--0 
 
 THE OBLATION AND TEMPLE 
 
 EZEKIEL'S PROPHETIC VISIONS, 
 
 IN THEIR RELATION TO THE 
 
 RESTORATION OF THE KINGDOM TO ISRAEL. 
 
 MEMOEIAI. LINE« ON THE JEWISH FESTIVALS, 
 
 AS ^UTOINTED OF GOD TO COMMEMORATE 
 
 ISKAELS FIRST DELIVERANCE OUT OF EGYPT, UNDER ORDINANCEfr- 
 
 FORESHADOWING THE TIMES AND CIRCUMSTANCES OF ISRAELS 
 
 SECOND AND EVERLASTING DELIVERANCE IN MESSIAH'S 
 
 DAY, BY A CALLING OUT OF BABYLON, 
 
 litf.r'.l:^!- and .vvsTicAur. 
 
 TO WHICH IS APPENDED 
 
 \% ^rattifHl (B%p&\tm of t(jc ^otalpst, or gltblation of ^t |o^n. 
 
 ILLXrSTEATED WITH MAP, PLANS, &c. 
 
 WILLIAM HEWSON, M.A, 
 
 ISCDMBKNT OF GOATHLAND, PICKERIKO, TORKSMr.E. 
 
 LONDON; 
 
 SIMPKIN & CO., STATIONERS' HALL COURT; SEELEYS, FLEET STREET; 
 
 HATCHARD, PICCADILLY; NISBET, BERNERS STREET. 
 
 YORK: MARSH. WHITBY: NEWTON. 
 
 EDINBURGH: PATON & RITCHIE; W. OLIPHANT & CO.; ANDREW ELLIOT 
 
 .VDCCCI.VIII. 
 
 -& 
 
'].i.:oz^ 
 
 Srom t^ &i6tari5 of 
 
 (J$equcaf^b 6g ^im to 
 f ^ feifirarg of 
 
 (prtnceton J^eofogtcaf ^eminarj? 
 
 "£51545 
 .8, H6I 
 
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THE OBLATION AND TEMPLE 
 
 EZEKIEL'S PROPHETIC VISIONS, 
 
 IN THKIR RELATION TO THE 
 
 EESTORATION OF THE KINGDOM TO ISRAEL. 
 
 MEMORIAL LINES ON THE JEWISH FESTIVALS, 
 
 AS APPOINTED OP GOD TO COMMEMORATE 
 
 Israel's first deuverance out of egypt, under ordinances 
 
 foreshadowing the times and circumstances of israels 
 
 second and everlasting deliverance in messiah's 
 
 day, by a calling out of babylon, 
 
 literally and ml'stically. 
 
 TO WHICH IS APPENDED 
 
 % Iprattital ^:r]positian of tlje |k^ot;i(||isc, or gcbHation of ,^t |ofju. 
 
 ILLTJSTKATED WnH MAP, PLANS, &c. 
 
 WILLIAM HEWSON, M.A., 
 
 INCCMBfcXT OF GOATHLAKD, PICKJEEING, YORKSHIRE. 
 
 LONDON: 
 
 SIMPKIN <fc CO., STATIONERS' HALL COURT; SEELEYS, FLEET STREET; 
 
 HATCHARD, PICCADILLY; NISBET, BERNERS STREET. 
 
 YORK: MARSH. WHITBY: NEWTON. 
 
 EDINBURGH: PATON <fe RITCHIE; W. OLIPHANT & CO.; ANDREW ELLIOT. 
 
 MDCCCLVIII. 
 
KDINBURQH. W. BDRNESS, PRINTER TO HER MAJESTY. 
 
PREFACE 
 
 EXPLANATORY OF THE OBJECT DESIGNED IN CONSTRUCTION 
 OF THE OUTLINE MAP. 
 
 1. To connect the allotments of the twelve tribes, and of the 
 Oblation, according to the vision of prophecy set before 
 Ezekiel, with the characteristics of the locality about Mounts 
 Ebal and Gerizim, as described in Kobinson's Itineraiy from 
 Bethel to Samaria, so as to mark the position of Shechem or 
 Nabulus on a water-summit between them and near the 
 northward base of Gerizim. 
 
 Also in regard to the mountains of Ephraim and Judah, or the 
 ridge pei-vading central Palestine, to note the flow of waters west- 
 ward from Nabulus to the river Aujeh; and from Shiloh westward 
 by the "Wady el Lubban; also from about Jerusalem westward 
 through the valley of Ajalon. Similarly to note their flow east- 
 ward, by the north, from Nabulus to the Wady Feria, and thence 
 through the El-Ghor to the Jordan. And in like manner, east- 
 ward from Jerusalem by Kedron to the Dead Sea, marking the 
 characteristics of the El-Ghor throughout the extent thereof; also 
 those of the maritime plains to the west ; — 
 
 For I believe the prophecy of Zech. xiv, 8, is expressed in the 
 imagery of a typical instruction, derived from the characteristics of 
 these localities : Even as the parable of Dives and Lazarus has spe- 
 cific relation to the typical instruction respecting the curse and 
 
the blessing, :i.s tuuglit to Tsraol asiSoml>lecl ou Mounts Ebal and 
 Gerizim, Deut, xxvii. 
 
 2. Tlie relation of Jerusalem to the Mount of Olives — the Mount 
 
 of Offence and the Valley of Hinnom — towards Jericho, 
 Emmaus, Bethany, Bethlehem, and Hebron, with the site of 
 Engedi, &c. &c. 
 
 3. The general chai*acteristics of the plain of Esdraelon, as de- 
 
 scribed by Stanley. 
 
 The latitudes and longitudes are those given in Bagster's Bible 
 Atlas, wherever nothing is said to the contrary — though the map 
 is constructed on the plan of Mercator's projection — and represents 
 the parallels of latitude as increasing in the same ratio with the 
 meridians. 
 
 Thus, there are about GOh English miles to a degree of longi- 
 tude at the equator, biit the equivalent for that degree of longitude, 
 in latitude 30°, represents only 59.7-J English miles, though both 
 have the same parallel measurement on Mercator's charts. The 
 meridional parts corresponding to one degree are 70, between 
 latitude 30° and latitude 31°, and increase wdth the latitude. 
 
 In constructing the scale of miles I have therefore estimated 
 the degree of longitude in latitude 30° as 60 English miles, corres- 
 ponding to the 60 minutes or geographical miles of the degi-ee, for 
 a division of equal parts, instead of the 59.75 English miles. The 
 map, in its general outline, is an attempt to follow that of a 
 relievo map of Palestine by Dobbs and Son, in the construction of 
 which they had access to MS. authorities in the office of the Boai'd 
 of Ordnance. 
 
 In Ezekiel's vision of the Oblation, the promised land to the 
 north and south thereof wa.s given in allotments to the twelve 
 tribes of Israel, as if prophetically to characterise Israel's relation 
 to the Greek-Syrian and Greek- Egyptian kingdoms of the latter 
 
day; or, from the breaking up of the kingdom of Alexander tlie 
 Great to Ihe end of the vision under the events of the apostolic 
 age, as referred to in Dan. xi, 36-45. 
 
 The history of the times thus referred to represents the fulfil- 
 ment of Zech. xiv, 4; — as times of a prophetic parallelism with 
 the circumstances under which the kingdom as given to Solomon — 
 (or the mountain of God's house typified in the Mount of Olives) — 
 began to be divided against itself. For that was by the formation 
 of the Kingdom of the ten tribes in the north, under a political con- 
 vulsion — the effects of which, as felt with ^videly diffused terror 
 in the days of Uzziah — should in like manner be again felt in the 
 latter days of the Mosaic or tyj^ical dispensation. The similar 
 effects of these convulsions are prophetically compared, under a 
 typical reference to the earthquake of Uzziah's day, and to that 
 which followed the crucifixion of Christ, Matt, xxviii, 2. 
 
 For the latter of these was followed with everla.sting effects 
 to all the families of the earth, collectively called the seed of 
 Abraham, under God's new and second covenant therewith, though 
 Ji/rst called in the kingdom of the twelve tribes, and under a 
 " typical covenant of works. The days of this new covenant were 
 to be those of Israel's second deliverance — by a calling out of 
 Babylon. This was to begin in the days of Cyrus, Is. xi, 11; 
 xliv, 28; Jerem. xvi, 14, 15; — but to be realised with evex'lasting 
 effect over an election of grace called in Christ out of all nations, 
 and by the gift of the Holy Ghost, throvigh the mission of Christ, 
 and liLs Apostles before the time of the end appointed over the 
 then blinded remnant of the Jews at Jerusalem, Matt, xxiv, 1 4 ; 
 Rom. X, 18; xi, 7. That end dates the beginning of Chi-ist's second 
 advent, for an eternal judgment on the world in the power of the 
 Holy Ghost ; whereas his second coming in the power of the Holy 
 Gliost, as the eternal Comforter of his peojjle, was earlier by the 
 pi'edicted forty years ; and dates its beginning from the events of 
 the day of Pentecost next following his Resuri'ection and Ascen- 
 sion into HcaA'en. Acts ii, as pi'edicted, Acts i, 4, 5. 
 
Thus we have, uiuler a mystic represeutatioii, that dividing of 
 the Mount of Olives into two parts, Zech. xiv, 4, of Vhich one 
 should go towards the north, and the otJter towards the south, leav- 
 ing a great valley between, whereby the watei-s of the river of life 
 should flow east and west in Messiah's day — as then issuing, not 
 merely from Jerusalem, Zech. xiv, 8; — but eastwai'd from the 
 Temple of Ezekiel's vision ; — or the mystic Temple of God's pre- 
 sence amongst his people to the north of the Oblation ; and there- 
 fore by the coasts of the sea of Galilee. This was verified in the 
 days of Christ's mission — under a glorious manifestation of spiri- 
 tual power, like that under which Solomon was established of 
 God in the kingdom of his temporal dominion, viz., by righteous- 
 ness, until liis fall under a delusion of this world. 
 
 In the Oblation of Ezekiel's vision, the east and west are repre- 
 sented as given to the Prince; — i.e., when Messiah should be the 
 nation's High Priest for ever, according to the order of Melchi- 
 sedek; — or, as born of God — not according to the flesh, and as by 
 the will of man, 'but by the gift of the Holy Ghost. History veri- 
 fies the vision, for whilst (in relation to the predicted ingathering 
 of the Gentiles to a like hope with Israel in the days of the re- 
 stored kingdom), the north and south were given to the mission 
 of the twelve tribes in Syria and Egypt, under the typical dis- 
 pensation of Moses ; the ingathering of the east and of the west 
 was then reserved for the mission of Christ and his Apostles. 
 
 Hence the consummation of the vision, in the first fniits at least 
 of its predicted blessedness, is, in Rev. xiv, 1, represented as the 
 effects of the mission of the twelve tribes, enlarged and sanctified 
 under correction of judgment. Is. i, 27, with Matt, xix, 28, by 
 that of the twelve apostles — estimated over the thousands of Israel ; 
 — as divided into thousands, &c. by Moses, Exod. xviii, 25 ; Num. 
 i, 16. 
 
 Hence, probably, the use of the specific number a hundred and 
 forty-four thousand in Rev. xiv, 1 , as used for a large indefinite 
 number. 
 
This allusion to the mountain, or kingdom of God's people divided 
 against itself under the tyi^ical dispensation (as unto the desolation 
 thereof by a flood of fire, Dan. ix, 24-27), whilst speaking of the 
 Mount of Olives, is to be interpreted by reference to Zech. iv, 7, 
 as spoken of Messiah's mission being obstructed by Jewish pre- 
 judice. For even the apostles failed to have a spiritual apprehen- 
 sion of our Lord's teaching in many important particulars (Matt, 
 xxi, 21; Luke xxiv, 18-22), until tavight by the gift of the Holy 
 Ghost, as the spirit of the power of Christ's second advent. Acts x, 
 6-9; and that by which God had promised to confirm his new 
 and eternal covenant with the seed of Abraham, Jerem. xxxi, 34 ; 
 and Acts ii, from Joel ii. 
 
 This allusion to the mountain of Jewish opposition, under 
 typical reference to the Mount of Olives as overshadowing Jeru- 
 salem, has its parallelism, under the circumstances of our Lord's 
 speaking of the temple of his body, when calling the attention 
 of those around him to the material temple of man's building at 
 Jerusalem. 
 
 This mystic use of the word " Temple" serves, moreover, to 
 establish an identity of reference to the same historic events in 
 fulfilment of the vision of the Holy Oblation made to Ezekiel, as 
 in that of the revelation made to St John. For in Rev. xxi, 2, 
 St John says — " I saw the Holy City New Jerusalem coming 
 down from God out of Heaven," as under a manifestation of God's 
 spirit in holiness; and therefore fi'ee from that bondage to the 
 spirit of the power of the world under which Jerusalem was with 
 her children in the apostolic age, Galat. iv, 25, 2G. Also in Rev. 
 xxi, 21, St John adds — " I saw no temple thei*ein, for the Lord 
 God Almighty and the Lamb are the temple of it;" compare 
 1 Cor. iii, 16. Thus in the vision of Ezekiel's Oblation, God's 
 new sanctuary was to be in the priest's Oblation towards the 
 north thereof, and to represent the top of the mountain according 
 to the law of the house, Ezek. xliii, 12. This seems to mark in 
 contrast the life-giving effects of Christ's ministry by the sea of 
 
8 
 
 Galilee, and the effects of Jewish prejudice paralyzing its influence 
 for good at Jerusalem, to the pr'ofaning God's sanctuaiy there, 
 even as before the Babylonian captivity, Ezek. xxiv, 24. Thus, 
 " the frame of a city on the south*' of the Oblation as shown to 
 Ezekiel, i-epresents the Jerusalem of man's rebuilding, as severed 
 from the sanctuary of God's most blessed communion with his new 
 people in Messiah's day. For though typified within the limits of 
 the oblation, it is only as therein occupying a profane place, Ezek. 
 xlviii, 15, until the presence of God should be visible therein 
 under a manifestation of the Holy Ghost with poAver, Ezek. xlviii, 
 35, with xl, 2 ; compare Ezi-a ii, G3, and Nehem. vii, 65. 
 
 Taking these things into consideration, I cannot doubt that 
 there is a common prophetic reference in the typical teaching re- 
 specting the blessing and the curse, as set before the twelve ti-ibesof 
 Israel, (when half were assembled on Mount Ebal in the north, 
 and half on Mount Gerizim in the south, at the beginning of the 
 tyjiical dispensation, Deut. xxvii.) ; and as again called to their 
 remembrance by otir Lord in the parable of Dives and Lazarus," 
 Luke xvi, in the days when the fiery judgment appointed over the 
 blinded of the nation, (as God's forest of the south field from the 
 date of tlie Exodus out of Egypt) was impending for the rejection 
 of Christ. Thus the great gulf fixed prophetically between the 
 issues of the blessing and the ciirse, as taught in the latter-day 
 parable, is typically characterised in the locality where the instruc- 
 tion was first given, viz., partly on Movnit Ebal and partly on 
 Mount Gerizim, with the city of Shechem or Nabulus, standing 
 on a water summit, whence the waters of the river of life might, 
 (under a spiritual apprehension of the law, as taught in the pro- 
 phets, and last of all by Christ, establishing the predicted resurrec- 
 tion in the power of his own, Luke xvi, 31, with Ezek. xxxvii, 1 1- 
 15,) flow freely eastward and westward, for the refreshing of the 
 Gentile world, as then called in Christ to a like hope witli the Israel 
 of God ; and through the instrumentality of an election of all Israel. 
 The all Israel of Rom. xi, 26, means the Israel of the then dispersion 
 
9 
 
 throughout all nations, as refeiTed to in Matt, xxiv, 1 4, and Roui, 
 X, 18. For, before the end should come, the Gospel was to be 
 preached to all (whether they would hear, or whether they would 
 forbear,) through the mission of the twelve Apostles, and that elec- 
 tion of grace which was gathered out of all the tribes, and conse- 
 crated mii-aculously for the work, by the gift of the Holy Ghost 
 at Jerusalem, on the day of Pentecost next following the Resun-ec- 
 tion and Ascension of Christ. — Acts ii, 5. 
 
 Maps of Palestine generally content themselves with represent- 
 ing Ebal and Gerizim as two conical mountains ; not as the abut- 
 ments of extensive I'anges extending along the valley of Nabulus 
 west by north-west, also east by north-east, and south by west 
 from Jacob's well at the entrance of the valley. Both Robinson 
 and Stanley have described both as having a considerable extent of 
 high table land towards the east, where the southern extension of 
 Gerizim forms the long western boundary of the beautiful plain of 
 the Mukhna with its extensive corn fields. 
 
 When purposing to illustrate the text of Ezekiel by reference to 
 other Scriptures as here described, I cannot conclude this preface 
 mthout acknowledging my thankfulness for the kindness of friends 
 providentially given me, in every case where my own imperfect 
 conceptions required the confirmation of fuller experience on ini- 
 ])ortant points. 
 
 From an ambiguity in the terms length and breadth, and in 
 some other pai'ticulars, I could not understand the last eight 
 chapters of Ezekiel, by reading them in our translation without 
 reference to the original. By the mercy of Providence, I fell in 
 with a kind-hearted and intelligent Jew, who permitted me to read 
 the original text with him, and insisted on obliging me gratuitously. 
 For this the name of " Elias " has a remeuibrauce of personal grati- 
 tude, besides that of veneration attaching to it scripturally. 
 
