cal details, is altogether fresh and original. It| "We will first inquire who was to give it, demonstrates what we had often felt to be the and, second, to whom it was to be given. By fact, that the Canon of Ptolemy is not to be reference to 1 Esdras 7: 4, we learn that it was relied on implicitly in the adjustment of our not to be given by the kings of the earth, but chronological system. The author has been at by the God of heaven. In the next place, to the pains, by his own personal examinations whom was it to be given? Not to the Jews; and calculations, to make out a corrected list of for they had no power to restore and build astronomical tables, the accuracy of which he Jerusalem; and had they possessed the power, thinks incontestible, and which he regards as there would have been no use for a commandfitting so exactly with all the prophetic and ment, as all they wanted was the privilege. As historic dates embraced in the Scriptures, as to none possessed the power except the kings of "discover a new internal evidence of the Divine Babylon, and after them the kings of Persia, it inspiration of our Bible," and furnishing "posi- is clear that this commandment must have been tive demonstration of its heavenly origin, never given to one of them. We must now ascertain before seen." to which. 'The Lord, the king of Israel, saith Mr. Thurman claims that he has ascertained of CYRUS, HE is my shepherd, and shall perthe exact starting point from which we are to form all my pleasure: even saying to Jerusadate the commencement of the sixty-nine weeks lem, Thou shalt be built; and to the temple, of Daniel, viz.: Aug. 15, B. C. 488; and that Thy foundation shall be laid' (Is. 44: 6, 7, 28): from this he has come into possession of the and 'I will direct all his ways, he shall build key which completely opens the way to a clear my city, and he shall let go my captives' (Is. understanding of prophetic chronology, estab- 55:13). We now inquire whether Cyrus ever lishes the age of the world since the fall at received this commandment. 'Thus saith Cyrus, 6000 years, on the 15th day of the seventh king of Persia, The Lord God of heaven.. hath month, A. D. 1875, and makes Daniel's 1335 charged мE to build him a house at Jerusalem' days end in A. D. 1868, when the great Jubilee (Ezra 1:2). ... . By comparing Ezra 1:1–4 of jubilees is to begin. The reasonings and with 6:34, we learn that he has not given us evidences with which he sustains these conclu- the full edict as issued by Cyrus; but, the full sions, have remarkable force and pertinence, copy having come down to us through Josephus, and are well worthy of the careful and thorough we find that as much was said about building investigation of students of the Bible and of Jerusalem as the temple. Josephus not only sacred chronology. Mr. Thurman is fully satis- declares that Cyrus 'gave them leave to go back fied of their absolute correctness; and if he has to their country, and to rebuild their city Jerusucceeded to the extent which he claims, he has salem;' but, by virtue of that privilege, we find done a great work in the solution of difficul- them employed on that very work. (See Ezra ties, and the demonstration of our whereabouts 4: 12). This commandment therefore proin the prophetic calendar, which must be of perly went forth, accomplishing the object of immense importance to the people of God, and its original design, when Cryus granted the for which he deserves their lasting gratitude. Jews the full privilege of restoring and buildWe cheerfully commend his book to the atten- ing their city. So far from the least hint being tion of all who are searching for wisdom on in the Bible of the Lord God of Israel' (Esdras these important points. To show his method of 7:4), ever commanding any one except Cyrus reasoning, and the general style of his work,' to restore and to build Jerusalem,' He ‘saith we may be permitted to quote a specimen or of Cyrus, HE is my shepherd, and shall pertwo. On pages 51-55, he thus discourses upon form all my pleasure' in this, 'even saying to the text (Dan. 9; 24, 25) respecting the com- Jerusalem, Thou shalt be built.'

mandment from the going forth of which the famous period of the “ seven three score and two weeks" begins:

