The Times Of The Gentiles
Review & Herald, January, 10, 1856, Number 15.
By Hiram Edson.
[The following article was received from Bro. Edson some time since; but we have not yet had time to examine it thoroughly. Many of the ideas presented are new, and we think it proper to publish them for the consideration of the brethren, letting the writer remain responsible for the views presented, as he proposes in the following lines to Bro. White, which accompanied the article.]
DEAR BRO. WHITE:- As I have been informed that the inquiry has arisen, why I have remained so long silent, I would just say that I have been necessarily employed in manual labor, providing for my family; and have had but little time either to read or write, and worn with excessive toil I have felt but little disposition or spirit of writing, and hence, am poorly prepared to write any thing that would be of service to the church. But what little sympathy and zeal I have had in exercise for the cause of truth, has been with the Review, and those who have borne the heat and burden of the day, in advancing the truths it advocates.
As you recently requested me to write out for the Review, some of the prominent leading points of my long unmatured article, such as the evidences on the beginning and ending of the seven prophetic times, or 2520 years of Lev.xxvi, &c.; and as I have not time at present to mature the subject, I send you a portion of the broken, unmatured ideas as they are. I do not ask that they now go out as adopted or sanctioned by the Review, but merely for the examination and inspection of the brethren; and if the subject by them be judged to be of service to the church and worthy of further investigation, then it may hereafter be revised, improved, and carried out in its further bearing and extent.
But before entering upon the subject, permit me to notice, in short, an inspired rule of interpretation of prophecy. God is the same yesterday, to-day, and forever: his dealings with his creatures are uniform, or in like manner throughout all ages of the world. Hence "whatsoever things were written aforetime, were written for our learning." Rom.xv,4. - The final deliverance and entrance of the people of God into the promised, eternal inheritance, is to be in like manner as it was in the day that Israel came up out of the land of Egypt. Isa.x,24; xi,11,16; Micah vii,15. Hence Paul testifies, "Now these things were our examples." Now all these things happened unto them for ensamples, and they are written for our admonition upon whom the ends of the world are come. 1Cor.x,6,11. "The thing that hath been is that which shall be; and that which is done, is that which shall be done: and there is no new thing under the sun." "Is there any thing whereof it may be said, See this is new? it hath been already of old time, which was before us." Eccl.i,9,10; iii,15.
The destruction of the Antediluvians, and of the Sodomites, are made examples of the destruction of the ungodly in the end of the world. As it was in the days of Noah, also as it was in the days of Lot, even thus "shall it be in the day when the Son of man is revealed." Luke xvii,26-30. Elijah was to be sent before the coming of the great and notable day of the Lord. In other words, the history of Elijah is made an example, not only of the preparatory message of the first advent given by John the Baptist, but it is also an example of the preparatory message of the second advent; an example of the voice that crieth in the wilderness, "prepare ye the way of the Lord, make strait in the desert a highway for our God." Examples like these might be multiplied, but the above are sufficient; in view of which we may understand why we are called upon [Isa.xlvi,9,10] to "remember the former things of old, for God by them declares the end from the beginning, and from ancient times the things not yet done." Former things of old which are made examples, are designed to aid us in understanding prophecies which are to be fulfilled in like manner in after ages; and hence it is not unfrequently the case that a prediction fulfilled in days of old, designed to serve as an example, is recorded in connection with a prophecy to be fulfilled in like manner in after ages. See Jeremiah xxv, where the prophet after predicting the overthrow of ancient Babylon, then glides almost imperceptibly down the stream of time to where he beholds and foretells the downfall and destruction of Mystery Babylon the great. Without observing this fact and the above rule, some in reading these chapters and other like predictions, might confound the downfall and destruction of ancient and modern Babylon together, and conclude that all applied to ancient Babylon. But by the aid of the above rule we may distinguish between the former examples and its likeness fulfilled in after times.
It is predicted that God would set his hand again the second time to recover the remnant of his people, &c. In connection with this recovery, is predicted a glorious triumph and prosperity of the church. The wilderness and the solitary place to be made glad for them, and the desert to rejoice and blossom as the rose, and in the wilderness waters were to break out, and streams in the desert: the parched ground to become a pool, and thirsty land springs of water, and her wilderness to become like Eden, and her desert like the garden of the Lord; and she is called upon to arise and shine for her light is come, and the glory of the Lord is risen upon her, and Gentiles were to come to her light, and kings to the brightness of her rising. This predicted triumph and prosperity of the Church is a sort of prelude preparatory to entering the immortal state; hence it may be seen in Isa.lx, that the prophet glides almost imperceptibly from this state of triumph and prosperity of the church into the restitution or immortal state. Some in reading this chapter and other like predictions confound this state of triumph and prosperity of the Church with the immortal state, and hence look for a glorious probationary age to come after the second advent of Christ. The above rule and considerations are necessary to be observed in reading Isaiah lx, and other like predictions.
We will now come to the subject before us, which for the present we shall denominate,
And the Deliverance and Restoration of the Remnant of Israel from the Seven Times, or 2520 years of Assyrian or Pagan and Papal Captivity considered.
"JERUSALEM shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Luke xxi,24. Jerusalem, in this text, is synonymous with the host. Dan.viii,10,13; see also Isa.x,5,6. Jerusalem signifies "the vision or possession of peace." See Cruden. God's loyal subjects are a law-abiding people; hence we find it written, [Ps.cxix,165,] "Great peace have they which love thy law." Thus the people of God are in possession of peace, and therefore Jerusalem is a characteristic name, significant of the character of the people of God, in distinction from those of whom it is written, "There is no peace, saith my God, to the wicked." Isa.lvii,21. It was the host, or people of God, that were scattered among all nations to be trodden down of the Gentiles till the times of the Gentiles were fulfilled. We will now quote a few prophecies which have their application and fulfillment at the point of, and immediately following, the fulfillment of the times of the Gentiles. "And it shall come to pass in that day that the Lord shall set his hand again the second time 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 Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. And there shall be an highway for the remnant of his people which shall be left from Assyria; like as it was in the day that he came up out of the land of Egypt." Isa.xi,11,12,16.