 When first I planned the Chronometer some years ago, the 
 double rows of figures then at the top of the pages formed only one 
 
10 
 
 objection. My attempts to illustrate tlie subject were, for the 
 most part, deemed as obscure as the subject was difficult. I felt 
 conscious that in aiming at comprehensiveness of thought, and 
 striving to bring several scriptural facts to bear collaterally on 
 some one point, I had fallen into an obscurity of style from long 
 and parenthetical sentences. These were discovered to be too long 
 only when too late to be then remedied. It occurred to me that 
 if I submitted the correction of this fault to a disinterested judg- 
 ment impartially exei'cised, I might possibly be entitled to claim a 
 more patient and attentive consideration of the subject in future, 
 before rejection of the scriptural evidence for any defective state- 
 ment thereof on my part. 
 
 In my present attempt it became necessary for me to construct 
 a map of Palestine, extending further to the north than those 
 depicting only the divisions of the land as made by Joshua. I 
 have therefore adopted the plan of Mercator's projection. 
 
 Such is a brief history of the several stages through which the 
 expression of my thoughts on the subject of Jewish Prophecy 
 (as follomng the guidance of the late S. Lee, CD.,* in regard to the 
 principle of the interpretation adopted) has been moulded into the 
 construction of this little book. I now send it forth on its peace- 
 ful mission, for the dissemination of Gospel truth ; with earnest 
 prayer to the author of the Gospel, that it may be welcome amongst 
 his people, if, humanly speaking, visefitl in his service, by any gi-ace 
 of his gift. 
 
 W. H. 
 
 Whitbt, 31s^ Auffust 1858. 
 
 Regius ProfeHBor of Hebrew in the Univcrsifcy of Cambridge. 
 
11 
 
 NAMES OF PLACES REFERRED TO IN THE NUMBERS 
 ON THE MAR 
 
 No. on 
 
 
 LATITUDE. 
 
 LONGITUDE. 
 
 
 
 
 
 
 Map. 
 
 NAMES OF PLACES. 
 
 
 
 Meridional 
 
 
 
 
 
 Deg. 
 
 Min. 
 
 Parts of the 
 Degree. 
 
 Deg. 
 
 Min. 
 
 1 
 
 Kadesh-Barnea . . - - 
 
 30° 
 
 41' 
 
 or 48pts. 
 
 35° 
 
 22' 
 
 2 
 
 Kadesh Meribah, the en Mishpat of 
 
 
 
 
 
 
 
 Bagster's Map* 
 
 31 
 
 
 
 
 35 
 
 10 
 
 3 
 
 Einoconira, or El-Arish (Eton Atlas) 
 
 31 
 
 4 
 
 or 5 ^ 
 
 33 
 
 45 
 
 4 
 
 Gaza - . . - - 
 
 31 
 
 27 
 
 or 32 ^ 
 
 34 
 
 27 
 
 5 
 
 Ascalon (Eton Atlas) 
 
 31 
 
 38 
 
 or 44 ' 
 
 34 
 
 33 
 
 6 
 
 Ashdod, or Azotus 
 
 31 
 
 45 
 
 or 53 ' 
 
 34 
 
 41 
 
 7 
 
 Hebron . . - . - 
 
 31 
 
 32 
 
 or 37 " 
 
 35 
 
 13 
 
 8 
 
 Eugedi, orTamar, i.e. HazezonTamar* 
 
 31 
 
 29 
 
 or 34 ^ 
 
 35 
 
 27 
 
 9 
 
 Tekoa 
 
 31 
 
 39 
 
 or 46 «• 
 
 35 
 
 13 
 
 10 
 
 Beth-Haccerem, or the house of the 
 Vineyard — Jerem. vi, 1. — See note 
 
 
 
 
 
 
 
 to p. 166 of iStanley's Sinai, &c. - 
 
 31 
 
 41 
 
 or 48 " 
 
 35 
 
 14 
 
 
 '^^^lo supposes it to be the name of 
 
 
 
 
 
 
 
 a beacon or station on the Jebel 
 
 
 
 
 
 
 
 el Fureidis, the " Mountain of the 
 
 
 
 
 
 
 
 Little Paradise,"' as the site of 
 
 
 
 
 
 
 
 Solomon's Pools and Gardens, but 
 
 
 
 
 
 
 
 called by Europeans " the Frank 
 
 
 
 
 
 
 
 Mountain" 
 
 
 
 
 
 
 11 
 
 Bethlehem, or the House of Bread - 
 
 31 
 
 43 
 
 or 50 ' 
 
 35 
 
 12 
 
 12 
 
 The Kedron .... 
 
 31 
 
 43 
 
 or 50 «■ 
 
 35 
 
 23 
 
 13 
 
 Bethany . . . . - 
 
 31 
 
 47 
 
 or 55 ' 
 
 35 
 
 16 
 
 14 
 
 Jerusalem .... - 
 
 31 
 
 47 
 
 or 55 ' 
 
 35 
 
 13 
 
 15 
 
 Emmaus . . . . - 
 
 31 
 
 50 
 
 or 59 " 
 
 35 
 
 7 
 
 16 
 
 Valley of Adjalon 
 
 
 
 
 
 
 17 
 
 Bethel 
 
 31 
 
 56 
 
 or 66 " 
 
 35 
 
 13 
 
 18 
 
 Jericho ..... 
 
 31 
 
 51 
 
 or 60 ^ 
 
 35 
 
 28 
 
 19 
 
 The Anion . . . . - 
 
 31 
 
 28 
 
 or 33 M 
 
 35 
 
 45 
 
 20 
 
 JUjiha ) Dr Eobinson, vol. i, with 
 
 
 
 
 
 
 21 
 
 Singil ) Stanley's Sinai and Palestine 
 
 
 
 
 
 
 22 
 
 Tui-mus 'Aya .... 
 
 
 
 
 
 
 23 
 
 Shiloh, or SUo 
 
 32 
 
 6 
 
 or 7 '' 
 
 35 
 
 16 
 
 24 
 
 The Khan el-Lubban, or Lebonah \ 
 
 
 
 
 
 
 
 (Eton Atlas) - - - - f 
 
 32 
 
 6. 
 
 or i ^ 
 
 y35 
 1 E 
 
 13 
 
 25 
 
 The Stony Valley (Robinson, vol. i, ( 
 
 Bagster f 
 
 
 ton 
 
 
 P-91) ) 
 
 
 
 
 
 
 26 
 
 The Mnkbna (Robinson and Stanley) ) 
 
 32 2> 
 Eton i 
 
 
 ;35 
 
 iBai 
 
 31 
 
 27 
 
 The Little Plam, E.S.E. of the V 
 Mukhna - - - - ) 
 
 or 3 ' 
 
 jster 
 
 28 
 
 Entrance of the Valley of Nabulus, or 
 
 
 
 
 
 
 
 Shechem, .... 
 
 32 
 
 14 
 
 or 17 ' 
 
 35 
 
 14 
 
 29 
 
 Gerizun ..... 
 
 32 
 
 13 
 
 or 16 ' 
 
 35 
 
 14 
 
 30 
 
 Ebal 
 
 32 
 
 16 
 
 or 19 " 
 
 35 
 
 14 
 
 31 
 
 Samaria ..... 
 
 32 
 
 18 
 
 or 22 - 
 
 35 
 
 9 
 
 32 
 
 Succoth 
 
 32 
 
 14 
 
 or 17 ' 
 
 35 
 
 39 
 
 33 
 
 The Jabbok 
 
 32 
 
 14 
 
 or 17 ' 
 
 35 
 
 50 
 
 34 
 
 Galaaditis 
 
 32 
 
 20 
 
 or 24 ' 
 
 35 
 
 50 
 
 35 
 
 Auranitis, or Hazar Hatticon* 
 
 32 
 
 45 
 
 or 54 -■ 
 
 36 
 
 20 
 
12 
 
 No, on 
 
 
 LATITUDE. 
 
 LONGITUDE. 
 
 
 
 
 
 
 Hap. 
 
 NAMES OF PLACES. 
 
 
 
 Meridional 
 
 
 
 
 
 Dcg. 
 
 Min. 
 
 Parts of tlic 
 
 Dcg. 
 
 Uin. 
 
 
 
 
 
 Degree. 
 
 
 
 36 
 
 Scythojjolis, or Beth Shan 
 
 32° 
 
 33' 
 
 or 39pt8. 
 
 35° 
 
 32' 
 
 37 
 
 Jezreel, or Esdraeloii 
 
 32 
 
 34 
 
 or 41 ' 
 
 35 
 
 21 
 
 38 
 
 Megiddo, or Legio 
 
 32 
 
 35 
 
 or 42 ' 
 
 35 
 
 12 
 
 39 
 
 The Kishon - - - - 
 
 32 
 
 42 
 
 or 50 ' 
 
 35 
 
 7 
 
 40a 
 
 Little Heniion by Endor and Nain 
 
 
 
 
 
 
 406 
 
 Mount Tabor, or the Mount of the 
 
 
 
 
 
 
 
 Transfiguration 
 
 32 
 
 42 
 
 or 50 •■ 
 
 35 
 
 25 
 
 41 
 
 Mount of Beatitudes, or Hattiu, (Stan- 
 ley, p. 368) .... 
 
 
 
 
 
 
 42 
 
 Nazareth, by the Mount of Precipita- 
 
 
 
 
 
 
 
 tion ..... 
 
 32 
 
 43 
 
 or 51 ' 
 
 35 
 
 19 
 
 43 
 
 Tiberiivs ..... 
 
 32 
 
 4S. 
 
 or 57 ' 
 
 35 
 
 33 
 
 44 
 
 Lake Meron (Eton Atlas) 
 
 33 
 
 9 
 
 or 10 ' 
 
 35 
 
 42 
 
 45 
 
 Tyre 
 
 33 
 
 18 
 
 or 21 " 
 
 35 
 
 14 
 
 46 
 
 Sidon ---..- 
 
 33 
 
 33 
 
 or 39 ' 
 
 35 
 
 23 
 
 47 
 
 Berytus, or Beirut 
 
 33 
 
 48 
 
 or 57 ' 
 
 35 
 
 30 
 
 48 
 
 Hetlilon* 
 
 33 
 
 31 
 
 or 37 ' 
 
 35 
 
 39 
 
 49« 
 
 Hermon ..... 
 
 33 
 
 28 
 
 or 33 ' 
 
 35 
 
 48 
 
 49 i 
 
 Berothah* ..... 
 
 33 
 
 59 
 
 or 61 ' 
 
 36 
 
 1 
 
 50 
 
 Damascus* ..... 
 
 33 
 
 32 
 
 or 38 " 
 
 36 
 
 20 
 
 51 
 
 Sibraim* ..... 
 
 34 
 
 
 
 
 36 
 
 30 
 
 52 
 
 Zedad' 
 
 34 
 
 22 
 
 or 27 ' 
 
 36 
 
 50 
 
 53 
 
 Tripolis 
 
 34 
 
 27 
 
 or 33 ' 
 
 35 
 
 52 
 
 54 
 
 Arvad Aradus, or Ruad, marking the 
 entrance into Hamath from the 
 
 
 
 
 
 
 
 Maritime Plains 
 
 34 
 
 51 
 
 or 62 ' 
 
 35 
 
 52 
 
 55 
 
 Emesa (Eton Atlas) 
 
 34 
 
 35 
 
 or 43 ' 
 
 37 
 
 8 
 
 56 
 
 Hamath* ..... 
 
 35 
 
 13 
 
 or 16 ' 
 
 36 
 
 39 
 
 
 Cape Carmel .... 
 
 32 
 
 50 
 
 or 60 ' 
 
 35 
 
 
 
 
 Mount Lebanon .... 
 
 34 
 
 
 
 
 35 
 
 50 
 
 
 Joppa, or Yafa (Eton) - 
 
 32 
 
 4 
 
 ox ^ " 
 
 34 
 
 46 
 
 
 The Hieromax (Eton) - 
 
 32 
 
 42 
 
 or 50 ' 
 
 35 
 
 48 
 
 The names with these marks * affixed are those of border reference in Ezek. xlvii. 15-21 
 
 LETTERS marled on the Oblation to the south thereof. 
 
 C. The City and its siiburbs about 9J or 10 square miles.* In relation to this the typical 
 Temple, with its outer enclosure of iiOO reeds, square reeds (xlii. 20), or nearly one 
 square mile,* represented as it were one-tenth part of the Alystic City. 
 
 Tlius the cessation of the sacrificial worship by the sacrifice of the death of Christ, as 
 followed by the destruction of the Temple itself, with the fall of the Jewish Church, may 
 be the event syml)olized in Rev. xi, 13, or atleast one admissible illustration of the tyj il- 
 eal instniction. Possibly, also the relation of the typical sanctuary to the whole ob. 
 lation (as one in fifty) may have had typical relation to the ordinances respecting the 
 Sabbath and the jubilee. That, according to the law of the house (Kzck. xlv, l-.";, 
 with Kzek. xliii, 12; xliv, 23-24), when the S.ibbath— as ordained for a sign between 
 God and his people, Ezek. xx, 20— should be. " in spirit and in truth," obser\'ed by Cod's 
 people of the Jewish and typical dispensation, the result to the Gentile would he as the 
 jubilee or Sabbath of each fiftieth year to the slaves and poverty.strieken of the Jewish 
 nation. In other words, that a full realisation of the blessing over that election of all 
 Israel to whom it pertained should be, as it were, a perpetual jubilee to the Gentile 
 world, as thereby made participators in the everlastingcoveiuint of (^ods mercy to the 
 seed of .\brahani thus called in Christ, to be the fiist-fruitsof a resurrection from death 
 unto life, beginning in the flesh, and with the Jew, but made general in and from the 
 Apostolic age by the calling in of the Gentiles. This was designed from the days of 
 Cyrus (according to these typical prophecies of KzekicI) but spiritually rcaUscd In 
 Christ only, under the events of the Apostolic age. 
 C. r. The Possessions ol the City Eastward and Westward. 
 
 • The pubil of IS inclu-F, iiml ft 1mn<l'8-breadth of 3 inehp«, are here supposed to m:tlte the grrnt cubit of Riek. 
 >l, !> ; xli, 8. Also six grrnt lubils, or six times 31 Inches, are three-aud-ahnlf .vaids, and the English mils num- 
 Ijcrs about 1760 .tnrdn. 
 
13 
 
 THE HOLY OBLATION OF EZEKIEL, XLV-XLVHI, 
 
 IN ITS RELATION TO THE TYPICALLY DISTINCTIVE SITES THEREIN PROPHETI- 
 CALLY MARKED OUT FOR THE CITY AND TEMPLE OF THE NEW JERUSALEM 
 IN THE DAYS OF THE RESTORED KINGDOM. 
 
 It is a fact that the foundations of the second Temple began to be 
 laid under oppositi<wi on all sides, Ezi-a iii, 8 ; iv, 5 ; Zech. iii. 
 Foi' even the Israel of the restored kingdom were divided in opinion 
 about the predicted glory of the second Temple being gi-eater than 
 that of the fii'st, when they saw its fovindations being laid on a less 
 magnificent scale, Ezra iii, 10-13. 
 
 Possibly they might also have been divided in opinion respecting 
 the meaning of Ezekiel's vision in its relation thereto. 
 
 But as the division of the land made by Joshua on the death of 
 INIoses was that adhered to in the day of Israel's return from the 
 Babylonian Captivity, it is most probable that Joshua and Zerub- 
 babel interpreted this prophetic vision of Ezekiel as a typical 
 instruction unto spiritual life, set before the nation in correction 
 of that mistaken estimate of the ceremonial observances ordained 
 in the Levitical law which had caused the desolation of the first 
 city and sanctuary, as predicted by Isaiah i, 2-28. 
 
 Had they regarded Ezekiel's vision as a divine command respect- 
 ing the form in which the allotments of their several possessions 
 should be given to the twelve tribes, and respecting a change of site 
 ordained of God for the city and temple of the New Jervisalem,* 
 they would never have dared the re-allotment of the land, and the 
 
 * The object of Ezekiel's vision might be, like that of St Paul's words in 
 Galat. iv, 26, " Jerusalem, which is above, is free ;" and of Rev. xxi, 2, "I, 
 John, saw the holy city, New Jerusalem, coming down from God out of heaven ;" 
 and (v. 22), " I saw no temple thereia," viz., to shew them that the city and 
 temple of the restored kingdom were to have other foundations than those of 
 man's laying, before they should represent those of the eternal promises given to 
 Abraham's seed, and to be realised, by the gift of the Holy Ghost, under a new 
 covenant, in the days of the Second Temple. 
 
u 
 
 vebuilUing of Jex'usalem in a t'onii to diaobcy a coininaud of (Jod, 
 that tliey might accommodate themselves to the traditional preju- 
 dices of a faction amongst the people, as divided against itself on 
 the subject, Ezra iii, 12. 
 
