INTRODUCTION.

The calculation of prophetical time is of the greatest importance in explaining the Revelation. It is even impossible without this knowledge, either to arrange the different prophecies contained in this book, into their genuine order; or to shew their accomplishment with certainty, and to the satisfaction of judicious readers. We often meet with it here, even more frequently than in all the rest of the prophetic writings of the Old Testament. If the computation of an expositor is erroneous in principle, or defective in its progression, he will necessarily deceive himself and others, by applying the prophecies to events, which infinite wisdom never intended them to signify. Hence many able and good men have failed in their conjectures, by trusting too much to the strength of their own understanding; and injudicious enthusiasts, neglecting to improve on those parts already accomplished, have attempted to dive into futurity, and alarmed the world by a false interpretation of times and events, as if God designed to make them prophets. Such proceeding is daring and impious. For when the events prove the falsity of their predictions, a part of the contempt and ridicule, which so deservedly fall on the author of them, will also bring the Word of God into disrepute with the ignorant. Hence that guilty backwardness of many in our days, to study this book at all, and to apply these strong holds of faith, contained therein, to the advancement of the church, of which in our days of infidelity she stands so much in need.

The prophet Daniel was expressly commanded to shut. up and seal (conceal the sense of) his prophecy, relative

to the suffering state of the church in the latter time. He has however given us a series of prophetic numbers, to compute the long interval of time, between the date of his prophecy and its final accomplishment; if we have the key to unlock this divine treasure, which we are directed in confidence to expect in due season. It is promised, the industrious searcher of the prophetic word, Chap. xii. 4. "Many shall run to and fro, read and study the prophecies, desirous of knowledge and confort in those days of peril, and knowledge shall be increased." But St. John was interdicted in direct terms to do so. Rev. xxii. 10. Rev. xxii. 10. "And he saith unto me, seal not the sayings of the prophecy of this book; for the time is at hand." Rev. i. 3. "Blessed is he that readeth, and they that hear the words of the prophecy." The Revelation therefore, notwithstanding the height and depth of its prophetic contents, is yet of such a nature, that it may, and shall be understood. It is not a sealed book, covered over with an impenetrable cloud; no, it is an Apocalypsis, a Revelation, a discovery of Jesus Christ to his servants; a commentary on the prophecies of the Old Testament, and a key to the disclosure of its prophetical time, concerning the gospel dispensation.

But perhaps some of my readers may have a conscientious scruple, to enter into investigations of this kind. They believe to have found a prohibition to all calculations of this nature in that memorable passage. Matt. xxiv. 36. Where the Son of God says: "But of that day and hour knoweth no man, no, not the angels of heaven, neither the Son (Mark xiii. 32) but my Father only." This passage truly has the appearance of a negative prohibition. But the Lord cannot allude here to the destruction of Jerusalem; for he has determined the time of that catastrophe, to take place before that generation should pass away, and repeatedly advised his disciples to escape, and save themselves by flight, which they actually did. Neither can these words apply to our Lord's second advent, at the approach of the

Millennium; for also this period is determined by limits and numbers, both in Daniel and the Revelation. Our Lord then actually here refers to what the disciples originally inquired after, namely, the end of the world. Now of this period our Lord and Saviour saith: neither He, nor the angels had any special knowledge, as to the day and hour. But this he spoke of his mediatorial character, and even in that respect, it was only the case during his pilgrimage on earth. He is now exalted to the right hand of the eternal Father, and has opened the book of seven seals, in which all the councils of the Almighty are disclosed to his view, concerning the plan of government in his Church and the consummation of all things.

