' Accordingly,
in this kingdom, while it lasts, " the good seed," which denotes
" the children of the kingdom," and which was sown by " the Son
of Man ; " and " the tares," which were sown by the " enemy," i. e.,
the " Devil," and which denote " the children of the wicked one,"
"both grow together until" — when? '■^ until the harvest^'' which
Christ interprets to mean "the end of" — what? Now mark
here. Not the end of the koctvos or world of mankind, as in verse
38, but the end of the amvos, i. e., the age or dispensation under
and during which mankind have enjoyed the advantages of a
preached gospel, as in verse 40.
And now observe. The " harvest " in this parable points us
to that " great day of the Lord," called " the day of judgment^
But I pray you to mark here, that neither in this parable, nor in
that of the ten talents, or ten pounds, or of the di-ag-net — all of
which were given to illustrate the conduct of mankind during
this dispensation in accepting or rejecting the gospel offers of
mercy, together with tha final separation between the two classes
at the time of the " harvest," — I repeat : I pray you to mark here,
that not one word is said about the resurrection and judgment of
the dead. True, a resurrection will have taken place. But it will
be confined to those who " have a part inihe first resurrection f '
' Acts i. 6-7. 2 Matt. xiii. 41. ^ Rev. sx. 1-5.
228 SECOND COMING OF CHRIST.
those who " sleej) in Christ," ' and with whom will be united the
changed and raptured saints, who were " alive and remained unto
the coming of the Lord." " But this event transpires prior to
the visible appearance of Christ as Judge, with His angels, " at
the time of the harvest." The risen and glorified living saints,
St. Paul tells us, " will God hring with Mm " ^ to this very " har-
vest." " For, know ye not," saith he, " that the saints," that is,
as "joint-heirs with Christ," * " shall judge the world? " *
The inevitable conclusion, therefore, is, that " the harvest " in
this parable will consist of the judgment, not of the risen dead,
but of the " quick," that is, of the livirig natio?is at the end of this
aitovos, age or dispensation. These will consist, first, of the coti-
verted nations, both Jewish and Gentile, who, as the saved nations
in the flesh, will be admitted to that restored " dominion " ® in
the earth which was lost by the sin of the first Adam,'' now
wrested forever from the hand of his " serpent " seducer by, and
which thenceforward becomes " the Icingdom of the Son of Man " '
under the whole heaven^ " The other will embrace the antichris'
tian confederacy of the nations whom Christ will " consume by
the Spirit of his mouth, and destroy with the brightness of his
coming." '" Tea, these are they who then " know not God, and
that obey not the gospel of our Lord Jesus Christ ; " and " who
shall be punished with everlasting destruction from the presence
of the Lord, and from the glory of his power." '' Thus, and in no
other way, will be verified the " gathering out of his kingdom of
all things that ofiend, and that do iniquity."
There are several other passages to which we are referred, as
alleged proofs of the same view with that affirmed of the one in
this parable. These are : " He that receiveth not the Jcingdom
of God as a little child shall not enter therein." '^ Another :
" Except a man be born again, he cannot enter into the kingdom
of God^'' " And yet another, which speaks of our being " deliv-
ered from the power of darkness, and translated into the kingdom
of God's dear Son." '* There are also a few more passages similar
to these, e. g. : Matt. vi. 33 ; xi. 11 ; xiii. 11, and verses 24 to 41 ;
52; xix. 12; Luke xviii. 29; 1 Cor. vi. 9, 10; xv. 24; Col. iv.
11 ; and James ii. 5. Li view, however, of the expositions given
* 1 Thess. iv. 13-16. ^ lb. verse 17. = ib. verse 14. •» lb. verse 14. s Rom. vi. 2.
8 Mic. iv. 8. T Gen, iil. 22-24. 8 Col. i. 13. » Dan. vli. 27. i» 2 Thess. ii. 8.
" 2 These, i. 7-9. " Mark x. 15. "s John Ui. 3, 5. " Col. i. 12, 13.
THESE TWO ERAS NOT IDENTICAL. 229
of the preceding passages, demonstrative of the/a?^acy of the pop-
ular view, that " the Church " under this dispensation and " the
kingdom of God " or " of heaven " are owe and the same ; no fur-
ther evidence is necessary to prove that the above passages are
all susceptible of a similar interpretation than the following, than
which it is not possible for language more clearly to set forth the
distinction between the present Church state as " the kingdom of
God " in " mystery^'' 'as contrasted with the future " kingdom of
Christ " in manifestation. Take these two passages from St. Paul
and St. Peter, both of whom, it is presumed it will be allowed,
were in a state of grace. .St. Paul says : " And the Lord shall
deliver me from every evil work, and preserve tne unto his heavenly
kingdom." ' And St. Peter exhorts his brethren, thus : " Where-
fore the rather give diligence to make your calling and election
sure ; for if ye do these things, ye shall never fail : for so," he
adds, " an entrance shall be administered unto you abundantly,
into the everlasting kingdom of our Lord and Saviour Jesus
Christ." " *'
The sum of the matter, then, is this, to v/it : that Christ is
the divinely constituted '■'■Head over all things to the Church,
which is his body," " even that Church which had existed from the
period of the first promise down to His day, and which still exists.
But Christ was also born a king — " the King of the Jews.'''' He
also declared Himself to be such before the bar of Pilate. He,
however, was rejected as a king, and was finally crucified by the
Jews and Gentiles. Ay, envy and malice laid Him in the sepul-
chre of Joseph of Arimathea. But the third day He rises again.
For what purpose ? Was it to set up His kingdom theyi ? Nay,
verily. But, like the exiled nohleman in the parable, who, having
committed his ten pounds to his servants, accompanied with the
command, " Occupy till I come^'' " took his journey into a far
country, to receive a kingdom, and to return,^'' at which time he
called them to a reckoning : so the risen Christ. Having commis-
sioned His ajjostles to go to all nations, and preach the gosj)el
to every creature, as His " witnesses," and " to take out of (or
from among) the Gentiles a people for His name," He ascended,
as an exiled Jcing, to the far-ofi" heavens, there to await, at the hand
of His Father, the investiture of His royal prerogatives, when He
will return with, and set up, His own rightful kingdom, and call
» 2 Tim. iv. 18. ^ 2 Pet. i. 10, 11. = Eph. i. 22.
230 SECOND COMING OF CHRIST.
all His servants to a reckoning for the use or abuse of the talents
committed to their keeping during His prolonged absence from
them.
We affirm, then, readers — and on this point we challenge re-
fiitation — that though Christ is styled " the Head of the Church,"
yet in the New Testament He is nowhere called the ITing of the
Church. It is this circumstance, more than any other, that
stamps the Church of Rome with the brand of an infinitely in-
famous apostasy, in that her long line of pretended popes claim to
be the vicegerents of Christ in His Church as temporal sovereigns!
KI am here reminded, however, that in Rev. xv. 3, Christ is styled
"^Ae King of saints,'''' it is no exception. In the margin it reads,
King of nations. But waiving this: "King of saints''^ is not
" king of the Church.'''' The Jews, before New Testament times,
were called " saints." ' No. He is their King, and as such is or-
dained by the oath of God " to sit on David's throne." And on
this account it is, that He is styled " the minister of the cir-
cumcision for the truth of God, to confirm the promises made unto
the fathers."
But here arises a question, a proper answer to which is funda-
mental to a correct interpretation and application of that j)ortion
of the prophecies now before us. It is this : What is the position
or relation of Israel and Judah to the Church of God under the
Christian dispensation ? An answer to this question renders it
necessary to remind you,
First. That while the Messiah, Jesus, as " the minister of the
circumcision for the truth of God," was the foundation, not only
but the surety and pjledge given to the lineal multitudinous seed
of Abraham, to " confirm the promises made to their fathers ; "
God the Father^ as the Author and Rectoral Head of that covenant,
united Himself to Israel as her husband. This is evident from the
following: "The word of the Lord came to Jeremiah, saying. Go,
and cry in the ears of Jerusalem, saying. Thus saith the Lord ; I
remember thee, the kindness of thy youth, the love of thine es-
pousals, when thou wentest after me in the wilderness, in a land
that was not sown." ^ For, saith He, " I am married unto yoxC''
But, as we have seen, when Israel forsook the Lord, and provoked
the Divine jealousy by her idolatrous practices, the two names,
Lo-ruhamma and Lo-Ammi,'' were applied to her. That is, the
J Dan. vii. 21. = Jer. ii. 2. s ib. iij. 14. 4 Hosoa i. C-9.
THESE TWO ERAS NOT IDENTICAL. 231
Jehovah of Hosts as her husband, ^m^ her away^ by removing her
out of His sight. In other words, she was divorced from Him.
The same hokls true of Judah, who, on account of their "unbe-
lief," as " the natural branches," were hroJcen off " from the good
olive-tree." '
We have showed you, however, that this act of divorcement
against Israel and Judah was not to be perpetual. For God, by
the prophet Hosea, says: "And it shall come to pass in that
day,^'* that is, the day of their restoration, etc., " saith the Lord,
that thou shalt call me IshV (my husband); "and thou shalt
no more call me JBaaW'' (my lord). Yea, saith He, then " will I
betroth thee unto vne forever : yea, I will betroth thee unto me in
righteousness, and in judgment, and in loving kindness, and in
mercies." ^
But, brethren, this is not all. " The King's Son," the Lord
Jesus Christ, must have His hrlde also. Hence it has transpired
that as the literal Israel, to whom the invitation to the marriage
feast of the King's Son was first given, " all with one consent be-
gan to make excuse," and, upon being further urged, finally
'■'■refused to come;'''' the King-Father, in His "wrath," "said to
His servants, The wedding is ready, but they which were bidden
were not worthyy And then was straightway issued the com-
mand : " Go ye therefore into the highways, and as many as ye
shall find, bid to the marriage." And the result was, that " the
wedding was furnished with guests." ^ Now, collateral with this,
is St. Paul's address to the unbelieving Jewish commonwealth :
" Seeing ye put these things from you, and judge yourselves un-
worthy of everlasting life, lo, we turn to the Gentiles.''''
Yes. Thus the Jewish nation, for the time, was set aside.
That is, she was divorced from her former relation to " the King "
as her husband. Not that the Jews were to be totally excluded
from the privileges of the gospel under this dispensation. For,
from the time of St. Paul down to the present day, they have
lived in the midst of it, and, in common with the Gentile nations,
it has been offered to them. So that, in their position or relation
to the Church state under this economy, " Whether Jew or Greek,
barbarian or Scythian, bond or free, they are all one in Chiist." *
But, what is to be specially noted in this connection, is, the
design of this arrangement, according to that " eternal purpose
» Rom. xi. 20. 2 Hosea ii. 19, 20. ' Matt. xxii. 1-10. ■• Col. iii. 11.
232 SECOND COMING OF CIIEIST.
which God purposed in Christ Jesus." ' " Simeon " stated this
when he " declared liow that God did at the first visit the Gentiles,
to take out of" (or from among) " them, a people for His nameP'^
Now these, collectively, constitute that " holy nation, and royal
priesthood, and peculiar people," " who shall finally be presented
unto the liing-Father's " Son," as His elect or redeemed " bride,"
"the Lamb's "wife."* And the marriage nuptials shall be cele-
brated when the " five wise virgins," who denote her, shall hear
the " midnight cry. Behold the Bridegroom cometh, go te
OUT TO MEET HIM."
Having, therefore, in the preceding section, demonstrated, as
we deferentially claim, first, the fallacy of the theory that the
phrases, " the kingdom of God," " the kingdom of heaven," " the
kingdom of the Son of Man," etc., are identical with the Christian
Church and the millennial era ; and, second, having proved that
the second coming of Christ, when it does take place, will be a
literally personal and not a spiritual coming ; we now proceed to
a like direct argument, under
SECTION II.,
DEMONSTRATIVE, THAT THERE IS TO BE NO INTERVENING MILLEN-
NIUM BETWEEN THE SECOND PERSONAL COMING OP CHRIST
AND THE DAY OF JUDGMENT. IN OTHER WORDS, THAT THAT
EVENT, WHEN IT DOES TAKE PLACE, WILL BE PRE- AND NOT
POST-MILLENNIAL.
We shall divide this section into two parts.
PART I.
Direct Scriptural and Historical Proof that tJiere is to he no Inter-
vening Millennium between the Second Personal Coming of
Christ and the Pay of Judgment.
This point, however conclusive as a matter of inference — as de-
rived from the facts and arguments adduced in refutation of the
several theories already examined in opposition to it — we now pro-
ceed, by a direct scriptural argument, to demonstrate,' — that the
second personal coming of Christ, when it does take place, will
be />re-millennial.
We flatter ourself that, with those who receive the teachings
of Holy Scripture as authoritative on the subject, first, of the
> Eph. iii. 11. « Acts. xv. 14 ^ i Pet. ii. 9. « Rev. xxi. 9.
PKOOF THAT IT IS PEE-MILLENKIAL. 233
abstract doctrine of the second personal coming of Christ ; second,
of the f\ict that that event is yet future ; and, third, of the mode
or form in which it is to take place, etc. ; will conclude with us,
that it is " not following cunningly devised fables " to tax their
further indulgence, while we proceed, on the same authority, to
place this matter beyond the reach of further controversy. In-
deed, when we take into account the infinitely momentous inter-
ests at stake in this issue, in reference alike to the Church of God,
to the nations of the earth, and to every living soul, all must
unite, as with one voice, in condemnation of the thought that it is
a matter of indifference^ whether this august event transpires
within ten, or twenty, or fifteen hundred years ! We proceed,
therefore, to a demonstration of this point on its abstract merits,
our first argument being predicated of that notable prophecy of
Daniel, chapter ii, 44, 45 :
" In the days of these hings^ shall the God of Heaven set up a
Icingdom^ ichich shall never he destroyed: and the kingdom shall
not be left to other people, but it shall breaJc in pieces and con-
sume all these kingdoms, and it shall stand forever. Forasmuch as
thou (i. e., Nebuchadnezzar) sawest that the stone was cut out of
the mountain without hands, and that it brake in pieces the iron,
the brass, the clay, the silver, and the gold ; the Great God hath
made known to the king what shall come to pass hereafter: and
the dream is certain, and the interpretation thereof sure."
In order to a proper understanding of this prophecy, we must
here premise,
I. That this vision of the colossal metallic image, taken in
connection with Daniel's interpretation of it, s2Kms the entire
period called in the New Testament, "the times of the Gen-
tiles." ' This period, as was shown in a previous part of this
work,'' commenced with the loss to the Jemsh nation of her in-
dependence under Manasseh, king of Judah, in a. ar, 3480, b. o.
652, and that it ends in A. d. 1868, embracing the whole interval
denoted by the mystical " seven times " of Lev. xxvi. and Dan. iv.
With these also synchronizes the vision of Daniel's four rampant
beasts, chapter vii. 1-8. We observe in the next place,
II. That Daniel's interpretation of this vision teaches us to
look for the final and total extermination of all earth-born mon-
archies, and the restoration of that theocracy under which the
» Luke xxi. 24 ; Rom. xi. 25. * See pages 185, ISO.
234 SECOND COMING OF CHEIST.
Jewish nation was placed prior to the period of Saul. Yes ; not-
withstanding the enormity of their sin in casting off that gov-
ernment ; and though they were destined, as the just punishment
of their iniquity, to be subjected to a long period of the most
cruel oppressions at the hands of those earth-born monarchies
whose rival national jDolity to the government of God they had
adopted under Saul, yet their covenant God gives them the as-
surance, " For the Lord will not forsake his people for his great
name's sake ; because it hath pleased the Lord to make them his
people." ' Hence, in vindicating them against the " rod " of their
oppressors, He declares, that, when " the Desire of nations," i. e.,
the Messianic " stone," " shall come^'' He will " destroy " all those
nations by whom, from generation to generation, they have been
" scattered and peeled," reproached and oppressed. For, " Thus
saith the Lord, To Jacob whom I have chosen, and Israel my ser-
vant, I will surely make a fall end of all nations whither I have
driven thee ; . . . I will make Jerusalem a cup of treinhling to all
nations that are round about ; and on that day I will make Jeru-
salem a burdensome stone to all nations, and they shall be cut in
pieces and broken, though all the people of the earth be gathered
together." "^
But you will ask. Wherefore this ? The answer is, because,
subsequently to their abjuration of their original theocracy under
Saul, who was anointed with oil out of a vial, to indicate the in-
stability and short-lived tenure of the' kingdom of Israel during
his administration, God was graciously pleased to establish the per-
petuity of the Israelic throne in the person of their second king,
David, who was anointed with oil out of a " horn^'' ^ the tenor of
the covenant with whom was, that out " of the fruit of his loins,
according to the flesh, God would raise up Christ to sit on his
throne.'''' *
1. To return now to the prophecy under consideration. The
four metallic comj^artments of the colossal image — the gold, the
silver, the brass, and the iron mingled with clay ; together with
the four corresponding wild beasts of Daniel — the lion, the bear,
the leopard, and the nondescript monster ; taken in connection
with the two little horns, and the ram and he-goat of chapters
vii. and viii., symbolize the foue great Gentile monarchies
that were to bear rule in the earth during " the times of the Gen-
» 1 Sam. xii. 22. ^ Zech. xii. 3. ' 1 Sam. xvi. 1. « Acts ii. SO. Seo also Psalm iL
PROOF THAT IT IS PEE-MILLENNIAL. 235
tiles," viz., the Babylonian, Medo-Persian, Grecian, and Boman :
setting forth also, in reference to this last-named power (the
Roman), the division of that empire into east and west, as denoted
by the two iron legs of the image ; and its subdivision into ten
principalities, as symbolized by the ten toes of the image and
the ten horns of the nondescript beast ; while, on the other
hand, " the little horn " of chap, vii. 8 represents the papal
POWER, and that of chap. viii. 8-12 the Mohammedan imposture.
In the next place,
2. The prophecy points out the destruction of these four Gen-
tile monarchies, together with all those anti-Christian powers
emanating from them, by a certain irresistible agent, called " a
STONE cut out of the mountain without hands," etc. And, in the
last place,
3. The period, when these four monarchies with their de-
pendencies shall be destroyed, is explicitly signified. It is to
take place " in the last days of these Icings,^'' dui-iug the last stage
of their existence. The " stone " smites the image, not on the
head of gold, but on the feet of iron and clay.
Hence we find, that in the Bible, as comprehending the Old
and New Testaments, we are furnished with a prophetic account
of the origin, the career, and final destiny of all the nations of
earth, heathen, Jewish, anti-Christian, and Mohammedan, not
only, but of their j^:)oZ^■<^c'a? and ecclesiastical constitutions, whether
autocratic, despotic, monarchical, or democratic ; or whether
idolatrous. Papal, Mohammedan, Judaic, or Protestant.
It has been well said by the learned Bossuet and Bishop Por-
tens, that these above-named four monarchies "form, as it were, one
vast map of Providential administration, delineated on so large
a scale, and marked with such legible characters, that it cannot
possibly escape our observation ; " and that " this map has been
held up before the eyes of all nations for the space of nearly 3000
years, to confront the feeble cavils of atheism, and to confirm the
scriptural doctrine of a national Providence.'''' Ay, however we
may have overlooked this fact, in the Bible is to be found the
most extensive and complete system of political economy of
which the world can boast !
It is not our purpose, however, to enter into an application of
the above prophetico-symbolic imagery denotive of the rise, etc.,
of these four monarchies, in detail. It must suffice to observe,
236 SECOND COMING OF CHRIST.
that the first three of them, viz., the Assyrio-Babylonian, Medo-
Persiaii, and Grecian, are specifically designated in Scripture^ as
having followed in the order of succession symbolized by the
gold, silver, and brass, and by the lion, bear, and leopard, of
the two visions of Nebuchadnezzar and Daniel. With the simple
remark, therefore, that the term " king and Mngdom " are used
interchangeably to denote the scmie thing, ^ I observe.
That it is evident from Dan. i. 1, that the first empire, of
which Nebuchadnezzar was " king," was the Babylonian ; that is,
he as its sovereign, with unlimited autocratical power, was con-
sidered as representing in his person the kingdom of Babylon.
The same holds true of the second^ the Me-do-Peesian. By com-
paring Dan. V. 1, 2, and verses 28, 30, 31, with chap. vi. 1, it will
be seen that Belshazzar, the son and successor of Nebuchadnezzar,
was king. Now, to this king it was, that the prophet, in inter-
preting the mysterious handwriting on the wall of his palace,
said, " God hath numbered thy kingdom, and finished it ; " and,
" thy kingdom is divided, and given to the Medes and Persians,"
etc. (See also Dan. viii. 20.) So also of the third^ the Geecian.
" The he-goat " of Dan. viii. 5, 8, 21, the projjhet tells us, " is the
king of Grecia, and the great horn that is between his eyes is the
first king," etc., i. e., Alexander. And, in regard to the fourth^
or Roman empire, though it is not specially designated Jyy name
in either of the above visions, yet that it was that which imme-
diately succeeded to the Grecian, is evident from the chronology
of the rise and fall of the first three empires. The Babylonian ex-
isted from B. c. 612 to 538, a period of 74 years; the Medo-Per-
sian, from b. c. 538 to 331, a period of 207 years ; and the Grecian,
from B. c. 331 to 168, a period of 163 years.
Now, at this last-named date, viz., b. c. 168, the Roman em-
pire (as every schoolboy knows), which was founded by Romulus
B. c. 753, came to maturity, and that the last stroke in its course
of conquests consisted of its subversion of Egypt, as the last of
the four divisions of the empire of Alexander, as symbolized by
the four-headed leopard ' of Dan. vii. 6, and the "breaking of the
» For example, compare chap. i. 1 and ii. 37, C8, -with verse 39 : " After thee iKing Nebu-
chadnezzar) ehtiU arise another kingdom inferior to thee," etc.
» At the division of the empire of Alexander, as denoted by the four heada of the
leopard, it -was parcelled out among his four generals thus : Cassander reigned over Mace-
don, Greece, and Epyrus ; Lysimachus over Thrace and Bythinla ; Seleucv^ over Syria; and
Ffolitmy over Egypt, Libya, Arabia, Ccelo-Syria, and Palestine.
PEOOF THAT IT IS PEE-MILLENNIAL. 237
great horn," in the place of which there " came up four notable
horns," chap. viii. 8. But further evidence of this fact will ap-
pear from the following : First, that both Csesar and Augustus
were titles of the Roman emperors ; second, that Judea, being
tributary to the prefecture of Syria when Christ was upon earth,
the chief priests declared, "We have no king but Ccesar;''''^
third, that our blessed Lord himself enforced upon all the in-
junction, " Render therefore unto Caesar the things that are
Cfesar's," '' etc. ; and finally, fourth, that the chief priests and
Pharisees, apprehending the powerful influence which might ac-
crue to Christ from the miracles wrought by Him before the
peoj)Ie, said, " If we let Him alone, all men will believe on Him :
and the Bomaiis shall come, and take away both our place and
nation," I would only add on this subject,
(1.) Thiit the ten toes of the metallic image, and the ten horna
of the fourth or nondescript monster, denoted the subdivision
of the Roman empire into tek ki^tgdoms, vrhich was verified by
the eruption of the Gothic and other barbarous tribes from the
north into the western branch of the empire, and its final division
into the various principalities oi modern Europe. Xoris the mat-
ter of determining which are the ten kingdoms represented by
these symbols, one of mere conjecture. The principle of territorial
division — a principle adopted by Sir Isaac Newton, and sanction-
ed by all the most distinguished interpreters of prophecy of the
present day — will be found to mark them out with almost in-
fallible certainty.
The boundaries of the western empire at the time of which we
now speak, namely, in a. d. 532, were as follows : It extended
toward the west as far as Britain, which was included in it ; to-
ward the south to the Mediterranean ; northward as far as the
Danube and the Rhine ; and eastward to the limits of the German
empire. To these limits, therefore, we are to look for the ten
kingdoms or subdivisions of this once mighty empire.. And
there, accordingly, we find them. They are as follows : 1st, Lom.-
bardy^ the seat of a powerful kingdom ; 2d, Ravenna^ the seat
of the exarch, who reigned over a great part of Italy ; 3d, the
State of Rome, the seat of the empire. To these are added, 4th,
JViaples, and 5th, Tuscany, forming a division of Italy into five
> John xis. 16. * Matt. xsii. 21.
238 SECOND COATING OF CUEIST.
parts. The other five kingdoms are, Gth, Fi'o.nce ; 7th, Austria',
8th, Spain ; 9th, Portugal ; and 10th, Great Britain.
(2.) Now, as there are no other ten kingdoms that can be
named on this principle of a territorial division Avithin the limits
of the Roman empire, we may conclude with certainty that the
above are the identical Jdngdoms, whose destinies are involved in
the prophetic dream of Nebuchadnezzar, and the corresponding
vision of Daniel, But,
(2.) The " little horn " of Dan. vii. 8, 20, 21, 25, etc., all Pro-
testant expositors admit, symbolizes the ecclesiastical and eecle-
siastico-political power of the Papacy. And,
(3.) The " little horn " of Dan. viii. 9-25, which sprang out
of one of the four notable horns of Daniel's he-goat, from the
description given of him, evidently denotes a poAver entirely
separate and distinct from the " little horn " of chap. vii. 8. This
will appear from the fact (without entering further into details)
that the time of the appearance of the power represented by this
"horn," was to be "in the latter'''' period oi the "kingdom" of
one of the "four notable horns" of Alexander's divided empire.
Whereas, the other "little horn came up among the ten horns"
of Daniel's fourth or nondescript beast. Suffice it to say, that
this last " little horn " arose out of the Arabian branch of Ptole-
my's kingdom, that province having fallen to him by the pre-
vious conquests and union of the Arab tribes under Alexander ;
and, that it refers to none other than the great Mohammedan
power, Yemen being the birthplace of the notorious Islam
Impostor. For, though at that time it was a province of the
Persian empire, yet it subsequently formed his own moi-e distant
Arab territory, from which, according to the prophet Daniel,
was seen to issue those hordes of northern and northwestern
Saracens — the "little horn" oi Isla'tnism — which finally "waxed
exceeding great, toward the south, and toward the east, and
toward the pleasant land," i. e., Palestine. Again :
(4.) The career of the Papal " little horn" of Dan. vii. 8, 20,
21, 25, was to prepare the way for the introduction upon the
prophetical platform of another power, viz., Daniel's "wilful
KING," chap. xi. 3, 4, 35-39. The papal " little horn," though
he was to have " a mouth speaking great things," chap. vii. 8, and
was to " speak great words against the Most High," etc., verse
25 ; yet this " wilful king " is to " exalt himself, and magnify
PKOOF THAT IT IS PKE-MILLENNIAL. 239
himseU above every god^'' i. e., the true God as well as the false,
and is to "speak marvellous things against the God of gods^'' and
is to " prosper till the indignation be accomplished^'' etc. Now,
though the Papacy be an antichrist, yet he has never reached this
excess of abomination. This " wilful king," therefore, can be
none other than St. Paul's " wicked," or " the man of sin and son
of perdition," or in other words, the last antichrist, whose coming
{Trapovaia) is after the working of Satan, with all power and signs,
and lying Avonders, and with all deceivableness of unrighteous-
ness in them that perish ; " and " who opposeth and exalteth him-
self ahove 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 Gody
Now, if we except the " little horn " of the Papacy, Dan. vii.
8, 20, 21, 25 ; and the "little horn" of Dan. viii. 9-25, the symbol
of the Turco-Ottoman power of Islamism, and which, at the last
end of the indignation, " is to be broken without hand by the
Prince of princes^'' (see Dan. viii. 19, 25), and whose destruction is
to immediately precede that of the others ; we have in the pro-
phecy before us, the/b^<r m,onarchies denoted by the four metallic
components of the image which is to be smitten hy " the stone cut
out of the mountain without hands," "^V^. the days of these
kings."
Now, then, comes to be considered the point of principal
interest in this discussion. Our text declares the total desteuc-
TiON of these four gigantic monarchies and their ten subdivisions,
hy the power of the Messianic stone, "in the days of these
KINGS," etc.
If, therefore, the mission of the Messianic stone, or the second
coming of Christ, as we have already proved, is still future, it
follows that at the time of that mission, all these four monarchies
and their ten kingdoms must ocGiipy their places on the platform
of the prophetic earth. Otherwise, there is swept away the
entire fabric of the prophetic word, and Christianity is left with-
out a shield of defence against the bold and blasphemous taunt
of the infidel : " Where is the promise of His coming? "
The question then is. Do these foiir monarchies still exist 9
Some affirm that they do not : that they have, one and all, long since
passed away, leaving nought behind them but the historic records
of their former power, magnificence, and territorial extent. Is
this so ? So far from it, " the sacred calendar and great almanac
240 SECOND COMING OF CHEIST.
of prophecy " represent them as extending from the beginning of
the captivity of Israel under Tiglath-Pilezer, ' a. m. 3263, "until
the mystery of God shall be finished^'' when "the kingdoms of
this world," hy the direct agency of the Messianic stone in their
complete overthrow, "shall have become the kingdom of our
Lord and of His Chi-ist." ^
As I would not, however, even seem to palm upon the reader
my ijise dixit as authority in so important a matter, I respectfully
submit the following as a solution of the difficulty in these
premises.
Originally, \hQ first of the above-named monarchies in its geo-
graphical territory, population, and government, was Bcibylonisli.
Under the second dynasty, the territory and population of Medo-
Persia were annexed^ and the government of the two made Medo-
Persian. Under the third, in like manner, the territory and
population of Greece were annexed, and the government of the
three made Grecian. And, under the fourth, the territory and
population were completed by the annexation of Rome, and the
whole made Moman. Tliese therefore form what, for the sake of
distinction, we term the platfork of the prophetical earth.
Nationally and politically, this platform attained its ultimate
(which is its present) dimensions, by the i>rocess of annexation
of the one to the other successively, retaining, throughout, their
national, political, and ecclesiastical characteristics — as signified
by the several symbols which denote them — as so many rods in
God's hand, for the chastisement of the Apostate Church, Judaic
and Chi-istian.
I repeat, thei'efore, that the jDrophetic colossal image of
Nebuchadnezzar now exists in all its parts — gold, silver, brass,
iron and clay ; or the same, as denoted by the four corresponding
beasts of Daniel — the lion, the bear, the leopard, and the non-
descript beast ; together with the powers denoted by the ten toes
of the image and the ten horns of the fourth beast, and the two
little horns of the great beast and of the rough goat. They
hegan on the great liver Euphrates, whereon stood Nineveh, the
capital of Assyria, with Babylon on the Tigris. From these two
cities proceeded the power which destroyed the national existence
of the Ten Tribes, and brought the Two Tribes into captivity.
And it is notorious, that both these ancient capitals, Nineveh and
' 2 Kings XT. 29, 30 ; xvi. 9. 2 Rev. xi. 15.
PROOF THAT IT IS PRE-MILLENlSnAL. 241
Babylon, together with the countries Avhich they ruled, have now
for eight centuries, down to the present day, been under the
dominion of the Turkish or Mohammedan little horn of the
rough goat.
On the other hand, the Grecian leopard, Alexander, added
to the territory of the great image that very portion of Greece
which, in our times, has arisen out of oppression and political
death, into the state of an independent kingdom, such as it was
when it first came on the prophetic stage.
And Ave have the Roman, still subsisting in the ten Jcingdoms
of the west, namely, Lombardy, Ravenna, Italy, Naples, Tuscany,
France, Austria, Spain, Portugal, and Great Britain.
The colossal image of Nebuchadnezzar, therefore, at this very
'inoment, stands erect in all its parts, subjected, it is true, dur-
ing the lapse of ages, to several transmutations, and undergo-
ing various modifications, but preserving nevertheless, through
all, its original metallic and beastly identity of character and
of work.
Now, it is " in the days of these kings " (or kingdoms), i. e.,
while they stiU occupy their respective places and play their
respective parts on the platform of the prophetic earth, that the
prophet declares " the God or heaven shall set up a kingdom,
THAT shall stand foeevee." This kingdom, it would be super-
fluous to argue, is identical with the millenjiial state.
But, the setting up of this kingdom " in the days " of these
" kings," is to be brought about by the mission of the Messianic
" STONE cut out of the mountain without hands." This symbol,
the " stone," I now observe, denotes Christ, in His ofiicial char-
acter as a Judge and a " King."
With a view, however, to escape the admission which this
interpretation involves, viz., that the second coming of Jesus
Christ is ^>7-e-millennial and personal, it is urged that the " stone "
in the text is identical with the "mountain," and that the moun-
tain, being symbolical of the Church, which, by her numerous
agencies, is finally to evangelize the whole world ; therefore, the
symbolical " stone " cannot refer to Christ, but to the universally
established millennial kingdom of Christ, over which He is to reign
hy His Sjnrit, till the end of a thousand years, when He is to
come to raise the dead and judge the world, etc.
This view, so generally prevalent, and sanctioned by the
16
24:2 SECOND COMING OF CHKIST.
.aiithority of names both of the living and of the departed which
we all revere, is to be respected. I respect it. Nevertheless, I
would deferentially submit, first, if the head of gold of the colos-
sal image, and the corresponding first beast, the lion of Daniel,
symbolized, personally, the Babylonian king Nebuchadnezzar,*
on what principle of interpretation are we to withhold the per-
sonal application of the symbolical " stone " to the King Messiah,
THE Lord Jesus Christ ? Again, second : as Daniel, after
interpreting the head of gold to signify the Babylonian king,
says, " after thee shall arise another kingdom inferior to thee^"*
thereby using the tenns " king " and " kingdom " interchangeably,
i. e., as denoting the same thing, how can we consistently avoid
a similar use of the terms " stone " and " mountain," as symbolic
of Christ and his kingdom ?
Until, therefore, our rule of interpretation of the symbolic
" stone," and its application, personally, to Christ the Messiah, is
proA^ed to be unsound-; we must insist, that, when the destruction
of the still existing colossal image takes place, it will be effected
by no less, no other, agent, than the glorious personal descent
OP the Son of God from heaven. Yes, by Him,
1. This colossal image, in "all its parts, is to be demolished.
" The stone that was cut out of the mountain without hands," is
to " break to pieces the iron, the hrass, the clay, the silver, and the
gold.''"' And, mark. The period in the history of these four
monarchies when this destruction is to take place, is designated.
It is to be in the divided state of the last or Roman dominion.
The " stone," the prophet tells us, " smites the image on the feet "
— the ten toes — " which were of iron and of clay." ^ Europe, as
embracing the ten horns of the nondescript beast, the present pro-
phetical earth — Lombardy, Ravenna, the Roman State, N"aj)les,
Tuscany, France, Austria, Spain, Portugal, and Great Britain —
is here intended. When, therefore, the " stone " comes, " the
iron, the clay, the brass, the silver, and the gold, shall be broken
in pieces together, and become like the chaff of the summer thresh-
ing-floors; and the wind shall carry them away, that no place
shall be found for them : and the " stone " that smites the image
1 And so of all the others— the breast and arms of silver of the image, and the second
beast of Daniel, the bear, etc., personally to Cyrus, the first Medo-Persiaa king ; the belly
and thighs of brass of the image, and the leopard of Daniel, to Alexander of Greece ; and its
four heads to his four generals, Cassandcr, Lysimaohus, Ptolemy, and Seleucus, etc.
» Dan. ii. 34.
THE POPULAR VIEW. 243
shall become a great mountain, and shall Jill the xohole earths '
Yes, then it is, that " the judgment shall sit, and they " — that is,
Christ, and His co-judges ^ and rulers,^ the risen saints * — ^^ shall tahe
away the dominion of the Beast, to consume and to destroy it
unto the end. And the kingdom and dominion, and the greatness
of the kingdom tmder the xohole heaven, shall be given to the
people of the saints of the Most High ; whose kingdom is an ever-
lasting kingdom, and all dominions shall serve and obey Him." '"
In conclusion. Our next direct, and exclusively scriptural
argument, in proof that the second personal coming of Christ is
pre- and not po^^millennial, will be shown in
PART II.
A demonstration. That the ideas and language of the ISTevj Testa-
ment xcriters in reference to the second personal coming of
Christ and the judgment of the great day, xoere derived from,
and founded upon the prophetic statements of the inspired pre-
Christian Jewish writers regarding them.
In illustration of this subject, we shall adopt the following
passages as a stand-point :
Jude, verses 14, 15. " And Enoch of old, the seventh from Adam,
prophesied of these, saying, Behold, the Lord cometh with ten thou-
sand of His saints, to execute judgment upon all, and to convince
all that are ungodly among them of all their ungodly deeds which
they have ungodly committed, and of all their hai'd speeches
which ungodly men have spoken against Him."
And St. Jude prophesied, saying — verses 20, 21: "But ye,
beloved, building iip yourselves on your most holy faith, praying
in the Holy Ghost, keep yourselves in the love of God, looking
for the mercy of our Lord Jesus Christ (i. e., at His second com-
ing) unto eternal life."
Here it is to be observed in the outset as not a little singular,
that only six out of the forty-one prophets of the Old and New
Testaments, viz., Jacob, Moses, Isaiah, David, Daniel, and
Malachi, predicted of the first coming of our Lord ; while most
of these, together with the others, prophesied of His second per-
sonal coming. (See Note D.)
1 Dan. ii. 35. a Rev. iii. 21 ; 1 Cor. vi. 2, 3. ^ Rov. ii. 25-28.
* Rev. XX. 3-6. » Dan. viL 26, 27.
244: SECOND COMING OF CHEIST.
So also, while the first class of prophets point out Christ to ua
in the aspect of His suffering humanity as a sin-atoning sacrifice
under the law ; the second class treat exclusively of His resur-
rected Imm^mitj^ as connected with "the glory that is to follow"
His sufierings, as our triumphant King,
And now, in regard to the purposes of the second coming of
Christ as presented to view in the two passages already cited,
they embrace two separate and distinct parts, or acts — those of
judgment and of mercy. Of judgment for the ungodly : of
mercy for those who, in faith and hope, " keep themselves in the
love of God, looking" for the final conferment upon them of
"eternal life" at Mis second coming.
These two proiDhecies of Enoch and St. Jude, thei-efore, both
relate to one and the same event^ called in Scripture " the day of
judgment " — " the day of the Lord " — " that great day of God
Almighty," etc., which is to take place at the time of the Second
coming of Christ.
But on this, as on other momentous questions in connection
with it, as we have seen, the Church of this day is unhapj^ily at
issue with herself, as to what the Scriptures teach of the nature
and the order of events^ etc., of " the day of judgment." Inas-
much, therefore, as that event hinges, so to speak, on all those
mimerous prophecies which foretell of the second coming of Christ
in the clouds of heaven,
" III pomp and majesty ineifable,"
it is absolutely impossible rightly to interpret and apply them,
until we shall have ascertained in what that day of judgment
consists, as inclusive of both the particulars named above.
To explain. The prevailing doctrine of the Church on this sub-
ject is, that as, at the instant of the death of the righteous and the
wicked, the one is immediately admitted to the jyerfect fndtioyi of
heavenly blessedness, and the other immediately consigned to
endless consummate misery ; so, there will be a universal simul-
taneous resurrection of both classes, that is, of the just and the un-
just, by the second personal coming of Christ at the end of the
millennium, as the Judge of the quick and the dead : when, having
assembled all, both small and great, before His great white throne,
He will open the books, try them, etc, ; and, having passed sen-
tence upon each order according to the deeds done in the body
THE MILLENARIAN VIEW. 245
while in this life, He will say to the righteous, " Come, ye blessed
of my Futher, enter ye into the joys of your Lord ; " and to the
rcicJced, " Depart, ye cursed, into everlasting fire, prepared for the
devil and his angels."
This theory also connects with it the additional idea, that the
trial, sentences, etc., etc., of the myriads of myriads of the raised
dead, will be disposed of within the limits of a natural day of
twenty-four hours, or of a very short period.
It is here also in place to remark, respecting this theory, that
the millennium, at the end of which the second coming of Christ,
or the day of judgment, is alleged to take place, is that state of
universal peace, prosperity, and triumph of the Church on earth
of a thousand years, which the great body of Protestant Chris-
tians profess to look for as still future. Consequently, this theory,
by placing the second coming of Christ at the dose of that period,
teaches that it is pos^millennial, and that we are not to look for
that event until some 1500 years to come; or according to the
Rev. Samuel H. Cox, D. D. (who interprets the thousand years of
the Apocalypse as a mystical number*), not until 365,000 years !
On the other hand, there are many in the Church — not con-
fined to any one of, but who may be found among all, the different
branches of evangelical Christians in both hemisiDheres, and those
too most eminent for their learning, piety, position, etc. — who
affirm that the second personal coming of Christ is ^re-millennial ;
also, that " the day of judgment " commences and runs parallel
xoith the thousand years of millennial rest to the Church.
They also deny that there is to be a simultaneous resurrection
both of the righteous and the wicked at the end of the millennium ;
but maintain that the Scriptures speak of ttoo acts of raising the
dead, the first of which takes place at the instant of Christ's
second coming, at the commencement or " tnorning " ^ of the mil-
lennium, agreeably to that passage. Rev. xx. 6, "Blessed and
holy is he that hath part in the first resurrection!^'' for " on such
the second death shall have no power ; but they shall be priests
of God and of Christ, and shall reign with him a thousand years^''
etc. : the second, at the end or evening of that period, according
to Rev. XX. 5, " But the rest of the dead^'' i. e., of the wicked dead,
" lived not again until the thousand years y^QXQ finished.''''
Hence they teach, that the " day of judgment " which takes place
1 See Christian Intelligencer, New York, 1S04. * Ts. xxx. 5 ; xlix. 14.
246 SECOND COMING OF CHRIST.
at the time of the second coming of Christ, instead of being
limited to a natural day of twenty-four hours, opens with an act
of mercy to the righteous, both dead and living, agreeably to the
statement of St. Paul, 1 Thess. iv. 13-17: "But I would, not
have you ignorant, brethren, concerning them which are asleep,
that ye sorrow not, even as them which have no hope^'' i. e., the
wicked dead ; " for, if we believe that Jesus died and rose again,
even so them also which sleep in Jesus will God bring with Him.
For this we say unto you by the word of the Lord, that we which
are alive and remain unto the coming of the Lord, shall not pre-
vent them which are asleep," i. e., from being raised : " for the
Lord himself shall descend from heaven with a shout, with the
voice of the archangel, and with the trump of God : and the dead
in Christ shall eise first." Nor this only. : for the apostle adds :
" Then,^'' i. e., at the time of the second coming of Christ, " we
which are alive and remain, shall he caught up together with
them^"* i. e., the raised dead in Christ, " in the clouds, to meet the
Lord in the air ; and so shall we ever be with the Lord." '
)^ But, this " great day of God Almighty " also opens with an
act oi judgment upon the wicked, who shall then be alive upon
the earth. We again quote from St. Paul, 2 Thess. i. V-IO : " And
to you who are troubled rest with us, when the Lord Jesus shall
be revealed fi-om 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 ; loho shall he punished loith
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 belicA^e . . in
that day^'' i. e., the day of their first resurrection, etc., as above
described.
This act of judgment, therefore, takes efiect, not upon the
wicked dead, but upon the living nations who, " in that day^"*
"know not God and obey not the gospel of Christ." It Avill
fall upon all those who are then found within the pale of
the apostate Christian Church, and of the last great Democratico-
Atheistic Confederacy against Christ and His saints, who, being
"consumed" — as St. Paul (2 Thess. ii. 8) says it will be —
" with the spirit of the mouth, and destroyed by the brightness
of the coming " of the Lord Jesus ; and, thus numbered with the
1 1 Thess. iv. 13-17.
THE MILLENAKIAN VIEW. 247
dead, they " shall not live again^'' i. e., be raised from the dead,
" until " at the close of the same second coming of Christ, when
He shall appear " seated upon His great white throne," to execute
upon them the filial act of judgment, by causing all of them,
" both small and great," gathered from the " sea," and " death "
or the grave, and from hell (aSv??), "to stand before God" when
" the thousand years qxq finished.'''' (See Rev. xx. 5.)
Consequently, this latter class of prophetical interj^reters
affirm of this " day of judgment," inasmuch as it comprehends
the twofold acts of rewards and of punishments, that it spans
the whole period of the thousand years of millennial blessedness.
This is founded on what they claim that the Scriptures teach in
regard to the official character and functions of the risen and
glorified saints, to Avit, that, being " a chosen generation, a royal
priesthood, an holy nation and a peculiar people ; " ' as the " heirs
of God and joint-heirs with Christ," " they are constituted " kings
and priests unto God and his Father;"^ and that, as such, they
shall wear " crowns," ^ " sit on thrones with Christ," ^ and that
^'■judgment shall be given unto them," ^ to '■'■ judge the twelve
tribes of Israel," ^ and also to " rule the nations with* a rod of
iron," * etc.
Thus they " shall live and reign with Christ a thousand years
on the earth and over the saved nations, Jewish and Gentile, in
their millennial state. The prophet Isaiah, speaking of Messias in
direct reference to this period as " the Branch that was to grow
out of the root of Jesse," says, " With righteousness shall He
judge the poor, and reprove with equity for the meek of the
earth," And to this he adds, •' and He shall smite the earth " —
the four Gentile monarchies — " with the rod of His mouth, and
with the breath of His lips shall he slay the wicked." ^
Here then, we submit, we have a clearly defined double act of
mercy and judgment, such as is to characterize the entire millen-
nial period of the Church as that " great day of the Lord " called
" the day of judgment^'' of which the Scriptures speak. And, at
the close of this day, when the wricked dead are raised, tried, and
condemned, " Death," i. e., he that " had the power of death,
which is the Devil ; " and hell (Hades, oS?;s), where the spirits of
the wicked dead, ^^rior to the resurrection of their bodies, had
> 1 Pet. ii. 5 -9. = Rom. viii. 17. s Rev. i. 6. ■» lb. iv. 4-10. ^ lb. xx. 4.
• lb. ib. 1 Matt. six. 28. s Rev. ii. 27. » Isa, xL 4.
248
SECOND COMING OF CHRIST.
been " reserved for chains undei* darkness against the day of
judgment and perdition of ungodly men ; " ' together with all
who are not then " found written in the book of life," shall be
" cast into tlie lake of fire," which is " the second death." "
This latter exposition of the nature and order of events, etc.,
of " the day of judgment," we shall now proceed to demonstrate,
furnishes the only method by which to harmonize that large por-
tion of the prophecies of the Old and New Testaments, which
relate to the second personal coming of Christ. In doing
this, we shall show, in support of the thesis which forms the sub-
ject of this section, that the ideas and language of the New
Testament writers regarding it, were all derived from and founded
upon the prophetic statements of it, as made by the inspired pre-
Christian Jewish writers. In other words, it will "be seen that
the doctrine of a future judgment, with its antecedents, accompa-
niments, and consequents, as taught by our blessed Lord, and by
the apostles St. Peter, St. Paul, and St. John, in the Epistles and
the Apocalypse, all synchronize throughout with that of the Book
of Daniel. We will begin with the following comparison :
1. When the prophetical times of
Daniel are fully expired, the Son of Man
comes in the clouds of heaven to the Ancient
of Days, and having smitten the metallic
colossal image on the feet of iron and
clay, and destroyed the Papal and last
antichristian powers, there is ^^ given unto
Him dominion, and glory, and a king-
dom, that all people, and nations, and
languages should serve him," etc. (Dan.
ii. 34, 35, 44; vii. 11-14.)
2. The whole period of " the times of
the Gentiles " runs coeval with the pro-
phetical " seven times," or 2520 years of
Israel's chastisement, Lev. xxvi. 18, 21,
24, 28, at the close of which, Daniel's
1335 days or years run out (Dan. xii.
12), when the angel declares to him,
that " God will accomplish to scatter the
power of his holy people," i. c., the
Jews, etc. (Dan. -s^. 1.)
1 2 Pet. ill. 7.
When St. Luke's " times of the Gen-
tiles " are fulfilled, the " signs in the sun,
moon, and stars, together with distress
of nations, men's hearts faihng them for
fear and for looking after those things
that are coming on the earth," etc. ; then
shall the budding of the fig-tree presage
" the coming of the Son of Man in a cloud
with power and great glory," to indicate
that " the kingdom of heaven is nigh at
hand," and that the time is come for the
redemption of Israel. Compare Luke
xxi. 24, 25, 27, 28, with Rom. xi. 25,
26.
This latter period of Daniel, is the same
with St. Paul's " fulness of the Gentiles,"
Rom. xi. 25 ; see also Luke xxi. 24 ;
which being " come in," i. e., ended, he
tells us that " the Deliverer shall come to
Zion, and shall turn away ungodliness
from Jacob," etc., and so, "all Israel
shall be saved," etc. (Rom. xi. 26.)
a Rev. sx. 14, 15.
N. T. DOCTEINE OF, DERIVED FKOM DAN. VII. 249
We shall now proceed to show, that as the first coming of
Christ was to be while the fourth or Roman Jcingdom — symbolized
by the two iron legs of the image, Dan. ii. 33, and the nondescript
monster of chap. vii. — vms yet in being ; so the second is to take
place xohen it shcdl end}
' On this subject, the profoundly learned Mr. Mede says :
' The mother text of Scripture, whence the Church of the Jews
grounded the name and expectation oi the great day of judgment,
with the circumstances thereto belonging, and whereunto almost
all the descriptions and expositions thereof in the New Testa-
ment have reference, is, that vision of the viith of Daniel of a
session of judgment when the fourth beast came to be destroyed:
where this great assizes is represented after the manner of the
great sanhedrin, or consistory of Israel; wherein the Pater
Judicii had his assessories, sitting iipon seats placed semi-circular
before him from his right hand to his left. "I beheld," saith
Daniel, (chap. vii. 9, 10), "till the thrones were pitched down,"
(namely, for the senators to sit upon), "and the Ancient of Days
did sit. ... I beheld, till the judgment was set " (that is, the
whole sanhedrin), " and the books were opened,''^ etc.
' Here we see both the form of judgment delineated, and the
name of judgment expressed ; which is afterward yet twice more
repeated ; first, in the amplification of the tyranny of the wicked
horn (verses 20, 21), the symbol of the Papacy, which (it is
said) continued " till the Ancieoit of Days came, and judgment
vms given to the saints of the Most Iligh^'' i. e.,potestas judicandi
ipsa facta: and the second time, in the angel's interpretation,
(verse 26), "But the judgment shall sit, and they shall take away
his dominion, to consume and to destroy it unto the endP
Where, observe also, that cases of dominion, of blasphemy, and
apostasy, and the like, belonged to the jurisdiction of the great
sanhedrin.
'From this description it came that the Jews gave it the name
of the day of judgment and the day of the great judgment:
whence, in the Epistle of St. Judo (verse 6), it is called " The
judgment of the great day}''
' From the same description they learned that the destruction
then to be should be by fire; because it is said (verse 9), "His
throne was like a fiery flame, and his wheels as burning fire j "
> See Mede's Works, Book IV. En. 8, p. 744, 745 ; also Book III. p. 709.
250 SECOND COMING OF CIIKIST.
(and verse 11), " The beast was slain, and his body destroyed, and
given to the hurning jiame^''
' From the same foundation are derived those expressions in
the gospel^ where this day is intimated or described : " The Son
of Man shall come in the clouds of heaven " — " the Son of
Man shall come in the glory of the Father, with his holy
angels:" forasmuch as it is said here, "Thousand thousands
ministered unto him ; " and that Daniel saw " One like unto the
Son of Man coming loith the clouds of heaven^ and He came unto
the Ancient of Days, and they brought Him near before Him."
'Hence St. Paul learned that "the saints should judge the
world" (1 Cor, vi. 2) ; because it i-s said that " many thrones were
se^;" and (verse 22), by way of explanation, that "judgment was
given to the saints of the Most High."
' Hence the same apostle learned to confute the false fears of
the Thcssalonians, that the day of Christ's second coming was
nigh at hand ; because that day could not be, till the man of sin
were first co7ne, and should have reigned an appointed time, etc.,
(2 Thess. ii. 3) ; forasmuch as Daniel had foretold that it should
be so, and that his destruction should be at the appearing of the
Son of Man in the clouds ; whose appearing, therefore, should not
be till then. This cTiK^aveia tt/s TrapovaLa? avTov in St. Paul, " whom
the Lord " (saith he) " shall destroy at the f.TTL<^avcia of his com-
ing.^"* Daniel's wicked horn is St, Paul's man of sin [rather, we
should say, the forerunner'], as the Church from her infancy inter-
preted it.
