In Rev. xvi. 14, the day of that battle there spoken of, is called "the Great Day of God Almighty ;" and in verse 17 it is said, "there came a great voice out of the temple of heaven, from the throne, saying, It is done;" so here, chap. xxxix. S, it is said, "Behold! It is come; It is done, saith the Lord God: this is the Day whereof I have spoken." Here also seems to be a like reference.

Secondly. This prophecy has also respect to that innumerable multitude that should be gathered against the church after the millennium, a little before the end of the world, spoken of in the xx. chapter of Revelations; which is evident, not only because they are expressly called Gog and Magog in Revelations, but there are many other things that argue it.

The church of God is represented as being in a state of peace and quietness, and great visible prosperity, at the time that they are thus invaded, as verses 8, 11, 12, 13. This better agrees with that invasion of the church of Christ in the 20th of Revelations, than that in the 16th and 19th chapters.

The multitude of Gog is represented as being gathered from the four quarters of the earth; so it is said expressly in Rev. xx. 8, "That the devil should go out to deceive the nations which are in the four quarters of the earth, Gog and Magog.

As it is said, Rev. xx. concerning the multitude there spoken of, that "fire came down from God out of heaven, and devoured them;" so here, chap. xxxix. 6, it is said, "I will send a fire on Magog, and among them that dwell carelessly in the Isles."

In Ezek. xxxviii. 16, "Thou shalt come up against my people Israel, as a cloud to cover the land." This agrees with Rev. xx. 9, "and they went up on the breadth of the earth, and compassed the camp of the saints, and the beloved city."

In Ezek. v. 8, "In the latter days thou shalt come into the land ;" and v. 16, "and thou shalt come up against my people as a cloud to cover the land, and it shall be in the latter days." This more eminently agrees with that in Rev. xx. which is just before.

the end of the world.

That invasion, Rev. xx. is spoken of as following the first resurrection; wherein the martyrs, or God's people that had been opposed and persecuted by their enemies, should live and reign with Christ, which is undoubtedly the same resurrection with that spoken of in the xxxvii. chap. of Ezekiel; where we have an account how that God's Israel, that had been captivated and killed by their oppressing enemies, are brought out of their graves, and God's servant David should be king over them, which is represented as preceding this invasion of Gog and his multitude.

In Revelations, the vision of the new Jerusalem follows, in chap. xxi. and xx., the account of the destruction of Gog and Magog;

and it was represented to John from a great and high mountain, chap. xi. 10," And he carried me away in the spirit to a great and high mountain, and he showed me that great city, the holy Jerusalem, descending out of heaven from God." So a vision of the city Jerusalem in its renewed state, after its glorious restoration, follows the prophecy of Gog in Ezekiel, and is represented to the prophet in like manner, chap. xl. 1, 2. "The hand of the Lord was upon me, and he brought me thither. In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south.' There is doubtless a reference in that in Revelations, to this in Ezekiel; and that in Rev. xxi. 3, "And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and be their God," is from Ezek. chap. xxxvii. 26, 27, "Moreover I will make a covenant of peace with them, it shall be an everlasting covenant; and I will place them and multiply them, and I will set my sanctuary in the midst of them for ever more. My tabernacle also shall be with them; yea, I will be their God, and they shall be my people."

[100] Dan. iii. 25. "And the form of the fourth is like the Son of God." Christ redeems from the furnace, by coming into it himself; so he redeems from wrath by enduring it himself.

[279] Dan. vii. 13. "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they brought him near before him.” Here both Christ's Humanity and Divinity are signified: his Humanity, in that it is said "One like the Son of man ;" and his Divinity, in that he came with the clouds of heaven. Appearing with bright clouds, or with the Shechinab, is a token of Divinity, for this is often in scripture called the Glory of the Lord, and sometimes the cloud of glory.

Another thing that may be observed of these words is, that it is not said that he descended with the clouds of heaven, or that he ascended, but he came with the clouds of heaven, and came to the Ancient of days, which is equally applicable both to his Ascension into heaven, when he went to receive his kingdom, and to be invested with his royal dominion and glory; and to his Last coming at the day of jugment, which is called his coming in his kingdom; and doubtless includes both, for one was like the other, and both might very well be spoken of under one; for as the angel told the disciples at Christ's ascension, "This same Jesus shall come in like manner as he was seen to go into heaven;" he shall descend in the same manner as he ascended; in both he comes with the clouds of heaven; Acts i. 9; in both he comes attended with hosts of angels, and probably in both with the whole multitude of the

heavenly hosts; in both he is attended with risen saints, for it is probable that those saints that came out of their graves with him, also ascended with him. In both he comes to the Ancient of days, and is brought near before him. He is so in his ascension, for he ascended to his Father, to appear before him; and when he comes at the last day, he will come to the Ancient of days in a more mystical sense, for all the glory that he will be invested with on that day will be by his Father, and all that he will do in the day of judgment, will be as acting from his Father, and in his name; he shall then in the most glorious manner of all receive a kingdom from his Father; he shall then be brought near to the Father, and sit down on the Father's throne in the most eminent manner of all; he shall then most fully receive his church, the kingdom of his grace, that is made up of all peoples, nations, and languages, as in the next verse.