 Whilst there was any opening for a reasonable doubt whether to 
 regard tlxis vision of prophecy as a divine command respecting what 
 they should do, or as a typical instruction (by which they were for- 
 V)idden to regard the kingdom as restored to Israel, with the eter- 
 nal effect of a spiritual kingdom, until seen coming down from 
 heaven by a manifestation of the Holy Ghost, with power therein, 
 and enlai-ging the exclusively Jewish foundations thereof, that it 
 might become, as predicted, a blessing to all the families of the earth) 
 — we can easily imagine that the strength of the popular will, if taking 
 a determined course under the influence of its old jirejudices respect- 
 ing the city and kingdom of the restoration, would resolve the 
 doubt according to the bias of its owii humour. This may be illus- 
 trated by reference to the determination of the popular will when 
 demanding of Samuel to appoint them a king to rule over them, 
 after the manner of the kings of the Gentiles. They were fore- 
 warned of the ultimate efiects of that perversity upon the nation, 
 but permitted to have their will, under a j^romised continuation of 
 the blessing, if they and their king would only walk before God in 
 the spirit of a people looking up to theh" God as King of Kings. 
 So in this case it might have made no difference to them about 
 rebuilding the city and temple as they did, had they been careful to 
 treasure up in their memories, and to observe, with practical effect 
 the typical instruction of Ezekiel's prophetic vision respecting the 
 same. 
 
 Nevertheless, had they rebuilt the city and sanctuary, and re- 
 divided the land amongst the tribes, according to the instruction 
 of these prophetic visions, instead of rebuilding Jerusalem in the 
 spirit of that delusion of worldly pride which had caused the de- 
 struction of the first city and sanctuary, they would thereby have 
 been typically instructed that God's sanctuary amongst his peojile 
 should be in the hearts of an election of grace, spuitually realising 
 that commuiuon of life between God and his people which was typi- 
 fied to the nation under the ordinances of the Levitical law. Thus 
 they would have been taught not to look with supei-stitious venera- 
 tion to the site whereupon, or the form in which, the material temple 
 of their own construction should be rebuilt, more especially' if 
 
15 
 
 clioosiiiff, under tlie force of traditional prejudice, to rebuild tlie 
 city and temple of the New Jei'usaleni on the site of the old one. 
 
 They would consequently have been taught by these typical 
 visions that the city and temple of theii' OAvn rebuilding (howsoever 
 constructed, and wheresoever situated in the land) Avould not be 
 those of the predicted blessing, otherwise than whilst they should 
 continue to be consecrated to God by the gift and gi-ace of the Holy 
 Ghost, which was to have a manifestation of power for reconsecrat- 
 ing the land to God in its old waste places, to the north and to the 
 south, towards the east, and towards the west. Thus the land was 
 to have the sanctuary of God's presence in holy communion with 
 an election of gi-ace, as the centre of its enlarged gloiy, in the 
 day of its redemption, as a diffused gloiy of etei'nal effect, making 
 the God of the Jew the light also of the Gentile world, from the 
 days of its manifestation in Galilee of the Gentiles, and through 
 the instrumentality of a despised Nazai'ene, associating Galilean 
 fishermen, Ezek. xlvii, 9-12, with himself in his mission of God. 
 
 Surely the light of life which has been thus diffused over the 
 Gentile world through the Jewish mission of Christ and his apos- 
 tles (however obscured by the darkness of our own worldly preju- 
 dices and sins, through error of unbelief and wilfulness), is, as pre- 
 dicted of old, a manifestation of the glory of God upon all flesh, for 
 the salvation of the spirits of all flesh, far exceeding the locally re- 
 stricted brightness of the Shechinah in the first temple. For that, 
 in the influence of its most diffused effects for good, only testified to 
 the abiding presence of God, with an election of grace in one of 
 the families of Abraham's seed, as called over all flesh in Isaac, or 
 through the mission of the twelve tribes, to which enlai'ged effect 
 was to be given (though under judgment thereon, correcting its 
 past partial failure, Isaiah i, 27) in Messiah's day, by a regenera- 
 tion of the kingdom, prophetically assimilated to life from the 
 dead, Ezek. xxxvii, 11-28. 
 
 In these few pages on the Oblation, I have studied to ascertain 
 the historic reference of Jewish prophecy, almost exclusively, from 
 the " signs of the times " given in the Scriptures of the Old Testa- 
 ment, becaiase the New Testament represents a testimony not at 
 present recognised by those who call themselves Jews in a sense 
 differing fi'om our application of the word, John iv, 22, when say- 
 ing " salvation is of the Jews," through the mission of Christ and 
 his apostles. 
 
IG 
 
 This plan seemed most advisable fur justly estimating the value 
 i»f the evidence now as then placed before the Jews in the books 
 which they themselves regard as Avritten by the inspiration of God. 
 
 Yet so fai* am I from slighting the evidence of the New Testa- 
 ment in so doing, that I deem it equally impossible for the Jews 
 as for oureelves to read the " signs of the times " given in the Old 
 Testament, and to avoid noticing their confirmation, in times past, 
 from historic facts connected with the rise and early progress of 
 Christianity as an event of Jewish history, however the Jews of the 
 pi-esent day may differ from ourselves in theii* estimation of it. 
 
 The imagery of Ezekiel's visions respecting the temple and the 
 Holy Oblation represents the influences of the Holy Ghost pervad- 
 ing the cities of the people of God amongst the Gentiles — (under 
 reference to the cities of Galilee, by the Lake of Genesereth) — with 
 the refreshing and quickening effect of spiritual life to the humble 
 and lowly in heart, Isaiah Ivii, 1 5 ; even as the Jordan, with its 
 tribiitary streams, flo"ndng into the sea of Galilee, enlarged its sup- 
 plies of fish for the support of the inhabitants in the neighboui'hood 
 thereof 
 
 It is worth while to obsei-ve, that in the vision of the temple, 
 and its typical ordinances of divine service, all are restricted to the 
 law of the typical sacrifices, as " the law of the house," consecrated 
 to a typical and ceremonial worship, under limitation of an ap- 
 pointed end to this instruction by types in the days of the restored 
 kingdom, when Messiah should come as the herald of a new and 
 eternal covenant with the seed of Abraham — to be confirmed by a 
 manifestation of the Holy Ghost over all flesh (viz., over Jews and 
 Gentiles), with power, through a mission of Jews, Jerem. xxxii, 
 31-38, with Is. xi, 11, and Jerem. xvi, 14, 15. 
 
 " The signs of the times " appointed over the duration of this 
 tyjiical instruction are foreshadowed in the ordinances respecting 
 the observance of the Passover and the Feast of Tabernacles until 
 the typical sacrifices of the ceremonial law should be superseded in 
 Messiah's day by the then great atoning sacrifice of eternal eflect. 
 This therefore did not require any renewal thex-eof after the time 
 when " he should make his soul an offering for sin," by pouring out 
 his soul unto death, and voluntarily submitting to be numbered 
 with the transgressors, and to bear the sin of many — that through 
 the reaction of the consequences of man's violence against him, 
 many might be instructed of him unto life eternal, and intercession 
 
17 
 
 made with God thereby* for the transgressors. — Isaiah liii, witli 
 Ezek. xlv, 21, 25, with Zech. xiv, 16, illustrated by reference to 
 Ezi'a iii, 4, and Nehem. viii, 14-18. 
 
 As the Passover was in the days of Israel's first deliverance iii- 
 stitiited for a perpetual memorial of the Exodus out of Egypt, so 
 was the Feast of Tabernacles to be a perjietvial memorial of their 
 dwelling in booths whilst wandering in the wilderness for the forty 
 yeai's of theii* exclusion from the promised land. It was also to 
 be a perpetual memorial of their ingatheiung into the promised 
 land after the forty years. The prophetic instruction thus given 
 was ty}:>ically renewed from year to year, by associating the annual 
 observance of the Feast of Tabernacles with the " ingathering of 
 the Jewish harvest," — by the 15th of the seventh month, called the 
 end of the year, as being the month ordained of God, to conclude 
 the ty|)ical ordinances of Mosaic institution, Exod. xxiii, 16, with 
 Levit. xxiii, 33-44. Hence we see the reason why the restoration 
 of the kingdom to Israel in the seventh month in its relation to 
 the Feast of Tabernacles which followed, Ezra iii, 4, was appointed 
 to be commemorated by an observance of the Feast of Tabernacles, 
 entailed upon the Gentile as well as on the Jew, in the typical 
 prediction of Zech. xiv, 16-21. 
 
 But the observance meant is one of a spiritually thankful remem- 
 brance by Jew and Gentile equally, throughoxit the lands of their 
 various dispersions, going up to Jerusalem in spirit, or drawing nigh 
 unto God in the power of the Holy Ghost, with hearts chastened 
 and sanctified under the memorial of his mercies and his judgments 
 upon Israel, thus year by year renewed before them. 
 
 That the end or object of the Jirst or tT/jncal covenant between 
 God and his people was that of a typical instruction unto spiritual 
 life, which should cease when the object of the instruction should 
 be realised over the nation with spiritual efiect, under the new and 
 eternal covenant to be established in Messiah's day, seems to have 
 been taught by Moses, through the Divine ordinance, which forbade 
 the celebration of the Lord's feasts, otherwise than in the place of 
 God's appointment. For that, when restricted to the Jerusalem of the 
 days of David and his sxiccessors to the throne of the temporal king- 
 dom, was also restricted to the limitation of a time foreordained for 
 
 * In consequence of his prayer for pardoning mercy on them, as for sinners 
 against their own souls, at all times. — Luke xxiii, 34 ; 1 John ii, 1, 2. 
 
18 
 
 their discoutiiiuauce. But this was to be known only to God (Deut. 
 xxix, 29), until revealed to the nation with practical and lasting effect 
 through the unniistakeable instruction of exclusion from the land in 
 which the city and temple of theu' ceremonial woi-shij) was to be re- 
 built ; but under prediction of a second and final desolation in the 
 days of the restored kingdom (Dan. ix, 24, 27), though suspended 
 until the days of the fourth kingdom of Gentile dominion, from 
 that of Nebuchadnezzai-'s inclusive, (Dan. ii, 7). 
 
 That the investigation of the true meaning of these last eight 
 chapters of Ezekiel is a subject of continuous interest both to Jews 
 and Christians will appear from the fact that the portion of the 
 promised land set apart for the Holy Oblation, was that which has 
 become of historic celebrity, as the chief scene of Christ's ministry 
 and mu'acles, to the confusion of all Rabbinical notions on the 
 subject of pi'ophecy. For the adverse prejudices of these were so 
 strong that at first they attempted to disbelieve the evidence, 
 saying, " Can any good thing come out of Nazareth 1 " 
 
 That the ty[)ical teaching of this prophecy does identify the 
 events of the Apostolic age with the " signs of the times," predicted 
 for Messiah's advent to the Jews, may be further shown, thus : — 
 
 In Ezekiel xlv, 1, we read, — " When ye shall divide by lot (i.e., 
 into allotments or portions) the land for inheritance ye shall offer 
 an oblation unto the Lord, an holy portion of the land ; the length 
 shall be the length of five and twenty thousand reeds, and the 
 breadth shall be ten thousand," &c., &c. 
 
 The length of this measurement is taken from east to west, as an 
 undivided measurement of twenty-five thousand reeds. But fi'om 
 north to south as the sum of differing breadths making \ip twenty- 
 five thousand reeds in that direction also. Thus orek does mean 
 expanse of length and breadth, and is not confined to measurement in 
 in one direction, as our idea of length is. 
 
 But the breadth of the oblation, as here described, represents 
 the whole oblation, in its extent of twenty-five reeds, from north 
 to south. This was subdivided into three smaller breadths, called 
 also oblations. 
 
 Isl. That of the Priests, being twenty-five thousand reeds from cast to 
 west, by ten thousand reeds from north to south. In this portion 
 or to the north of the oblation, i.e., the top of the mountain, was 
 God's sanctuary. 
 
 2d. Tliat of the Levites, whioh joined that <>f the Priests on its southern 
 
19 
 
 border, ami was of oxactly the same measurement in length aiul 
 breadth. 
 Uc/. That of the City with its possessions. This joined that of the Levites 
 along the whole extent of its southern border, and represented in 
 the aggregate of its length and breadth, twenty -five thousand reed.s 
 by five thousand reeds. But the longer measurement of tliis 
 oblation was divided into three portions, viz., one of five thousand 
 square reeds iia the centre of two, measuring ten thousand reeds by 
 five thousand reeds, the one on the eastern and the other on the 
 western side of the five thousand square reeds left for the City. 
 Tlie site of the City was at the south of the whole oblation, and 
 in the midst of its own possessions (xlviii, 18). 
 
 Hence, after making allotments for seven of the tribes northward 
 of the Oblation, it is said, xlviii, 8, " And by the border of Judah, 
 from the east side unto the west side, shall be the offering which ye 
 shall offer of five and twenty thousand reeds in breadth, and in 
 length as one of the other parts ;" viz., as one of the allotments of 
 the tribes, for all these extended across the width of the land fi'om 
 east to west, but were severally limited to ten thousand reeds in ex- 
 tent from the north to the south. The ten thousand reeds, in this 
 case, ai'e spoken of as a measurement of length, but in xlv, 1 
 (wherein limitation of reference is made to the Oblation) the ten 
 thousand reeds measured the breadth thereof, and in the direction 
 from north to south. 
 
 The only reason that I can give to explain xlviii, 8 — " hi length 
 as one of the other parts," (whei*ein length ls measured in the dii'ec- 
 tion of what was termed the breadth in xlv, 1 ) is that length and 
 breadth are relative terms used with greater variation of reference 
 in Hebrew than with ourselves. We use them as terms of distinc- 
 tive measurements applicable only to one object at a time. Thus, 
 we can have no confusion of ideas in the relation of length to breadth. 
 It is not so, howevex*, in these prophetic visions ; for, when the 
 oblation of the priests is spoken of, its longer side is represented 
 as extending from east to west, and its breadth from north to south. 
 Also, when the whole oblation of twenty-five thousand square 
 reeds is spoken of, xlviii, 20, the aggregate measurement of its difier- 
 ing breadths corresponds to that of its length from east to west, 
 xlviii, 21, and the whole measurement of twenty-five thousand reeds 
 is called tlie length or extent of the oblation, in whichever dii'ection 
 measured. 
 
 On the same principle, wliilst tlie ten thousand reeds stand to the 
 
20 
 
 twenty-five thousand reeds of tlie oV)lation in the rehitiou of breadth 
 to length, yet when the aggregate of the allotments (each measiiring 
 ten thoiisand reeds from north to south) is compared with tlie great- 
 est extent of tlie oblation, then the ideas of length and breadth ai'e 
 again varied in their relation one to the other. 
 
 For the length then extends from the northern to the southern 
 boundaries of the land, though siib-divided into allotments, all 
 forming equal parts of the aggregate length, added to the 2o,000 
 by /5000 reeds for the city and its possessions. 
 
 This I believe to be the true meaning of xlviii, 8, " in length as 
 one of the other parts." All of these, as to breadth, extended from 
 the e.ast side to the west, though the oblation in that direction 
 should be limited to twenty-five thousand reeds, that the prince also 
 might have his inheritance in the land, xlviii, 21, " And the sanctu- 
 ary shall be in it," viz., in the priests' portion of twenty-five thoiisand 
 reeds by ten thousand reeds, to the north of the oblation, or at the 
 top of the holy mountain of this typical vision, according to the law 
 of the house. — Ezek. xliii, 12. 
 
 The movmtain of the Lord's house is thus made a vision of typical 
 contrast to the mountains of Jewish pi-ejudice and Gentile power, as 
 spoken of obsti-ucting influences to the realisation of God's purposed 
 mercy over all flesh, hwt as mountains which should be laid low, 
 whensoever and wheresoever the heart of man should become 
 sanctified by the gi'ace and gift of God's Spirit withdrawing it from 
 the gratification of sin and self will to seek and serve God in the 
 righteousness and peace of men brought nigh unto God in spirit, by 
 the influence of kindred sympathies with all who thus worship God 
 in the spirit of the faith of Abraham, however differing one from 
 another in the verbal expression of their traditional creeds. 
 
 On this iise of the word, " mountain," in the typical language 
 of prophecy, compare Zech. iv, 7, Isaiah ii, 2, xl, 4, xlix, 11, Jerem. 
 xxxiii, 11, Ezek. vi, 2, 3, &c. It must also be in this .sense that 
 we are to interpret the word in Zech. xiv, 4, for the whole of the 
 pa.ssage has clear reference to this typical instniction of Ezekiel's 
 proj)hecy respecting the mountains of the Lord's house being placed 
 at the top of the mountains, by an election of the Jewish priesthood 
 in Messiah's day, wlien God's sanctuary should be seen by faith, as 
 by Ezekiel in this vision of typical prophecy on the noi'th side, and in 
 the priests' portion of the oblation. This means in that part of 
 the Holy Land wliich should be first r(>deeme(l unto God by the 
 
21 
 
 grace aucl gift of His spirit, manifested with power therein at 
 Messiah's coming, — when associated in the days of His humiliation, 
 with a Jewish mission of God to all nations. This was to begin 
 with the kingdom of Jewish nationality at Jerusalem, though of a 
 spiritual character, which should have neither form or comeliness to 
 be desired by the national ^vill, under its prejudiced interpretation 
 of some prophecies respecting the " signs of the times " of Messiah's 
 coming, — whilst neglecting the evidence of others (as for instance 
 Isaiah liii, liv, witli Dan. xi, 7, and Zech. xiii, 7-9, in its relation 
 to the seventy weeks' prediction of Dan. ix) in correction of their 
 error. 
 
 Thus, the cleaving of the Mount of Olives in the midst thereof, 
 (in the days when Messiah should stand thereon) toward the east 
 and towai'd the west, leaving " a very great valley " between, and 
 causing half of the mountain to remove toward the north, and halj 
 of it toward the south, is spoken figuratively of the mountain of the 
 Lord's House at Jerusalem, according to the usage of the word in 
 Zech. iv, 7. 
 
