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tion of the sanctuary (Dan. viii.; Rev. xi. xii.) These features are such as must naturally result, if both prophecies are continuous, and present the main outlines of Providence from the time when they were given. No other view supplies any adequate explanation.

Every presumption, then, which can be drawn from the book of Daniel confirms the larger range of the Apocalypse. No reason, whether internal or external, can be alleged against the general opinion of its nature, which is not refuted by a comparison with these earlier visions. These show us plainly that, when the Jewish economy began to be uprooted, the wisdom of God at once provided his Church with further light, and began to exhibit to her, in more complete and orderly succession, the sea-marks of that long voyage by which she was at length to be conducted to her haven of rest. They prove also that common events, such as are recorded in profane history, are worthy of distinct mention in the word of God; and that the Church may learn from them most important lessons of the divine foreknowledge and wisdom. They remind us, by the symbols employed, that the ordinary course of the world, when pourtrayed by the colours of inspiration, and seen in the light of heaven, may constitute a series of moral prodigies, not less wonderful, and more deeply instructive, than those natural signs and wonders on which a sportive fancy ever delights to dwell. They warn us, therefore, from reading these divine symbols, as the Capernaites heard the discourse of our Lord, in a gross and wonder-making spirit; and teach us rather to explore, by their aid, those deep and impressive mysteries of sin and redemption, of buman perverseness and divine grace, by which we are ever surrounded in the history of this fallen world.

IV. THE PROPHECY OF OUR LORD, when compared with the Apocalypse, gives further help to decide its true meaning

It has been shown already that this discourse contains, first of all, a distinct detail of events to occur in that actual generation, down to the fall of Jerusalem, and the dispersion of the Jews. It then intimates a period, without assigning its length, called “the times of the Gentiles," and closes with a brief sketch of the signs which shall immediately attend the second advent. There is then added a twofold affirmation with regard to the times--the first, that all the events predicted concerning the fall of the temple should certainly be fulfilled in that very generation; and the other, that the day and hour of the second advent was, at that time, purposely concealed, that the Church might be ever kept in a state of wakeful expectation.

The angel had briefly announced the same events to Daniel, in those words of the vision, “ The people of the Prince that shall come shall destroy the city and the sanctuary; and the end will be with a flood.” But this short prediction is now expanded by our Lord himself; and a note of time is added, to render the expectation of his disciples still more definite and clear. Thus we see in this further prophecy the three maxims all illustrated-continuity, progressive development, and increasing distinctness of prophetic chronology. And hence we obtain several plain arguments to fix the true meaning of the revelation.

1. First, the events here predicted by our Lord come within the range of the Christian dispensation. Yet the same law of continuous prediction, which has been traced in Daniel up to the first advent, appears still in force. There is nothing, therefore, in the nature of the Gospel economy, to abrogate the precedents

drawn from the visions of Daniel, or to shut up, within
narrower bounds than before, the measures of prophetic
light vouchsafed to the Church.
2. Secondly, the first generation of disciples under
the Gospel, Gentiles as well as Jews, had a direct pro-
phecy of the leading events of Providence to take place
in their times. Yet they were privileged with the living
presence of inspired apostles, and had received the first
effusion and miraculous gifts of the Holy Ghost. There
is nothing, then, in the spiritual privileges of the new
dispensation, which renders the light of direct prophecy
superfluous or unseasonable. It is through the word,
and not without it, that the promised Spirit guides be-
lievers into all truth. : The larger supply of the Spirit,
and a fuller revelation in the written word, do not super-
sede, but accompany each other. And since the first
race of believers were privileged with such a clear
prediction, it is reasonable to suppose that no later
generation would be left entirely without similar gui-
dance, when the absence of inspired teachers would
render it still more needful.

3. The Gospel of St. Luke, which was written later than the two others, and for the use of Gentile believers,. alone mentions the 6 times of the Gentiles." Now on the same principle, when the temple had fallen, and all the preceding verses been fulfilled, it is natural to suppose that this phrase, and the period to which it refers, would be expanded with greater fulness. And this is precisely the character of the Apocalypse, if we assign to it the wider meaning.

4. The brief allusion to the interval which would ensue after the fall of Jerusalem is conveyed in St. Luke, in these words— Jerusalem shall be trodden down of the Gentiles, until the times of the. Gentiles be fulfilled.” In close analogy with these, we read, in the

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Apocalypse, a similar statement—"The court without leave out and measure it not; for it has been given to the Gentiles, and the holy city they will tread under foot forty and two months." Now the words in St. Luke relate demonstrably to the whole time of the Jewish desolation from the fall of the temple. And since this passage is so clearly referred to, and expanded in the later prophecy, the most natural conclusion is, that the general purpose of the Revelation is to exhibit the history of the same period which had been mentioned in St. Luke, but not unfolded. The unity of design through the whole series of predictions, with their gradual development at the fittest season, becomes, on this view, most conspicuous and beautiful.

V. A further presumption of the same kind may be drawn from the Epistles, and the prophetic allusions which they contain.

If the book of Revelation relates solely to events which were to occur after the lapse of eighteen centuries, there must be some unknown reason for which the Holy Spirit deserts all the former analogies of the Old Testament, and denies to the Church all insight into God's providence, except for a few years before the advent. Such a reason, if it existed, would apply equally to the notices of coming events in the Epistles themselves. .. Now the fact, on examination, proves to be exactly opposite. These notices have no such exclusive reference to the time of the end, but relate to all the times of the Gospel.

The first, if we arrange them by their date, is the noted prophecy in the second epistle to the Thessalonians. It is needless here to enter on the details of exposition, or even to assume what evil power is described. One thing is evident at sight, that the predic

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tion of the withholding power, known to the Thessalonians, and of the wicked one to be afterwards revealed, occupy together the whole course of the dispensation. The prophecy is, therefore, continuous, from the time of St. Paul to the second advent.

The next of these notices is in 1 Cor. x. 1-10. In that passage a prophetic warning is given to the Church of Christ, from the example of the Jews in the wilderness. Strong reasons might be assigned for the opinion, that the five particulars selected compose a divine prediction of successive temptations to which the Church would be exposed. It is certain that, in other passages, murmuring is set before us as eminently the sin of the last times. But this, at least, is evident, that the apostle here delivers a prophetic warning of the sins and corruptions of Christians, like those of Israel in the wilderness, and that this warning extends through all the times of the Gospel. It is also evident, that the forty years' sojourn in the desert is made the type to represent the whole duration of the Church. And this remark becomes of great importance, when we remember how prominent a symbol in the book of Revelation is the flight into the wilderness.

A third notice of the same kind occurs in I Tim. iv. 1-6. This was commonly referred by the early believers to the Gnostic and kindred heresies. By Protestant writers it is generally applied to the corruptions of the fifth and following centuries, and by the Futurists, to events still to come. It is enough here to observe—first, that the expression “later times" has nothing to fix it to the very end of the dispensation, but rather the reverse ; and next, that the phrase shall depart" seems to be little in accordance with an apostasy at once universal and undisguised. The strong presumption then, here also, is against the view which


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