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This sign many will mock at, and the wise will pass it by, in contemptuous silence. The event to which I allude, will be found in the Tables of my Synopsis of Chronology, and it is the establishment of Christian worship in the Hebrew tongue, by a congregation of believing Israelites, which took place in the Episcopal Chapel of the London Society for Promoting Christianity amongst the Jews, on the 5th February last, answering to the 30th Sebet, being exactly the perfect Cycle of 3435 years and 1 month, from the day, when Moses began, to give the Book of Deuteronomy to the children of Israel, in the plains of Moab, which was the 1st of Sebet, Y. w. 3879, B. c. 1600-1599.* This event, is without parallel in the past ages of the Church, for it is doubtful if even in the Apostolic Church of Jerusalem, under the care of the Apostle James, worship was conducted in Hebrew, or rather it is almost certainly presumable it was not, as the Syriac, and not the Hebrew, was then the vernacular tongue of the Jews. This event, doubtless, like the drops which precede the abundant rain, or like the first rays of orient twilight, is in itself, to our fleshly eyes, of little importance; but it is analogous to those days of small things, which, in all ages, the wise in their own conceits have despised, but by which in all ages, and all dispensations, God has begun his mightiest and most stupendous works of providence and grace. Finally, this event is a new progression of the work of evangelizing the Jews, which has been going on in the Church for 28 years; and it is deserving of particular notice, that it

* Deut. i. 3-5.

† Zech. iv. 10.

occurred precisely 1 Cycle of 19 years after the New Testament was given to the Jews in 1817, which was also 3416 years from the giving of the Book of Deuteronomy, that period being a perfect Cycle, at the end of which the Moon is fast 1 H., 10 M., 27 s.*

Having, in the preceding pages, brought forward the evidence from the scientific chronology, in favour of my own interpretation of the Apocalyptic history of the Witnesses, as I feel it to be the first duty of a writer on prophecy, to conduct his inquiries with the most scrupulous impartiality, I shall now place before my readers the remarkable fact, that the years fixed by Mr Faber, in his later works, as the eras of the death, the resurrection, and ascension of the Witnesses, viz., 1685, 1689, and 1690, are all connected with great series of Jubilees, or Metonic Cycles. The death of the Witnesses, according to this learned writer, was effected by the edict of the Duke of Savoy, against the Waldensian Churches, on the 31st January, 1686, which, according to the principles of Jewish time, was towards the end of the preceding year, answering to 1685. I therefore so compute it.

Now, the year 1685 is precisely 100 Jubilees, or 4900 years from the egression of Noah from the Ark, B. c. 3216. It is also connected with all the great events which belong to the 5th Series of general Jubilean Chronology in my Fulness of the Times,' among which are the entrance into Canaan, B. C. 1599, from which it is 67 Jubilees ;-David's carrying the Ark of God to Mount Zion, в. c. 1060, from

*It consists of the Cycle of 1040 × 3 3120 + 296.

which it is 56 Jubilees, or 8 Cubes of 7;-The edict of Constantine, from which it is 4 Cubes of 7, or 28 Jubilees;-The era of the Crusades, 1096, from which it is 12 Jubilees. The year 1685 is also

7, or one week, of Metonic Cycles from 1552, the date of the Peace of Passau. It is from the last year of the Antediluvian earth, B. c. 3218, 258 Metonic Cycles, and from A. c. 32, the last year of our Lord's ministry, 87 Cycles.

The year 1689, when, according to Mr Faber, the Witnesses rose again, comes into the great series of Metonic Cycles, beginning in the year of the death of Lamech, B. c. 3252,-coming down to the birth of Judah, B. c. 1903,-the entrance into Canaan, B. C. 1599,-the Nativity of our Lord, B. c. 3; the whole period from the death of Lamech to 1689 being 260 Cycles.

The year 1690, when, according to Mr Faber, the Witnesses ascended to heaven, is found in the Tables of the Fulness of the Times, in the 7th Series of general Jubilean Chronology, as the last year of the 67th Jubilee from the division of the lands, of the 123d from the death of Seth, and of the 93d Jubilee from the death of Noah. It is, moreover, the last year of a perfect period of 72 Jubilees, or 12 × 6, from the death of Jacob, B. c. 1838. From a. c. 73, the date of the sale of the lands of Judea to strangers, it is exactly 33 Jubilees, or 1 the Cycle of 1078 years.

I have thus exhibited, in its full strength, the chronological evidence in favour of a theory opposed to my own, but I must remark, that Mr Faber cannot avail himself of this evidence, until he receives my

Chronology, which I am not aware that he has yet done; indeed I do not know that he is acquainted with it.

It will, however, naturally occur to the reader, seeing that both interpretations of the Apocalyptic War of the Witnesses, their resurrection and ascension, are thus powerfully, or, as it may even appear, equally supported, by the Scientific Chronology, to put to me the question, on what grounds I prefer my own scheme, which was originally also that of Mr Faber himself, to the interpretation which he now holds, and for which he has abandoned his former view.

My answer is, that the Edict of the Duke of Savoy, suppressing the Waldensian Churches, was not a war, but a persecution. There was, at the period of their suppression, no resistance on their part. They were as sheep for the slaughter. Let it be observed further, that the Apocalyptic history of the Witnesses, being an allegory of the deepest and most recondite kind, the Witnesses possess a kind of ubiquity, and are in every place where there is found a Church of Christ professing the truth. It thus happens that, at the very time they are slain in one kingdom, they may be rising from the dead, or ascending to heaven, in another. It appears also, from the history of the Protestant churches, that it was the will of God, that, during the period of the second Apocalyptic earthquake, which filled up the interval of 171 years, or 9 Cycles of 19 years, from 1517 to 1688, they were in all the principal kingdoms of Europe, where the Reformation obtained a firm footing, to be subjected to a trial or crisis, similar in its nature to that which came upon the Churches in Germany, in con

sequence of the dissolution of the League of Smalcalde. The persecution of the French Churches, which began with the massacre of St Bartholomew,— the great crisis of the Marian persecution in England, and that of the Waldensian Churches in Piedmont, were each the death of the Witnesses in these particular states, and they all continued no more than between three and four years; only that, by the revocation of the Edict of Nantz, the French branch of the Protestant Churches was a second time laid low for a century.

The prototype of all these afflictive dispensations, and the exemplar of the whole, was, however, that which occurred in Germany. It is, therefore, the event selected by the Spirit of God, from which to imbody in a more graphic form all the incidents of the hieroglyphical narrative. In Germany, the character of the Witnesses was complete, not as a body ecclesiastical only, but also political, or, in other words, Church and State witnessing for the truth of God, and they were actually slain in a war carried on by cannon and the sword. This was not the case in the other kingdoms at the time the Witnesses were slain. In England, during the Marian persecution, the State had abjured the Reformation, and returned to the bosom of the apostate Church. In France and Piedmont, the State had never been dissevered from the embraces of the Harlot, nor had the Waldensian Witnesses formed themselves, as in Germany, into an opposing body politic.

Next, the Witnesses are slain, and their bodies lie in the λs, broad street, of the Great City. This term seems descriptive of Germany, called emphati

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