"Is it not strange that those who set themselves up as masters in Israel should yet contend, that there were three other command

ments for the building of Jerusalem, and that far from the truth; and if not, it must be strictDarius or Artaxerxes performed the most essen-ly correct; for the captivity commencing in tial part of that pleasure of the Lord which he the fourth year of the Jewish cycle of seven, declared should be performed by Cyrus? The forbids any change as to the arrangement of one called a commandment, as given by Darius, our table of chronology, except by entire cycles was only a prohibition written to the adversaries of seven full years, which clearly proves that of the Jews, who were trying to hinder them B. C. 558 was the year in which Nebuchadnezfrom accomplishing that which Cyrus had grant- zar " carried away all Jerusalem to Babylon.' ed them the privilege of performing. It was, From this epoch, B. C. 558, there must be just 'Let the work of this house of God alone.' seventy years to the end of the captivity, when (Ezra 6:7.) That by Artaxerxes Longimanus, Cyrus issued the edict for their restoration. (Is. in the seventh year of his reign, so far from 44: 28.) Seventy subtracted from 558 leaves having the least appearance of a command, 488; hence, it must have been issued B. C. 488. either to build Jerusalem or anything else, was We are required to 'KNOW AND UNderstand, a mere grant of Ezra's request. (Ezra 6:7.) that from the going forth of this commandThere is not a word here about Jerusalem, ment to restore and build Jerusalem unto Meswhich had been built long before." siah the Prince,'-that is, to the birth of that Again, on page 106, he says: Prince, who was born King of the Jews,'"The time of the beginning of the seventy there were just 'seven weeks and three score years' captivity, being such an important point and two weeks,' of years. (Dan. 9: 25.)"

in chronology, we will in conclusion call the We are satisfied, and agree with Mr. Thurattention of the reader to the undeniable autho- man, that we are now living in the time of the rity we have for commencing it in B. C. 558. end, and that it will be but a few years at most The eclipse of the sun, as recorded by Jere- until this whole mystery shall be finished. We miah, and found to have occurred B. C. 594, hold this, however, on other grounds than those prevents our beginning the captivity a single to which he refers in his chapter on the signs of year lower, or more than one higher; and the Christ's coming and of the end of the world. one foretold by Amos, forbids our commencing The darkening of the sun and moon in 1780, it a single year either lower or higher, without and the "falling of the stars" in 1833, may be adding or diminishing a year more than we embraced in the Savior's prediction (Matt. 24: have inspired authority for doing. Again, 29), but we look for its much more complete through Ptolemy and Berosus we have settled fulfilment at the time of the Savior's revelation. the chronology of the Kingdom of Babylon As to what now lies directly before us, we from the time of Nabonassar, their first king, to copy a few more statements. He says (p. 210), the end of the reign of Nebuchadnezzar, which "that A. D. 1868 is the 49th sabbatical year, we have proven to be correct by five eclipses of in which, on the 10th of the 7th month, the the moon; hence we cannot begin with the year of Jubilee begins, at which time the typereign of Nebuchadnezzar a single year higher. Then thou shalt cause the trumpet of the or lower,—and in the eighth year of Nebuchad- jubilee to sound'-must reach its antitype in nezzar the captivity began, (2 Kings, 94: 12.) the proclamation of the great Jubilee.'" EzeAt B. C. 666 and B. C. 510 we have adjusted kiel's seven-years war (Ezek. 39:9) he says, both the beginning and the end of the Kingdom will have its "beginning after the coming of of Media with Bible chronology. That we Christ, in A. D. 1868, and end in 1875." "The have the chronology of that kingdom properly saints are to be caught up in the clouds to meet arranged, we prove by the eclipse of the sun, the Lord in the air, in A. D. 1868, but will not which happened during a battle between the until 1875 enter the holy city, New Jerusalem." Medes and Lydians, as recorded by Herodotus." The Great Sabbath, during which the ChrisWith this combined authority, it may be con- tians shall live and reign with Christ a thousand sidered certain, that our chronology cannot be years, commencing A. D. 1875."

The Prophetic Times.

DECEMBER, 1863.