"According to the days of thy coming out of the land of Egypt will I shew unto him marvelous things." Micah vii,15.
"For there shall be a day that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. For thus saith the Lord, Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord save thy people, the remnant of Israel. Behold I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of water in a strait place, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my first-born. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd; and their soul shall be as a watered garden." Jer.xxxi,6-12.
"When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad." See Ps.xiv,7; cxxvi.
A very large class of prophecies, in character like the above, clearly predict a glorious triumph and prosperity of the church of God in their deliverance and return from under the cruel tyranny and bondage of Gentile dominion over them.
It is upon this class of prophecies that the favorite theory has been reared, of the return of the Jews and a temporal millennium before the second advent of Christ. To those who hold these views, this class of prophecies have formed an objection in their minds against the idea of the second advent being now nigh at hand. That this class of prophecies have their fulfillment prior to, and in immediate connection with, the second advent, I freely admit; for they predict the preparatory scenes of making ready a people prepared for the Lord, and so far from forming any valid objection to the second advent nigh, they, on the contrary, when rightly understood, form an impregnable bulwark to the great truth that the second advent is now at the door; for we shall demonstrate in the following article that the people of God of the present generation constitute the remnant which will be sharers in the glorious deliverance, triumph, and prosperity and glories which this class of prophecies will warrant them to expect.
More recently upon this same class of prophecies has been framed the theory of a probationary age to come, after the second advent. Some who hold this view remove the angels' messages [Rev.xiv,6-12] into their anticipated probationary age to come, and say we shall there have and keep the Lord's Sabbath. Some who now take the no-Sabbath ground, freely and frankly admit the obligation of the Lord's Sabbath in connection with the fulfillment of this class of prophecies upon which they build their age to come.
We affectionately invite those who hold to the temporal millennium and age to come views, candidly, with an unprejudiced mind, to follow us while we endeavor to show the true chronological application and fulfillment of this class of prophecies, and we think that you will, with us, see that you have been in the very midst, and surrounded with all the privileges and glories of the probationary age which this class of prophecies will warrant you to expect. And if you would share in the benefits of the glorious truths embraced in the angels' messages, [Rev.xiv.6-12,] and the blessing awarded to those who keep the Lord's Sabbath in connection with the fulfillment of this class of prophecies, it is high time that you were awake to this subject; for the last lingering moments of the probationary age warranted in these prophecies are now almost spent. This will appear as we proceed.
Here I anticipate the inquiry will arise, Does this class of prophecies predict
THE RETURN OF THE JEWS?
To this we answer that The middle wall of partition between Jew and Gentile is broken down, and they are made BOTH ONE. Eph.ii,14. And there is now NO difference between the Jew and the Greek. Rom.x,12,13; 1Cor.xii,13. For ye are all the children of God by faith in Christ Jesus, there is neither Jew nor Greek, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all. For ye are all one in Christ Jesus. And if ye be Christ's then are ye Abraham's seed and heirs according to the promise. Col.iii,11; Gal.iii,26-29. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts iv,12.
When the unbelieving Jews claimed Abraham as their father, said Jesus to them, If ye were Abraham's children ye would do the works of Abraham. Ye are of your father the devil, and the lusts (or works) of your father ye will do. John viii,39-44. Again he says, "I know the blasphemy of them which say they are Jews and are not, but are of the synagogue of Satan." "Behold I will make them of the synagogue of Satan which say they are Jews and are not, but do lie," &c. Rev.ii,9; iii,9. For he is not a Jew which is one outwardly; but he is a Jew which is one inwardly." Rom.ii,28,29. "They are not all Israel which are of Israel, neither because they are the seed of Abraham are they all children; but in Isaac (or Christ) shall thy seed be called; that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed." Rom.ix,6-8. "Now we brethren, as Isaac was, are the children of promise." Gal.iv,28. Abraham "is the father of us all as it is written, I have made thee a father of many nations." Rom.iv,16,17.
"If ye be Christ's then are ye Abraham's seed and heirs according to the promise." Gal.iii,29.
Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers. Rom.xv,8. "For ALL the promises of God in him are yea, and in him amen to the glory of God by us." 2 Cor.i,20. Rom. xi, is one of the strong pillars upon which the fabric of the return of the Jews is built. To advocate the return of the carnal Jews to old Palestine from this chapter is to array Paul against Paul in the above scriptures.
Paul in Rom. xi, quotes from, and bases his argument upon Isa.lix,20,21. "And so all Israel shall be saved as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them when I shall take away their sins." Rom.xi,26,27.
If this scripture refers only to the natural descendants of Abraham, the natural Jews, it proves entirely too much; for if so it proves the universal salvation of their entire race. But this cannot be so. Said our Lord to the Jews, The men of Nineveh shall rise in judgment with this generation and shall condemn it: the queen of the South also. See Matt.xii,41,42. Again, They should see Abraham, Isaac and Jacob, and all the prophets, in the kingdom of God, and themselves thrust out. Luke xiii,28.
The text from which Paul quotes in Isa. lix, reads as follows: And the Redeemer shall come to Zion and unto them, that turn from transgression in Jacob, &c. This is fulfilled when the salvation of Israel is come out of Zion WHEN the Lord bringeth back the captivity of his people, then Jacob rejoices and Israelis glad. See Ps.xiv,7.
Isa. continues the prophecy by saying, "Arise, shine; for thy light is come and the glory of the Lord is risen upon thee. And the GENTILES shall come to thy light, and kings to the brightness of thy rising." Please turn and read from verse 20 of Isa. lix, to verse 16 of Chap. lx; and I think you will see that Paul and Isaiah perfectly agree in their testimony that when God brings back the captivity of his people there is no difference between Jew and Gentile, but both are alike equal sharers in the brightness of that rising in their return from captivity; and why should they not be, inasmuch as Gentile christians (who are Jews inwardly) have been large sharers in the captivity, being trodden under foot and martyred under Pagan and Papal rule which constitutes the very captivity to be turned when the Lord sets his hand again the second time to recover the remnant of his people, &c.
