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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
 

FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

 

 

A Crack in the Theory
"Archeological finds all over the Judean desert show that Jews throughout the Roman conquest were fleeing towards the Dead Sea area and were bringing and hiding their valuables there."

"The members of the Jerusalem church by means of an oracle, given by revelation to acceptable persons there, were ordered to leave the city before the war began and settle in a town in Peraea called Pella." (Eusebius: Book III, 5:4)


Did Christians flee due East from Jerusalem?  If so, they likely passed right by Dead Sea Scroll Caves -- possibly depositing some..

"Qumran was for its time fairly accessible, the archeologists argue. There were two donkey-accessible main roads, one directly to Jerusalem, and another to Jericho and on to Jerusalem."

Cave Four scrolls reflect Jamesian Christianity According to Eisenman and Wise - At least, a "holiness" splinter group following "The Teacher of Righteousness"

 


Eisenman/Wise - The Dead Sea Scrolls Uncovered (1992)

The First Complete Translation And Interpretation of 50 Key Documents Withheld For Over 35 Years


From Cave 4

"And we recognize that some of the blessings and curses have come, (24) those written in the Bo[ok of Mo]ses; therefore this is the End of Days"

(Second Letter on Works Reckoned as Righteousness; Terminology used "in Palestine from the 40s to the 60s" )


 

WJP Wilkinson

of Exeter

 

WHAT OTHERS HAVE SAID


Spiritual Magazine
"Letters on the Tracts for the Times by the Oxford Party, by W. I. P. Wilkinson. 8vo. pp. 110, London, Palmer and Son.

The papistical tendency of the Oxford tracts, have induced a great number of replies, all of which however this author considers to fall short of a complete overthrow, by reason of their leaving untouched, that which he justly regards as the fundamental article of their system.

Mr. Wilkinson therefore directs all his artillery against their claim to apostolical succession, and in fact opposes the idea of a successional priesthood altogether. He dwells largely upon the words " Occupy till I come, and labours to prove that this which he terms the second coming of Christ, took place at the siege of Jerusalem, and destruction of the temple; which were, he argues, emphatically the last days so frequently spoken of in scripture.

The argument is conducted with a great share of acuteness, and evinces much biblical research; and though we cannot coincide with all Mr. Wilkinson's views, we consider his pamphlet well worthy an attentive perusal.

The Inquirer directed to an Experimental and Practical View of the Atonement. By the Rev. Oetavius Winslow. \8mo.,pp. 210. London, J. F. Shaw.

It is needless to enter into a lengthened notice of the work before us; it is of that general character, which while it contains much that is very excellent, being shaped too much to please the vitiated taste of the present day, there is scarcely to be found a single chapter, in which there are not likewise some pages decidedly unscriptural. We cannot conscientiously recommend such publications, they are like the apples of Sodom, the outside is fair and pleasing, but within they are full of the ashes of human opinions." (The Spiritual magazine; or, Saint's Treasury, p. 190)
 

David Thom
"That all the books of the New Testament, and the Revelation of John among the rest, were written previously to the destruction of Jerusalem, I entertain not the shadow of a doubt Even & priori it is evident to me that, with the ending of the miraculously supported system of Judaism, everything miraculous must have ended: & poiteriori, however, the same thing has been established by the learning and industry of many able men. Not that I pledge myself to the adoption of all that has been said in relation to this subject. For instance, I reject unhesitatingly the notion so plausibly contended for by Dr. Tilloch, respecting the Book of Revelation having been written at a period anterior to that of many if not all the Epistles, and being referred to by name in some of them; inasmuch as I am satisfied that it was the last composed of the various parts of the New Testament canon. But a perusal of the productions of Sir Isaac Newton, Bishop Newton, Dr. Lardner, &c., along with Dr. Tilloch's work, has shewn me the utter groundlessness of the views of those who would bring down the composition of any inspired writing beyond the year 70. As to miracles, he who would wish to see convincingly exposed the absurdity of supposing their existence to have reached to the second century, much more to the third or fourth centuries, may consult with profit Conyers Middleton's treatise on the subject, or Dr. Jortin's Eccletiauical Hillary. Many very valuable statements as to this point have emanated at different times from Messrs. Wilkinson, Stark, &c., Devonshire, and their Salemite brethren." (
The three grand exhibitions of man's enmity to God, p. 209)

 

Robert Townley
"I refer those who are anxious to investigate this subject, to a work which I have perused with much profit, entitled," The Last Days," a Dialogue, by W. J. P. Wilkinson, Exeter, second edition.

I must here notice two or three scriptures, which are frequently urged against our view of the fall of Jerusalem.

In 1 Tim. iv. 1, we read," Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith." It is asked, What is the meaning of this, which was written so late as the year 65? Does it not refer to a period of time not then come? I answer, no, not necessarily, for Paul, in the 1st chapter, had notified that ' this departing from the faith' had already appeared, " Holding faith and a good conscience, which some having put away, have made shipwreck concerning the faith, of whom is Hymenams and Alexander." So also in 2 Tim. iii. 1, " This know, also, that in the last days perilous times shall come." Paul notifies that the characters he describes in the following verses were already manifest, " of this sort are they which creep into houses," &c. The same is observable in his Epistle to the Thessalonians, where, speaking of the revelation of the man of sin, prior to the day of Christ, he writes, " For the mystery of iniquity doth already work."

Now, supposing that the three scriptures, 1 Tim. iv. 1, 2 Tim. iii. 1, and 2 Thess. ii. 3, are prophetic, which is not denied; yet the context suffices to prove that the prophecy and its fulfilment were most intimately connected as regards time; the fulfilment following close upon the prophecy.