'But, to go on. While this judgment sits, and when it had de-
stroyed the fourth beast by the coming of the Son of Man in the
clouds of heaven. He receives " dominion, and glory, and a Icing-
dom, that all people, nations, and languages should serve and
obey him" (verse 14) ; which kingdom is thrice explained after-
wards to be the millennial kingdom of " the saints of the Most
High." (Verses 18, 22, 27.) '
These grounds being laid, Mr. Mede proceeds.
' I argue as follows :
' The kingdom of the Son of Man and of the saints of the Most
High in Daniel's vision, begins when the great judgment sits.
' The kingdom in the Apocalypse, wherein the saints reign with
Christ a thousand years (Rev. xx. 4, G), is the same with the king-
dom of the Son of Man and of the saints of the Most High in the
vision of Daniel,
N. T. DOCTRINE OF, DERIVED FROM DAN. VU.
251
' Ergo. It also begins at tlie great judgment.
' That the kingdom in Daniel and that of a thousand years in
the Apocalypse are one and the same kingdom, appears thus :
' First, because they begin, ab eodem termino, viz., at the c?e-
stniction of the fourth beast : that in Daniel^ when the beast (then
ruling in the eleventh little wicked horn) is slain, and his body
destroyed, and given to the burning flame " (Dan. viii. 11, 22, 27) :
that in the Apocalypse^ when "the beast" [i. e., the two-horned
beast from the earth, having a mouth like the Dragon],' " and
the false prophet" (i. e., the Papal wicked horn in Daniel), "were
taken, and both cast alive into a lake burning with fire and brim-
stone." (Rev. xix. 20, 21.)
' Secondly. Because St. John begms the regnum or kingdom of
a thousand years /rom the same session of judgment described in
Daniel^ as appears by his parallel exj^ression borrowed from
thence :
Daniel says, chap. vii. 9 : " I belield,
till the thrones were pitclied down . . .
and the judgment (i. e., the judges) sat.''''
22. "And judgment was given to the
saints of the Most Higli."
"And the samts possessed the king-
dom : " viz., with the Son of Man who
came in the clouds.
St. John says, chap. xx. 4 : " / saw
thrones, and they (i. e., the risen and rap-
tured saints), sat upon them.'"
"And judgme7it was given unto them."
" And the saints lived and reigned with
Christ a thousand years." " To him that
overcometh, will I grant to sit with me in
my throne" etc. (Rev. iii. 21.) "And
I will give them power over the nations"
etc. (Rev. ii. 26.)
' jSrow,if this be sufl3ciently proved, viz., that the thousand years
begi7i with the day of judgment, it will appear further out of the
Apocalypse, that the judgment is not consummated till they are
elided: for Gog and Magog's destruction, and the universal resur-
rection of the xoiclced dead., together with the final conflagration
which is to change and j)urify the globe, etc., vyill not be till then:
therefore, the whole thousand years is included in the day of
judgment.
' Hence it will follow, that, whatever Scripture speaks of a king-
dom of Christ to be at His second appearing, or at the destruction
of [the last] antichrist, it must needs be the same which Daniel
saw should be at that time ; and so, consequently, the kingdom
' Rev. xiii. 11.
252 SECOND COMING OF CHEIST.
of a thousand years, which the Apocalypse includes between the
beginning and consummation of the great judgment.''
Finally. To sum up the whole in a few words. The day of
Christ's second coming, and the great day of judgment which
opens it, commence at the close of the 1335 days or years of Dan.
xii. 12, when the vengeance of God begins to be poured out upon
the little Papal horn ; is continued upon the last antichristian or
atheistic confederacy, headed by the two-horned Apocalyptic
beast from the earth (Rev. xiii. 11-17), or St. Paul's "man of
sin and son of perdition" (2 Thess. ii. 3) ; extends through the pe-
riod of the MILLENNIUM, and terminates with the final destination
of all mankind, by the reward of the redeemed in their admission
to that " inheritance which is incorruptible," ' in the " new earth
and heavens" which " God will create; " ^ and by the punishment
of the wicked in the yee^■^'a (Gehenna) fire of everlasting torments.
It hence follows, that this second coming of Christ comprehends
not two separate and distinct comings, but ttco manifestsitions of
one and the same event : the one at the commencement of the mil-
lennial period, to raise the sleeping dead in Christ, and change
and glorify the living saints, and to destroy the last antichrist
and his God-denying confederacy ; and the other, at the close of
it, to punish the Gog and Magog hosts that compass the camp of
the saints and the beloved city, by fire from heaven ; to raise the
wicked dead, both small and great, from their graves, and the sea
and Hades (aS???) ; and, arrainging them before the Judge, who now
appears, for the first, seated on His great white throne, to try
them according to the deeds done in the body, and to consign
them, together with death and Hades, to the perdition of ungodly
angels and men.
At this point, therefore, time closes, and eternity begins. Of
this St. Paul spake when he said : " Then cometli the end, when
He (i. e., Christ) shall have delivered up the kingdom (millennial)
to God, even the Father, when He shall have put down all rule,
and all authority and power ; " for, " He must reign, until He
hath put all enemies under His feet ; " ' and, as " the last of these
enemies is " Death," * so, " when all things shall be subdued unto
Him, then shall the Son dso himself be subject unto Him that
put all things under Him, that God mat be all in all." "
> 1 reter i. 4. 2 Rev. xsi, 1-5. => 1 Cor. xv. 25.
< lb. verse 26. * 1 Cor. xv. 24, 28.
IT. T. DOCTKINE OF, DERIVED FROM DAN. Vn. 253
Thus much, then, in regard to the opposite views prevalent in
the Church of this day, as to what constitutes the scriptural doc-
trine of the second coming of Christ and of the future judgment.
But -we now deferentially submit, that we have pointed out
the fallacy of the various theories :
I. That all that the prophetic Scriptures teach on this subject,
were verified by the return of the Jews from the Babylonish
captivity.
II. That they were verified by the events which preceded, ac-
complished, and followed the invasion and destruction of Jeru-
salem, etc., by the Roman army, in A. d. 70.
III. That they received tbeir accomplishment by the over-
throw of paganism and the establishment of Christianity in the
Roman empire under Constantine the Great at and after a. d. 323 ;
and also,
IV. Of those who allege, that the kingdom and reign of
Christ on earth at His second coming will be spiritual ; and that
" the times of the Gentiles " are identical with the establishment
of the Christian Church, the dispensation of which is to continue
until the close of the millennial age, etc. And finally,
V. In addition to the inferences derivable from our scriptural
arguments and historical and philosophical facts against the sec-
ond personal coming of Christ as being joos^millennial ; what we
have advanced by way of a direct argument^ as demonstrative
that, when that event does take place, it will be j^re-millennial ;
we have adduced the scriptural proof, that the ideas and lan-
guage of the New Testament writers in reference to the second
personal coming of Christ and the judgment of the great day as
future, were all derived from and founded upon the prophetical
statement of the inspired pre-Christian Jewish writers regarding
them. This last-named circumstance of itself, unless it can be
shown to be fallacious, settles forever the question as to the founda-
tion of the synchronisms of the Gospels, Epistles, and the Apoca-
lypse, with the Book of Daniel, in regard to this great funda-
mental doctrine of the judgment-coming of the Lord ; and it
cannot fail to appeal, with a corresponding force and power, to
the heart and conscience of every lover of the truth as it is in
Christ.
It may, however, be of service here to present the divergence
254: SECOND COMING OF COEIST.
between the prevailing theory and its opposite, in juxtaposition,
thus : it is maintained
By the Church at large,
1. That the second personal coming
of Christ is ^os^millennial, and that the
day of judgment does not commence
uniil the cloze of that period.
2. That all the dead, both righteous
and wicked, are then to be simultane-
ously raised, and being tried, are justified
or condenmed, the righteous being taken
to heaven, and the wicked consigned to
heU. And,
3. That the day of judgment is limited
to the short period of a natural day of
twenty-four hours.
By us.
That the second personal coming of
Christ is ^re-millennial, and that the day
of judgment commences at the opening
of that period.
That then " the dead in Christ are
raised first, and the living saints changed
and glorified ; while " the rest of the
dead " (i. e., the wicked dead) are not
raised " unt/d the thousand years are end-
ed." (Rev. XX. 5.)
That the day of judgment runs coeval
with the whole period of the millennium
of a thousand years.
In conclusion, then, Ave observe,
First. It is clear that these conflicting views, so absolutely-
antipodal, cannot both be according to " the mind of the Spirit,"
as revealed in Holy Sci'ipture. Nor can it be pretended on any
legitimate principles of scriptural interpretation, that the voice of
the many against the comparatively few, is any evidence of the
truth of the popular theory on this subject. To admit this, would
be to reverse the order of evidence in proof of any doctrine of
Holy Scripture. " Vox populi, vox Dei " — the voice of the
people is the voice of God — is not the criterion by which to de-
cide the question, " What is truth ? " It was the voice of the
people, both Jews and Gentiles, that crucified God's dear Son ! *
while, except the weeping Mary, and Joanna, and Susanna, etc.,
who climg around the cross to the last, even the feio timid dis-
ciples who had followed Jesus during his ministry, " stood afar
off !'''''■ Indeed, all history shows, that the true faith of the
Church, doctrinally, has always been found, not with the many,
but with the feio. It was so at the time of the flood.' It was so
in the time of Abraham,'' It was so in the time of the prophet
Elijah.^ It was so at the time of the first coming of our blessed
Lord,^ and also during His ministry and that of His apostles.
And Christ himself declared prophetically., that so it shall be
immediately hefore and at the time of His second appearing : " As
1 Acts ii. 23 ; iv. 10-55. 2 Matt. ssvi. 5S ; xxvii. 55. = 1 Pet. iii. 2).
* Josb. xxiv. 2, 3, and verses 14, 15. = 2 Kings xix. 18. « Luke xii. 32.
N. T. DOCTEINE OF, DERIYE© FROM DAN. \U. 25o
it was in the days of Noah," etc., " even so shall it be in the days
of the Son of Man." ' And to this St. Paul prophetically adds
that " that day shall not come, except there come a fallinfj mcay
(aTToorao-ta) Jirst.''^ ^ "While St. Peter, sj^eaking prophetically of
the same event, declares, that " in the last day shall scoffers arise,
walking after their OAvn lusts, and saying, W/iere is the ^jromise
of Sis coining P For since the fathers have fallen asleep, all
things continue as they were from the beginning of the crea-
tion." '
Does it not then behoove us to beware, lest tae at this day
should be found among the " scofters " of these " last times f "
And,
Second. We may see from this subject the error, yea more,
the palpable injustice of confounding, as many do, the millena-
rian system of interpi-eting the prophetic Scriptures — which is
that substantially advocated by us — with that of Millerism. The
truth of the matter is, that Millerism diifei-s in nothing from the
popular theory respecting the day of judgment as future, except
in the single article of anticipating the titne of Christ's second
coming. Both affirm that Christ is to come at the close of " the
times of the Gentiles," with this difference : according to the
popularly received aIcavs, that event is not to transpire for some
1500 years or more; whereas the Father of Jlillerism, alleging
that "the times of the Gentiles" closed in a. d. 1843, as ter-
minating the 6000 years from the creation and fall, affirmed that
Christ would come theii, simultaneously raise the dead, both just
and unjust, save the righteous, destroy the wicked, and wrap the
globe in the flames of the last universal conflagration, etc. ;
having done which, mankind were to enter upon their eternal
state of bliss or of woe.
On the other hand, millenarianisni maintains that " the times
of the Gentiles," and the millennial period of the Church, are two
separate and distinct disjyensations ; and also, that while Christ's
second coming is ^^re-millennial, the universal conflagration is post-
millennial. And hence, that time does not close, and eternity be-
gin, at the termination of the " times of the Gentiles ; " but that
it continues to run on to the end of the peace, prosperity, imiversal
» Matt. xsiv. 37-39. - 2 Thess. ii. 1-3. See Xote A. 3 2 Pet. iii. 2-4.
256 SECOND COMING OF CIIEIST.
righteousness and glory to man, of the mild and benignant reign
of " THE Prince of Peace."
The way is now prepared, for the discussion of the only re-
maining topic directly connected with " the great theological
question " in reference to the Second Coming of Christ, as indi-
cated by the following chapter.
CHAPTER V.
SACKED PHILOSOPnT, CONSIDERED IN ITS APPLICATION TO THE
SCRIPTURAL DOCTRINE OF THE RESURRECTION OF CHRIST, AND
OF THE RIGHTEOUS AND THE WICKED DEAD, AS DEPENDENT
UPON, AND CONNECTED "WITH, HIS SECOND COMING.
Having, in the preceding pages, agreeably to my original de-
sign, discussed at considerable length the various theories which
relate to the second coming of Christ, whether it is to be jare- or
^50s^millennial ; the subject of the mode or manner of that com-
ing calls for additional remark.
The question regarding it involves a more extended inquiry
into THE NATURE OF THE RESURRECTED STATE, in itS application
to our blessed Lord and Saviour Jesus Christ, and to the dead,
both just and unjust.
The question is. Does it consist of a purely spiritual, or of a
literal or corporeal resurrection ? On this subject we premise,
1. That, whatever was the mode or form of the resicrrection
of our Lord, that mode or form will characterize the resurrection
of " all that are in their graves " generally ; and, in respect to the
saints in particular, there will be an exact correspondence between
it and the resurrected state of Christ, in accordance with the ex-
plicit declaration of the Apostle John, 1st Epis., chap. iii. 2: "Be-
loved, now are we the sons of God, and it doth not yet appear
what we shall be, but we know that when He shall appear, we
shall be like Mim, for we shall see Him as He is." But,
2. The popularly received theory of the Church of this day is,
that the righteous, at the instant of deaths enter upon a state of
17
258 THE SECOND COMING OF CHEIST.
perfect and consiimmate blessedness of God in heaven, and of the
wicked in hell, and that their resurrection will consist of their
being changed into ix purely spiritual state. It follows, therefore,
on the principle of homogeneity,
3. That the resurrection of Christ, in its mode or form, was
of Vb purely spiritual nature. For, to argue that the resurrection
of Christ was a literal or corporeal resurrection, while that of the
saints is purely spiritual^ is totally irreconcilable with, and ignores
the above statement of St. John.
But, this popular theory of a purely spiritual resurrection, we
maintain, tends to cut up, root and branch, what we affirm to be
the scriptural dgctrine of a literal or corporeal resurrection of the
dead, whether in respect either of Christ, or of the just and
unjust.
It is necessarily founded upon the hypothesis, that " the soul
only is the man^'' that is, the person.
But in direct opposition to this theory — which we hold to be
of the species of ancient Sadduceism ' — we maintain, that the soul,
plus the body, is the man, that is, the person. In other words,
we mean, that man, at his creation, was constituted a complex
being, consisting of body and soul ; and hence that, in order to
preserve the personality of man in its integrity after death, the
body must be literally raised from the dead, and reunited to the
soul ; and also, that such a resurrection is common to both Christ
and the saints, together with " the rest of the dead " spoken of in
Rev. XX. 5. We shall treat the subject vmder the following
sections :
SECTION I.
AN INQUIRY INTO THE IMPORT OF THE TERMS, SPIKITUAL,
CORPOREAL, AND PERSONAL.
I. By the term spiritual, I mean that which is not cognizable
to the senses, immaterial, incorporeal, invisible. To illustrate its
nature, operations, etc., our blessed Lord employs the following
striking metaphor : " The loind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it cometh,
1 Sec Matt. xxii. 23-33; 2 Tim. ii. 16-18 ; 1 Tim.i. lS-20.
PHILOSOPnT OF THE EESUEKECTION. 259
and -whitlier it goeth ; so is every one that is born of the Spirit," '
Here, that material element, the " wind " or air in motion, from
its most powerful but subtle and invisible properties, is used to
denote the nature of the infinite and eternal Godhead, whose
existence, however attested by the magnitude and grandeur of
creatioii's work, or by the fruits of man's regenerated being, is
nevertheless, in His divine essence, hidden from mortal eye,
" The blessed and only Potentate, the King of kings, and Lord
of lords, Vv'ho only hath immortality, dwelling in light, which no
man can approach unto ; %chon% no man hath seen, nor can seeP ''
Hence the word spirit — in Hebrew n^in, ruach, in Greek 7rv€u/x,a,°
pneuma, and in Latin spiritus* — as significant of the divine essence,
is applied, first, to the Father, — " God is a spirit " ' — and of
whom Jesus declared, " N'o man hath seen God at any time : "
and second, to the third person of the adorable Trinity, who,
proceeding from the Father and the Son, energized the chaotic
elements of the material world, bringing order out of confusion ; ^
and in the moral world, inspires, illumines, regenerates, and sanc-
tifies the redeemed. I only add on this subject, that our Lord,
by way of contrasting His complex nature with that of a Being
2mrely spiritual, says to the eleven disciples among whom He ap-
peared in His resurrected body, " Why are ye troubled ? and why
do thoughts arise in your hearts ? Behold my hands and my
feet ; it is I myself. Handle me, and see : for a spirit hath not
flesh and hones, as ye see me have^ '' This brings me to a defini-
tion of the word,
II. — CORPOREAL.
This word means, that which is opposed to spiritual or imma-
terial, as, a material or corporeal body. Such a corporeity, how-
ever, is not to be understood as excluding from it all connection
» John iii. 8. 2 1 Tim. vi. 15, 16.
^ Applied by the Greek writers to the wind {Theophanes, Horn, xlvii., p. 325), " Autos 5
Xivovficros arjp Aeyerai trvevfx.a ; The air itself in motion, is called TTvevfua."
♦ From spiro, to How, Ireaihe, etc. : ( Virgil, JE,n. xii., line 365) :
Intonat JEgaso
-BorccC cum spiritus alto
When the northern Slast
Roars in the ^gean
See Parkhurst's Gr. Lex., word ]
260 THE SECOND COOTNG OF CHEIST.
with what is spiritual. They may coexist with each other. In
MAK, they do so coexist. Hence the tenn -u-vevixa is apj)lied to the
human soul or spirit, Ireathed into the newly-created corporeal
form of man by God himself,' cxj^ressly to distinguish it on the one
hand from his body, crto/i.a, soma / and on the other from his soux,
ipvxv, psuclie. Man, indeed, is constituted of three parts, hody^
50w^, and spirit; the latter, the speVz^, consisting- of the anim,al
life, as forming the connecting link between the body and the
soul, and which, though composed of matter, yet being refined
and attenuated to its utmost capacity, like caloric or heat —
which is material — is invisible and intangible, a refined, active
substance, subject to the laws of matter, and, though difiering
fi'om every other modification of it, yet is equally liable to decom-
position. This is in exact harmony with the philosophy of the
inspired Paul on this subject, 1 Thess. v. 23, where he says, "I
pray God your whole spirit and soul and body be preserved
blameless unto the coming of our Lord Jesus Christ^
From the very intimate but yet inscrutable afiinities subsisting
between the soid and spirit, however, man for the most part has
come to be regarded simply as constituted of body and soul, or
the corporeal and the spiritual : the body, the vehicle of tbje soul's
manifestations ; the body, originally created immortal, yet, on
account of sin, subject to death ; the soul, immaterial, inde-
structible.
Such, then, is man. And such a man — I Avould utter the sen-
timent with the deei^est solemnity — such a man, sin excej^ted, was
our BLESSED LoRD AND Savioue, Jesus Cheist. Ycs. " Accoi'diug
to the eternal puq^ose " of self-manifestation, which the spiritual
" invisible God " the Father " purposed in Christ Jesus our
Lord," ' " a hody^'' corporeal, visible, was " prepared " por Him 5
and, " in the fulness of the time," was assumed by Him of the
Virgin Mary, by " the power of the Holy Ghost." Of that
" body," that of the newly-created Adam was " the figure." ^
Nor of the body only. For, as " God breathed" into the "nos-
trils " of " the first man " who " was of the earth, earthy," * and
he thereby " became a living soul ; " ° so we read of the Lord Je-
sus, that " His sold was exceeding sorrowful." " Nor does the
corresponding relation between " the first man " as the figure or
Geu. ii. 7 ; see also Rev. xi. 11.
2 Eph. iii. 11.
3 Rom. V. 14.
1 Car. XV. 47.
» Gen. ii. 7.
e Matt. xsvi. S8.
PHILOSOPHY OF THE KESUKEECTION. 261
type of " the second Adam, the Lord from heaven " ' as the anti-
type, end here. Did the first Adam die ? So did the second.
The following Pauline statements illustrate and confirm these
points : " He (Christ) took not on Him the nature of angels, but
He took on Him the seed of Abraham. Wherefore it behoved
Him, in all things, to be made like unto His brethren." " Foras-
much, then, as the children are partakers of flesh and blood, He
also himself likewise took part of the same ; that, through death.
He might destroy him that had the power of death, that is, the
Devil ; and deliver them who, through fear of death, were all
their lifetime subject to bondage," '
With this distinction, therefore, between the natui'e of the
purely spiritual, and that which is corporeal, kept in view, I now
remai'k, that, whenever the Scriptures speak of the first and the
third persons of the adorable Trinity, namely, the Father and the
Holt Ghost, whatever be their acts and operations, either in the
world of nature or of grace, they are always presented to the
mind in their incorporeal, indivisible, and infinitely spiritual es-
sence. That is, that they are not cognizable to the senses.
It remains to be seen whether the same holds true of what the
Scriptures affirm of the second person of the Trinity, the Lord
Jesus Christ, as the manifested God-man Mediator.
The whole question, therefore, philosophically considered,
turns upon the single point as to what constitutes,
III. PERSONALITY, AND PERSONAL IDENTITY.
1. Personality. On the principle that the soul plus the body
IS the man, then, the soul cannot say to the body, " I have no
need of thee ; " nor can the hody say to the soul, " I have no need
of thee." This reciprocity of dependence each upon the other, as
arising from the joint connection of the two, constitutes essential
personality. And, as the person consists of soul and body con-
jointly, so,
2. Personal Identity, taken in connection with the scriptural
doctrine of the resurrection, is dependent on two circumstances :
the first, the perpetuity of the material body in its connection with
' 1 Cor. XV. 47. 3 Heb. ii. 16, 17 ; and verses 14, 15.
262 THE SECOND COMING OF CHEIST.
the soul during life ; and the second, the resurrection of the sama
body, and its reunion with the soul after death.
Now, in reference to the first of these conditions, viz., the per-
petuity of the material hody during life^ it is provided for by a
law of nature adapted by the Creator to that end. " Life is main-
tained by continued combustion. The oxygen of the air we
breathe combines with the food we eat. Carbonic acid is given
out by the breath and the pores of the skin. Fresh carbon is re-
quired to maintain the supply, and to compensate for the waste
thus produced. The sensation of hunger urges us to eat, and thus
fresh fuel is added to the fire. Every time we breathe we inhale
oxygen. Every time we eat we swallow carbon. By this simple
process, life is maintained^ And, whatever changes may occur
in the i:)hysical constitution of man, as produced by these chem-
ical combinations from infancy to old age, the supply^ as seen in
the gradual growth of the body, exceeding the loaste, his material
nature is sustained in its entire integrity. At death, " the oxy-
gen is inspired for the last time, and the combustion which main-
tains life, of course, ceases. The fire is put out, to be reldndled
once for all [and, so far as the dead in Christ are concerned, after
a heavenly manner] at the resurrection.^'' As to the allegation
that, under the above-named law for the maintenance of animal
life, the body undei'goes an entire change every seven, or as some
say, every three years, so that Ave have not the same body now
that we had three, or seven, or ten years ago ; a scar, contracted
in childhood, and retained to old age, is a sufficient refutation.
And, what is true of the " children " as " partakers of flesh
and blood," ^ is equally true of that adorable Redeemer, who
took upon Him their nature. Of the child Jesus, we read, that
He " greio., and increased in stature^'' ^ etc.
The second condition of personal identity, I said, consisted in
the resurrection of the SA]yiE body, and its reunion with the soid,
after death.
Now, observe here. By the phrase, the resurrection of the
same body, I mean, not that it (i. e., the body of the believer)
will be the same as to its corporeal condition, both before and
after the resurrection ; for we read that " we shall all be changed,
at the last tinimp." " This " vile body shall be made like unto
Christ's glorious body." * By the phrase, the same body, then,
I Heb. ii. 14. - Luke i. 80 ; ii. 52. = 1 Cor. xv. 51, 52. * Phil, iii, 2L
PHILOSOPHY OF THE RESUKRECTION. 263
I mean the identity of the vn^-i^esurrection body with the post-
resurrection body, when it shall be reunited to the soul.
Peksoxalitt, then, as we have seen — understanding the soul
as including that of the spirit — consists of two parts, body and
sold. At death, these two parts are dissociated from each other.
The body is laid in the grave. The soul is in hades (aor^s), the
place of the departed, whether of happiness or misery. The
body, taken separately, though not ourself, is a part of ourself,
and it is that part which dies. But, the soul nevee dies.
Nothing is more irrational and absurd, therefore, than to talk of
the resurrection of the soxd. True, the soul, if saved, must also
be changed in its moral character, and this change in Scripture is
called both a new creation ' and a resurrection^'^ But, this new
creation and resurrection of the soul must take place in this life.^
It follows, that, in order to complete our personality, the same
body that is laid in the grave, subject to such a change as is
necessary to fit it to that end, must be raised., and reunited to
the soul. This introduces us to.
SECTION II.
A DEMONSTRATION OF THE SCRIPTURAL DOCTRINE OF A LITERAL
RESURRECTION OF THE DEAD.
Our first argument in proof of it is derived,
1. From analogy. The apostle Paul, in answer to the ques-
tion, " How are the dead raised up ? and with what body do they
comef'' answered: "Thou fool, that which thou sowest is not
quickened, except it die : and that which thou sowest, thou sowest
not that body that shall be, btct bare grain,'''' * etc. Here we are
plainly taught, that the seed which dies, is the seed that is
quicJcened. This representation accords with fact, and is sanc-
tioned by common consent. The difference of the raised body,
viz., " that body that shall 5e," from the body as dead, is illus-
trated by the difierence between the seed sown, and the plant
which springs from it. The plant, the raised body, has a ^^en-
carp, whereas the seed sown has none, but is a " naJced seed.'''' It
» Eph. ii. 10 ; iv. 24. "^ Eph. ii. 1 ; Rom. vi. 4.
' 2 Cor. Ti. 2 ; Heb. ii. 3. ■•1 Cor. xv. 35-37.
264
THE SECOND COMING OF CHKIST.
has been objected to the personal identity of the dead with the
raised body, as drawn from St. Paul's analogy between the seed
sown and quickened, that insect transformation^ e. g., that of the
butterfly, is against it. But, let us see. The following compari-
son, if I mistake not, will show that there is a perfect analogy
between them. On close examination, each will be found to pass
through the four following stages. Thus —
The Insect. (Butterfly.)
Man.
1.
Thee^-^r.
o
1. Man, in embryo.
2.
The larva, or caterpillar.
bO
3.
Ihepripa, or chrysalis.
^
3. , at death, his pupa, or chrys-
§
alis state.
4.
The imaffo, or perfect insect.
S
4. , at the resurrection, his ima-
g
go, or perfect state, when he comes
forth clothed with an immortal
body.
The fallacy of the above objection consists in its making the
Boul to pass at once from the second, the larva, or catei-pillar
state, to that of the fourth, or the imago or perfect state ; thus
overlooking the important fact that the third, the pupa or
chrysalis state, is intermediate between the two. ISTothing there-
fore is more evident than the perfect analogy which exists between
the insect and the human transfonnations ; for, " The butterfly,
the representative of the soid, is prepared in the larva for its
future state of glory ; and if not destroyed by the ichneumons
and other enemies to which it is exposed, symbolical of the vices
that seek to destroy the spiritual life of the soul, it will come to
its state of repose in the pupa, which is its hades ; and at length,
when it assumes the imago, break forth with new powers and
beauty to final glory, and the reign of love. So that, in this
view of the subject, well might the Italian poet exclaim,
" ' Non v' accorgete voi, che noi siam vermi,
Natl a forma 1' angelica farfalla ? '
Do you not perceive that we are caterpillars,
Bom to form the angelic butterfly ? "
I pass to another argument.
2. The resurrection of " dead persons " is an elemental doc-
trine. Thus St. Paul, Heb. vi. 1, 2, makes "^Ae resurrection of
PHILOSOPHY OF THE KESUKRECTION. 265
the dead " one of the first " principles of the doctrine of Christ."
And no marvel. For Jesus himself had declared, "The hour
is coming, in the which all that are in their graves shall come
forth;' ' &c.
Now, Avhether we understand the expression, a dead person,
to denote a dead body ; or the soul of a dead person ; or the
soul and body conjointly ; the Scriptures will be found to treat
the subject under all these aspects, to show that the resurrection
from the dead consists of a reviviscence to life, by a reunion
of soul and body.
(1.) Take the first sense — where a dead person is undei'stood
in the sense of a dead body. " One who had died was carried
out, the 07ily son of his mother." ^ " Dead persons are raised." '
" Women received their dead raised to life again." * In these
and numerous other j^assages, a dead person means a dead body
raised to life.
(2.) Take the second sense — wliere the soid is used to denote
a dead p)erson. " I saw under the altar the souls of them that
were slain for the word of God, and for the testimony which
they held," ^ etc., viz., the martyrs of Jesus.
(3.) Take the third sense — where a dead person is understood
of the soul and body conjointly. Such are all those passages
which sj)eak of a resurrection of (or from among) dead persons."
Thus, " THE DEAD in Christ shall rise first.'''' ^ Here, as predicated
of the resurrection, the meaning is, that those who shall share in
the blessedness of " the first resurrection^'' ' are raised by a re-
union of soul and body, the former being redeemed from hades,
the latter, from the grave. This reunion, therefore, both of body
and soul, is essential to the integrity of the entire person.
Further comment on this article is superfluous.
3. But, I pass to a third argument. It is this : This identity of
the dead body with the raised body, is proved from those pas-
sages in which " the person " is expressed, and " the body " is
intended. Man, after death, does not cease to exist. True, a
change has taken place in the mode of that existence. The soul
and body are separated. But to say, on this account, that the
Boul and spirit alone constitute man in the whole integrity of his
» John V. 28, 29. ^ L^te vii. 12. 3 lb., v. 22. •• Heb. si. 35.
» Rev. vi. 9. « These, iv. 16. ' Rev. xx. 5, 6.
''2GQ THE SECOND COMING OF CIIKIST.
complex nature, is as contrary to sound iDhilosopliy as it is re-
pugnant to Scripture.
The Mosaic account of man's creation is decisive of this.
" The Lord God formed man of the dust of the ground ; and
breathed into his nostrils the breath of life, and man became a
LIVING SOUL." Here is man in the integrity of his nature as
constituted of body and soul while living. There must, there-
fore, in order to retaiti that integrity in man's eesureected state,
"be a complete parallelism thereto. Otherwise, man loses his
personal identity. Paul's argument of analogy in the fifteenth
of 1 Cor., between the dead seed sown and quickened, and the
dead body buried and raised, proves this parallelism. I have
said that the soul, when separated from the body at death, still
lives in a state of perfect consciousness in hades. On the other
hand, the popular idea regarding the state of the dead body when
laid in the grave is, that life is totally extinct. And yet, death, in
Scripture, is rejiresented figuratively as a state of sleep. Speaking
of the dead in general, Daniel styles them " the sleepers in the
dust of the earth.''"' ' So the martyr Stephen is said to " have
fallen asleepP - And Christ said of Lazarus, '•' Our friend Laza-
rus sleepeth.'''' " All that I would suggest as intended by these
and similar passages, is, that they illustrate the minuteness of the
analogy between the seed sown and the buried body. The seed
contains within itself a vital principle., which, when sown, lies in
a dormant or torpid state, and this state the apostle calls death.-'
Can the apostle, then, mean anything less, anything else, than
that the dead bodies of those who " sleep in the dust of the earth "
are also possessed of a principle of vitality ? Is the latter case
less possible with God than the former ? ' So thought not St.
1 Dan. xii. 2. ^ j^cts vii. 60. = John xi. 11. ■« 1 Cor. xv. 36.
5 But to this it is objected : " Does not the plant [seed ?] -whose germ has been destroyed,
lose its productive power? Throw a seed into the fire, and what prospect of its germina-
tion?" . . . . " Submit a human body to the action of the flames, and then say whether the
eflfect upon the vital principle or the vital portion, whatever it may be, is not the same as in
the case of the plant " [seed ?].
Our reply is, that, even admitting this to be true in regard to the plant [seed?] under
the circumstances here represented — and no one will deny it — yet the argument /a j7s, in its
application to " a human body submitted to the action of the flames." The reasoning of the
apostle in the above analogy, evidently comprehended the death of the lody under all
possible circumstmices, whether dying in a bed, or burnt at a stake, or engulfed in an
ocean, or blown to atoms by gunpowder. The " earth to earth, ashes to ashes, dust to
(tust" of the dead, whether reposing in a tomb, or scattered to the four winds of heaven, or
borne away by the current of the Ganges, or consumed by the inhabitants of the mighty
dei'p ; ill either case, it is written, " The sea shall (/ire iip the d-ead that is in it ; and death
PHILOSOPHY OF THE EESUKRECTION. 267
Paul : But, recognizing the ideiitlty of the dead with the living
body, he says, " and Ijaray God your xchole spirit and soul and
BODY he preserved blameless^ unto the coming of our Lord Jesus
Christy '
The above facts I have adduced simply to sho-w vjJiy it is that
tlie Scriptures, when speaking of the dead, make mention of " the
2')er£on^'' when " the body " only is intended. I give the following
illustration : In the twenty-third chapter of Genesis, the phrase,
burying the dead, occurs seven times ; and at the close of it we read,
"Abraham 5?«7*ec? Sarah his wife." Again. " Is a ac c?/ef7 . . . .and
his s-ons Esau and Jacob buried Am." ' " Miriam died, and was
BURIED." ^ " AarojS" died, and was buried." * " God buried Moses
in a valley in the land of Moab." ^ " David was buried in the city
of David." ^ And, coming to the New Testament, we read of
Tabitha or Dorcas who had died, that when Peter entered the
chamber where the corpse was laid, " turning him to the body,
he said, Tabitha, arise!'''''' In the account of the death of
Lazarus (John, chap, xi.), the expressions, "he had lain in the
grave fotir days already " (v. 17); " Where have ye laid him ? "
(v. 34) ; " They took away the stone, where the dead man was
laid^'' etc. (v. 41), all go to show that the evangelist, in speak-
ing of the dead body of Lazarus, spake of him personally.
And this mode of speech, I now remark, is in perfect har-
mony with that in common use on this subject. Thus we say :
" Washington lies buried in the family vault at Mount Yernon."
" Pitt and Fox lie side by side in "Westminster Abbey," etc.
But, in addition to the above fact, there is yet one other Avhich
I must not pass over. It is the following :
4. Personality is applied to the bodies of those who were
raised from the dead. Says our Lord, " Our friend Lazarus
sleepeth : but I go that I may awake him out of sleepy ^ And
Avhen He had prayed, "He cried with a loud voice, Lazarus,
and hell (oStjs) shall deliver up the dead which are in them,;'' etc. (Rev. xx. 13.) "The
LoBD God " is as able to re-form man after death "from the dust of the ground as at the
first,'" however that dust may have been scattered. No conceivable circumstances, there-
fore, resulting in the death of the body, can destroy the principle of vitality -which God has
implanted in it. Hence the appropriateness of the inspired analogy— 7?w;im.s the fact, that
there is nothing in nature which affords a perfect parallel to the resurrection of the body-
between the conditions of the seed sown and quickened, and the do.id body when raised
to lifl.
1 1 Thess. V. 23. ^ Gen. xxxv. 29. 3 Numb. xx. 1. •» Deut. x. 6.
5 Deut. xxxvi. 6. « 1 Kings ii. 10. ' Acts ix. 36-41. » John xi. 11.
260 THE SECOND COMING OF CHRIST.
come forth! and u^ that icas dead, came forth ^'' eic^ So also,
at the time of the crucifixion, we read that " the graves were
opened ^ and many bodies of the saints which slept arose, etc.,
and went into the holy city, and appeared unto many^ '
In the light, therefore, of the above facts, namely, the distinc-
tion between that which is spiritual and that which is corporeal,
the latter only being cognizable to the senses ; the nature of man,
as constituted of hody and soxd conjointly ; the evidences of man's
personal identity as such while living, and of the same in his
resurrected state ; and the proof of it furnished by what is record-
ed of some loho were actually raised from the dead ; — these facts,
I submit, demonstrate the real, visible, corporeal, and therefore the
LITERAL, resurrection ofm,an.
SECTION III.
A SPECIAL INQUIRY INTO THE MODE OR FORM OF CHRISt's
RESURRECTED STATE.
Reverting once more to the great question before us — Will
the second coming of Christ, when it does take place, be 2k purely
spiritual, or a visible, corporeal, or personal coming ? — I remark
that, in order to an intelligent understanding of it, we must neces-
sarily go back to the stones which compose the foundation on
which we build.
One — and that the Lord Jesus Christ, " the chief corner-stone "
thereof, has been already examined, as to what constitutes His com-
plex Being, as "Emmanuel — God with us"^ — "God," as "man-
ifest IN THE FLESH." ^ The result is, that He is presented to our
view as possessed of the two component parts of ^:>roji:>gr humanity,
namely, a material or corporeal body, and a reasonable soid.
A second stone in this foundation. Of Christ's complex incar-
nate nature as our sin-atoning sacrifice, the "exceeding sorrow
of His soul," " and the crucifixion of His body on the cross, sub-
jected him to an actual organic death,^ and He was buried in
Joseph's tomb.'' But,
In this foundation is a third stone, to which I now for the first
would call your special attention. It is this, viz. :
1 John xi. 41-44. 2 Matt, xxvii. 51-53. = Matt. i. 23. ^ 1 Tim. iii. 16.
• Matt. xxvl. 38. * lb., xxvii. 50. ' lb., vs. 57-60.
PHILOSOPHY OF THE EESUKKECTION. 269
That, whatever the Scriptures reveal, as to the mode or form
of the second coming of Christ — whether it be spiritual or per-
SOnal THE KESUKEECTION OP ChKIST ON THE THIRD DAT, accord-
ing to His own word affords the only key to its solution. For it
is clear that the resurrection of our liord, if a purely spiritual one,
could have had no connection whatever with that corporeal body
in which He was horn of the Virgin Mary, in which He labored,
suffered, and died, and which, after His crucifixion, was laid in
the sepulchre. On this hypothesis of the purely spiritucd nature
of Christ's resurrection, it may reasonably be demanded, What
became of the entombed body of Christ after Plis resurrection ?
Was it cast aside as a thing of nought ? Was it annihilated f
I cannot, reader, spend my time, and tax your patience, with
a wire-drawn exhibit of the philosophy ^'falsely so called^'' '^ of the
above theory. Suffice it to say, that it is but the fruit of that
system of scriptural hermeneutics introduced into the Church in
the early part of the third century by Origen, who, though a
man of distinguished eminence in his day and generation, and of
great apparent holiness and zeal, as he was also of profound schol-
arship ; yet, having committed himself to the guidance of a fan'
ciful imagination in his interpretations of Scripture, " was per-
mitted of the Lord to be drawn away from the true sense of God's
word, even while avowedly engaged in the study and exposition
of it." The result to the Christian world for the most part from
that day to the present has been, the substitution of the allegor-
ical or SPIRITUAL, in the place of the literal, sense of Scripture,'
as THE RULE of interpretation. ' In its application to the subject
in hand, it inevitably involves a denial of the resurrection of the
material body of Christ, and hence affords a plausible pretext for
the support of that theory which alleges that man, immediately
after death, rises again in a purely spiritual state, in which he
lives as a man, throughout eternity, either in heaven or hell.
The fallacy of this theory has been already exposed, in our
definitions of the terms spiritual., corp>orecd, and personal, in proof
of the complex nature of man, as constituted of a material body
and a rational soul. And, having also demonstrated the scriptural
doctrine of the perpetuity, intact, of man's personal identity after
death, by and through the process of a literal resurrection of the
body from the grave, and its reunion with the soul, I hence argue
1 1 Tim. vi. 20.
*270 THE SECOND COMING OF CHRIST.
that, if this be true of cue personal identity of body and soul after
death — on the principle that our blessed Lord and Saviour Jesus
Christ, though very God, was also truly and verily man ; as
He suffered death upon the cross, and was also buried, and rose
again — so. His resurrection, hi the mode or form of it, must also
have been a real, visible, corporeal, and therefore a literal
resurrection.
Let us, however, enter here a little into detail. As preliminary
to what is to follow, I observe, that as " in all things it behoved'
Christ to be made like unto His brethren," ' during His life, min-
istry, sufferings, betrayal, trial, death, burial, resurrection, etc. ;
as " THE MAN Christ Jesus," ^ He must have possessed their en-
tire complex nature, corporeal and spiritual, in all its integrity,
sin excepted ; or, if " the soid " only " is the man " — if " the
soul " only icas raised from the dead, it follows that Christ is only
half a Saviour ! that while He atoned for the sin of man's soid,
He left the body to be consigned to a^i eternal sleep ! that the in-
spired Paul committed an unpardonable blunder, and imposed
upon the credulity of his Thessalonian brethren, v/hen he prayed
that their " lohole body and soid and sp>irit might be preserved
blameless unto the coming of our Lord Jesus Christ." ^ But, as
evidence of the fallacy of these hypotheses, in His pjroper p>erson'
ality, as constituted of body and soul (equally as when he con-
versed, and walked, and ate, and slept, and sorrowed, and re-
joiced, and wrought His many miraculous " deeds and wonders
among men"^). He predicted,
1. His oion death by crucifixion. "And they shall scourge
llxnx, and put Him to death.''''''' "And the Son of Man shall be
betrayed unto the chief j^riests and unto the scribes, . . . and
to the Gentiles to mock, and to scourge, and to crucify Him?''^
2. That prediction was liter cdly fulfilled. " The chief priests,
and the rulers, and the people, cried out all at once, saying, Atoay
with this man . . . and they cried, saying. Crucify Hitn!
crucify Him I " ^ " Then Pilate delivered Him to be crucified^ '
"And they led Him away to crucify Him."^ "And He (Jesus),
bearing His cross, went forth into a place called the place of a
skull . . . Golgotha, where they crucified him." '"
••) 1 Thess. V. 23. ■> Acts ii. 2'2.
' Luke xxiii. 13-21. 8 Matt, xxvii. 20.
"> John six. 17, 18 : see Rev. xi. 8.
1 Heh. ii.
a ITim. ii.
" Lulxe xviii. 33.
« Matt. XX.
9 lb., verse 31.
PHILOSOniY OF THE EESURRECTION. 271
3. He xoas huried. "And after this, Joseph of Arimathea
(being a disciple of Jesus) . . . besought Pilate that he
might take the hochj of Jesus : and Pilate gave him leave. . . .
Now, in the place where He was crucified, there was a garden :
and in the garden a neio sepulchre^ wherein was never man yet
laid. There laid they Jesus ; " ' i. e., the corpse, or body, of Je-
sus. For we read that " Joseph took it down, and wrapped it
in linen, and laid it in a sepulchre hewn in stone," ^ etc.
Now then, having proved that the personality of Christ,
whom " it behoved to be made like unto His brethren," consisted
of His endowment of a material body and a rational soul ; and
that His soul <\.\^ not and conld not either die or be raised; it
follows, that, in order to preserve that personality in its integrity,
the SAME BODY of Christ that was buried in the sepulchre must
have risen, and must have been reunited to His soul. I remark,
4. That it was predicted of Christ, that it should so be. David,
personating Christ prophetically, says, " My flesh shall rest in
hope. For thou wilt not leave my soul in {a^<;) hell " (i. e., the
place of the departed), " neither wilt thou sutler thine Holy One
to see corruption.'''' ' * Both Peter and Paul quote these words of
David as prophetic of Christ's resurrection, declaring that " God
raised Iliin up, having loosed the pains of death, because it was
not possible that He should be holden of it." ' " Bavid,^' says
Paul, " saw corrupt'ion : but He whom God raised up saw 7io cor-
ruption." ^ And so also, Jesus Himself declared, " I have power
to lay down my life, and I have power to take it again." ' And
he predicted, " I will destroy this temple " (meaning His body),
and in three days I will raise it againP ^
This, therefore, brings us to the question direct :
5. Were these several predict'ions verified, by the actual res-
urrection OF THE SAME BODY OF ChRIST FROM THE DEAD, thot
was crucified on the cross ? And if so, lohat evidence have we
of it?
Now, we take the affirmative of this question, in the advocacy
of the LITERAL, in oj)position to the so-called spiritual or meta-
phorical, resurrection of Christ. The evidence in support of such
1 John xlx. 38-42. 2 Luke xxiii. 33. = Ps. xvi. 9, 10.
* In this respect the dead body of Christ (if we except those who shall be " alive," and
immediately " changed " at Ilia coming, 1 Thess. iv. 13-18) differed from that allotted to our
common humanity, which does see corruption.
» Acts ii. 23-27. «■ Acts xiii. 34-37. ' John x. 18. « Mark xiT. 58.
272 THE SECOND COMING OF CHRIST.
a claim, I admit, must be express, positive, leaving no room for
further doubt or cavil, or it is of no account. In adducing this
evidence, therefore, I refer you,
(1.) To the action taken hy the enemies of Christ, regarding
His dead body. Calling to mind the " deceiver's " predicted res-
urrection of Himself on " the third day ; " and to protect the
sepulchre against His thieving disciples ; having obtained leave
of Pilate, the scribes and pharisees "made sure the sepulchre,
sealing a stone, and setting a watch." ' My purpose in referring
to this fact is, simply to prove that the Jews understood a " resur-
rection from the dead''^ to mean a '■''resurrection of the body.'''' The
design of the above procedure, however, was to prove that Christ
was an impostor. But, behold ! at the end of the third day, an
earthquake ministers to a celestial visitant from heaven, in rolling
away the sealed stone from the mouth of the tomb, while the
sentinels, overpowered with fear, become as dead men. Some of
this same " watch," on their recovery, " went into the city, and
showed unto the chief priests all the things that were done." And
they not only believed that Christ had actually risen ; but the
bribery of the soldiers by the chief priests, to say that Christ's
disciples came by night and stole Him away lohile they slept^'' ^ is
proof that they also believed it. For, if these soldiers were awaJce
at the time of the alleged act, why did they thus suffer the corpse
to be removed ? And if they were asleep, how could they tell
that it was stole7i ? Alas ! Their " last error was worse than the
first." =
(2.) The next evidence of this fact is the testimony of some
who had themselves been raised from the dead. " They came out
of their graves after the resurrection, and went into the holy city,
and appeared unto many." ■*
(3.) But, I am now about to refer you to the most astounding
moral phenomenon known in the history of man. I refer to the
incredulity of Christ's own disciples, as to the fact of His actual,
literal resurrection from the dead. Now, when we reflect that
these men had been associated ^oith Christ for more than three
years ; that they had listened to, and believed in. His doctrines ;
that they had witnessed his miracles (especially those connected
with His raising several from the dead; e. g., the young maid of
1 Matt, xxvii. 62-66. 2 Matt, xsvlii. 2-4 ; 12-15.
3 Matt, xxviii. 64. •• lb., xxviu 52, 53.
PniLOSOPIIY OF THE KESUKBECTION, 273
Cyrophenicia, and Lazarus who had lain in the grave four days) ;
that they had heard Him predict His resurrection from the dead
on the third day ; and that they had all professed the most firm
adhesion to Him and His cause in life and in death : I say, when
we reflect on all this, how reasonable is it to infer that they would
have awaited, in the exercise of a strong faith and unflinching
hope, the approach of the resurrection morn, to hail with joy their
risen Master !
But, so far from this, their conduct throughout evinced an
apparent determination, at all hazards, to prove that Christ
was an impostor! But, under God, this very circumstance is
made to furnish the only evidence demonstrative of the fact of
Christ's literal resurrection. This will appear most conspicuous
in every event which furnished them with the proof that " The
Lord is risen indeed," ^ The nature of the evidence demanded
by them was of the highest order. In the case before us, that
evidence may be gathered from the following facts, namely,
First. The eleven disciples first doubted the credibility of
those who reported that Christ was actually risen.
Second. When they could no longer resist this evidence, they
then doubted the reality of the appearance of Christ, which was
declared to have been seen. And, to this,
Third, tangible evidence must be added, before all the eleven
would admit the fact.
If therefore it can be shown, that all these species of evidence
were afforded them in proof of Christ's literal resurrection from
the dead, it will place that fact beyond the reach of further con-
troversy. You will here again bear in mind, however, that in
speaking of the resurrection of the same body of Christ from the
grave that was crucified on the cross, I speak of that body as
changed,. In what that change consisted, must be a subject of
after consideration. I now conduct you back to the sepulchre.
It is at " the end of the Sabbath " (Jewish), as it merged into the
opening dawn of " the first day of the week," ^ the morning of the
resurrection, and hence, the Christian Sabbath. At the mouth of
the open sepulchre — for the great stone had been rolled away —
stood a solitary female mourner. It was Mary Magdalene. She
had come " while it was yet dark," seeking the body of Jesus.
» Luke xxiv. 34. 2 Matt, xrviii. 1 ; John xx. 1.
18
274 THE SECOND COMING OF CHRIST.
But, Tbehold, it was gone ! And, still incredulous as to the fact of
Christ's resurrection, even she, sui:>posing the body to have been
stolen^ ran to bear the sad tidings to Peter and John, " They have
taken a"way the Lord (meaning His oody) out of the sepulchre,
and we know not where they have laid Him." To satisfy them-
selves on this point, both these disciples ran to the sepulchre, and
looking in, saw nothing but the shroud and napkin of the dead
body. Peter, however, still remained incredulous. John only^
believed that He was risen. ^
But, what, meanwhile, became of Mary Magdalene? Why,
being now joined by "Joanna, and Mary the mother of James,
and other women with them," ^ she returned to the sepulchre to
weej) there. Yes, women were last at the cross, and first at the
sepulchre. And now, superadded to the previous witnesses of
Christ's resurrection, namely. His enemies the sepulchral sen-
tinels, and the risen dead, we add,
(3.) TJie testimony of the angels, who to these weeping and
" perplexed " female disciples of Christ, said, " Fear not ye : for I
know that ye seeh Jesus, wJio teas crucified. He is not here : fior
He is risen, as He said. Come, see the place where the Lord
(that is, the iody) lay." And now,
(4.) As last at the cross and the first at the tomb of Christ, so
these women are the first of His disciples to proclaim His resurrec-
tion to others. Yes. Of them it may be said,
" The morn the Saviour rose,
Ah what, true saints, was then thy meet reward ?
The eyes that watched His woes,
"Were^^rs^ to hail the rising of the Lord !
Oh, when were tears so pure, so blest as those
Which gushed, when at His feet they knelt —
Gazed — wejjt — and adored ! ",
Obedient to the angelic command, these women at once wend
their way quickly to His disciples as heralds of His resurrection.^
But, " their words seemed to them as idle tales, and they believed
them not.'''' ^ No. With them the above evidence was not suffi-
cient. Though they personally Jcneio these witnesses, and had
every reason to confide in their veracity, yet they doubted the
> John XX. 1-11. - Luke xxiv. 10.
s Matt, xxviii. 7, 8. ■» Luke xxiv. 11.
pniLOSOPHY OF THE EESURKECTION. 275
credibility of these reports. They had been furnished with the
FiKST species of evidence in this matter. But it had proved
entirely unsatisfactory. They demanded,
Secoxd, ocular demonstration of the fact. This, we must
admit, was reasonable. For they well might, and indeed must
have argued, "J/" risen^ loJiere is Hef Has He, like Enoch or
Elijah of old, been escorted to heaven, without having afforded
His anxious, trembling, desponding disciples that evidence so essen-
tial to a proof of the flict, that of Sis having been seen ? " etc.
If so, this had been a direct violation of a jsromise made by Christ
to them before His crucifixion. " After I am risen again, I will go
before you into Galilee." ' But no. This could not be. And I
now i^roceed to the evidence, that our blessed Lord, after His
resurrection, appeared visibly, not only to one, but to many per-
sons : not only in one, but in several places.
