« السابقةمتابعة »
the last end of the indignation," and the time of the invasion of Israel represented by the planting of the tabernacles of the willful king between the two seas; for the text definitely states, that "Michael shall stand up at that time," and that the willful king, or great monarchy, shall then be destroyed by Michael.
We have already seen, that this very body of monarchy was to be destroyed by the Christian democracy that was to rise in 1776, and that it was to extend over the whole world; it therefore follows, that Michael, who stands up for the Christians, is synonymous with the Christian Israel, or United States.
That angels take charge of kingdoms, and that Michael takes charge of God's Israel, is shown in the Bible clearly; but Michael is never visible, as is the power that destroys monarchy; hence, the term is symbolic, or metonymic. Again; in the Apocalypse, this very Michael is, with his angels, represented at the end of the three and a half times as fighting with the dragon and his angels, and driving the dragon out of the dominions of the Christian democracy into Europe. The dragon, with his seven heads and his angels, are no other than Roman monarchy and its armies; and Michael and his angels are the opposing Christian powers. As he is, therefore, a Christian power in the one case, he must be in the other.
Again; as the prophecy is plainly symbolic, the term Michael must be so, also; and as it is so unquestionably such in the Apocalypse, it must be so here; for they both coincide. It is not, by any means, an improper symbol of Israel restored, for, in the Apocalypse, this very power is represented as "one like the son of man on a white cloud.”
Again; "Michael, the great prince, shall stand up for the children of thy people," is synonymous with the stone kingdom, and the ancient of days; and these we have seen represented a Christian democracy, that would stand up for the Christian democracy throughout the whole world, and break down all oppressive powers and deliver them.
That the United States will ultimately make the cause of true Christian democracy its own cause throughout the world, is as certain as it exists; for its tendencies to this end are inevitable.
Again; this strife comes on before the Millennium, and coincides with the smiting of the stone, the taking of the beast, and the taking of the beast and false prophet; and, therefore, to expect a literal revelation of an archangel, is fanatical. To expect a literal and visible archangel on earth at this time of trouble, is fanatical; for Christ says, he (and his angels) will not come till "after that tribulation of those days."
Second. "Then shall be a time of trouble, such as never was since there was a nation even to that same time." From a misunderstanding of the similar words of Christ, in the gospels, this period has been applied exclusively to the destruction of Jerusalem. Christ said, "in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be." Now, as Daniel places these troubles at the final doom of monarchy, he and Christ must coincide in reference to the same events. Now, if we remember that Christ said, "these things (the destruction of Jerusalem and the captivity) were the beginning of sorrows," and also, that he said, "they
shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled," and that he said, "these be the days of vengeance, that all things which are written. may be fulfilled;" we shall then see that both Christ and Daniel referred this great distress to the close of the times of the Gentiles.
But again; as the destruction of the corrupt Jewish government, civil and ecclesiastical, may be regarded as typical of the corrupt Roman church and state, it follows, that what is said of the type and not realized by it, must be completed in the antitype.
This time of trouble plainly coincides with the "battle of the great day of God Almighty." How fearful will be the sufferings of that day! what national calamities will we endure! yet, we shall come off conquerors. The
powers of heaven shall be shaken" then, by the awful onset of the world in arms against us; but "God shall be the hope of his people."
We are poorly prepared as a nation, by defenses, to resist the invader; we are careless about them; and to be urged by prophetic warning, is considered preposterous. We would as soon exhort the man in the moon, as to exhort our nation to be ready for the danger before it; they would consider us as affected with lunacy, to preach for truth the prediction of the scriptures; and we say, it can just travel on, and foot the bill, if it will not hear.
Third. "And at that time, thy people shall be delivered, every one that shall be found written in the book." The people of Daniel, or the "holy people,"
as he often calls them, when speaking of the latter day, are not synonymous with carnal Israel, but with Christians. St. Peter speaks of Christians, in language expressive of this fact, when he says to them, "ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, which in time past were not a people, but are now the people of God." The deliverance here promised is a political one, from the very nature of the case; and is identical with the deliverance promised in all ages to the Christians, and which now transpires, because the beast, or Roman empire, is destroyed, and the saints possess the kingdom and dominion of the world. We do not understand by this, mere personal salvation, but the universal deliverance of Christianity from worldly alliance and domination.
Fourth. "Every one that shall be found written in the book." As the ancient of days coincides with Michael, and, as their destruction of the fourth monarchy and deliverance of Christians coincide, so the books of the ancient of days and the books of Michael coincide. A book in judgment, represents the laws or principles of the judge; and a record book of names with the judge, represents those who subscribe to, and abide by, the laws of the judge. As the judge is a Christian democracy, when he sits in judgment or war, he will destroy all those who oppose his principles, and favor and assist with deliverance all who subscribe to his law of liberty.
The fall of the willful king, and the deliverance by Michael, coincide with the fall of the monarchy image, by the smiting of the stone; with the destruction of the fourth beast, by the people of the saints, and the judgment of the ancient of days upon 100,000,000 of people; with
the breaking of the fierce king without hand; with the destruction of the willful king on the holy mountain between the seas; and with the destruction of Gog on the mountains of Israel.
THE FINAL KINGDOM OF MESSIAH.
Almost all of the prophecies of the latter day, whether political or spiritual, close with an account of Messiah's kingdom. The first two in Daniel, close with the kingdom of the mountains and of the Son of Man; and here, the angel, in interpreting all the visions, gives a further and particular account of other things connected with it.
As the stone smites monarchy, and becomes a mountain; as the ancient destroys monarchy, and receives the Son of Man, so Michael destroys the great autocracy, and then comes the final kingdom, ushered in complete by the resurrection of the dead. We will notice the points, given here, carefully:
First. "And many of them that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and everlasting contempt."
As no interpretation is given of this passage, we take it to be literal; and as it coincides with the " resurrection of the just and unjust," we take it to be spiritual. How soon it will occur, after the last great war, is not stated, and we must look elsewhere to find its mode and time. In the close of the vision, Daniel is told, that all the war shall be finished at the end of a certain number