When God sets his hand again the second time to recover the remnant of his people from the countries wherein they have been scattered, he sets up an ENSIGN not for the Jews only, but for the NATIONS and by this means assembles the outcasts of Israel and gathers together the dispersed of Judah from the four corners of the earth. Isa.xi,11,12.
ALL the inhabitants of the world and dwellers on the earth are called upon to see when this ensign is lifted up and to hear when the trumpet is blown. See Chap. xviii,3. This ensign is the mountain (or government) of the Lord's house (or people) established in the last days in the tops of the mountains and exalted above the hills; and not the natural Jews only, but ALL nations flow unto it. Chap. ii,2; Micah iv,1.
I understand that the establishment of the mountain or government of the Lord's people in the last days predicted in Isa.ii, and Micah iv, is the establishment of the government of these United States of North America. This point will be noticed more at length hereafter.
This subject of the return of the Jews might be pursued much further, but the above must suffice, and is, we think, sufficient to satisfy the candid that the legitimate heirs who are to share in the promises to be fulfilled in the deliverance, return, and the glorious triumph and prosperity of the people of God, when he sets his hand again the second time to recover them, &c., are not the natural Jews according to the flesh; but that they are made up of every nation, kindred, tongue and people, who fear him and work righteousness. We leave this point by referring the reader to the able writings of others on this subject. See Advent Review, Vol. V, pp.128,137; also Vol, VI, pp.133,134. We next inquire more particularly,
FROM WHATARE THE REMNANT RECOVERED
WHEN GOD SETS HIS HAND AGAIN THE SECOND TIME TO RECOVER THEM.
It is very important that we rightly understand this point in order that we may arrive at right conclusions in the subject before us.
A second time supposes a first. The second is described to be in character like as it was in the day that Israel came up out of the land of Egypt; hence the first time was the recovery or deliverance from under the Egyptian rod or cruel yoke of bondage and oppression; hence the second recovery or deliverance must be from a position in its nature and character like that of the first. This will be clearly seen as we pursue the subject.
We say then that the remnant are recovered from their dispersion among the nations of the earth. "From Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea." In this recovery, God assembles the outcasts of Israel, and gathers together the dispersed of Judah from the four corners of the earth. See Isa.xi,11,12.
This recovery embraces the deliverance of the host [Dan.viii,13] from being longer trodden under foot. In a word it is their recovery from under the INDIGNATION.
In Isa.x,5,6, it is written, "O Assyrian, the rod of mine anger, and the staff in their hand is mine INDIGNATION. I will send him against an hypocritical nation and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to TREAD THEM DOWN like the mire of the streets. And in verse 12, we read, "Wherefore it shall come to pass that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, (his work of wrath and indignation in giving them to be trodden down like the mire of the streets,) I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks." The fruit of the stout heart of the king of Assyria to be punished at the end of the indignation is undoubtedly the last in the line of his successors which is the fourth or Roman kingdom which finishes the treading down indignation. (The glory of his high looks may be read in Dan.vii,8,20; xi,26-30.)
The story is continued in verses 20-27. "And it shall come to pass in that day that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the holy one of Israel in truth. The remnant shall return, even the remnant of Jacob unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of (or among them, margin) shall return: the consumption decreed shall overflow with righteousness, &c. Verse 24. Therefore, thus saith the Lord God of hosts, O my people that dwellest in Zion be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. For yet a very little while and the indignation shall cease, and mine anger in their destruction. Verse 27. And it shall come to pass in that day that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, &c. In the next chapter [verses 11-16] we have the prophetic account of God's setting his hand again the second time to recover the remnant of his people from under this indignation described in the previous chapter.
The remnant then are recovered from Gentile dominion over them to tread them under foot, they are recovered from their dispersion among the nations of the earth. In a word, they are recovered from under the INDIGNATION. A longer catalogue of testimonies showing from what the remnant are recovered seems unnecessary: the above is sufficient. Let it be borne in mind that this indignation was upon God's professed people and not upon their oppressors. God's anger and wrath comes upon their oppressors after this indignation ceases. The next inquiry that arises is,
WHEN DOES GOD SET HIS HAND AGAIN THE SECOND TIME
TO RECOVER THE REMNANT FROM THIS INDIGNATION?
The wise man has said, [Eccl.iii,1,] "To every thing there is a season, and a time to every purpose under the heaven." That there is an appointed time for the Lord to cause the above indignation to cease by his setting his hand again the second time to recover them from the same is clear from very many portions of the prophetic scriptures. It is called in Ps.cii,13, The set time to favor Zion. In this Psalm we have a prophetic history of Jacob's trouble and the voice of his groaning, sorrow and weeping, &c., which is expressly stated in verse 10, to be "because of thine INDIGNATION, and thy wrath; for thou hast lifted me up and cast me down;" and in verse 13, Jacob comforts himself by saying, "Thou shalt arise and have mercy upon Zion for the time to favor her, yea, the SET time, is come." Please read the whole chapter.
In Isa.xl,1, it is called Jerusalem's APPOINTED TIME. Comfort ye, comfort ye my people saith your God; speak ye comfortably to Jerusalem, and cry unto her that her appointed time (margin) is accomplished, &c.
In Dan.viii,13, two important questions are asked: as really two as in Matt.xxiv,3. In Dan.viii,14, the first question, respecting the Sanctuary, is answered; but the second question, how long the host were given to be trodden under foot then remained unanswered. In verse 16, Gabriel receives a charge to make Daniel understand the vision. Verse 19. Gabriel said to Daniel, "Behold I will make thee know what shall be in the last end of the INDIGNATION; (i.e., the last end of treading under foot the host;) for at the time APPOINTED the END shall be." And thus we have an appointed time for the end of the indignation, the end of treading under foot the host; an appointed time to comfort God's people, Jerusalem; [Isa.xl,1;] an appointed or SET TIME to favor Zion; [Ps.cii,13;] an appointed time for the Lord to set his hand again the second time to recover the remnant of his people from under the indignation or from being longer trodden under foot.
