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Palestine: But I think it agrees not at all with those of Gog and Magog at the end of the world. Some of these points of coincidence were hinted in the first part of the preceding section. I shall not now repeat them; but only remark, that the connexion of the xxxvith, xxxviith, xxxviiith, and xxxixth chapters of Ezekiel, decides that Gog and Antichrist are the same. And this point has been ascertained in a note in the preceding section.
The powers constituting the coalition under Gog, are just such, as we must suppose Antichrist will collect in his last expedition against the Church in Palestine. The coalition of Antichrist, on that occasion, extends beyond his vassal European kings. In Rev. xvi, 13, 14, after the sixth vial, and to prepare the way for the seventh, we find a subtle, powerful agency, exerted by the devil, Antichrist, and the false prophet, going forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. Here the coalition of Antichrist is to extend not only to the kings of the European earth, but of the whole world; which must mean, at least some parts of the Asiatic and African world. And what can be more natural than to suppose these kings of Asia will be those very nations round about Palestine, in addition to those in Africa, which are mentioned in the coalition of Gog? Antichrist will have formed some powerful influence in those eastern parts, in his first expedition, at the pouring out of the sixth vial, in the subversion of the Turks. And now he will send his diabolical agency among the remains of those Mohammedan nations in Asia and Africa, and among the Persians, and the Northern Tartars, lo unite them against the Church of Israel in Palestine. This extent of the coalition under Antichrist, we find in various passages of the Old Testament. I will note but two. In Zech. xiv, 2, this event is evidently predicted. God says, For I will gather all nations against Jerusalem to battle. Then shall the Lord go forth; and fight against those na
tions as when he fought in the day of battle.* Joel üži, 1,2. For behold, in those days, and in that time,
• Since the publication of the first edition of this work, the following sentence has appeared in public. The author, speak. ing of the seventh vial, the battle of that great day, as now receiving its fulfilment, says; “This battle has been erroneously supposed to be the same with that mentioned, Zech. xiv, 3-5, 14."
I am still, and truly of opinion, that the battle under the serenth vial, and the battle in the above passage in Zechariah, are one and the same. I admit that the passage in Zechariah might receive a primary or typical fulfilment in the destruction of Jerusalem by the Romans. But its ultimate reference is to the battle of the great day, introductory to the Millennium. And no event, after the battle under the seventh vial, and before the Millennium, can be admitted, as fulfilling the passage in Zechariah. The following remarks are submitted.
1. That battle in Zech. xiv, is the same that is known through the prophets, as the great and notable day of the Lord, which is to take place soon after the restoration of the Jews, and introductory to the Millennium. To see this, compare the passage with some other passages. The following is the passage in Zechariah. “Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee, (the Jews.) For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity; (or be taken as though going to be led off) and the residue of the people shall not be cut off from the city. Then shall the Lord go
forth and fight against those nations, as when he fought in the day of bat. tle;" or as in his most signal interpositions for his people in former days. The whole connexion of this passage decides, that it is the introduction of the last tremendous scene of judg. ments before the Millennium. Compare it with Joel iii, 1, "For behold, in those days, and at that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat." The decisive scenes of judgment, and the Millennium follow. Compare it with Zeph. iii, 8, 9, “Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." Compare it with the descriptions of Gog and his bands, in Ezek. xxxviii, and xxxix, noted in the preceding section. And Mal. last chapter, where we have predicted the day that shall burn as an oven; and all
when I shall bring again the capiivity of Judah and Jerusalem, I will also gather all nations, and will
the proud and wicked shall be burnt up; but upon the Church shall the Sun of righteousness rise with healing and salvation; and he will cause that the enemy shall afflict them no more. This burning day is there called, "the great and dreadful day of the Lord.” And abundantly is it described through the prophets. Various of them expressly decide that this terrible day is soon after the restoration of the Jews to Palestine; that it opens in the destruction of a vast coalition formed against the Jews there. Is not this clearly the same with that battle in Zechariah?
2. The battle of that great day, under the seventh vial, Rev. xvi, 1421, is the last great scene of judgment, preparatory to the happy thousand years. It is the same with the event, chap. xiv, 1 st part-the Angel upon the white cloud, gathering the harvest, and the vintage. And the same with chap. xix, ll, to the end-the battle between Christ, and the Beast. And none of these passages admit, that a scene of judgments, later than that of the seventh vial, can fulfil the description of that battle in Zechariah.