1. The first person by whom he was seen, was Mary 3Iagda-
lene. As she stood weeping at the sepulchre, still in doubt as to
His actually having risen, Jesus sjxiJce to her. But she, suppos-
ing it was the gardener, said, " If ye have borne Him away, tell
me where ye have laid Him, and I will take Him away, . . Jesus
saith nnto her, Mary ! " It was enough. She exclaimed, " Rab-
EOXl!"^
2. After this, as jMary and the other women were on their way
to Galilee to bear the joyful tidings to their brethren, " Jesus met
them, saying, All hail ! And they came and held Him by the feet,
and worshipped Him. Then said Jesus unto them, Be not afraid :
go tell my brethren that they go into Galilee, and there shall they
see me." ^ Accordingly, " Mary Magdalene cometh to tell the dis-
ciples that she had seen the Lord." Still, they were incredidous.
•' And they, when they heard that He was alive, and had been seen
by her, believed no?." *
3. The risen Christ was next seen by the two disciples, who
wei-e on their way to Emmaus. To these, though " their eyes " at
first " were holden, that they should not know Him," that they
might stand self-convicted of their " slowness of heart to believe
all that the prophets had spoken " concerning Christ ; yet " their
eyes were " finally " wpened, and they hnew Him ; and He van-
ished out of their sight." '"
1 Matt. sxvi. 32. "- John xx. 14-16. ^ Matt, xxviii. 9, 10.
* Mark xvi. 11. ' Luke xxiv. 13-31.
276 THE SECOND COMING OF CHRIST.
Nor is the circumstance to be overlooked, I'nat Christ made
Himself known to these two disciples in the " hreaJcinq of hread^''
thereby showing, that though risen from the dead. He was still
possessed of real corporeity. Yes, to a conviction of their judg-
ment by reason, was added a conviction of their senses. They saw
Christ eat before them. N"o doubt as to His literal resurrection
found any further place in their minds. And hence, returning to
Jerusalem, they at once made known these things to " the eleven
disciples, and those that were with them, saying, The Lord is
risen indeed.'''' ' " And, as they thus spake,"
4. "Jesus stood in the midst of them" (i. e., tJie eleven, etc).,
" and said unto them. Peace be unto you." The circumstances
connected with this personal appearance of Christ to the eleven,
introduces us to
The THIRD kind of evidence demanded by them, before they
would believe. When these disciples could no longer resist the
credibility of the reports of Christ's resurrection by those who
had seen Him, they then doubted the reality of the appearance of
Christ to them. Hence, upon our Lord's presenting Himself in
their midst, we read that " they were terrified and affrighted, and
supposed that they had seen a spirit.'''' * This is a proof of their
determination to reject all previous evidence, unless fortified by
what was tangible. Our Lord knew this. And therefore " He
said unto them, Why are ye troubled ? And why do thoughts
arise in your hearts ? Behold my hands and my feet : it is I my-
self. Handle me, and see : for a spirit hath not flesh and hones,
as ye see me have.'''' .... Besides, He " partook of their broiled
fish, and did eat before them." '
5. But, on this occasion, " Thomas, one of the twelve, was not
with them, when Jesus came." Eight days after, however, Thomas
being present, " came Jesus, the doors being shut, and stood in the
midst of them, and said. Peace be unto you."* This occasion of
Christ's appearance furnished the opportunity for the dissipation
of the last lingering doubt, as to the literality of His resurrec-
tion. " The other disciples had said to Tliomas, We have seen the
Lord.'''' ^ Now, mark. They did not declare to him whether or
not they had handled the body of Christ. My own impression is,
that they had not. This I think is borne out by the recorded
I Luke xxiv. 33, 34. " Luke xxiv. 37. ^ ib., verses 38-43.
* John sx. 24-20. * John xx. 25.
PHILOSOPHY OF THE EESUERECTION. 27T
effect of Christ's challenge to them, " Handle rae^'' etc., which is,
that " they believed not for joy, and wondered," ' etc. Surely,
the above demonstrations of the fact were sufficient to produce
convictions in their minds without it. But, if their declaration
as above to Thomas, " We have seen the Lord," Avas still accom-
panied with a lingering doubt in any of their minds, the resxdt of
the declared incredulity of that disciple set it at rest forever.
Hear him. Saith he, " Except I shall see in Sis hands the prints
of the nails, and put my finger into the print of the nails, and
thrust my hand into His side, I wnx not believe." Yes, the
evidence of the sense of touch, with him, must be added to that
o^ sight, before he will be convinced. The condescending Saviour
therefore says to him, " Thomas, reach hither thy finger, and
behold my hands : and reach hither thy hand, and thrust it into
my side: and he not faithless, hut believing ! ''''
And now, what could the doubting Thomas do, but yield? and
he did yield. In holy faith and worshipful adoration he exclaimed,
" My Lord, and my God ! " *
I only add to the above that, as we have no account that any
one of the disciples informed Jesus of the declaration made by
the unbelieving Thomas, either before or after He entered the
chamber where they were assembled ; and as He entered that
chamber while the doors were closed, without divesting Himself of
that glorified body which had been recently raised from the tomb ;
taken in connection with the above evidence of His actual
LITERAL resurrection; we are furnished with a demonstration
beyond which notliing can be demanded or given, of the personal
IDENTITY, Divine and Human, of our blessed Lord and Saviour
Jesus Christ, by a reunion of His body and soul, in His res-
urrected ESTATE.
And now, in conclusion, the risen Christ, having subsequently
appeared to the eleven disciples while engaged in fishing on the
sea of Tiberias ; ^ then to the five hundred brethren on a mountain
in Galilee ; * and once " more to the eleven, when He gave them
their commission and sent them forth to preach the Gospel ; ^ and
having " been seen of them forty days, and speaking to them of
the things pertaining to the kingdom of God ;" ° in that same
body in which He was born of the Vii'gin Mary, and which was
1 Luke xxiv. 41. ' John xx. 28. ^ John xxi. 1-6.
« 1 Cor. XV. 6. » John xx. 1&-21. « Acts i. 3.
278 THE SECOND COMDJG OF CUEIST.
crucified, and was buried, and was raised again on the third
day : — in that same body, but changed, " while the disciples be-
held, He was taken up " into heaven, " and a cloud received Him
out of their sight."
This then, that is, the cokporeal, visible, personal, but
changed and glorified mode or form in which Christ was raised
from the dead, and in which he ascended to Heaven, will be the
mode or form in which he will return.
SECTION IV.
A SCRIPTURAL EXHIBIT OF THE NATURE, ATTRIBUTES, AiOy OFFICIAI,
DIGNITY OP TgE LITERAL OR PERSONAL RESUKRECTED AND
GLORIFIED HUMANITY OF CHRIST.
We shall select, as the basis of an illustration of this subject,
the following passage, 2 Pet. i. 16, 17 :
" For we have not followed cunningly devised fables, when we
made known unto you the power and coming of our Lord and
Saviour Jesus Christ, but were eye-witnesses of His Majesty. For
He received of God the Father honor and glory, when there came
to Him such a voice from the excellent glory. This is my beloved
Son, in whom I am well pleased."
This section we shall divide into two jjarts :
PART I .
OP THE NATURE OF CHKISt's RESURRECTED HUMANITY.
This is a subject that may well be placed in the category of
" the deep things " of God's revealed mysteries — the " some things
hard to be understood " of St. Paul, and which, as we have seen,
on the principle of the allegorizing or spiritualizing theory ol' in-
terpretation, " they that are unlearned and unstable lorest, as they
do also the other scriptures." ' Our prayer is, that it may not be
" to their own destruction ; " ^ but, that " the eyes of their under-
standing being enlightened, they may Jciioio what is the hope of
PHILOSOPHY OF THE EESUERECTIOISr. ' 279
their calling, and what the riches of the glory of their inheritance
in the saints." '
Nor is the subject of our present inquiry to be classed with
those " foolish and unlearned questions " which, " engendering
strifes," we are called upon to " avoid." - Still, while riieditating
on what "the wisdom of God" has been graciously pleased to
reveal to us in these premises, we would not forget that it is " a
mystery^'' which, like the river disclosed to Ezekiel in prophetic
vision, issuing from under the threshold of the temple, gradually
expands into a width that " cannot be passed over." ° While,
however, we are not presumptuously to intrude into those " secret
things which belong alone to the Lord our God," we are not to
be deterred from a diligent and prayerful investigation of " the
things that are revealed to us and our children " * — " the things
lohich the angels desire to look into.'''' ^
The subject then in hand, relates to the ^'atuee of the ees-
UEEECTED HUMAKiTT OF Cheist. In reference to it, I remark,
1. Negatively, That it was not a spiritual resurrection. This
could not be. The body of our Lord that was interred in the
sepulchre, was material. And matter even when attenuated to its
utmost capacity, cannot be transformed into that which is purely
spiritual, or incorporeal. And, could it have been so transformed,
as Christ was also possessed of a reasonable or spiritual soid^ this
spiritual resurrected body would have become so absorbed into,
and so identified with, his material body, as to have destroyed all
personality. Besides, it would involve the dilemma, that Christ
had txoo spiritxial human natures ! which is an absurdity. But,
take a view of the subject,
2. Positively. And here I must premise, as necessary to an
intelligent view of the matter, that vv^e must distinguish between
a pitrely spiritual body, and a body spiritualized. The former
consists of a being immaterial, incorporeal, and hence, not tangible
to the senses. That is, it can be neither seen nor handled. On
the other hand, a body spieitualized, is a material substance
changed^ or transfomied from a loxcer to a higher state, thereby
adapting it to a new., and a more exalted and glorious sphere of
action. And if this be so, a body may be spiritualized or changed,
witliout ceasing to be material^ Such a body, however refined or
• Eph. i. 18. 2 2 Tim. ii. 23. ' 1 Ezek. slii. 1-5.
4 Deut. sxis. 29. » 1 Pet. i. 12.
280 THE SECOND COMING OF CHRIST.
transparent it may become, does not necessarily lose its inherent
elements of corporeity. On any other hypothesis, personal identity^
so essential to the tchole onan., as I have just said, would bo
destroyed.
Now,' apply this principle to our blessed Lord and Saviour
Jesus Christ, and I argue that, as neither His body alone, nor His
soul alone, but both conjointly, made up His ichole manhood, un-
less the same material body that was crucified and buried was also
raised, and reunited to His soul, His manhood or personal iden-
tity ?cas not sustained in its integrity. But, as has been already
abundantly demonstrated, that same body of Christ that was cru-
cified and buried in, also emerged from, the tomb, on the third
day. Ay, and by the act of the resurrection power of God, it
was changed also. Christ's mortal body, as " the first-fruits of
them that slept," ' at that instant '"'• put on immortality.'''''^ And,
as I shall now j^roceed to prove, when Christ's body was raised.
from the dead, it consisted, not in being a purely spiritual, but, in
being,
3. A SPIRITUALIZED BODY. That is, It was changed. In treat-
ing of this deep mystery of God, however, let me not awaken ex-
pectations beyond what was designed. I do not mean to venture
into this shoreless and fathomless ocean beyond my depth. I
would also scrupulously avoid all metaphysical subtleties and
amusing sioeculations regarding it. I say, then : of the mode of
the hidden process by which the dead body of Christ was both
raised and changed ; in other words, now the material corporeity
was spiritualized, we know nothing. And, of the actual nature,
qualities, etc., of that spiritualized body, we know but " in part."
A thick film spreads over the " glass " through which we are now
compelled to look at it. ^ And hence, under the most favorable
circumstances, it is a much easier task to tell in what it does not,
than in what it does, consist. To this method, then (at least in
part), I shall resort, in my endeavors to illustrate this subject. I
therefore remark.
That Christ's body, when raised, and changed, did not
become angelic.'''' He took not on Him the nature of angels " * —
and, unless He lost His entire personal identity in passing through
the grave to His resurrected state — which we have proved an ira-
" 1 Cor. XV. 20, 23. 2 i Oor. xv. 53.
5 1 Cor. xiii. * Heb. ii. 16.
pniLosopnT OF the kesuerection. 281
possibility — He must have retcdned, after His resurrect ioft, that
same nature, iu which He died and was buried. Now ii", before
His resurrection, His nature was not angelic, how, I ask, could it
become so ct/ter that event ?
The advocates of the theory of Christ's sjnritual resurrection,
have labored to support it on the ground of an alleged exact cor-
respondence between the nature of Christ's raised body, and that
of the angels. But this theory, while it is in direct contradiction
to the inspired Pauline statement as above, that Christ " took riot
on Sim the nature of angels," rests on the assumption that
" angels," in their nature, are incorporeal ox purely spii'ittcalheiugs.
This, however, is contrary to fact. This can 07ili/ be said to be
true of the ttoo Persons in the infinite and eternal Godhead — the
Father and the Holt Ghost. We are to bear in mind, that
" angels^'' whatever be their nature, are created beings. And
creation is the great houndary-line which separates between that
which is purely spiritual^ as the Invisible Godhead, and that which
is corporeal^ as angels and men. If it be urged, but angels are
called " spirits," — " xoho tnahetJi his angels sjyirits ; " I reply, in the
same passage we read, " and his ministers aflame offireP ' Here,
the terms " angels " and " ministers " denote the same thing.
While, therefore, the term " sj)irits " may be understood to refer
to the rational^ the term, " a flaming fire," which we know to be
a maiena^ element, is used to signify the corporeal vehicle, through
which to manifest themselves. That their corporeity differs from
the human^ is admitted. It is of a vastly higher, more refined,
and ethereal nature. But, it were as consistent to deny the
materiality of the air we breathe, as, on this account, to deny
angelic corporeity. Besides, the Scriptures abound with instances
of visible and cor/>orea^angelic visitations to men on earth, ^ thereby
illustrating the adaptedness of their compound nature, rational and
corporeal, to answer the heaven-devised purposes of " ministering
angels, sent forth to minister to them who shall be heirs of salva-
tion." '
Still, the nature of angels as thus defined, though corporeal,
and that of the resurrected body of Christ, are not ide7itical.
> Ps. civ. 4 ; Heb. i. 7.
2 Gen. xvi. 7, 9 ; xix. 1, 15 ; xxii. 11 ; Exod. xxiii. 20 ; Numb. xx. 16 ; xxii. 23 ; Judg. ii.
1, 4 ; 2 Sam. xxiv. 16 ; 1 Kings xix. 15 ; Dan. iii. 28 ; Zech. i. 9 ; Luke i. 13, 19 ; xxii, 43
Acts X. 7, 22 ; xii. 8 ; and numerous other instances.
' Ileb. i. 14.
282 THE SECOND COMING OF CHKIST.
The difference is this : their nature, as they are not subject to
death, is not susceptible of any change. This is true, not only
of " the elect," but of the " fallen angels." ^ True, by their sin,
they lost the holiness of their character. But we nowhere read
of their dybig. In the same nature in which they rebelled, " are
they reserved in chains under darkness, against the day of judg-
ment." ^ It is this circumstance which renders their salvation an
impossibility. Christ did not assume their nature. " BxLt he
took upon Him the seed of Abraham!''' That is, He assumed
the grosser corporeity of hximan nature, which, having sinned,
became subject also to death. But, in order to accomplish the
great object of His mission into our world as " God manifest in
THE FLESH " (which was, " to destroy him that had the power of
death, that is, the Devil, and deliver them who through fear of
death were all their lifetime subject to bondage "'), "the Son of
God " must die, not only, but eise again.
Now, as " an a^igel cannot be actually transformed into a
human being without ceasing to be an angel ; " so, by parity of
reason, a material body cannot be actually transformed into the
angelic, without ceasing to be human. It follows, that as our
Divine Redeemer (" who in all things, sin excepted, it behooved
to be made like unto us ") suffered, died, and was buried in His
proper human nature ; so, when He rose from the dead, He must
have risen in the same proper human nature. That He did so
arise, is evident from the angel's declaration to the weepiag
Mary, at the sepulchre. '■'• He (Cheist) is not here. He is
EisEN ? Behold the place lohere the Loed (i. e., the corpse)
lay.-" *
Nor, again, did the difference in the condition, between the
body of Christ as crucified and bui'ied, and of the same body as
raised and changed, destroy His real corporeity. The question
before us iiow, is not " as to the link that united God and man in
one person, namely, Christ ; " but it is as to the spiritualized
nature of His risen body. And, however we may reason analogi-
cally from our resurrection, as illustrated by the dead seed sown
and quickened, in proof of the fact of the resurrection of Christ,
at this point all coincidence between us and Him ceases. " In
all things, He must have the pee-eminence," As, even in His
1 Tim. V. 21 ; Jude, ver. 6. a 2 Pet. ii. 4, 17 ; Jude 6.
» Heb. ii. 15. « Mark svi. 6.
rniLOSOPHT OF THE KESUEKECTIO^T. 283
death, " He saw no corruption," and which difiers from that of
the saints, who do see corruption ; so, as " the first-fruits of
them that sleep in Christ," our resurrection state is to be inferred
from His, not His from ours. " Who shall change our vile body,
and fashion it like unto His own glorious body."
But, notwithstanding the proofs adduced in pages 271-278,
of the actual corporeity of the raised and spiritualized body of our
blessed Lord on the third day, the spiritualists would have us to
believe that all the above instances were mere ocular illusions.
We are told, that " an appearance generally denotes the opposite
of reality.'''^ And hence, when we read that " Christ appeared., to
put away sin by the sacrifice of Himself," it was a mere pjhan-
tom ! That when He said to Mary, " Touch me not," there was
nothing to touch ! And, that, when the women " worshipped "
the risen Saviour, " holding Him by the feet," they were actually
clasping less than a shadoto ! Reader, are you prepared to re-
ceive such teaching as this ?
4. But, finally, on this topic of the spnritucdized body of the
risen Christ. W^ith a view to obviate an alleged difficulty arising
from our exposition, namely, that the same body of Christ that
was raised from the dead ascended to heaven ; it is contended by
some, that while they admit a literal resurrection to have tahen
place on the third day, yet that our blessed Lord, when He left
his disciples and ascended to heaven, laid aside that r,aised body,
or in some way changed it into a purely sjnritual body, totally
distinct from that seen by His disciples after his resurrection.
And this is argued from the facts following :
That there are a number of extraordinary circumstances and
actions, connected with these ocular manifestations of Christ, in
His resurrected spiritualized body. For example : His appearing
to Mary binder the aspect of a gardener. His talking and eating,
etc., with His disciples, xcithout being recognized in His true char-
acter. And His entering the room where the eleven Avere
assembled, xohile the doors v:ere closed, etc. The question there-
fore is. How are these extraordinary circumstances and actions to
be explained ? Xot, I submit, (as some allege,) by his resurrected
body undergoing a cliange ; or by His assumjytion, alternately, of a
material and ethereal form at will; or by a transformation of
His risen spiritualized corporeity into different shapes to suit the
occasion, from that with which He left the sepulchre. Doubtless,
384 THE SECOND COMING OF CIIKIST.
during the interval of the forty days that elapsed between the
resurrection and the ascension, while the Saviour was employed
" in speaking " among His disciples " of the things pertaining to
the kingdom of God," ' there was to them an eclipsing of the full
glory of His beatified risen body, which, however, no more
argued any change in the glorified body itself, than an eclipse
of the natural sun in the heavens argues a change in its physical
organism as the bright ruler of the day. The ostensible reason
of this, on the part of the risen Saviour was, that the time had not
yet come for the full " restoration of the kingdom to Israel." ^ A
subordinate reason was, to pi'oduce in their minds a conviction
of the reality of His resurrection, by ap>peals to their understand-
ing, rather than by a brilliant display of His full glory to their
senses. They had criminally forgotten " all that the prophets
had spoken concerning Christ, how He should suflTer, and die, and
rise again on the third day," ' etc. And, as we have seen, such
was their " slowness of heart to believe " that He was actucdly
risen, that they pertinaciously refused to admit it, except on the
highest evidence that could be given — that of tangible demonstra-
tion. It may well be doubted, therefore, w^hether the brightest
instantaneous exhibit by Christ to them of His risen glorified
humanity, would have led them to believe in and receive Him as
such. Hence, while " He show^ed himself alive " to them " after
His passion " as above recited, it was " by many infallible
l^roofs,^'' ^ i. e., miracles, wrought, not on Himself but on them.
Take a single example in illustration. As our Lord was walking
with the two disciples ou their way to Emmaus, it is recorded of
them, that " their eyes loere holden, that they should not Tcnoxo
Him.'''' " And so, He whose looTc was sufficient to remove the
bolts and bars of closed doors, could also loch up the senses of the
eleven against a perception of His presence, till He was seen
standing in their midst. And, finally, if the Saviour, before His
crucifixion, to escape the stoning of the Jews, could " hide Him-
self^'' and yet pass by " through the midst of them out of the
Temple;"'' surely we can have no difficulty as to His " t-awisA-
ing " out of the sight of the two disciples, cfter that event.''
In this article, therefore, of the changed or spiritualized body
of our risen Redeemer by the power of God, (limited as is our
> Acts i. 3. 2 lb., 6, 7. = Matt. xvi. 21. •• Acts i. 3.
a Lnke xxiv. 16. * John viii. 59. ^ Luke xsiv. 31.
rniLosopiiT OF the eesuerection. 285
knowledge of its nature, yet,) enough is revealed to us of its
peculiar properties or qualities, to enable us to adopt the language
of our text, and say, " we have not followed cunningly devised
fables " in our endeavors thus to analyze it. Nor is the same
veil that eclipsed its brightness during the brief sojourn of the
risen Christ with the early Church, drawn over the present eye
of faith. In evidence of this, I pass to consider.
PART II.
■WHAT IS REVEALED OF THE ATTRIBUTES AND OFFICIAL DIGNITY OF THE
RESURRECTED HUMAN NATURE OF CHRIST.
I. An exemplification of this " glory " was made on the
mount of Teansfigueation. The humiliation of Christ was His
transfiguration as " the word 7nade flesh^'' with its accompani-
ments of poverty, obscurity, and sufiering. On the other hand,
the transfiguration on the mount, was an exhibit and an
earnest of His glorified risen humanity^ and the power and
splendor of His future reign. The design of it was, to furnish to
the three disciples who v>^itnessed it, a proof of His messiahship,
and to fortify their minds against the influence of the ignominies
of His life and death. But, alas, how soon was this resplendent
display of the glory of Christ obliterated from their minds ! Their
conduct, subsequently to the trial, crucifixion, and resurrection of
their Divine Master, was evidence of this. And, as has been shown,
even amid the " many infallible signs " afforded them of His resurrec-
tion glory, their perceptions of it were greatly obscured. Nor was
this obscurity removed, till the descent of the Holy Ghost upon
them on the day of Pentecost. Then, " all things^'' which Christ
either did or said respecting Himself, or which had been said of
Him by the prophets, " were brought to their remembrance^ '
Hence, thirty-five years after the transfiguration on the mount,
the apostle Peter writes, " We have not followed cunningly devised
fables, when we made known unto you the power and coming of
our Lord Jesus Christ, but were eye-witnesses of His majesty.
For He received from God the Father, honoe and gloey, when
there came to Him such a voice from the excellent glory, This is
my beloved Son, in whom I am well pleased."
1 John xiv. 26.
286 THE SECOND COMING OF CHRIST.
Now, observe here. The apostle, in speaking of the incarnate
Christ before His passion, declares that He "received of God the
Father honor and glory ^'' and immediately connects it with His
transfiguration^ The question then is, v-hat was transfigured?
And the answer is, the incaknate body of Christ. Otherwise,
I ask, what became of the material hody of Christ meanwhile ?
And, this transfiguration the apostle calls " the poicer and coming
of our Lord* and Saviour Jesus Christ." Matthew, Mark, and
Luke, in describing His appearance, tell us that " His countenance
Avas altered ; " that " His face did shine as the sun ; " and that
" His raiment was white as the light," " shining," " glistening,"
"exceeding white as the snow."^ Daniel, to whom He was
revealed in prophetic vision in His resurrected " glory " as the
Christ of God, thus speaks : " I beheld, till the ancient of days
did sit, ^cJlose '^ garment was white as snow, and the hair of His
head like the pure wool," " etc. And so also the prophet Ezekiel,
speaking of the Lord {Jehovah) in human form, says that, " upon
the likeness of the throne was the likeness as the appearance of a
MAN above upon it," . . .' "from the appearance of His loins even
downward, fire : and from His loiiis even upward, as the appear-
ance of brightness, as the color of ambei'." And, speaking of His
voice, the same prophet says, that it was " like the noise of great
waters, as the voice of the Almighty, the voice of speech, as the
noise of an host." And "'^A^'s," he adds, '■'■was the ap>pearance of
the likeness of the glory of the Lord.'''' * Again we turn to the
prophet Daniel, who says of Him, " Then I lifted up mine eyes
and looked, and behold, a certain man" — referring to Christ's
resurrected glorified humanity — "a certain man clothed in linen,
whose loins were girded loith fine gold oi Uphaz; His body also
was like the beryl, and His face as the appearance of lightning,
and His eyes as lamps of fire, and His arms and His feet like in
1 Matt. xvii. 1, 2 ; Mark ix. 2, 3 ; Luke ix. 28, 29.
2 This vision contains a dmCble allusion. It reveals to ns a view of " God in C/irist,'" — the
Father, as "the ancient of days," and who, in His essential spiritual essence is inrisihle,
" whom no man hath seen nor can sec," being exhibited under the visible form and character
of God the Son, wlio therefore testities, " He that hath seen me, hath seen the Father also."
This distinction between the Father and the Son is more emphaticallj- shown in the 13th
verse of this viith chapter : " I saw iu the night visions, end behold, o?ie like tinto the Son of
man came with the clouds of heaven, and came to the ancient of days, and they brought
Him (Christ the Son) near before Him (God the Fateee) ; and there was given Him
(Christ the Son) dominion, and glory, and a kingdom," etc.
3 Dan. vii. 9. ■• Ezek. i. 26-28.
■PUILOSOPnT OF THE KESUEEECTION^. 287
color to polished brass, and the voice of His words like the
voice of a midtitude." ' Finally, we turn to the Revelator John,
who saj'S of Him, " And I turned to see the voice that spake with
me. And being turned, I saw seven golden candlesticks : and
in till midst of the seven candlesticks one like unto the Son
OF Man, clothed icith a garment down to the foot, and girt to
the breasts tcith a golden girdle. His head and hairs white like
toool, lohite as snow; and His eyes as a flame of fire ; and His
feet like unto fine brass, as if they had been burned in a fur-
nace ; and His voice as the sound of mang loaters : and holding
in His right hand seven stars : and out of His mouth a sharp two-
edged sioord proceeding : and His countenance as the sun shineth
in his strength.'''' -
But, from this brief exhibit of the glory of the resurrected
humanity of Christ, let us pass to a view of that same glory, as
connected with,
n. His divine Attributes. The eff'ect of the above vision of
Christ to John in His resurrected " glory " was, that he ^\fell at
His feet as dead.'''' ^ It is not our purpose to enter here into a
proof and defence of the proper Deity of Christ in detail. That
necessity is avoided by the very attributes claimed by our Lord,
in His address to His servant John on the abov-e occasion. He
laid His right hand upon him and said, ^'■Fear not, I Air the First,
AND THE Last : I am He that liveth, and was dead ; and, behold, I
am alive for evermore, Amen : and have the keys of hell and of
death:' ^
Of the identity of Christ as above, with " the Son of Man "
who was revealed in the visions of Daniel and Ezekiel, there can
be no doubt. The 8th verse of this chapter may be taken as
expository of the attributes claimed by Christ in the passage just
quoted. Saith He, "I am Alpha and Omega, the beginning and
the ending, saith the Lord, ichich is, and which was, andiohich is
to come, THE Almighty." These titles, therefore, namely, " the
first and the last,'''' or their equivalent, "the Alpha and Omega^''
being the first and last letters of the Greek aljihabet (and which
are also used as numerals), are designed to signify the eternity of
the Being who claims them.
NoAV, of '■'■the Almighty God,''' saith Isaiah, "Who hath
1 Dan. X. 5, 6. ^ Eev. i. 12-16.
3 lb. ver. 17. * lb., verses 17, 18.
^88 THE SECOND COMING OF CHRIST.
wrought and done it, calling the generations from the begin-
ning ? I, Jehovah, the j^rs^, and with tJie last, I am He." '
But St. Paul declares concerning Christ, that " He is before all
things,''' and that " by Him all things consist.''' ^ That is, that Jesus
Christ, as the Son of God, is " the Being through whom creation
received its origin, and who conducts it through the ages of ages
to its final destination."
Hence, in this book (chap. iv. 8), St, John applies the inefiable
name of Jehovah to Christ, and which, in that passage, is a para-
phrase of that name as used in the corresponding song of the
Seraphim in the sixth chapter of Isaiah. We will compare them.
St. John.
"And the four living creatures rest
not day and night, saying, Holt, Holt,
Holt, Lord God Almighty, who is, and
who was, and who is to come : " or who
is THE COMING OnE.
Isaiah.
The six-winged Seraphim cried one
unto another, saying, " Holt, Holt,
Holt, is the Jehovah of hosts ; the
whole earth is full of His glory."
I remark in conclusion in reference to this ineffable name, that
it is not a word, but the raonogram of an appellation consisting
of sevei-al words, of which it contains all the letters, as well as the
initials, in their ordei" :
nVn^ - n^ri - n;)n;'
(tihteh-haiyeh-vehoveh) ; that is, co-rat Kol rjv, KOL wv ; or, more
properly as an appellation of the Greek tongue, 6 wv, koL 6 wv,
Kttt 6 ipKoixivo?, "The Is, the Was, and the Coming One."
What a Name ! It is expressive of the summing up of all
existence, in all time and mood, in His own infinite Being, which
is of all existence the source and centre, and of life, past, present,
and to come, the all-comprehensive, all-sustaining ocean !
Such, then, are the attributes of the resu.rrected and ascended
Personal Chi-ist ! It only remains that we notice,
in. His resun-ected official dignity. This is threefold. It
relates,
1. To Christ's Intercession in our behalf at the right hand of
God. In His humiliation Christ appeared as a Prophet. Now
PHILOSOPHY OF THE KESUEKECTION. 289
that He is risen and glorified, He appears in heaven as a Priest^
to intercede for us. " But this man, after He had ofiered one
sacrifice for sins, for ever sat down on the right hand of God." '
" Wherefore He is able also to save them to the uttermost that
come unto God by Him, seeing He ever liveth to make interces-
sion for them. For, such an High Priest became us, who is holy,
harmless, undefiled, separate from sinners, and made higher than
the heavens," '' etc. This intercession of Christ in our behalf ex-
tends from the time of the ascension, to the period when He shall
descend from heaven,
2. As our Judge. This is the second official work of the
risen Christ in his resurrected human nature. Thus, the apostle
says, " and He commanded us to preach unto the peojDle, and to
testify, that it is He which was ordained of God to be the judged
quick and dead ; " ' " because He hath appointed a day, in the
which He ^^'t\\ judge the world in righteousness, by that man whom
He hath ordained."* And, as such, He will judge the fallen
angels, who are " reserved in chains, under darkness, against the
day of judgment." '' Also Atitichrist, " the man of sin " and
" sou of perdition," whom He will " consume with the spirit of
his mouth, and destroy with the brightness of His coming." •"'
And He will also judge the poor, and all their wicked oppressors.
" He will judge the poor of the people. He will save the children
of the needy, and He will break in pieces the oppressor." ^ " He
will not judge after the sight of His eyes, neither reprove after
the hearing of His ears ; but with righteousness shall He judge
the poor, and reprove with equity for the meek of the earth ;
and He will smite the earth with the rod, of His mouth, and with
the breath of His lips shall He slay the wicked." ^ And, finally,
connected with Christ's dignity as risen, is,
3. His office as King. Isaiah, in predicting of Him, says,
" He shall be called, .... the prince of peace." * He is else-
where styled " the Prince of the kings of the earth.'''' '" Hence, as
David's son, who is to sit upon His throne. He was " born a
king^'' " the king op the jews." " And, at His first coming,
had they received Him as such, He had then established Himself
> Heb. X. 12. 2 rb., vii. 25, 26. 3 Acts x. 42.
♦ Acts xvii. 31. 6 2 Pet. iL 4, 17 ; Jude, 6, 13. • 2 Thess. ii. 8.
1 Pb. Ixxii. 4. 8 Isa. xi. 4. » lb., Ix. a
»• Kev. i. 5. 11 John xviii. 37 ; xix. 19.
19
290 THE SECOND COMING OF CHRIST.
on David's throne. But, " by the determinate counsel and fore-
knowledge of God, they, with wiched hands^ crucified and slew
Him." ' And now, see the wisdom of God in all this. Christ's
rejection by the Jews, opens the door for His expiating human
guilt by the sacrifice of Himself on the cross ; and for His burial?
resurrection, and ascension to heaven, whither He has gone to re-
ceive a kingdom, and to return," *
I close, by a reference to that event, as described by the
revelator John. "And I saw heaven opened," says he, " and be-
hold, 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 Himself. . . . And out of His mouth goeth a sharp
Bword, that with it He should smite the nations : and He shall
rule them with a rod of iron : and He treadeth the wine-press
of the fierceness of the wrath of God. And, He hath on His
vesture, and on His thigh, a name written — KING OF KINGS,
AND LORD OF LORDS." '
Blessed be God ! " Behold ! a King " — Jesus, in His risen
and glorified humanity — " shall reign and prosper, and shall
execute judgment and justice in the earth." *
SECTION V.
CONCLUDING SCRIPTURAL PROOF THAT THE SECOND COMING OF
CHRIST WILL BE BOTH PRE-MILLENNIAL AND PERSONAL.
I. Proof that it will be pre-millennial.
To relieve this important doctrine from all misapprehension,
I propose to present it in the following syllogistic aspects,
namely :
That only can be restored to the Church, which has been with-
d/rawnfrom the Church.
But the SPIRITUAL presence of Christ never has been withdrawn
from the Church.
> Acts ii. 23. " Luke xix. 11, 12. » Rev. xix. 11-16. « Jer. xx'iiu 5. '
PHILOSOPHY. OF THE EESUKRECTION. 29t
Therefore, the spiritual presence of Christ is not the thing to be
restored to the Church at the second advent.
Take another form :
That only can be restored to the Church, which has been with-
drawn from the Church.
But the PEKSON-AL PRESENCE of Christ, at His ascension, loas
withdraicn from the Church.
Therefore, the personal presence of Christ is the thing to be
RESTORED TO THE Church at the secoud advent.
Here, then, I might well rest the whole merits of this question.
What follows, is added simply by way of illustratioyi of the latter
conclusion.
I have, on a previous occasion,' considered those passages
which distinguish between the immaterial or spiritual, and henoe
invisible essence of t\ie first and third persons of the Infinite God-
head — the Father and the Holt Spirit — " whom no man hath
seen nor can see;"^ and the visible manifestations of the same
eternal Godhead to man, in the person of the Imimaculate Jesus,
" the word made fiesh,'''' ^ " Emmanuel, God with us," * and of
whom St. John, who scm Him, bare witness, " THIS IS THE
TRUE GOD, and eternal life:' '
I have also explained the sense in which the Scriptui'es repre-
sent Christ's spiritual coming to His people. I now refer you to
several passages which distinguish between the fellowship which
His people hold with Christ in virtue of this spiritual presence,
during His intercession in their behalf " at the right hand of the
majesty in the heavens;'" and His visible appearing "the
second time, without sin, unto salvation." ^ Thus, the apostle
exhorts the Corinthians to " see that they come behind in no gift ; "
for, inasmuch as " God is faithful, by whom they were called "
(i. e., by the Spirit) " unto the fellowship of His Son Jesus Christ
our Lord, He would also confirm them unto the end, that they
might be blameless in the day of our Lord Jesus Christ ; " and
this he urges as a motive for their constant " waiting for the
coiiLNG of our Lord Jesus Christ." ^ Here, clearly, while the
'''■coming''' spoken of was to them, future ; the spiritual '•'■ felloio-
ship " was to them, present.
This brings us to another stand-point, absolutely indispensable
Seo pp.258, 259. » 1 Tim. iv. 16.
3 John i. 14.
■• Matt. i. 23.
1 John V. 20. • Heb. i. 3.
' Heb. ix. 2S.
8 1 Cor. L 7-9.
292 THE SECOND COMING OF CHRIST.
to a proper understanding of the subject in hand. It is this :
That all the prophecies of Scripture which speak of Christy relate
exclusively to His niiMANrrY, either in His buffering, or His
GLORIFIED estate. They point us,
I. To His" SUFFERING ESTATE. And here we are directed,
1. To His p>arentage. As the " seed " of the woman,* He was
to be "born of a virgin," " of the house and lineage of David.""
2. To His hirth-place — Bethlehem.*
3. To the scene of His personal ministry — "The land of Zebu-
lun, and the land of Nephthalim." *
4. To His prophetic and priestly functions. The first, as the great
"Teacher sent from God:"^ and the second, as a sin-atoning
sacrifice; ° and hence, they point us also,
5. To His death. To this end, " a body was prepared Him," ' in
which He " bare our sins on a tree," ^ thereby procuring for us
" peace," " reconciliation," " sanctification," and free access into
the holiest of all, " in the body of His flesh through death." ^
But, in connection with the proplietic and priestly oflices of
Christ, the Scriptures also treat of His kingly or regal prei'oga-
tives, all of which relate,
. n. To His glorified humanity. And here, permit me again
to remark, that the Deity, abstractedly considered — the Deity,
considered in reference to His inefiable, spiritual essence, cannot
be the subject of prophecy. He is only such as " Deity manifest
in the flesh.''"' And the class of prophecies now under considera-
tion — those relating to Christ's kingly or regal prerogatives — all
stand directly connected with His second coming, in His estate
of glorified humanity.
Accordingly, it will be found that the prophetic Scriptures
specify with the greatest minuteness the details of that event.
They point out the place of His descent ; '° the seat of His Govern-
ment ; '^ the extent of His Dominion ; '^ the happiness of His sub-
jects ; '* the duration of His reign ; '^ and the time^ both Avhen He
1 Gen. iii. 15. » Matt. i. 23 ; ii. L = Micih v. 2 ; Matt. ii. 5.
« Matt. iv. 12, 13 ; Bee Isa. ix. 1, 2. * John iii. 2. « John i. 29, S6.
" Hcb. X 5. 8 iga. liii. 12 ; 1 Pet. ii. 24. » Col. 1. 22, 23.
>» Zech. xiv. 4; Acts i. 2.
" Jen iii. 17 ; Isa. xilv. 23 ; Ezek. xliii. 5-7 ; Mic. iv. 7.
12 Gen. XV. 18 ; Exod. xsiii. 31 ; Pb. Ixxii. 8.
13 Pb. Ixxii. 7 ; Isa. xi. 1-9 ; Is. 15-22 ; Ixvi. 12-14 ; Rev. xxi. 1-5.
>< Pb. Ixsxix. 20-37 ; comp. x. 1-T.
THILOSOPHY OF THE RESURRECTION. 293
will commence His millennial reign,' and when it will terminate^ by
the delivering up of that kingdom to the Father. -
The only point which at present concerns us, however, is the
office of Christ as King. In this capacity it was predicted of Him,
that " He shall be great, and shall be called the Son of the Highest,
and that the Lord God shall give unto Him the throne of His
father David.'''' ^ For, " God had sworn by an oath unto David,
that, of the fruit of his loins according to the flesh'''' (not according
to the spirit), " He would raise up Christ to sit on his throne.'''"^
It is however urged by many, that as the sitting of Christ on
David's throne was to folloio His resurrection, He commenced
His kingly reign as David's son immediately on His ascension to
Jieaven. Hence the foundation of the popular idea, that Christ
NOW EEiGNS AS KiNG ovcr His saints ; in support of which, the
two following passages are quoted : " Sit Thou on my right hand,
until I make thy foes thy footstool." ^ And, " He must reign, till
He hath put all enemies under His feet." ° But, I submit, as the
first passage has reference to the exercise of Christ's office in
heaven as the intercessor of His people " till " His and their ene-
mies are subdued unto Him ; so the last regards His providential
government over the kings and nations of the earth,^ till " the
kingdoms of this world are become the kingdom of our Lord and
of His Christ." '
To the above I add that, if Christ, at the time of His ascension,
sat on Dayid's throne, it follows, that there are two thrones in
heaven. For St. Paul tells us that our Lord, upon His return to
heaven, " sat down on the right hand of the throne of God.'''' '
At least, this result follows, unless it can be shown that the
phrases, " throne of David " and "throne of God" are convertible
terms. But, that they are not, and that our blessed Lord Aas not
yet taken possession of " the throne of His father David," the
apostle Peter most explicitly declares respecting " the patriarch
David, that he is both dead and buried, and that his sepidchre
(not his throne) is with us unto this day." ^" * And, as though
this were not sufficient, the same apostle adds, that " David is not
> Dan. ii. 31-35 ; 3S-45 ; vii. 15-28 ; 2 Thess. ii. 1-12. 2 1 Cor. xv. 24-28
» Luke i. 32, 33. * Acts ii. 30. ' Acts ii. 34, 35.
• 1 Cor. XV. 25. ' Dan. ii. 20, 21 ; iv. 26. 8 Rev. xi. 15.
• Heb. i. 1-5 ; viii. 1 ; Acts ii. 34. "> Acts ii. 29.
• Tea, and even in our day. For " the tomb of David " retains its original locality, jnst
otitside of the eouthem wall of " the Hill of Zion " or " City of David," in JeruBalem,
5494: THE SECOND COISONO OF CHEIST.
ascended into the heavens." ' How, then, I ask, can his thronehe
there ?
In conclusion, therefore, on this subject, I remark, that when
Christ ascended to heaven, and sat down on the throne of God, it
was not to commence His reign as king, but to exercise His office
as our INTERCESSOR. Hence says St. Paul, " Now, of the things
which we have sjDoken, this is the sum : We have such an High
Priest, who is set on the right band of the throne of the m?jesty
in the heavens," - whose office-work 7iow is, not to reign over His
people as king, for He has not yet " received his kingdom ; " '
but, to make perpetual intercession for us.'* ■*
The sum of the whole matter, then, is simply this : David has
no throne in heaven. And Christ, though born a king, and cru-
cified as a king — " the King of the Jews " — yet, " tlie king-
dom, and dominion, and greatness of the kingdom under the
whole heaven," ^ has never yet been given to Him or to His saints.^
But, there stands the immutable oath of God to David, that Christ,
as his Son " according to the flesh " — mark, not according to
the spirit — " shall sit on His t-hrone " ! ■"
It follows inevitably, that tohen this oath is verified to David,,
it must be by Christ's sitting on David's throne at tlie commence-
ment of the millennium.
II. Proof that Christ's second coming will be personal.
I now observe, that the New Testament scriptures harmonize
with the old, on this subject. Seeing that '*': is only in His
HUMAN NATURE, that the Saviour can be said to " come^'^ to
" a2:>pear^'' to be " sew^," etc. ; the phrase, the " coming of the
Son of Man," ^ inasmuch as He is ahoays spirituoUy present
with His people, must involve a visible, personal coming. For
example : That the following and similar passages — " Waiting
for the coming of the Lord Jesus Christ," " — " and to wait for
Hi.3 Son /rom heaven^'' ^^ — "Blessed is that servant whom His
Lord, when lie cometh, shall find watching," " etc., all denote a
visible and personal coming, is evident from the following : —
In the New Testament there are three nouns substantive used
to signify that event, the first of wkich is, h.TTQKdXv\pi%, lievela-
> Acts ver. S4. = Hob. viii. 1. " Luke xix. 11-27.
* Heb. vii. 25. = Dan. vii. 26, 27. « lb., vcr. 21.
7 Acts ii. 30. 8 Matt. xxiv. 27. » 1 Cor. i. 7.
»o 1 Thcss. i. 10. " Luke xii. 43.
PHILOSOPHY OF THE EE8URRECTI0N. 2^0
tion ; the second, E7ri(/)aveia, appearance ; and the third, IlapoucriV,
coming^ ox p/tesence.
1. Now, though the word A-n-oKaXvipi'; may be employed t*
signi-fy the discovery of spiritual truth to the mind,' yet it is
never so applied in reference either to the Jirs» or second comings
of Christ. As it regards -the last-named event, in the sense of
vncoveriiig, revelation, disclosure, display, etc., it occurs in the
following passa.ges : " Waiting for the revelation of Jesus
Christ." "" " At the revelation of Jesus Christ, with His mighty
angels." ' " Might be found unto praise, and honor, and glory,
at the revelation of Jesus Christ."* " Hope for the grace that is
brought unto you, at the revelation of Jesus Christ." '"
The second term, E7rt^av£ta, which signifies appiearance, dis-
play, splendor, etc. — " apparitio rei corporeae et lucidoe," * — " tho
appearance of a thing corporeal and resplendent," — occurs in
relation to Christ's second coming, in the following passages :
" Until the appearing of our Lord Jesus Christ." " " Who shall
judge the quick and the dead, at His appearing and kingdom." "
"Unto them that love His appearing.'''^ "Looking for that
blessed hope, the glorious appearing of the great God, even our
Saviour, Jesus Christ." °
3. The third term, Ilapouo-ca, which signifies presence, coming,
etc., occurs, in all, twenty-Jive times. Now if, when this word is
applied to others than the Saviour, it can mean, and is admitted
to mean nothing short of a personal coming, with what consist-
ency, I ask, can it be interpreted to mean quite a different thing
Avheia applied to Him ?
1. In the following passages, it is applied to different indi-
viduals : " I am glad (eVl ry irapova-La) of the coming of
Stephanus!''' '" " God . . . who comforted me {Iv rrj -Trapovcria) by
the coming of Titus.'''' " " And not by (tV rrj Tvapova-ia) his coining
OnlyP " " But his — i. e., Paul's — (17 8e Trapovo-to. rov o-wjuaros)
bodily p>resence is weakP '^ " That your rejoicing may be more
abundant in Christ Jesus for me, (Sta r^s c/xi}? Tzapovulai) by my
coming to you.'''' ' " Wherefore, my beloved, as ye have always
» Matt. xi. 27. ^ 1 Cor. i. 7. =2 Thess. i. 7.
* 1 Pet, i. 7. " K>., ver. 13. « 2 Tim. vi. 4.
T 2 Tim. iv. 1. » lb., ver. 8. » Titus ii. 13.
'» 2 Cor. xvi. 17. "2 Cor. vii. 6. " lb., ver. 7.
" 2 Cor. X. 10. ■< Philipp. i. 26. * Schleusner.
296 THE SECOND COMING OF CUEIST.
obeyed, not (iv ry Trapova-Lo. fiov) as in my presence only^ but now
much more in my {aTrovaia) absence^'' ' etc. And, in the follow-
ing passage, the same word is ai^plied to the last Anticheist,
who, both before and since the time of the Reformation, has be-en
regarded as the Papistico-Infidel Leader of iniquity, who was to
appear in the last " perilous times " to come. " And that man
of sin be revealed, {Ov icrriv r} Trapovu-ia) whose coming is after the
manner of Satan," * etc. Yes. As Jesus Christ, as " God mani-
fest in the flesh^'' was the embodied visible personiflC'fMon of all
GOOD ; so Satan, through this incarnate " son of perdition^'' ' at
the close of " the times of the Gentiles," will be the embodied
visible p)ersonification of ati. evil.
2. I pass now to those passages — in all, seventeen — where the
word Ttapovdia is applied to the second coming of Cheist.
" What is the sign (t'^s o-^s irapovaLai) of thy coming.'''' * " As the
lightning ... so shall {yj irapovdia) the coming of the Son of Man
be." * " As the days of Noah, so shall also (r) Tvapovaia) the coming
ci the son of man be." ^ " Till the flood came ... so shall (^
irapovdia) the coming of the son of man be." ^ " They that are
Christ's (ev TQ irapovcTLa) at His coming.'''' ^ " What is our hope
. . are not even ye, in the presence of our Lord Jesus Christ (eV
ry avTov Trapova-ta.) at His coming ? " * " To the end that He may
establish your hearts unblamable . . . (tV ry Trapova-ia) at the
coming of our Lord." '" " We which remain (eis rrjv Trapovaiav) unto
the coming of our Lord." " "And I pray God your whole body
and soul be preserved blameless (eV rrj Trapovaia) unto the coming
of our Lord Jesus Christ." '^ " Now we beseech you, brethren,
({iTTcp T^s TTapovu'ia'i) by the coming of our Lord." '^ " That wicked "
— the last ])ersonal Antichrist — " whom the Lord shall destroy
with (ti7 eTTi^aveta) the brightness (r^S Trapova-ia'; avTOv) of Eis
earning.''^ '^ " Be patient, therefore, brethren, (t^s ■napovaiai) unto
the coming of the Lord." " " For (77 Trapovula) the coming of the
Lord draweth nigh." " " We made known unto you the power
(tt|v Trapovcriav) and comi7ig^ of our Lord Jesus Christ." " St.
Peter here alludes to the teansfigueation on the Mount, which
1 Philipp. ii. 12. 2 STteee. il. 3, 9. s lb.,'ver. 3.
* Matt. xxiv. 3. » lb., ver. 27. • lb., ver. 37.
' lb., ver. 39. « 1 Cor. xv. 23. . » 1 Thess. IL19.
10 lb., iii. 13. 11 lb., iv. 15. " lb., v. 23.
13 2 These, ii. 1. "2 Thess. ii. 8. is James v. 7.-
i« James, v. 8. it 2 Pet. i. 16.
PHILOSOPHY OF THE KESURRECTION, 297
was personal and visible. " Where is the promise (t^s 7raj)ovo-tas
avTov) of Ills coming ? " ' " Looking for, and hasting unto {rr(v
■n-apova-Lav) the coming of the day of God." ^ " And now, little
childr.9n, abide in Him . . . and not be ashamed before Him (eV
TTj irapovata avrov) at His coming." ^
In the view, therefore, of all that has been offered on the sub-
ject of the mode or form in which the second coming of Christ
will transpire, I think we may affirm, without either breach of
modesty or fear of refutation, that, Avhen that long-predicted
event does take place — a prediction reaching back to the time of
"Enoch, the seventh generation from Adam,""* a.m. 687, or 5309
years ago — it can be understood of none other than a eeal,
VISIBLE, PERSONAL comiug. That " SAME Jesus," which was
" TAKEN UP " from earth to heaven forty days after His resurrec-
tion, in His glorified human bodg, " shall," WITH THE SAME
BODY, " SO COME AGAIN IN LIKE MANNER." ^
" Spirit of Grace " ! through Thine enlightening, regenerating,
and sanctifying powei', may we all "love His appearing," ^ and
" BE accounted worthy TO STAND BEFORE THE SON OE MaN." '
» 2 Pet, iii. 4. = lb., ver. 12. '1 John ii. 28. « Jude, ver. 14.
» Acta 1. 9-11. • 2 Tim. iv. 8. t Luke xxi.36.
CHAPTER VI.
A HAND-BOOK TO mLLENARIANS,
BEING
A COMPLETE SYNOPSIS OE THE MILLENARIAN SCHEME OF THE
SECOND PERSONAL COMING OF CHRIST AND OF THE MILLENNIAL
ERA, AS TAUGHT IN HOLY SCRIPTURE.
Remark. The contents of this chapter embraces also such parts
of the subject-matter in the " reply " which follows, ccs was deemed
necessary to complete the synopsis.
The various theories of anti and ji90s^millenarians on the sub-
ject of the second personal coining of Christ and the millennium,
as the discussions in this treatise show, are based upon a series of
negatives. We claim to have historically demonstrated upon the
authority of " Holy Scripture and ancient authors," that the mil-
lenarian scheme is founded upon and derived from the prophetic
announcements of the Old Testament prophets, and of Christ and
His apostles, and that it was believed in and became universally
prevalent among the orthodox as the Catholic faitli of the Church
during the early post-apostolic age. Also, that it met with no
opposition, until the substitution of the allegorical in the place of
the literal interpretations of " the teachings of Isaiah and St. John
concerning the second coming of Christ," as introduced into the
Church by Origen in the early part of the third century.