The question next arises,
WHEN IS THE APPOINTED TIME FOR THE TREADING UNDER FOOT INDIGNATION, TO END AND CEASE?
Advent believers generally have supposed that the appointed time for the indignation to end referred to, [Dan.viii,19,] was the 2300 days of verse 14. But this is evidently a mistake; for the 2300 days were given to serve another purpose. They were given in answer to the first question respecting the Sanctuary. The evidences are uninvalidated that the 2300 days ended in 1844. But there was no historical event of that year which could in any wise fulfill the many prominent predictions respecting the deliverance and recovery of the remnant from the treading under foot indignation.
It is worthy of note that at the time when Gabriel said to Daniel at the time appointed the end (of the indignation) shall be, there had then no revealed appointed time been given to cover the length of the indignation and reveal its end except the seven prophetic times of Moses; hence Gabriel could have referred to no other appointed time than the seven times chastisement predicted by Moses. Lev. xxvi. This will appear when we come to follow Gabriel in the fulfillment of his charge, and redemption of his pledge to make Daniel to understand the vision, and to know what shall be in the last end of the indignation.
When God had delivered his people from under the rod of the Egyptians and thrown off the yoke of their cruel and hard bondage, he then declared to them his covenant which he commanded them to perform, even ten commandments, and he wrote them upon two tables of stone, [see Deut.iv,13,] accompanied with promises of great blessings and prosperity on condition that they obeyed and kept ALL of them. But in case they should prove recreant, apostatize and not keep ALL these ten commandments he threatens to punish them seven times more for their sins, which signifies an addition to the 400 years punishment inflicted on them in Egypt. Seven prophetic times more is a little short of seven times 400 years.
He threatened to break the pride of their power; (or government;) or according to Isa.vii,8, they should be broken that they be not a people (or nation.) He threatened to bring their land into desolation and their enemies to dwell therein, and make their cities waste, and scatter and disperse them among the heathen, and bring a sword upon them which should avenge the quarrel of his covenant, &c., and thus he would chastise them seven times for their sins.
From the above we see that the seven prophetic times cover the time of their dispersion, the time of the scattering of the power of the holy people. The seven times cover the treading under foot indignation and constitutes the appointed time which reveals the end of the same.
The time, times and a half, of Daniel's and John's prophecies is a part of the indignation or treading down time, and are explained in Rev. xii to be 1260 days, and in Chap. xiii to be 42 months, which is, prophetic time, 30 days to the month, for there are just 42 times 30 in 1260 days. Twelve months to the year, making three and a half years or 1260 days, each day symbolizing one revolution of the earth around the sun or one year, amounting in all to 1260 years. Hence the three and a half times which is 1260 years, when twice told make the seven times or 2520 years which is the duration of this indignation and captivity of the people of God.
The Glory all of God.
WHENCE comes that heavenly illumination that renders Christians everywhere the light of the world? Theirs is not an original and native light. It was not of the disciples as men that the Saviour declared. "Ye are the light of the world;" but only in their character as disciples. There is a sense in which men of genius are lights of the world. We speak of Plato, Socrates, Aristotle, Cicero, as the great lights of antiquity. We speak of Newton, Kelper, Bacon, as lights of science; of Dante, Shakespeare, Milton, as lights of poetry. But there is no trace of genius in that band of disciples who surrounded Christ when he delivered the sermon on the Mount. Most of them were men of no education, and of limited intelligence. The evangelists may be taken as a fair specimen of their average knowledge and capacity. We find in them the simplicity of unlettered men; the honesty of good native sense; but no marks of genius, and no training that should entitle them to a place among the lights of philosophy.
Neither were they the light of the world by virtue of their position. In this there was nothing conspicuous. They were not men of rank, of wealth, or of office. They were fishermen; or tillers of the soil; or from the odious class of tax-gatherers; not one of them had the least prestige before the world. They were the light of the world because their minds had been enlightened by the truth of Christ, and their hearts had been purified by his grace. They could give only that which they had received.
But herein consists the surpassing glory of the Gospel, - that men of mean condition, men who had never sat at the feet of the philosopher or Pharisee, men ignorant of letters, men without the endowments of genius or the acquirements of culture - that such men should utter truths transcending the highest teachings of the schools; unfolding the mysteries of being, the relations of man to God and God to man; reaching forth to the Invisible, the Infinite, and the Eternal; that by the elevation of their lives in virtue and benevolence, by their manifold works of miracle and of good will, by the boldness and sublimity of the truths they uttered, by the heroism of their daily life, and the glory of their martyrdom - that these poor peasants and fishermen of Galilee should thus transcend a Plato and a Socrates, as lights of the world, is of itself a convincing proof of the divine origin of the gospel that reflects glory upon its Author, as the moon gives glory to the sun.
And it is still true, in our time, that whatever we may have of genius, of talent, of education, of acquirement for preaching the gospel, grace only can give these their lustre, and without that lustre, all is the darkness of ignorance, pride, and folly.
They who are declared the light of the world are not such as seek to make themselves shine. That Christian who aspires to worldly greatness, who aims at the factitious distinction of wealth or social position who courts the praises of the world, does not thereby reflect the glory of God or make himself light in the world. Yet often do Christians excuse their worldly aspirations by the plea of gaining a more commanding post of usefulness. But the post once gained, the avowed object for which it was sought is too easily forgotten, and the honor, the wealth, the profit, are enjoyed without regard to the promised usefulness. Men who seek to shine, are not apt truly to shine with the glory and the grace of God. This is especially true of the ministry of the Word. He who aims to shine in the pulpit, will hardly be a burning and shining light of truth and grace to men.
Not that the minister of Christ should not cultivate his powers to their highest capacity, and endeavor to develop himself to the utmost in his sphere; but he should do this for God's glory, and not in self-praise; he should do this without one thought of shining as a man of genius, of learning, or of eloquence; he should do this from the love of Christ, and from the sense of duty to his cause. As one says, "It is not shine ye, but let your light shine." - Independent.