 The meaning, therefore, will be this, — in that day the kingdom 
 of God's people shall be divided against itself on the subject of 
 Jewish prophecy in its description of the characteristics and the 
 times of Messiah's coming. 
 
 Some shall be able to decern no other oblation of the land unto 
 God, by the influence of a Jewish priest (and thereby made the 
 possession of the priesthood, and the place of God's sanctuary 
 seen amongst his people) elsewhere in the promised land than at 
 Jerusalem, towards the south thereof. But others, in the day of 
 Messiah's advent, as commencing with a mission to the fishermen 
 around the Lake of Genesereth, towards the nori^h, according to 
 this typical prediction of Ezekiel, shall behold the great power of 
 God blessing that mission of peace ; and, worshipping the Messiah 
 thus seen by themselves, under circumstances having neither form 
 or comeliness to be desired by the southern faction of the nation, 
 shall say, " We will go with you, for we have heard that God is 
 with you." Zech. viii, 23. 
 
 Thus Israel's fii'st entrance into the promised land in the days 
 of Joshua was to be commemorated by a typical instruction, fore- 
 shadowing from the beginning the time and cii'cumstances of the 
 end appointed over the typical dispensation of Moses. The days 
 should be known as those wherein God shoixld raise up to the nation 
 
22 
 
 another jtroplict like unto Moses, i.e., lunler like denionstmtion of 
 the power of the Spirit of God with him, and from among their 
 brethren, beimj also a Jew, Dent, xviii, 18-20, with Ezni ii, G3, 
 Ncheni. vii, 05, and Hosea ix, 3, with Ezek. xliv, 23, as interpret- 
 ing Haggai ii, 10-20. By him the curse of the law, then i)i'onounced 
 by lialf of the nation iussembled on Moimt Ebal in the noi-th, should 
 be executed on the blinded of Israel, and the blessing pronounced l>y 
 the other half, assembled on Mount Gerizim in the south, sliould 
 be realised over an election of all the tribes, redeemed as it were 
 from death unto life. But that redemption was only to be effected 
 by Messiah's self sacrifice, Isaiah liii, 8, 12, with Ezek. xxxvii, 
 11-28, in the day of his humiliation, tliat he might re-establish 
 the kingdom on its eternal foundation of Abraham's faitli, as the 
 kingdom of his risen spirit at his resurrection in the power of the 
 Holy Ghost for judgment on the world, beginning at Jerusalem. 
 Jerem. xxiii, 20, xxv, 29, Joel ii, 2, and Dan. ix, 24-27, with 
 Dan. xi, xii. 
 
 This cleaving of the mountain of the Lord's house towards the 
 east and towards the west, and leaving a verp great valley between, 
 wlien half of the mountain should remove towai'ds the north, and 
 half thereof towards the south, does therefore represent the times 
 of Zechariah's prediction, as the same with those referred to in the 
 wax's between the kings of the north and of the soiith in Daniel 
 xi. It also proves that reference is made therein to the northern 
 and southern factions of the Jewish nation. These continued to 
 exist (as Greek-Syrian and Greek- Egyptian factions) long after the 
 cleansing of the sanctuary by the Maccabees, in the days of Anti- 
 ochus Epiphanes. In similar form tlie typical and temporal king- 
 dom was divided against itself, to the perpetual desolation thereof, 
 in Messiah's days, even as in the days when the divided kingdoms 
 of Judah and Israel were continually at war with each other, the 
 one in the north, and the other in the south. 
 
 The very great valley between typifies the very extensive influence 
 for good to the contrite and humble spirit in this day of the Lord's 
 A^sitation on Jenisalem, for r('dem})tion of the holy moimtain of 
 his house. Is. Ivii, 13-16, from the violence of conflicting factions 
 of the tem]ioral kingdom diA'idcd against itself, and yet, for a time, 
 leiigued in both factions (viz., the Syi-ian and Egyptian, a.s when 
 the ])ower of both was absorbed in that of the latter-day apostacy, 
 against Mes.siah"s mission. Ooni))jnr Zoch. xi, 3, with Isaiah xix, 
 
23 
 
 23-2o, xxvii, 13) " agaiust the Lord and Ills anointed," Psalm 
 ii, 1, 2. 
 
 The imagery of the very great valley, extending east and wefet, 
 recalls to mind the typical teaching designed from the circumstances 
 of the locality in which the tribes were to assemble themselves, 
 half on Mount Ebal, and half on Mount Gerizim. For the waters 
 flow westward to the Mediterranean, and eastward to the Jordan, 
 from the water summit on which the city of Shechem stands be- 
 tween the two mountains. But the valley of that fii'st and typical 
 instruction was small, whereas this (which should represent the 
 spu'itual effects of Messiah's mission to the nation) should be very 
 great. — Isaiah liv, 10. 
 
 But to return to the allotments of the twelve tribes in their 
 relation to "the Holy Oblation" as described in Ezekiel's typical 
 prophecy. These were so ordered that the oblation should be 
 neai'ly in the centre, seven of the tribes being ranged to the north, 
 and five to the south thereof. 
 
 As each allotment was ten thousand reeds in length, reckoned 
 from north to south, according to the limitation of the oblations 
 for the priests and Levites, when measured in that dii'ection, we 
 have, for the whole extent of the land to be thus portioned out, 
 fourteen times ten thousand reeds, increased by the five thousand 
 reeds appointed for the city and its possessions. 
 
 Though, for the convenience of round numbers, I have, in marking 
 off the place of the oblation on the map, estimated the twenty-five 
 thousand square reeds as fifty square miles, that reckoning is 
 rather over the mark ; for ten thousand reeds do not make twenty 
 miles, though more than nineteen miles. If, therefore, we estimate 
 the allotments to the twelve tribes, and the oblations of the priests 
 and Levites, altogether as fourteen times nineteen miles, we have 
 two huncb-ed and sixty-six miles. 
 
 To these, for the five thousand allotted to the city and its pos- 
 sessions, and representing half of one of the other allotments (or 
 nine and a half miles) add ten miles, to keep round numbers. 
 The result is, from north to south we have a measiu-ement of two 
 hundred and seventy-six miles. Also between Hamath, on the 
 nortli, at latitude 35° 1', Eton Atlas, and En-Mishpat in the 
 sovith, latitude 30° 0' (assuming that to be meant in the reference 
 to the waters of strife, or Kadesh Meribah, Ezek. xlvii, 1 9) there 
 is an interval of four degrees latitude, or about four times sixty- 
 
24 
 
 nine, making two lunulied and seventy-six miles. The degrees of 
 latitude lengthen, liowever, as those of longitude shorten, towards 
 the poles. 
 
 But whatever Kadesh is taken as a starting place for the 
 southern boundaiy — if the foui'teen allotments were to be of equal 
 measurement in the direction from north to south, with five below 
 and seven above the oblation of twenty-five thousand square reeds, 
 there is no margin left for any large error. 
 
 Inferences hastily di-awn from assigning to any of its parts a 
 j)articular spot (as for the typical site of the city) might easily be 
 set aside by a slight variation of measurements ; but in constinict- 
 ing a plan of the oblation faithfully from the text of scripture, I do 
 not see how any ingenuity can nullify its typical reference to the 
 events of Christ's ministry, and to his niimbering amongst his 
 apostles fishermen from the Sea of GalUee or Lake of Genesereth, 
 I'equiring them to forsake their emjDloyment and follow him, and 
 he would make them henceforth fishers of men. 
 
 In conformity with what is here said, Ezra (ii, 63), and Nehemiah 
 (vii, 65) had forewarned the nation, in the early days of Israel's 
 return, " That they should not eat of the most holy things till 
 there stood xip a priest with Urim and Thummim," for guiding 
 them perfectly into the ways of light and truth. It is also admitted 
 by the Jews that then- own recognised high priest at Jerusalem 
 did not possess the oracular gift of Urim and Thummim, nor was the 
 luminous glory, called the Shechinah, ever manifested in the second 
 temple as in the first, 2 Chron. v, 13, 14. 
 
 We, as Christians, affirm that the prediction of Joel respecting 
 the manifestation of the Holy Ghost over all fiesh, i. e., over Jew 
 and Gentile equally (which was to characterise Messiah's advent — to 
 establish God's new and everlasting covenant with Israel, by wliich 
 the first covenant of the Mosaic or typical dispensation was to be 
 supei-seded, under exaction of the curse jiredicted from the begin- 
 ning against the violation thereof, Deut. xxvii, xxviii, with Levit. 
 xxvi), had its fulfilment over an election of the Jewish nation in 
 the events of the apostolic age. Also that the gi'ace and gift of the 
 Holy Ghost, as identified with the Christian mission, in its pro- 
 phetic relation to the first or Jewish mission of the twelve tribes 
 of Israel, represent the predicted blessing of Urim and Tliummim, 
 V)eing to all who live righteously in this spirit of the second cove- 
 nant aj^ a divine oracle of }>erfoct and tnithful light. 
 
25 
 
 Thus, in regard to the chronology of Jewish history, aud its rela- 
 tion to the records of Jewish prophecy, that the teaching of God's 
 word might never, with lasting effect, be materially falsified by any 
 carelessness or corrupt design of man, God has provided a standard 
 of typical times in the sacred text of his own predictions, whereby 
 the errors incidental to human agency might in coui'se of time be 
 truly seen and corrected, under confirmation of historically recorded 
 facts. 
 
 The Jews have nothing but traditional prejudice to set against 
 this. If, therefore, they would study their own Scriptures, apart 
 from their rabbinical traditions, the strength of Jewish prejudice 
 against Christianity would decrease with the increase of years num- 
 bei'ed over the Christian mission. For, notwithstanding the vast 
 lapse of nearly 1800 years, they cannot exhibit any other reason- 
 able pretension to the verification of the sure word of prophecy 
 given to themselves of old, and declaring that the glory of God's 
 people Israel should become also the light of the Gentile world 
 from the date of the captivity in Babylon. Yet they must admit 
 it was predicted that, in the days of the restored kingdom, the 
 salvation of God should be revealed unto all flesh, through the 
 sufferings of Messiah and his jieopie for the destruction of the 
 power of the mystic Babylon, in the times of the fourth kingdom 
 from the date of the captivity. Is. xiv, 29-32 ; xxx, 33 ; xxxi, 9. 
 
26 
 
 EXPLANATOllY NOTES ON THE GROUND PLAN, 
 
 DESIGNED TO ILLUSTKATE THE VISION OF EZEKIEL RESPECTING THE TEMl'LE 
 OF THE NEW JERUSALEM IN MESSIAH'S DAY. 
 
 llie Measurement of ilie Gateways. 
 
 These were fifty cubits in length " from the face of the gate of the 
 entrance" {i.e., from the face of the outer gates to the north, to the 
 south, and to the east), " unto the face of the porch of the inner 
 gate." 
 
 The fifty cubits being measured up to the boundary wall of the 
 i liner court, include only the outer threshold (Ezek. xl, G, 15). 
 
 Similarly when the dimensions of the gates Avere taken from the 
 inner court up to the face of the porch of the boundary- wall of the 
 outer court. Thus the three chambers on the sides of the gateways 
 are the same, though viewed and measured at first from the gates of 
 the outer court, and afterwards in their relation to the gates of the 
 inner coux't. By three chambers we must understand chambers 
 standing three in a row. There is nothing in the text to pre- 
 vent their being built in three stories, like those on the upper 
 pavement of the separate place towards the west, and those on the 
 lower pavement of the inner court or sepai-ate place towards the cast. 
 
 The word chamber seems to be at times used here for a row or 
 series of chambers, and the word gate, in like manner, for gates. 
 
 The openings left to mark the doorways of the little chambers 
 shew hoAV the twenty-five cubits of breadth, measured from door to 
 door across the roof, are to be estimated. All the outer gates fol- 
 lowed the measurement of the outer gate towards the east, and all 
 the gates of the inner court followed the measurement of the inner 
 gate towai-ds the north. By the loioer gate or gates, I apprehend, 
 are meant the gates of the lower pavement in the inner court, and 
 therefore the inner gates. 
 
 When, in v. 11, the length of the outer east gate (and therefore of 
 the rest) is called thirteen cubits, though elsewhere reckoned fifty 
 cubits, it is clear that the Hebrew word rendered length l)y us had a 
 meaning l)eyond that restricted by our.selves to the word; in short, 
 that it implies the extent of a mea,^urement which may be taken in 
 tiDO directions, and not necossarily confined to onr, as in o]ipositioii 
 
27 
 
 to tlic idea of breadth with us. " Oreli" means extent, and is here 
 applied to the passage-way of the gate, as fifty by thirteen cubits be- 
 tween the little chambers, reduced to fifty by ten cubits for the 
 entry of the gates. That the measurement of the thii^teen cubits is 
 to be thus estimated may be shewn thus : — From the twenty-five 
 cubits for the whole width of the gateway deduct the twelve cubits 
 for the side chambers, and the remaining thirteen cubits will be 
 the extent of passaffe-ivay between the chambers. The garvul, or 
 border of one cubit in front of the chambers, will most probably 
 be (as conjectured 'by the late Professor Lee) z, frieze, extending 
 along the front or door side of the chambers from the posts of the 
 porches of the outer gates to the posts of the porches of the inner 
 gates. 
 
 Again, when the porches ai'e at one time measured as six cubits, 
 and at another as eight cubits, with posts of two cubits, I at fii'st 
 thought the eight cubits were another expression for the six and 
 two cubits. But that would place the two cubits of the posts 
 against the side walls of the chambers, and reduce the area of the 
 porch, which was inward, to a measurement of six by four cubits. 
 For these reasons, I have now placed the posts of the porch outside, 
 leaving an area of eight by six cubits for each porch. 
 
 The fifty cubits of length for the gates may be verified thus : — 
 
 The two porches lengthivise, being twice 8 or 16 cubits. 
 
 The three chambei's, being 3 times 6 or 18 r 
 
 The tioo spaces, of 5 cubits each, between the chambers, or... 10 " 
 One threshold 6 " 
 
 50 - 
 
 The " posts of threescore cubits, (attached) even unto the post of 
 the court round about the gate" or gates (v. 14). 
 
 These Professor Lee considers to have been "friezes," meaning 
 perha^is "■ friezes inclusive of their supports," whether pillars ex- 
 tending from the ground or mere projections from the wall, called 
 rams, according to the meaning of the word " ailim." 
 
 Their position was fronting the steps of the outer gates, and their 
 extent sixty cubits in all, or thirty cubits on each side of the gate. 
 
 The " arches of twenty-five cubits long by five cubits liroad." 
 These were attached to all the gates of tlie inner court, but so as to 
 face the outer cowrt, meaning thereby the outer court for the jicople, 
 not that of the priests on the up[)er pavement of the priests" coiu-t. 
 
28 
 
 By tweuty-five cubits round about, I uudei-stand twenty-five cubits 
 in all, or as extending along twelve and a half cubits on each side 
 of the gates. These, therefore, with the twenty-five cubits of width 
 from door to door, measured across the roof of tlie chambers, make 
 fifty cubits of breadth in all, as stated in xlii, 2. Thus, when the 
 inner gates are represented as standing before the length of one 
 hundred cubits, reference is made to the dimensions of the inner 
 court a« one hundred cubits square, inclusive of its boundaiy 
 walls. 
 
 By arches here I agree with Professor Lee that we should under- 
 stand something in harmony with the characteristic meaning of the 
 word as sjjoken of sloeds or porches. Possibly our word colonnade 
 will fairly represent it, as being a sort of outer porch. I have 
 consequently thus represented the " arches" on the plan. 
 
 Position of the North and South Gates. 
 
 These were before the separate place towards the west, and 
 fronting the wall of fifty cubits, which was before the chambers, and 
 before galleries on the upper pavement of the outer court for the 
 j)riests (lii, 7, 8). This outer court for the priests was so called 
 from its relation to the Temple with its inner court, or the Holy of 
 Holies (xlii, 3). 
 
 " The building that was before tlie separate j^ldce, at the end to- 
 ward the west" (Ezck. xli, 12). 
 
 This was seventy cubits broad; and the wall of the building was 
 five cubits thick round about, and the length thereof ninety cubits. 
 The breadth of the seventy cubits is to be reckoned thus : — 
 Twice 5 cubits for the tivo outer walls, of 50 by 5 cubits each... 10 cubits. 
 Twice 10 cubits for the way, of 10 cubits imvard on each side. ..20 ' 
 
 Twice 4 cubits for the width of the side chambers 8 ' 
 
 Twice 6 cubits for the two side walls of the temple 12 *■ 
 
 The temple in tvidth 20 ' 
 
 70 ^ 
 The ninety cubits of length have reference to the whole interior 
 measurement of the court of the priests as ninety cubits across be- 
 tween its northern and southern boundary walls. But that part 
 towards the west which was occujned by tlu^ temple, with the build- 
 iugs of the upper pavement, only extended over seventy cubits. 
 This is called its breadth perhaps as being the shorter of the two 
 measurements, Vjut taken in the same direction, or because the longer 
 
29 
 
 inea.s\irement would represent the loliole interior extent of the court 
 in length and breadth, whilst the shorter measurement had the 
 limitation of seventy cubits in one dii'cction. 
 
 The simplicity of so ancient a language, in its representation of 
 length and breadth, does not represent those ideas with the same pi'e- 
 cisiou as our own. Thus Mant quotes the interpretation of height 
 for length in Ezek. xl, 11, whilst Lee and Gesenius cite many pas- 
 sages in which " rochev" means expanse or spaciousness, compre- 
 hending the length and breadth of an object, as the extent of the 
 Holy Land (Exod. iii, 8, Nehem. ix, 35), and the circumference 
 of a drinking cup (Ezek. xxiii, 32). 
 
