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appearance, Heb. ix. 28 ; x. 37 ; 1. Cor. xv. 23 ; Romviii. 19; Rev. xxii. 12-20; &c. &c.
Before Daniel indeed, the prophet David, had described the mesSIAH, under the apposite imagery of “the stone which the Jewish), builders rejected, but was, notwithstanding, made the head of the corner" Psalm cxviii. 22. Dr “ the head corner-stone,” destined in the fulness of time, to bind together, into one firm and compact building, the distinct partition walls, as it were, of the legal and evangelical dispensations. Matt, xxi. 42; Acts iv. 11; Ephes. ii. 20; thus more explicitly unfolded by the prophet Isaiah: “Behold, I lay for a foundation in Sion, a stone, a tried stone, a precious corner, a sure foundation.” Isaiah xxviii. 16. (ex. pressly applied to CHRIST by Peter, 1. Pet. ii. 6.)--" He shall be for a sanctuary [to believers), but for a stone of' stumbling and for a rock of offence, to both the houses of Israel :" Isaiah viii. 14; “ ye that seek THE LORD look unto the rock whence ye are hewn." Isaiah li. l. Whom Moses, before, had 'described as “ the rock of their salvation, whom the Jews despised :" Deut.xxxii. 15. “But that rock was Christ.” 1. Cor. x 4. Whence, our Lord repeatedly describes himself, as the stone or rock, upon which he will build his Church ; and the gates of hell shall not prevail against it.” Matt. vii. 24-25; xvi. 18.' And mani. festly alluding to this vision, foretells the fates of the enemies of his Church ; " Whosoever shall fall upon this stone shall be broken ; but upon whomsoever it shall fall, it shall grind him to powder.” Matt, xxi.' 44. Rev. xviii. 21.
In the first year of Belshazzar, the last king of Babylon, B. C. 555, this mysterious subject was resumed, and more explicitly, circumstantially, and minutely unfolded, in a second symbolical vision, recorded in his seventh chapter : in which, the same four successive kingdoms, are differently represented by four wild beasts, each admirably characteristic of the genius, and strictly emblematical of the armorial ensigns, of these respective kingdoms, as well shewn by Bishop Chandler, in the vindication of his defence of Christianity, p. 152, &c. While the ænigmatical “ stone" of the former vision, was now plainly described to be that divine person, the MESSIAH, in the assumed form of “a Son of MAN;" whose delegated sovereignty from THE ANCIENT OF DAYS (or God THE FATHER,) in its most conspicuous state of glory and exaltation “ when the stone became a mountain, and filled the whole earth,” after the judicial destruction of the fourth beast, and of the little horn, that sprang out of it, and persecuted the saints of the Most HIGH, is described in the following magnificent terms: .
“ I continued to behold, and lo, (one] like a Son or Man, was coming with the clouds of Heaven; and he advanced toward the Ancient OF DAYS ; and they (the ministering Angels) made him approach before Him: And He gave him dominion and glory and a kingdom, that ALL peoples and nations, and languages should serve him; his dominion is an EVERLASTING dominion which shall not pass away, and his kingdom, which shall not be destroyed.” Dan..vii. 14.
To this most signal, illustrious and important prophecy, “ the anchor sure, and stedfast of the hope," “ the sure foundation of the patience and faith of the saints,” we find pointed, and numerous references and allusions, throughout the New Testament. Hence, OUR LORD, SO
frequently assumed the title of The Son of MAŃ; and not out of hus mility, as sometimes inisrepresented : thus, when he revealed his true character to his disciples, he enquired, “ whom do men say, that I, THE SON OF Man, am &c. But whom do ye say that I am ? Peter's answer declared, that this title of “ THE SUN OF MAN” was equivalent to “ the CHRIST; THE SON OF THE LIVING GOD:" Matt. xvi. 1316.–And our Lord attributed this most noble confession of faith, to divine Illumination unfolding his prophetic character, “ blessed art thou, Simon Burjona, &c.
And on this title wUR LORV himself, rested his whole judicial authority, to the unbelieving Jezus; who accused him of blasphemy, and “ sought to kill him, because he asserted that God was his peculiar Futher ; (Tütepo odior) making himself like God,” (soor to Dew).
" The FATHER judgeth no one, but hath given the whole judgment unto THE SON"- " and gave him authority even to exercise judgments, because he is Son of MAM.” John v. 18-27.