Now, it was this unauthorized change in the original law pre-
scribed for the interpretation of " the Messianic prophecies," which
necessitated those who adopted it to frame their respective exe-
geses in stich wise as to stand out in antagonism to the literal
interpretations of the projihecies regarding the coming and
kingdom of Christ, as taught by the primitive chiliasts. In
analogy to the future assault upon the pre-existing " camp of the
saints and the beloved city " by the jt?05^millennial " Gog and
Magog " hosts, the citadel of the jore-Christian Jewish, apostolic,
and early primitive millenarians, has been the object of attack, on
THE SECOND COMING OF CHEIST. 299
widely different grounds, by its anti and pos^millenarian oppo-
nents. Hence, in accordance with the rule of Tertullian — " that
which is first is true, that which is later is adulterate " — the advo-
cates of millenarianism have occupied the position of the defensive
against the objections of its assailants of every name. Again :
Whatever may be said of the variations that have obtained among
LiTEEALiSTS, in their interpretations of " the teachings of Isaiah
and St. John concerning the second coming of Christ," yet, com-
pared with the numerous contradictory theories of the allego-
EiSTS, we submit, we are furnished with a strong presumptive
argument in behalf of the former. For, differ as they may in
some of the minor details of the millenarian scheme, llteralists,
ancient, mediaeval, and modern, have always substantially main-
tained the same great fundamental tenets required by the law of
their adoption. On the other hand, the allegorists, surrendering
themselves to the caprice of fancy, have originated theories be-
tween no two of which can be traced the remotest resemblance.
Take, for example, the ancient theories of Origen, Eusebius,
and Augustine. Or take the more modern theories of Grotius,
Prideaux, Vint, and Bush, and of the Millerites, together with
that based upon the popular interpretations of Matt. xxiv. 27-30,
and of the Whitbyan " New Hypothesis " as founded upon Rev.-
XX. 1-6 : and who, we deferentially ask, will venture to affirm
that a law of interpretation of " the Messianic prophecies " such
as that adopted by the allegorists, could by a possibility have
been given by inspiration from God? This would be to argue
that THE LAW of sacred hermeneutics given by the Holy Spirit,
instead of " guiding us into all truth," was designed to allure us
into a wilderness of uncertainty and conjecture in the interpreta-
tions of that " more sure word of prophecy " to which we are
admonished to " take heed, as unto a light which shineth in a
dark place." The fair inference is, that Origen, as the originator
of the allegorical theory of interpretation, as Mosheim declares,
" by an unhappy method, opened a secure retreat for all sorts of
errors Avhich a wild and irregular imagination could bring forth ; "
and that, as Milner says, " no man, not altogether unsound and
hypocritical, ever injured the Church more than Origen did;"
and that hence, in the words of Luther, " the allegorical sense is
commonly uncertain^ and by no means safe to build upon ; foras-
much as it usually depends on human opinion and conjecture only^
300 THE SECOND COMING OF CHRIST.
on wMch, if a man lean, he will find it no better than an Egy|)tian
reed."
And hence, having exposed the fallacy of the various theories
which, as built upon Origen's " unhappy method " of intei-preting
" the teachings of Isaiah and St. John concerning the second com-
ing of Christ," allege that they were all fulfilled, either first, by
the return of the Jews from the Babylonish captivity ; or second,
by the overthrow of paganism and the establishment of Christian-
ity in the Roman Empire under Constantine the Great in A. D.
325, as founded upon Rev. xx. 1-7 ; or third, that the second
coming of Christ was verified by the judgments inflicted upon the
Jewish nation and polity by the Roman army in a. d. 70, as
founded upon our Lord's prophecy, Matt. xxiv. 27-30 ; or finally
fourth, as predicated of the Whitbyan " New Hypothesis " of a
spiritual coming of, Christ, as founded upon Rev. xx. 1-6 ; I re-
peat, having exposed the fallacy of these absolutely conflicting
theories of " the Messianic prophecies," I proceed to lay before
the reader a brief synopsis of the millenarian scheme of the second
coming of Christ and of the millennial era, as taught in Holy
Scripture, that he may have a more complete view of it as a
whole, than was compatible v/ith our original plan and design in
the " Sequel." Millenarianism teaches,
I. That the faith and hope of the Church, in every age, have
been directed to and centred in the second personal coming of
Christ, as that event which is to consummate her redemption
from all physical and moral evil. Heb. xi. 13-16; 35,39,40;
xil 1, 2 ; 1 Cor. i: 7 ; Phil. iii. 20, 21 ; 2 Tim. iv. 8 ; 2 Pet. iii.
12-14; Titus i. 1, 2; ii. 11-13; iii. 7; Rom. v. 5; viii. 24, 25;
XV. 13 ; Col. i. 27; 2 Thess. ii. 16 ; Heb. vi. 18, 19 ; 1 Pet. i. 3 ;
1 John iii. 3 ; Job xix. 25-27 ; Isa. xxv. 9 ; Matt. xvi. 27 ; xxv.
31-34 ; Mark xiv. 62 ; 1 Tim. vi. 13, 14 ; Heb. ix. 27, 28.— 1 Thess.
i. 10 ; Rom. viii. 23 ; 1 Cor. i. 7 ; 2 Thess, iii. 5.'
n. That the present Christian dispensation is that part of
" the times of the Gentiles " called " the ffospel of the kingdom,"
or the kingdom of God in " mystery," during which the gospel is
to be preached to all nations as " a witness " of the truth, " to
take out of (or from among) the Gentiles a people for Christ's
> It will, of course, depend upon the reader to turn to the numerous references to the Scrip-
tures under each head, in order to verifi/ the correctness of their application to the subjects
treated ofi'
THE SECOND COMmG OF CHRIST. 301
name," as j>reparatory to their admission to " the kingdom of
God " IN MANIFESTATION. Lukc xxi. 24 ; Rom. xi. 25. — ^IMatt.
xiii. 11 ; xxiv. 14 ; Mark iv. 11 ; Luke viii. 10 ; Rom. xvi-. 25, 26 ;
Eph. iii. 3, 4, 9 ; 1 Tim. iii. 16 ; Rev. x. 7.— Acts xv. 14 ; (Matt.
xxviii. 18-20; Mark xvi. 15, 16, 17-20.)— 1 Pet. i. 1-9; 2 Tim.
iv. 6-8 ; Matt. xxv. 31-34.
in. That we are now living toward that dose of " the times
of the Gentiles " called " the time of the end^'' Dan. xii. 9. That
is, not THE END OF TIME, but of the attuvos {world), the present
age or dispensation. See on this, the chronology of the world,
" Sequel," pages 201-203, and of " the times of the Gentiles," ih.,
pages 167-172, and 185-188. And also as more fully set forth in
" Our Bible Chronology, Historic and Prophetic, Demonstrated,"
etc. And hence,
IV. That as, by the acknowledgment of the whole Church,
the second coming of Christ is to take place at the end of " the
times of the Gentiles," we are now occupying a position joroama^e
to that event. Dan. ii. 35, and verse 44 ; vii. 11, 12, and verses
13, 14 ; 2 Thess. ii. 3, 4, and verse 8, etc. (See also references
above.) Accordingly,
V. That there is no ground for the popular expectation of a
millennium of universal righteousness, prosperity, and peace, as
alleged to be effected by the conversion of all nations to Christ
through ordinary church insti-umentalities before His second
coming. So far from it, that event is to be immediately preceded
by the following poi'tentous signs :
1. A prevalent ig7iorance of divine things among all classes.
Isa. Ix. 2 ; Dan. xii. 10 ; Isa. xxxii. 6, 7 ; Hosea xiv. 9 ; Rom. xi.
8-10 ; 2 Thess. ii. 10-12 ; Rev. ix. 20, 21.
2. A general apostasy from that " faith once delivered to the
saints," and especially in the article of the Lord's second coming.
Luke xviii. 8 ; 2 Thess. ii. 1-3 ; 2 Pet. iii. 1-4.
3. A state oi religious formalism, abounding iniquity, nation-
al and political revolutions, tyranny, anarchy, war, infidelity, and
blasphemy. Matt. xxiv. 12 ; James v. 1-6 ; 1 Tim. iv. 1-3 ; 2
Tim. iii. 1-7. — ^Isa. ii. 10-22; v. 26-30; xxiv. 1-20; Jer. xxv.
15-29; Ezek. xxi. 24-27; Haggai ii. 7; Luke xxi. 7-11, and
verses 25, 26. — ^Daniel vii. 8, 11, 20, 25; 2 Pet. ii. 12-15; Jude
10, 17-19 ; Rev. xiii. 1, 6, 6. Nevertheless,
4. That, in the midst of these general commotions in church
302 THE SECOND COMING OF CHRIST.
and state, the gospel -will accoiiiplisli its second circuit through
the earth, when its office-work as " a witness " to the nations will
end. See first, Matt, xxviii. 19; Mark xvi. 15. Then compare
Rom. X. 18, and Col. i. 6, with Matt. xxiv. 14, and Christ's prom-
ise. Matt, xxviii. 20, which extends down to " the end of the world "
[i. e., atwvos), age or dispensation.
5. That there will also be an extensive spirit of inquiry amm-ig
the true follov-ers of Christ on the subject of His second coming.
Dan. iv. 4, 9 ; Habak. ii. 1-3 ; Matt. xxv. 6, 7.
6. That these "signs" will be attended with numerous corre-
sponding physical phenomena in the earth and the heavens.
Micah vii. 15, IG ; Luke xxi. 25, 26. See also verse 11 ; and Rev.
xvL 18.
I. That there will be an unprecedented manifestation of the
power and m.alice of the Devil, in exciting the worst passions of
national rulers and their subjects to acts of mutual violence, and
of blasphemy against God. Rev. xii. 12 ; xiii. 4-8 ; followed by
the effects, as symbolized in Rev. xvi. 13, 14. See also Ps. ii. 2, 3 ;
and Rev. xvi. 9-11 ; 21.
8. That while there will be a waning of the temporal j^oioer of
the Popedom, the spiritual superstition of the Papacy will revive
and become dominant throughout Christendom, down to the close
of " the times of the Gentiles," when it will be totally exterminated
by the very povN^er which has so long promoted and upheld it.
Compare Dan. vii. 12, particularly the last clause, with Rev. xvii.
12, 15; and verses 16-18; taken in connection with chap, xviii.
1-21 ; 22-24.
9. That the same will apply to the loasttng and decay of the
Turco-Mohaminedan Imposture, the total extinction of which, as
the only impediment to the restoration of the Jews to Palestine,
will be coetaneous with the destruction of the Papal power. Com-
pare Dan. viii. 8-12, and verses 21, 22 ; 23-25 ; Avith Rev. ix. 14,
and xvi. 12. See also " Sequel," pages 92, 93, and note.
10. That as the Turkish power approaches the destiny that
awaits it as above, the ruling powers of Europe and America will*
be more and more inclined to remove existing disabilities, and
withdraw t/ie hand of oppression from off the Jewish nation, which
will indicate the preparatory steps to their return to their own
land. Isa. xiv. 2 ; xlix. 22 ; Ix. 9 ; Ixvi. 18-20.
II. But, notwithstanding the inarked character and sisrnifi-
THE SECOND COMING OF CHRIST. 303
cancy of these " signs " as the immediate harbingers of the Lord's
second coming, that the nominal church and the world, heedless
of their premonitory warnings, loiU he involved in a state of stolid
indifference, carnal self-security, and sensual indidgences. Matt,
xxiv. 37-39 ; 1 Thess. v. 1-3 ; 2 Thess. i. 4-9 ; Rev. xviii. 1, 8.
Now, these last Scriptural references undeniably connect
Christ's second coming icith the inoral and physical phenomena
as above indicated, and hence demonstrate the iinpossibility that
a millennium of universal righteousness and peace is to precede
that event. Nor this only. The 8th and 9th of the above
" signs," taken in connection with the others, when viewed in
their relation to the second coming of Christ, prove irrefragably,
VI. That that event is pre and not post-millennial. In other
words, inasmuch as XhQ final destruction of the Papal and Turco-
Mohammedan powers is to take place at the close of " the times
of the Gentiles ; " and this being, by the admission of the whole
Christian Church, the time of the second coming of Christ ; it fol-
lows, that no millennial kingdom or other power can come in he-
tioeen their destruction and that event. First. Of the Papal
power. Compare Dan. vii. 11, 12, with verses 13, 14 : also 20, 21,
with verse 22 : also verses 24, 25, with verses 26, 27. Second.
Of the Turco-Mohammedan power. Compare Dan. viii. 9, 14, 23,
with verse 25, last clause.
Note. — It is quite superfluous to add, that this second PRE-millennial coming of
Christ, not in the sense of a providential, or an ecclesiastical, or a spiritual, but
a PERSONAL coming, form the comer-stone in the base and the key-stone in the
arch of the millenarian scheme. It is founded upon the fact, that the following
and similar passages, viz., 1 Cor. i. 7, 1 Thess. i. 10, and Luke xii. 43, aU
denote a visible and personal coming. Proof, as derived from the three
following nouns substantive, used to denote that event. First. 'A7ro«aAi/;//is
(apokalypsis, or Revelation, Disclosure, Display, etc.), 1 Cor. i. 7 ; 2 Thess. i.
7; 1 Pet. i. 7; and verse 13. Second. 'Eirnfoi'eia (epiphaneia. Appearance,
Display, Splendor, etc.), 2 Tim. vi. 4 ; 2 Tim. iv. 1 ; and verse 8 ; Titus iL
13. Third. Xlapovaia (parousia, personal presence, coming, etc.), Matt. xxiv.
3 ; and verse 27 ; and 37 ; and 39 ; 1 Cor. xv. 23 ; 1 Thess. ii. 19 ; iii. 13 ; iv.
15 ; and verse 23 ; 2 Thess. ii. 1 ; and verse 8 ; James v. 7 ; and verse 8 ; 2
Pet. i. 1 6. The millenarian scheme also teaches concerning that event,
VII. That while " of that day and hour knoweth no man — ^no,
not the angels in heaven, neither the Son, but the Father only "
(Matt. xxiv. 36), yet that prophecy reveals the proximate period
304 THE SECOND COMING OF CHRIST.
when it will take place. All the eleveji " signs " above enume'
rated, and esi^ecially the 8th and 9th, are designed to indicate its
near approach. (See references under No. VI.) Further, it
teaches,
VIII. That the great event that is to immediately accompany
the second personal coming of Christ, is, the resurrection of those
who sleep in Him, and the change and trajislation of those living
saints who shall remain unto His coming, according to 1 Thess. i.
13-18 ; 1 Cor. xv. 23 ; and which is called " the first resurrec-
tion," Rev. XX. 5, 6. Also, that this coming of Christ in the first
instance will be, not openly or visibly to all the world, but as it
were secretly, like " a thief in the night," to steal away His
waiting and watching saints, when " tv/o shall be in one bed, the
one shall be tahen and the other left^'' etc. Matt. xxiv. 43 ; Luke
xii. 39; 1 Thess. v. 2 ; 2 Peter iii. 10; Rev. xvi. 15 ; Luke xvii.
34-36.
Note. — Let us now look at those events that will be contemporaneous with this
INVISIBLE coming of the Lord.
The dead in Christ and the living saints, as above, having been taken up from the
earth '■'■to meet the Lord in the air'''' (1 Thess. iv. 17), those of the apostate
church and the nations of Christendom that are " left " behind, will not be idle.
But, being surrendered up to the power of Satanic influence (See No. '7), and
being characterized by the moral " signs " of the last times described in Xos
1, 2, 3, and 11, and influenced by the politieal commotions and revolutions set
forth in Nos. 8, 9, and 10, the way will have been prepared for the introduction
upon the prophetical platforms at the close of " the times of the Gentiles," or
the termination of the 6,000 years of the world, in a. d. 1868,
1. Of the last great democratico-atheistic confederacy^ under
the leadership of the last Antichrist, or St. Paul's " man of sin and
son of perdition," etc., and which will constitute that unprecedented
'■'■falling away frst" or apostasy from the faith of the Gospel,
that is to immediately precede that open and visible manifesta-
tion of the Lord Jesus, when " every eye shall see Him, and they
also that pierced Him, and all kindreds of the earth shall wail be-
cause of Him." Compai-e 2 Thess. ii. 1-3 ; Rev. i. 7. Observe,
First. In reference to this last Antichrist,
(1.) His titles. Isa. xiv. 4, 25; Ezek. xxviii. 2, 12; Dan. xl
21 ; Matt. xxiv. 15 ; Rev. ix. 11 ; xiii. 11, 18 ; 2 Thess. ii. 3, 8.
(2.) His characteristics. Isa. xiv. 29, 30; Ezek. xxviii. 3-5,
THE SECOND COMING OF CHEIST. 305
11-19; Dan. xl 21-23, 32, 36-39; Matt. xxiv. 15, 24 ; 2 Thess. il
9, 10. Notice,
Second. The confederacy under him — how formed. See Rev.
xvi. 13, 14.
The way having been prepared therefor, as indicated under
"sign" No. 10, the next event contemporaneous with the above
will be,
2. The restoration of the Jews to their own land, in verification
of the following prophecies: Lev. xxvi. 40-45; Isa. xi. 11, 12;
xxvii. 12, 13; xliii. 5-7; xlix. 11-13; Ix. 4; Jer. iii. 18; xvi. 14,
15; xxiii. 3; xxxi. 7-10; Ezek. xxxiv. 22-31; Zech. viii. 7, 8; x.
8-10, and numerous other places. Their restoration will bo
brought about under the circumstances following :
(1.) The last Antichrist having made his appearance upon the
prophetic stage, the Jews, captivated by his display of miraculous
powers (Rev. xiii. 11-17), will make a league with him to restore
their nation to Palestine, by which they will virtually acknowl-
edge him as their Messiah. Compare Hosea v. 13, with Dan. xi. 23.
Note. — The prophet Hosea speaks of the last Antichrist under the title of the As-
sj/rao-Babylonian king, by whom " the house of Judah " was carried into cap-
tivity, while Daniel styles him that " vile person " with whom the Jews make
the compact above spoken of. History attests that the Assyrian monarchs
dictated the terms for the adjustment of all disputes and other matters appei>
taining to inferior powers, with the authority of despots. We shall presently
see that this personage is identical with St. John's " beast from the earth, hav-
ing two horns like a lamb, with the mouth of a dragon " (Rer. xiii. 11), or the
" eighth,^'' which is " of the seventh " head of the Roman beast from the sea
(Rev. xvii. 11), and also with St. Paul's " wicked,^'' or "man of sin and son of
perdition " (2 Thess. ii. 3, 8).
(2.) The Jewish nation will be restored to Palestine in their
unconverted state by this mystical Assyrian or Antichrist, in alli-
ance with a great maritime j^oicer. Isa. xviil 1-3. This passage,
instead of " Woe to," etc., should read, " Ho ! the land of over-
shadowing wings," etc. This prophecy refers to that nation
which shall hold a maritime preeminence over all others, and
which can refer to none other so emphatically as to the United
States of America.
(3.) The Jewish nation, when thus restored, will rebuild their
temple in Jerusalem after the model prescribed by Ezekiel, and
will rapidly rise to national and political distinction, etc. First.
20
306 THE SECOND COMING OF CUKIST.
See Ezek. xli.-xliii., inclusive. Second. Isa. xliii. 5 ; Zech. viii. Y,
8; Isa. Ixv. 21; Jer. xxix. 5, 28; Isa. Ix. 10; Amos ix. 11, 14;
etc. But,
(4.) The Jews will remain tributary to the false Messiah, he
having obtained possession of their kingdom by flatteries (Dan.
xi 21, 22); and after the league he will work deceitfully; and
will forecast his devices against the strongholds (verses 23, 24),
and divide the land for gain (verse 39), and select Jerusalem as
his capital, etc. (verse 45, Ezek. xxviii. 2, 14) ; and, true to his
characteristics as already portrayed, he will not only utter the
most horrid blasphemies against the Father and the Son (verse
30, and 1 John ii. 22, 23 ; iv. 3 ; 2 John 7 ; Jude 4), and appro-
priate to himself divine honors in the temple of God (Ezek. xxviiL
2; Dan. xi. 36 ; Isa. xvi. 13, 14; 2 Thess. ii. 4), and establish idol-
atry (Dan. xi. 38, 39) ; but he will also deprive the Jews of their
restored daily sacrifices (verse 31 ; ix. 27), and sorely oppress
and persecute them (Dan. xi. 32-35). And, under these circum-
stances of his treachery, they will revolt against his authority
(Isa. xxiv. 16), which vs^ill result,
(5.) In his invasion of the Holy Land and the city of Jeru-
salem by his confederate hosts. Isa. xiii. 4, 5 ; xvii. 12-14 ; Ezek.
xxxviii. 1-17; Joel iii. 2; Zech. xiv. 1, 2; Rev. xvi. 13, 14, 16.
Note. — Thus, as " the house of Judah had dealt treachcroushj against their cove-
nant God (Isa. xlviii. 8 ; Jer. iii. 20; v. 11), and especially in that they will
have hailed the mystical Assyrian Antichrist as their Messiah, so will the same
measure be meted out to them at his hand. (Matt. vii. 2.) This will consti-
tute, preeminently, " the time of JacoUs trouble'''' (Jer. xxxi. 7; Dan. xli. 1),
or that UNPARALLELED TRIBULATION predicted by our Lord, Matt. xxiv. 21 ;
Mark xiii. 19. (See also "Sequel," pages 166-179.) But, both Jeremiah and
Daniel declare that " he shall he saved out of it.'''' (See references above.) Ac-
cordingly, at this point, the entire prophetic scenery changes. The above
invasion of Jerusalem by the Antichrist and his Magogean army, is identical
with that war waged by the beast and the kings of the earth and their armies
against the rider on the white horse whose name is Faithful and True, and the
armies who followed Him from heaven upon white horses, etc., described Rev.
xix. verses 19 and U. Hence, millenarianism teaches,
IX. That it is in connection with this toar^ that the mighty
conflict takes place between the teue Messiah and his army, and
the antichristian usurper of His kingly rights and his confeder-
ates, which is attended with Christ's personal and visible maot-
THE SECOND COMING OF CHRIST. 307
FESTATiON OF HiMSELF, when " evcvy eye shall see Him^ and they
also which 2ncrced Him, and when all the hindreds of the earth
shall wail because of Him'''* (Rev. i. 7). Let us now look at the
events which follow this personally visible coming of the Lord
in theii- regular consecutive order.
1. 77ie destruction of the Antichrist and his 3Iagogean army,
by Christ and His heavenly attendants. (For these latter, see
1 Thess. iv. IS-lY). Then turn to, first, Isa. xiv. 10-25; Ezek.
xxviii. 7, 8, and verses 21, 22; Dan. xi. 45. Second, the manner
of their destruction, Zech. xiv. 3-5 ; 2 Thess. ii. 8; Rev. xix. 11
-16 ; 17, 18, 20, 21. Third, the extent of their destruction, under
the name of the mystical king of J^ahylon, Isa. xiv. 4-25 ; also of
Pharaoh, Ezek. xxxi. 2-18. But, fourth, this destruction of the
enemies of Christ and His people, though complete in kind, is
not total in number. 1st, some of the Jews shall escape, Zech.
xiv. 2, last clause, Rom. xi. 5, 28 ; 2d, also some of the Gentiles,
Zech. xiv. 16.
Note. — The reader will here bear in mind the fact, that " the times of the Gentiles "
and the Christian dispensation at the time here spoken of have endcd^ and with
them the ordinary means of grace and salvation to man, and that the events
just described transpire at the opening of the seventh millenary of the world.
The erection of the millennial kingdom had commenced with the resurrection of the
dead in Christ, and the change and translation of the living saints, when He
came invisibly as a thief in the night, and separated them as a shepherd
divideth his sheep from the goats. It was the dividing and complete ingather-
ing of the elect Bride of Christ, from the wicked dead, and the unbelieving hut
still living nations. The Bridegroom, whose near approach had been announced
by the midnight cry, had come, and they that were ready loent in with Him to
the marriage, when, the door being shut, the others were left without. (Matt
XXV. 1-12.) The things set forth in this parable of the ten virgins, and further
elaborated in verses 31-46, together with the intervening parable given in
verses 14-30, taken as a whole, were intended to illustrate the nature and de-
sign of the Christian dispensation as " the gospel" of '■'■the kingdom of heaven''''
in mystery, down to its termination by the judgment-coming of the Lord.
For the details connected with the pauticular process of this " day of judgment,"
however, we must take into account other prophetic announcements which
hold a direct relation to it. These furnish the evidence that there will be.
First, the universal ingathering of all the redeemed, both dead and living, of all ages
of the world, at the second personal but invisible coming of the Lord, who will
" be caught up together in the clouds, to meet Ilim in the air, and so to be
ever with Him," and which is called "the first resurrection." (1 Thess. iv.
13-17; Rev. xx. 4-7.)
308 THE SECOND COMING OF CHRIST.
Second, This accomplished, will be followed by the visible appearing of Christ
(Rev. i. 1), accompanied by His risen and glorified saints (Zech. xiv. 5, last
clause), to consume and destroy the last Antichrist and his confederates, when
" the slain of the Lord shall be many.'' (Zech, xiv. 1-3 ; 2 Thess. i. 6-9 ; Isa.
Ixvi. 6.)
Third, These, being numbered among the wicked dead, "shall be reserved for
chains under darkness against the day of judgment and perdition of ungodly
men," which Jlnal act of judgment will not take place " until the thousand
years qxq finished.'''' (Compare 2 Pet. ii. 4-9, and iii. Y, with Jude6, 14, 15, and
Rev. XX. 5, 11-15.) Then,
Fourth, as there will be a remnant of the Jews, and some that will be " left " of the
nations that invaded Jerusalem, they, together with the yet unrestored ten
tribes of Israel, and the vast nations of heathendom that formed no part of the
antichristian confederacy, will constitute the nucleus for the peopling of the
millennial earth, in analogy to the family of Noah, etc., who were preserved
durmg the flood. And hence the next tenet in the millenarian scheme —
X. That these nations, Jewish and Gentile — the latter both
nominally Christian and heathen — will be converted to Christ,
and hecome the mortal subjects of the earthly millennial kingdom
during a thousand years, under the personal reign of Christ
AND His risen and glorified saints. The following predictions
relating to these stupendous events, will indicate the order in
which they are to occur.
1. Preliminary 2^yophecies o^ i\iQ \for\d.^s> conversion, etc., Isa.
xxvi. 9; xxvii. 7-9; Hosea v. 15; the Jeios: Jer. xxxi. 9; the
Gentiles: Isa. Ix. 3; Ixvi. 18; see also Gen. xii. 3; xviii. 18; Ps.
Ixxii. 17 ; Acts iii. 25, 26 ; Gal. iv. 8.
2. Special prophecies of, specifying the order of these national
conversions, and the agencies to be employed in effecting them.
These will consist of a series of miraculous displays of the Divine
power to that eiad.
(1.) Of the Jewish nation. Their conversion to take place
after Christ's return, compare Zech. xii. 8, 9; Micah ii. 12, 13;
and Ps. cii. 16 : with the agencies by which it will be accom-
plished, viz. : first, an unprecedented outpouring of the Holy Spirit,
Joel ii. 28-32; second, i\\Q personal presence of Christ, Zech. xii.
9-14 ; Rom. xi. 26.
Note, — As St. Paul's conversion as a Jew was by Christ's personal manifestation to
him (Acts ix. 3-5 ; 1 Cor. ix. 1), and he tells us that he was "as of one born
out of due time" (1 Cor. xv. 8), it was doubtless designed as a type and earnest
of the spiritual birth of the Jewish nation as it were in a day. (Isa. Ixvi. 7, 8.)
THE SECOND COMING OF CHRIST. 309
(2.) Of the Gentile nations of Christendom. Compare Zech.
xiv. 17, and Isa. xxvi. 9, with Isa. Ivi. 8; Ixvi. 18; Ix. 3-12.
Miraculous agencies employed in — Isa. xlix. 12, 22; Ixvi. 19.
These converted Gentiles shall be sent,
(3.) To i\iQ idolatrous nations. Compare Isa. Ixvi. 18, 19, with
chap. ii. 18-22, and Ps. i. 8. See also Rev. xiv. 6.
(4.) Of the conversion of the ten tribes of Israel ; who are
still captives in Assyria. Compare 2 Kings xv. 29, and xvi. 9,
with chap. xvii. 20. Their conversion to precede their return,
Jer. xlvi. 27, 28; xxxi. 1-14; Ezek. xxviii. 24-26; xxxvi. 1-6; 7
-15; Isa. xliv. 1, 2. Their continental restoration follows. See
Jer. xvi. 16-21 ; Isa. xi. 11, 12 ; 14-16 ; Ixvi. 19, 20.
(5.) The conversion of Egypt and Assyria, etc. See Isa. xix.
18-25. Consult also Isa. xi. 10; xlii. 1-17; Jer. xvi; 16-21;
Micah iv. 1-5 ; Zech. viii. 20-23 ; Isa. Ix. 1-10. Finally,
(6.) This work of converting the nations, Jewish and Gentile,
will be accomplished in a short period of time. Rom. ix. 28 ; Matt,
xxiv. 34.
Thus will be verified the prophecy, " the kingdoms of this
WORLD ARE BECOME THE KINGDOMS OF OUR LORD AND OF HIS
Christ ; and He shall reign for ever and ever" (Rev. xi. 15 ;
see also Dan. ii. 44; vii. 13, 14, and verses 22, 27). And this
leads, first, to an exhibit of,
XI. The physical changes of the earth and heavens, in adapting
them to the millennial era of the world.
1. The earth, with its surrounding atmosphere, will he restored
to their Paradisiacal salubrity and fertility . Compare Gen. ii. 8-14,
with Ezek. xxviii. 13 ; xxvi. 35; Isa. Ii. 3 ; Ix. 13 ; Ezek. xlvii. 12.
Note. — This is that " new heavens and earth " of the millennial era predicted by
Isaiah, chaps. Ixv. 17-20, and Ixvi. 22-24, and are the type and earnest or
"jt>rowi«se" of the j90s^millennial "new heavens and earth" predicted by St
Peter and St. John. Compare 2 Pet. iii. 8-13 ; Eev. xxi. 1-5. (See Sequel,
204-216.)
2. The original curse will be removed from the animal creor
tion. Rom. viii. 19-23; Isa. xi. 6-9; Isa. Ixv. 25; Ilosea ii. 18;
Zech. xiv. 11, 20, 21.
3. Antediluvian longevity of hx\ma.i\ life will be restored. Com-
pare Gen. V. 5, 27 ; with Isa. Ixv. 20, 22, and Ps. xcii. 12. ,
4. The earth shall be blessed with uninterrupted prosjjerity
310 THE SECOND COMING OF CHEIST.
and national peace. Ps. Ixvii. G, 7; xcvi. 11-13, first clause; Isa.
xxxii. 15, 16 ; xxxv. 1-7; lii. 9, 10; and ii, 4. And,
6. There will be a new divisioii of Palestine among tha
twelve tribes, see Ezek. xlviii. Jerusalem and the Temple will be
rebuilt, Jer. xxx. 18-24; xxxiii. 10-16; Zech. xii. 6, xiv. 11;
Ezekiel, chapters xxxvii. 26-28, and xl. and xliii. inclusive; and
building and agriculture w'lW JlourisJi, Isa. Ixv. 21-24 ; Ixii. 8, 9;
Ix. 6, 7. The second change relates to,
XII, The moral aspect of the world.
1. The knowledge of the Lord will be disused through tlie
whole earth. Ps. xxii. 27 ; Isa. xi. 9 ; Habak. ii. 14 ; Heb. viiL
10, 11.
2. The restored covenant seed of Abraham, Judah and Israel,
will be the medium of great blessing to all the families of the earth.
Gen. xii. 2, 3 : compare Jer. xxxi. 33, 34, and Ezek. xxxvi. 24-
33, and Heb. viii. 10-12, with Rom. xi. 12-15 ; Zech. viii. 20-23;
and Micah iv. 1, 2. The third change —
XIII. Politically — Take the following prophecies :
1. The national schism between the two houses of Judah and
IsKAEL, or the ten tribes shall be healed. Ezek. xxxvii. 1-14 ; 15
-^28; Isa. xi. 10-13; Jer, iii. 18, 19; xxiii. 3-8; Hosea i. 10, 11;
Zech. viii, 9-15 ; Rom. xi. 25-29. And, thus again united into
one nationality,
2. The earthly '■'■first dominion^'' lost by the first Adam, shall
be restored to them. Micah iv. 8. See Gen. ii. 26 ; iii. 1-6 ; 20-24.
3. God wnll establish a new covenant with them, adapted to
their regenerated state. Jer. xxxi. 31-34; xxxii. 39-44; Deut.
xxx. 6 ; Ps. xxxvii. 31 ; Ezek. xi. 19, 20; xxxvi. 25-27 ; 2 Cor. iii
3, 7, 8; Gal. v. 22, 23; Heb. viii. 10; x. 16, 17. Compare also
Rom. viii. 2-8, with vii. 22.
4. There will be a restoration of ceremonial observances, the
offering of sacrifice, etc. Jer. xxxiii. 1 8. Compare Ezek. xliii. 1 3-
27, with Isa, Ixvi. 21, 23 ; Ivi. 3-7 ; Ixi. 6. See also Ezek, xl. 38-
42; and xlii. 13. Of the priests who are to ofiiciate. Ezek, xliv,
10-80, See also specially verse 9. Their observance positively
enforced. Ezek. xliii. 10, 11, and xliv. 5, 6. (See on this subject,
" Sequel," pages 73-75.) And,
5. Under these circumstances of the physical, moral, and po-
litical changes of the earth and heavens and of the Jewish race,
all other nations loill be subordinated to them. Isa. Ix. 3-7 ; 8-12 :
TQE SECOISD COMING OF CHRIST. 311
13, 14; 15, 16; Jer. iii. 16, 17; Zecb, xiv. 16-19. And, super-
added to the above,
6. During the millennial era, mankind will he exempted from
the power of Satanic influence. Rev. xx. 1-3. See alsolsa. xxvii.
1. Hence,
7. IsraeVs song of praises to God, for the fulfilment of these
long-deferred prophecies of their national restoration, conversion,
and political jsreeminence in the earth. Isa. xii. 1-6.
Recapitulation. — We have now presented an exhibit, Ist,
of those prophecies of the events that arc immediately to precede
the second personal coming of the Lord — the second universal
promulgation of the Gospel as a witness among all nations ; the
unprecedented prevalence of formalism and apostasy in the
Church, and of iniquity in the world ; and the overthrow of the
Papal and Mohammedan powers. lid, of that stupendous event
which will accompany Christ's invisible return from heaven
— the resurrection of the dead in Christ, and the change and
translation of His living saints to meet Him in the air. And Illd,
of those subsequent events, which transpire down to the time of
His VISIBLE manifestation to all nations — the introduction upon
the proj)hetieal platform of the last Antichrist and his confederate
Magogean army. The " league " entered into between him and
the Jews as their acknowledged Messiah to restore them to their
own land. Their restoration, rebuilding of the temple, and
exalted position among the natioss. Antichrist's after treachery
toward them, their revolt, and his invasion of Palestine and
Jerusalem, followed by the visible appearance of Christ on
Mount Olivet, accompanied by His risen and glorified saints.
The destruction of the antichristian legions by Christ personally
on the battle field of Armageddon. The escape of a remnant of
the Jews and a portion of the Gentile antichristian hosts. The
subsequent universal miraculous conversion of all nations to
Christ ; together with those signal changes in the physical, moral,
and political conditions of the world, by which it is introduced
into and fitted for, the millennial era. The restoration of the earth
and atmosphere to a state of Paradisiacal salubrity and fertility.
The removal of the curse from the animal tribes. Antediluvian
longevity of human life restored. Judah and Israel reunited into
one nationality, and blessed with their recovery of the " first do-
minion " given to man. A new covenant made with them, to-
312 THE SECOND COMING OF CKEIST,
gether witli a renewal of ceremonial observances, and the sub-
ordinating to them of all other nations.
It only now remains, therefore, in the light of prophecy, to
present a view of the millennial scheme in reference to —
THE ORGANIC STRUCTURE OP THE MILLENNIAL HIERARCHY.
Remarks. — First. In analogy to other earthly kingdoms, the
Millennial Kingdom must have its King., its officers of slate, its
subjects, and a territorial domain.
Second. Thus it was in innocence. "The earth and the ful-
ness thereof," created by the self-manifested "God in Christ" '
as the territorial domain of his kingdom, and of which " they that
dwell therein," viewed representatively in their federal head, were
the subjects, were " the Lord's " ' by rightful possession and sover-
eign rule.' Hence,
Third. The '■'■ domhiion'^'' given to man in Eden, was not a
dominion over his oxon hind.'^ And, as his sin was an act of trea-
son and rebellion against his only rightful sovereign, the Christ
OF God, and he was delivered over as a vassal to the Satanic
usurper of his Lordly rule down to the time of the predicted "res-
titution of all things ; " ^ when restored from the ruins of the fall,
it will consist of his recovery to and acknowledgment of his alle-
giance to THE ONLY RIGHTFUL KiNG, the " womau's Seed," Christ.
Or, as in the instance of Israel's abjuration of the theocracy in
the time of Samuel, when God himself was their King ; " hav-
ing "abode many days'''' (the mystical "seven times" of Lev.
xxvi., or 2520 years — see "Sequel," pages 167-171) "without a
king, or a prince, or a sacrifice, or an image, or teraphim," when
they shall " afterimrd seek the Lord their God in the latter days,''
that Theocracy shall be restored to them under the reign of
David's royal son, " the Prince of Peace." ' True, in accord-
ance with God's convenant promise to Israel when restored to
their own land — " I will restore Ihj judges as at the first, and thy
counsellors as at the beginning," ^ etc. ; and again : " I will make
thy officers peace, and thy exactors righteousness ; " ° and also
that, in matters of " controversy, the priests, the Levites, the sons
John i. 1-3 ; Col. i. 15-17.
2 Vs. xxi. i.
3 Gen. ii. 16, 17.
Gen. ii. 24, 20-28.
' Acts iii. 21.
• 1 Sam. viiL
Hos. iii. 4, 5 ; Isa. ix. 6.
8 Isa. i. 26.
» lb., Is. 17.
THE SECOND COMING OF CHRIST. 313
of Zadok, shall stand in judgment," ' etc., it is evident that they
shall be invested with governmental powers. As with Israel of old,
they will be constituted of a church and state union, with a ritual
form of worship, and a corresponding system of government for
the regulation of their civil, social, judicial, and religious affairs.
But I now add,
Fourth. That when "the^rs^ dominion shall come to the
daughter of Zion, and the kingdom to the daughter of Jerusa-
lem," * as above, it will constitute the lowest, inasmuch as it will
be the subordinate fonn of Government, under the restored
Theocracy of Israel. I now observe, therefore, that in the or-
ganic arrangement of the Millennial Hierarchy,
I. The son of David, the Lord Jesus Christ, who is to sit
upon his throne, is the Divinely appointed Kii^g, or Head, around
which, as the source of all authority, and the Centre of Unity, all
the lesser orders, like the planets around the sun, will revolve.
First, compare Ps. Ixxxix. 4, 5, with Acts ii. 29-35. See also Ps.
xc. ; Matt. xxii. 42-45 ; 1 Cor. xv. 25 ; Eph. i. 22 ; Heb. i. 13.
Second, 2 Sam. vii. 12-16; Ps. ii. 6-12; Isa. ix. 6, 7; Jer. iii. 17;
xxxiii. 17, 20, 21 ; Ezek. xxxiv. 23, 24; xxxvii. 24, 25; Zech. xiv.
9; Luke i. 31-83; 1 Cor. xv. 25; Heb. ii. 6-8.
All the nations of the earth, Jewish and Gentile, shall he sub-
jected to His Divine Autliority. Dan. ii. 44, 45 ; vii. 13, 14 ; 22,
26, 27 ; Isa. xxxii. 1, 17, 18 ; Ps. Ixxii. 8-19 ; Micah iv. 1-7 ; Zech.
ix. 10; Rev. xi. 15-18. /
II. The raised and translated living saints share with Christ in
the government of the nations of earth. Ps. xlvii. 3 ; xlix. 14 ; Isa.
xxxii. 1 ; Dan. vii. 21, 22; Matt. xix. 28 ; Luke xix. 17, 19; xxii
29, 30 ; 1 Cor. iv. 4, 5 ; vi. 2, 3 ; ix. 25 ; 2 Tim. iv. 8 ; 1 Pet. v.
4 ; Rev. i. 6 ; ii. 10, 26, 27 ; iii. 21 ; v. 10 ; xx. 4, 5, last clause,
and verses 6, 7.
Note. — It is important here to observe, that as not a few -writers on this subject, by
confounding things which differ, have indiscriminately amalgamated those of the
mortal with the immortal or resurrected state, as equally and in the same sense
the occupants of the millennial new earth — which circumstance, by the way,
more than any other, has subjected millenarians to the imputation of Judaizing
and carnalizing the future state of Christ and His glorified saints — it becomes
necessary to point out,
> Ezek. xliv. 15, 24. » Micah iv. 8.
314 THE SECOND COinNG OF CHRIST.
III. The DISTINCT PEOPHETic RELATION that Will cxist hetwecji
the saved nations in the fiesh., and Christ and His co-reigning
saints, during the millennial era. This will involve an exhibit,
1. Of the territorial domain assigned to the newly erected
millennial kingdom of Christ. As this " kingdom " is said to be
" under the ichole heaven^'' Dan. vii. 27, of course it must be on
this earth. Compare Isa. ix. 6, 7, with Ps. xxii. 28 ; and IxviL 4 ;
ii. 8 ; Ixxxii. 8 ; Rev. iii. 21 ; v. 10 ; xx. 4, 6.
This refers to the earth, etc., as renewed or regenerated by '■'•jire'^''
at the last day, i.e., the seventh millenary of t4ie world, in tbe
morning of which it v/ill be partial only, preparing it for the
ilhLLENNiAL " ncw heavcns and earth " state predicted by Isaiah,
chap. Ixv., compare verse 17, with 18, 19 ; and chap. Ixvi., compare
verse 22 with 23, 24. See also Ezek. xxxviii. 18-23 ; xxxix. 6.
But in the evening of that day, it will be total, corresponding with
the state of the " new heavens and new earth " of St. Peter and
St. John. Compare 2 Peter iii. 8, with verses 9-12, and 13 ; and
Rev. xxL 1-5, and chap. xx. 9. This will prepare it for the eter-
nal ABODE of the redeemed.
The distinction between these two states of the renewed earth
will appear from the following comparison. The former will not
be totally exempt from existing evil, sin, and death, see Isa. Ixv.
20, and Ixyi. 23, 24 : circumstances, these, absolutely incompatible
with the latter. See Rev. xx. 1, 4; xxii. 3-5 ; 11, 15.
% 2. The metropolis of the millennial earth. Isa. ii. 2-4 ; xxiv.
23; Ix. 8-14; Joel iii. 16, 17, 20 ; Zech. xiv. 17-21 ; Ezek. xliii, 7.
Reference is here made to the ancient city of Jeruscdem when re-
built. It is to be located in the '"'■holy oblation or portion^'' upon
the division of the land, on the north next to Judau, Ezek. xlv. 1-
3 ; xlviii. 7, 8 ; 30, 31. In this city is to be erected the new
'■sanctuary'''' or temple, Ezek. xlv. 3; xlviii. 21. And also a
" tabernacle^^ Ezek. xxxvii, 25-27.
But there is to be a second city, Ezek. xlviii. 15. This " city"
is located in the " holy portion " on the south, next to Benjai^un,
whose " border," like that of Judah, extends from east to west,
verse 23.
Then there is to be a third city, called " the Holy City, New
Jerusalem," etc., Rev. xxi. 2, 10. In this "city" there is also
to be a " tabernacle^'' Rev. xxi. 3.
And finally, both Ezekiel and St. John speak of a new river.
THE SECOND COMING OF CHKIST. 316
whose borders on either side will be Kned with fruit-bearing trees,
etc. Compare Ezek. xlvii. 12, with Rev. xxii. 2.
Now, an attentive perusal of the above references will show,
that these three cities, together with the sanctuary, or temple, and
tabernacle, and the river of Ezekiel and of the Apocalypse, are
totally separate and distinct each from the other as it regards
their respective localities, their uses, and the order of time in which
they are to appear. As it is perfectly apparent that the " new
heavens and earth " state of Isaiah, chap. Ixv. and Ixvi., is pre-
millennial, and that of St. Peter and St. John, 2 Pet. iii., and Rev.
xxi. 1,5, is jtjos^millennial, with the period of a thousand years
intervening ; so, the first tioo cities, together with the sanctuary
or temple, the tabernacle, and the neio river of Ezekiel, belong to
the MILLENNIAL NEW EAKTH STATE : whilc the third city, and the
tabernacle and new river of St. John, belong to the eternal new
EARTH STATE.
But, from the time that Messiah visibly appears to Israel,
when they shall exclaim, " Lo, this is our God, we have waited
for Him, and He will save us : this is the Lord, we have waited
for Him, we will be glad and rejoice in His salvation " (Isa. xxv.
9), the prophets declare that "Jerusalem shall be called the
throne of the Lord " (Jer. iii. IV)., and that he will " dwell in
the midst of them," etc., Zeph, iii. 14, 15; Zech. ii. 10-12; and
viii. 3 ; Ps. cxxxv. 21 ; and Isa. xxiv. 23. Also, that "the name
OF THE city from that day shall be, the Lord is there " (Ezek.
xlviii. 35). And again, that both Ezekiel and St. John declare
that His " SANCTUARY shall be in the midst of them," and His
" TABERNACLE shall bc WITH MEN," ctc, Ezck. xxxvii. 25-27 ; Rev.
xxi. 3. And finally, as of the saints it is declared that they shall
be " kings and priests unto God and the Lamb," so they are to
" sit with Ilim in his throne," and " reign on the earth," etc..
Rev. iii. 12 ; and verse 21 ; also chap. v. 10 ; xx. 4.
Now, expositors, not a few, having confounded the "new
heavens and earth " states of Isaiah, St. Peter, and St. John, insist-
ing that they arc identical ; have also, first, confounded the two
cities of Ezekiel with the Holy City or New Jerusalem of St.
John. Second, the same with the tabernacles of Ezekiel and St.
John, insisting that they are identical with the New Jerusalem of
the latter prophet. And then, third, alleging that " the holy city,
or new Jerusalem " of the Apocalypse, will be the abode of Christ
316 THE SECOND COMING OF CHRIST.
and liis co-reigning saints dueing the millennial eea, from tbe
above descriptions of their presence in the Jerusalem and second
city of Ezekiel, they insist, fourth, tliat all the above-named phrases
refer to one and the same thing, as denotiA'e that the future in-
heritance of the raised and changed saints during the millennial
era, is identical with that of the occu^Dants of the earth in the
flesh.
If this be so, it renders the millenarian scheme justly obnox-
ious to the charge, that it is a Judaizing and carnalizing the
future state and condition of Christ and His glorified saints.
But, a careful discrimination between things which diifer, as
connected with the several cities spoken of, their occupants, the
relations of rulers and the ruled as predicated of the organic struc-
ture of the millennial hierarchy, and the distinction to be drawn
between the millennial and the eternal state portrayed in the above
prophecies, will sufficiently evidence the fallacy of the above
theories, and with it the injustice of the imputation against the
millenarian scheme thence arising. To this end, it is only neces-
sary to take into account,
1. The distinction drawn between the millennial new heavens
and earth state of Isaiah, and that of St. Peter and St. John, after
an intervening period of a thousand years.
2. That the two cities, together with the sanctuary and the
tabernacle of Ezekiel, appertain to the millennicd state of the re-,
newed earth.
3. That the two cities, together with the sanctuary and taber-
nacle, located in the holy oblation or portion of Ezekiel, form the
metropolis of the millennicd earth state, occuijied by the saved
nations in the flesh. I next observe, that,
4. Between these, as the subjects of the millennial kingdom,
and the Lord Jesus Christ as their King, together with his co-
ordinate immortal and glorified saints, there will be kept up a
continued intercourse from His seat or throne " in the air " (see
1 Thess. iv. 17), as the capital of His universal earthly empire,
onward to the period of " the end, when He will deliver xip " the
millennial " kingdom to God, even the Father . . . that God
MAY BE ALL IN ALL." (l Cor. XV. 24-28.)
It hence follows, that there is a w^ide distinction in the pro-
phetic writings, hetioeen the respective relations and spheres of
actwn of the living races of mjen, and of the risen and glorified
THE SECOND COMING OF CHRIST. 317
redeemed Cliurcli of Christ. The former are of the lineal multi-
tudlnoKS seed of Abraham, and of the Gentile nations gathered
unto them, during the millennial era. The latter, in virtue of their
prior faith in Christ, who is emphatically the " seed " of Abra-
ham, and who are of the " Jerusalem that is above," have a union
with Zion's King that is not of an earthly, but of a heavenly origin,
and are hence of the " election " according to grace, whether they
be Jews or Gentiles by nature, all being one in Christ Jesus ; so
that, when they are gathered into one " at the appearing of Christ,"
on the morning of " the first resurrection," they will constitute
the MYSTICAL BODY of the glorious Head — His spouse — His bride,
whose high destiny is, not to be ruled over, but to ride, as kings
and priests unto God. The scriptural meaning of the word " in-
heritance," in its apj)lication to the two classes of the literal and
spiritual seed of Abraham, will afford additional light oil this
important subject. Apply it.
First, To the literal Israel as the Lord's inheritance. Deut.
xxxii. 8, 9 ; Ps. cxxxv. 4.
Second, To the land of Canaan as their inheritance, in con-
nection with the Gentile strangers among them, etc. Ezek. xlvii.
13, 14 ; 22, 23. So on the other hand.
First. Christ has a glorious inheritance in His saints. Com-
pare Eph. V. 27, with chap. i. 18, and verses 15-23 inclusive. This
Avill be revealed when He appears the second time, etc. Compare
Heb. ix. 28, with 2 Thess. i. 10. But,
Second. The saints also have an inheritance in Christ. See
Eph. i. 11-14.
Now, this " inheritance," for which the saints of the " first
resurrection " have an " earnest " or title deed in Christ, is en-
tirely separate and distinct from that of the Jewish and Gentile
saved nations in the flesh. It is typified by that which the/)nVs?s
and Levites had in God under the law, as occupying the place
and enjoying the privileges of the first-born, as the Lord spake
unto Moses, Numb. iii. 12, 13 ; and Deut. xviii. 1,2; arud also by
Ezekiel, chap. xliv. 28. With these passages, compare James i.
18; Rev. xiv. 4; Heb. xii. 23. In the enrolling of names in this
last passage, allusion is made to the numbering and recording the
names of ihe first-born among the Israelites, etc., Numb, iii., and
chap. viii. ; and, as such, they are said to be " redeemed from the
earth^"* Rev. xiv. 3, i. e., in resurrection glory, Rom. viii. 23, and
318 THE SECOND COMING OF CHRIST.
hence belong to Christ as his '■'■ jewels^'' Mai. iii. IV, and shall be
admitted to that " inheeitance incorruptible, nndefiled, and that
fadeth not away," 1 Pet. i. 3, 4, Avhich, now " reserved in heaven
for them," shall be '■'' revealed m. tlie last time . . . at the APrEAR-
iNG OF Christ," verses 4, 5, 7.
It is hence evident, that the elect saints — the cnuRCii of the
FiRsr-BORN — as the espoused Bride o^ thQl^zmh, never toill have
an abiding inheritance upon the restored Paradisiacal " neio
earth''"' of Isaiah duririg the mille^mial era. The reason is obvious.
Those in mortal flesh, whose "inheritance" is on the earthy as
we have seen, being of the natural seed of Abraham, are to some
extent subject to both sin and death. Whereas the saints of the
resurrection, being "heirs of God, and joint-heirs with Christ,"
who is the divinely constituted " Heir op all things," will be
exalted to resurrection life " in the air to he ever with Him.''''
And now, as to the mode of the intercourse to be kept up
between Christ as Zion's King in conjunction with the ^'■first-
horn " of the resurrection as His " kings and priests," and the
saved nations in the flesh. Though our knowledge of it is limited,
still, with the ladder in Jacob's vision present to our minds, with
its foot resting on earth and its top reaching to heaven, and the
Lord standing above it, while the angels of God were seen as-
cending and descending upon it (Gen. xxviii. 10-13), we may con-
sider ourselves as furnished with some useful suggestions in elu-
cidation of this subject; and especially when we take into account
the numerous statements ali-eady given of Christ's personal
presence with His people on earth during the millennial era, and
of the statement regarding the resurrected saints, that they will
be '"'•equal unto tJie angels^'' i. e., in wisdoin, and in the powers of
locomotion^ etc., by which they will be qualified to descend from
and ascerid to their aerial thrones (See Rev. xx. 4), in the execu-
tion of the commands of Zion's King, among the millennial inhab-
itants of earth. Why, did not Jesus, in His resurrected and glo-
rified humanity, appear among, and eat and drink with. His disci-
ples ? And when He arose, did not many of the saints which
slept arise with Him and enter into the Holy City and appear
unto many? Yea more, has not the earth often been trodden by
angels' feet ? And do we not find that everywhere in the uni-
verse of God there are ranks and degrees ? Among the angels
there is an Hierarchy. And so also, " in the resurrection " state,
THE SECOND COMING OF CHRIST. 319
" one star will diffci- from another star in glory." In the world to
come, therefore, tliere "will be those who rule, and those who are
ruled; Jesus Ciikist, seated upon His father David's throne, sway-
ing His righteous sceptre over all; ^^the apostles, sitting on twelve
thrones, judging the tAvelve tribes of Israel ; " and the reswrected
saints, also enthroned ; and which, taken together, will constitute
that GLORIOUS MILLENNIAL HIERARCHY OR ThEOCRACY OF THE
WORLD TO COME, whcreof we speak.