Religion without the Cross.
READER! as long as you live, beware of a religion in which there is not much of the cross. You live in times when the warning is sadly needful. Beware, I say again, of a religion without the cross. There are hundreds of places of worship, in this day, in which there is everything almost except the cross. There is carved oak and sculptured stone. There is stained glass and brilliant painting. There are solemn services and a constant round of ordinances. But the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation by faith in Him is not freely proclaimed. And hence all is wrong.
Reader, beware of such places of worship. They are not apostolical. They would not have satisfied St. Paul.
There are thousands of religious books published in our times, in which there is everything except the cross. They are full of directions about sacraments and praises of the Church. They abound in exhortations about holy living, and rules for the attainment of perfection. They have plenty of fonts and crosses both inside and outside. But the real cross of Christ is left out. - The Saviour and his dying love are either not mentioned, or mentioned in an unscriptural way. And hence they are worse than useless. Reader, beware of such books. - They are not apostolical.
They would never have satisfied St. Paul.
Reader, St. Paul gloried in nothing but the cross. Strive to be like him. Set Jesus crucified fully before the eyes of your soul. Listen not to any teaching which would interpose between you and him. - Do not fall into the old Galatian error. - Think not that any one in this day is a better guide than the Apostles. Do not be ashamed of the old paths, in which men walked who were inspired by the Holy Ghost. Let not the vague talk of men, who speak great swelling words about catholicity, and the Church, and the ministry, disturb your peace, and make you loose your hands from the cross. Do not give Christ's honor to another. "He that glorieth, let him glory in the Lord." - J. C. Ryle.
And the Deliverance and Restoration of the Remnant of Israel from the Seven Times, or 2520 years of Assyrian or Pagan and Papal Captivity considered.
The way is now prepared to establish next in order,
THE BEGINNING AND ENDING OF THE SEVEN TIMES OR 2520 YEARS.
The book of Daniel's visions was closed up and sealed till the time of the end. A correct understanding of many portions of the inspired volume, have been hidden for ages to be made manifest in their due and proper time. See Col.i,26.
The Advent chart of 1843, without doubt, was arranged in the order of God's counsel; but perfection of knowledge in understanding all parts of the inspired volume had not then been attained; knowledge is still increasing. It is evident that God saw fit to suffer a mistake in some of the figures on the '43 chart, but for wise purposes hid that mistake until the proper time arrived for the mistake to be developed.
There was no mistake in the figures given on the chart for the beginning of the 2300 days, there must also of necessity be, and there was, a harmony of the dates of the 1260, the 1290, and the 1335 days with that of the 2300 days. These then were all correct. True there was a mistake in the minds or faith and teaching of Advent believers in dating the commencement of the 2300 days from the first month of 457 B. C., but this mistake was not on the chart. 457 is the true year from which to reckon the 2300 days: 457 and 1843 full years added together make just 2300 full years; hence there was no mistake on the chart in all these figures. And as I understand the time which the angel of Rev.x,5,6, swore should be no longer, included all prophetic time, and that that testimony given, and that most solemn oath was fulfilled in the time of the tenth of the seventh month move 1844, hence I believe that all of the prophetic periods were then ended, and none of them can be extended beyond that point.
But as there were no historical events occurring in 1843-1844, which could in anywise answer the fulfillment of events predicted to transpire at the end of the seven times, or 2520 years indignation or captivity of the people of God, and certainly their captivity should be turned when their appointed time was accomplished, then I necessarily conclude there must have been a mistake on the chart in the figures 677 B. C., as the point from which to reckon the seven times, or 2520 years indignation upon the people of God. And as this period cannot be extended this side of 1843-1844, the conclusion is irresistible that this divinely appointed period terminated some time prior to 18431844. Hence I feel at liberty to look for some other historical event aside from, and prior to, the carrying of Mennasseh king of Judah to Babylon, 677 B. C., from which to reckon the seven times, and for some corresponding historical events which mark their termination and the appointed end of the indignation.
The event from which to reckon this period of indignation upon God's people, is the breaking of the pride of their power, the uprooting of their government and carrying them captives into their enemy's land foretold in Lev.xxvi, called in Dan.xii, the scattering of the power of the holy people.
Ephraim in the prophecy of Isa.vii,8, embraces the ten tribes which revolted from the house of David and chose their own line of kings which reigned over them in Samaria. These ten tribes were called Israel, and their kings, the kings of Israel, in distinction from the tribe and kings of Judah.
In this prophecy of Isa.vii,8, it is predicted that within (not at the close of - but WITHIN) three-score and five years EPHRAIM (not Judah) shall be broken that it be not a people. Mennasseh was king of Judah, hence neither he, nor the tribe of Judah, are embraced in this prophecy; and hence it is written, [2Kings xviii,] when Ephraim or Israel was broken, and the Lord delivered Israel into the hand of spoilers and removed them out of his sight, there was none left but the tribe of Judah ONLY. And David also in Ps.lxxviii, speaks of the same event, where he gives an account of the sins of Israel which provoked the Lord so that he was wroth and greatly abhorred Israel, so that he forsook the tabernacle of Shiloh, the tent which he placed among men, and delivered his strength into CAPTIVITY, and his glory into the enemy's hand. He gave his people over also unto the sword, and was wroth with his inheritance. Moreover he refused the tabernacle of Joseph, and chose not the tribe of EPHRAIM, but chose the tribe of JUDAH, the mount Zion which he loved.
Thus we have the testimony of two witnesses which are said to be true, that the tribe of Judah was exempted from going into captivity at this point. And wherefore were they exempted? We answer, because it was written, [Gen.xlix,10,] The sceptre shall not depart from Judah, nor a law-giver from between his feet until Shiloh come.