 " The breadth of the face of the house and of the separate j)lace 
 towards the east'' (Ezek. xli, 14). 
 
 This was one hundred cubits, viz. from north to south at the east 
 end of the house. The court was one hundred cubits in breadth, 
 even as from north to south, at the west end of the house. For 
 the reference to the porches of the corirt (not porch of the hotise) as 
 across from porch to porch between the north and south gates, 
 shews the direction in which the measurements of v. 13-16 are 
 to be taken. The meaning is, the separate place towards the east 
 was equal in extent to that towards the west. Thus of the cham- 
 bers which were in the thickness of the wall of the court towards the 
 east (and therefore on the lower pavement of the inner court of the 
 priests, not the inner court of xlii, 3, wherein the Holy of Holies is 
 meant), are in v. 11 represented as having "the way before them 
 like the appearance of the chambers which were toward the north, 
 as long as they and as broad as they," — viz., as the chambers on the 
 upper pavement of the separate place towards the west. These are 
 described in the particulars given of the inner north gate, and its 
 relation to the separate place towards the west. 
 
 I have therefore (in accordance with this description of the sepa- 
 rate place towards the east, and the chambers thereof, which were 
 in the thickness of the wall of the court, and called chambers of the 
 inner court (xlii, 13-15), as built upon the lower pavement, which 
 was the pavement of the inner court), represented the side cham- 
 bers as three stories high, with outer galleries to the upper stories. 
 The inward projection of these rested on a double colonnade, called 
 the pillars of the court (v. 6) ; whereas the upper side chambers of the 
 separated place towards the west projected over the foundations of 
 the wall of the house, but had not hold in the wall of the house. 
 
30 
 
 " The wiUeness ui' twenty uubits between the ehambeis round 
 about the house, on every side" (xli, 10). 
 
 The width of the house as twenty cubits leaves no difficulty 
 about the north and soutli side chambers of the upper pavement. 
 These, as limited to the length of fifty cubits, could only extend to 
 twelve chambers, each of four cxibits in breadth, on either side. 
 But allowing space for tlie winding stall's, there would possibly be 
 only eleven on each side, and eight at the west end, to make up 
 the number of thirty in all. These eight at the west end would 
 have a limitation of twenty cubits before them, from their relation 
 to the Holy of Holies. This <loes not apply to the east end, for 
 there the chambers were in the thickness of the wall of the court, 
 and not close round the house. 
 
 That tlie molten sea, or the bath of molten brass for the priests 
 to wash in, was placed on " the right side of the east end of the 
 court, over against the south," is clear from 2 Chron. iv, 9, 10. 
 
 " The altar that was before the house" (xl, 47) means at the novtJi 
 side of the house, and outside the porch of the house. For by actual 
 measurement the east end of the house extended unto the eastern 
 boundary- wall of the court ; so there was no room for the altar to 
 be placed before the house in that sense ; and its position by the 
 porch of the inner east gate is sufficiently indicated in Ezek. xlvi, 
 2. This arrangement (which harmonises with all the other mea- 
 surements, as shewn on the plan) gives a perfectly consistent in- 
 terpretatioii to Joel ii, 17, Ezek. viii, 10, and Matt, xxiii, 35, 
 compared with Exod. xl, 6. 
 
 The ten bases or tables, and the lavers suppoi'ted by them (five 
 on each side of the temple, as described 2 Chron. iv, .s), with the 
 typically-appointed furniture for the temple in its outer and inner 
 courts, need no remark on the notice thereof in the plan as copied, 
 in this respect, from that of Professor Lee at the end of his Hebrew 
 Lexicon. 
 
 Also for the tables within and outside the porches of the inner 
 gates, reference need only be made to Ezek. xl, 39-44. 
 
 Tlie boiling places of the Levites in the four corners of the outer 
 court, and those for the priests at the west end of the inner court, 
 are represented on the plan as described in Ezek. xlvi, 19-24. 
 
 The chief obsei'vation remaining to be made is to shew that the 
 language of Ezek. xli, 7 is consistent with that of xlii, 5, G, com- 
 pared with 1 Kings vi, 5-11, — viz., that there could be " an en- 
 
31 
 
 largiug auJ wiudiug altout stUl upward to the .side chambers," and 
 yet that " the upper chambers wei'e shorter," meaning narrower or 
 straitened (xlii, 6), " for the galleries were higher than these" (viz.), 
 " tlian the lower, and than the middlemost of the building. For 
 they were in three stories, but had not pillars as the pillars of the 
 courts : therefore the building Avas straitened more than the lowest 
 and middlemost from the grovind." 
 
 In the measurement given of Solomon's temple in 1 Kings vi, 6, 
 " The nethermost chamber was five cubits broad, and tlie middle 
 was six cubits broad, and the third was seven cubits broad : for with- 
 out in the wall of the house he made narrowed rests round about, that 
 the beams should not be fastened in the walls of the house." Thiis 
 the description of Solomon's temple corresjDonds here, as otherwise, 
 in character to the vision of Ezekiel, though slightly varying in the 
 measurement of its parts, for in Ezekiel's vision every side cham- 
 ber was only four cubits (xli, 6) broad. This, with six cubits for 
 the wall of the house (xli, 5), made a foundation of ten cubits in 
 width. The division of these, however, varied when the founda- 
 tions of the side chambers were enlarged by extending inward, so 
 to cover, in part, the foundations of the wall of the house as they 
 rose upward. For if the whole breadth of the foundation of the side 
 chambers and the wall of the house was ten cubits, it follows that 
 when " the foundations of the side chambers" (i.e., inclusive of 
 their galleries), " were a full reed of six great cubits" (xli, 8), the 
 thickness of the wall of the house at that height must have been re- 
 duced to four cubits, which was the breadth of the side chamber 
 on the ground floor. 
 
 This may perhaps be best illustrated under the form of an arith- 
 metical diagram, thus : — 
 
 
 Foundation of 
 Side Chambers. 
 
 WaU of 
 House. 
 
 
 6 or 
 
 4 
 
 Third floor.... 
 
 1 
 
 1 1 
 
 4 
 
 Second floor.. 
 
 1 1 
 
 4 
 
 1 
 
 5 
 
 Ground floor 
 
 4 
 
 1 
 
 1 
 
 5 
 
 
 Side 
 
 
 or 
 
 6 
 
 Wall of house. 
 
 Space over lower gallery one cubit, upper 
 gallery one cubit, side cliambers four 
 cubits, and reduced wall of the bouse four 
 cubits. 
 
 Outer gallery one cubit, side chambers four 
 cubits, and wall of house five cubits. 
 
 Chambers on the ground floor (xli, 0) and 
 way of one cubit (xUi, 4), reducing the 
 wall of the house from six to five cubits 
 (xli, 5) on the ground floor. 
 
32 
 
 Diagram for the chambers in the thickness of the wall of the 
 
 court in the separate 
 place towards the east, 
 and extending inward 
 over the pillars of 
 the court as the sup- 
 port of their upper 
 
 //////// 
 
 mm 
 
 mm 
 
 —1 
 
 11//////// 
 
 stories. 
 
 This diagram will 
 perhaps illustrate the 
 three rows of hewed 
 stone and cedar beams 
 of 1 Kings vi, 10, 
 compared with verse 
 36, and 2 Chron. iv, 9. 
 
 N.B. — The " six cubits broad," &c., " which was the breadth of the taber- 
 nacle," as stated xli, 1, requires some qualification of the sense in 
 which the words are used. If six measurements of their respective 
 standards be meant, there is no difficulty. But the standard of width 
 for the tabernacle was six boards, each measuring one and a half 
 cubits, not one cubit only. 
 
 Note also the court of the tabernacle was one hundred by fifty 
 cubits. This measurement corresponds exactly with that of the sepa- 
 rate places, both towards the east and towards the west, in the \'ision 
 of Ezekiel's temple. 
 
 The flow of the waters of the river of life from this temple of 
 Ezekiel's vision was eastward, xlvii, 1, 2, or from under the thresh- 
 old of the east gate — i.e., on the right or north side of the house, 
 and at the south side of the altai*. But Zechariah tolls us that the 
 earthquake of Messiah's day should be like that of Uzziah's (mean- 
 ing perhaps a political earthquake (Haggai ii, 6, 21-22, Joel iii, 1 6), 
 convulsing both the temporal kingdom of Jewish nationality and 
 the kingdoms of the heathen world), causing the Mount of Olives 
 to cleave towards the east and towards the west, and to remove 
 itself half towards the north and half towards the south. 
 
 Between the two mountains tlius formed out of one a very great 
 valley was to be left (compare Joel iii, 12-15), extending from east 
 to west. Also the waters of the river of life were to go forth from 
 Jerusalem, half of them towards the former or eastei'n sea, and 
 half of them towards the hinder or western sea. In summer and 
 in winter shall it be — i.e., from the first-fruits of the hai-\-cst, in its 
 relation to the seven ty^iical months of Ezekiel's prophecy (Ezck. 
 xxxix, 12-15). But these were (in their latter-day reference) num- 
 bered from the second to the ninth month in the latter days, by 
 comparison of Amos viii, 1, 2, with Haggai ii, 18, 19, and Ezra 
 iii, 8. 
 
33 
 
 Notes on the Altar for the Burnt-Offering (Ezok. xliii, 13-18.) 
 
 The opening for the fire-place will serve to shew — 
 
 a a a The one cubit of depth for the bottom, and of breadth or thickness for 
 the sides of the chaque or bosom of the mizbaach, i.e., of the altar, 
 in its especial relation to the frame -work which supported the grating 
 whereon the victim to be offered up was burned. This grating was 
 lifted in and out by four rings in the four corners thereof. The 
 " chaque'''' of verses 13, 14, 17, in the original, is rendered 
 " bottom''^ in om* translation. Its thickness is measured as that of 
 one cubit in two du-ections ; which must mean in depth at the 
 bottom, and in breadth at the sides. It was no doubt called the 
 bosom, from receiving thereon the grating upon which the victim 
 was burned. 
 
 b The one cubit of thickness for the greater (meaning the higher) settle, 
 which, together with the lesser (or lower) settle, measured four 
 cubits in height from the gTOund. The lesser, or lower, settle was 
 the largest in its area, for it measured fourteen square cubits 
 (v. 17), and was beveUed in the border thereof to half a cubit. 
 This is marked c c e e. 
 
 c Marks the one cubit in thickness of the lesser settle. 
 
 d " The higher place of the altar" (v. 13). This, in the original, is 
 called its gav or back, by a common figure of speech often apphed 
 to the ridge of a mountain. Thus, even here, the mizbaach, 
 within tlais gav, whence arose the four horns in the foiu- corners 
 thereof, is, in the original, distinctively characterized {i.e., apart 
 from the settles by which it was siu-rounded) as the " Hor-El," 
 or " God''s mount," of the altar. Thus the word "■ altar" in our 
 translation represents two distinct words of the original text, viz., 
 the " mizbaach'''' and the " Hor-El." 
 
 For this reason I have ventured to subjoin a paraphrased 
 translation of the text. 
 
 V. 13. And these are the measm-es of the altu/r (viz., of the mizbaach, as 
 designating the place prepared for the victim, or the medium of the 
 sacrificial worship) by cubits, a cubit (measuring in this case, as 
 in xl, 5, and as the great cubit of xli, 8) a cubit and a hand- 
 breadth. Even the bottom (or bosom of the mizbaach) shall be a 
 cubit, and the bi-eadth {or thickness of its sides) a cubit, and the 
 border along the edge (or Up) round about shall be one span ; and 
 this shall be the higher place {gav or back) of the altar (mizbaach.) 
 
 V. 14. And from the bottom (or from that part of the bosom of the altar 
 which rested) upon the ground to the lower settle .«haU be two 
 cubit.s, and the breadth (or thickness of its sides) one cubit ; and 
 from the lesser settle even to the greater settle (meaning the 
 
 C 
 
34 
 
 amount of their joint measurement from tlie ground) shall be four 
 cubits, and the breatlth (or thickness of its sides) one cubit. 
 
 >•. 15. So the altar, pXinH the " Hor-El" or " God's mount" designat- 
 ing the exaltation of God as the object of this sacrificial worship,) 
 shall be four cubits; and from the altar (the " Hor-Er) and up- 
 wards shall be four horns. 
 
 V. 16. And the altar, (the " Hor-El,'" here written 7^N"1Xn and read 
 
 7S'"1Nn) shall be twelve cubits long by twelve cubits in breadth, 
 
 square in its four squares. 
 V. 17. And the settle, (viz., the lower aud lesser in height,) shall be four- 
 teen cubits long Vjy fourteen cubits broad in its four squares ; and 
 the border about it shall be half a cubit ; and the bottom, (the 
 " chaque,'" or bosom, as that of the mizbaach in verses 13, 14,) 
 shall be a cubit on all sides ; aud the goings up thereof, (meaning 
 foi- the high priest and his attendants, as often as they shall 
 approach it for sacrificial purposes,) shall be facing the east. 
 
 N.B. — It must not be here assumed that the ascent was by steps; as if 
 " goings up" in the plm-al could have no other meaning than steps. Besides, 
 the use of singular for phu-al, and inversely, in Hebrew, the plural form, " his 
 goings up," may only have reference to the oft repeated approaches of the high 
 priest aud his attendants, and mean that they should never draw nigh to the 
 altar for sacrificial purposes but on the east side. 
 
 The translation of steps implies a revocation of thecominaud in Exod. xx, 26; 
 yet we have no authority for assuming anythiiag of the kind. 
 
 The mizbaach, witluu the two settles, is, by contrast, measured off as twelve 
 cubits square, by one cubit in the thickness of its sides, except in the liigher 
 place thereof, where it was reduced to a span, (v. 13.) This, moreover, was 
 accounted the most holy part of the whole structure, and called the Mount of 
 God : possibly, as bearing on high man's sacrifices to God. Similarly, in the 
 relation of God's sanctuary to the whole oblation, as situated in the priest's 
 portion, at the top, or in the north thereof, it was said (v. 12) — " This is the 
 law of the house; upon the top of the mountain, the whole limit thereof round 
 about shall be most holy. Behold this is the law of the house." The verifica- 
 tion of this is, I believe, to be looked for in the elevation of Christ and the 
 twelve Apostles above that election which was first saved out of all Israel on the 
 day of Pentecost (ii, 5)— when the mission was enlarged to include the Gentile 
 world. For all these were to h& preeminentlij numbered with the spirits of the 
 just made perfect in heaven, as enimierated in Heb. xi, 39, 40 ; and accounted 
 the fh-st-fruits of Chiist's resurrection glory (Rev. xiv, 1) in that kingdom of 
 the world's regeneration (Matt, xix, 28), wliich represents the restoration of 
 the kingdom to Israel by the gift of the Holy Ghost (Matt, xxviii, 19, 20, with 
 Acts i, 4-9.) This, therefore, is the kingdom of God's new and eternal covenant 
 with the seed of Abraham ; the everhusting foundations of which were laid under 
 the ex'ents of the ApostoUc age. it commenced, therefore, as predicted, in the 
 days of \haX fourth t^^ical combination of the twelve tribes of Israel with the 
 kingdoms of the Gentile world ; whirh, according to the pi-edictions of Daniel, was 
 
35 
 
 to have its dominion superseded by that of Messiah's spiritual kingdom, whereas 
 Messiah's kingdom should have no end. Thus the kingdom, as restored to 
 Israel, was that of the world's regeneration, unto the development of a new 
 heavens and new earth ; viz., a new and spiritual worship of God (John iv, 21-25), 
 reclauning the Gentile world and the unbelieving of a merely nominal Israel 
 from a policy of violence and wrong to one of righteousness and peace, established 
 on earth as in heaven. — (2 Peter iii, 7-17 ; with 1 Peter iv, 6-18, interpreted by 
 Matt, xxiv, 14, and Rom. x, 18.) 
 
 St Paul evidently regarded the establishment of Christ's kingdom, through 
 the gospel mission, and by the events of the Apostolic age, as consummating the 
 predicted restoration of the kingdom to Israel, by the gift of the Holy Ghost, in 
 confirmation of God's new covenant with the seed of Abraham, when he said, — 
 " But ye are come unto mount Sion, and unto the city of the living God, the 
 heavenly Jerusalem, and to an innumerable company of angels, to the general 
 assembly and chiu-ch of the first-born, which are \\Titten in heaven, and to God 
 the Judge of all, and to the spirits of just men made perfect, and to Jesus the 
 mediator of the new covenant, and to the blood of sprinkling, that speaketh bet- 
 ter things than that of Abel. See that ye refuse not him that speaketh : for if 
 they escaped not who refused him that spake on earth, much more shall not we 
 escape, if we turn away from him that speaketh from heaven ; whose voice then 
 Bhook the earth : but now he hath promised, saying, Yet once more I shake not 
 the earth only, but also heaven. And this word, Yet once more, signifieth the 
 removing of those things that are shaken, as of thuigs that are made, that those 
 things which cannot be shaken may remain. 'Wherefore, we receiving a king- 
 dom which cannot be moved, let us have grace, whereby we may serve God 
 acceptably vsdth reverence and godly fear : for our God is a consuming fire."' 
 (Heb. xii, 22-29). 
 
36 
 
 THE TYPICAL TIMES OF JEWISH PROPHECY. 
 