Special Contributions.

tion shall have been accomplished, Christ will come, according to his promise. When he comes, he will find many believers alive on the earth. Paul himself has long since slept; yet he said, We shall not all sleep. He refers to those who are alive, and remain at the Lord's

Read 1 Cor. 15:51; Phil. 3:20, 21; 1 Thess. coming. The we refers to the Church.

there comes the shout-the voice of the arch- you look upon it, and examine its beauties. angel and the trump of God. Then the sleep-Some say our Lord is now behind the curtain. ing saints arise. This is the first resurrection. The wicked dead rise not until the end of the thousand years. And for this great event, of Christ's coming to take to himself them that are his, we are exhorted to be prepared. Watchfulness is our present duty and privilege. There is such a thing as being ashamed before him at his coming. This will be the experience even of some of his own dear people.

such a manner that "all flesh" saw it "to- or any mere outpouring of the Spirit,—nor to gether?" If so, at what time, and in what take place by any means until his "feet shall manner was this grand display manifested? stand upon the Mount of Olives," accompanied It never has been. All history denies it. And by "all his saints." It has been said that the when was "every mountain and hill made low, second advent can be proved by the fourteenth and every valley exalted," and "the crooked of Zechariah alone, for nothing like what is places made straight, and the rough places there described has ever occurred, and it is plain ?" Even if you attempt to spiritualize impossible to spiritualize it. In what sense it, by attributing it to some moral rectification could the pouring out of his Spirit in converof things, when was "every" mountain of ini- sion be said to have "feet?" And if so, why quity made low, and all moral crookedness should his spiritual feet stand in a specified made straight? We can no more find a spiritual locality? Why should his Spirit stand on the analogy for it in the past, than a literal fulfil- Mount of Olives any more than another place; ment; for all things have never been levelled and why on the east of Jerusalem more than or straightened, either in a moral or physical the west? What idea can we have of a spiritual sense. These events are identical with the pro- coming in any single prescribed locality like phetic history of them in the fourteenth chapter this? "In that day his feet shall stand upon of Zechariah. There we see the agency by the Mount of Olives, which is before Jerusalem which this levelling process is accomplished. on the east." Can we in all candor make this The Mount of Olives is divided by an earth- anything but a personal coming? And this is quake, and "all the land shall be turned as a on the literal Mount of Olives, "before Jerusaplain from Geba to Rimmon, south of Jerusalem on the east ;" and not in heaven, as some lem; and it (the valley) shall be lifted up and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses." "And men shall dwell in it, and there shall be no more utter destruction, but Jerusalem shall be safely inhabited." (Zech. 14:10, 11.) It is impossible to spiritualize these passages, the mention of" Geba and Rimmon, Benjamin's gate, the corner gate, and other familiar localities, establishes their literalness. These localities are also unmistakably designated. They are "south of Jerusalem." And the past cannot be what is meant; for from this time "Jerusalem shall know no more utter destruction;" whereas she is even now in ruins.

But these are among the smallest proofs that mark the period; for there are definite statements concerning it, the literalness of which cannot be controverted. His feet are to stand upon the Mount of Olives in that day, and all his saints with him. "And the Lord shall be king over all the earth IN THAT DAY." (Zech. 14:4, 5, 9.) Here we see that his kingdom and the day of his coming are synchronical; and consequently the Kingdom is not yet, nor to be established by any spiritual millennium,

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who have never examined even the first principles of prophetic truth, say. It cannot be in heaven, unless there can be earthquakes in heaven. "For the Mount of Olives shall cleave in the midst thereof toward the east, and toward the west; and there shall be a very great valley, and half of the Mount shall remove toward the north, and half of it toward the south." "And ye shall flee to the valley of the mountains, like as ye fled from before the earthquake in the days of Uzziah king of Judah, and the Lord my God shall come, and all the saints with him." "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold the Lord cometh with ten thousand of his saints," "To execute judgment upon all." (Zech. 14:3, 4; Jude 7.)

The personality of the appearing in the fourteenth of Zechariah once admitted, it also establishes the premillennial coming; for he does not find the world in a peaceful state of millennial righteousness, but in a general war, in which "all nations" are said to be engaged. The Lord goes forth to fight them :" and do not lose sight of the fact that “in that day”— that very day—" his feet shall stand upon the Mount of Olives." This battle and several