And finally, on this subject of the intercourse between Christ
and His saints with the occupants of the millennial earth. It is
not necessary, in order to meet the requirements of the prophecies
in reference to it, that it should be iminternqyted. It may be illus-
trated by the condition of our blessed Lord, during the forty days'
interval between His resurrection and ascensio?i. He had then 710
fixed habitation, nor did He associate tcith men as He was wont
to do before His crucifixion. Jt Avas seldom that He showed Him-
self even to His own disciples, and all His appearances were mirac-
ulous. They knew not whence He came, nor whither He went.
It might be in a room, where the doors were closed, that He sud-
denly stood in the m,idst of them, they not jjerceiving ho^o He ob-
tained admittance. Or it might be on the public highway, or in
the open fields, or by the seaside, that He joined their circle and
their converse. But in every case they were taught that their
risen Lord's resurrected human body had acquired superhuman or
supernatural power of concealment or of manifestation.
As so, we are warranted to expect that the saints, when
raised in their spiritualized bodies, and made like unto Him, shall
also possess this extraoi'dinary power as above intimated, of ap-
pearing and disappearing at will. To conclude :
5. The two cities of Ezekiel, though possessing several marks
of resemblance (compare Ezek. xlviii. 31-34, with Rev. xxi. 12,
13), yet, besides other points of dissimilarity, while the former are
to be located within the bounds of the '''•Holy Oblation!^'' St. John
saw the latter " descending from God out of heaven^'' etc., Rev.
xxi. 2, 10. Besides, this follows, in the order of time, the creation
of the POST-raillennial " new heavens and earth " by the " fire "
of the last conflagration. (Compare 2 Pet. iii. 7-13, with Rev.
xxi. 1, 5.) This stands connected with,
6. The closing scene of time — the last Gog and Magog apos-
tasy — their attempted assault upon " the camp of the saints and
320 THE SECOND COMING OF CKRIST.
the beloved city" — their clestruction by "fire from God out of
heaven " — the resurrection of the wicked dead when the millen-
nial thousand years are " finished " — the assemblage of " the dead
small and great " before " the great white throne " — their trial
and condemnation, which have so long awaited them, even unto
this " the day of judgment and perdition of ungodly men^^^ when
" death and hell shall be cast into the lake of fire, which is the
second death ; " and when " whosoever shall not be found written
in the book of life, shall be cast into the lake of fire." Then will
follow,
7. The great voice from heaven, saying
Behold, the tabernacle of God is with me^i, and he will dwell
with them, and they shall he His people, and God himself shall be
with them, and be their God. And God shall wipe away all tears
from their eyes ; and there shall he no more death, neither sorrow
nor crying, neither shall there he any more pain : foe the foe-
MEE THINGS AEE PASSED AWAY.
This is that eteenal state in the " new heavens and a new
earth wherein dwelleth righteousness."
Trusting to the indulgence of the reader for the space occu-
pied in the " Sequel " on this momentous subject of our blessed
Lord's pre-millennial coming, in the language of St. Paul, "I
commend him to God, and to the word of his grace, which is able
to build him up, and to give him an inheeitance among all them
that are sanctified."
ii
REPLY TO AN ARTICLE
ESCHATOLOaY,
SECOJS-D COMIl^a OF CHEIST,"
IN COiraECTION WITH
THE "MILLENAEIANISM OR CHILIASM OF THE ANCIENT,
MEDLEVAL, AND MODERN CHURCH," ETC.,
AS CONTArSED IN THE
REY. PROF. SHEDD'S "HISTORY OF CHRISTIAN
DOCTRINE."
THE REV. RICHARD CUNNINGHAM SHBIEALL,
MEMBER OF THE PEESBTTERT OF NEW YORK,
AUTHOR OP, OUR BIBLE CHKONOLOGY, HISTORIC AND PROPHETIC, DEMONSTRATED ; AN ILLUJO.
NATED SCRIPTURAL CHART OF HIBT., CH^ON., GEOG., AND GENEALOGT ; A CHART OP
UNIYERSAL ECCLESIASTICAL HISTORY ; WATT'B SCRIPTURE HISTORY
snlabged; end of prelacy ; a treatise on frayeb,
ETC., ETC.
NEW YORK:
PUBLISHED FOR THE AUTHOR,
By JOHN F. TROW, 50 GREENE STREET,
And RICHARD BRINKERHOFF, 48 FULTON ST.
1866.
Entered according to Act of Congress, in the year 1864, by
REV. R. C. SHIMEALL,
In the Clerk's Office of the District Court of the United States for the Southern Dis
trict of New York.
JOHN F. TEOW,
Printer and Stereotypeb,
SO Greene Street.
CONTENTS,
SUMMAET OF SUBJECTS ...... iii-vi
Pbefaoe ....... vii, viii
CHAPTER I.
Seveeal Collateral Foists, which have ak Important Beae-
iNG ON the Main Subjects at Issite.
Section I. The Dogmatical — Necessity of Defining the Two Laws
of Prophetic Interpretation, the Literal and the Allegorical . 9-21
Section IL The Introduction of Side Issues into these Discus-
sions — ^Illustrations of 21-36
CHAPTER IL
The Dieeot Historical View, as Presented by Prof, Shedd,
Examined, etc.
Section L The Ancient Era 37-48
Section IL The Mediaeval Era • . 48, 49
Section IU. The Modern Era 49-52
CHAPTER IIL
Brief Sketch of the Origin and Development of Millena-
BLANI8M, Ancient, Medieval, and Modern, m Accord-
ance "WITH Authentic History.
Introductory Remarks 53, 54
IV CONTENTS.
PAOIS
Section I. Ancient Millenaeianism.
I. Of the Jewish Nation at the Time of Christ's First Advent —
On What Founded 54-56
n. Of the Pagan Weitees — Persians, Etruscans, etc., as Founded
on Tradition, Derived from the Hebrew Prophets . . 56, 57
ni. Of the Christian Chuech.
1. The A2}ostoUe Age 57-59
2. The Aiicient Jewish Uninspired "Writers 59, 60
3. The Early Post-Axiostolic Era — Barnabas — Clement of Eome —
Ignatius — Polycarp — Hermas — ^Papias — Justin Martyr — Ire-
naaus — The Churches of Yienna and Lyons — Melito — Tertul-
lian — Clement as Bishop of Alexandria — Methodius — Nepos
and Coracion 60-71
Section II, Era of the Commencement of Apostasy from An-
cient Chiliasm.
The Circumstances which led to it 72-75
Epiphanius — Hilary — The Augustinian Theory — ^Dr. Larduer —
Quotation from, on the Millenarianism of the Early Ages —
Chillingworth, do. — Mosheim, do. — Bp. Eussell, do, — Dr.
Burton, do. — Dr. Neander, do 76-78
Section III. Millenarianism of the Medieval Age.
Paul's predicted Apostasy — In "What it was to Consist — How Pro-
moted — Origen — Augustin — Bp. Eussell on — Eunapius the
Pagan — Dr. Burnet — The Augustinian Theory — Baronius —
The Ancient Vaudois or Waldenses — Concessions of Eomish
Writers respecting Them — The Vaudois were Millenarians —
Eev. Mr, Gilly and M. Peyrani, a Vaudois, in a, d. 1823, etc. 78-83
Section IV. History of the Eevival of Modeen Millenarianism.
The Eeformation — Prof. Shedd on, etc. — Divided into Three
Parts 83,84
I. From the Eeformation^ a. d, 1517, to a. d. 1720 — Examination
of Prof. Shedd's Statements of — Luther — Melancthon, Pisca-
tor, Osiander, Flacius, Chytrseus, BuUinger, and Parens, adopt
Luther's Views — John Calvin, etc.— All ^/i^j'-millenarian . 84-86
Millenarianism Eevived by the Anglican Eeforraers — Cranmer —
Latimer — Eidley — An Extraordinary Coincidence — Nicene
CONTENTS. V
PA0E3
Creed — Catechism of Edward VI. — Westminster Assembly
of Divines— Fox and Brightman — John Knox . . . 86-90
II. From the Middle of the Sixteenth to the Eighteenth Century,
emhracing an Interval of 150 Tears — Prof. Shedd on — His
Statements Examined — Joseph ifede — Dr. Wm. Twiss —
Archbp. Usher — Eev. Eobert Maton — ^Milton — James Jane-
way — Jeremy Taylor — Eev. Thomas "Watson— Eichard Bax-
ter — and many others 90-94
in. History of Millenarianism during the Eighteenth Century —
Peter Jurieu — Eobert Flemrag — Sir Isaac Newton — Increase
Mather — A New Eea — Daniel Whitby— His " New Hypothe-
sis" — Bp. Eussell on — Whitby's Concessions to Ancient
Chiliasm — State of the Churches at this Time— Eev. Alex-
ander Pirie, a. d. 1700, Opposes the Whitbyan Theory— Cot-
ton Mather — ^Edmund Wells — Charles Daubuz— John Albert
Bengel — Dr. Isaac Watts— Joseph Perry — William Lowth —
Sayer Eudd, M. D.— Joseph Hussey — Eobert Hort — Dr. John
Gill — John Wesley — Charles Wesley — John Fletcher — and
others — Augustus M. Toplady — Bp. Newton — Archbp. New-
come — Dr. B. Gale — William Cowper — William Eomaine —
Joshua Spaulding — Eobert Hall — Eeginald Heber . . 94-110
CONCLUSION.
State of the Churches and of Millenarianism at the Opening of the
Nineteenth Century.
Prevalence of the Whitbyan Theory — Eevival of Millenarianism
in England — Depressed State of, in the American Churches —
Commenced Eevival of— Present Prospects .... 111-117
NOTE A.
Observations on the Distinction between the Ecclesia and the
Apostasia of the Christian Dispensation. (See Eeply.) . 119-122
NOTE B.
PAQB
The Millennial Era not to consist of a Moral and Physical abso-
lutely indefectdble State 122-125
NOTE 0.
Adjustment of the Chronological Discrepancy between 1 Kings
vi. 1, and Acts xiii. 17-22 125-132
NOTE D.
Animadversions on " The Messiah'' s Second Coming,''^ hj the Eev.
Edwin E. Hatfield, D. D., New York City . . . . 132-143
NOTE E.
On the Extent and Eesults of the Continental and Anglican
Reformation from a. d. 1517 . " 143, 144
PREFACE
In the "Sequel to Our Bible Chronology," Part III. was
devoted to an examination of the question, Will the second com-
ing of Christ, as an event still future, be pre- or ^:)os^millennial ;
and will it consist of an allegorical or spiritual, or of a literally
corporeal or personal coming ?
This subject involved an inquiry into the correctness of the
popular theory of the day, which alleges the identity of the
Christian Church with " the kingdom of the Son of Man," etc. ;
and of Christ's spiritual reign over it as King onward to the end
of the millennium, when He is to personally appear at the judg-
ment day, etc.
Against this theory, we urged two arguments : the first was
founded upon the direct scriptural and historical proof, that there
is to be oio millennium intervening between the second pek-
SONAL coming of Christ, and the day of judgment. And the
second, upon the scriptural proof that the ideas and language of
the New Testament writers in reference to the second personal
coming of Christ and the judgment of the great day, were de-
rived from, and were founded upon, the prophetic statements of
the inspired pre-Christian Jewish writers regarding them.
But, on all these points, as we shall see, the Rev. Dr. Shedd,
in his recently published work on the " History of Christian Doc-
trine," joins issue with us. To this end, in his " Sixth Book "
(vol. ii., pages 389-399), in which he claims to have furnished us
with a " History of Eschatologt," " chapter i." treats of the
" Second Coming of Christ," which he divides into two sections
—"§1. Millenarianism," or " Chiliasm ;" and "§ 2. Catholic Theory
of the Second Advent," etc.^ And in summing up the result of
his " History " in these premises, he tells the reader — " The facts,
> Seo pages 3S9 and S98.
then, estalblished by this account of Millenarianism} in the ancient,
raediseval, and modern Churches, are the following : 1. That mil-
lenarianism was never the ecumenical faith of the Church, and
never entered as an article into any of the creeds. 2. That mil-
lenarianism has been the opinion of individuals and parties only
— some of whom have stood in agreement with the Catholic faith,
and some in opposition to it." (See page 398.)
Now, this elaborate work, emanating from the pen of a divine
so distinguished for scholarship as a minister of the Presbyterian
Church (O. S.), and a Professor in the Union Theological Semi-
nary in this city, cannot but claim the respect, and exert a most
potent influence in shaping the opinions^ of both the clergy and
the laity of the churches, in accordance with the theory advo-
cated in the above alleged historic facts.
It is this circumstance that has called forth the following Reply.
We are forced to demur to both the character of the tenets of
" Millenarianism or Chiliasm in the ancient, mediaeval, and modern
Churches," and to the historic facts by which they are attempted
to be supported, as set forth in said " History of Christian Doc-
trine."
The method of our Reply will necessitate, first, a notice of sev-
eral collateral points, which have an important bearing upon the
main subjects at isstie. These disposed of, we shall proceed,
second, to an examination of the more direct historical view of
millenarianism as presented by this writer. And third, add there-
to a hrief sketch of the origin and development of millenarianism,
ancient, mediaeval, and modern, in accordance with authentic his-
tory.
This combined view, pro and con, of the subject in hand,
Avill be found to furnish the reader with all that is essential to a
proper understanding of the rise, progress, and present state and
prospects of millenarianism, in both its docti'inal and historical
aspects.
As we write for the benefit of none but candid and unbiassed
minds, we leave it for the reader to decide as to where the truth
lay in these premises.
R. C. S.
New York, July^ 1864.
» "We have taken the liberty to use Binall capitals and italics, not found in the original
text of the author.
REPLY
CHAPTER L
SEVERAL COLLATERAL POINTS WHICH HAVE AN IMPORTANT BEAR-
ING ON THE MAIN SUBJECTS AT ISSUE.
SECTION I.
The Dogmatical — Necessity of defining the Two Laws of Pro-
phetic Interpretation, the Literal and the Allegorical, etc.
Before entering upon the historical facts in these premises as
alleged by this writer, it will he in place to advert to several
collateral j^oints, which have an important hearing upon the main
suhjects at issue.
The first deserving notice is, the assiduous endeavors of anti-
millenarian writers to prejudice the mind of the reader against
the system of their opponents, by a species of dogmatizing, and
the introduction of side issues, in their discussions on this sub-
ject. This, we regret to say, is preeminently characteristic of
the writer in hand. Take the following in illustration of the
first point here indicated, viz. :
I. ThQ Dogmatical. Speaking of "millenarians," Dr. Shedd
says, " the testimony of history goes to show that the literal and
materializing interpretations " which they " put upon the teach-
ings of Isaiah and St. John concerning the second coming of
10 ESCHATOLOGT.
Christ, was not the most authoritative one" (p. 391). For that,
v>'e must look to "the Alexandrian school, under the lead of
Clement and Origen," etc. (p. 395).
We introduce these quotations in this place, because of their
important bearings on the question regarding the two theories
of scriptural hermeneutics, applied by millenarians and anti-mil-
lenarians, in their " interpretations " of " the teachings of Isaiah
and St. John." Millenarians adopt and apply the literal law of
interpretation ; anti-millenarians, the allegorical or so-called spirit-
ual law. The learned writer need not to be reminded, that these
two theories of " interpretation " of the prophetic Scriptures are
absolutely antipodal. It is, therefore, we submit, an unwarrant-
able assumption for either the one or the other, to attempt a settle-
ment of the question as to which of these two laws of interpre-
tation is " the most authoritative one," by a mere ex cathedra
announcement. This may answer the pui-pose of reliance upon a
blind and servile credulity to the mere ipse dixit of priestly arro-
gance ; never as a motive of " obedience to the faith " by a reason-
able appeal to a " thus saith the Lord."
Our limits will not allow of a discussion of the laws of scrip-
tural interpretation in extenso. They relate to the Natural, the
Typical, the Figurative, and the Symbolical portions of Scripture.
It is in place here to observe, that the Scriptures everywhere
abound in th.e figurative modes of speech and of writing, of which
there are nine orders : 1, The Comparison or Simile ; 2. The Met-
aphor ; 3. The Metonymy ; 4, The Synecdoche ; 5. The Hyper-
bole ; 6. The Hypocatastasis ; 7. The Apostrophe ; 8. The Proso-
popoeia or Personification ; and 9. The Allegory or Parable. Not so
with the symbols. They are fewer in number, and are only to be
found in connection with the prophecies of Scripture. The differ-
ence between figures and symbols may be distinguished thus :
Figures of speech are used only for purposes of illustration
and ornament. Hence, the agents or objects to which they are ap-
plied, are always the agents or subjects of the acts or qualities
which they ascribe to them. And the laxo for their interpreta-
tion is, that the nominatives of the propositions which affirm the
resemblances between the figure and the agents, objects, qualities,
acts, or conditions of the facts set forth by them as they appear to
our senses or reason, require the language to be taken in its
natural or grammatical sense, and applied literally. For example:
KEPI.T TO PKOFESSOR SHEDD. 11
Assyria is used by metonymy to denote, not the country, but the
inhabitants ; and the hand, by synecdoche, refers to the person
to which the proposition respecting the hand belongs.
To confound the nominatives or subjects of these figures of
speech with the affirmations themselves, therefore, as though, by
a trope, they contained another figure, is a violation of this law.
To speak of the figure of a figure would be absurd.
Accordingly, the advocates of the allegorical or so-called
spiritualizing theory of interpretation, having discovered the
absurdity of employing one figure to illustrate another of the
same class, have resorted to the conversion o? figures into sy^nhols,
as though they were the rejyresetitatives of those of another class ;
the figure or symbol being but the shellj under which a mystical
or spiritual sense, which they allege is the true sense, is to be
found.
This theory of interpretation is founded on the principle, that,
as the symbolical imagery of the Old and New Testaments is con-
nected with the prophecies of events that are still future ; and, as
they allege that both figures and symbols are identical ; therefore,
both are to be interpreted mystically or spiritually.
Of course, then, consistency requires that all these prophecies .
should be interpreted uniformly by the same principle, or law.
Take, for example, the following prophecy of Isaiah, chap. ii. 1-5 :
" And it shall come to pass in the last days, that the mountain of
the Lord's house shall be established in the tops of the mountains,
and shall be exalted above the hills, and all nations shall flow
unto it. And many people shall go and say, Come ye, and let us go
up to the mountain of the Lord, to the house of the God of Jacob,
and he will teach us of his ways," etc. Now, here, by identifying
the figurative loith the symbolical, in the application of the above
theory to this prophecy, the subjects of which the affirmations are
made, namely, " the mountain of the Lord's house " — " all nations
shall flow into it " — " many peoples " — " Jehovah's hoicse^'' etc.,
are all interpreted and applied in a mystical or spiritual sense, to
denote the conversion of the Gentiles to the Christian faith, and
their ingathering into the Christian Church, etc. Then let the
reader place beside this, all that numerous class of prophecies
in both Testaments which foretell the various judgments which
were to overtake the Jewish nation on acg^unt of their sins.
Take, for example, that of our Lord, Luke xxi. 24 : " And ye shall
12 ESCHATOLOGT.
be led captive into all nations, and Jerusalem shall be trodden doion
of the Gentiles until the times of the Gentiles be fulfilled.'' What
now ? Is this prophecy interpreted by our allegorists in a mystical
or spiritual sense ? So far from it, there is not one of them who
does not interpret it literally !
And, reader, it is this inconsistency in the application of their
own rule of interpreting the prophecies, which forms the great
stumbling-block in the way of the Jew. He says to them, " You
Protestants take all those prophecies which point out that long
train of calamities that were to overtake our race on account of
their rebellions against God, and interpret them literally. And
you are right. But when you come to those numerous precious
promises of out future national restoration, reconciliation, and
preeminency and peace in our own dear Palestine under the reign
of Messiah, straightway you take and apply them spiritually, as
belonging to you Gentiles ! " Consistency, thou art a jewel! But
perhaps Dr. Shedd will explain.
Having thus briefly defined the nature and office of figures,
together with the law for their interpretation, we next observe
that, on the other hand,
Symbols, instead of being mere names or predicates of agents
or objects, etc., are themselves agents, objects, qualities, acts, con-
ditions, or efiects, that are used as representatives of agents, etc.,
etc., generally of a different but resembling class. Thus: in
Daniel's vision, the four wild beasts are employed as prophetic
representatives of cruel, bloody, and destroying men ; powerful and
ferocious creatures in the animal world, that preyed on inferior
beasts, being put in the place of men in the political world, of a
corresponding character toward mankind; and the destructive
acts of the one employed to represent the resembling acts of the
other. The reverse of this is seen in the passage, Isa. ii. 1-5 •
" The mountain of the Lord's house "— " all nations flowing into
it" — "many peoples" — "Jehovah's house," etc., are an as-
semblage of beautifully appropriate figures, setting forth what
shall literally transpire in relation to God's covenant people, the
Jews, when, again restored to their own land, " the Lord shall
arise upon them, and His glory shall be seen upon them," etc.
For, then shall the " all ?iatio7is,'' i. e., " the Gentiles, come to
their light, and kings to the brightness of their rising." Yea,
then "the abundance of the sea shall be converted unto them;
KEPLT TO PROFESSOR SHEDD. 13
the forces (oi* wealth, marg.) of the Gentiles shall come unto
them, " the figures illustrating the things signified, '
And this brings us to the special design of these remarks on
the two above-named theories of interpretation. It is this : we
affirm, and herewith challenge refutation, that prioi' to the time
of " Clement and Origen, of the Alexandrian school," the former of
whom flourished between a. d. 188 and 218, and the latter be-
tween A. D, 204 and 254, the allegorical or spiritual law of inter-
preting the prophecies loas totally unknown to the Church.
Clement first laid the foundation, upon which Origen reared the
superstructure, of that allegorical or spiritual theory of scriptural
interpretation, which soon swept away alm'ost the last vestiges of
that original law of literal interpretation which, till their time, had
been followed by the Church, both JcAvish and Christian. Every
ecclesiastical scholar knows that the mind of Origen became early
and deeply imbued and corrupted from the simplicity of the gos-
pel, through his jiassionate fondness for the Platonic philosophy.
So completely did he Platonize Christianity, that there was left of
it scarcely the semblance of its original features. History ascribes
to him the following, among his other eiTors : he asserted the in-
equality of the Father and the Son, in which respect he may be
considered as a forerunner of Arius. He indulged in the most
ambiguous and inadequate expressions concerning the work of
redemption, making but faint and indefinite mention of the incar-
nation, life, and suiferings of Christ, His sacrifice and satisfaction,
and the forgiveness of sins. He also maintained the mutual rela-
tion of human power and divine grace, on which point he paved
the way for the doctrine of Pelagius. He also resolutely denied
the eternity of future torments, and taught, in accordance with
the views oi Plato, that the souls of good men will hereafter (i. e.,
at the day of judgment) pass through o. purgatorial fire. That he
was distinguished as much for his profound scholarship as for his
zeal in defending and propagating his various tenets, no one will
deny. But, it was not until a. d. 232, that, having matured his
NEW THEORY OP i:nterpretation, he urged its adoption by the
Church with all the energy of his exalted genius.
His theory was founded on the principle that, as he alleges,
" the source of many evils lies in adhering to the literal and exter-
tnaV part of Scripture;" therefore, "the true meaning of the
' See D. N. Lord's Essay on the Characteristics and Law of Proph. Interp. Theol. and
Lit. Journal.
14 ESCHATOLOGT.
sacred writers was to be sought in a mysterious or hidden sense.
Hence, as a disciple of Plato (whose philosophical system was a
sort of compound of Paganism, Judaism, and Christianity), having
committed himself to the guidance of a fanciful imagination in his
expositions of Scripture, he substituted the allegorical or mystical
m the place of the literal, as the standard rule of interpretation.
This latter law of interpretation, the Utercd, we repeat, was the only
principle that had been applied in the exposition of the Old Tes-
tament prophecies, together with those of Christ and His apostles,
by the whole Church, pre-jTez^^'sA-Christian, Apostolic, and early
^:)05i-Christian, down to his time ! And we now affirm, that the
circumstance which mainly led Origen to adopt his new theory
of interpretation, was his stern and unbending opposition to
" Chiliasm," or the doctrine of the pre-millennial persoyial reign
of Christ on earth over the saved nations in the flesh for a thou-
sand years, as founded upon the literal interpretation of prophecy.
The consequence has been, the loss, to the Christian Church, at
least for the most part, until the time of the Reformation, of this
the only true law of scriptural hermeneutics, and with it, the
" Chiliasm " or millenarianism of the " ancient, mediseval, and
modern Church," from the close of the fourteenth century to
this day, together with her subjection to all the evils of an un-
bridled fancy in the interpretations of God's word.
But I would not call upon the reader to receive so momentous
and emphatic an averment as the above, on the authority of 7ny
ipse dixit. I will therefore take the liberty to place beside the
Rev. Dr. Shedd, the testimony on this point of the three folloAV-
ing writers, all of whom are held in the highest repute by the
Avhole Protestant Church, namely, Luther, the great reformer, and
the two standard ecclesiastical historians, Mosheim and Milner.
1. LuTHEE.. He says : " That which I have so often insisted on
elsewhere, I here once more repeat, viz., that the Christian should
direct his first eftbrts toward understanding the literal sense (as
they call it), which only is the substance of faith and of Christian
theology : and which alone will sustain him in the hour of trouble
and temptation; and which will triumph over sin, death, and the
gates of hell, to the praise and glory of God. The allegorical
sense," he adds, "is commonly uncertain, and by no means safe to
build upon ; forasmuch as it usually depends on human opinion
and conjecture only^ on which, if a man lean, he will find it no
EEPLT TO PROFESSOK 8HEDD. 15
better than an Egyptian reed. Therefore Oeigen," he continues,
together with " Jerome, and similar of the fathers, are to he
avoided^ with the whole of the Alexandrine school, which, accord-
ing to Eusebius, formerly abounded in that [the allegorical]
interpretation. For," says Luther, "later writers having un-
happily followed their too much praised and prevailing example,
it has come to pass that men maJce just what they please of the
Scriptures, until some accommodate the word of God to the most
extravagant absurdities; and (as Jerome complains, even in his own
times), they extract from Scripture a sense repugnant to its mean-
ing : of which offence, however, Jerome himself was also guilty." ^
2, De. MosnEiM. This ecclesiastical historian says : " After the
encomiums we have given to OKiGE:Kr .... it is not without a deep
concern we are obliged to add that he also, by an unhappy method,
opened a secure retreat for all sorts of errors which a ifjild and
irregidar imagination could bring forth." After noticing that he
had abandoned the literal sense, and divided the hidden (i. e., the
allegorical) into moral and mystical, he adds, " a prodigious num-
ber of interpreters, both in this and succeeding ages, follotced the
method of Oeigex, though with some variations ; nor could tJie
few, who explained the sacred writings with judgment and a true
spirit of criticism, oppose with any success the torrent of alle-
gory that was overflowing the Church," "
3. De. Milnee, This writer, in his Ecclesiastical History, says :
"K'o man, not altogether unsound and hypocritical, ever injured
the Church inore than Oeige^c did. From \k\e, fancifid mode of al'
legory introduced by him, and uncontrolled by scripttiral rule and
order, arose a vitiated method of commenting on the sacred pages
(which has been succeeded by a contrary extreme, viz., a contempt
of types and figures altogether) ; and in a similar way," he adds,
"Origen's fanciful ideas of letter and spirit, tended to remove from
men's minds all just conceptions of genuine spirituality. A thick
mist fur ages pervaded the Christian world, supported and
strengthened by his allegorical manner of interpretation. The
learned alone were considered for ages implicitly to be followed;
and the vulgar, when the literal was hissed off the stage, had noth-
ing to do, but to follow their authority wherever it led them." '
1 Annot. in Deut. cap. i. folio 55.
2 Mosheim'8 Eccles. Hist., Cent. III., Part II., sec. v-vu
3 MUner's Eccles. IliBt. vol. 1. p. 469.
16 ESCHATOLOGY.
With these facts in view, we appeal, first, Ho w are " the teach-
ings of Isaiah and St. John " — and to which we would add, those
of Daniel and all the other prophets — to be understood, separate
from a determination of the question regarding the etjle by
which they are to be interpreted? And we appeal, second,
whether we have not made good our statement, that, 2Jfior to the
time of " Clement and Origen of the Alexandrian schools," between
A. D. 188 and 254, the literal law of interpretation was the only
law of prophetical exegesis known to the Church? We have
seen when, and with whom, and the circumstances under which,
the allegorical, mystical, or spiritual theory of interpreting " the
teachings of Isaiah and St. John" originated ; that it sprang
from an amalgamation of the Christian with the Platonic system
of " science falsely so called," ' at the hand of the renowned Ori-
gen, in the early part of the third century ; who, we have shown,
in consequence, laid the foundation for the introduction into the
Church of the worst forms of error and heresy — Arianism, Pela-
gianism, Romish purgatory, and Restorationism. And finally,
these statements have been confirmed by the united testimony of
three acknowledgedly standard writers. Luther affirms that "the
literal sense only is the substance of faith and of Christian the-
ology ; " that " the allegorical sense is commonly uncertaiti, as it
usually depends on human opinion and conjecture only;" and
that, therefore, Origen as the father of it, with others, "is to be
avoided, with the whole Alexandrian school," etc. ; and that for
the reason, that it leads "to the most ea-^mua^an^ absurdities,"
and "extracts from Scripture a sense repugnant to its meaning;"
while Dr. Mosheim declares that Odgen, "by an unhappy method^
opened a secure retreat for all sorts of errors which a wild and
irregular imagination could bring forth;" and Dr. Milner, that
" no man ever injured the Church more than Origen did," from
whose "fanciful mode of allegory, arose a vitiated method of com-
menting on the sacred pages," and by which ultimately "the lite-
ral was hissed off the stage."
And hence, another appeal. Third. Should not a writer,
claiming to give a true and faithful "History of Christian Doc-
trine," Ancient, Mediceval, and 3Iodern (and especially on the
momentous subject of " Eschatology," or '■'■the second advent of
Christ,''^ in connection with an account, particularly, of early post-
1 Tim. vi. 20.
KEPLT TO PEOFESSOK SHEDD. 17
apostolic "Millenarianism" or "Chiliasm"), have clearly and dis-
tinctly pointed out xohich of the two laws, the literal or the alle-
gorical, had precedence in the Church ? From what we have said
on this subject, it cannot but be obvious to the plainest mind, that
the ey^tire merits of the points at issue between millenarians and
anti-millenarians, hinges on the important question as to the
legitimate law by which "the teachings of Isaiah and St. John"
are to be interpreted. And this depends solely upon the historic
fact, as to which of the two theories of interpretation, the literal
or the allegorical, had prevailed in the pre-Christian- Jewish, the
Apostolic, and the early post-Apostolic Church. On this point
we have most emphatically affirmed and proved, that it was ex-
clusively the literal law of proj)hetic interpretation, and that it
remained so until it was supplanted by the Platonico-Christian-
ized sophistry of Origen.
But, the only allusion made to this subject by the learned Pro-
fessor, is the following: speaking of "the latei'-Jewish doctrine
of the Messianic kingdom upon earth," he says, p. 389, "The Jews
at the time of the incarnation were expecting a personal prince,
and a corporeal reign, in the Messiah who was to come." Well,
of coui-se, then, they were literalists. The Professor adds: "And
one of the principal grounds of their rejection of Christ was the
fact that he represented the Messiah's rule as a spiritual one in
the hearts of men, and gave no countenance to their literal and
materializing interpretatiSn of the Messianic prophecies." He
continues: "The discij^les of Christ, being themselves Jews, were
at first naturally infected with these views, and it was not until
after the Pentecostal effusion of the Holy Spii-it which so enlarged
their conceptions of the kingdom of God, and with which their
inspiration properly begins, that they rose above their early Jew-
ish education. In no7ie of their inspired writings do we find such
an expectation of Christ's speedy coming as prompted the ques-
tion: 'Lord, wilt thou at this time restore the kingdom to Israel?'"
etc. (p. 390).
Our reply to the above is this : the phrase " Messianic proj^he-
cies," takes in its scope ^'all that was written in* the law of
Moses, and in the Psalms, and in the Prophets, concerning Christ." '
Now, "the later-Jewish doctrine of the Messianic kingdom upon
earth " which prevailed among " the Jews at the time of the incar-
1 Luke xxiv. 44.
18 (2)
18 ESCHATOLOLT.
nation," -was founded upon those prophecies. The question is,
"were they in eiTor, in looking for a literal Terification of them
when Christ appeared to the nation at his first coming ? The wri-
ter under review maintains that they were. " Christ represented
the Messiah's rule as a spiritual one in the hearts of men, and
gave no countenance to their literal and materializing interpreta-
tion of the Messianic prophecies," etc.
Beg pardon, Doctor. In the first place, it is undeniable that
Christ, who declares that He was " horn a King," ^ was literally
present as such among these " later Jews." In the next place, it is
very reasonable to expect from this circumstance that they should
be " naturally infected " with the idea that He came to set up that
literal kingdom foretold in Daniel, chap. ii. 44, and vii. 13, 14, and
in numerous other places, over which He, as "the son of David,"
who was to ".sit upon his" (David's) "throne,"- should "rule."
Now, we deferentially deny that either our Lord or the " inspired
writers " ever discountenanced, by word or deed, " the later-Jew-^
ish doctrine," in its most literal sense, " of the Messianic kingdom
upon earth." Otherwise, how are we to account for His triumph-
ant entry into Jerusalem, unresisted and unreproved by our Lord,
amid the acclamations of the people, " Hosanna: blessed is He that
Cometh in the name of the Lord ; " " blessed be the Jdngdom of
our father David ; " and " blessed be the King of Israel that cometh
in the name of the Lord." ^ Was this giving " wo countenance to
their literal interpretation of the Messianic prophecies ? "
Again: After the resurrection of Christ, when the disciples
said to Him, " Lord, wilt thou at this time restore the kingdom to
Israel?" (Acts i. 6), so far from treating their expectation of a lit-
eral king and kingdom under their Messiah as an e^ror, He
simply intimated to them that the time of its manifestation was
not yet come. " It is not for you to know the times or the seasons,
which the Father hath put in His own power" (verse 7). They,
as His " toitnesses,^'' were to await their endowment with " power,"
by the descent upon them of " the Holy Ghost " on the day of
Pentecost, and to preach the gospel " both in Jerusalem, and in
Judea, and in Samaria, and unto the uttermost parts of the earth "
(verse 8) ; for, " this gospel of the kingdom must be preached in
all the world for a witness unto all nations ; and then shall the
end come." (Matt. xxiv. 14.) The end of what? Surely, not the
> John xviii. 37. » Acts ii. 30. » See Matt. xxi. 9, 15 ; Mark xi. 9, 10 ; John sii. 13.
KEPLY TO rKOFESSOE SHEDD. 19
end of the millennial era. For, as a prolonged punishment of the
natio)i for having rejected and crucified the Lord, following the
destruction of their city and polity by the Romans in a. d. 10, those
of them that escaped the edge of the sword were to be " led captive
into all nations, and Jerusalem to be trodden down of the Gen-
tiles." — How long? " TTntil the times of the Gentiles be fulfilled.'''*
(Luke xxi. 24.) Well, and what then ? Why, St. Paul, w-hen
speaking of the literal Israel, having said that " there is a remnant
according to the election of grace," and that, " as touching the
election, they are beloved for the fathers' sakes" (Rom. xi. 5, 29) ;
and also, that " blindness in part is happened to Israel, until the
fulness of the Gentiles be come in," (verse 25), he adds, "and so,
all Israel shall be saved: as it is written" (Isa. lix. 20), " There
shall come out of Zion tue Deliverer, and shall turn away un-
godliness from Jacoh^'' etc. (verse 26). And Prof. Shedd him-
self says, page 398, that "the Jews "shall be "converted to
Christianity," after " the fulness of the Gentiles be brought in "
(Rom. xi.). But he also says (same page), " The personal com-
ing of Christ ... is not to take place mitil the final day of
doom; until the gospel has been preached ' unto the uttermost
parts of the earth,' " etc. And, as " the final day of doom " is not
to take place until the close of the millennial era, so " the gospel
is to be preached to the close of the saine era ! "
With the preceding facts as a whole, therefore, kept in view,
taking it for granted that the Rev. Professor admits that the
terms "Israel," " Jacob," "Jew," etc., are to be understood liter-
ally, we respectfully ask, first, by what law of interpretation does
he deny that " the Deliverer," who "turns away ungodliness from
Jacob," is not also to be understood literally f Again : as the
Professor says that the Jews are to be converted to Christianity
after " the fulness of the Gentiles be brought in ; " and as, in addi-
tion to this, the Gentiles also are " to come to their light, and
kings to the brightness of their rising," by their being " converted
unto them" (see Isa. Ix. 3, 5) ; our next question is, How is this
to be reconciled with our Lord's prophecy, that the Jews are to be
" led captive into all nations, and Jerusalem to be trodden down of
the Gentiles until the times of the Gentiles he fdfilled,^'' 2/ that pe-
riod is not to end " until the final day of doom ? " In other words,
hy what Gentile nations are the Jews to be oppressed and Jeru-
salem trodden under foot doicn to " the final day of doom," when
20 ESCHATOLOGY.
they, together with the Jews, are all to be " converted " after
" the fulness of the Gentiles be brought in ?"
The reader will readily perceive, that the only escape from
this dilemma is to be found in the following inferences: 1. That
as the conversion of the J-ews and Gentiles is to take place " after
the fulness of the Gentiles be brought in," the millennium, during
which " there shall be nothing to hurt or destroy in all God's holy
mountain," ' must come in between the close of that period and
"the final day of doom." And 2. That, as the whole Church
admits that the second personal coming of Christ is to take place
at the close of " the times of the Gentiles," that second personal
coming must he PEE-millennial. Will the Professor please answer?
Then further. The above will help to clear away the mist
which surrounds the learned Doctor's statement, page 389, that
" Christ represented the Messiah's rule as a spiritual one in the
hearts of men," etc. The meaning here is, that the term " rule "
is to be taken in the sense of Christ's spiritual reign as King in
and over the Cheistiax Church as His Icingdom, buring the
times of the Gentiles down " to the final day of doom."
Beg pardon, Doctor. And to explain, we submit to his candid
consideration the following : First. In the adorable Trinity, the
Father, in the plan of human redemption, sustains to it the rela-
tion of Rectoral Head. The Son, that of Mediator, The Holy
Spirit, that of Regenerator and Sanctifier. Second. The Sox,
in His work as Mediator, sustains the threefold office of Prophet,
Priest, and King. 1. As a Prophet, He taught the people during
His public ministry. As a Priest, combining in His God-man-bood
both the antitypal altar and the victim. He made an atonement
for sin. But His office of priesthood did not end there. In analogy
to the entrance of the Levitical high priest into the most holy
place in the tabernacle and temple, to intercede for the people ;
so, as " the High Priest of our j^rofession," at His ascension,
" He entered into the holiest of all," " into heaven itself," ' " there
to make intercession for us at the right hand of God ; " ■* thence
" expecting, until His enemies be made His footstool." ^ In other
words, though " born a King," " the King of the Jeavs," yet,
in analogy to the "nobleman" in the parable, whose citizens,
hating him, and sending a messenger after him, saying, " We will
not have this man to reign over us," " took his journey into a far
I Isa. si. 9. 2 Heb. iii. 1. a Heb. ix. 24. 4 Heb. vii. 25. 6 Heb. xvi. 3.
EEPLT TO PROFESSOR SHEDD. 21
country to receive a kingdom and to retui-n ; " ^ so our blessed Lord.
He is now a King in exile. And, until He receives His kingdom at
the hand of" the Ancient of Days," as described by Daniel, chap,
vii. 13, 14, and retxtrns to "set it up" (Dan. ii. 44), He cannot ex-
ercise His kingly prerogatives over .the nations. Meanwhile,
during His personal absence from the Church, the door is opened
for the exercise, third, of the special office-work of the Holy Spirit,
which He " shed down " upon the Church " on the day of Pente-
cost," ^ and whose office-work is " to receive " of the things that
are Christ's, and to " show them unto us," ' by the application of
the benefits of His atonement to our souls. Hence, during the
Christian dispensation, or " the times of the Gentiles," whilst the
Jewish nation, as such, for the time is set aside, " Simeon hath
declared how God at the first did visit the Gentiles, to taJce out
of (or from among) them a people for His "name," * as " the
spouse," or " beide of the Lamb." ^ It results, therefore, that the
present dispensation is " the kingdom of God in mystery ; " the
time during which " the gospel of the kingdom is to be preached
to all nations," for the purpose above indicated. Doctor, is this
orthodox ? Please answer.
We now pass to the next characteristic of this writer, in his
attempts to prejudice the mind of the reader against millenarian-
ism. This will appear under
SECTION II
THE INTEODUCTION OP SIDE ISSUES INTO THESE DISCUSSIONS.
We adduce the following in evidence :
1. This learned writer brands the system of millenarianism as
a " materializing " of the " teachings of Isaiah and St, John concern-
ing the second coming of Christ," page 391. He says, that they
" subject them to a very sensuous exegesis," etc., page 392. He
also represents " Nepos and Coracian " as " advocating a very
gross form of millenarianism in the diocese of Dionysius, bishop
of Alexandria," etc., page 395. He further affirms, that "during
the middle ages, it can hardly be said to have had any existence
1 Luke six. 12. a Acts li. 1-4. ^ joim svi. 14. « Acts xv. 14. » Rev. xxi. 9,
22 ESCHATOLOGY.
as a doctrine, though at the close of the tenth century there was
an undefined fear and expectation among the masses that the year
1000 would witness the advent of the Lord." Also, that "in the
joeriod of the Refonnation, millenarianism made its appearance in
connection with thQ fanatical and heretical tendencies that sprang
up along with the great religious awakening," etc., page 396.
And finally, he makes millenarianism identical with " the system
of the J'udaistic- Gnostic Cerinthus, the contemporary and oppo-
nent of the apostle John," page 390 ; and also with the " tenets
held by the Anabaptists,'''' etc., page 396. And yet, speaking " of
the apostolical fathers," he says, "only Barnabas, Hermes, and
Papias exhibit in their writings distinct traces of this doctrine,
the latter teaching it in its grossest form, and the first two holding
it in a less sensuous manner," etc., page 390. And again, refer-
ring to " Cyprian," he says, that he " maintains the millenarian
theory with his usual candor and moderation." That is, as we
take it, " Cyprian," " Barnabas and Hermes were less materializ-
ing," less " gross in form," and less "fanatical and heretical" in
the system of millenarianism which they "maintained," than
Papias and the others !
In what, then, we ask, does the difference between the tioo
classes of millenarians, as implied in the last quotations, consist ?
Surely, the reader should have had the benefit of a well-defined
distinction, if there be one, on the subject of the '■'■ Eschatology " of
" Millenarianism" or " Chiliasm," at the hand of a writer claiming
to give a fair and impartial " history of Christian doctrine." The
only light, however, that the Avriter has been pleased to reflect on
this subject, is the following : " Some Millenarians have stood in
agreement with the Catholic faith, and some in opposition to it,"
page 398. Is this, then, intended by the writer as a concession
that millenarianism forms a part of " the Catholic faith ? " To
determine this point, let us turn.
First, to his definition of millenarianism. " Millenarianism, or
Chiliasm," he says, " is the doctrine of two resurrections (Rev.
XX.) ; the first, that of the righteous dead at the time of the second
advent of Christ, and the second, that of the righteous and the
wicked dead at the end of the world ; and a personal and cor-
poreal reign of Christ between them of a thousand years', upon
the renovated earth." (Page 389.) Again : " Irenaius and Tertul-
lian give glowing descriptions of the millennial reign. Antichrist,
REPLY TO PKOFESSOR SHEDD. 23
with all the nations that side with him, will he destroyed. All
earthly empires, and the Roman in particular, will he overthrown.
Christ will again appear, and will reign a thousand years in cor-
poreal presence on earth, in Jerusalem, which will he rebuilt and
made the capital of His kingdom. The patriarchs, prophets, and
all the pious, will he raised from the dead, and share the felicities
of His khigdom. The New Jerusalem is depicted in the most
splendid colors. The nietaj)hors of Isaiah (liv. 11, 12) are treated
as proper names. Irenseus describes the foundations of the rebuilt
Jerusalem as literally carbuncle and sapphire, and its bulwarks
crystal; and regards it as actually let down from heaven, accord-
ing to Rev. xxi. 2. (Pages 292, 393.)
Now, we presume the Rev. Doctor wnll admit that Barnabas
and Hermes, and even Papias, together with Irenseus and Tertul-
lian, were among the '■^some who stood in agreement with the
Catholic faith ? " and yet, so far as their millenarlanism is con-
cerned, he places them in the same category with the heretic
Cerinthus of the first century, the deluded "masses" of the tenth
century, and the " fanatical and heretical Anabaptists " in the early
part of the sixteenth century ! For, having told us there is an
'■'■ affinity between millenarlanism and the later-3 evf\&\i idea of
the Messiah and His kingdom," i. e., "«i the time of the incarna-
tion;" and that "it appears first in the system of the Judaistic-
Gnostic Cerinthus," at the close of the first century " (pp. 389,
390), etc. ; this very learned divine and theological Professor tells
us that this is the " materializing," " very gross," and " fanatical
and heretical" system of "exegesis" to which " Christ gave no
countenance ! " Ay, and more than this : inasmuch as the mil-
lenarianism of the ^^ modern Churches" is, hi all its essential
features, precisely the same with that of the " ancient^'' as alleged
to have been the " invention of Cei'inthus " (p. 394) ; to those who
have adopted it " in union with an intelligent and pious ortho-
doxy," as given by this writer; e. g., "Delitzsch and Auberlhi,
in Germany ; and by Cumming, Elliott, and Bonar, in Great
Britain," (p. 397), we can add to the list of this learned author of
the "History of Christian Doctrine," the following :
Baillie says of the Westmi?ister divines (1643), that " the most
of the chief di\ines here, not only the Independents, but others,
such as Twisse, Marshall, Palmer, and many more, are avowed
chiliasts (i. e., millenarians)." And so after them, Dr. John Gill,
24 ESCHATOLOGY.
Bishops Clayton, Horsley, Newton, and Newcome, Dr. Greswell,
Dr. Hopkins, Dr. Thomas Chalmers, J. Knight, A. Toplady, Sir
Isaac Newton, Frere, Cnninghame, Edward Bickersteth, Burgh,
Fry, Gnrdlcstone, Hooper, Melville, McNeil, Pym, and the elo-
quent Rohert Hall, who, on his deathbed, regretted that he had
not preached the millenarian views that he had entertained. And
to these may he added the following American divines : the late
Bishops Henshaw and Meade, the living Bishops Hopkins of Ver-
mont, Mcllvaine of Ohio, and Southgate of this city, together
with Drs. S. H. Tyng, Francis Vinton, etc., of the Protestant
Episcopal Church, and Drs. C. K. Imbrie, R. McCartee, W. R.
Gordon, J. T. Demarest, and many others of the different Pro-
testant Evangelical Churches.
Surely the reader, and especially those living divines jnamed
above, must be specially indebted to the very charitable estimate
made by the learned Professor Shedd of their " intelligent ^nd
pious orthodoxy." For, be it observed, their " materializing,"
" gross," and " fanatical and heterodox exegeses " of " the teach-
ings of Isaiah and St. John concerning the second coming of
Christ," are all alleged to be traced to their " literal interpreta-
tion of the Messianic prophecies ! " Ay, gentlemen, and if you
want ample proof of it, the Professor informs you, page 393, that
" Irenceus cites with approbation from Papias the statement, that
there Avould be vines having 10,000 branches, and each branch
10,000 boughs, and each bough 10,000 shoots, and each shoot
10,000 clusters, and each cluster 10,000 berries, and each berry
would yield 25 measures of wine." Verily, Professor, a tolerably
large vine, this ! But we suppose that the literalizing fanatic
Papias had in his eye the Mosaic account of those " grapes of
Eshcol, one cluster " of which, gathered from Canaan by the spies,
was " borne between tioo men upon a staff^'' who reported,
" This is the fruit of it.'''' * Then, too, we may suppose that
Papias also took into his reckoning the difference between the
fruit-beariug productiveness of the vine of Canaan in the time of
Moses, compared Avith what it will be when the millennial hea-
vens and earth will be restored to their paradisiacal salubrity and
fruitfulness. This, however, by the way. The Professor goes on :
" Irenreus," he tells you, " describes the rebuilt Jerusalem as ao-
tualli/ let down from heaven, according to Rev. xxi. 2 ; " and
> Num. xlil. 23, 27.
REPLY TO PEOFESSOE SHEDD. 25
adds : " Tortullian puts the same interpretation with Irenaeus
upon this text, and for confirmation refers to the report, that in
the Parthian war, in Judea a city was observed to he lowered
down from the sky every morning, and to disappear as the day
advanced," etc. (page 393). Wonderful ! But we su2)pose this to
be about on a footing with the alleged " vision of the cross in the
heavens" to the Emperor Constantine the Great in a. d. 311, and
which it is presumed the Professor, in common with the Christian
Church generally, regards as having literally taken place.
But let us suppose, reader, that the facts above narrated of
Papias and Irena?us are true. Does that prove that the doctrine
of rnlllenarlanism, taken as a whole, is filse ? The Professor him-
self concedes that they were orthodox in all other resj)ects. Why
then should millenarianism as advocated by tliem be condemned
in the score, because, forsooth, a fervid imagination may have
betrayed them on some points into a substitution of the ideal for
the real f It is, after all, simply a question of interpretation^ and
no one will pretend that the ancient fathers of the Church were
infallible. We think that Papias's estimate of the millennial vine
and grapes, even with the " one cluster " brought by the spies
from " Eshcol " in Canaan present to his mind, savors rather of
the fanciful than the actual. And as to " the rebuilt Jerusalem "
being " actually let down from heaven," as alleged of the inter-
pretation of Irenaeus, it obviously arises from his having con-
founded the holy city, Jerusalem, as " rebuilt " upon the restora-
tion of the Jews to their own land, with that " holy city, neio
Jerusalem^'' which St. John, Rev. xxi. 2, 10, declares he "saw
coming down or descending out of heaven from God," and which
he describes " descending a*'," o^* ^^'^'^ unto^ "a bride adorned for
her husband," This latter is a figure of speech ; and it is literal.
It follows therefore that the thing illustrated by it must be literal
also. Else what is the meaning of the additional words, " Behold,
the tabernacle of God is with men, and he will dicell loith them^
and they shall be his people, and God himself shall be xcith them,
and be their God ? " While, therefore, " the rebuilt Jerusalem " will
constitute the metropolis or " capital of his [Christ's] kingdom on
earth" (p. 393), the scat or throne of His empire, in conjunction
with His risen and translated living saints, will be " in the air?''
(See 1 Thess. iv, 13-17.) And, to those who would still persist in
adhering to the allegorical Origenic rule of " exegesis " of the above
26 ESCHATOLOGT.
passage against the literal, we will leave them to settle the mat-
ter in dispute as best they may, with the statements made respect-
ing them by Luther, Mosheim, and Milner, in a preceding page.
We now proceed to another point, in connection with the
learned Professor's side issues.
2. This consists of his endeavor to lower the claims of the an-
cient fathers to the respect and confidence of the reader, by repre-
senting them as "by no means of such a weight of character and
influence, as would entitle them to be regarded as the principal or
sole representatives of orthodoxy. On the contrary," he says,
" these minds were comparatively uninfluential, and their writings
of little importance. The ecclesiastical authority of Clement of
Rome, Ignatius, and Polycarp, is certainly mucJi greater than that
of Barnabas, Hermes, and Papias" (p. 391). And yet, he says
of these latter fathers, that their " general catholicity [or ortho-
doxy] was acknowledged" (ib.). And again: quoting from
" Eusebius," who " describes the opinion of Papias,^'' although the
writer says that " he was very limited in his comprehension, as is
evident from his discourses ; " he nevertheless adds, " yet he was
the cause why most writers^ urging the antiquity of the man, were
carried away by a similar opinion, as, for instance, Irenseus, or
any other that adopted similar sentiments" (pp. 395, 396).