This is observable elsewhere, with other Apostles. Peter, in his Epistle, writes, " But there were false prophets also among the people, even as there shall be false teachers among you." I am supposing myself to be one of those to whom Peter addressed this Epistle—one living about the year 66. Query, when Peter wrote to me, and those who had obtained like precious faith with me, and said there should be false teachers among us, should I understand him to be extending these characters over tracts of hundreds and thousands of years t He is so understood, but how absurdly!

Again, in 2 Peter iii. 1, we read, "This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance; that ye may be mindful of the words which were spoken by the holy prophets, and of the commandments of the Apostles of the Lord and Saviour; knowing this first, that there shall come in the last days scoffers," &c. Mr. Wilkinson writes upon this as follows:—

"Now let us refer to the latest epistle that was written—that of Jude— and attend to his testimony, verses 17, 18, " But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ, how that they told you there should be mockers in the Last Time, who should walk after their ungodly lusts; These Be They who separate themselves, sensual, having not the Spirit (verse 4); for there are certain men crept in unawares, who were before of old ordained to this condemnation," &c. These are what Peter calls scoffers, who should come in the last days. Jude declares, when he wrote his Epistle, that they were then crept in. These be they of which the Apostles had foretold them, there should be mockers or scoffers in the last days. If, then, it can be shewn, that in the year 66 these scoffers had crept in, and Peter declared that this should be in the last days, we prove that the last days of the scriptures referred wholly to the end of the Jewish nation and people, when Jude declares the words spoken by the Apostles were fulfilled." Again, Mr. W. writes, " I beg your particular attention to the term, the last time. It seems like the last time of the last times, as there must be the last day of the last days. And observe, Peter wrote his first epistle in the year 60, which is, according to the common date, six years before Jude wrote; and he refers to the last time in the spirit of prophecy, when speaking (chapter i. 5,) of those who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. With the prospect of this salvation being so near, or 'ready to be revealed,' he urges believers, at verse 13, thus, 'Wherefore, gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ.'—But I must refer to the work itself. I would only offer a remark on the term 'last days.' Professor Bush says, that Christ adapted the style of his discourse to notions then prevalent among the Jews, and which were grounded on the literal record of the Scriptures. So says Mr. B. it is in the conversation in John vi. 39,40. I do not at all like this principle: it may at times apply, but it is dangerous, and at all events will not apply to the term 'last day.' Mr. B., on John vi. 40, speaks of the number of the ransomed being one day complete, and of the divine economy, which has secured their redemption, being brought to a close: 'then shall the righteous shine forth,' &c., and that this is the day for which the whole creation is waiting," &c. This is surely contradictory to other parts of his work, where he speaks of the everlasting nature of the mediatorial kingdom; for it must be granted that the mediatorial office of Christ is a part of the divine economy. In the Revelation we read, " there shall be time no longer." Now if there shall be time no longer, it follows that there is a last day, for a day is one measure of time. But it is evident that the Revelation lands us not at the end of the globe in which we live, but in untold ages of its continuance. We ask, When is 'the last day,' for a last day there was to be? We answer the question, simply and satisfactorily, as above; all attempted answers, diverse from this, will most assuredly be decided failures.

While quoting Professor Bush, I may as well append his remarks on 2 Thess. ii. 2.

"The Apostle assures the Thessalonians that the day of Christ was to be preceded by a signal apostacy, and the revelation and destruction of the man of sin. But we see nothing in his language which indicates that he supposed this series of events to be of distant occurrence. The announcement does not in our view stand in the way of our general conclusion, that he and all other Christians did anticipate a speedy coming of Christ, and a consummation embracing the resurrection of the dead, and the rapture of living saints. All that he intended, as we conceive, to intimate in the passage referred to was, that that day was not so immediately instant as they imagined."—Anastasis, page 265, note." (The Second Advent of the Lord Jesus Christ: A Past Event, p. 165)
 

Universalist Union
"We have alluded to Mr. Wilkinson in these columns before -- a year or two since -- as many of our readers will remember. He is the leader of the Salemites, in Exeter -- a most excellent man, as we learn from our friend Mr. Sugg, and from one or two personal acquaintences, with whom we have conversed.

The Salemites are not Universalists, but believe that all Prophecy was fulfilled, at the coming of the Saviour, and the establishment of his Kingdom on earth, and the termination of the Jewish Economy and Apostolic Ministry." (Universalist Union, Volume 10, p. 304)

 

AN ENGLISH WORK.
We acknowledge our obligation! 10 Mr. James Sugs, Exeter, England, for a copy of an octavo Pamphlet—" The Last Days—A Dialog**. By W. J. P. WilkissoN, Exeter." It came by the friend who kindly brought u» the letter from Mr. Sugg, noticed last week, but was not received till some days after that.

Mr. Wilkinson, it will be remembered by our readers, i» the speaker of the Society of the Salemites, in Exeter, ol whom some notice has heretofore been given, through letten from Mr. Sugg. They are a liberal class of professors,and agree, we are told, with Universalists in many panicultii, especially in the interpretation of the Book of Revelation, so far as its application to the destruction of the Jewish arc or dispensation, and the introduction of the gospel dispensation, the general application of Matth. xxiv. aud H«, &c. &c.

American reader, that Mr. Wilkinson lives in England, where they have an established and greatly pampered Priesthood, and where all dissenters may be supposed to be keenly alive to all the favoritism on the one hand, and the proscription on the other, and would naturally express themselves accordingly."

 

 

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