The apostles in a general meeting, inquired of the Lord after his resurrection, saying, "Lord, wilt thou at this time restore again the kingdom to Israel?" And He said unto them, "it is not for you to know, (chronous or kairous) limited terms or times, which the Father hath determined in his own authority." This answer has also been urged as a general interdiction to all inquiries of this sort; although it is limited by the very words, only to the apostles, x iμãv Éçti (SC. čgyov) yvwvai non est vestrum (opus) scire; it does not belong to your ministry and time to know, χρόνους nagovs, ye shall be witnesses unto me, to the uttermost part of the earth. But the Lord does not deny in these words, that it is the duty of others who live after the time of the apostles, to know these limited terms and times. He rather asserts it, by distinguishing between those who ought, and who ought not to make it their business to inquire. No, if the original is closely inspceted, the words of the Lord will yet prove an answer to the inquiry of the apostles. They had used the word, xgovos, time, in the singular number, and no doubt also in its common acceptation; but the Lord answers in the plural, and with an emphatical difference of the words, χρόνους ή καιρούς; and these epochs and times are enigmatical expressions in his

C

lips, denoting limited times and periods, the length of which will hereafter be determined.

Prophecies are objects of faith, whether they relate to time, place, or events; and it is equally laudable to credit one and the other, on the authority of God. The ancient patriarchs could not wait in expectation of the promised Messiah, without conjecture as to the time of his coming; or unless they also believed the prediction concerning the time of his appearance in the flesh? When the Lord promised Sarah a son in a short time, would it have been proper in her, to confide in this divine declaration only concerning the son, and not also as to the time of his birth? If Hezekiah had only believed the promise of his recovery, and under a pretence of modesty, not of the fifteen years also, which the Lord added to his days, his gratitude would no doubt have been defective. If the men of Nineveh had only believed the prophecy of Jonah, concerning the destruction of their city, and not likewise relative to the forty days, their repentance would surely have been far less prompt and ardent than it was. When the noble Lord in Samaria, would not believe Elisha concerning the great plenty in twenty-four hours, his unbelief cost him his life. 2 Kings vii. 1. Had the Israelites at Babylon not

been attentive to the seventy years of their captivity, foretold by Jeremiah, they would either by impatience have brought themselves into troubles while there, or probably never have returned to the land of promise from Chaldæa. It is even more congenial to our age in grace, under the gospel dispensation, that our faith should comprise the whole Word of God; and not neglect any part, which the Lord may have judged proper, (semel pro semper) to reveal to his Church.

The way being thus prepared, I shall now speak more directly to the professed point of my subject. But before I explain that highly probable system of prophetical chronology, discovered by that learned and pious prelate Ben

gelius, A. D. 1742, which is now generally received and followed in Germany; it will be necessary for the reader to observe, what I would presume a grand mistake in somet of the beloved Apocalyptical systems of our days. This error consists in taking a day in the Revelation to signify a year. It is argued from the following passages, that days, mean years: Numbers xiv. 33, 34. Ezekiel iv. 5, 6. Daniel ix, 24, 25, 26. Luke xiii. 33; and these proofs are strong and conclusive evidence, of this having been an ancient mode of calculation; but it certainly would be a weak and premature conclusion, to say, that hence it must also be followed in the Revelation of St. John? No, the contrary is evident from the following reasons.

I. The defenders of this mode of calculation confuse the whole internal order and method of this book, which in itself is more regularly written, to assist our weak understanding, than any other scriptural prophecy. Some throw its whole contents into seven periods, so that each period shares one of the seals, one trumpet and one vial; and all the rest of heterogeneous matter is forced into them, as into a case of drawers, wherever it may suit. Others, to uphold their beloved system of calculation, have rent the prophecy in two, and begin anew with the twelfth chapter and the birth of the man-child. This proceeding is arbitrary and unwarrantable: the Word of God deserves to be studied with more deference and respect. It is not with the Revelation as with other prophecies, where perhaps you may say, the method and style is not of divine origin; for here the order and method of the whole vision is not to be ascribed to the manner or choice of the apostle. He has written it, as it was emblematically exhibited to him from that heavenly, book with seven seals, of which, even as to order and method, the Apocalypse is a copy.

II. If a day be taken for a year, the times of the three woes alone, will amount to sixty months, or eighteen hun