And again, foretelling his future coming to inflict vengeance on all his foes, in the latter times;
" And will not God exercise vengeance on account of his elect, who cry unto him day and night, although He be long suffering in regard to them? I tell you, that He will execute their vengeance, speedily : nevertheless when the Son of MAN cometh, shall he find FAITH on the earth ?” Luke xviii. 7-8.-To limit this signal prophecy to the destruction of Jerusalem, a few years after ; or to expect settled faith on the earth, $o soon after the first planting of christiunity ; while it was like a grain of mustard seed; before it could take root and come to maturity ; seems rather unreasonable--the term “ long suffering” strongly implies that the sufferings of his saints were to be of long continuance: the word “speedily" perhaps denoting only the suddenness and rapidity of his appearance, “like the lightning :" and most explicitly does our Lord refer to a remoter period, both in his last public denunciation in the temple; and solemn declaration on bis trial :
"Lo, your house of the LORD] is about to be left unto you desolnte: for I say unto you, ye shall not see Me henceforth; until ye can say, blessed be he that is coming in the name of the Lord.” Matt. xxiii. 38-39 " Moreover, I say unto you, henceforth ye shall see The Son Op Man sitting on the right hand of power, and coming in the clouds of locaven ;” Matt. xxvi. 64. thus combining together the prophecies of David, Psalm cx. 11; Psalm cxviii. 25; Dan. vii. 13-14 ; viii. 14; ix. 27.
And in his confidential conversation with his disciples, he more precisely marked the future season of the accomplishment of Daniel's prophecy :
" Immediately, after the tribulation of these days [of vengeance," when the “ times of the Gentiles shall be fulfilled.” Luke sxi. 22-24 ; Dan. ix. 27]-shall appear the sign of THE SON OF MAN in the heaven; and then shull all the tribes of the land mourn ; and they shall see. The SON OF MAN coming in the clouds of 'heaven, with much power and glory.” Matt. xxiv, 30.
And last of all, to the beloved disciple John: “La, he cometh with the Vol. V. Churchm. Mug. Aug, 1803.
clouds, and every eye shall see him, even they who pierced him : and all the tribes of the land shall mourn on account of him. Yea, Amen."
This most luminous commentary, worthy indeed of the great ReVEALER of MYSTERIES, combines together into one, the two famous prophecies of Daniel vii. 13-14, and Zechariah xii. 10, (of which the latter was before applied to CHRIST, when “ pierced" on the cross, John xix. 37.)
The combined force of which, is thus admirably stated by the profound Mede, p. 604, in a concise argument, which I have here ex, panded to render more intelligible:
“ Now I cannot understand," says he, “how these two prophetical passages should not have the same meaning, when our Saviour and his apostle alledge them joined, which they have in their own authors apart'; or, being expressed together as one, should not be fulfilled at once: (But Zechariah is here prophesying of the recalling of the Jews, in the latter times; and consequently, Daniel is to be understood as prophesying of the same event also.]
" By such a miraculous apparition of Christ from heaven was St. Paul converted : and I hope it is no heresie to think that the whole nation of the Jews (these zcalots against Christ) may be converted by as strange a means, as was that one zealot of their nation."-See also his curious tract of the Mystery of St. Paul's Conversion, or the Type of the Calling of the Jews, p. 891.
And when to this we add the strong presumption (a presumption, in my mind, bordering upon certainty) that these sublime Revelations, vouchsafed to St. John, during his exile in the isle of Patmos, Rev. i. 9. happened under Domitian, about A. D. 94, according to Mede, p. 588 ; or about A. D. 96, according to the satisfactory evidence adduced by Lardner; if “ the sign of the Son of Man coming in the clouds," remained still to be fulfilled at that epoch, how can it possibly refer to the prior event of the destruction of Jerusalem, A. D. 70? unless the same prophecy is to be twice fulfilled ; (a doctrine which I have already shewn, in many instances, was invented by the later Jews, to undermine the evidence of prophecy, respecting the first advent of CHRIST in humiliation, and is utterly at variance with all sober, rational, and scientific Criticism.) And that the sign of the Son of Man is indeed to be understood literally, of a visible appearance, or personal manifestation of OUR LORD, we learn from the express declaration of the angels, at his ascension, to his disciples, “ when a cloud withdrew him from their view :"-This Jesus, who hath been taken up from you into the heaven, shall so come (PTW) IN THE SAME MANNER, AS (o sporov) ye beheld him, going into the heaven.” Acts i. 9-10. How is it possible to elude the force of all this luminous evidence to the personal presence (Trappersa) of Jesus Christ, at his second advent, when he SHALL BE SEEN, A SECOND TIME, (ex devtepe, opInderau) by those who expect him unto salvation.” Heb. ix. 28. Compare John v. 25; 1 Cor. XY. 23. 1. Thes. iv, 16. Rev. xx. 5. .
And that it was a prevailing expectation of the Jews in our SAVIOUR'S time, that “ the kingdom of Gov would immediately appear, Luke xix. 11; and that the Messias would come to punish their enemies (not theinselves). is demonstrated by the formal enquiry of our Lord's disciples
immediately before his ascension: LORD, wilt thou AT THIS TIME restore again the kingdom to Israel?” Acts i. 6.-On which passage, Mede most judiciously observes, p. 745 :
“The Jews, in our Saviour's time, expected the Messiah's coming, before the times of the Fourth kingdom (i.e. the Roman) expired : for they looked it should be destroyed by Him after he was come; and then, the kingdom restored to Israel : according to that of Dan. vii.
the kingdom should be given to the saints of the Most High:” only they thought not the distance between the first coming of CHRIST [to found the kingdom of the Stone) and his destruction of the fourth beast (at its full establishment, as the Mountain] to be so long. Whence was that question of the apostles to our Saviour, at his ascension, “ Wilt thou AT THIS TIME restore the kingdom to Israel p”
And our LORD's answer; “ It is not your (part] to know TIME$ or SEASONS which the Facher put in his own power ;" (Compare Matt. xxiv. xxxvi.) while it restrained their idle and impertinent curiosity, admitted the fact of the ensuing restoration of the kingdom to Israel, at our Lord's next appearance.