3. These descriptions in the Revelation of the destruction of the last head of the Roman Beast, manifestly allude to the prophecies in the Old Testament, concerning that great and notable day of the Lord, subsequent to the restoration of the Jews, Rev. x,7; “But in the days of the seventh angel, when he shall begin to sound, the mystery of God shall be finished; as he hath declared to his servants the prophets." And the scene un. der the last vial is called "the battle of THAT great day of God Almighty;" alluding to the ancient prophecies of the great and notable day of the Lord, after the restoration of the Jews.
If a doubt remain relative to this point, in the mind of any, let bim please to turn to the note in the preceding section, showing that Gog and the last head of the Roman Beast are the same. Or let him please to compare Rev. xix, 17-19, with Ezek. xxxix, 4, 17-20; Rev. xix, 19, 20, with Dan. vii, 11; also Rev. xiv, 14, to the end, with Isa. Ixiii, 1-6; and Joel iii, 13.
We hence learn the great impropriety of separating the last battle in the Revelation from the great day of the Lord in the prophets. They are one and the same.
4. It has been shown, in a nole in the preceding section, that if the Gog of Ezekiel, in whose destruction the great day of the Lord in the Old Testament opens, be a different Power from the last head of the Roman Beast, destroyed under the seventh vial; then Gog is a fifth monarchy upon carth, contrary to the repeated and express decisions of Old Testament propliecy.
Thus the battle in Zech. xiv, and the battle under the seventh yial are the same.
bring them down into the valley of Jehoshaphat. . Must not the all nations in these passages mean more than the European vassal kings of Antichrist? Will God have no enemies but them, at that time, to be destroyed? Are none of the millions under the Mohammedan delusion to be destroyed at the same period, in the same expedition?
11. The names Gog and Magog in Rev. xx, 8, suppose the existence of Ezekiel's Gog and Magog, at the battle of the great day preceding the Millennium. For the former are but the latter mystically raised from the dead. Hence it is, that the same name is given them. Mark the connexions, and this will
The battle of the great day, in which Antichrist, or Ezekiel's Gog and his bands, had been destroyed, was described in the latter part of the preceding chapter, (Rev. xix, 11, to the end. In the xxth chapter an Angel binds the devil, and confines him in the bottomless pit, from deceiving the nations any more, for a thousand years. The Millennium is now introduced. And I save the souls of them, that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, nor in their hands; and they lived and reigned with Christ a thousand years. This cannot mean a literal resurrection. The chapter is mostly figurative and not literal. We are not to conceive that there will be a mixture of glorified saints, and imperfect beings, on earth, during the Millennium. It is not said to be the bodies, but the souls of the martyrs and saints, that are raised at that time. They will live in the saints of the Millennium, just as Elias lived in John the Baptist. This accords with the most common prophetic language. One person, people, or nation, is said to live in another. Thus the Papal hierarchy was Babylon. And Antichrist is the Roman Beast; and is Edom, Bozrah; and many oth. er names of the ancient enemies of God. It is only in ile mystical sense, that the souls of the martyrs and the other saints are raised in the Millennium. Mark what follows. But the rest of the dead lived not again, until
the thousand years were finished. This is the first resurrection. But this first mystical resurrection supposes a second. And the whole sentence implies a second, when the rest of the dead shall live again. This must be a resurrection of the wicked, at the close of the Millennium. The rest of the dead lived not again, till the thousands years were finished. Then they will mysti. cally rise again, in kindred souls; as the martyrs and saints had done. But who are the rest of the dead, the revival of whose cause will constitute the second mysti. cal resurrection, which is implied in the prediction of the first? They are the enemies of the Church, who fell in the battle of the great day of God Almighty! They are Antichrist! They are Gog, the land of Magog, and all his bands. These are the rest of the dead who shall live again, when the thousand years are finished.
Accordingly when Satan is loosed from the bottomless pit, and goes out to deceive the nations, that are in the four quarters of the earth, the figure is carried forward; and in raising up the rest of the dead, he raises up Gog and Magog, who were slain a thousand years before, in the battle of that great day of God Almighty. The world of apostates, and a generation, who know not the Lord, then over the face of the globe, receive these appellations, because they rise in the spirit of that then ancient Power. Thus the prediction concerning the apocalyptic Gog and Magog, is so far from indicating, that Ezekiel's Gug, and Antichrist, are two distinct powers, that it rests on the very ground of their being one and the same. The Gog and Magog, at the close of the Millennium, are only Antichrist mystically raised again; who went into perdition, before the Millennium, under the denomination of Gog, the land of Magog.
I will now make some remarks upon Mr. Faber's arguments in favor of Ezekiel's Gog and Antichrist being different powers.
His most weighty argument is, that one third part of the bands of Antichrist are to be spared; Zech. xiii, 8, 9. But to Gog it is said, And I will leave but a sixth part of thee. * Upon this argument, I remark,
* Ezek. xxxix, .