Both these are remarkable Periods or Epochs of the commencement of the kingdom of heaven, of which the Messiah is the king, and are so spoken of in the New Testament.

This prophecy doubtless has respect to Christ's ascent into beaven, for to that it is much the most obviously and directly applicable. That is most plainly spoken of in the New Testament, as the time when he went to God, the Ancient of days, to receive his kingdom. It also doubtless has respect to his coming to judg ment, for that coming to judgment seems often in the New Testament spoken of with reference to this very prophecy. With reference to this it is called his coming in his kingdom. The Jews seem to have taken that phrase of the Messiah's coming in his kingdom from this prophecy; and with reference to that it seems often to be spoken of in the New Testament, as the Son of man's coming in the clouds of heaven.

[81] Dan. ix. 7. “O Lord, righteousness belongeth unto thee, but unto us confusion of faces as at this day." By confusion of faces, he does not mean so much shame and repentance, as punishment. It is an acknowledgment that they were justly punished, and brought to such sorrow and ruin, as they were then the subjects of; that is often represented by being ashamed and confounded; therefore he says, "As it is this day :" he did not mean that they then were ashamed with the shame of repentance, but that they then were in a ruined condition.

[413] Dan. ix. 27. "And for the overspreading of abominations he shall make it desolate." It ought to have been translated, "by or with, the overspreading of abominations, he shall make it desolate ;" so the particle y, sometimes is used. (See Buxtorf.) It is manifest that the Abomination here mentioned, is

spoken of as the efficient, or instrument of the desolation, from other scriptures that have a manifest reference to this, as Dan. xi. 31. "And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate." Dan. xii. 11. "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days."

And the expression is very much like those concerning that which is spoken of, Dan. viii. 11, 12, 13, "Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground, and it practised and prospered. Then I heard

one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot ?" And Math. xxiv. 15, 16. "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand,) then let them which be in Judea, flee to the mountains." And the same words in Mark xiii. 14. The great difficulty of understanding these places seems to lie in these two things:

I. That the abomination of desolation spoken of in all those places seems to be the same. There are these following things that argue them to be the same:

1. The manner of speaking of the abominations that maketh desolate in Dan. xi. 31, and xii. 11, seems to imply a reference to some such thing of which there had been a revelation made to Daniel, and which Daniel had already in his mind. And the passage in Dan. ix. 27, seems to have a reference to that transgression of desolation in chap. viii. 11, 12. It seems evidently to be the same thing spoken of several times: here is something spoken of over and over, called by the same, or a like name, called by way of eminency the abomination, or the transgression described by the like property that that maketh desolate.

All are spoken of with a special reference to the holy city and sanctuary; as appears by comparing the several places and contexts; all are spoken of, in each place in Daniel, as attended with the ceasing of the sacrifice.

2. Christ, when he refers to the abomination of desolation spoken of by Daniel, the prophet, seems to suppose but one abomination of desolation, spoken of by Daniel the prophet.

3. Some things that Christ says of this abomination of desolation, spoken of by Daniel the prophet, seem to be especially taken from one place, others from another. He speaks of it as the abomination that makes desolate, that accompanies the destruction of Jerusalem by the Romans, and this seems to be taken from Dan. ix. 27. He speaks of it as standing, or set up, in the holy place. This seems rather to be taken from Dan. xi. 31, where it is said they shall pollute the sanctuary, or holy place, and place the abomination that maketh desolate. And Dan. xii. 11. "And the abomination that maketh desolate shall be set up." And that manner of expression—of desolation-seems to be taken from Dan. viii. 13. And yet,

II. The prophecies of the abomination that maketh desolate, in different places in Daniel, seems evidently to have respect to different seasons and events; as those in Dan. viii. 11, 12, 13, and xi. 31, have an evident reference to what came to pass in the days of Antiochus Epiphanes; and what is spoken of, Dan. ix. 27, has an evident reference to what came to pass at the destruction of Jerusalem by the Romans; and that in Dan. xii. has a reference to what comes to pass in the days of Antichrist, as is manifest from the preceding part of the chapter.

But the reconciliation of the difficulty is in this, that they are all, mystically, one and the same; for they are lively types one of another. What is ultimately respected, is that spoken of in the xii. of Daniel, which is accomplished in the days of Antichrist, of which the preceding are lively images. That setting up of the abomination that makes desolate in the sanctuary, by Antiochus Epiphanes, is typical of what was done by Antichrist; for he was a great type of Antichrist. And so was that, which came to pass at the time of the destruction of Jerusalem by the Romans, spoken of Dan. ix. 27, and spoken of by Christ, Matth. xxiv. 15. Luke explains "the abomination. of desolation, standing in the holy place," by Jerusalem being compassed with the Roman armies, Luke xxi. 20, 21. Jerusalem was the holy city, and so many furlongs about it were accounted holy. Now when the Roman army approached within the limits of the holy ground, then the abomination of desolation might be said to stand in the holy place. But the word abomination seems particularly to refer to the Roman ensigns, upon which were the images of their emperors, which the Romans worshipped, as Suetonius expressly tells us, and Tacitus calls them their "Bellorum Dei," their gods of war. Now it was an abomination to the Jews, to see those idols set up within the limits of the holy city; to which may be added what Josephus tells us afterwards, that the Romans, after they had