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rallel views or fynchronisms in the Apocalypfe. But this method is not peculiar to the Apoca lypfe. The Prophet Ifaiah, from the 40th chap, ter to the close of the book, gives several paral, lel views of the period from the first promulgation of the gofpel to the Millennium. Each parallel view begins with fome account of the Meffiah, or the circumftances of the time in which he appeared, and ends with an account of the Millennium. The connection of the parts in each parallel view, fhews the order of events as they have been or shall be accomplished. By laying together the correfponding places in each parallel view, we acquire a tolerable knowledge of any particular event confidered apart.

II. THE prophets briefly relate events, and af, terwards enlarge on the whole or a part of the pe riod to which they are referred. This method is clearly difcerned in the Apocalypfe. In chap. xi. 15.--18. we have a brief description ofthe whole events included in the feventh trumpet; that is, from the time of its founding to the end of the world; which events are afterwards more fully treated of. In Rev. xvi. we have the events of the feven vials briefly fummed up in their order. Chap, xviii, throughout, and chap. xix. 1.--4. give an enlarged view of the fifth vial. Chap. xix. 5.--10. gives further light on the fixth vial.

And

chap.

chap. xix. 11.-- 21. enlarges on the feventh vial or the battle of Armageddon'. But the fame method feems to have been ufed by the Old Teftament Prophets. Ifaiah (chap. liv. 1.-3.) gives a short account of the admiffion of the Gentiles into the church; the prophet then paffes on to the converfion of the Jews. He returns again, and enlarges on the admiffion of the Gentiles chap. Iv. 1.II. The propriety of reprefenting future events in this manner will appear, if we reflect that without the brief narrative prefixed, we could never trace the connection; and fo we fhould remain ftrangers to the order of events; and without the after enlargement, our know ledge of each particular event would be scanty and deficient.

Sometimes they narrate the feries of events briefly, and enlarge only on the concluding event; in which cafe the narrative prefixed, anfwers the purpofe of a chronological kalendar. Thus, in the 2d chapter of Daniel, the four me tals of the image mark the progrefs of time along the four univerfal monarchies, down to the Millennium, described in verse 44. So (in Dan. vii.) the four beafts carry on time until the little horn appears, which is largely defcribed, as to its character, duration, and deftruction.

III.

(1) See this proved in Mede's Clavis Apocalyptica.

III. THE prophets fometimes stop short in defcribing the progrefs of events, and introduce matter which, at firft view, appears foreign to the subject. Upon investigation, it will be found that they pause to anfwer objections which naturally occur from their fubject, and are tacitly understood, though not expreffed.

The defign of prophecy, as well as of every other part of Scripture, is to convince men of the truth of what God has revealed, and thereby to rectify the heart, and reform the life. In order to work a thorough conviction, it is neceffary not only to ftate facts, but to remove objections. When the Spirit of prophecy forefaw objections which would have weight, he proceeds inftantly to folve them, without formally stating them.

Thus Ifaiah (chap. xxviii. 7.--22.) fhews the rejection of the Meffiah by the Jewish nation, and the confequent defolation brought on them by the Romans. In order to vindicate the jus tice of God in this difpenfation of his providence, the prophet anfwers (from verse 23. to the close) the great objection of the Jews to the Christian difpenfation, and their apology for rejecting it, namely, the removal of the Mofaic Economy. He forefaw that they would confider it as inconfiftent with the wisdom of God, first, to have appointed it, and afterwards to have abolished

abolished it. The objection is answered by an allufion to the practice of the hufbandman. He first plows, then fows; fo the Mofaic Economy was a preparation for the Gofpel. He fuits the feed to the foil, the threshing inftrument to the feed; he ufes one inftrument to thresh, another to grind: Changing the inftrument in the progrefs of his work, is the effect not of folly, but wisdom. It was from the beginning the plan of Infinite Wisdom, to adapt the mode of instruction, in the feveral ages of the Church, to the capacities of mankind, and to change the Mofaic for the Christian Dispensation,

The prophet Ifaiah (xl. 9.-11.) describes the miniftry of the Apoftles; he removes (ver. 12.17.) the objections of the Jews to the Meffiah. As, the meannefs of his outward appearance, anfwered, (yerfe 12.) by turning round to the works of creation, and afking, Who made them? The folly of his crofs anfwered, (verse 13, 14.) by afferting the fuperior wifdom of God, in the fcheme of redemption, and the folly of fetting up human wisdom in oppofition to it. The fear of the Romans answered (verfe 15.) by declaring the infignificance of all nations, in comparifon of Him whom they rejected. A conceit that facrifices were fufficient to attone for fin, and that the death of the Meffiah was therefore unneceffary,

unneceffary, anfwered, (verse 16.) by afferting that the facrifices of brute animals, enjoined by the law, were in thiémfelves abfolutely infufficient to attone for fin.

• Ifaiah (chap. xlix. 1.23.) gives a view of events in their order, from the promulgation of the gofpel to the refloration of the Jews. At the 24th Verfe he ftops Thort; and answers objections which would naturally occur against the reftoration he had promifed. He continues to answer several objections in the whole of the ift chapter, and in chap. li. from the beginning to verfe of 19, 11 imblado sdt tot bislot 9.

Un

At other times the prophets interrupt the detail of events, in order to make a practical application of fome important fact foretold; fhowing the influence it ought to have on those who hear it, but efpecially on those who fee it1ã€complished, according to their feveral Ltuations. Thus, the prophet having fhewed the converfion and restoration of the Jewish nation, (Haiah xli. 1.20.) he breaks off (verse 21.) by an animated addrefs to the adherents of every falfe religion, fummoning them to produce any fuch evidences of divinity in the deities they wor Thip, as the true God has given in the prediction and accomplishment of thofe important facts, refpecting the Jewish nation. We find a fimilar address on the fame event,

chap. xliv.

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