The above, reader, is a fair specimen of the summary manner
in which the millenarianism of these ancient fathers, and especially
that of Papias, is attempted to be got rid of by those who do not
admit the doctrine. They represent that this doctrine originated
in the literal and materializing notions of men warped by Jewish
prejudices, of whom Papias, a person of shallow mind and weak
judgment, is selected as a specimen; and then produce an extract
from a writer who lived 200 years after him (and he a zealous
opponent of the doctrine), together with others in the third, fourth,
fifth, and sixth centuries — as Origen, Ambrose, Hilary, Chrysos-
tom, Jerome, and Augustine — to denounce it as heretical /
Keeping in view, then, the fact that we have not yet reached
the historic question regarding the origin of millenarianism, we
observe, that if it were some difficult, abstruse, metaphysical mat-
ter — the mysteries of the Divine existence, or the dark and in-
tricate plan of God's providential government of the world — that
were involved in these premises, there might perhaps be some
ground for calling in question Papias^s capacity to cope with them.
EEPLY TO PEOFESSOR SHEDD. 27
At the same time, considering that his critics, both ancient and
modern, measure his mental capacities through optics jaundiced
by a deeply seated prejudice against his system, their testimony,
we submit, should be received with some degree of caution.
What then is that system ? Why, simply this : St. John tells
us, Rev. XX. 4, that, in view of St. Paul's statement in 1 Thess. iv.
13-17, respecting the risen dead in Christ and the changed and
glorified living saints at his coming, " he saw thrones, and they
who sat upon them, to whom judgment was given," viz., " the
souls of them that were beheaded for the witness of Jesus " —
and which he had before seen " under the altar " at the opening
of the fifth seal (Rev. vi. 9-11") — together with them " which had
not worshipped the beast, neither his image, neither had re-
ceived his mark upon their foreheads or in their hands," and
whom he declares " lived and reigned with Christ a thousand
years." Also further, that, as to the resurrection of " the rest of
the dead " — that is, the wicJced dead — " they lived not again till
the thousand years were finished.'^'' To which the apostle adds,
" THIS IS THE FiKST EESUERECTiON " (v. 5). And all that Papias
does is, to avow this doctrine, and to tell us that there is nothing
mysterious or unintelligible in it, but that it is to be understood
in its jjlain, straight-forward, literal sense.
Now, Eusebius, in speaking of this doctrine of Papias, says:
" These views however I think he has taken up from a misconcep-
tion of the statementiTof the apostles, not seeing the meaning of
what they spoke mystically in figures, (or examples). For he
seems to be very weak in intellect," ' etc. But surely, we have
here but the " indlviduaV opinion of Eusebius, that the apostles
are to be understood in an allegorical or spiritual, rather than in a
literal sense. He ^^ thinlcs" and Papias ^^ seems to be," etc.
We are willing, however, on this point, to compare E%isehius''s
claim to soundness of judgment, etc., with that of Papias. We
will quote but a single clause from this same section of his history.
He has been saying that Papias mentioned John the elder, a per-
son posterior in date to John the apostle ; and that hence the cir-
cumstance of there being two tombs at Ephesus inscribed with the
name of John, may be accounted for. And he then goes on : " To
these circumstances it is necessary to pay attention : for it is likely
that the second John, unless any one chooses to say it is the first,
1 Euseb. Eccles. Hiet., lib. iii., eec. 39.
28 ESCHATOLOGY.
saw tte revelation which goes forth under the name of John."
Now, we had much rather trust the judgment of simple old
Papias, than that of a man who can, to say the least, thus lightly
and groundlessly t/irow a mantle of douht over the inspiration
and authenticity of the Apocalypse. Then, too, history affirms
that this same Eusebius, bishoi") of Ccesarea, favored the Origenist
semi-aricm views respecting the Trinity, A. d. 321 ; and, on the
adoption of the Nicene creed, in A. d. 325, though he subscribed
this confession, yet he interpreted it in accordance with his oion
views, and pei'suaded other Origenist or semi-arian Oriental bish-
ops to do the same ! But, enough of this. We pass to another
side issue of the learned Professor.
3. He says : " A further incidental proof of the position, that
milieu arianism was not the received and authoritative faith of the
Church from the death of the apostles to the year 150, is found
in the fact, that it does not appear in the so-called A2J0stles'' Creed''''
... in which " symbol," he affirms, " there is not the slightest
allusion to two resurrections and a corporeal reign of Christ
between them. The only specifications are, that Christ shall
come from heaven ' to judge the quick and the dead ; ' and that
there is ' a resurrection of the body,' and a ' life everlasting '
[immediately succeeding, is the implication]" (pp. 391, 392).
And again : " Cyprian maintains the millenarian theory with his
usual candor and moderation. Yet, millenarianism does not
ajipear in the Catholic creed as an article of faith. Both Irenseus
and Tertullian, in their writings against heretics, present brief
synoptical statements of the authorized faith of the Church ; but
in none of them do we find the millenarian tenet. In their
synopses, there is nothing m,ore said upon eschatological points
than is contained in the Apostles' Creed" (p. 394).
We reply. The creed says nothing about "everlasting
punishment," or " the second death." Nor is there "the slightest
allusion to " faith and repentance, as necessary to " the forgive-
ness of sins ; " nor to a holy life as necessary to salvation ; nor to
the ministry, ordinances, and polity of "the holy Catholic
Church," etc., etc. And yet no one will doubt that they are not
one and all hnjMed in it as parts of that " faith once deli"V ered to
the saints." And so, in regard to the '•'- eschatology'''' of that creed.
Isolate it from the general scope of what the Scriptures teach on
the subject of the second coming of Christ and the resurrection of
KEPLT TO PEOFESSOK SHEDD. 29
the dead, etc., and, like some isolated passages, e. g., Dan, xii. 2
and John v. 28, 29, and there is apparent countenance given to
the current theology of the day, that there is to be a simultaneous
resurrection of the righteous and the wicked when Christ comes
to "judge the quick and the dead." But, when taken in connec-
tion with the lohole scJieme of God's revelation on these points,
we maintain that "the so-called Apostles' Creed," when or by
whomsoever compiled, so far from denying "two resurrections"
and a corporeal reign of Christ between them, " Jy im^ylication"
must have included both.
For example : St, Paul believed in the resurrection of all the
dead from their graves by the power of Christ. But in his Epistle
to the Philippians, chap, iii, 11, he says that he sought to know
the fellowship of Christ's sufferings, etc.^ "2/ by any 7neans
he might attain unto the resurrection of the dead ; " which earnest
desire and striving on his part is without meaning, unless he
believed that there were " tico resurrections," the one of the Just
and the other of the unjicst. True, he does not anywhere state the
precise period that is to intervene between the two acts of resur-
rection ; but he does most emphatically declare that " every man "
shall be raised " in his own order : Christ the first fruits ; afterward
they that are Christ's a^ Ms coming'''' (1 Cor. xv. 23), and also in 1
Thess, iv. 16, that "the dead in Christ shall rise j^rs^." It was
reserved for St. John to inform us of the exact period that is to come
in between the " two resurrections " of the righteous and the wicked,
in Rev. xx. 4, 5, St. Paul therefore sought to " attain unto the
resurrection of {or from among) the dead," on the ground that it
is written, " Blessed and holy is he that shall have a part in the
first resurrection : " and that for the reason, that " on such the
second death shall have no power, but they shall be 2>riests of
God and of Christ, and shall reig/i icith him a thousand yeai'S :"
which is that very " corporeal [or personal] reign of Christ "
that comes in " hetioeen them," so positively denied by Professor
Shedd.
Our time and space will not allow of a further argument on
this point.v Suffice it to say, that we cannot accept the Professor's
confident ex cathedra statement, that by " implication^'' a " resur-
rection of the body," i. e,, simultaneously of the just and the
unjust, " and a life everlasting " " immediately succeed 'tng^'"' can be
drawn from " the so-called Apostles' Creed."
30 ESCIIATOLOGY.
And as to the alleged omissions in "the brief synoptical
statements" of the early fathers mentioned, to refer to "the
millenarian tenet," which, as we shall prove in the proper place, is
not historically true of those fathers named by him, it is sufficient
to say, that there Avas no necessity for "more to be said upon
eschatological points, than is contained in the Apostles' Creed."
These "points," as we shall presently show, were generally
received and well understood by the Church at the time referred
to. We pass to another, and the last side issue of the Professor,
to wit :
4.. His reference to those who were opposed to millenarianism.
We shall notice these in their chronological order. The first in
the list is one " Gaius [Caius?], a presbyter of Rome about the
year 200," who, the Doctor informs us, "attacks the millenarian
views of the Montanist Proclus, and declares millenarianism to be
the invention of Cerinthus" (p. 394). Indeed ! Well, this must be
decisive against it, and especially so, as our author tells us of
this same Gaius, that he " declares the Apocalypse a writing of
this heretic." Did Eusebius obtain his cue regarding this last
book of the New Testament from Gaius ? The learned Professor
introduces this statement of Gaius in. reference to that book
without comment. Does he indorse that statement ? Gaius was
certainly consistent with himself on that score. He clearly per-
ceived that the logical workings of his anti-millenarian theory in-
volved a repudiation of the canonicity of the Apocalypse !
The next in order is "the Alexandrian school,' which, "under
the lead of Clement and Origen, made a vigorous attack " upon
millenarianism in the early part of the third century (p. 395).
For an explanation of the nature and design of this " attack," the
circumstances under which it originated, and its results, we hand
the Professor and the reader over to the care of the reformer
Luther, and the two ecclesiastical historians, Mosheim and Milner. '
The Professor goes on :
" In the last part of the third century, Diontsius, bishop of
Alexandria, succeeded by dint of argument in suppressing a very
gross form of millenarianism that was spreading in his diocese,
under the advocacy of Nepos and Coracion " (p. 395). As we have
seen,^ Origen having, in the early part of this century, introduced
his new theory of allegorical interpretation of the Scriptures,
1 See pages 14, 15. " 8ee pages 13, 14.
REPLY TO PKOFESSOR SHEDD. 31
directed all the weight of his influence and authority in opposing
the literal rule of exegesis as adopted by the chiliasts. Hence the
origin of the controversy respecting it. And, having fallen into
comparative discredit, Nepos, an Egyptian bishop, attempted to
restore it, in a work written against the allegorists, (for so he
called, by way of contempt) the adversaries of the chiliastic
or millenarian system. This work, and the system it defended,
was extremely well received by great numbers in the canton of
Arsinoo ; arid, among others, by Coracion, who, if Mosheim is of
any authority, was a presbyter of no mean influence and reputa-
tion.' But, in A. D. 262, Dionysius, bishop of Alexandria, and a
discijjle of Origen, " succeeded," as Professor Shedd tells us, " by
dint of argument " — that is, as based upon " a vitiated method
of commenting on the sacred pages " (Milner) ; " which opened
a secui'e retreat for all sorts of errors which a wild and irregular
imagination could bring forth " (Mosheim) ; and which " accom-
modated the word of God to the most extravagant absurdities,"
by "extracting from Scripture a sense repugnant to its meaning"
(Luther) ; in a word, by " following the method of Origen," than
whom, "no man ever injured the Church more than he did"
(Mosheim and Milner) : — we repeat, this is the man who " suc-
ceeded by dint of argument in suppressing " that " very gross
form of millcnarianism that was spreading in his diocese, under
the advocacy of Nepos and Coracion."
Nor is this all. For, as Luther says, " later writers having
followed the too much praised and prevailing example of the Alex-
andrian school, it has come to pass that men make Just what they
please of the Scriptures ;" to which Milner adds, that in consequence,
" a thick mist for agesh^s pervaded the Christian Avorld, supported
and strengthened by Origen's allegorical manner of interpreta-
tion ; " until, as now, for the most part, " the learned alone are consid-
ered as implicitly to be followed ; " so that the vulgar, seeing
that " the literal is hissed off the stage^"* consider that they " have
nothing to do but to follow their authority, wherever it leads
them." Luther in his day, speaking of the ancient allegorists,
told the people that "Origen and Jerome, and similar of the
fathers " — Dionysius, bishop of Alexandria, for example — " are to
he avoided, with the whole of the Alexandrian school." No,
exclaim our modern allegorists. Close yoiir eyes and shut your ears
I Mosheim's Eccles. Hist., Cent. III., i. 284.
32 ESCHATOLOGT.
against the so-called "materializing," "gross," and "fanatical
exegeses " of the millenarians of this day, who, by their literal
interpretations of " the teachings of Isaiah and St. John," affirm
that the second personal " coming of the Lord draweth nigh^'' and
that "the kingdoms of this world" are soon to become "the
kingdom of our Lord and of his Christ,"
But the learned Professor Shedd goes on : " The Atjgsburq
CoNFESSiOK condemns chiliasm^ in conjunction with the doctrine
of limited future punishment ; both tenets being held by the Ana-
hcqytists of that day"^ (p. 396.) He also adds, page 397, that
" the English Confession of Edwaed VL, from which the Thirty-
nine Articles were afterward condensed, condemns it in nearly the
same terms as the Augsburg." ^ Before remarking on these pas-
sages, we must recall the notice of the reader to two others of a
similar character and design, in the preceding pages of this
" History of Christian Doctrine." The first is that in which the
author, treating of " millenarianism at the close of the first
century, says, p. 390, that "it appears first in the system of the
Judaistic- Gnostic Cerinthus, the contemporary and opponent of
the apcstle John." And, in confirmation of this, p. 394, he refers
the reader to " Gains, a presbyter of Rome about the year 200,"
who "declares millenarianism to be the inventioti of Cerin-
thi]is," etc.
ISTow, what are the facts of history in this case ? Why, that
this said Cerinthus, the Ebionite, of apostolic times, distinguished
himself, in the first place, by a heretical denial of the proper
deity of the Lord Jesus Christ, and of the Holy Spirit, and
against whom St. John directed his Epistles. But he was also
\\vQ> first who attempted to " turn away the ears " of the j^rimitive
Christians from the teachings of Paul, Peter, and John, and to
" turn them unto fables," by claiming that Christ descended upon
him in the form of a dove, and to turn them from the scriptural
doctrine of the millennium, by investing that economy with all
the carnal and sensual attributes of a Mohammedan Paradise.
The consequence is, that the circumstance of his antiquity, and
of his advocacy of the voluptuous elysium of which he was the
advocate, have been made available by aw^i-millenarians, both
ancient and modern, to invent and prefer against the cJiiliasts of
■» See quotation from Hase, Libri Symbolic, page 14 (Shedd, vol. ii., p. S96).
2 Niemeur, Collectio, page 600.
KEPLY TO PKOFESSOR SHEDD. 33
the first four centuries, and those of later times who have revived
and brought to light the long-neglected and almost forgotten
system taught by them, the charge of advocating the same gross,
carnal, and sensual absurdities and abominations respecting the
millennium, with that arch-heretic ! Keader, turn to the list of
modern " chiliasts," as given in pages 23, 24 of this reply, and we
appeal, is this fair ?
But we pass to the next passage, ]5age 396, where the Kev.
Doctor, speaking of millenarianism " during the middle ages^''
having stated that " it can hardly be said to have had any exist-
ence as a doctrine," adds, " though at the close of the tenth cen-
tury, there was an undefined fear and expectation among the
masses that the year 1000 would witness the advent of the Lord,"
etc. Again, we ask: What are the facts of history in this case?
Why, according to Mosheim, the priests and monks of the Latin
Church openly taught the people the immediate approach of the
day of judgment, on the false assumption, that the 1000 years
millennial rest of the Church spoken of in the Apocalypse
(as hypothecated of the theory advocated by Origen, Ambrose,
Hilary, Chrysostom, Jerome, Augustine, and others of a similar
class who preceded them), had then expired; and, spreading
Itself with amazing rapidity throughout the European provinces,
it produced among them the deepest anguish, consternation,
and despair. Prodigious numbers, under this delusion, flew
with the utmost precipitation to Palestine, as the place desig-
nated for the appearance of Christ as the Judge of men. And
. . . what ? Ah, reader, here you discern the design of all this
on the part of these crafty priests and monks. It was to gratify
their avarice. For, while the frenzied multitudes deserted their
homes, these their spiritual guides remained quietly behind, on
the one hand to seize upon the luxurious lands and abundant
treasures of their former occupants and owners ; and on the
other, as tke professed vicegerents of Christ upon earth, to
reduce vast numbers of the remainder to the condition of the
most abject spiritual bondage. We must presume that the
learned Professor of the " History of Christian Doctrine " was
not entirely ignorant of this historic fact. We therefore again
appeal, is it fair, even upon his own showing, to place millena-
rianism on the same platform with the delusion of these Latin
priests and monks of the tenth century ?
19 (3)
34: ESCHATOLOGY.
"We now return to the two above-quoted condemnations of
millenarianism by the " Augsburg " and " English Confessions."
Well, admit that they did so. The question is, are their acts to
be received as authoritative and decisive in this matter ? This
would argue that they were infallible in their judgment. Will
the Professor claim this in their behalf? Have not confessions,
and creeds, and Church courts, yea, and the Church herself, erred
in their decisions as to matters of doctrine? It remains there-
fore to be decided, whether the grounds on which this condemna-
tion of millenarianism by the two above-named " Confessions "
were just and equitable. The learned Professor has decided that
they were so. Before discussing the merits of their acts in the
premises, therefore, inasmuch as millenarianism is again gaining
ground extensively in all our Evangelical Protestant Churches ;
we would respectfully suggest to the Professor, as an insti-uctor
in one of our principal schools of the prophets, and especially ^
holding, as he does, that millenarianism is a "materializing,"
" gross," and " fanatical and heretical " system of interpreting
" the teachings of Isaiah and St. John concerning the second
coming of Chi-ist," yea, and press it upon him as a boundeu
duty, to set himself about convoking an cecumenical council
of all the Churches in Protestant Christendom, to test this mo-
mentous question on the principles of a legitimate law of scrijv
tural hermeneutics.
And now, as to the merits of the acts of condemnation of
millenarianism, as above. They are alleged to have been hypo-
thecated of the " conjunction of chiliasm with the doctrine of
limited future punishment ; both tenets being held by the Ana-
baptists of that day," etc. That is, the " Anabaptists " were
" chiliasts,'''' and both taught " the doctrine of future limited
punishment. Thus, chiliasts or millenarians are alleged to be
identical with the Anabaptists !
We most positively affirm, that, so far as " chiliasm," ancient
or modern, is concerned, the above statement is a most unjust
and malicious libel against that system. First. As to the
article of " limited futui-e punishment," individuals, under that
name, tinctured by the Origenist heresy — for as we have said, he
zealously denied the eternity of future torments of the wicked —
may have advocated it. But, so far from its forming a part of
that system as held by the orthodox early post-apostolic or
EEPLY TO PKOFESSOR SHEDD. 35
modem advocates of it, we confidently assert that it furnishes
the only effectual antidote to the heresies both of the Uni-
versalist and the Restorationist. On this point, we challenge
refutation.
Then, second, as to the alleged identity of " chiliasts " with
the " Anabaptists." Now who and what were these Anabaptists ?
Take the following historic facts : Theii- name is derived from
the Greek word ava, " wezo," and ySaTTTta-Tcs, " a 'baptist^'' from
their practice of baptizing infants anexo^ by immersion. But in
addition to this, particularly, the Anabaptists of Germany advo-
cated the possibility of attaining to a perfect Church state, both
in its internal purity and external organization. Under the
guidance of this delusion, and excited by the ^ success — not the
example — of Luther, whose principles of the Reformation they
viewed as defective, they determined upon the erection of a new
Church state, " entirely spiritual and divine.'''' Their leaders,
Munzer, Stubner, Storick, and others, claiming to be moved by a
divine impulse, and also the power to work miracles, by their
discourses, visions, and predictions, excited commotions in various
parts of Europe ; and, having at length become quite numerous,
the weapon of persuasion was exchanged for that of the sword ;
and their leaders, at the head of a large army, declared war
against all existing laws, civil and ecclesiastical, under the pre-
text that Christ was then to take tlie reins of government in his
own hands. But, under the auspices of the Elector of Saxony
and other princes, the army was dispersed, and Munzer, their
principal leader, was put to death, in a. d. 1525, Subsequently,
however, in a. d. 1533, first under one Matthias, who was cut
off by the bishop of Munzer's army ; and then under Bopkholdt,
who gave the city of Munzer the name of Mount Zion, and
claimed by special designation from heaven to be its 7cing, and
that he was invested with legislative powers like Moses ; the
Anabaptists again attempted to establish themselves. But the
city being finally taken, and Bockholdt put to death, this
absurd and wretched delusion expired with the causes v/hich
originated it.
Thus ends our animadversions on the insidious and assiduous
endeavors, as we have said, of ^osi-millenarian writers to prejudice
the mind of the reader against the system of their opponents, by
a species of dogmatizing, on the one hand, and the introduction
36 ESCHATOLOGY. •
of side issues in their discussions of this subject, on the other. In
regard to the first, the dogmatical^ involving, as it does, the deter-
mination as to the priority of the two rules of interjiretation of
" the teachings of Isaiah and St. John concerning the second com-
ing of Christ," viz., the literal or the allegorical : we submit that
we have historically verified that claim in behalf of the former,
no other rule of scriptural "exegesis" having obtained in the
Church till the time of Clement and Origen. And as it respects the
second, the side issues resorted to, to the same end : these prefer
against millenarianism the allegations: 1. That it is a "ma-
terializing," " gross," and " fanatical and heretical " system of
interpreting "the Messianic prophecies." 2. Of the attempt to
lower the claims of the early chiliastic fathers to the respect and
confidence of the reader, by representing them as " by no means
of such a weight of character and influence as would entitle them
to be regarded as the principal or sole representatives of ortho-
doxy." 3. That " millenarianism does not appear in the so-called
Apostles' Creed," nor in " the brief synoptical statements " of the
early fathers. 4. That it has been opposed by various writers,
e. g.. Gains, Origen, Dionysius, etc. And finally, 5. That it was
condemned by " the Augsburg Confession," and also by the Con-
fession of Edward VI., on the ground of its alleged identity with
" the Judaistic-Gnostic heresy of Cerinthus, of the first century ; "
also of the fanatical Latin priests and monks of the tenth, and
of the deluded " Anabaptists", of the sixteenth century.
Hence the somewhat extended space devoted to a vindication
of millenarianism in these premises. "Whether it be true or false,
does not rest upon the mere ipse dixit of any man. Nor will all
the efibrts of its irhpugners to bring it into disrepute and arrest
its onward march in these " last days," by scandal and reproach,
avail. The pious and candid inquirer after truth, estimating the
muck and mii-e with which its adversaries are wont to bespatter
it at their true value, will ask, What saith authentic history in its
behalf? We, therefore, leave the impartial reader to decide on
the merits of the points at issue, so far as already noticed in con-
nection with Professor Shedd's exhibit of millenarianism, and pro-
ceed to his more direct historical statements regarding it, ancient,
medigeval, and modern.
CHAPTER n.
SECTION- I.
THE ANCIENT ERA.
Professor Shedd gives the following as his historic account
of the origin of millenarianism. On this point he informs us, that
" it is substantially the same with the te^er-Jewish doctrine of the
IMessianic kingdom on earth. The Jews, at the time of the incar-
nation, were expecting a personal prince, and a corporeal reign,
in the Messiah who was to come." To this he adds, " the disciples
of Christ, being themselves Jews, were at first naturally infected
with these views." Again : " There being this affinity between
millenarianism and the later-Jewish idea of the Messiah and His
kingdom, it is not surprising to find that millenarianism was a
peculiarity of the Jewish Christian, as distinguished from the Gen-
tile Christian Church, at the close of the first century. It appears
first in the system of the Judaistic-Gnostic Cerinthus, the contem-
porary and opponent of the apostle John." (See pages 290, 291.)
" Gains . . . declares millenarianism was the invention of
Cerinthus:' (P. 394.)
Our first remark in reference to these statements, relates to
the distinction drawn between " the Jewish-Christian and the Gen-
tile-Christian branch of the Church, at the close of the first cen-
tury." JVbne of " the Geiitile-Chri&tian branch," it would seem,
were " infected " by millenarianism. In the next place, " the diS'
ciples of Christ," it appears, who icere " infected " by it, derived
said infection from the later-Jewish doctrine " at the time of the in-
38 ESCHATOLOGT.
carnation." And yet the learned Professor gravely tells us that
millenarianisni " appears first in the system of Cerinthus, the
Judaistic-Gnostic " Ebionite in the time of St. John, by whom it
was ^^ invented ! '''' Here, then, we have the "later-Jewish doc-
trine " of millenarianism existing in the Jewish nation between
A. D. 1 and 34, which was not '■'■invented " till the time of" Cerin-
thus," in A, D. 96. So much for the first century.
We pass on to the next step in the Professor's historic devel-
opment of millenarianism. The reader is doubtless curious to
know when and how " the Gentile-Ghrisiivm branch of the Church"
first became "infected" with this system. Our author introduces
this matter by the statement, that " although prevalent among
th e Jews, as distinguished from the Gentile Christians," yet mil-
lenarianism "gradually became prevalent in the Church generally^
from a cause"' which he explains in a subsequent page. The
period he is now treating of is that between " the death of the
apostles and the year 150," during which, he says, "millen-
arianism was oiot the received and authoritative faith of the
Chui'ch." '^ It is not until he reaches " the period between the
year 150 and 250," that he throws light upon the " cause'''' of this
mighty change. It was on this wise: "Some minds," he says,
" noio adopt the literal interpretation of the Old Testament proph-
ecies, and subject them to a very sensuous exegesis." Well, were
these " some minds " the first to adopt the literal interpretation of
the prophecies? By turning back to page 390, the Professor
says : " Of the apostolical fathers, Barnabas, Hermes, and Papias
exhibit in their writings distinct traces of this doctrine," all of
whom flourished between a. d. 40 and 163. Of course, then, the
literal interpretation must have prevailed in the Church 2^ior to
a. d. 150.
But there is another passage to which we must refer, having
a bearing upon the subject of the originating cause of millenarian-
ism. " The millenarian tendency," says our author, " became
stronger, as the Church began, in the last half of the second cen-
tury, to feel the persecuting hand of the government laid upon it.
The distressed condition of the people of God led them to desire
and pray for cm advent of the Head of the Church that would ex-
tinguish all His enemies. It was natural," he adds, " that the
doctrine of the personal reign of Christ should be most prevalent
I See page 391. " lb. 391.
EEPLY TO PKOFESSOR SHEDD. 39
when the earthly condition of the Church was most intoler-
able,'''' etc.
But we deferentially ask here, if there is in '•'-persecution'''' a
" natural tendency " to originate and jiromote " the doctrine of the
personal reign of Christ " among " the people of God " in their
" distressed condition," how happens it that this " natural tend-
ency" to millenarianism was not long before developed? For,
surely, the persecution of the Church was not limited to " the last
half of the second century." The first general Pagan persecution
commenced under the bloody Nero, in a. d. 64. The second, under
Domitian, in a. d. 95. The third, under Nerva, in a. d. 100. And
the fourth, under Antoninus Philosophus, in a. d. 162. And each,
with scarcely any relaxing interval, was equally severe with the
last. On this hypothesis, therefore, we submit, the whole Church
could not have failed, by this '•'■ naturaV process, to have adopted
the millenarian faith ; aye, and that, maugre their " subjection
to a very sensuous exegesis," by the "adoption of the litr
eral interpretation of the Old Testament prophecies " which it
involved.
But no. Directly the reverse of this is the truth. Like the
old patriarchs, all of whom " died in the faith " of those " prom-
ises which they beheld afar oif," ' so with those " people of God "
who suifered under their Pagan persecutors. Their helief in " an
advent of the Head of the Church that would extinguish all His
enemies," supported them under those trials of cruel mockings,
and scourgings, and bonds, and imprisonments, and martyrdoms,
that they might obtain a better resurrection." '^ On the other
hand, the exemption of the Church from persecution, when, bask-
ing in the sunshine of earthly pomp, and ease, and luxury, she
adopts the language of the Church of the Laodiceans, and says :
" I am rich, and increased with goods, and have need of noth-
ing ; " ^ then it is, that we find the " natural tendency " of the
doctrine of the personal reign of Christ to be the " least prevalent."
In other words, we mean to say, that the " natural tendency " of
outward worldly jirosperity to the Church is, to crush out what
remains of millenarianism in the Church. In proof that we are
not mistaken on this point, we quote the following from page
398, where Dr. Shedd, on the "Catholic theory of the second ad-
vent," says : " The pressure of persecution being lifted off, the
» Heb. xi. 13. 2 jb yorses S6-40. » Rev. iii. 17,
40 ESCnATOLOGT.
Church returned to its earlier and first exegesis of the Scripture
data concerning the end of the world, and the second coming of
Christ," etc. We presume that our author here alludes to the
cessation of the ten Pagan persecutions, and the wafting of the
Church from the sea of bloody suffering to the court of princely
favor under Constantino the Great. Yes, then it loas, that that
alleged period of the " materializing," " gross," and " fanatical and
heretical " literal system of interpreting the Old Testament
prophets " was hissed off the stage " — aye, and that the very era
of the " martyrs of Jesus," which the Church has been wont to
regard as " the golden age " of her history — to give place, not, as
we shall presently show, " to its earlier and first exegesis of
the Scripture data concerning the end of the world and the second
coming of Christ," which is the very point to be proved; but — to
give place to the Origenic "fanciful mode of allegory,^'' from which,
as Milner says, "arose a vitiated method of commenting on the
sacred pages," and, as a consequence of which, " a thick mist for
ages has pervaded the Christian world."
Thus much then as to the "cm<se," or rather causes, — viz., the
adoption by " some men" of the literal interpretation of prophecy,
and " the hand of persecution " — which originated the inillenarian
system. We now turn to the Professor's account of the different
stages of its prevalence.
1. The first period. "This tenet" (i. e., millenarianism) "was
not the received faith of the Church certainly down to the year
150. It was held only by individuals."' "Of the apostolical
fathers, only Barnabas, Hermes, and Papias exhibit traces of this
doctrine. . . There are no traces of chiliasm in the writings of
Clement of Rome, Ignatius, Polycarp, Tatian, Athenagoras, and
Theophilus of Antioch." "^
Barnabas was a Levite, and was born in the Island of Cyprus,
and flourished between a. d. 40-75. He first introduced Paul to
the other apostles,^ and subsequently became his companion in
labor. ' " He was a good man, and full of faith and of the Holy
Ghost."' He wrote an Epistle which is still extant, and which
was read in the Churches, and was cited by Clement of Alexandria,
Origen, and others, the latter styling it " the Catholic epistle of
1 Page 391.
a Hegenbach, History of Christian Doctrine, 5 75, note 6 (see Shedd, vol. ii., page 301).
a Acts ix. 27. •♦ n>-) xiu- 1-7. ' lb., xi. 24.
REPLY TO PEOFESSOR BHEDD. 41
BarnaTjas." Hermas, says Dr. A. Clarke," is generally allowed
to be the same that Paul salutes," Rom. xvi. 14. Hageubach
remarks that his work, " The Shepherd or Pastor," " enjoyed a high
reputation in the second half of the second century, and was even
quoted as a part of Scripture ; " * and Eusebius says that it was
regarded as a part of the sacred canon in the time of Irenseus,^ in
A. D. 176 — 202, which last writer, with Jerome, says it was read
in the Churches. Dr. Burton and Prof. Stuart, however, date its
production about a, d. 150. Papias was bishop of Hierapolis,
where he was probably born. Irenseus, Eusebius, and Jerome
all testify that he was the disciple and pupil of the revelator St.
John, and the companion of Polycarp. He wrote five books,
entitled "A Narrative of the Sayings of our Lord."^ These books
are not now extant, except as they come to us through Eusebius,
who, though, in speaking of him as a millenarian, represents him as
" very weak in intellect," and that his writings contain " matters
rather too fabulous ; " yet says that on other points he was " elo-
quent and learned in the Scriptures." He flourished between
A. D. 119 and 163.
Let us now pass on to those other "fathers," in whose
" writings" Professor Shedd tells us that " oio traces of chiliasm"
are to be found. It is proper to premise in this place, that the
learned Professor represents that Gains, a j)resbyter of Rome
about the year 200, was the first to " attack niillenarianism," etc.
(p. 394). Now, all the above-named "fathers" flourished be-
tween A. D. 98 and 178. Suppose, then, that " 7io traces of chiliasm
are to be found in any of their writings. The fair inference is,
that "chiliasm" in their day, was so "far the received idiiili of the
Church," as to form no part of those controversies in which they
were engaged. And, as it respects the " writings " of Clement of
Rome, Ignatius, and Polycarp, we refer the reader to our quotations
from their writings in subsequent pages, in refutation of the
above statement of Dr. Shedd.
Clement of Home was the "fellow laborer of St. Paul," whose
name is " in the book of life." (Philip, iv. 3.) Eusebius says of
him, " Of this Clement there is one Epistle extant, acknowledged
as genvxine, of considerable length, and of great merit. This we
know to have been read for common benefit in most of the
1 Hist^f Doctrines, vol. i., p. 56. " Eccles. Hist. B., V., ch. viii.
3 See Sn this, Library of the Apostolical Fathers, Oxford translation.
42 ' ESCHATOLOGT.
Churches, both in former times and in our own." ' As to his
Second Epistle, he speaks less confidently of its genuineness.
He flourished between a. d, 68 and 100. Ignatius was bishoj) of
Antioch. Of his parentage and birth, nothing is known. Chry-
sostom, Echard, Mosheim, Chalmers, Fox, and others affirm that
he was the disciple and familiar friend of the apostles, and was
educated and nursed up by them. He wrote seven Epistles,
viz., to the Churches of Ej)hesus, the Magnesians, Trallians,
Romans, Philippians, Smyrnians, and to Polycarp,^ w^hich are
almost universally acknowledged to be genuine. He flourished
between a. d. VO and 107. Polycarp. Spanheim, on the author-
ity of Baronius, affirms that he was ordained the bishop of
Smyrna by St. John in a. d. 82 ; and Usher and others, that John
in the Apocalypse addresses him as " the Angel of the Church of
Smyrna." ' He wrote an Epistle to the Thessaloniaus, which is
admitted to be authentic and genuine. Eusebius bears the
highest testimony concerning him, and makes him a pattern of
orthodoxy. He lived to a great age, being 100 years old. He
professed to the proconsul of Asia, Statins Quadratus, that he had
served Christ eighty-six years.^ He was hence contemporary with
Ignatius, Papias, and Irenseus.
As it respects the other "fathers" referred to by Professor
Shedd : " Tcctian, a Syrian, well versed in the Greek philosophy,
was converted at Rome by Justin, and," as Spanheim says, " wrote
a useful work ; but after the martyrdom of Justin [i. e., in A. d.
168], he returned into the East, and having imbibed much of the
pernicious heresy of Marcion and Valentine, he endeavored to
spread his new opinions very widely."^ His followers were
called Tatianists ; or, from their fastings, celibacy, and abstinence,
eneratites, "temperate," hydroparastates, "water-drinkers," and
apotactics, " renouncers." Athenagoras, in a. d. 175, is said to
have been at the head of the catechetical school of Alexandria.
In A. D. 177, on account of the revival of the persecution under
the Emperor Antoninits, he addressed to him an apology in behalf
of the Christians, in which, besides other matters, " he also treated
of several of the doctrines of Christianity, in all which," says the
anti-miWenarmn Echard, " he is supposed not to have been nicely
I Eusel). Eccles. Hist., B. III., chap. xvi. 2 Echard'e Eccles. Hist., vol. ii., p. 440.
s Rev. ii. 8. * Spanheim's Eccles. Hist., p. 192. » Echard, vol. iii., p. 497, 498.
• Spanheim, p. 187, and note.
REPLY TO PE0FES80R SHEDD. 43
orthodox.'*'' Query : Do Echard's exceptions to his orthodoxy-
relate to " chiliasm ? " It would so seem from the fact that he
states, he also " wrote a particular treatise on the resurrection of
the dead, in which he endeavored to prove that the thing [i. e.,
as we suppose, i)iQ first resurrection in contradistinction from the
second, see Rev. xx. 4, 5] was so far from being impossible, that
it was extremely credible,^'' etc.* For surely, it cannot be pretended
that the ''nicely orthodox," in these early times, denied the
doctrine of " the resurrection of the dead." Theophilus of Anti-
och. Echard's account of this writer is, that in a, d. 181, he, as
bishop of Antioch, and " one of the most -vigorous opposers of the
heretics Marcion and Hennogenes, now wrote an excellent treatise
against a learned pagan called Autolycus, which is all we have
remaining of his works. It is divided into three books ; consist-
ing of a great variety of learning and reasoning, with which he
clearly vindicated the Christian religion against all the exceptions
of Autolycus and the heathens ; and demonstrated the history
of Moees was more ancient, and more true, than any among them ;
and that their poets had borrowed their principal stories from the
Holy Scriptures." '^ We ask, therefore, in view of the obvious
character and design of this work, is it fair to assume, that be-
cause "no trace of chiliasm" is to be found in it, ergo, Theoph-
ilus was not a chiliast ?
But, to go on. Our author says : " The period between the year
150 and 250 is the blooming age of vnillenarianism ; and yet," he
adds, " even in this period it does not become the Catholic faith,
as embodied in the Catholic creed " (page 392). This, accord-
ing to the learned Doctor, was produced by " some minds " who
"now adopt the literal interpretation of the Old Testament
prophets," and also by " the natural tendencies of persecution."
Aye. And of this " blooming period of millenarianism," he says :
" So general had the tenet become in the last half of the second
century, that Justin Slartyr declares that it was the belief of all
but the Gnostics" (page 394). "But," he adds, "Iren^us, on
the conti-ary, speaks of opposers of millenarianism, who held the
Catholic faith, and who agreed with the Gnostics only in being
anti-millenarians ; although he is himself desirous to make it ap-
pear that anti-millenarianism is of the nature of heresy''^ (page
394).
> Echard's Eccles. Hist., vol. ii., pp. 508, 609. » It., 519.
44 ESCHATOLOGT.
Well. According to the Professor, although he alleges " that
millenarianism was not the received and authoritative faith of the
Church from the death of St. John to the year 150 ; " yet, the next
hundi-ed years, down to a. d. 250, this "materializing," "gross,"
" sensual," and " fanatical " system, which he aflSrms is identical
with the heresy of the " Anabaptists," had become general " in the
Church,^'' etc.
But, this "hlooming era of millenarianism" was not of long
continuance. "Irenseus speaks of opposers to millenarianism,"
and says that " their system was of the nature of heresy P
Thus, then, eschatologists, millenarian and anti-millenarian,
mutually jsrefer against each other's system the charge of heresy.
And, indeed, there is lio other alternative. If millenarianism is
what Professor Shedd represents it to be — a "materializing,"
"gross," "sensual," and "fanatical" system of interpreting "the
Messianic prophecies " " concerning the second coming of Christ "
— the " orthodoxy'''' of its advocates cannot shield it from the charge
that it is heretical. So, on the other hand, the " orthodoxy " of
anti-millenarianism cannot avert from it a similar charge. There
is no via media principle of compromise between them. They
are absolutely antipodal. ^ So thought and taught and felt the
great " Ii'enseus." And so, the normal elements of opposition to
millenarianism, having prepared the way therefor toward the
close of its "blooming era;" "that spirit of hostility to it, com-
menced by the " attack of Gains about the year 200," was gradu-
ally fanned into a flame by those two leading catechists of the
Alexandrian school, Clement and Origen. Then followed in their
track that redoubtable disciple of Origen, Dionysius of Alexandria,
who, as the author of the " History of Christian Doctrine " tells
us, " succeeded by dint of argument, in repressing that very gross
form of millenarianism that was spreading in his diocese, under the
advocacy of Nepos and Coracion." So that, adds he, " after the
third century the tenet disappears very generally'''' (page 395).
Now, on the subject of this early millenarian collapse, it is
opportune to repeat what we claim to have demonstrated in a
previous part of this reply,' viz., that the literal interpretation of
"the teachings of Isaiah and St. John concerning the second com-
jug of Christ," was the only lata of prophetical " exegesis " known
to the Church, Jewish and Christian, until it was supplanted by
1 Sec page 13. - See Note A.
KEPLY TO PKOFESSOR SHEDD. 45
tLe new theory of allegorical exposition of the Scriptures, matured
and propagated by the P^a<o^^^co-philosophical speculations of
Origen. And, so far as ice are concerned, we are willing to risk
the entire merits of the question as to which of the two systems
as predicated of these divergent laws of interpretation, the literal
or the allegorical, is subject to the charge of heresy. Let the
reader take Professor Shedd's own definition of millenarianism,
as advocated by those writers who he admits have exhibited it
"in unison with an intelligent and earnest orthodoxy" (page
397), and place them beside what we have shown to have been
the heresies of Origen,' on the one hand; with what Luther,
Mosheim and Milner declare of the truth-perverting and disas-
trous results to the Church of his allegorizing system of interpret-
ing the word of God, on the other.
We come now to the fourth century. "The tliird century"
having " witnessed a very decided opposition to millenarianism —
a fact which evinces," says our author, " that its blooming period
was a brief one of about a hundred years ; " he adds — " Lactan-
tius (f 330) is the onlg man of any note in the fourth century,
who defends the system. Augustine adopted the theory in his
earlier days, but rejected it afterwards. That chiliasm could not
have been generally current in the beginning of the fourth century,
is proved by the manner in which Eusebius speaks of it," in " de-
scribing the writings of Papias," etc., which has been already
noticed. Had it been otherwise, " a writer like Eusebius, whose
respect for every thing Catholic and ecclesiastical was very high,
would not have spoken of it as '' fabulous P'' (Pages 395, 396.)
Lactantius. He flourished between a. d. 310 and 330. He
was tutor to Constantine's heir, and the purity of his Latin
gained for him the title of "the Christian Cicero." Mosheim
styles him " the most eloquent of the Latin fathers." Professor
Stuart allows him to have been " a zealous chiliast." Jerome
ridiculed his millenarianism, as he did that of Irenseus, Tertullian,
and other Christians who held the same sentiments. He charged
Lactantius with the error of the Manichees, but Dr. Larduer
satisfactorily vindicated him against that charge."
In reference to Professor Shedd's statement, " that chiliasm
could not have been generally current in the beginniog of the
fourth century," it is in place here to remark, that he must have
' Bee page 13. 2 Lardner's Cred. of the Gospel Hist., vol. iii., pp. 316, 319, 520.
46
ESCHATOLOGY.
overlooked the well-known historic fact (inadvertently, of
course) that the Nicene Couxcix, which was convened in a. d.
325, and which consisted of some 318 bishops collected from
all parts of Christendom ; in their ecclesiastical foitns and con-
stitutions (and from which the form now used in the communion
I serv'ice of the Anglican and American Episcopal Church, called
the JVicene Creed, was derived), the "Creed" drawn up by them
concludes as follows: ^^ Hook for the resurrection of the dead and
the life of the world to come ; " which the council thus expounds
(the Greek text of Gelasius Cyzicenus, de Actis Consilii Nicseni,
from which it is extracted, being placed side by side with the
English translation, thus) :
The world was made inferior because
of foreknowledge: for God foreknew
that man would sin. Therefore we
expect new heavens and a new earth
according to the Holy Scriptures : the
Epiphany and kingdom of the great
God and our Saviour Jesus Christ then
appearing. And as Daniel says (chap,
vii. 18) the saints of the Most H^gh shall
take the kingdom. And there shall be a
pure and holy land, the land of the living
and not of the dead : which David fore-
seeing with the eye of faith, exclaims, I
believe to see the goodness of the Lord in
the land of the living — the land of the
meek and humble. Blessed, saith Christ
(Matt. V. 5), are the meek^ for they shall
inherit the earth. And the prophet saith
(Isa. xxvi. 6), The fed of the meek and
humble shall tread upon it." *
Indeed, even at a later period, between a. d. 375 and 420,
Jerome (who, as we have seen, was no friend to millenarianism,
but the contrary) admits that " many Christians and martyrs
had affirmed the things which he denied ; and that a great midti-
tude of Christians agreed in them in his ovm day : so that though
he could not follow them, he could not condemn them." It is
here to be borne in mind, that Rome had been considered by
Christians as the seat of antichrist and destined to destruction.
Hence, Lactantius, who lived in the time of Constantine, in his
* See Investigator and Expositor of Prophecy, voL i., pp. 14, 51. London, 1831-2
" MiKporepos 6 KOfffios eyevero Sia rrju
Trptyyvoiaiv ' irpoeyvco yap 6 &eos oti afxaprr}-
crei 6 at/^panros. Ata rovro kmvovs ovpavovs
Kai Ka.ivT\u yr)v TrpoaSoKccjj.ev Kara ra Upa
ypa/jL/xara, <paivofj.iVT]s rjfiiv ei:i<paveias Kai
PacriXeias rov jxeyaXov @eov Kai crorrjpos
^nev leffov Xpurrov. Kai irapa\Ti\povTai
Tore, Kara (prjffi AavirjK, ttiv fiaffiKeiav
ayioi T\piTov. Kai erai i) yi) Ko^apa, ayia,
y-q C^yrui', Kai ov veKpuiv. Hv TrpoeoipaKws
AajSiS TM rr]s irKTews o(p^a\fj.u 0oa.
Tlirevcc rov iSeiv ra aya^a rov Kvpiov fv yi)
^wvTuu • yr] wpaeou Kai ra-rreivuv. VlaKa-
pioi yap ipriffiv [5 Xpia-ros^ ol irpaeis, 6ti
avTot KKepovopLTicrovffi ttiv yriv. Kai 6
irpo<pTiT7js <^rjo-(, Kai irarr^povo'i avrrjv
iroSes irpatwv Kai raireivccv."
REPLY TO PEOFESSOR SHEDD. 47
Book on the Divine Institutes, says : " The Roman authority, by
which now the world is governed (my soul dreads to speak it —
but it will speak it, because it shall come to pass), shall be taken
from the earth, and the empire shall return into Asia, and again
the East shall rule and the West obey.''''
Mosheim in his "History of the Church" admits, "that long
before this controversy, an opinion had prevailed, that Christ was
to come and reign a thousand years among men, before the entire
and final dissolution of the world ; " — " that this opinion had
hitherto (i. e., up to the middle of the third century) met with tio
opposition ; " — and that " now its credit began to decline, prin-
cipally through the influence and authority of Origen, who
opposed it with the greatest warmth, because it was incompatible
with some of his favorite sentiments^ But, notwithstanding this
opposition, the facts above adduced prove that millenarianism
still formed " the Catholic faith of the Church " till the latter end
of the fourth century.
We say, therefore, fearless of successful confutation, that
Professor Shedd's statement " that chiliasm coxdd not have been
generally current in the beginning of" (and we add, throughout)
" the fourth century," cannot be sustained by the facts of history.
Again. Because, forsooth, " Augustine adopted millenarian-
ism in his earlier days, but rejected it afterward;" therefore,
millenarianism is a " materializing," " gross," " sensual," and
" fanatical heresy ! " And so, the truth or falsity of a system
turns upon its repudiation by this or that distinguished ancient
" father " of the Church. On this hypothesis, the theory substi-
tuted in its place, whatever it may be, must be received by us as
the tme one. Does Professor Shedd then adopt the anti-miWen-
arian theory of Augustine, of " a spiritual resurrection, commencing
from the epoch of the nativity ; and which affirms, that as at the
first coming of Christ, Satan having been bound,, and the strong
man disarmed and ejected from the hearts of men, it is to con-
tinue from the middle to the end of the sixth chiliad ? "
Finally. On the subject of this " ancient " period of millen-
arianism. " A writer like Eusebius, whose respect for everything
Catholic and ecclesiastical was very high, could not have spoken
of it as/a5wZows," if it were not so. Of course then, " everything''^
put forth by this writer as " Catholic and ecclesiastical," must be
unconditionally received by us as authoritative. If this be so.
48 ESCnATOLOGY.
tlieu Eusebius, who followed in the track of Gains, the presbyter
of Rome, and Dionysius, bishop of Alexandria, at least in casting
a shade of doubt over the canonical authority of the Apocalypse^
is to regulate our faith in that particular. But, we must pass on to
SECTION II.
THE MEDIEVAL AGE.
The Professor says : "The history of millenarianism after the
year 400, is reducible to a very short compass. During the
middle ages, it can hardly be said to have had any existence as a
doctrine." Indeed, none whatever, except that, " at the close of
the tenth century, there was an undefined fear and expectation
among the masses, that the year 1000 Avould witness the advent
of the Lord " ' — such, reader, for example, as that which we have
shown to have characterized that master-device of the Latin priests
and monks, to delude and ensnare the " masses " of that day ? ^
Let it then be conceded that, although we have historically de-
nlonstrated the general prevalence of millenarianism in the fourth
century, and that " a great multitude " of them were still ex-
istent in the. time of Jerome, between a. d. 375 and 420, yet
that subsequently it began to decline. This involves an inquiry
into the causes which operated to produce that result. We observe
then,
That Constantine the Great, soon after his accession to the
imperial sceptre of Rome, having professed his conversion to
Christianity, became the patron of the Church : and, having as-
sumed a headship over its affairs, and formed A chuech and
STATE uisnoN, hc proceeded to mould it after the model of the
previously existing constitution of things in pagan Rome. Hence
the laying of the foundation upon which was erected the super-
structure of that stupendous ecclesiastical hierarchy which, in
A. D. 633, culminated in the elevation of John IL, the Patriarcli
of Rome, in the chair of St. Peter, as the universal Bishop or Head
of all the Churches, by the edict of the emperor Justinian. The
reader therefore will readily perceive how antagonistic to all this
» Page 398. « See page 33 of this Reply.
EEPLY TO PKOFESSOK SHEDD, 49
-was the millenarian doctrine enunciated by Lactantius as already
stated.' The policy of Constantine, while it tended to eradicate
the last remaining vestiges of the primitive landmarks of Chris-
tianity and the Church, contributed also to pander to the ambi-
tion of an aspiring clergy after " the pre-eminence." ' Hence
the gradual suppression of that doctrine, which the open hostility
of some, and the timid and temporizing policy of others, succeeded
to effect. This was brought about by their adoption of the Ori-
genic rule of interpreting " the teachings of Isaiah and St. John
concerning the second coming of Christ," on the one hand ; and
the explaining of them in accordance with the theory of Eusebius^
which made Rome the Kew Jerusalem of the Apocalypse, on the
ground that Constantine turned the heathen temples into Chris-
tian churches, etc., on the other. Then too, the Popes, in after
ages, discountenanced millenarianism, inasmuch as it militated
against their antichristian usurpation and dogma, that the millen-
nium commenced with Romish domination in the Church.^ Thus
we are brought down to
SECTION III.
THE MODERN ERA.
We again quote from the " History of Christian Doctrine."
The Professor says : " In the period of the Reformation, mil-
lenarianism made its appearance in connection with the fanatical
and heterodox tendencies that sprang up along with the great
religious awakening," etc. (page 396). We have already shown
that reference is here made to the Anabaptists in the time of
Luther, in a. d. 1525 and 1533, thus making millenarianism iden-
tical \vath that sect. Query : Why did not the Professor think
to bring in also t'he fifth-monarchy men of this century ? It would
doubtless have contributed much, on the same hypothesis, to
Btrengthen his cause. We are willing, however, to leave our vin-
dication of the millenarianism of this period in a previous page,*
against the above unscholarly aspersion of it by the Professor, to
' Bee pages 45-47. "^ 3 John v. 9.
' See Sequel, Chap. II. Second Theory, p. 99. * Soo Sec. II, pp. 34, 35.
20 (4)
50 ESCHATOLOGT,
the'decision of tlie unbiased inquirer after truth ; only reiterating,
"by the way, that naillenarianism was as foreign from the fanati-
cism andheresy of the "Anabaptists," as was "the great religious
awakening along with which " it is declared to have " sprung up."