From the above three important testimonies it is clear that the taking of Mennasseh, king of Judah among the thorns, and binding him in fetters and carrying him to Babylon 677 B. C., cannot be the event nor point from which to reckon the seven times. Furthermore it is written that Mennasseh humbled himself and was restored back and reigned over Judah in Jerusalem till the day of his death and was then succeeded by his son; and we have the account of a continued succession of the kings of Judah. Here perhaps the objector may quote Hosea v,5. "Therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them." It is true that Judah has fallen with Israel and Ephraim; that is, they have since been scattered among the nations of the earth; but they did not fall at the same point of time, if their fall embraces their being broken from being a people, or nation. To fall with, may signify in like manner. That it does not always signify at the same point of time is evident. Paul has said, [1Thess.iv,14,] Them also which sleep in Jesus will God bring with him; that is to say, they shall be brought from their sleep of death in like manner as Christ was raised, but not at the same point of time. This will appear still more clear by reading Isa.xxvi,19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing ye that dwell in the dust, &c.
From the foregoing considerations we are unavoidably driven off from the taking of Mennasseh king of Judah, bound to Babylon 677 B. C., as the point from which to reckon the seven times, and are necessarily compelled to take the breaking of Ephraim from being a people or nation from which to reckon the seven times or 2520 years captivity of the people of God. The record of which we find in 2Kings xvii.
In Isa.x,5,6, we read, "O Assyrian, the rod of mine anger, the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey and to tread them down like the mire of the streets." In 2King xvii, we have the inspired record of the fulfillment of this prediction, which without further controversy is the point from which to reckon the appointed time of treading down the host like the mire of the streets.
In verse 4 we learn that the king of Assyria took Hoshea king of Israel and shut him up and bound him in prison. Verses 5 and 6 read, "Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes."
Verse 24. "And the king of Assyria brought men from Babylon, and from Cutha, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria and dwelt in the cities thereof." In verses 22, 23, it is written, "For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; until the Lord removed Israel out of his sight AS he had said by ALL his servants the prophets. SO was Israel carried away out of their own land to Assyria unto this day." Thus in 2Kings xvii, is found the inspired record of the fulfillment of what God has said by his servant Isaiah, Chap.x,5,6, and by Moses in Lev. xxvi, and by David in Ps.lxxviii,59-62, and 1Kings xiv,15,16. It is in fact the inspired historical record of the fulfillment of what God had said by ALL his servants the prophets on this point of giving Israel over into captivity to be trodden down of the Gentiles like the mire of the streets." The validity of the above testimony cannot be invalidated or impeached; hence there can be no room left for further doubt on this so clear a point. This, then, is the inspired historical event; and its chronology, which is 723 B. C., is the point from which to reckon the 2520 years captivity. Instead of reckoning from the taking of Mennasseh king of Judah to Babylon, 677 B. C., we reckon from the shutting up and binding in prison Hoshea king of Israel, which was 723 B. C. This was 19 years after Isaiah's prophecy, recorded in Chap.vii,8, which was 742 B. C.; hence Ephraim was broken from being a people literally within three-score and five years. From whatever point in the year 723 B. C. we reckon, the same corresponding point in the year 1798, must be reached to fill up 2520 full years; the same as in the case of the 2300 days, dating from the Fall of 457 B. C., and ending in the Fall of 1844 A. D. The year 723 B. C. is the true beginning, and 1798 is the true terminus of the 2520 years captivity of the people of God. And we have a historical record of a corresponding event transpiring in the year 1798, which perfectly answers the fulfillment of the predictions of the prophets which have foretold the events which mark the end of the 2520 years indignation and captivity.
It is a truth known and read of all men that in the year 1798 the Papal yoke was broken off, the dominion of the little horn, Papacy, [Dan.vii,26,] was taken away to consume and to destroy it unto the end; and free toleration the heaven born boon of religious liberty has been the result. The saints are no longer under the Papal galling yoke. They are not under, but are free from, the dictation of the Papal see. God has been faithful to fulfill his word; viz., "I will deliver thee out of the hand of the (or that) wicked, I will redeem thee out of the hand of the terrible." Jer.xv,21.
Again, "For the Lord hath redeemed Jacob, and ransomed him from the hand that was stronger than he." Chap.xxxi,11. And they have not since been delivered over, neither is there any prediction that will deliver them over into the hands of another oppressor; but we have positive inspired testimony to the contrary. Isaiah xiv, contains a prophetic account of God's choosing Israel again (that is the second time) and giving them rest from their sorrow, and fear, and hard bondage, wherein they were made to serve. Then they were to take up this proverb against the king of Babylon (the Papal king of Mystery Babylon) and say, how hath the OPPRESSOR ceased, the golden city ceased. (Margin, the exactor of gold ceased.) The Lord hath broken the STAFF of the wicked and the sceptre of the rulers. He who smote the people with a continual stroke, he that ruled the NATIONS in anger is persecuted, and none hindereth. The whole earth is at rest, and is quiet: they break forth into singing. Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, (these figuratively represent God's people; see Eze.xvii,2-5,12,13,) saying, Since thou art laid down NO FELLER IS COME UP AGAINST US. . . . Thy pomp is brought down to the grave, and the noise of thy viols. The worm is spread under thee, and the worms cover thee." Isa.xiv,3-8,11. These worms denote a consuming process: synchronizing with the consumption decreed in Chap.x,10-23; Dan.vii,26.
The above inspired testimony is positive that since the Papal king of Mystery Babylon was led captive in the year 1798 no feller has come up against God's people; that is to say, they have not been again brought under the galling yoke of an oppressor to be trodden under foot; hence this inspired evidence is conclusive that the treading under foot indignation then ceased in the year 1798. Were it not for occupying too much space, we would like to copy Isaiah xiv, entire. We request the reader to turn and read the whole chapter.
The fact that the seven prophetic times of Gentile dominion to tread under foot the people of God was fulfilled and ended with the downfall of Papacy in 1798, is also further sustained from the inspired testimony of the New Testament writers. Matthew and Mark locate the signs of the second advent nigh at the door; viz., the darkening of the sun and moon, &c., immediately after the tribulation of the Papal persecution. And Luke locates the same signs where and when the times of the Gentiles are fulfilled; where he also terminates the treading down of Jerusalem, the church or the people of God. See Luke xxi,24,25.