 The chronology of Je^vish Prophecy is that of a typical instnictioii, 
 having both retrospective reference to historic records, and pro- 
 phetic to events then future. 
 
 Thus jjrophecy means teaching rather than foretelling. Its 
 predictive character is often expressed only in general terms as an 
 incidental circumstance of the conditions annexed to man's accept- 
 ance or rejection of the instruction. 
 
 Its typical enumeration of days may perhaps in other cases (as 
 expressly in Ezek. iv, 5-6) have to be interpreted of years, to shew, 
 under a more extensive exemplification, a wider historical range of 
 the evil typically illustrated before the Jewish nation, under limi- 
 tation of the prophetic instiaiction to days, viz. ; thi*ee hundred and 
 ninety, and forty, also as one thousand two hundred and sixty, one 
 thousand two hundred and ninety, one thousand three hundred 
 and thii*ty-five, and two thousand three hundred days. Similarly, 
 the seventy weeks of Daniel's prophecy may be numbered as four 
 hundred and ninety typical days. Thus, the four months ten days, or 
 a hundred and thirty days from the Pentecost to the Feast of Taber- 
 nacles, in the year that Babylon was taken, with three hundi'ed and 
 sixty days, or one typical year, to the anniversary of the Feast of 
 Tabernacles in the year of Israel's return by permission of Cyinis, 
 as predicted, Isaiah xliv, 24, make four hundred and ninety typical 
 days, or seventy prophetic weeks. These may be diversely illus- 
 trated as years. For they may mean as there were four hvmdred 
 and ninety years numbered over the Canaanite, between the exodus 
 of Israel out of Egypt, and the beginning of Israel's millennial glory 
 (as dated from che dedication of the first temple), so should there 
 be a like period of four hundi-ed and ninety yeai'S numbered over 
 the latter-day kingdom from the time that the dominion of the 
 fourth king of Persia should begin to be broken down by the rising 
 power of Greece, Dan. xi, 2. But that of Greece was in its turn 
 to come to an end, when dividing the people of God, or the king- 
 dom of Israel against itself, in ilio wars b' tween the kings of the 
 north and of the south. 
 
37 
 
 The seventy weeks of this prophecy may also be interpreted to 
 mean seventy anniversai'ies of tlie Feast of Tabernacles. Tlieae 
 would mark the relation of Israel's captivity in Babylon for seA'enty 
 years to the predicted ingathering of the Gentiles into one fold 
 with IsT-ael spiritually, as the object designed of God therein, for 
 good to Israel and to Babylon, Jerem. xxiv, 5. 
 
 Thus, at the time of the end appointed, over this prophetic 
 vision, we have a like term of seventy years between the incarna- 
 tion of Christ and the destruction of Jenisalem by Titus — consum- 
 mating the judgment predicted thereon, as that of the mystic 
 Babylon, Isaiah xiv, (fee. &c. 
 
 But the seventy weeks' prophecy thus interpreted as seventy 
 anniversaries of the Feast of Taljernacles, may be considered as 
 seventy years typified in days, by Haggai's remarkable prophecy, 
 extending the first appointed times for the ingathering of the 
 Jewish harvest, by seventy days from fifteenth of seventh month, 
 to twenty-fifth of ninth month, Haggai ii, 15-20. For the years 
 of the Babylonian captivity seem to be memorialized therein, 
 until the time appointed for consummating, by the gift of the 
 Holy Ghost, the term of Israel's predicted bondage in the Jeru- 
 salem which then was, Galat. iv, 25, to the power of the spirit of 
 the world, John xii, 31, 32; Heb. ii, 14. 
 
 This inquiry into the typical times of Jewish prophecy has been 
 elaborately followed out in the Symbolic Chronometer of Jewish 
 Prophecy, published in 1855 by Simpkin & Co., London, and 
 Marsh, York, under the titles of the Key of David, and the Chris- 
 tian's Bible Companion. A revised and abridged form of that 
 Chronometer, in four tables, with a brief and practical comment on 
 the Book of Revelation, is now passing through the press, in fur- 
 ther illustration of this subject. 
 
 Jewish jjrophecy was given to explain, in the spirit of its mean- 
 ing, the tyi^ical and mystical teaching of the Levitical Law, in a 
 form that the " signs" of the appointed end could only be recog- 
 nised by the faithful. For they were signs only of spiritual dis- 
 cernment. 
 
 The final object of Jewish prophecy (whatever might be the 
 incidental occasion of any particular prediction, 2 Peter i, 20), 
 was to prepare the hearts of the faithful for the setting up of 
 Messiah's kingdom. For that was ordained to be the kingdom of 
 God's glorious and eternal presence among the spiritual Israel of 
 
38 
 
 Abraham's seed, made, by a manifestation of the Holy Ghost, ovei* 
 aU flesh, {Le., over the Gentiles as over Israel) ; the light also of 
 the Gentile world, Luke ii, 29-33. 
 
 The progress of events under which the typical teaching of 
 Levitical ordinances should be finally supei-seded by the gift of the 
 Holy Ghost, might (and I believe did) afford more than one, or 
 even two historic illustrations before the fulfilment was realised 
 with final effect over the Jewish nation. For virtually, the sacri- 
 fice and oblation ceased at the Passover of Christ's Cnicifixion, 
 though not in ceremonial form until the destruction of Jerusalem 
 by Titus. 
 
 Such is an essential feature of typical prophecy. Though the 
 object of the prophecy is one, the steps of progress through which 
 that object is to be ultimately realised may extend over many his- 
 toric illustrations of the typical prediction. For the salvation of 
 Jew and Gentile in the fulness of the prediction (though spirit- 
 ually realised over an election of all Israel in the Apostolic age), 
 ever remains in progi'ess of its accomplishment \inder an eternal 
 judgment on the world — bringing evil to " a perpetual end" — 
 under limitation thereof (when not otherwise overruled in mercy), 
 by the ordinance of natural death. Thus, mortality is continuously 
 being swallowed up in life over all flesh, for the regeneration of 
 man, spiritually, on earth as in heaven, Matt, vi, 10; xix, 28; 
 John iii, 3. 
 
 As St Paul, Heb. xi, 4, said of Abel and his offering, so we may 
 say of Moses, in regard to the typical law of God's fii'st covenant 
 with the seed of Abraham, " though dead, yet he speaketh." 
 
 For the spiritual teaching of the " everlasting gospel" represents 
 the typical teaching of divine ordinances pertaining to a wordly 
 sanctuary, Heb. ix, 1, as realised with spiritual and everlasting 
 effect, or stereotyped, as it were, in the " gospel of the kingdom." 
 By this is meant the kingdom as restored to Israel by the gift of 
 the Holy Ghost, Acts i, 6-9, in confii-mation of the new and eternal 
 covenant with the seed of Abraham, Jerem. xxxi, 31-37; xxxiii, 
 19-26; under which the kingdom was to have an extension of 
 its glory by the ingathering of the Gentiles to a like hope with 
 Israel therein. The restox'ation of the kingdom, therefore, was 
 established on the eternal foundation of the predicted blessing to 
 all flesh only through the gospel mission of Christ and his Apostles, 
 though it commenced in the days of Cyinis, as predicted Isaiah 
 xliv, 28. 
 
39 
 
 Hence, under the events of the Apostolic age, the kingdom was 
 redeemed, in the power of the Holy Ghost, from the violence of 
 Jewish exclusiveness and prejudice (Matt, xi, 12, 1 Coi". xv, 24), to 
 be made the Kingdom of God amongst men, through a manifesta- 
 tion of His Spii-it over all flesh, and to be thus, for ever, the king- 
 dom of the world's regeneration (Matt, xix, 28). 
 
 Thus, as Christ said, his kingdom is not of this world, though 
 the kingdom of man's spiritual communion with God, and repre- 
 senting the bliss of Paradise, restored to the faithful amongst all 
 the families of man, -vvithout any locally circumscribed limitation 
 of its power. 
 
 Hence the importance of attending to the late Professors Lee's 
 distinction between sjDecific and general prophecy will be obvious. 
 For specific prophecy was Jewish, and had its fulfilment under 
 the events of the Apostolic age, but general prophecy, or gospel 
 teaching, is ever only under progress towards the final accomplish- 
 ment of its predicted results, the consummation of which is to 
 be fully realised only in heaven, through the death of man's mortal 
 body. Their distinct characteristics may be thus briefly illustrated : 
 
 Specific prophecy foretold the signs 
 of the times of Messiah's coming to the 
 Jewish nation, for a manifestation of 
 the Holy Ghost, with power over an 
 election thereof, that the world might 
 be saved through the instrimaentality 
 of their mission, Dan. xii, 7 ; with 
 Zech. xiii, 7 ; and Matt, xxvi, 31 ; 
 xxviii, 19 ; qualified by Acts i, 4-9 ; 
 ii, 5-41. 
 
 This object of specific prophecy was 
 realised over the Jewish chm-ch under 
 those events of the ApostoHc age by 
 which spiritual and eternal effect was 
 then given in the gospel of Christ to 
 the typical teaching of Mosaic ordi- 
 nances. 
 
 The cessation of this typical teaching 
 (in its relation to the appoiuted end, 
 limited over God's first covenant with 
 the seed of Abraham, as a covenant of 
 works, whereby they could not Hve) 
 is the end of time, Eev. x, 7. Also 
 the end of the world of tjrpical pro- 
 phecy, Heb. ix, 26 ; Matt, xxiv, 14. 
 
 General prophecy is gospel teaching. 
 This commenced under the events of 
 the Apostolic age, and is to have ever- 
 lasting effect. Thus the teaching of 
 the gospel is represented as an ever- 
 lasting instruction, Rev. xiv, 6 ; as the 
 gospel of the grace of God, Acts xx, 
 24 ; or of God manifested in the flesh 
 by the " spirit of holiness," Eom. i, 1 -7, 
 and, 16, '* the power of God unto sal- 
 vation." 
 
 It represents the predicted manifes- 
 tation of the Holy Ghost over all flesh 
 (i. e., over Jew and GentUe alike), as 
 that "everlasting righteousness" which 
 was to be brought in contemporaneously 
 with the end of the seventy weeks pro- 
 phecy, in the relation thereof to the 
 end of (typical and prophetic) time, at 
 the sounding of the seventh trumpet, 
 Eev. X, 7 ; Dan. Lx, 24-27. 
 
 This is a prophesying which wiU never 
 cease whilst the word of God shall have 
 to endure the contradiction of sinners 
 on earth. By God's eternal ordinances 
 
40 
 
 As the end of the old vvoild, coincident of day and niglit, it shall not be fully 
 with the spiritual regeneration thereof, accompUshed until realised with eternal 
 2 Peter iii. 7-14 ; Matt, xix, 28. Tlie effect at the di.ssolution of this mortal 
 sign appointed was the sound of the body, and therefore spuitually in the 
 seventh trump, in its relation to that heaven of heavens, where there is no 
 resurrection of the dead, of which our night. Rev. xxi, 25. Thus, even on 
 .Saviour said, John v, 2.5, " Tlie hour earth, the night of spiritual darkness 
 is coining, and now is, when the dead has pas.sed away from those brought 
 shall hear the voice of the ."on of God, nigh unto God by the gift of the Holy 
 andtheythathearshalllive." Rev. X, 7 ; Ghost, sanctifying their hearts unto 
 xi, 15-19. the salvation of God in Christ, 1 John 
 
 ii, 8 ; with 1 Thess. v, 5 ; fulfilling the 
 prediction of Zech. xiv, 6, 7 ; compared 
 with Dan. viii, 14 ; xii, 11, 12. 
 
 Instead, therefore, of rejecting the evidence of chronology in 
 confirmation of the typical teaching of Jewish prophecy under 
 illustration of historic records, because the chronology of the Jews 
 differs in some respects materially from our oAvn (as if authorised 
 therefrom to draw no other conclusion than that neithei- is to he 
 tiixsted), let us be thankful that there is by incorporation with the 
 text of Scripture, a typical teaching of the prophetic times, by 
 which we may be guided aright to verify from Scripture the signs of 
 the times of Messiah's advent. For these were to be signs of 
 spiritual discernment, which the faithful of God's people shoidd not 
 fail to understand at the time of the appointed end — Jerem. xxiii, 
 20 ; 1 Thess. v, 4-5 ; 2 Thess. ii, 1-3, though that "end" should 
 come upon the blinded of Israel, Rom. xi, 7, as a thief in the night, 
 1 Thess. V, 2 ; Matt, xxiv, 36-45. 
 
 Herein we perceive a merciful interposition of Providence, pre- 
 8er\'ing in Scripture internal evidence "for the tmith of his prophetic 
 word, so as to prevent damage acci'uiiig to the testimony, through 
 any en'oi's of chronology ; whether arising from incidental careless- 
 ness, even as the various readings of Scripture, or the result of 
 cornipt design in suppoi-t of conflicting prejudices on the part 
 either of Jew or Gentile. 
 
 A typical instmction, like that here supposed, would ever be ap- 
 plied by the spiritual Israel of God to the events of Patriarchal and 
 Jewish history whensoever responding to the typical characteiistics 
 of the prophecy ; whether they could, or could not, trace in Jewish 
 liistory any exact term of years corresponding to the days of a pre- 
 diction like that of Ezek. iv, 4-6. Thus the two thousand three 
 hundred days of Dan. Anii, 14, could only then be illustrated in 
 
41 
 
 years, with retrospective reference to the judgment of the flood, or 
 the destruction of the Tower of Babel to the events of the Apostolic 
 age ; whereas we can also illustrate it from the interval between 
 B.C. 599 (when Ezekiel was carried captive into Babylon), and a.d. 
 1701, when the Society for the Propagation of the Gospel was 
 founded. 
 
 Similarly, if the cessation of the Oblation and Sacrifice be in its 
 last reference dated from the alleged providential obstruction to 
 the designs of Julian to re-establish Paganism at Rome, and the 
 Mosaic ritual at Jerusalem, we have an interval of one thousand 
 three hundi-ed and thirty-five years, Dan. xii, 1 2, between the year 
 of his death a.d. 363, and a.d. 1698, in which the Society for pro- 
 moting Christian Knowledge was founded. 
 
 It must ever be remembered that the Chi'istian's true calling out 
 of Babylon is by the gift of the Holy Ghost redeeming him from 
 spiritual bondage to the jiower of the world, as illustrated in the 
 calling of an election of gi^ace from that condemnation of the mystic 
 Babylon which fell upon the blinded of Israel at the destruction of 
 Jerusalem by Titus. Compare Zech. ii, 7, Rev. xviii, 4, and 24, 
 with Matt, xxiii, 34-39, in fulfilment of Tsaiah xiv, 12 to end. 
 
 Also one thousand two hundred and ninety days of years from the 
 cessation of the daily sacrifice with the fall of Jerusalem a.d. 70 ter- 
 minate A.D. 1360, or at the dawn of the Reformation under Wick- 
 
 lyffe. 
 
 We are not in Dan. xii, 7, giiided to number the time and times 
 and half a time from the above cessation of the daily sacrifice, but 
 from the end of our Lord's ministry under opposition of the Jewish 
 Church symbolized as satanic in Rev. xi, 3, compared with Zech. 
 iii, 2 ; Rev. ii, 9 ; iii, 9. 
 
 But one thousand two hundred and sixty yeai's from a.d. 30, 
 terminate a.d. 1290, whilst a.d. 1291 dates the end of the kingdom 
 of Papal Christianity at Jerusalem. Within that period the seven 
 Churches of Asia had been visited in wi'ath as predicted, for cor- 
 ruption of the Christian faith. 
 
42 
 
 SEVEN REASONS 
 
 FOR BELIEVING IN 
 
 CHRIST, AS THE MESSIAH OF THE JEWS, AND SAVIOUR 
 OF THE WORLD, 
 
 ACCORDING TO THE 
 
 " SIGNS OF THE TIMES" PREDICTED FOR MESSIAH'S ADVENT, 
 
 FOR THESE MARK THE RELATION OF 
 
 CHRISrS HUMILIATION TO THE GLORY OF HIS RESURRECTION, 
 
 AS FOLLOWED, AFTER FORTY DAYS, 
 
 BY A SECOND ADVENT OF ETERNAL DURATION ; 
 
 CONFIRMING THE 
 
 PREDICTED RESTORATION OF THE KINGDOM TO ISRAEL, BY 
 A NEW COVENANT WITH THE SEED OF ABRAHAM, 
 
 MANIFESTATION OF THE HOLY GHOST, WITH EVER PRESENT 
 EFFECT, FOR MERCY TO AN ELECTION OF GRACE, AND 
 IN JUDGMENT ON THE WORLD, THROUGHOUT PERPETUAL 
 GENERATIONS. 
 
 Rev. xix, 10, with Heb. ix, 7, 8, as interpreting Ezra ii, 63, and Nehem. \il, 65; also 
 2 Peter i, 19, interpreted by Luke xvi, 31, and 17, with Matt, v, 18. 
 
 The Seven Points are — 
 
 Fh'st. Man's Paradise, before the fall, was the blessed enjoyment of 
 spiritual communion ^nth God on earth. The paradise also of his 
 redemption (by the gift of the Holy Ghost), is to be that of his 
 spiritual regeneration — on earth as in heaven — to the law of his 
 primeval creation in the likeness of God. Hence the promise of 
 immortality to the spirit of hfe through a change in the body of 
 its personal existence, as eflfected by the eternal law of man's 
 natural death. 
 