In other words we affirm, that millenarianism was no more con-
nected with, nor occasioned by, nor was accountable for, that delu-
sion, than was " the great religious awakening itself P
We admit, then, that, in view of the causes adverted to at the
close of the preceding era, millenarianism, down to the time of
the Reformation, was thrown into the background. But we also
affirm, that as that work progressed, millenarianism was again
revived. Not that it became " general," or that even " great mul-
titudes " adopted it, as in the time of Jerome in the fourth century.
For, owing to the fanatical turbulence of the " Anabaptists " on
the continent ; the equally fanatical ffth-monarcliy men in the
time of Cromwell in England in a. d. 1645 ; and the so-called
French Prophets^ who made their appearance in Dauphiny and
Vivarias in France in A. d. 1688; this tenet again fell into com-
parative disrepute. Just as it is now again on the American
continent, owing to the delusions of the Irvingites in England,
and of the Millerites, etc., etc., in our own country, attempted to
be brought into disrepute, by a disingenuous identifying of it
v/ith those delusions. Nevertheless, to go back to the era of the
Kcformation, we observe, that though many through timidity
concealed their " light under a bushel," yet the doctrine in its
purity was by no means denied. Many men — as we shall show
in its proper place — were raised up from time to time who advo-
cated these truths in the Established Church ; and the Dissenters
still continued to hold it so generally^ that at last to broach these
opinions exposed a man to the imi:)utation of being a Dissenter.
We have reserved for this place Professor Shedd's mention
of "the Belgic Confession^'' first published in a. d. 1561, and
which he affirms "guards the statement respecting the second
coming of Christ, by teaching that the time of its occurrence is un-
known to all created beings, and that it will not take place until
the number of the elect is complete^'' etc. (page 391). But this
surely is a 'begging the question.' For, millenarians affirm their
belief in hoth these facts. The real question at issue is, whether
the second coming of Christ is prre- or ^:)C)S(J-millennial ? And that
the Belffic Confession leaves undecided.
REPLY TO PROFESSOR SHEDD. 51
Before passing on, we must again advert to the Professor's
statement respecting the condemnation of millenarianism by " the
English Confession of Edward YI." Now, Edward VI. as-
cended the throne in a. d. 1547, and was vacated by his death in
A.. D. 1553. "We introduce this matter here, simply to refresh
the memory of the learned Professor regarding an historic fact
which he seems to have overlooked, viz., that in addition to said
" Confession," which was ratiiied in the early part of his reign,
there was a work drawn up by his prelates, and authorized by
himself. May 20th, 1553, in the last year of his life, called " The
Catechism of Edward VI.," from which we make the following
extracts :
" Question. How is that petition, Thi/ Jcingdom come, to be understood ?
" Answer. We ask that His kingdom may come, for as yet we see not all thmxjs
subject to Christ : we see not yet how the stone is cut out of the mountain without
human help, which breaks into pieces and reduces to nothing the image described
by Daniel ; ' or how the only rock, which is Christ, doth obtain and possess the whole
world given Him of His 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 ; ^ 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 wills of the
tyrants of the world.
" Q. God grant that His kingdom may come most speedily, etc.
» * * * * « *
" Q. The sacred Scripture calls the end of the world the consummation and per-
fection of the mystery of Christ, and the renovation of all things : for thus the
apostle Peter speaks in his 2d Epistle, chap. iii. : ' V/e expect neto heavens and a
new earth, according to God's promise, wherein dwelleth righteousness.'' And it
seems agreeable to reason, that the corruption, mutability, and sin, to which the
whole world is subject, should at last cea^e. Now, by what means, or ways of cir-
cumstances, those thmgs shall be brought to pass, I desire to know of thee ?
" A. I will declare, as well as I can, the same apostle attesting. The heavens,
in the manner of a stormy tempest, shall pass away, and the elements estuating
shall be dissolved, and the earth and the works that are therein shall be burnt. As
if the apostle should say, the world, Uke as we see in the refining of gold, shall be
wholly purged with fire, and shall be brought to its utmost perfection ; which the lit-
tle world, man, imitating it, shall likewise be freed from corruption and change.
And so, for man's sake, for whose use the great world was created, being at length
renovated or made new, it shall put on a face that shall be far more pleasant and
beautiful." *
> See Dan. iL 34, S5. » Dan. vii. 12-14 ; 21, 22. ^ See Rev. xx. 4, 6, 6.
* See Investigator and Erpoeitor of Prophecy, vol. L, p. 15, 1831-'2.
52 ESCHATOLOGT.
Now, this is pure millenarianism^ as entertained and taught
generally by chief persons in the Church in the time of the
Refoi-mation. Were the English prelates, who compiled it, and
King Edward VI., who indorsed it, fanatical and heretical
" Anabaptists " and fifth-monarchy men ? "Will the Professor
please answer?
Having at some length concluded our animadversions on the
subject of " Eschatology " by Professor Shedd, we now propose to
follow it up by a sketch of the origin and development of millena-
CHAPTER m.
BRIEF SKETCH OF THE OEIGIN AND DEVELOPMENT OF MILLENA
EIANISM, ANCIENT, MEDIEVAL, AND MODERN, IN ACCORDANCE
WITH AITTHENTIC HISTORY.
It is maintained, in the sequel to " Oui* Bible Chronology,"
etc., and also in this reply to Dr. Shecld's chapter on " Eschatol-
OGT," that, independently of the details of Scripture chronology,
historic and prophetic, God has revealed in His word the precise
period of 6000 years,' (which that chronology will he found ex-
actly to fill up to a year), between the creation and fall, and the
Chi'istian dispensation, as that within which all His ordinary pur-
poses of providence and grace toward mankind were to be accom-
plished, and which is to be immediately followed by the seventh
millenary of rest, in exact analogy to the six days of formation of
the earth and heavens, and the seventh day of the Divine Sabbatic
repose.
But in determining the terminus a quo, or cominencing period,
and the terminus ad quam, or closing period of the seventh mil-
lenary of the world, we must repair to the historic and prophetic
chronology of Scripture.
There is, however, a variation between the Hebrew and the
Greek Septuagint chronologies. There are also variations in the
computations of both by different chi'onographers. The first
point to be settled, therefore, is, which of the two, the original He-
brew or the Greek Septuagint is authoritative in determining the
true chronology of the world's history from the creation and fall
of man. We adopt the Hebrew as our standard, the reasons for
> Bee Our Bible Chron,, chap, vi., sec. i., pp. 79-82.
54 ESCHATOLOGY.
which are exhibited at length in " Our Bible Chronology," etc.
Chap. VI., sections ii. and v. inclusive, pages 82-89. And, as to
the Hebrew chronology for the nativity, we have demonstrated
the true date to be 4132 years, instead of 4004, as that adopted
in our common version from Archbishop Usher. (See as above,
sections vi. and vii., pp. 89-96.)
The difference between the Hebrew chronology and that of the
Septuagint, stands thus :
To the Nativity, according to the corrected Hebrew, 4132 years.
" *' " Septuagint, 5871 "
This gives an excess of the Septuagint over the Hebrew of
1739 years, leaving only 129 years to the close of the 6000.
The important connection which the chronology of Scripture
holds in settling the question of the commencement and close of
the seventh " chiliad," is our apology for introducing it in this
place. Some of the ancient writers, as Augustine and others, and
some of modern times, as Grotius, Prideaux, etc., adhere to the
chronology of the Septuagint, which circumstance (as no two of
them agree in their computations) accounts for their commencing
what they call the millennium, from so many different stand-
points. But more of this anon.
With these remarks premised, we would respectfully commend
to the special notice of the author of the " History of Christian
Doctrine " what we deferentially claim as a demonstration, that
the ideas and language of the New Testament writers in reference
to the second personal coming of Christ and the judgment of the
great day, were all derived from and founded upon the prophetic
statements of the inspired pre- Christian- Jewish writers regarding
them; e. g., Isaiah, Jeremiah, Ezekiel, and especially the prophet
Daniel. (See Sequel, etc.. Part H., pp. 243-252)- To proceed.
SECTION I.
I. ANCIENT MILLENAKIANISM,
Now, Professor Shedd admits that " the Jews, at the time of
the incarnation, were expecting a personal prince, and a corporeal
reign, in the Messiah who was to come, etc. (page 389). We, of
course, here take it for granted that the Professor speaks.
AUTHENTIC HISTORY OF CHILIA8M. 55
I. Of the Jewish nation, as it was, when Christ appeared
among them. The question, therefore, is, on what was their ex-
pectation founded? what but the following and similar proph-
ecies, too numerous to quote in this place ? First, in reference to
their restoration : " Thus saith the Lord God, I will even gather
you from the people, and assemble you out of the captivities
where ye have been scattered, and I will give you the land of
Israel." ' Second. The dominion and kingdom that was to be
restored to them : "And thou, O tower of the flock, the strong-
hold of the daughter of Zion, unto thee shall it come, even the
first dominion; the kingdom shall come to the daughter of
Zion." " Third. The King who should reign over them : " Behold,
the days come, saith the Lord, that I will raise imto David a
righteous Branch (Messiah), and a King shall reign and prosper ;
and shall execute judgment and justice in the earth." ^ And
again : " The Lord shall reign in mount Zion, and in Jerusalem,
and before His ancients gloriously." * Then too, fourth. All the
Gentile fiations were to be gathered to restored Judah: "And
the Gentiles shall come to thy light, and kitigs to the brightness
of thy rising." '
These examples must suffice. The " later Jews," in Christ's
time, interpreted these prophecies literally. Hence our account of
the origin of millenarianism. We repeat : it antedated, hy thoiv-
sands of years, the time of these " later Jews." It reaches back
to the first promise of redemption by Christ, " which promise was
renewed in the covenant of God with Abraham and his seed,''
through whom all the families and kindreds of the Gentiles were
to be blessed,* and of whom " Christ is the minister of the cir-
cumcision for the truth of God, to confirm the promises made unto
the fathers." '
Thus much, then, as to the source whence these " later Jews "
derived their expectation of " a personal prince, and a corporeal
reign, in the Messiah which was to come." "What does the Pro-
fessor think of it ?
But this is not all. The belief that the earth, and the moral
and religious state of its inhabitants, were to undergo a great
change at the end of 6000 years, has been detected in the tradU
> Kzek. xi. 17. » Micah iv. 8. ^ jer. xxiii. 5. < laa. xxiv. 23.
* lea. Ix. 3. « Gen. lii. 15. ' Gen. xii-xv. 8 Gen. xii.3 ; Acts iii. 25.
» Rom. XV. 8.
56 ESCHATOLOGY.
tionary writings of the Pagan nations. On this subject, Bishop
Russell, of Scotland, thougli an anti-millenarian, says : " With
respect to the millennium, it must be acknowledged that the doc-
trine concerning it stretches back into antiquity so remote and
obscure, that it is impossible to fix its origin." ^ Not quite, Doc-
tor. Let us see what may be gathered,
II, From PagaivT writers. The Chaldeans, according to Plu-
tarch, believed in a struggle between good and evil for a space
of 6000 years, " and then Hades is to cease, and men are to be
happy, neither wanting food nor making shade." True, Plutarch
assigns no reasons for their belief; but it was, without doubt,
like all their other notions regarding the origin of all things, de-
rived by tradition from the inspired patriarchal writings. The
learned Mr. George Stanley Faber affirms it to have been the doc-
trine also of the Persians and Etruscans, particularly the latter,
who taught that the world was formed in the course of six 2:>eriod^,
each period forming a millenary; while 6000 years is allotted to
a seventh period, viz., that of its duration. " Zoroaster, an ancient
Persian philosoj)her, the author of the Zendavesta, or Persian
Bible, and the founder of the Magians, also taught the same
thing. Dr. Prideaux supposes him to have been a contemporary
of the prophet Daniel,* from whom, as also from the other Hebrew
prophets, Dr. Hengstenberg thinks he stole and adulterated the
truths of revelation. He taught that in " the last times," after
much evil of every kind had afflicted the earth, two beings of su-
pernatural powers would appear and extensively restore mankind.
In the end another suj)erior j)ersonage, viz., Sociach — a name
resembling in sound the Hebrew word Messiah — would make his
appearance, under whose reign the dead would be raised, the
judgment take place, and the earth be renovated and glorified.
And finally, a still superior righteous judge, Ormuzd, from an ele-
vated place, commands Sociach to render to all men their deserts,
and take the pure to his own presence. He also taught the sex-
millennial duration of the earth. Bishop Russell also states, that
Theopompus, who flourished 340 years b. c, relates that the
Persian magi taught that the present state of things would con-
tinue 6000 years, after which Hades, the place and state of depart-
ed spirits, would be destroyed, and that mankind would then live
1 Discourse on the Millennium, p. 39.
2 Prideaux's Connections, vol. i. p. 205.
AUTHENTIC HISTORY OF CHILIASM. 57
liappy. But, from these pre-Christian-Jewish and Pagan writers,
let us now turn to,
in. Those of the Cheistian Chuech, and
1. Of the apostolic age. On this subject, as we have already-
seen, Professor Shedd makes the following statement : " The dis-
ciples of Chi'ist, being themselves Jews, were at first naturally-
affected with these [millenarian] views." But that aftei' the day
of Pentecost they rose above their early Jewish education : and
that " in none of their inspired writings do we find such an ex-
pectation," etc. (pages 389, 390).
We must here premise, in the first place, that our blessed Lord
himself, when predicting of the restoration of Israel at the close
of the " times of the Gentiles " (Luke xxi. 24), directs them to
"look up and lift up their heads at their approaching redemp-
tion," when they shall see the " signs " immediately preceding His
" coming in a cloud," " begin to come to pass." (Luke xxi. 27, 28.)
Or, if He alludes to the millennial kingdom which the God of
heaven shall set up at the destruction of the anti-Christian nations
(Dan. ii. 34, 35 ; compare verses 44, 45), when " the Idngdom^
and dominion, and greatness of the kingdom under the whole
heaven shall be given to the saints of the Most High (Dan. vii.
13, 14, 27), still this " kingdom of God is nigh at hand," only when
the indications of His return are observable. (Luke xxi. 27-31.)
Or, if to correct a misapprehension on the part of his " disciples,"
as though " the kingdom of God was then nigh at hand," He re-
hearses to them the parable of the " nobleman, who went into a
far country, to receive a kingdom and to return^'' etc. (Luke xix.
11-27) ; the obvious purport of it was, to teach them that in the
case of a nobleman going into a far country, intrusting his servants
with money, that they may testify their love to him by a right
occupation of his property in the interval, and returning after he
has received a kingdom, to reward the obedient and punish those
wicked " citizens " who had driven him into exile ; I repeat : the
obvious purport of it was, to suggest to them the idea of subse-
quent continued residence, which ill comports Avith the popularly
received view of Christ's retm-ning merely for the purpose of pro-
nouncing sentence upon all at the close of the millennium.
Now then we appeal, — in view of these teachings of Christ
himself— all of which are in perfect harmony with what " Moses
in the law, and David in the Psalms, and all the prophets wrote
58 ESCHATOLOGY.
concerning Him " ' — can it be believed that " the disciples of
Christ," because they were " Jews," were " naturally infected with
these views," only on the ground that it was the " doctrine "
taught by the " later-Jeicish " nation i7i Christ'' s time ? More
than all : is it to be credited that those glorious things which
all the older projihets have announced concerning the future re-
demption of Israel and Judah, and of which prophetic bards have
sung in strains of highest rapture — which sustained them in the
hour of their fiery trial — to picture forth which, imagery the most
splendid has been employed — and the prospect of which cheered
them during their long and weary pilgrimage, and enabled them
to " die in faith'''' of those promises which they " beheld afar oif,"
together with the above prophetic utterances of our blessed
Lord : — is it to be credited that " none of the inspired writings "
of the apostles treat of the doctrine of the second personal coming
of our Lord in accordance with those teachings ? If such predic-
tions really contain allusions to the millennium, so also are they
intimately connected with the Saviour's- return, and resurrection
of his saints. But if these do not contain allusions to the millen-
nium, then are there no references to it in either the Gospels or
Epistles. But, so far from this, the only difiiculty arises from
not knowing where to begin the citations. We must confine
ourselves mostly to the epistolary writings.
First, then. In the exercise of their faith in the return of that
M&ster for whom they took joyfully the spoiling of their goods,
and in testimony to whose Messiahship they cheerfully laid down
their lives, that they fully believed in the realization of the
Church's hopes, to be accomplished only by the establishment
of the predicted " 'kingdom^'' Peter declared concerning Christ,
" whom the heavens must receive, U7itil the times of restitution
of all things, which God hath spoken by the mouth of all his
holy prophets since the world began." (Acts iii. 21.) And in
harmony with this, Paul declares that unto them was " made
known the mystery of God's will according to his good pleasure,
which he hath purposed in himself, 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."
(Eph. i.9, 10.) And further, as to ihe process of this : 1st. A large
portion of the eleventh chapter of the Romans is devoted by the
AUTHENTIC HISTORY OF CHILIASM. 59
apostle to demonstrating the jSnal restoration, conversion, etc.,
of the " remnant of Israel according to the election of grace,"
when " the Deliverer shall come to Zion, and shall turn away
ungodliness from Jacob : " for then^ " all Israel shall be saved."
And Peter, speaking of the Gentile believers, says : " And when
the Chief Shepherd shall appear^ they shall receive a crown of
glory that fadeth not away." (1 Pet. v. 4.) And this shall be,
says Paul, " when the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and with the trump
of God : and the dead in Christ shall rise Jirst^'' while they
" which are alive and remain unto the coming of the Lord, shall
he caught up to meet the Lord in the air^ and so shall ever be
with the Lord." (1 Thess. iv. 13-lY.) Then also, in reference
to the millennial " new heavens and new earth " predicted by
Isaiah, when the Lord will " create Jerusalem a rejoicing and her
people a joy" (Isa. Iv. 17, 18, and Ixvi. 20-22), Paul speaks of
the removal from the inferior creation of the burden that they
have been made to endure, in immediate connection with " the
adoption," or " redemption of our body," at " the manifestation
of the sons of God." (Rom. viii. ] 9-23.) And again : when
Paul speaks of the destniction of the Man of Sin, which shall
immediately precede the millennium, he asserts that " him shall
the Lord destroy with the brightness of His coming.'''' (2 Thess.
ii. 8.) So also, in treating of that " rest (o-a/3/3aTto-/xos) which
remaineth for the people of God " (Heb. iv. 9), he refers to that
seventh millenary in " the world to come " (otKov/xevijv ti]v
fiiXXovcrav — habitable earth to come) (Heb. ii. 5), during which,
as John declares, Satan shall be bound and the saints shall reign
with Christ a thousand years.'''' (Rev. xx. 1-3, 4-6.) And yet,
according to Professor Shedd, " in none of their inspired writings
do we find such an expectation " of Christ's second coming and
kingdom on earth, as that spoken of by the old prophetic seers
and by Christ himself! But we now pass on, to introduce in
this place what may be gleaned from,
2. The ancient Jewish uninspired writers, on this sub-
ject. Speaking of these. Bishop Russell says there is " no
room for doubt that the notion of a millennium preceded by
several centuries the introduction of the Christian faith." ' Rabbi
EuAS, a Jewish doctor of high celebrity, whose opinion is called
' Discourse on tho MiUennium, p. 39.
60 ESCHATOLOGY.
by the Jews "a tradition of the house of Elias," and who
flourished about 200 years before Christ, taught that the world
would be "2000 years void of the law; 2000 years under the
law ; and 2000 years under the Messiah. He limited the duration
of the world to 6000 years, and held that in the seventh millenary,
" the earth would be renewed and the righteous dead raised ;
that these should not again be turned to dust, and that the just
then alive should mount up with wings as the angels," etc. ;
" so that in that day they would not fear, though the mountains
be cast into the midst of the sea." (Ps. xlvi. 3.) On this pas-
sage Bishop Russell observes, " that by this resurrection he meant
a resurrection prior to the millennium is evident," etc. De.
Gregoey also, a learned mathematician and astronomer in Ox-
ford, England, who died in a. d. IVIO, says: "In the first verse
of the first chapter of Genesis, the Hebrew Aleph, which in the
Jewish arithmetic stands for 1000, is six times found. From hence
the ancient cabalists concluded that the world would last 6000
years. Because also, God was six days about the creation, and a
thousand years with Him are but as one day. (Ps. xc. See also
2 Pet. iii. 8.) Therefore after six days, that is, 6000 years' dura-
tion of the world, there shall be a seventh day, or millenary sabbath
of rest," ^ etc. Baal Kattueim observes : " That at the end of 6000
years the world shall return to its old state, without form and
void, and after that, it shall wholly become a sabbath." The
author also of Cespar Mishna, in his notes on Maimonides,
writes : " At the end of 6000 years will be the day of judgment ,
and it will also be a sabbath, the begirming of the world to come.
The sabbath year, and year of jubilee, intend the same thing."
And finally (though these quotations might be greatly extended) :
in the Gemarah, or comment on the Mishna, we read : " Rabbi
Katina has said, that in the last of the thousands of years of the
world's continuance, the world shall be destroyed ; of which
period it is said, ' the Lord alone shall be exalted in that day.'
(Isa. ii. 11.) And tradition agrees with Rabbi Katina; for even
as every seventh year is a year of release, so of the seventh thou'
sand year of the world, it shall be a thousand years of released
We now resume the regular chain of history from the close of
the New Testament age, by passing on to,
3. The eaely Post- Apostolic Eea. "VVe here observe that,
1 Hivle's Anal, of Chron., vol. L, p. 79.
A^UTHENTIC HISTOKT OF CHILIA8M. 61
in addition to the tradition of the jpre-Christian Jewish writers,
that the six days of creation were designed to typically adum-
brate 6000 years, to be followed by a seventh millenary of rest
and triumph over their enemies, the N'ew Testament Scriptures
also recognize the same principle of analogy of the one with
the other. We ask : Was not the first Adam created as " the
figure of Christ the coming One ? " ^ If then, we can go back to
the fountain-head of time, and find a type of " the second man,
the Lord from heaven," as He who by a second creation is to
restore all things from the ruins of the fall ; why should it be
thought a thing incredible, that the six days of formation of the
material heavens and earth, and a seventh of rest, should bear a
like character ? Wherefore did God create the world in six days,
and rest on the seventh ? Why did He not employ five, or ten,
or twenty instead ? And so, accordingly, St. Paul, Col. ii, 16,
17, alluding to the typical character of the preceding dispensa-
tion, speaks especially "in respect of the sabbath days " — of which,
the seventh day of the Creator's repose from His six days' work
was the first — and denominates them a " shadow of good things
to come.'''' Or, if this be thought an unwari'antable stretching of
a type in regard to this first sabbath, we would direct the reader
to St. Paul's use of the word o-ayS^aTwr/xos — sabbatism — in Hebrews
iv. 9, where, especially considering that it was Hebrew Christians
whom he Avas addressing, and that, from long-continued usage,
they could not do otherwise than associate it with a chronological
septenary, he employed it to designate the saints' anticipated and
ardently prayed-for season of glorious rest with Christ.
If, therefore, as is undeniable, the inspired apostle applied this
seventh day or first sabbath of creative rest as a type of the
heavenly rest to come, how can we consistently withhold from
the previous six days of creative labor a similar typical charac-
ter, as denotive of the 6000 years that were to precede the seventh
of rest ? As " a shadoio of good things to come," the apostle
refers primarily to that millennial " rest which i-emaineth for the
people of God " under the reign of Messiah and his saints, v/hich
is most explicitly declared to consist of " a thousand years ; " '
while both David and St. Peter declare that " one day is with the
Lord as a thousand years, and a thousand years as one day." '
» Compare 1 Cor. xv. 47 with Rom. v. 14. " Compare Heb. iv. 1-11 ivith Eev. xx. l-d.
3 Pfl. xc. 4 ; 2 Pet. m. 8.
62 ESCHATOLOOY.
But, to the atove may be added the fact, that the primitive
fathers of that purest age of the Church immediately following
the apostles, continued to put forth the same sentiment ; and that,
observe, not as mere opinions based upon the uninspired pre-
Jewish-Christian traditions regarding it ; but, with the additional
light reflected upon it by the teachings of the New Testament
writers as an article of Christian faith. In the quotations which
follow, will be found a number of those early millenarian fathers,
who spoke directly to the point under consideration. The first
to be introduced to the reader's notice is
Baenabas.' Of the Epistle still extant which bears his name,
though Eusebius and Jerome pronounce it apocryphal, it is never-
theless esteemed genuine by such writers as Archbishops Wake
and Usher, by Bishop Fell, and Drs. Mill, Cave, Burnet, S.
Clarke, and Mr. Whiston and others. In this Epistle (which
doubtless Eusebius and Jerome wished to bring into disrepute on
account of the millenarianism of its author), sec. xiv. and xv.^
Barnabas, having argued that the Abrahamic covenant was per-
petual, and that it had 'heon fulfilled so far as it related to Christ's
first coming in the flesh ; from Isa. xlii. 6 and Ixi. 21, he exhibits
Christ as the covenant pledge for the accomplishment of the
remaining part of its stipulations at " the times of restitution of
all things." He then goes on to say : " Furthermore it is written
concerning the Sabbath, ' sanctify the sabbath of the Lord with
pure hands and a clean heart.' And elsewhere he saith, ' if thy
children shall keep my sabbaths, then will I put my mercy on
them' (alluding to the mercy promised to Abraham). And
even in the beginning of the creation he makes mention of the
Sabbath : ' And God made in six dags the works of his hands, and
finished them on the seventh dag, and he rested on the seventh
day and sanctified it.' " And he then adds : " Consider, my children,
what this signifies: 'He finished them in six days.' The mean-
ing is this : that in 6000 years the Lord will bring all things to
an end. ' For with him one day is as a thousand years,' etc.
Therefore, children, in six dags (i. e., 6000 years) shall all things
be accomplished. And what is that he saith, and rested on the
seventh dag f 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, that He shall gloriously rest on the
1 See pages 40, 41.
AUTHENTIC IIISTOEY OF CHTLIA8M. 63
seventh day. Behold, therefore, when we have received the
righteous promise, when iniquity shall he no more, all things
being renewed by the Lord, we shall be able to sanctify it, our-
selves being holy." Barnabas wrote in a. d. 71. He is supposed
to have been martyred about a. d. Y5, being stoned to death by
the Jews.
Professor Shedd tells us that " there are no traces of chiliasm
in the writings of Clement of Borne, Ignatius, Polycarp," etc.
But, let us see.
Clement of Rome.' In his first Epistle he says: "Let
us be followers of those who went about in goatskins and
sheepskins, preaching the coming of Christ. Such were the
prophets." Again, alluding to some who scoff at the apparent
delay of Christ's second coming, he says: "Ye see how in
a little while the fruit of the trees come to maturity. Of a
truth, yet a little while, and His will shall be accomplished
suddenly, the Holy Scripture itself bearing witness that He shall
come quickly and not tarry ; and the Lord shall suddenly come to
his temple, even the Holy One whom ye look for." In his second
Epistle he says : " If therefore we shall do what is just in the
sight of God, we shall enter into his hingdom. . . . "Wherefore let
us every hour expect the kingdom of God in love and righteous-
ness, because we know not the day of God^s appearing.^'' Clement
was mai'tyred under the emperor Trajan about a. d. 100, by being
thrown into the sea.
Ignatius.^ To the Ephesians he expresses his faith thus :
" The last times are come upon us ; let us therefore be very rev-
erent and fear the long suffering of God, that it be not to us con-
demnation." To Polycarp he wrote : " Be every day better than
another ; consider the times, and expect Him who is above all
time," etc. Writing to the Smyrnians on the resurrection of
Christ, He tells them that Peter and the other apostles did
actually prove the same by the sense of touch, " being convinced
both by the flesh and spirit." This belief, in connection with
his hope of having a part in the first resurrection., was what led
him to despise death and aspire after martyrdom, which was a
general characteristic of the Christians of that age. Hence he
thus expresses himself: "If I suffer, I shall then become the free
» See pages 41, 42. ' Seo page 42.
64 ESCHATOLOGT.
man of Jesus Clirist, and shall rise free.'''' He was devoured by
lions in the amphitheatre of Rome in a. d. 107.*
PoLTCAEP.^ Dr. Burnet pronounces him a decided millenai'ian,
and Eusebius hints the same. In his Epistle he taught that God
had raised up our Lord Jesus Christ from the dead, and that he will
come to judge the world and raise the saints^ and that if we walk
worthy of him sve shall reign together with him. " Every one,"
says he, "that confesses not that Jesus Christ is come in the flesh,
is antichrist. . . . And whosoever shall say that there is neither
resurrection nor judgment to come, that man is the first-born of
Satan." * Being a disciple of St. John, he must have received the
doctrine directly from him. He was burned at the stake about
A. D. 16 7. The next in order comes
Heemas.* This early father, having predicted great tribula-
tion as awaiting the Church, says : " Happy ye, as many as shall
endure the great trial at hand." He also says : " This world is also
as the winter to the righteous men, because they are not known,
but dwell among sinners ; but the loorld to come is a summer to
them." Again he says : " The great God will remove the heavens,
and the mountains, the hills and the seas : and the end will be
accomplished that all things may be filled with His elect, loho will
possess the world to come." ..." This age must be destroyed
by fire, but in the age to come the elect of God shall dwell."
Papias. ' In the preface to his " Narratives of the Sayings of
our Lord " already alluded to, Papias says that " he did not
follow various opinions, but had the apostles for his authors ; and
that he considered what Andrew, what Peter said, what Philip,
what Thomas, and other disciples of the Lord ; as also what
Aristian and John the senior, disciples of the Lord, what they
spoke ; and that He did not profit so much by reading books, as
by the living voice of those persons which resounded from them."
This is Jerome's account of Papias. Eusebius thus records his
words : " Nor will you be sorry, that, together with our inter-
pretations, I commit to writing those things which I have for-
merly learned from the elders and committed to memory. For
I never (as many do) have followed those who abound in words,
but rather those who taught the truth ; not those who taught
certain 7iew and unaccustomed precepts, but those who remem-
> Apost. Fathers, pp. 60-137. ^ See pnge 42. . 3 ApoBt. Fathers, p. 66.
* See page 41. ^ See page 41.
AUTHENTIC HISTORY OF CHILIA8M. 65
bered the commands of our Lord^ handed down in parables, and
proceeding from truth itself, i. e., the Lord. If I met Avith any-
one who had been conversant with the elders, from hiim I dili-
gently inquired what were the sayings of the elders . . . The
elders who had seen John, the disciple of our Lord, taught con-
cerning those times (the millennium), and said, the ' days come,
v,hen the vine shall bring forth abundantly,' . . and all other
fi'uits, . . and all animals shall become peaceful and harmonious,
one to the other, being perfectly obedient to man. But these
things are credible only to those who have faith.' Then Judas,
the betrayer, not believing, and asking how such fertility should
be brought about, our Lord said, ' They shall see who come to
those times.' And, of these very times Isaiah prophesying said,
' The w^olf and the lamb shall dwell together.' " This is recorded
by Papias as a discourse of our Lord, handed down by John
the Evangelist. Eusebius himself thus speaks of Papias :
" Other things also, the same writer has set forth, as having
come' down to him by unwritten tradition, some new para-
bles and discourses of our Saviour. Among these, he says,
that there will be a certain thousand years after the resurrection
of the dead, ichen the kingdom of Christ will he established
visibly in the earth.'''' Papias here alludes to the seventh mil-
lenary after the 6000 years of the world's history. Eusebius
affirms that " most of the ecclesiastical writers " believed with
Papias ;° and Dr. Whitby admits that he taught concerning the
millennium, that " it shall be a reign of Christ bodily on earth."
While Dr. Burton allovv^s that Papias's " proximity to the apostolic
times, if not his personal acquaintance with some of the apostles,
would put him in possession of many facts ; " the learned Gres-
well observes that " Papias's honesty has never been impeached,
and his antiquity makes his testimony to the millennium so much
the more valuable."
Justin Maette. He was a Greek, born at Annapolis or
Sichem, in the province of Samaria, in Palestine, about a. d. 89.
As a writer, he flourished between a. d. 148-165. He was there-
fore contemporary in part with Polycarp, Papias, and Irenseus.
Eusebius says his works stood in high credit among the early
Christians. In his " Dialogue with Trypho," the Jew, which is
' This is that marvellous vine of Papias, referred to by Prof. Shedd. See page24.
' Eusebius, Eccle3..ni=t., B. III., chap. 39.
21 (5)
66 ESCHATOLOGY.
held to be authentic and genuine, having become a convert to
" chiliasm " of a pure character, he looked for no millennium
during this dispensation. He speaks of those as " destitute of just
reason who did not understand that which is clear from all the
Scriptures, that tioo comings of Christ were announced ; " and he
maintained that the millennium would be beyond the resurrection
[i, e,, of the saints], and in the restitution of all things, quoting
Isa. Ixv., and others of the prophets, as proof, especially verses 17-
19, "Behold, I create new heavens and a new earth," etc. And in
reference to those in his time who denied this doctrine, in answer
to the question of Trypho in regard to his faith, he says that,
among other things, "I have demonstrated to thee that these are
indeed called Christians, but are atheists and infamous heretics,
because that in all things they teach what is blasphemous, ungod-
ly, and unsound." We presume he here refers to the Gnostics
of that age, Avhose system was a combination of Oriental and
Platonic philosophy, and also, in some cases, as that of Cerinthus,
of Judaism, with certain elements of Christian doctrine. He also
adds : " But I, and whatsoever Christians are orthodox in all
TniKGS, ciO Icnow that there will be a resurrection of the fleshy and
a thousand years in the city of Jerusalem, built and adorned, and
enlarged according to the prophets.'''' He further continues thus :
— " For thus hath Isaiah spoken of the thousand years : ^for there
will be a neio heavens and earthy etc. He then quotes Isa. Ixv.,
making the "tree" of verse 22 the tree of life [or, as we sup-
pose he meant, the restoration of patriarchal longevity to the
human race] ; and adds, " We believe a thousand years to be
figuratively expressed. For it was said to Adam, ' In the day
that thou eatest thereof, thou shalt surely die,' Gen. ii. 17; so
that we know that he did not live a thousand years. We believe,
also, that this expression, * The day of the Lord is as a thousand
years,' Ps. xc. 4, and 2 Pet. iii. 8, relates to this." .And then,
quoting from Rev. xx. 1-5, in proof, he says : " We may conclude
from many places in Scripture, that those are right who say that
6000 years is the time fixed for the duration of the present frame
of the world."
Eusebius admits that Justin Martyr's writings stood in high
esteem among the early Christians. Also Milner, Semisch, a Ger-
man writer, and Drs. Cave, Burton, Elliott, and Adam Clark, all
confess that this writer held the "cA^7^asm" of the second century ,
AUTHENTIC HISTORY OF CHILIASM. 67
which constituted so decidedly an article of the Christian faith, to
he a criterion of orthodoxy. Also, that "he abounds in solid,
sound sense, the product of an acute and well-cultivated mind ;"
that he was " a witness beyond all exception," and that his learn-
ing and piety as such has been testified to by nearly all the suc-
ceeding fathers." He was crowned with martyrdom at Rome by
being beheaded, a. d. 165.
Ieenjeus, bishop of Lyons. He was born, it is supposed, near
Smyrna, and flourished as a writer between a. d. 176-202. Basil
styles him " one near the apostles." He was pupil to and trained
tip under the tutelage of Papias and Poly carp, both of whom were
disciples of the revelator John. For learning, steadfastness, and
zeal, he was among the most renowned of the early fathers. Milner
highly commends him, and calls him a man of excellent judgment.
It may hence seem to the reader not a little singular, that Profes-
sor Sliedd, when speaking of Papias, should represent his " mind
as comparatively unmfluential, and his writings as of little import-
ance," and quote Eusebius as saying that they " contain matters
rather too fabulous," ' while at the same time he admits that " he
was the cause tchy most of the ecclesiastical writers, urging the
antiquity of the man, icere carried away by a similar opinion, as,
for instance, Irenreus, or any other that adopted his sentiments." "
Such statements carry with them their own refutation. It is not
in the nature of things, that a man like Irenoeus should have been
led to adopt the millenarian system at the hand of a shallow-
minded fanatic.
The works of Irenceus, still extant, consist of five books on the
heresies of the times. These Mosheim calls " a splendid monu-
ment of antiquity." "We must here again quote from Professor
Shedd. " Irenreus and Tertullian, in their writings against here-
tics^'' says he, " present brief synoptical statements of the author-
ized faith of the Church ; hid in none of them do we find the mil-
lenarian tenet." ' Now, let us first put this to the test in refer-
ence to IrenjBus. He aflinns, that certain heretical opinions had
arisen, proceeding from ignorance of the arrangements of God,
and the mystery of the first resurrection and the Jcingdom of the
jxist ; and it therefore became needful to speak of them. And,
having given a lucid and scriptural exposition of the Abrahamic
covenant as embracing in its stipulations, first, Abraham's lineal
» See pages of his History, 291, S95. " lb., page 296. « lb., page 394.
68 ESCHATOLOGY.
multitudinous seed, and second, the Gentile nations as blessed
througli them ; and for the security of which, Christ as Abraham's
seed was the surety and pledge, he says : " For true and un-
changeable is God ; wherefore also he said, ' Blessed are the meeJc^
for they shall inherit the earth.'' " And to show how fully he sup-
ported his prophetical exegeses by quotations from the Old and
New Testaments, we give the following in his own order of the
subjects treated: Isa. xxvi. 19; Ezek. xxxvii. 12-14; xxxviii.
25, 26; Jer. xxiii. V, 8; Isa. xxx. 25, 26; Iviii. 14; Luke xii. 37-
40; Rev. xx. 1-6; Isa. vi. 11; Dan. vii. 27; Jer. xxxi. 10-15;
Isa. xxxi. 9; xxxii. 1; liv. 11-14; and Ixv. 17-28.
Dr. Burton, in speaking of these doctrines of Irenseus, says,
that he " goes to the fountain heady He relates it as from St.
John, and John from our Lord. And he adds : "Irenteus, like
Justin (Martyr), calls those ^heretics'' yf\\o expected the saints'
glorification immediately after death and before their resurrection.
He also made the Roman kingdom to be the fourth beast de-
scribed by Daniel, seventh chapter. And on the duration of the
world, he says : " In as many days as the world was made, in so
many thousand years it is perfected ; for if the day of the Lord be
as it were a thousand years, and in six days those things that
are made were finished ; it is manifest that the perfecting of these
things is in the six thousandth year, when antichrist, having
reigned 1260 years, . . . then the Lord shall come from
heaven in the clouds with the glory of His Father, casting him and
them that obey him into a lake of fire; but bringing to the just
the time of the kingdom, that is, the rest, or Sahhath, or seventh
day sanctified, and fulfilling to Abraham the promise of the inher-
itance." '
The Churches of Yienna and Lyons. These Churches ad-
dressed an epistle to the Churches in Asia and Phrygia in a. d,
177, which Eusebius inserts at length in his Ecclesiastical History.
Professor Moses Stuart thinks it probable that it was written by
Irenseus, though Dr. Elliott ascribes it to one of the Lyonese
Christians. After narrating the martyrdoms of Ponticus, a youth
of fifteen years, and Blandina, a Christian lady, it says : " The
bodies of the martyrs having been contumeliously treated and
exposed for six days, were burned and reduced to ashes, and
scattered by the wicked into the Rhone, that not the least particle
1 Irenasus Adversus Heresos, Lib. V., chap, xxxv., pp. 452-464.
AUTHENTIC HISTORY OF CHILIASM. 69
of them might appear on the earth any more. And they did these
things as if they could prevail against God, and lyrevent their re-
surrection^ and that they might deter others, as they said, ' from
the hope of a future life, relying on which, they introduce a
strange and new religion, and despise the most extraordinary tor-
tures, and die with joy. Now let us see if they will rise again,
and if their God can help them and deliver them out of our.
hands." ' Mr. Faher, on this testimony from their enemies of the
practical hearing of the doctrine of the resurrection of the body,
as held by the primitive martyrs, says : " The doctrine of the
literal resurrection of the martyrs prior to that epoch certainly
prevailed to a considerable extent throughout the early Church,
and often animated the primitive believers to seal the truth Avith
their blood." And on the same subject, the learned Dodwell
writes : " The primitive Christians believed that ' the first resur-
rection ' of tlieir bodies would take place itz the hingdom of the
millennium / and as they considered that resurrection to be pecu-
liar to the just, so they conceived the martyrs would enjoy the
principal share of its glory," * etc.
IrenaBUS scaled his testimony with his blood, l)y being beheaded,
under the reign of Severus, in a. d. 202.
Melito, bishop of Sardis. He was born in Asia, and was con-
temporary with Justin Martyr. Tertullian and Polycrates both
testify to his preeminent piety and eloquence." Besides an Apol-
ogy and Canon of the Old Testament, he wrote a treatise on the
Apocalypse. Jerome and Gennadius both affirm that he was a
decided millenarian. The time and manner of his death are un-
known.*
Tertullian. He was bom at Carthage, in Africa, and flourished
as a writer between a. d. 196-218. Cyprian thought much of
him, and never passed a day without reading some portions of his
works. Spanheim calls him "one of the first of the fathers."
Others, as Professor Stuart, Mosheim, Neander, and Milner, differ
in their estimates of his excellencies and defects. In reference to
his views of the Apocalypse, he writes thus : " We confess that a
kingdom is promised us on earth before that in heaven, but in
another state, namely, after the resui-rection ; for it will be one
» Euseblus's Eccles. Hist., Book V., chap. 1. ^ Dodwell' s Dissertations, see. 20.
» EuSebius'B Eccles. Hist., Book V., chap. xxiv.
« Cave's LIvea of the Fathers, p. 337 ; Burnet's Theory of the Earth, voL ii, p. 166.
70 ESCIIATOLOGT.
thousand years in a city of divine workmanship, viz., Jerusalem
brought down from heaven ; and this city Ezekiel knew, and the
apostle John saw, etc. This is the city provided of God to re-
ceive the saints in the first resurrection, wherein to refresh them "
[not in the " materializing," " gross," and " sensual " pleasures of
the elysium of a Cerinthus, but] " with an abundance of all sjnrlt-
ual good things, in recompense for 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, Avhere
they have been afflicted for His name's sake. This is the man-
ner of the heavenly kingdom." ' Where or how he died is
uncertain.
Clement, bishop of Alexandria. Professor Shedd had come a
little nearer the mark, had he claimed Clement of Alexandria as
having taken no notice of " the millenarian tenet." Dr. Burnet
says: "He has not said anything that I know of, either for or
against the millennium : but," he adds, " he takes notice ' that the
seventh day has been accounted sacred both by the Hebrews and
Greeks, because of the revolution of the world, and the re^iovation
of all things.'' " And from this Burnet argues, that " it can be in
no other sense than that the seventh day represents the seventh
7mllennium, in which the kingdom and renovation ai'e to be.""
And in his address to the heathen, Clement says: "Therefore
Jesus cries aloud, personally urging us, because the Idngdom of
heaven is at hand: He converts men by fear," * etc. " This,"
says Dr. Duffield, "is Peter's argument (1 Peter iv. 7), and it
proves that he regai'ded the kingdom of heaven, as the prophets
testify, to be introduced hy judgment : his ideas of that kingdom
must have been radically diiferent from those of the spiritualists.'''' *
And some others regard him as a millenarian. But, be that as it
may, although Eusebius calls him an "incomparable master of the
Christian philosophy," and Neander attributes to him "great
knowledge about divine matters," we regard the preceding as of
too equivocal a character to justify the inferences drawn from
them. As we have already intimated, Clement, first at the head
of the catechetical school (a. d. 188), and then bishop of Alexan-
dria, laid the foundation for that new theoet of Scriptural hei'^
1 Tertullian against Marcion, Lib. III., p. 6S0.
a Burnet's Theory of theEartli, vol. ii., p. 1S8. « Cave's Lives, etc., p. 355.
* Daflield on Prophecy, p. 29.
AUTHENTIC HISTOKY OF CIIILIASM. 71
meneutics by wliich the literal interpretation of the prophets was
finally "hissed off the stage." Wc have the explicit declara-
tion of Dr. Murdock, that " he construed the Bible allegoricaUy
and fancifully.'''' This with ns is decisive.
Clement flourished as a writer between a. d. 193-218. Of the
place and manner of his death we know nothing.
Methodius, bishop of Olympus. He flourished between a. d.
260-312. Dr. Whitby, who was at antipodes with his sentiments,
allows that " Methodius held to a pure millennium, free from
everything sensual." He -vras also admitted by Xeander to have
been a chiliast.' He was a firm opponent of Origen, and charged
that fanciful interpreter with heresy. The following passage is
quoted from his work by Produs in Epiphaneus : " It is to be ex-
pected that at the conflagration, the creation shall suffer a vehe-
ment commotion, as if it were about to die : whereby it shall be
renovated, and not perish ; to the end that we, then also reno-
vated, m,ay dwell in the renexoed icorld free from, sorrow. Thus it
is said in Psalm civ. : ' Thou wilt send forth Thy Spirit, and they
shall be created, and Thou wilt renew the face of the earth.' For
seeing that after this world there shall be an earth, of necessity
there must be inhabitants ; and these shall die no more, but be as
angels, irreversibly in an incorruptible state, doing all most excel-
lent things." - He was crowned with martyrdom, under the em-
peror Decius, in a. d. 312.
Nepos and Coracion.^ Xej)OS was a learned Egyptian l^ishop,
and all writers, ancient and modern, admit that he was a millen-
arian, in which Coracion coincided with him. Dr. Cave says, that
" he was a man skilled in the Holy Scriptures, and also a poet ;
and that he had fallen into the error of the millenarians, and had
published books to show that the promises made in the Scriptures
to good men, were, according to the sense and opinions of the
Jews, to be literally understood,"* etc. Even Whitby allows that
he taught that, " after this (first) resurrection, the kingdom of
Christ was to be upon earth for a thousand years, and the saints
were to reign with Him. According to Mi-l Brooks, " he wrote a
book entitled ' The Reprehensions of Allegorizers^ which was
specially directed against those who now began (a. d. 262) to ex-
plain the Ttx\)lermmia. figuratively.''''
' Neander'a Church nistory, voL i., pp. 451, 452. ' Epiphaneus Her., 74.
3 See pages 30, 31. ■• Cave's Live.s, etc., p. 510.
72
ESCHATOLOGT.
SECTION II.
ERA OF THE COMMENCEMENT OP APOSTASY FROM ANCIENT
CniLIASM.
Having traced the origin of millonarianism through the in-
spired pre-Christian-Hebrew Church, as founded upon the Abra-
hamic covenant — which was itself but a revised and enlarged form
of the first promise of redemption made to fallen man — also that
it was recognized by the uninspired Jewish writers, and in the
traditional theology of Pagan nations prior to the first coming of
Christ ; and that it abounds in the epistolary writings of the
New Testament age, and constituted the received faith of the
Church during the early post-apostolic age: we now approach
that period of the commenced apostasy from the said " faith de-
livered to the saints," as set forth in the following noted prophecy
of St. Paul, 2 Tim. iv. 3, 4 :
" For the time will come when they roill not endure sound doc-
trine ; but after their oion lusts shall they heap to themselves teach-
ers, having itching ears ; and they shall turn their ears from the
truth, and shall he turned unto fables.'''' *
We have already shown that the millenarian controversy that
sprung up in the early jiart of the thii'd century, was instigated
by the introduction into the Church of the new allegorical theory
of Origen, in opposition to the literal, as the standard rule of
scriptural exegesis.^
We have also proved the error of the historical statements
alleged by Professor Shedd, to wit : that millenarianism " was
not the received faith of the Church certainly down to the year
150 ; " that " it was held only by individuals ; " " that its bloom-
ing period was a brief one of about a hundred years ; " and " that
the third century witnessed a very decided opposition to it."
Indeed, the main reliance of anti-millenarians in their assaults
upon this system, consists in holding it up to view as a " material-
izing," "gross," "sensual," and "fanatical heresy," and decrying
its followers as a small and insignificant sect. Thus the learned
Dr. Hamilton, in his work against the millenarians, says (page
' See Note A. '^ See pages 13, 14.
AUTHENTIC UISTOKT OF CHILIASM. 73
308), " tbat its principles were opposed and rejected by almost
every father of the Church, with the exception of Barnabas, Clem-
ent, Papias, Justin Martyr, Irenreus, Nepos, ApoUinarus, Lactan-
tantius, and Tei-tuUian ! " That is, with the exception of all the
fathers w>^hom he knows before, and some who were contemporary
with and subsequent to, the time of Origen ! And this, reader,
on the ground that he prefers the fathers of later date, because
" their learning and talents /ocr surpassed any in the first centuries
of the Church." But we have only to ask, first, what must have
been the extent to which millenarianism must have prevailed be-
tween the time of St. John in a. d. 96 and that of Origen in A. d.
232 (the date at v/hich his new allegorical theory first began to
obtain in the Church), when all the fathers were its avowed ad-
vocates? And second, when, in a. d. 325, at the Council of Nice,
318 bishops, collected from all parts of the Church, incorporated
in the Nicene Creed adopted by them, the distinguishing tenets
of millenarianism ? ^ And finally, third, when Jerome admits that
'•'-many Christians and martyrs had afiirmed the things which he
denied ; " and that, toward the close of the fourth century, " a
great mtdtitude of Christians agreed with them in his own day ? "
But we have also admitted that, after this date, millenarianism
began to decline. We have already explained the causes which
led to this result." It now comes in place to observe, that this
system v/as not opposed by all 07i the same grounds. Some writers,
as Dionysius, of Alexandria, and Eusebius, of Csesarea, acting on
the principle that, if the Apocalypse of St. John is to be received
as canonical, millenarianism is a scriptural doctrine, repudiated
that book as spurious. Others, however, of whom Origen was
one, while they admitted that it was canonical, and actually de-
clared their belief that the second personal coming of the Lord
was imminent in their day, and also admitted that the earth, in
its renovated state after the conflagration, would be the seat of
the redeemed, yet opposed millenarianism.
Now, how is this to be explained ? Simply, we reply, on the
ground of their adoption of the Septuagint chronology of the
world, in the place of the original Hebrew text. The Septuagint,
as we have seen,' places the nativity in excess of the Plebrew date
at A. M. 5871, which leaves only a fraction over 1100 years to the
close of the 7000th year from the creation and fall of man. And,
' See pages 45, 46. ^ See pages 48, 49.. ' See pages 53, 54.
74: ESCHATOLOGT.
as all writers admit that at the close of the seventh chiliad time
ends, and the redeemed Church enters upon her eternal state, so
the class of interpreters here referred to regulate the commence-
ment of the millennium in accommodation to their variant com-
putations of the Septuagint chronology. Of the chro*iological
calculus of the writers of the early Church, as founded on the
Septuagint version, Clement of Alexandria terminated the 6,000
about A. D. 374; Cyprian earlier, in a. d. 243 ; Eustathius, Lactan-
tius, Hilarion, Jerome, etc, in A, d. 500; Sulpitius Severus, in A. d.
581 ; and Augustine, in A. d. 650. Indeed, while some of these
writers deny any millennium at all, the above system of chronol-
ogy of those who were a«i5^-millenarian has originated all those
theories of a spiritual millennium which have infested the Church
fi'om the time of Origen. These theories, one and all, as a matter
of course, ignore that fundamental principle of millenarianism, viz.,
the literal restoration, conversion, and national preeminence of
the Jews, and the blessing of the Gentile nations through them,
together with the personal reign of Christ and His saints over
the saved nations in the flesh for a thousand years. And yet,
singular as it may appear, while all the spiritualizing theorists
rightly place the universal conflagration of the earth at the end of
the seventh chiliad, some otherwise able expositors of millenarian-
ism, by confounding the judgments of God upon the wicked at
the cornmence7nent of the millennial era with that event, errone-
ously represent it as ^?r6-millennial. Several of the ancient fathers,'
together with those of modern date, have fallen into this mistake.
On the other hand, a«!;«-millenarians, both ancient and modern, in
one form or another, have incorporated in their theories one or
other of the distinguishing tenets of millenarianism. Thus Jerome.
" God will make new heavens and a new earth: not other heavens
and another earth; but the former ones changed into better."
And even as late as Gregory the Great, we find him saying:
" Others are not to be created, hut the same renewed^ And again,
on Eccles. iii. 14, he says: "They will pass as to their present
figure or appearance, but as to their substance, they will rcjnain for-
ever.'''' ^ And so Origen. In the thirteenth book of his work against
Celsus, he says : " We do not deny the purging fire of the destruc-
tion of wickedness, and the renovation of all things^'' etc. And
> Eusebius'B Ecclea. Hist., B. VI., cb. xxxv. ; Ward's Hist. Millen., p. 19. ; Stuart, vol. i,, p. 344.