Thus it is seen from the testimony of Matthew, Mark and Luke, that the fulfillment of the times of the Gentiles, and Jerusalem (the people of God) being trodden under foot, and the downfall of Papacy, and the end of those days of tribulation, all occur at one point.
If any seem still inclined to think that Jerusalem [Luke xxi,24,] embraces the old city Jerusalem composed of dwelling houses, in ancient Palestine, for the information of such we would say that the name Jerusalem is written upon the people of God; [see Rev.iii,12;] and they are called the city of the Lord, the Zion of the Holy One of Israel. Isa.lx,14. Jerusalem trodden down of the Gentiles. Luke xxi,24.
When the times of the Gentiles are fulfilled, the appointed time of that treading down is accomplished, the same Jerusalem is then addressed in the following language: "Comfort ye, comfort ye my people saith your God, speak ye comfortably to Jerusalem, and cry unto her that her appointed time (margin) is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins;" (viz., trodden under foot of the Gentiles 1260 years twice told.) O Zion that bringest good tidings, get thee up into the high mountain. O Jerusalem that bringest good tidings, lift up thy voice, lift it up with strength, &c. See Isa.xl,1,9.
Much more might be said on this point, but we judge the above sufficient. None we think can fail to see that Jerusalem in this text is the name applied to the church and people of God.
That the seven times of the Gentiles, and the treading under foot indignation ended with the downfall of Papacy in 1798 is also further sustained and clearly set forth from the vii to the xii chapters of Daniel.
In Dan.viii,13, there are two questions asked. This we have before confirmed. We will now read the text, omitting the question or inquiry respecting the Sanctuary. "How long shall be the vision concerning the daily (Paganism) and the transgression of desolation (Papacy) to give the host to be trodden under foot." This question names and reveals the agents; viz., Paganism and Papacy, which accomplish the entire work of treading under foot the host. Three and a half times are allotted to the Papacy, leaving the other three and a half times as having been accomplished under Paganism. Isa.xl,1, testifies that when the appointed time of God's people, Jerusalem, is accomplished that "she hath received at the Lord's hand DOUBLE for all her sins;" that is, three and a half times or 1260 years, twice told, equally divided between Paganism and Papacy.
It is not reasonable to suppose that Paganism accomplished but part of its allotted 1260 years, before it gave place to, and was succeeded by, the Papacy; and when Papacy had filled her 1260 years, that she gave place to her predecessor Paganism, to fill up the fraction of her allotted 1260 years; and facts in the case forbid such an idea. Paganism has not been revived and adopted as the national religion of the Roman empire in the nineteenth century.
From the fact of the important question under consideration being proposed at the close of the vision by the numberer of secrets, or the wonderful numberer, (margin,) I understand that the burden and great object of the vision was, to reveal not only the agents, but particularly the duration and end of the appointed time of giving the host to be trodden under foot.
The appointed seven prophetic times of Moses' prophecy, was a portion of the hidden wisdom of God, hidden for ages. No revelation had been given to explain how much time they embraced. This important question, how long the host were given to be trodden under foot, was not answered in the eighth chapter; for Daniel testifies at its close that none understood the vision. But Gabriel had received a charge to make Daniel understand the vision; and Gabriel had given Daniel his pledge that he would make him know what should be in the last end of the indignation, assuring him that at the time appointed (which we have shown to be the seven times) the end should be. Hence Gabriel to redeem his pledge must necessarily give a key to unlock the mystery of the appointed time and show its end. And to fulfill his charge to make Daniel to understand the vision, he must necessarily answer the important question, how long the host were given to be trodden under foot. Hence we may expect to find somewhere in Gabriel's instruction to Daniel, a key which will unlock the mystery of the appointed seven prophetic times, and a clear answer developed to the important question, how long the host were given to be trodden under foot. To believe otherwise would charge God and his ministering angels with folly, and Gabriel with perjury. But the key is not given, nor is the question answered either in the eighth or ninth chapters; hence we may expect to find them contained in the three remaining chapters; else Gabriel never fulfilled his charge, nor the redemption of his pledge.
The sight of what Daniel had already beheld, and the story of the long continuance of the indignation, the treading under foot of his brethren, was too appalling for the Prophet to endure: he was overwhelmed with astonishment at the vision, so that he fainted and was sick certain days. The astonished Prophet was unable to endure all the sad tale of what should befall his people in the last end of the indignation. A full explanation of the whole vision at once, was more than Daniel could bear; hence Gabriel was under the necessity of making repeated visits to Daniel, before he could accomplish the fulfillment of his charge, and the redemption of his pledge, by developing to Daniel, a clear and decisive answer to the question, how long the vision, to give the host to be trodden under foot, and make him know what should be in the last end of the indignation.
This fact is further sustained from the fact that Gabriel at his last visit informed Daniel that he had then come to make him understand what should befall his people in the latter days; or in other words, to finish the fulfillment of this charge, and the redemption of his pledge; viz., to make him to understand the vision, and make him know what should be in the last end of the indignation. This renewal of the sad tale, caused Daniel's SORROWS to turn upon him again, so that he became dumb, and retained no strength, (or fainted as before,) and said to Gabriel, How can the servant of this my lord talk with this my lord; (or in other words, How can I endure to hear the sad story of what shall befall my brethren in the last end of the indignation;) and it was not till Gabriel had strengthened the prophet Daniel, that he could listen to the sorrowful relation of what should befall his people, and brethren, in the latter days, or last end of the indignation. See Chap.x,14-19.
From the consideration of the statement at the close of Chap. viii, that none understood the vision, in connection with the statement in the first verse of Chap. x, that a thing was revealed to Daniel, and he understood the thing, and had understanding of the vision, our brethren have believed and taught that the explanation of the vision of Chap. viii must have been completed in Chap. ix. But this is evidently a mistake, from the fact that the question, How long the vision to give the host to be trodden under foot? is not answered either in chapters viii, or ix; neither had Daniel yet learned from these chapters what should befall his people in the last end of the indignation.