 Second. The Dominion of Death and Hell, under the curse of sin, 
 condemned in the flesh and with the world, represents this earth as 
 ever being, in part, subjected to peqietual desolations for the sins of 
 men, living thereon after a policy of this world. For men are not 
 
48 
 
 worshippers of God, in spirit and in truth, John iv, 21-25, until 
 brought nigh unto Him by the gift of the Holy Ghost, as the quick- 
 ening spirit of the world's regeneration, in the days of God's new 
 covenant with the seed of Abraham. 
 
 The consummation of the curse of Death and Hell is the visita- 
 tion of natural and spiritual death combined, at the death of the 
 body, under circumstances estranged from the consolation of God's 
 spirit, or from the gift of its redeeming grace in the land of the 
 living. The Second Death of Rev. xx, 6, 1 4, represents the exac- 
 tion of the curse predicted against the then blinded of Israel, who 
 rejected God's Second Covenant, or that of Mercy ordained in 
 Christ. 
 
 Third. " The Angels that sinned" (2 Peter ii, 4), represent our first 
 parents and their posterity, for generation after generation, living on 
 earth as souls in prison,* or living under the uncomforted form of a 
 darkened intelligence as to the promise of eternal life, until revealed 
 of God in Christ at the time of the end of the Mosaic and typical 
 dispensation, Rom. xvi, 25-26 ; with 1 Tim. iii, 16. 
 
 We have no other scriptural notice of angels than as the spirits 
 of men surviving the death of the body before God, though unseen 
 to men on earth, except under extraordinary revelations of God to 
 man. Acts vii, 55, 56 ; Dan. iii, 25 ; ix, 21, &c. 
 
 For we have scripturally no record of any other intelligent beings 
 created in the likeness of God than the record of man's history 
 before his fall, through the sin of disobedience to the will of God. 
 
 Fourth. The personality of the Tempter. This is a spiritual person- 
 ality whose name is Legion, Mark v, 9 ; Luke viii, 30 — one in 
 character, but almost infinite in its manifestations within the heart 
 of man, Eccles. iii, 2 ; and before his eyes, when looking to the 
 outer world with affections set thereon, without spiritual elevation 
 above the power thereof, by the grace and gift of the Holy Ghost, 
 James i, 12-16. 
 
 It is impossible to believe in the personality of the tempter (ac- 
 cording to our ordinary ideas of person, whether literally or spirit- 
 ually applied), and to avoid the objection urged therefrom against 
 us, in the natural scepticism of the human heart, when we are told 
 
 * See Note p. 62. 
 
44 
 
 that Christ by his death did destroy the power of death {i.e. the 
 Devil, Heb. ii, 14), and yet are ever living under the consciousness 
 of (if not under uressure of affliction from) the misery wliich abound'^ 
 on earth through sin. Tlie answer that Christ, by his death, gave 
 us merely ability to overcome this spirit of evil, but that it rests 
 with ourselves whether we do so or not, does not meet the difficulty. 
 For this no sane person professing Christianity would be prepared 
 to dispute. But we are told that Christ did destroy the power of 
 death over him by destroying the Devil when opposed to him. In 
 the ordinary sense of the term personality the power of evil must 
 have ceased with the destruction thereof But scripture, however, 
 speaks of it as an evil broken absolutely by Christ, in regard only 
 to its affected dominion over himself, John xi, 47-53, and relatively 
 unto the salvation of all who shall seek redemption therefrom in the 
 grace and gift of the Holy Ghost, but only thus. In Christ's case 
 it meant the spirit of the power of JeM'ish and Heathen opposition 
 to his mission, as a spirit of false accusation under a delusion of this 
 world, l\ev. ii, 9 ; iii, 9 ; and with JNIatt. xvi, 23. 
 
 Fifth. The fall of Satan from Heaven, as referred to in Luke x, 1 8, 
 is to be illustrated from Isaiah xiv, 12, to the end. It figuratively 
 represents the condemnation of Babylon from the days of Nebuchad- 
 nezzar, in its consummation over the blinded of Israel in the Jewish 
 church and nation, or at Jerusalem, as in the city of the mystic 
 Babylon. 
 
 Sixth. The Death of Death. This represents the destruction of the 
 power of death, by disannulling Israel's first covenant of works, 
 whereby no flesh could be saved,* and the existence of which per- 
 petuated the curse of the earth's desolation for the sin of man. 
 Thus, in 1 Cor. xv, 56-57, St Paul says — " The sting of death is 
 sin, and the strength of sin is the law. But thanks be to God 
 which giveth us the victory through our Lord Jesus Christ." Also 
 in Galat. iii, 21-22 — "Is the law then against tlie promises of 
 God ? God forbid : for, if there had been a law given which could 
 have given life, verily righteousness should have been by the law. 
 But the scripture hath concluded all under sin, that the promise by 
 faith of Jesus Christ might be given to them that believe." 
 
 Hence the force of his words in verse 1 7 of the same chapter — 
 
 * CJomjiare " thp ministi*at.inn of dmth,^' 2 (.'or. iii, 7. 
 
45 
 
 " And this I say that the covenant that was continued before of 
 God in Christ" {i.e. through Abraham, by the gift of the Holy 
 Ghost, unto " the obedience of faith,") John viii, 5-Q, whereby the 
 law of man's spiritual life in the day of his creation was made that 
 of his restoration to the bliss of Paradise, by the gift of the Holy 
 Ghost, as the law of his redemption in Christ, Rom. xvi, 25-26 ; 
 with 1 Tim. iii, 16, the law (viz. the typical law of works), which 
 was 430 years after (the call of Abraham, b.c. 1921), cannot dis- 
 annul, that it should make the promise of none effect. 
 
 Seventh. The Atonement. This, in fulfilling the typical ordinance as- 
 sociated with the great day of atonement on the tenth of the seventh 
 month, represents the revelation of the mystery of the seven-seakd 
 book of Jewish prophecy, as unsealed in Christ at the sound of the 
 seventh trumpet. The relation thereof to the typical ordinance of 
 the Sabbatic year may be traced in the seven months of Ezekiel's 
 typical prophecy, respecting the burial of the dead under a mystery 
 in Christ, Rom. vi, 3, 4, with Ezek. xxxix, and by the house of 
 Israel alone, for the times of the typical dispensation symbolized as 
 seven months, before becoming a care to the Gentile world also. 
 See Num. x, 10, on the typical ordinance respecting the blowing of 
 trumpets in the beginnings of the months of the Jewish year, and 
 in their solemn days. 
 
 Hence we may learn to appreciate the true meaning of our 
 Saviour's words. Matt, v, 17, 18, "Think not that I am come to 
 destroy the law or the prophets ; I am not come to destroy, but 
 to fulfil" (compare Acts iii, 22-26, from Deut. xviii), " For verily 
 I say unto you, till heaven and earth pass" {i.e., the heaven and 
 earth of the first covenant of works, as then about to pass under a 
 fiery judgment for the regeneration of the world, John iii, 3-17, with 
 1 Peter iv, 6-19, and 2 Peter iii, 7-16), " one jot or one tittle 
 shall in no wise pass from the law till all be fulfilled." Also in Luke 
 xvi, 16-17, " The law and the prophets were until John ; since that 
 time the kingdom of God is preached" (see Matt, xi, 12, with 1 
 Cor. XV, 24), " and every man presseth into it. And it is easier 
 for heaven and earth to pass (viz., those of the world which then was, 
 Heb. ix, 26, with Matt, xxiv, 14), "than one tittle of the law to 
 fail." 
 
 Thus the doctrine of the great atonement identifies the fulfilment 
 of the typical law of Moses (in the spirit of the prophetical instruc- 
 
46 
 
 tion given of God therein to the world through tiie twelve tribes of 
 Israel) with the times of Messiah's coming. For these were fore- 
 ordained to make a change in the covenant, by the gift of the Holy 
 Ghost (Heb, viii, 7-13, and x, 12-23, with Jerem. xxxi, 31-38; 
 xxxiii, 20-26 ; with Ezek. xxxvii, 20-28) for the restoration of the 
 kingdom to Israel with eternal effect, when the first mission of the 
 twelve tribes should have been enlarged and sanctified by the gospel 
 mission of the twelve apostles sitting in judgment thereon, Matt, xix, 
 28. Thus, the^first fruits of the world's regeneration in Christ, by 
 that gift of the Holy Ghost which followed, within not many days 
 after Christ's ascension into Heaven, are described as twenty-four 
 thousand redeemed_souls, or as the joint effects of the missions of 
 the twelve tribes and of the Twelve Apostles first numbered over the 
 thousands of Israel, Rev. xiv, 1, before estimating the effects thereof 
 on the Gentile world. 
 
 The effects of this great atonement are, moreover, compared in 
 Heb. ix, 6-8, with the typical distinction between the ritual service 
 of the Jewish High Priest entering the Holy of Holies only once a 
 year, and then not without shedding of blood, in contrast to the ordi- 
 nary mmistration of the priesthood when daily entering " into the 
 first tabernacle, accomplishing the service of God." " But into the 
 second (or inner sanctuary called the Holy of Holies) went the High 
 Priest alone, once every year, not without blood, which he offered 
 for himself and for the en-ors of the people." The Holy Ghost thus 
 signifying that^the way into the holiest of all (Ezra ii, 63 ; Nehem. 
 vii, 65) was not yet made manifest, while as the first tabernacle 
 was yet standing. 
 
 This doctrine of the atonement has relation to the predicted ces- 
 sation of the sacrifice and oblation, Dan. ix, 27 ; xii, 1 1 ; with Ezek. 
 xl to xlviii.* It identifies, on inspired authority, the end of the 
 
 * Note on the Restoration of tlie Kingdom to Israel. 
 We may safely infer tliat "the Holy Oblation" of Ezekicl's vision, in its relation 
 to the typical Oblation of the Levitical Law, was designed to foreshadow figura- 
 tively the circumstances under which the restoration of the kingdom to Israel 
 (though commencing in temporal form under Cyrus, Isaiah xliv, 28), should still 
 fail to be realised in the spiritual and eternal characteristics of the prediction (Ezra 
 ii, 63 ; Neheni. vii, &5), until made the kingdom of the world's regeneration in 
 Christ, Matt, xix, 28, by the gift of the Holy Ohost over all flesh, in confirma- 
 tion of God's Mcond and eternal covenant with the seed of Abraham, and as the 
 quickening spirit of man's resurrection from death unto life, on earth as in 
 
47 
 
 world in its prophetic sense, with the events of the Apostolic age. 
 St Paul's testimony before that generation is express, — " Now, 
 once, in the end of the world, hath he appeared to put away sin by 
 the sacrifice of himself." 
 
 heaven, Ezek. xxxviii. wth Jerem. xxxi. and xxxii, and Haggai ii, 6-23 ; con- 
 firmed in John iii, 3. 
 
 With reference to the popular beHef that the predicted restoration of the 
 kingdom to Israel is yet an imfulfilled prophecy, I do not see how it can be recon- 
 ciled with the above clearly scriptural notices on this subject. 
 
 Let us suppose that in years to come there may be a kingdom established 
 again in the land of the Canaanite to the now scattered people of the Jews :— 
 
 \st. We have no scriptural authority for such a supposition, imtil they shall first 
 have become converts to Christianity by circimicision of heart, besides being cir- 
 cumcised in the flesh according to the Mosaic law. Compare our Lord's words, 
 Matt, xxiii, 38, 39, with Ezek. xliv, 9, and Eev. i, 7. 
 
 2,d. Any such new kingdom woiild only represent one amongst the many 
 kingdoms of this world which have, in the progress of Christianity on earth, to 
 be brought nigh unto God in the gift of the Holy Ghost, as parts of that 
 spiritual and universal kingdom of the world's " regeneration," the true Jewish 
 foundation of which (John iii, 3 ; iv, 22), Christ has everlastuigly identified 
 with the events of the Apostolic age, in those words to his Apostles — "Verily, I 
 say unto you, that ye which have followed me in the regeneration, when the Son 
 of Man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel." Thus, in spirit, the Apostles continue ever 
 sitting in judgment on the then chiu-ch and kingdom of Judaism, by reference to 
 its destruction when representing the power of antichrist opposed to their mission 
 in the Apostolic age. 
 
 Some general conversion of the now unbeheving Jews, followed by their 
 restoration to an independent kingdom in the land of the Canaanite, may pos- 
 sibly be imphed in Rom. xi, 24, and Ezek. xxxvii, 14, compared with Matt, xxiii, 
 38, 39, and Ezek. xliv, 9, interpreted by Rom. ii, 25-29. But those passages of 
 scripture will be much more reasonably intei-preted as the warning of specific 
 prophecy to some of the Gentile converts, who (under a mistake as to their 
 calling in Christ, like that of the Jews as to theii" caUing as Abraham's seed), 
 were disposed to magnify themselves against the then blinded of Israel. The 
 time of this specific reference woxild, therefore, be (primarily at least), to the 
 interval between the day of Pentecost next following our Lord's ascension, and 
 the time of the end of the forty years appointed over Jerusalem, Ezek. iv, 6 
 (according to the days numbered over Nineveh), under a provisional condition of 
 mercy for lengthening its tranqiuUity, Jonah iii, with Matt, xii, 39-42. For 
 when our Saviour, in allusion to Jerusalem's then unpending doom, said (Matt. 
 xxiv, 36), " But of that day and horn- knoweth no man, no, not the angels of 
 Heaven, but my Father only ;" his words ai-e to be interpreted as meaning that 
 none but God alone could teU whether Jerusalem would, like Nmeveh, repent 
 and be converted, so as to retain the then glory of its temporal kingdom imder 
 consecration thereof unto God in Christ, by the gift of the Holy Ghost, making 
 it the light also of the Gentile world. 
 
48 
 
 Thus, when Christ died on the cross, his sufferings were truly 
 those of Messiah's predicted death, viz., that of the just for the un- 
 just, not under a superstitious mysticism, but in painfully intelligible 
 
 But we must remember that both the families of Abraham's seed, bycucum- 
 cision according to the flesh, are, when brought nigh unto God in Christ, by the 
 gift of the Holy Gliost mito circumcision of heart, even as the Gentiles, fellow- 
 heirs with Israel in the kingdom of the promise. No new kingdom of an exclu- 
 sively Jewish nationality in the land of the Canaaiiite could represent this king- 
 dom of the promise in its integi-ity : — it could form no more than part of a 
 stupendous whole. 
 
 It might, perhaps, be more reasonable to conclude from sciipture that the 
 seed of Abraham in both its famihes according to the flesh, viz., both Moslems 
 and Jews made converts to Christianity, together with converts from other 
 erroneous views of rehgion in the east, should dwell together in the land of the 
 Canaanite — in the temporal nationality of a mixed people made spiritually one 
 in Christ. 
 
 The predictions of prophecy, Fs. Ixxxvii, and the facts of history seem to har- 
 monise in establishing this conclusion. 
 
 For the Christendom which succeeded to the power of the Jewish chm-ch and 
 heathen Rome was struggling to establish for itself a uidversal temporal dominion 
 (with a kingdom at Jerusalem as the centre of its worldly power, made great by 
 the support of the nominally Christian world, like Judaism building its greatness 
 on an arm of flesh, or on the power of the Gentiles, instead of walking m the 
 sunplicity of Abraham's faith, at the coming of Chi-ist), when the scom-ge of Mo- 
 hammedan power all but removed the candlesticks of the seven Asiatic churches, 
 and threw down those foundations of the kingdom of papal Christianity which 
 European power had estabhshed at Jerusalem. 
 
 The true lesson which we have to learn from these events is pei-haps, and most 
 probably, that no khigdom of exclusive privilege (Uke that typical Idngdom of the 
 twelve tribes, which came to its appointed end when representing the city and 
 kingdom of the myatic Babylon,) should be again established therein, whether in 
 the name of Jew or Christian, whilst building up their temporal power on a com- 
 mon delusion of this world, Kev. x\-iii, 20, 21. That, when fully restored unto 
 Abraham's seed, as called in Christ (over Jew and Gentile, without respect of 
 persons, and by the gift of the Holy Ghost, Acts x, 34, 35, with Galatians iii, 14), 
 the land of the Canaanite wiU represent the kmgdom of a mixed people made one 
 in Christ, being spiritually in circumcision of heart, redeemed from the desolating 
 conflicts of a many -coloured religious fanaticism, to seek and serve God by the 
 faith of Abraham in spu-it and in truth, John iv, 21-27. For the " obedience of 
 faith " in Christ, working righteousness and peace in the jtower of the Holy Ghost, 
 is the law of man's eternal life, and the everlasting foundation of Christ's resur- 
 rection-glory in the kingdom of the world's " regeneration ^ 
 
 Tlie popular idea that the restoration of the kingdom under Cyrus wa.s only 
 that of the two ti-ibes established at Jerusalem before the Babylonian cajitivity, 
 not the kingdom of an election from all the tribes, is an error. Also the conclu- 
 sion built thereon, that the kingdom of the ten tribes has yet to be re-e.«tabUshcd 
 
49 
 
 form. For, throngh misapprehension of tlie Mosaic law (as to the 
 spirit of the instrnction set before the nation in its typical law), 
 Christ was, by the blinded of Israel, subjected to the death of the 
 
 in Jerusalem, is an en-oi* leading to the misinterpretation of Jewish prophecy, in 
 a form which may some day be fraught with mischievous political consequences. 
 For the mutual jealousies of the great European nations respecting the aft'au-s of 
 the East are based upon the .supposition that France and Russia have a common 
 ambition (hke that of Napoleon I. when he auned at making Constantinople the 
 eastern seat of an extended empire for France — AIiso)i''s History of Eui-ope, vol. 
 xvii, p. 28,) — which is ever anticipating, and thought willing to accelerate, if 
 safely it could, the fall of the Tm-kish Empire. 
 