•■i Lib. XVII., ch. ii. and v.
AUTHENTIO HISTOKY OF CniLIASM. 75
again : " The earth, after its conflagration, shall become habitable
again and be the mansion of men^'' ^ etc. And finally, he affirms
in his thirteenth Homily on Jeremiah, " If any man shall preserve
the washing of the Holy Spirit, he shall have his part in the first
resurrection : . . . Let us lay the Scriptures to heart, that we
may be raised up tcith the saints^ and have our lot with Jesus
Chi-ist."
But the question is. Did the above facts make these writers
mUlenarians ? Our reply is. By no means. Though they are
cardinal points in that system, yet, this amalgamating of the
allegorical with the literal in the interpretation of " the teachings
of Isaiah and St. John respecting the second coming of Christ,"
strikes at the very vitals of that system. For, the order of events,
as well as the nature of the things predicted, being hypothecated
of the chronology of the Septuagint^ aims to " sweep from off the
stage''"' the last vestiges of the " chiliasm" of the Church.
We are not ambitious, therefore, to augment the number of
millenarians by accessions from the ranks of such. The preced-
ing remarks are predicated of the conviction that the time has
fully come, when there is a need-be to distinguish between
things ichich differ in these premises. Our object and aim is to
present millenarianism before the Churches of this day on its
merits as a whole according to "the law and the testimony" of
Holy Writ. On this subject, we are willing to abide the issue
in accordance with what Origen himself admits : that " they
who deny millenarianism, are they who interpret the sayings of
the prophets by a trope ; but they who assert it are styled disciples
of the letter of Scripture only." With these explanations, which
the reader Avill do well to keep in view, we now resume the
thread of our history.
Notwithstanding Professor Shedd's confident statement, that
" Dionysius, bishop of Alexandria, succeeded by dint of argument
in repressing a very gross form of millenarianism that was spread-
ing in his diocese " (page 395) ; yet, that the chiliastic party was
still strong after this, is evident from the declaration of Burnet,
that " we do not find that Dionysius's opposition had any great
effect^ He also states that " the millennial kingdom of Christ
was the general doctrine of the primitive Church from the times of
the apostles to the Council of Nice, inclusively." '
> Encyc. of Rcl. Knowledge. 2 Burnet, vol. ii., p. IM. ; Mosheim, cb. v.
76 ESCHATOLOGY.
JSpiphanius, bishop of Constantia or Salamis in Cyprus, and
who flourished between a. d. 367-403, was a millenarian, and
testifies that the doctrine was held by many i?i Ms time. Quot-
ing the words of Paulinus, bishop of Antioch, concerning one
Vitalius, whom he highly commends for his piety, orthodoxy, and
learning, he says, " Moreover, others have affiraied that the vener-
able man would say, that in the first resurrection we shall
accomplish a certain millenary of years ; " on which Epiphanius
observes, " And that indeed this millenary term is written in the
Apocalypse of John, and is received of very many of them that
are godly, is manifest. Besides, in a. d. 402, he vehemently
contended against the Origenists." But from his time, millen-
arianism began to grow unpopular, and to fall into general
desuetude.
Hilary, bishop of Poictiers, a. d. 368, Ambrose, bishop of
Milan, a. d. 374-397, Chrysostom, bishop of Constantinople, A,
D. 370-407, and Jerome of Rome, a. d. 363-420, all of the
Origenist school, form the connecting links between Epiphanius
and Augustine, bishop of Hippo, a. d. 390-430. While the
Church was now becoming more and more corrupted by the
growing superstitions of the age, and the doctrines of grace con-
tinued to degenerate, Augustine remained comparatively free
from the one and a zealous advocate of the other, and, as Milner
says, " the light from his writings glimmered through many ages,
down even to the Reformation." He was once a chiliast, but
owing to its perversion by many and the misrepresentations of
his enemies, he abandoned it, and adopting the Septuagint chi-onol-
ogy, developed what is usually called the Augustinian tueort
of the millennium, which afterwards became very prevalent, and
which formed a new era in its history. The world's duration he
accordingly made secc-millennial, and afiirmed that the resurrec-
tion was spiritual, which he dated from the^rs^ coming of Christ,
and with the other «^^i^-millenarian fathers of the fourth and fifth
centuries, explained the seventh sabbatical day, not of a seventh
sabbatical inillenniiim of rest, but an eternal sabhath — a view
generally adopted afterwards.'
But in regard to the millenarian faith of the early Glmrcli,
Dk. Lardnee, though an anti-raillenarian, testifies, "The mil-
1 Augustine De Civit., Li'o. X2., c. v., xiv., xvi. Homily, vol. i., pp. 43, 358, 252, 83, 70.
Oxford ed.
AUTHENTIC HISTORY OF CHILIASM. 77
lennium lias been a, favorite doctrine of some ages, and has had
the patronage of the learned as Avell as the vulgar among Chris-
tians." ' CniLLiNGTVOETH sajs : " Whatever doctrine is taught
by the fathers of any age, not as doctors, but as witnesses, etc.,
of the doctrine of the Church of their time, neither did any con-
tradict them in it ; ergo, it is doubtless to be esteemed." Again
he says : " It aj^pears manifest out of this book of Ii-enseus, that
the doctrine of the cJiiliasts was in his judgment apostolic tradi-
tion, as also it was esteemed (for aught appears to the contrary)
by all the doctors, and saints, and martyrs of, or about his time ;
for all that speak of it, or whose judgments in the point are any
way recorded, are for it ; and Justin Martyr professeth, that all
good and orthodox Christians of his time believed it, and those
that did not, he reckons among heretics.'''' ■ Mosheim gives sub-
stantially the same testimony.' Bishop Russell says: "The
Jews and their followers, in primitive times, understood the mil-
lennium literally ; the word had no double sense in their creed ;
it was not in their estimation the emblem or shadow of better
things to come ; on the contrary, it denoted the actual visible
appearance of the Messiah, and the establishment of his kingdom
upon earth as the Sovereign of the elect people of God,"^ etc. De.
Burton says: " It cannot be denied that Papias, Irenseus, Justin
Martyr, and all the other ecclesiastical writers, believed, literally,
that the saints would rise in the first resun-ection, and reign with
Christ upon earth previous to the general resurrection," '" etc.
Dr. Neander, speaking of the early Church, says: "They were
accustomed to consider that ... as the world was created in six
days, and according to Ps. xc. 4, a thousand years in God's sight
is but as one day, so the world was supposed to endure 0,000
years in its present condition ; and as the Sabbath day was the
day of rest, so this millennial reign was to fonn the seven thou-
sandth year period of the world's existence, at the close of the
whole temporal dispensation connected with the world,"^ etc.
Quotations to the same effect might be made from other a^iti-
millenarian writers, but v>'ith all those " whose respect for every-
thing Catholic and ecclesiastical," like that of Eusebius, is " very
high," and who are wont to repair to the fountain head of early
1 Cred. of the Gosp. Hist., fol. ed., vol. iv., p. 513 ; see also pp. G40, G41.
2 Chillingworth'a Wciks, fol. ed., p. 174, and p. 347.
s Ecclee. Hiet., vol. 1., p. 89, ch. iii., sec. 2. * See Disc, on the Millen. pp. 47, 84, 89, 236.
» Burton's Bampton Lecture for 1829. • Neander's Ch. Hist., vol. i., pp. 403, 404.
78 ESCIIATOLOGY.
post-apostolic antiquity in support of their favorite theories, the
above testimony of their anU-mi\ler\Arian compeers in regard to
the faith of the primitive " chiliasts," is specially commended to
their respectful consideration.
SECTION III.
MILLENARIANISM DURING THE MEDIEVAL AGE.
We now enter upon the long and dreary interval of the dark
ages. Yes, " the blooming age of millenarianism " Avas destined
to pass away. That " falling away first " (rj ttTrocrrao-ta — ^the
apostasy) which was to he headed up in the revelation cf " the
man of sin " as the precursor of the second coming of our Lord,'
and which is called " the mystery of iniquity," "^ began to work
in St. Paul's timfe. The very phraseology indicates that it was
to take place within the Church,^ which of course implies that,
during this dispensation, she was to be a of a mixed character,
analogous to the wheat and tares in the parable, both of which
were to " grow together until the harvest.^'' *
And we affirm that this apostasy from " the faith at first
delivered to the saints " was to consist, specially, of a2yerversio7i
and denial of the doctrine of our blessed Z/0.rd''s second ^?cr5ona^
coming, as embraced in the tenets of millenarianism j" When
speaking of His second coming to avenge His elect of their
adversaries, as illustrated in the parable of the judge and the im-
portunate widow seeking redress at his hand, Christ said,
" Nevertheless, when the Son of Man cometh, shall He find (this)
faith on the earth ?"^ So far from it, maugre her boasted
" orthodoxy " in other respects, the apostate portion of the nomi-
nal Church, " walking after their own lusts," will be found utter-
ing the demand of St. Peter's predicted " scoffei's of the last days,
saying, Where is the promise of his coming f ^"^ "^
We hold that the tenets of millenarianism as a matter of
divine revelation, are infallible and immutable. Not so with its
uninspired advocates, whether ancient or modern. They were
» 2 Thess. ii. 1-8. « Ih., v. 7. = Acts xs. 28-30. < Matt. xiii. 30.
» See Note A. « Luke xviii. 1-S. ' 2 Pet. iii. 2-i.
AUTHENTIC HISTORY OF CHILIASM. Y9
both fallible and mutable. In regard therefore to the ancient
fathers, while we hold them to be credible witnesses of Avhat
loas believed in their time, we discard them as authority as to
what should be believed. Still we maintain that, in all the
fundmnental principles of that system, however they may have
erred in its details, they interpreted " the teachings of Isaiah and
St. John concerning the second coming of Christ " according to
" the mind of the Spirit." '
We concede, then, that the " gold, silver, and precious stones "
of millenarian truth in these early times, were more or less tar-
nished by the " wood, hay, and stubble " of man's device. Hence
these latter, in the way and manner already indicated," were
seized upon and used by all classes and grades of a??,i2-millena-
rians, as the weapons to " turn aicay men's ears from the truth,
and to turn them unto fables.'''' ^ And when we consider that,
along with the gradual decay of millenarianism, the insidious
working of a horde of rapacious, ambitious, and aspiring eccle-
siastics was inundating the Church with every species of error
in doctrine and corruption of the primitive usages of the
Church, and especially after the time of Constantino down to
that of Augustine, nothing remained in order to m,ature that
apostasy, but the engi-afting into the theology of the Church the
theory of that father respecting the millennium. The old system
of Paganism had indeed fallen, but at the opening of the fifth
century the Papacy was hastening to its birth, and, by the edict
of Justinian I., was ushered into being in the person of John 11.,
the then Patriarch of Rome, in a. d. 533, as the so-called vice-
gerent of Jesus Christ upon earth. Henceforth the ecclesiastical
" little horn " of the Papacy '' (and which soon after became an
ecclesiastico-political power) commenced to " make tear with the
saints, and to prevail against them ; " * and that, on the ground
of their chiliastic protestations against the corrupt Church of
Rome as antichristian, and the Pope as Antichrist.
For this consummation, Origen, who made the Church on
earth " the mystic kingdom of heaven," and Eusebius, who spoke
of it as "the very image of the kingdom of Christ," and
Augustine, who invested it with the appropriate form and pro-
portions of a regular system, had prepared the way. "It ia
> Rom. viii. 27. " Beo pages 72-74. » 2 Tim. iv. 3, 4.
* Dan. viii. 8. 20. » lb., v. 21.
/
80 ESCHATOLOGT.
worthy of remark," says Bishop Russell, " that so long as the
prophecies regarding the millennium were interpreted literally^
the Apocalypse was received as an inspired production, and as
the work of the apostle John ; but no sooner did theologians find
themselves compelled to view its annunciations through the
medium of allegory and metaphorical description, than they ven-
tured to call in question its heavenly origin, its genuineness, and
its authority. Dionysius, the great supporter of the allegorical
school, gives a decided opinion against the authenticity of the
Kevelation." On the other hand, Eunapius the Pagan, even in
A. D. 396, speaking of the martyr-worship in the Church of Rome,
exclaimed, " These are the gods that the earth now a days brings
forth ; these the intercessors with the gods — men called martyrs :
before whose bones and skulls, pickled and salted, the monks
kneel and lie prostrate, covered with filth and dust." But the
augmented corruptions and abominations of the Papal see of
Rome during the fifth and sixth centuries, while they made the
Pagan to blush, cast into the shade all that had preceded them.
Can we then be surprised, that under such circumstances, the true
'millennium was cast aside, and with it the Apocalypse that taught
it ? " Rome," says Dr. Burnet, " always had an evil eye on the
millennium," i. e., as taught by the chillasts. Baronius, a Roman
Catholic historian of the sixteenth century, in alluding to the
chiliasm of the fifth century writes : " The figments of the
rtilllenaries being rejected everywhere, and derided by the learned
with hisses and laughter, and being also put under the ban, were
entirely extirpated ! "
But wherefore this opposition of the Church of Rome to
chiliasm ? Let Dr. Burnet reply. " I never yet met with a
Popish doctor that held the millennium. ... It did not suit the
scheme which they had drawn. The Apocalypse of John supposed
the true Church under hardships and persecutions ; but the
Church of Rome supposing Christ reigns already by his Vicar,
the Pope, hath been in prosperity and greatness, and the com-
manding Church in Christendom for a long time. And the
millennium being properly a reward and a triumj^h for those that
come out oi persecution (i. e., the martyrs); such as have lived
always in pomp and prosperity, can pretend to no share in it, or
be benefited by it. This has made the Church of Rome always have
an evil eye upon this doctrine, because it seemed to have an evil
AUTHENTIC HISTOEY OF ClIILIASM. 81
eye upon her ; and as she grew in splendor and greatness, she
eclipsed and obscured it more and more ; so that it would have
been lost out of the world, as an obsolete en-or, if it had not
been revived by some at the Reformation"." * Ay, and so, wc
add, just in proportion as the Protestant Churches of Christendom
have been exempted from persecution, and have increased in
worldly prosperity, have they, under one form or another, looked
with " an evil eye upon this doctrine." Protestants, think of this !
But what theory did the Church of Rome substitute in the
place of chiliasm ? It was that of Augustine, as already explain-
ed,^ and which was adopted and expounded in the apocalyptic
writings of Tichonius of the fourth century ; Primasius of the
sixth; Andreas of the sixth or seventh; Ambrose, Anabert, and
probably Bedc of the eighth ; and Berengard of the ninth. Elliott,
in his " Hora? Apocalypticse," gives the following sclieme of it :
" That the millennium of Satan's binding, and the saints reign-
ing, dated from Christ's ministry, when he beheld Satan fall like
lightning from heaven ; it being meant to signify his triumph over
Satan in the hearts of true believers; and that the subsequent
figuration of Gog and Magog indicated the coming of Antichrist
at the end of the world — the 1,000 years being a figurative nu-
meral, expressive of the whole period intervening. It supposed
the resurrection taught to be that of dead souls from the deatli of
sin to the life of righteousness ; the beast conquered by the saints,
meant the wicked world ; its image, a hypocritical profession ;
the resurrection being continuous, till the end of time, when the
universal resurrection and final judgment would take place."
But if, as Baronius affirms, " the figments of the millenaries
were entirely exterminated'''^ in the fifth century, how comes it
that it was revived at the Reformation ? The fact is, the learned
Romanist, like some others, committed a slight error in this mat-
ter, lie happened to overlook the historic fact, in reference to the
ancient Vaudois, or Waldenses, that heroic band of faithful "wit-
nesses" for tlie truth, who descended from those ancient suiferers
under the Pagan emperors, that sought for refuge from the hand
of their bloody persecutors in the remote regions of the Cottian
Alps, and wlio are known to exist down to the present day, in
the secluded and extensive valleys at the foot of the Alps in the
northwest corner of Piedmont.
» Burnct'e Theory of the Earth, vol. ii., p. 193. ' See page 76.
22 (6)
82 ESCnATOLOOY.
Now, these ancient Vaudois form the connecting link between
the New Testament and early post-Christian Church ; and 'the
primitive doctrines to which they adhered were preserved uncor-
rupt, thrcugh the Albigenses, the Lollards or Wicklifites, the Bo-
hemian Protestants, etc., who derived those doctrines from them,
down to the time of the Reformation. If any doubt this, we
would refer them to the following testimony from Romish writers
themselves. Thus: — Pope Alexander III., when presiding over
the Synod of Tours in a. d. 1167, pronounced the doctrine of the
Vaudois to be " a damnable heresy of long standing^ Another
synod held at La Vaux, urged the Pope to exterminate " an heret-
ical pest" (meaning the Vaudois), ^^ generated in olden times^ of
enormous growth and great antiquity.''^ The Romish in({uisitor,
Reinerus Sacco, having expressed alarm at the danger which
threatened his church from the heresy of the Vaudois, declared
that it was "because it was more ancient than any other, as well
as more general," etc. And Cassini, a Franciscan, writing in the
sixteenth century against the Vaudois, says, " The errors of the
Vaudois consist in their denial that the Romish is the Holy
Mother Church, and in their refusal to obey her traditions."
And he then adds, "In other points, they recognize the Church
of Christ; and for my part," says he, "I cannot deny tfiat they
have always been members of the Church."
Now, one of the principal articles of faith of these Vaudois is,
that " they have always regarded the Papal Church as Axticdeist :
the Babylon of the Apocalypse ; " and " they also condemned the
mystical or allegorical interpretations of Scripture." ' Of course,
then, they must have interpreted literally "the teachings of
Isaiah and St. John concerning the second coming of Christ," the
millennium, etc., etc. Their v/ritings consist of a "Treatise on
Antichrist," and the " Noble Lesson," the last written in the
twelfth century, and both pronounced by the best judges to be
genuine and authentic.'' "We have not space for further extracts.
Suffice it to say, that they are purely millenarian.
We would add on this subject, that the Rev. Me. Gillt, a
distinguished Episcopal clergyman, in his valuable and instructive
account of the Vaudois or Waldenses, whom he visited in a. d.
1823, gives a report of a conversation that he then had with
M. Peyrani, the Moderator of their Church. This minister of
1 Vide Encyc. of Ilel. Knowledge. » See Elliott, vol ii., p. 228,
AUTHENTIC niSTOKY OF CHILIASIF. 83
Christ having felt great satisfaction in exjilaining how closely
thfe doctrines of the Vaudois Church assimilate to those of the
Church of England (i. e.,the Thirty-nine Articles), . . . with con-
scious and becoming j^ridc he said, " But remember, that you are
indebted to us for your emancipation from Papal thraldom. We
led the icay. We stood in the first rank, and against us the first
thunderbolts of Rome were fulminated. The hayings of the
bloodhounds of the inquisition were heard in our valleys before
you kneio its name. They hunted down some of our ancestors,
and pursued others from glen to glen, and over rock and moun-
tain, till they obliged us to take shelter in foreign countries. A
few of these wanderers penetrated as far as Provence and
Languedoc, and from them were derived the Albigenses, or (so-
called) heretics of Albi. The province of Guienne afibrded shelter
to the Albigenses. Guienne was then in your possession. From
an English province, our doctrines found their way into England
itself, and your Wickxif preached nothing more than what had
been advanced by the ministers of our valleys 400 years before his
time."
With this account of the preparation of the way for the
commencement of the great Continental and Anglican Reforma-
tion, we proceed to
SECTION IV.
HISTORY OF THE REVIVAL OF MODERN MILLENARIA NTSM.
In this portion of his " History of Christian Doctrine," Pro-
fessor Shedd affects to dispose of " millenarianism or chiliasm " in
a very summary manner. He says (page 378), "The history of
chiliasm since the 'Rfi^ovvafx.tion, presents few points of importance.
During the present century, individual minds in England and
America, and upon the continent of Europe, have attempted to
revive the theory — in some instances, in union with an intelligent
and earnest orthodoxy ; in others, in connection with an unedu-
cated and somewhat fanatical pietism. The first class is represent-
ed by Delitzsch and Axiberlin in Germany, and by Gumming,
Elliott, and Bonar in Great Britain ; the second class by the so-
84 ESCHATOLOGT.
called Adventists and Mllerites in the United States." For the
sake of convenience, we shall divide the period above indicated
into three parts:
I. The ^Yst,from the Reformation, xohich commenced in a. d,
1517, doion to A. D. 1550, embracing an interval of 33 years.
One remark on the above passage, however, before passing on.
Professor Shedd makes a distinction between those chiliasts who
have flourished since the Reformation, some possessing " an intel-
ligent and earnest orthodoxy," while others were "uneducated
and somewhat fanatical.'^ But to what, we ask, does this distinc-
tion amount, if the " chiliasm " itself of a " Delitzsch," an " Auber-
lin," a "Gumming," an "Elliott" and a "Bonar," is identical
with " the so-called Adventists and Millerites " ? In other words,
if chiliasm or millenarianism was " the invention of Cerinthus " of
the first century — in proof of which Professor Shedd quotes the
declaration of Gains (Caius ?) of the second century (see page
394) — then what matters it whether its advocates were of the
" first " or of " the second class " ? In either case, the system is
equally "materializing," "gross," "sensual," "fanatical," and
" heretical " ! What will the millenarians of the day at home and
abroad think of this estimate of their " intelligence and earnest
orthodoxy" by Professor Shedd? But no. While we have
demonstrated, from the origin of millenarianism, and its distinc-
tive tenets in all ages, the fallacy of its alleged identity with the
unscriptural, sensual, and delusive theory of the arch-heretic Ce-
rinthus^ and of the fanaticism of the Anahajytists, fifth-monarchy
men, and others since his time, on the one hand ; we have shown
that the "intelligence and earnest orthodoxy" of those who
wilfully and ^pertinaciously reject it, cannot save them from the
imputation oi heresy, on the other.
But, " the history of chiliasm since the Reformation, presents
/ezo points of importance.'''' Indeed ! We, however. Doctor, are
not quite so sure of that. In regard, then, to the Reformation.
We concede that it was a great and glorious achievement, under
God, in arousing Christendom to a sight and sense of the enor-
mities of that master-piece of satanic device for the destruction
of the bodies and souls of men, the ecclesiastico-political despotism
of Papal Rome. But, on two points, the following facts will prove
that the Church of the present day is in capital error in reference
to that work. The first relates to its extent, and the residts grow-
AUTHENTIC HISTORY OF CHILIASM. 85
ing out of it. It is to be recollected, that the Reformation, Con-
tinental and Anglican combined, contrary to the general opinion
regarding it, extended to only about one third part of Christendom.
And as to its final results, reaching down to this day, the historian
Macaulay, a princ* among Protestants, affirms that, " during the
past 250 years. Protestantism has made no conquests worth speak-
ing of.' N'ay, we believe," he adds, "that as far as there has
been a change, that change has been in favor of the Church of
Borne.'''' This fact stands connected with and furnishes proof of
the other error, to wit, that the Church of this day — which main-
tains that the world is to be converted during this age, to be»fol-
lowed by a millennium of pious rulers in the flesh, under the
spiritual reign of Christ — occuisies the same platform with that
of the reformers. So far from it, the great Luther himself, in
his comment on the passage, " Other sheep I have," etc., says :
" Some, in explaining this passage, say, that hefore the latter days,
the whole world shall become Christian. This is a falsehood,
forged by Satan, that he might darken sound doctrine, that we
might not rightly understand it. Beware, therefore, of this de-
lusion." ^
It is true, nevertheless, that, during the sixteenth century,
considerable attention was devoted to the exposition of the
prophecies. First and foremost in the ranks was the renowned
LuTUER. His views of the Apocalypse, however, were somewhat
meagre and obscure. On the millennium. Dr. Elliott observes, he
indorsed the Augustinian system, somewhat modified, and made
it the 1000 years between St. John and the issuing forth of the
Turks; and in the language of Bengel, "he believed also, with
many others, that the duration of the world, from its commence-
ment, would be only GOOO years ; and hence considered its end so
near, that he could see no space for any future millennium."
Other writers adopted substantially the views of Luther, e. g.,
Melakcthon, Avho flourished a. d. 1514-1560; Piscator, Profes-
sor of Theology at Strasbourg, 1530-1540; Osiakder, one of
Luther's first disciples, 1530-1552; Flacius, Professor of the
Greek and Latin Languages at Wittenberg, and a pupil of
Luther and Melancthon, 1561-1575 ; Chytr^us, of Bostock,
who wrote a commentary on the Apocalypse, 1590-1600; Bul-
linger, of Zurich, 1531-1575; and Pareus, of Silesia, who also
1 See Note E. 2 Corn, on John x. 11-lC.
86 ESCHATOLOGT.
wrote an Apocalyptic commentary, 1590-1622. Then, too, there
was the celebrated reformer, John Calvin, of Geneva, in Switzer-
land, who flourished between a. d. 1532-1564. He repudiates the
millennium, rebuking those (the chiliasts) who would limit the
kingdom to a thousand years ; but with Luther — in opposition to
the post-millennialists of the present day — he looked for a renexced
earthy saying, " I expect, with St. Paul, a reparation of all the evils
caused by sin, for which he represents the creatures as groaning
and travailing," etc. ; and also allows that " the Scriptures most
commonly exhibit the resurrection of the children of Grod alone^
in connection with the glory of heaven, because, strictly speaking,
Christ will come, not for the destruction of the world, but for
purposes of salvation." *
According to this theory, therefore, these writers maintain that
at the commencement of the seventh chiliad, Christ was to person-
ally appear as Judge, raise the dead, reward His saints, punish
the wicked, and introduce His Church into her eternal state.
They have overlooked the circumstance, so emphatically stated by
St. John, of ^' the Jirst resurrection^^ of the righteous dead, as sepa-
rated from " the rest of the dead which lived not again till the
thousand years (or seventh chiliad) ic ere finished'''' (Rev. xx. 1-6) ;
and also the coetaneous del'ivering up of the kingdom (millennial)
to God the Father, as stated by St. Paul, 1 Cor. xv. 14-28.
They were, consequently, one and all, cew^i-millenarians. Their
minds, being trammelled with the Augustinian theory, it was re-
served in the providence of God as the work more especially of
the AivGLicAN Refoemers, to revive and recover to the Church
that long-lost truth. Passing on, therefore, we come to take a
bu-d's-eye glance at the prophetical expositions of the English
Reformers. First and foremost among them was Ckaktmee, arch-
bishop of Canterbury, who flourished between A. d. 1533-1556.
With him were associated Latimer and Ridley.
Hugh Latimer was raised to the bishopric of Worcester by
Henry VIH. in a. d. 1535, but soon after resigned. In his third
sermon on the Lord's Prayer, he speaks of " a parliament in which
Christ shall bear rule, and not man ; and which the righteous pray
for v>^hen they say, ' Thy kingdom come^ because they know that
therein reformation of all things shall be had;" and he adds,
" Let us therefore have a desire that this day may come quickly,"
1 Calvin's Inst., Book III., ch. xxv.
AUTHENTIC HISTORY OF CHILIASM. 87
etc. It is also here to be specially noted, that Latimer, with the
other English reformers, was among the first to abandon the
Septuagint for that of the shorter Hebrew chrokologt.
Hence, in the same sermon, he continues thus : " The world was
ordained to endure (as all learned men affirm, and prove from
Scripture) COOO years. ISTow of that number there be past 5552
years ; so that there is no more left but 448 years. And further-
more," he adds, " those days shall be shortened : it shall not be
full 6000 years ; 'the days shall be shortened for the elect's sake.' "
. . . Then, he continues, " There will be great alterations in
that day; there will be hurly-burly, like as we see when a man
dieth, etc. There will be such alterations of the earth aiid ele-
ments^ they will lose their foinner 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. Certain it is that He shall
come to judge ; but we cannot tell the [exact] time when He shall
come." And again : In his sermon for the second Sunday in
Advent, after saying that the saints in that day " shall be taken
up to meet Christ in the air,^ and so shall come down with Him
again,"'- he adds, "That man or that woman that saith these
words, ' Thy kingdom come,' with a faithful heart, no doubt de-
sireth in very deed that God will come to judgment, and amend
all things in this world, and 2^ut doicn Satan, that old serpent,
under our feet."
Now, what is this, we ask, but pure millenarianism ? First :
Speaking of the change that will take place in " the earth and ele-
ments," he says that " great alterations " will be made " in that
day; " meaning, doubtless, not such as will be effected by the last
conflagration, but the restoration of " the earth and elements " to
that paradisiacal state indicated in the projAecy of Isaiah, chapter
Ixv. 17, 18, and Ixvi. 20-24. Second: As to his chronolorjy. By
adding 5552 + 448 == 6000 years, which, according to his compu-
tation, would end in a. d. 1983. But, the '•'■shortening of the
days," of which he speaks, is, we submit, misplaced. He over-
looked, as have all chronologists until within the last half century
or so, the discrepayicy in the historic chronology of the Old Testa-
ment for the period between* the exode and the fourth year of
Solomon, as given in 1 Kings vi. 1, and Acts xiii. 17-22, and
which, when properly adjusted, adds 128 years to the 480 yeara
> See 1 Thess. iv. 13-17. s See Zech. xiv. 4-«.
00 E8CHAT0L0GY.
of 1 Kings vi. 1. This, when supplemented to the a. m. 4004,
which is the date of Archbishop Usher for the nativity, carries
forward the tnie date of that event to a. m. 4132, and places the ter-
mimxs of the 6000 years at a. d. 1868.' And finally, third : Latimer
rightly malces the rapture of the risen and changed living saints at
the second coming of .the Lord, to take place coetaneously with the
binding of Satan at the commencement of " the thousand years." '
Nicholas Ridley, bishop of London, was a companion of
Latimer. In his "Lamentation for the Change of Religion,"
wi-itteu in a. d. 1554, he says : "The world, without doubt — this I
do believe, and therefore I say it — draws toioard u.n end. Let us,
with John, the servant of God, cry in our hearts unto our Saviour
Christ, ' Come, Lord Jesus, come ! ' " He here comprehends in
a few v/ords all that is set forth in the above extracts from
Latimer. He, with his companion Latimer, suffered martyrdom at
the stake, under the bloody reign of Queen Mary, in a. d. 1555.
We come now to note a very extraordinary coincidence in the
history of " chiliasm," between the early part of the fourth cen-
tury, and that which marked the state of things connected with it
in the middle of the sixteenth century. Li regard to the first.
Professor Shedd tells us (page 395) that " Lactantius (f 330) is
the only man of any note in the fourth century who defends the
system," etc. Whereas we have shown, that at the Council of
Nice, held in a. d. 325, and which was composed of some 318
bishops, collected from all parts of Christendom, the " Nicejje
Ceeed " then drawn up by them, concludes with that extract
from it which we have inserted in Greek, with an English transla-
tion, in page 4G of this work, and which contains' a declaration of
the purest chiliastic tenets. So oiow again in the middle of the
sixteenth century, although the leai-ned Professor positively af-
firms that " the history of cliiliasm since the Reformation presents
few points of importance^'' etc., yet we find that, in exact har-
mony with the millenarianism of Latimer and Ridley, the same
doctrine is most lucidly and fully set forth in the Catechism of
Edward VI., in the last year of his r6ign (May 20, 1553), of which
catechism, indorsed by the king himself. Bishop Burnet declares
that Cranmer owned that he was the author.^ We refer the
reader to pages 51, 52 for extracts from it.
1 See " Our Bible Clirouologj'," etc., ch. vi., sec. vi., vii., pp. 89-96, and Note C.
« See Rev. xx. 1-6. s Burnet's Hist, of the Ref., vol. iii., p. 4.
AUTHENTIC IIISTOKY OF CHILIASM. 89
EmiuxD Sandys, archbishop of York in Queen Elizabeth's
time, who flourished between A. d. 1550-1588, in his sermon on
" The end of all things is at hand," says : " As His (Christ's) com-
ing is most certain, so the hour, day, month, and year is most un-
certain. Now, as we know not the day and the time, so let us be
assured this coming of the Lord is near. . . . That it is at
hand, may be probably gathered out of the Scriptures. The signs
mentioned by Christ in the gospel " [see Luke xxi. 24-31], " which
should be the foreshadows of this terrible day, are almost already
all fulfilled.^''
The next in order is the Westminster Assembly op Divines,
convened by Parliament during the reign of Charles I., in A. d.
1543. They were appointed to frame "The Du-ectory for Public
Worship," " The Confession of Faith," " The Larger and Shorter
Catechisms," and to sign "The Solemn League and Covenant."
Besides 10 lords and 20 commoners, there were 121 divines. Epis-
copalians, Presbyterians, Independents, etc. Now, while it is not
pretended that this learned " assembly " did incorporate into the
Confession of Faith or the Catechisms compiled by them the
tenets of millenarianism, yet Brooks, Anderson, Dufiield, and
others affirm that a majority of the " chief divines " of that body
were millenarians. Indeed, Robert Bailee, one of the members,
and a strong «w^/-millenarian, writing to his friend William Spang
at that time, admits that " the most of the chief divines here, not
only Independents, but others, such as Twiss [who was moderator
of the assembly], Maeshall, Palmee, and many more, are exjpress
chiliasts.'''' ' Among these " many more," were such men as the
celebrated John Selden, the erudite Henry Ainswoeth, D. D.,
the learned Thomas Gatakee, the admired Daniel Featly, D. D.,
Thomas Goodwin, Jeremiah Bueeoughs, Joseph Caeyll,
Simeon Ash, William Beidge, A. M., William Gouge, D. D.,
J. Langley, and Peter Steeey. To these we may add Rev.
William Peekins, rector of St. Andrew's parish, England, who
flourished between a. d. 1580 and 1602.
On the other hand. Fox, the martyrologist, and who also wrote
a commentary on the Revelation, was the first modern icriter who
made the binding of Satan for a thousand years to commence
from the time of Constantine. He Avas born in A. d. 1517, and
died in a. d. 1587. And Thomas Brightman, rector of Hawns,
1 Letter 117, vol. ii., p. 166.
90 ESCnATOLOGT.
England, between a. d. 1585-1600, who also wrote an exposition
of the Apocalypse, followed in the track of Fox.
And finally, in reference to this period, we shall claim that
dauntless reformer and founder of the Presbyterian Church in
Scotland, John Knox, whose prayers. Queen Mary said, she
feared more than an army of 20,000 men, as a chiliast. On the
doctrine of the earth's renovation, Knox writes : " To reform the
face of the whole earth, which never was, nor yet shall he till the
righteous King and Judge appear for the restoration of all things."
Acts iii. 21. In his letter to the faithful in London, dated 1554,
he, on the Redeemer's advent, asks : "Has not the Lord Jesus, in
despite of Satan's malice, carried up our flesh into heaven f and
shall Me not return? We know He shall return, and that with
expedition."
What now says the reader of the above interval from the
time of Luther in a. d. 1517 ? Is he j^repared to indorse Professor
Shedd's statement, that " the history of chiliasm since the Re-
foi-mation presents fe\o points of importance ? " But Y/e proceed
to consider, briefly, the next period:
II. That from the middle of the sixteenth to the eighteenth
century, embracing an interval of 150 years. In his history, the
Professor says : " During the prese^it century, individual minds in
England and America, and upon the continent of Europe, have at-
tempted to revive the theory," etc. Besides, then, that the Pro-
fessor totally ignores the historic facts connected with the pre-
ceding revival of chiliasm from Luther's time, he also would limit
said revival to attempts made by a feio ^'' individual mitids,''- o. g.,
" Delitzseh and Auberliu in Germany, and Gumming, Elliott, and
Bonar, in Great Britain," etc., " during the present century f^ If,
however, the learned Professor had penetrated the pages of his-
tory about fifty years farther back, he might have hit upon such a
millenarian as the profoundly learned Joseph Mede, B. D., styled
" the illustrious Mede," who flourished as a writer between a. d.
1612 and 1638. His principal work is the "Clavis Apocalyj^ticoe,"
of wluch, in connection with his other Avorks, Dr. Elliott says,
that they " have generally been thought to constitute an era in
the solution of the Apocalyptic mysteries," and " for which,"
particularly his " Clavis Apocalyi^ticse," " he has been looked
upon and written of as a man almost inspired." ^
1 HorsB Apoc., voL iv., p. 450.
AUTHENTIC HISTORY OF CHILIASM:. 91
The biographer of Mede assures us, " that he tried all waya
imaginable to place the milleimiiiin elsewhere than after the first
resurrection, and, if it were possible, to begin it at the reign of
Constantino. But after all his striving, he was forced to yield,"
etc. And he says of himself: " When I first perceived that
millennium to be a state of the Church consequent of the times
of the beast, I was averse from a proper acceptation of that
resurrection [i. e., of Rev. xx, 4, 5], taking it for a rising of the
Church from a dead estate'''' (which has formed the basis of
interpretation of all orders of «n^i-millennarian allegorists from
the time of Origen to the present day) ; " yet afterward^'' says he,
" more seriously considering and weighing all things, I found no
ground or footing for any sense but the literaiy ' Our space will
not allow of even a synopsis of his scheme. It must sufiice to
remark, that while his system of interpretation was founded upon
the " all scripture given by inspiration of God," ^ or that
" testimony of Jesus which is the spirit of prophecy ; " ^ his
writings furnish the most ample evidence of his extensive, if not
indeed unexampled familiarity with the fathers of antiquity, both
Christian and Jewish. And, although we do not set up the claim
of inspiration in his behalf as an interpreter of " the teachings
of Isaiah and St. John concerning the second coming of Christ ; "
yet, from his acquaintance with all the extant theories, both true
im(\. false, from the earliest times down to his day, he may be said
to approach nearer to " the mind of the Spirit " than that of any
other. It has hence been tnily said of him, that his works have
done more to revive the study of the prophecies, and to furnish
guides to others in promoting millenarianism, than any other one
man before or since his day.
We leave the reader therefore to decide as to the consistency
or justness of Dr. Shedd in this attempt to cast such a chiliastic
writer into the shade. Why, Delitzsch and Auberlin, in Germany,
and Cumming, Elliott, and Bonar, in England, were and are but
the cojyyists, so to speak, of Joseph Mede. ISTor they only. Other
millenarians sat at his feet as did Paul at the feet of Gamaliel.
De. William Twiss, a. d. 1625, in a letter to him, writes : "
Mr. Mede, I would willingly spend my days in hanging upon
your lips," etc., " to hear you discourse upon the glorious king-
dom of Christ here on earth, to begin with the ruin of anti-
» Works, Book III., p. C04. a Tim. iii. 15. ^ Rgv. xix. 10.
92 ESCnATOLOGY.
Christ." ' So too the erudite Aeciibishop Usher, though some*
what shy of committing himself on the subject, yet observes of
Mede's work on the Apocalyjise, " I cannot sufficiently commend
it." The fact is, that Usher, though for a time trammelled with
the AugustiJiian theory, yet Mr. JMede, in writing to Dr. Twiss,
says of him, that "he did not discover any aversion or opposition
to the notion I rei^resented to him thereabout." And Mr. Wood
told Mr. Mede, after the archbishop had read his (Mede's)
papers, that he said, " I hope we shall meet together in resurrec-
tio primaP
So also the Rev. Robert Maton, minister and commoner
at Oxford, A. d. 1642 ; the Rev. Thomas Adams, a learned tutor
in Cromwell's time, A. d. 1650; the seraphic poet, Milton, a. d.
1660 ; the Rev. James Janeway, a dissenting divine of Oxford, a. d.
1660; and Bishop Jeremy Taylor, though he condemned the
early chiliastic belief, yet most inconsistently; for, while he
admits the catholicity of the doctrine, he maintains in his writings
a cardinal point in jt)?'e-millenarianism, as may be seen from the
following : " The resurrection," he says, " shall be universal ;
good and bad shall rise ; yet not all together : but first Christ —
then we that are Christ's — and then there is another resurrection
. . . they that are tiot his : ' Blessed and holy is he that hath a
part in the Jirst resurrection.^ There is a Jirst and a second resur-
rection, even after this life,"'^ etc. So also the Rev. Thomas
Watsok, in A. D. 1670, and the famous Richard Baxter, minister
of Kidderminster, in A. d. 1670-1691. Besides other passages in
his writings, which indicate the leaning of his mind favorably to
the chiliastic tenets, but yet undecided " about the thousand years'
reign of Christ on earth before the final judgment ; " " yet I must
say," adds he, " that I cannot confute what such learned men as
Mr. Mede, Dr. Twiss, and others (after the old fathers) have here-
of asserted. . . . But 1 believe there yvill he new 7ieave7is and earth,
on which will dwell righteousness." *
Jf our space would allow, to the above scores of other wit-
nesses might be added, who bore the most emphatic testimony to
the /)re-millennial doctrine during the seventeenth century. True,
in A. D. 1657, Dr. Holmes's chiliastic work, published in 1654,
1 Letters in Mede's Works, Book IV., p. S45. = Sermon ou 1 Cor. xv. 23.
3 Baxter's Works, vol. xvii., pp. 500, 555; vol. ii., p. 513; vol. iv., p. 164 ; and Saints'
Reet., ch. ii.
AUTHENTIC HISTORY OF CHILIASM. 93
nnder tlie title of "The Resurrection Revealed," etc., was viru-
lently attacked by Thomas Hall, B. D., pastor of Kingsnorton,
England. But we have the testimony of Dr. Adam Clarke, in
reference to a Avork on the Revelation by that Scottish nobleman
LoKD John Xapier, issued about a. d. 1575 or 1580, and in which
ho advocated the near coming of the Lord, that, " so very plausi-
ble were the reasonings and calculations of Lord Napier, that there
was scarcely a Protestant in Euroj)e who read his works [i. e., at
the opening of this century], who was not of the same ophiionP '
Accordingly, the writings of the most eminent divines of this
century not avowedly chiliastic, were so tinged with its tenets, as
to render them iftterly irreconcilable either with the a^^^^-millena-
rian or ^:)os^millennial theories. Such was the case with Isaac
Ambrose, a divine of some notoriety in England in a. d. 1650.
And, though Samuel Rutherford, professor of divinity at St.
Andrew's in Scotland, who flourished betweenA, d. 1643 and 1661,
is claimed by both parties, yet the following never can be recon-
ciled with the present 'popular views of the conversion of the
world before the second coming of Christ. He says : " The
Lord's Bride will be up and down, above the water swimming,
and under the water sinking, until her lovely and mighty Re-
deemer and Husband set His head through those skies, and come
with His fair court to settle all their disputes and give them the
ho2)ed-for inheritance.'''' Again he says, on the doctrine of Christ's
2)erso7ial reign, that the Church ought to " avouch the royal
crown and absolute supremacy of our Lord Jesus Christ, ' the
Prince of the kings of the earth,' as becometh ; for certain it is
Christ loill reign the Father's King in Mount Z^c»?^,and his sworn
covenant will not be buried." And, on the bringing in of Israel^
he says : " Oh for a sight in this flesh of mine of the prophesied
man-iage between Christ and them." And of the ingathering of
the Gentiles, he adds, " The kings of Tarshish, and of the isles,
must bring presents to our Lord Jesus," etc. . . "It is our part to
pray, that the kingdoms of the earth may become Chrisfs,^' ^ etc.
ISTow, these sentiments are purely millenarian.
The same holds true of the general character of other writers,
c. g., Thomas Vincent, a dissenting minister of London between
> Clarke's Cora., vol. i., p. 22, preface.
» See Rutherford's Letters, pp. Ill, 460, 549 ; also pp. 37, 62, 77, 84, 89, 94, 276, 349, 367
460, 549, etc., etc.
94 ESCIIATOLOGY.
1650-1661. Of Dr. Stephen Chaenock, -who flourished between
A. D. 1650-1680. In his work on " The Attributes of God," he
stoutly maintains, not the destruction, but the restitution of the
work!, inanimate, irrational, and rational, which is a cardinal
point in the millenarian scheme.^ Also of Dr. Matthew Henry,
who flourished between a. d. 1685 and 1714. On Rom. viii. 19-
23, he says: "At the second coming of Christ, there will be a
manifestatio7i of the children of God. Now, the saints are God's
hidden ones, the wheat seems lost in a heap of chaff'; hut then they
shall he manifested. . . . All the curse and filth that now
adheres to the creature shall be done away then, when those that
have suffered with Christ upon earth, shall reign with Christ upon
earth. This the lohole creation looks and longs for." And, on
Luke xii. 45, 46, he writes: "Our looking at Christ's second
coming as at a distance^'' — the liery attitude and sin of the Chiirch
generally of this day — " is the cause of all those irregularities
which render the thought of it terrihle to us."
Of those whose chiliastic tenets were of a more decided cast,
we may reckon John Davenant, bishop of Salisbury, a. d. 1630.
John H. Alstead, an erudite professor of divinity and philos-
ophy in Transylvania, A. D. 1627, in his " Prophetical work,"
affirmed that a majority of the divines of his day held that "the last
judgment was even at the doors." Dr. Prideaux, about a.d. 1670,
admits that the Dissenters of his day took the word " soids^''
Rev. XX. 4, as meaning " souls and hodies united^'' etc., which is
purely chiliastic. Tillinghast, in A. d. 1665, taught that the
second coming of Christ was but "a little way from the door."
Thomas Beverly, in a. d. 1687, maintained the doctrine of a
literal first resurrection, and expected a millennium to follow.
The Baptists, in their confession of faith presented to Charles II.
in A. D. 1660 signed by 41 elders (among which names was en-
rolled the world-renowned John Bunyan), deacons, etc., and
approved by more than 20,000 others, w^as thoroughly millenarian.
Dr. William Ames, of Norfolk, England, a. d. 1641 ; John
Cocceius, pi'ofessor of theology at Bremen, a. d. 1650; John
Howe, a. d. 1660 ; and Dr. Cressener, who wi'ote a work in a.
D. 1690 on the " Protestant Applications of the Apocalypse," were
^?re-millennialists.
III. We come now to consider, briefly, the history of millen-
> See Charnock on the Divine Attributes.
AUTHENTIC HISTORY OF CHILIASM. 95
arianisra during the eighteenth century. At the opening of tliis
century, Peter Jurieu, who flourished between a. d. 1660 and
1713, and Avho was styled "the Goliath of Protestantism," and
who for the most part followed Mr. Medc as his master, writes
that " many divines in this country (England) have greatly mur-
mured at it [i. e., millenarianism], even so far as to threaten to
complain of me. lam sorry for it, for I should be glad not to
displease my brethren." This shows that the spirit of hostility
to these tenets must have been of an exceedingly virulent charac-
ter, thus to have intimidated even this " Goliath of Protestantism."
But, as Ave shall see, the present age is not unfruitful of a similar
class of millenarian " Goliaths " among ourselves.
The following expounders and advocates of chiliasm, however,
appeared upon the stage about this time, in both hemisi^heres.
Robert Flemixg, the son of a Scotch minister, was the great-
grandson of the celebrated John Knox, on his mother's side. A
pious and learned divine, he was the pastor first of the Leyden
and Rotterdam churches, and afterward of the Presbyterian
church in Lothbury, Scotland. Besides other works, he is the
author of the remarkable treatise of " The Rise and Fall of the
Papacy," published first in a. d. IVOI. He fixed the date of the
former event at a. d. 552, Julian time, from which, however, he
deducted 18 years, to accommodate said date to prophetical time,
thus making the " rise " of the Papacy to correspond with a. d.
533, when, by the edict of Justinian I., John II., the then bishop
of Rome, was constituted the universal head of all the Churches
in Christendom.' From this date, by the addition of the 1260
years of Dan. vii. 25, he placed the period of its '"^falV at a. d.
1794 (or rather 1793). The astonishing accuracy of this date
was verified in those signal judgments which took efiect upon the
Papal power during the troubles of the first Frtnch Revolution^
when Louis XVI., king of France, was beheaded, and the Robes-
pierrean "Reign of Terror" commenced, a circumstance which,
v/hen remembered, produced a most thrilling sensation throughout
Great Britain. Not that that event was to complete the destruc-
tion of the Papacy under the fifth vial, " though it would exceed-
ingly weaken it." Its final overthrow awaited the effusion of the
seventh vial. But Mr. Fleming was less happy in his adjustment of
the chronology of events connected with the seals, trumpets, and
' Rise and Full, etc., pp. 27, 61.
\)b ESCnATOLOGT.
vials of the Apocalypse. This arose from his having overlooked
that important discrepancy in the chronology of the Old Testa-
ment between 1 Kings vi. 1 and Acts xiii. 17-22, relating to the
period from the Exode to the fourth year of Solomon,' in conse-
quence of which, hy the addition of 2000 years to a. m. 4004, in
order to complete the 6000 years, he carried that pei'iod beyond
the A. D. 1793 to the extent of 207 years. At the same time, he
observes, "Seeing the 1260 days (or years) are the whole time of
the Papal authority, it is not to be totally destroyed until the
great and remarlcahle appearance of Christ, upon the pouring out
of the seventh vial ; and that, therefore, Christ will have the
honor of destroying him finally Himself (though this iniquity
began to Avork in the apostolic times) ; wherefore, we may cer-
tainly conclude . . . that though the Lord will gradually con-
sume or waste this great adversary by the spirit of his mouth, yet
he will not sooner abolish him than by the appeaeance of his
OWN PRESENCE." " (2 Thess. ii. 8.) And again : speaking of the
seventh vial being poured out on the air, he says: "As Christ
concluded his sufferings on the cross with this voice, '■It is
finished ;'' so the Church's sufferings are concluded with the voice
out of the temple of heaven, ' It is done.'' And therefoi-e, with
this doth the blessed millennium of Chrisfs spiritual reign on
earth begin.'''' ^ These extracts from Mr. Fleming's work are
decidedly millenarian.
Contemporaneous with this Avriter was the renowned Sir
Isaac Newton, who flourished between a. d. 1665-1727. Of his
millenarianism it is unnecessary to enlarge. "His praise," as
such, is, or should be, '" in all the Churches."
Increase Mather, D. D., was born in Dorchester, Mas-
sachusetts, in A. D. 1639. He was minister of the North Church
in Boston for 62 years, which included 15 years presidency of
Harvard College. From his biographer, we learn that he became
a student of prophecy, and when made aware that the early
Church, till the fourth century, taught the ^re-millennial advent
and kingdom of Christ on earth, " he found himself under the
necessity of becoming a sober chiliast." He furnishes a synopsis
of his millenarian views in a work entitled the " Remarkables of
Mather's Life," page 68, which Mather himself fully verifies in his
"Mystery of Salvation," page 138, published in x, d. 1668, and
1 Rise and Fall, p. SI, and Note C. « lb. pp. 21-25. » lb. p. 69.
ATJTHENTIC HISTORY OF CHILIASM. 97
also in his sermon on Titus ii. 13. His biographer adds: that
" he mightily looked up to heaven for direction and assistance in all
his inquiries into the character and approaches of the holy Jcing-
dom^'' and that, " by studying the prophecies, and meditating
upon the paradisiacal state which will then be at the restitution
of all things, he sailed so near to the land of promise, that he felt
the balsamic breezes of the heavenly country upon his mind." *
This, however, we suppose, is rather too "materializing,"
" gross," and " sensual," to suit the refined tastes of the modern
school of allegorists. Thus it was at the opening of this eight-
eenth century. The teachings of a Fleming and a Sir Isaac
Newton in England and Scotland, and of a Mather in America,
did not avail to prevent the introduction of a new era in the
department of prophetical exposition. For this, the Church is
indebted to Dr. Daniel Whitby, who flourished between a. d.
1660-1680. He himself styles his millennial theory "A New-
Hypothesis." Yes, an hypothesis, i. e., a system that is founded
on conjecture, or an opinion, or something supposed but not
proved : directly the opposite of a thesis, which is defined to be a
proposition, a position, a statement, etc. Well, let us see what
this "New Hypothesis" is. Bishop Russell, who is an impartial
witness (being himself an an^z-millenarian), says: "For example,
the phrase, ' coming of Christ,' which in former times conveyed
the most exalted ideas in respect to the destinies of the world, is
conventionally employed in our day to mean the hour of every
individual's death. The first resurrection, according to Whitby
and his followers, impKes nothing more than tJie conversion of the
Jews ; the reign of the saints with the Redeemer a thousand years
on earth, denotes simply the revival of evangelical doctrine ; and
by the rest of the dead we are to understand a generation of bad
men, who are to be born about the end of the millennium, and to
appear to annoy tlie congregation of the faithful. Those very per-
sons who were not to have fathers or mothers for 900 years after-
ward, are, 