The times and seasons, here meant, are admirably explained indeed, in the subsequent commentary of St. Peter's exhortation to the Jews, soon after : * Repent ye then, and be converted, to the blotting out of your sins; in order that seasons of refreshment may come froin the face of the LORD; and He may send forth Jesus Christ (now) proclaimed to you before-hand; whom Heaven indeed inust needs receite until the times of restitution of all ; concerning which, God spake through the mouth of all his holy prophets, from the beginning of the world.” Acts üii. 19, 21.
See the signal prophecies of Moses, Deut. xxviii, and xxx ; David, Ps. ii. cx. xlv. Isaiah, vi, xxsiii ; Jeremiah, xxii. Hosea, iii. Micuh, v. Tobit, xiv, &c, explained in the course of the foregoing series of SACRED CRITICISM.
Josephus also, the celebrated Jewish historian, in his Antiquities, written A.D.93, about the time of the apocalypse, evidently considered “the Stone," or symbolical representation of the MESSIAH's kingdoin in Daniel, as of still future accomplishment, when he wrote; in the following remarkable passage. Ant. x. 10, 4, p. 457, Hudson. . Eδηλωσε δε και περι τα λιθε, Δανιηλών τω βασιλει" αλλ' εμοι μεν θα εδοξε τετο πορειν, τα παρελθονία και τα γεγενημενα συγγραφειν, και τα μελλοντα, οφειλούν. Ει δε τις της αλήθειας γλισχομενο και περωςαται πολυπραγμονείν, (ως και περι των αδηλων) σπεδασατο αναγνωναι το Δανιηλα ευρησει δε τετο εν τοις δερους γραμμασίν.
" Daniel also explained to the king (Nebuchadnezzar) concerning the Stone ; but it did not seem fit for me as an historian, to record this: it being my province to relate past and present, not future events. But if any one, desirous of the truth, does not scruple to take a great deal of trouble, (as is requisite in researches concerning mysteries) let him earnestly apply himself to read Daniel ; which he will find in the SACRED WRITINGS."
These were the second thoughts, the result of the maturer reflections of this great antiquary, rejecting that crude and hasty imagination, which he had proposed before, in his history of the Jewish war; namely, M2
that that the prophecy was fulfilled in Vespasian, at the destruction of Jeruk salem by Titus : which may, therefore, not only be considered as the public retractation of that error, but also as a sufficient refutation of the same, in after ages, when combined with SCRIPTURAL evidence.Indeed, the “ attentive reader" of the chronological prophecies of Daniel, (as recommended by nur Lord, and by Josephus) who carefully, cautiously, and critically compares them wiih the luminous commentary furnished thereon, in the New TESTAMENT, by our Lord himself, and by those great mystagogues, Paul and John (especially the latter, in his wondrous apocalyptical writings) will find internal evidence the most cogent and irresistible, that this most famous prophecy will not be fulfilled, till the grand prophetic period of two thousand three hundred days (Dan. viii. 13-14.) shall be finished; which, according to my reckoning, will expire about A. D. 1880; as I shall endeavour to ascer tain, still more fully and distinctly, in the next communication (please God) than I have hitherto attempted, in my foregoing publications on that momentous and awakening subject.
INSPECTOR, August 6, 1803.
(To be continued.)
ON THE INTERMEDIATE STATE.
TO THE . EDITORS OF TNĘ ORTHODOX CHURCHMAN'S MAGAZINE,
I HAVE been much pleased with the London Curate's discussion
of this subject in your magazine ; and his opinion, as far as it goes, perfectly coincides with my own. But I confess it has surprised me not a little, that the agitation of the subject should have revived in your pages, the exploded notion that the soul sleeps in the interval between death and the resurrection. Your correspondent, who professes his conviction, and not his conviction only, but his consolation also, in this dismal and comfortless dogma, seems to have given up his judge. ment to two authorities of little weight, without having examined the ancient lights of the Christian Church, or even the holy oracles themselves with sufficient care. I shall, therefore, with your leave,take up a few pages of your magazine in considering, from the Scriptures, and the early Fathers, what is the state of departed souls, till the great day of account; the result of which, I trust, will weaken your correspondent the Soul Sleeper's confidence in the opinion of Bishop Law and Mr, Archdeacon Blackburne*.
• Of the merits of the ingenious prelate, I am not insensible, but I cannot help thinking that he was a better metaphysician than theologian, witness his Cob-web notes on that useless but pretty book, Abp. King, “ de origine mali."