And furthermore, the thing revealed to Daniel, so that he understood the thing, and had understanding of the vision, as stated in the fist verse of Chap. x, was in the third year of Cyrus, four years after what Gabriel revealed to Daniel, as recorded in Chap. ix, which was in the first year of Darius; hence the thing revealed to Daniel in the third year of Cyrus, cannot refer to what was revealed to him in the first year of Darius, which was four years previous.
It is true that the point from which to reckon the 2300 days was revealed in Chap. ix, but that was in answer to the question respecting the Sanctuary.
What was revealed to Daniel in the third year of Cyrus, embraces chapters x, xi, and xii, in which we find a clear answer developed to the question of Chap.viii,13, how long the host were given to be trodden under foot. Hence Gabriel said to Daniel, [Chap.x,14,] "Now I am come to make thee know what shall befall thy people (the host) in the latter days; for yet the vision is for many days;" or in other words, now I am come to make you know what shall be in the last end of the indignation, and show you the end of the time appointed, as I promised in the vision of Chap.viii,19. For the thing revealed to Daniel in the third year of Cyrus, embraced the time appointed which was long. See Chap.x,1.
That the object of Gabriel's mission to Daniel in the third year of Cyrus was to finish his explanation of the vision of Chap. viii, is also further sustained from his testimony in the last verse of Chap. x; viz., "But I will shew thee that which is noted in the scripture of truth, and there is none that holdeth with me in these things but Michael your Prince."
From this language of Gabriel's testimony we learn that he had come to explain some definite scripture already noted; a scripture, which none but Michael and Gabriel held; in other words, none else knew the hidden secret of this noted scripture. This identifies the noted scripture which Gabriel had come to explain, to be the vision of Chap. viii, which Daniel was told to shut up. See Chap.viii,26. It identifies it to be a scripture embracing appointed prophetic time which was shut up to be hidden for ages. This is further sustained from the fact that at the close of Gabriel's explanation, he affirms that the words are closed up and sealed till the time of the end; and he gives Daniel a charge to "shut up the words and seal the book." The vision of Chap. viii, which Daniel was told to shut up, was for many days. Verse 26. The thing revealed to Daniel in the third year of Cyrus was long appointed time; it was the vision which was for many days. See Chap.x,1,14, and Chap.viii,26. The fact that what was revealed to Daniel in the third year of Cyrus, does explain how long the host were to be trodden under foot, is sufficient of itself to justify our position.
Daniel understood the thing, after the explanation given him in the third year of Cyrus, and had understanding of the vision, as Gabriel was commanded to make him understand it, in Chap.viii,16; but Daniel must shut up the words and seal the book; i.e., not divulge the hidden wisdom.
Chapter x, is but the introduction to the explanation given in chapters xi and xii. In verse 2 of Chap. xi, Gabriel informs Daniel that he is now ready to enter upon the explanation, by saying, "Now will I shew thee the truth;" and he commences with the kings of Persia, and carries him down through a successive line of the kings of Persia, Grecia, and of the Roman emperors, past the first advent, down to the sixth century of the Christian era, where Paganism, as the religion of state was to be abolished. Here Gabriel had reached the close of the first half of the indignation, and the way is now prepared to introduce and show Daniel what shall be in the last end of the indignation, and reveal the appointed time when it should end. Hence at this point, [verse 31,] Gabriel informs Daniel, that the Roman power shall take away the daily, (i. e., Paganism,) and they should place the abomination of desolation, (the Papacy,) which should accomplish the last end of the indignation.
He then proceeds to tell Daniel what shall befall his people in the last end of the indignation under the Papal supremacy. He commences by first showing the cause of the severity, of the last end of the indignation upon the saints; viz., on account of their forsaking the holy covenant, (God's holy law of ten commandments, and doing wickedly against the covenant, being corrupted by flatteries, and thus accomplishing the great apostasy and falling away. Compare 2Thess.ii,3, with Ps.lxxxix,30-32, and Dan.xi,30-32. He then says to Daniel, "But the people which do know their God, shall be strong and do exploits. And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil many days. Now when they shall fall, they shall be holpen with a little help; (that is, by the reformation commenced under Luther; and thus the tribulation of those days should be shortened;) but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed."
Gabriel in this text has guarded against the danger of believing that when the little help should come and the flood of persecution be checked that the indignation was then ended, and the appointed time accomplished, by affirming that some of understanding should still fall even to the time of the end; because it is yet for a time appointed; as much as if he had said the appointed time of the indignation will not cease when the flood of persecution is checked, but will extend forward to, and cease at, the time of the end. And to make this point still clearer, and fortify it against successful controversy, he further testifies that the king, that is, the Pope or Papal king, should do according to his will, and exalt and magnify himself above every god," that is to say, above every one of the kings of Europe, by holding all those kings under his dictation and control, claiming the right to crown and depose kings at his will, practicing and prospering in doing according to his will in this magnified, exalted station, TILL the indignation be
ACCOMPLISHED.
Hence when this dominion of the Pope was taken away in 1798, and he was led into captivity, since which time the consumption has been consuming, and destroying it to the present, his practice and prosperity in exalting and magnifying himself above every god, is at an end, and is in this respect turned to adversity. Hence, the truth is incontrovertible, that the indignation ceased with the downfall of Papacy in the year 1798.
Verses 36-39 contain a catalogue of the acts and doings of the Papal king; and verse 40 foretells an event which should mark the time of the end, where the indignation would cease; viz, "And at the time of the end the king of the South shall push at him." He also foretells that the king of the North shall come against him like a whirlwind, and gives a prophetic history of his campaign, at which time Michael would stand up, and there or then should be a time of trouble such as never was. And at that time Daniel's people should be delivered every one which should be found written in the books. This deliverance is not from the indignation, but from the bondage of death and corruption, from their sleep in the dust of the earth.