 That empu-e, as based upon Mahommedanism, will doubtless in its turn, like 
 every other political nationaUty based upon a profession of faith m the God of 
 Abraham, have to midergo a regeneration, separating and preserving what is 
 righteous in its faith apart from the faulty human elements, by combination with 
 which its more endurmg principle has been obscured. For it has had a mixed 
 character, in veiy marked form, from the daj's wherein it began to acquu-e power, 
 even to the extension thereof out of Asia into Em-ope, as a permitted scourge 
 upon Christendom, when seeking to estabhsh its worldly power on a basis like 
 that which had proved the ruin of Judaism. But it is one thing to expect the 
 renovation of a superstitious faith, which has attamed, imder the Pro-\adence of 
 God, to extensive power, and another thing to preach against all who profess 
 that faith an extenninating crusade from nations who (in the name of a purer 
 faith) are seldom backward in carrying desolation over the woi-ld, under the like 
 delusion of a worldly and seUish ambition. 
 
 There is no promise in Scriptm-e that both kingdoms should be restored to 
 Israel. Tlie Idngdom of the restoration was to be the kingdom of both the houses 
 of Israel combined in one, from the days of Cyrus. It was, however, to fail of 
 being established on its everlasting foundations (by the gift of the Holy Ghost, in 
 confirmation of God's new covenant with the seed of Abraham), until after Mes- 
 siah's predicted death and resmrection. 
 
 The common persuasion that the kingdom was only restored, in Judah, to 
 (wo of the tribes in the days of Cyrus, and that the restoration of the kingdom 
 of the te7i tribes is still due, howsoever arising, is clearly a delusion, if we admit 
 the inspired authority of Ezek. xxxvii, 22 — " I will make them one nation in 
 the land upon the mountains of Israel {i. e., when God's sanctuary should be in 
 the north of the Oblation, or by the Lake of Genesereth), and one king shall be 
 king to them all ; and they .shall be no more two nations, neither shall they be 
 divided into tivo kingdoms any more at all." 
 
 In Hosea ix, 3, and xi, 5, the kingdom of Israel, from the brealiing up thereof 
 by Shalmaneser, was no more to have a distinctive restoration, but to be num- 
 bered in the dispersions of Israel with the Gentiles amongst whom they were 
 dispersed, until gathered in, with the Gentiles, imto a like hope with the all 
 Israel of an election of gi-ace by the gift of the Holy Ghost outpoiired at Jerusa- 
 lem in Messiah's day. Acts ii, 5, with Haggai ii, 6-10. 
 
 Hence the Jewish found.atiou of Messiah's kingdom i.s not one to be laid, but 
 
 D 
 
50 
 
 curse denounced therein against blasphemy ; that the reaction of 
 this perverted judgment, when visited upon that blinded faction of 
 the nation, might cause the righteousness of God to be recognised 
 
 that which was laid by Christ and his apostles at the time of the end of the 
 Mosaic or typical dispensation. — John iv, 21-27 ; Is. xix, 23-25 ; xxvii, 13. 
 
 Tliere is yet a seeming difficulty in the language of Hosea ix, 3 — " Tliey shall 
 not dwell in the Lord's land ; but Eplu-aim shall return to 'Egypt, and they shall 
 eat xmclean things in Assyria" — compared ^vith that of Hosea xi, 5 — " He {Eph- 
 raim) shall not return into the land of Egypt, but the Assyrian shall be his king" 
 (or, the dispersions of Israel shall be numbered with the Gentiles in the days of 
 dominion given, under limitation of a set time, to the power of the AssjT-ian and 
 mystic Assyrian, Isaiah xiv), " because they refused to return." The contradic- 
 tory expressions, " Epliraim shall return into Egypt, and he shall not," may be 
 explained by reference to Deut. xx\'iii, 68— " And the Lord shall bring thee into 
 Egjrpt again with ships, by the way whereof I spake unto thee, thou shalt see it 
 no more again ; and there ye shaU be sold unto your enemies for bondmen and 
 bondwomen, and no man shall buy j'ou." 
 
 The way whereof God had spoken, saying they should not return into Egypt, 
 was by a spiritual bondage to the power of the world therein. He affirms never- 
 theless that they should be led down there by his temporal providence for good, 
 resiilting to themselves and to Egy])t, in the day when God .should call his son 
 out of Egypt (Hosea xi, 1), as by a calling of Israel out of darkness into Ught. 
 
 Tlie meaning seems to be, that though they should set themselves to go down 
 into Egypt, and to live in the spirit of the policy of the Gentile world (Is. xxx, 
 1, 2, with xxxi, 1), yet it should not avail them unto salvation in the day of God's 
 judgment on the world, beginning at Jerusalem. 
 
 Tlie superstitious observance of theii' own traditions shovdd keep them from 
 living amongst the Gentiles otherwise than as aUens from their customs, and as 
 taught no longer to inquire how the then surrounding heathen worshipped their 
 gods of wood and stone, through envy of Gentile power, and hoping thereby to 
 obtain greater political importance amongst the kingdoms of this world. Tlieir 
 mistaken estimate as to the object of the Mosaic law should cause them to re- 
 main a distinct people amongst the Gentiles. Yet they should not eat of the 
 most holy tilings in Egypt and in Assyria until Egyjit and Assyria should be 
 made one with Israel (Is. xix, 25 ; xxvii, 13), by the gift of the Holy Ghost, in 
 Messiah's day. — ^Ezra ii, 63 ; Nehem. vii, 65 ; with Matt, xxiii, 38, 39. 
 
 Tlius the kingdom, as restored to Israel on a Jewish foundation of everlast- 
 ing duration, and as a spiritual kingdom, into which all flesh should be gathered 
 by the gift of the Holy Ghost, was the kingdom of the "regeneration" spoken of 
 in Matt, xix, 28, and again referred to (as being established in the earthly aspect 
 of its enduring foundation by the events of the Apostolic age) in those words of 
 our Lord to his disciples at the last Paschal Supper before hia death — " I appoint 
 unto you a kingdom, as my Father hath appointed unto me." — Luke xxii. 29. 
 
 Tlie Jews, who woidd not then receive the kingdom in God's appointed way, 
 are numbered with the Gentiles, each to be judged by their own law, both before 
 men in political matters, and in the judgment of God in the spirit at the death of 
 
51 
 
 in him, and in all who should be brought nigh unto God, in the gift 
 and grace of his spirit, thus manifested in the power of the resurrec- 
 tion. For bis ascension into heaven was followed within not many 
 
 their mortal bodies, Rom. ii, 12-17. Thus the condemnation of Jewish unbelief 
 is not simply for its present existence, through the force of traditional prejudice 
 against the mission of Chi-ist (Matt, xii, 31, 32 ; Mark iii, 28-30 ; Luke xii, 10), 
 but only where movdded in the hostile spirit of their past resistance of the Holy 
 Ghost (Acts vii, 51) when pleading at the mouth of aU God's prophets, and last 
 of aU in Clirist, as an incarnate manifestation of its power in the fulness thereof, 
 Coloss. ii, 9). This judgment is ever proceeding under condemnation of the Mo- 
 saic law, in which they trust, Matt, xix, 28, with John v, 45, and Galatians iii, 
 10, 16, 17, 21, 22. 
 
 " For as many as are of the works of the law are under the ciu-se : for it is 
 wi-itten, Cm-sed is every one that contiuueth not in aU things which are written 
 in the book of the law to do them. 
 
 " Now to Abraham and his seed were the promises made. He saith not, And 
 to seeds, as of many ; but as of one. And to thy seed, which is Christ. And this 
 I say that the covenant, that was confirmed before of God in Chi-ist" (viz. in the 
 call of Abraham, B.C. 1921), the law, which was 430 yeai-s after, cannot disannul 
 that it shoiild make the promise of none effect. 
 
 " Is the law then against the promises of God? God forbid : for if there had 
 been a law which coidd have given Ufe, verily righteousness should have been by 
 the law. But the scripture hath concluded all under sin, that the promise by 
 faith of Jesus Christ might be given to them that believe." Thus to the unbe- 
 lieving Jews of the present day it seems clear from scripture that there remains 
 no promise of any other kingdom than that of participation in the eternal glory 
 of Christ's spiritual kingdom, both on earth and in heaven, whensoever and where- 
 soever brought nigh unto God by the gift of the Holy Ghost, confirming to them 
 the predicted blessings of God's new covenant mth the seed of Abraham as the 
 covenant of a new and spiritual hope towards God in Christ. This speaks better 
 things than that covenant of works, the breach of which caused the destruction 
 of the typical and temporal kingdom based thereon to the twelve tribes of Israel, 
 imder limitation of a millennial day appointed in David. This may be traced be- 
 tween the buUding of the first temple by Solomon, and the manifestation of the 
 greater and eternal glory of the second temple, by the gift of the Holy Ghost, to 
 Jew and Gentile m the ApostoHo age. Haggai ii, 6-10 with 1 Peter iv, 6-19, 2 
 Peter iii, 7-16, as interpreting Heb. iv, 7, by reference to Rev. xx. 
 
 Thus the consolation of Israel, as that of the Gentile world, will be ever one 
 and the same, having a spiritual manifestation in the believer's heart, and sanc- 
 tifying his faith unto righteousness and peace, by a manifestation of Christ in 
 spirit, even where not recognised by name, 1 Cor. iv, 20. 
 
 Hence Christ's words to the unbelieving Jews of the Apostohc age, are the 
 affectionate admonition of an ever present concern for their spiritual redemption 
 from the curse of a law which cannot save, to a covenant of grace harmonizing 
 mercy and truth, for the forgiveness of sins past, saying — " Behold yoiu- house 
 is left unto j'ou desolate. For I say unto you, ye shall not see me henceforth, 
 
52 
 
 days by his second coming (in tlie cloudy and dark day, the day of 
 the lioatlien, Ezek. xxx, 3 ; xxxiv, 12 ; with Gen. ix, 14; and Rev. 
 i, 7 ; X, 1), by tlic gift of the Holy Ghost, as "the Lord and giver of 
 
 till ye shaD say, Blessed is he that cometh in the name of the Lord," viz. — till ye 
 shall feel the spirit of supplication and prayer subduing your hearts unto God by 
 the gift of the Holy Chost — reclaiming you from the present violence of your 
 blinded zeal for Moses, whose law, when rightly understood, taught you how to 
 draw nigh unto God by a spu-itual and truthful worship, John iv, 23 ; v, 43, not 
 in vain reliance on your ceremonial sacrifices ; for these were never otherwi.se 
 ordered than as a typical instruction respecting things spiritual, Isaiah i, 11-21. 
 
 If the Jews were in dispassionate seriousness to consider how long a time has 
 elapsed since the cessation of the Oblation and Sacrifice, as predicted in Dan. xii, 
 11, 12, they would consider that the depi-ivation of that sacrificial atonement on 
 which they placed their reliance under the typical dispensation (even to a vain 
 extent, Isaiah i.) has left them dependent before God on a law of works which 
 they can never adequately fulfil in the spirit, even when making a fair show of 
 its observance in the letter. 
 
 Their hope, therefore (as thus separated, under the providence of God, from 
 its past delusive reliance on the atoning sacrifices of the Levitical law), has been 
 assimilated, in tliis respect, to that of the Cliristian's in spu'it, though resting on 
 the names of Abraham and Moses, when looking to tlie God of Abraham and 
 Moses, by faith working righteousness and peace. For these graces, whensoever 
 and wheresoever existing, redeem pure religion from the barbarous and bloody 
 defilement of superstitious fanaticism, in its many-colom-ed forms, and are the 
 gift of God in the power of the Holy Ghost, which is that of Cfcist's risen spiiit, 
 and the glorious coming of his " Second Advent," sanctifying man's human wiU, 
 and redeeming men from the infirm bias of human passions and selfish instincts 
 to do the will of God as Abraham did — that is, as ordauied of God in Christ, 
 John viii, 56, with Heb. ix, 20-28. 
 
 It would be well for Christians to exemplify their Christianity better than in 
 scornful condemnation of Jews living righteously and peacefully before God and 
 man, but regarded with prejudice by ourselves merely for retaining the name of 
 Jew, as one of traditional veneration. 
 
 It implies that we regard the Christian in name as exalted above the Jews in 
 name, by virtue of the privileges accruing to the Gentile world tlu-ough Christ, 
 Rom. xi, 17-18, from our belief in him as the Messiah of the Jewish nation and 
 Saviour of the world. 
 
 No delusion can be more fatal to the best interests of Christianity, and to our 
 own hopes of an enlarged blessing to the world from Christianity, when the dis- 
 persions of Israel shall recognise the Messiah of their scriptural prophecies in the 
 foimder thereof, who, though spumed in the flesh, is now, with intelligible effect, 
 the quickening spirit of their hope towards God by faith, working righteousness 
 aii<l peace, Eom. x^^, 25, 26. Tlie greatest drawback on our hopes, when ap- 
 pealing to the Jewish mind, is the consciou-sness of our own inconsistencies, 
 when we have to set before them from tlie book of divine inspiration what Chris- 
 tianity ought to be, as in contrast to the humiliating conviction of what it is 
 
53 
 
 life," or the quickeulag spirit of man's eternal life, and of Christ's 
 resurrection glory. 
 
 made too often through tlie prejudice, ignorance, and wilfuhiess of sin in Chris- 
 tians — like that of those Jews who, in the Apostolic age, rejected Clirist for their 
 Messiah under a similar delusion of the world. 
 
 The Jew who serves the God of his father Abraham in the faith and righteous- 
 ness of a heart brought nigh unto God in the power of the Holy Ghost, is (accord- 
 ing to our Christian faith, when detached from sectarian bias, Luke xii, 10 ; 
 Rom. viii, 9,) a Clu-istian in spirit and in truth, John i, 47 ; iv, 23-27 ; Acts x, 
 31, 35, though a Jew in name. 
 
 Thus even now, as in the days of Nebuchadnezzar, and as in those of the 
 Maccabean struggle, which foreshadowed the contest between Christ and the 
 Judaeo-Eoman antichrist of the Apostolic age, there ever are Jews differing 
 widely in the spirit, though one in the name of theii- traditional faith. There is 
 also ever the lilce diversity of faith in Christians, made in spirit multiform, being 
 only in name (viz. that of Christian) one ; whereas the Christianity whereby alone 
 there is salvation to Jew and Gentile, without respect of persons, requires a oneness 
 of spirit, and teaches us that where there is a oneness of spu-it, the diversity of 
 name will not be one of hostile interests, but only that of distinct classifications of 
 the families of Abraham's seed, made one in Christ, not in name, but in spirit, as 
 predicted, Jerem. x.xxi, 31-38 ; xxxiii, 20-26 ; Ezek. xxxvii, 15-28 ; and in Psalm 
 Ixxxvii, and Zeph. ii, 11, compared with the predicted regeneration " of all flesh," 
 Matt, xix, 28 ; John iii ; Acts x, 34-35. 
 
 As Cliristians, we should always remember that the sa\'ed in Chi-ist are not so 
 saved by virtue of the Clmstian name, but through the gift and grace of the 
 spirit of Christianity, as that of righteousness and peace, wheresoever combined ; 
 for it is the combination of these graces by the gift of the Holy Ghost, which 
 constitutes the caUing of sinners, in the Go.spel of Christ, fi-om a condition of 
 worldly bondage to sin and self -will in the flesh, (as by God's calling of Israel out 
 of Babylon, Zech. ii. 7,) to serve God in spirit and in trutli, for the welfare of 
 their fellow -lieings, as for the .salvation of their own souls. 
 
54 
 
 NOTE 
 
 ON THE THREE TEMPTATIONS OF ADAM, OF JOB, AND OF CHRIST. 
 
 The personality of the Tempter, as supposed, amongst other passages 
 of Scripture, to be taught in Rev. xx, 2, wherein the Devil or Satan is 
 called the dragon and that old sei-pent, in allusion to the temptation of 
 our first parents (Gen. iii, 1). 
 
 First of all, it is highly probable that the binding of Satan in Rev. 
 XX, 2, figuratively describes the restraint put upon the spirit of man's 
 disobedience for the times of the Mosaic theocracy by that covenant of 
 works which was to be disannulled of God under a fiery judgment ex- 
 acting the predicted curse on disobedience in the latter and last days 
 thereof. If this be a correct view of the passage, the personality of the 
 Tempter may possibly not be that of popular belief, but a personality of 
 evil whose name is " Legion" (Mark v, 9 ; Luke viii, 30). 
 
 We may observe also, that when the spirit of evil (as called Satan by 
 the Jews, and the Devil by the Greeks), in its relation to the apostacy 
 of the latter days of the jNIosaic dispensation, was identified in Scripture 
 with the di'agon, or that old serpent, by which o*ur first parents were 
 tempted to disobedience, the identity of character was not pointed out 
 as that of personal oneness, but as the effect of a like cause, and doomed 
 to be followed by a like result, perpetuating the curse into, and possibly 
 with partial eftect throughout, the times foreordained of God for man's 
 redemption therefrom. 
 
 The identity referred to in the teaching of Scripture was most likely 
 intended to represent the spirit of evil which tempts to sin as being both 
 a calumniator of righteousness and the accuser of its victim in the day of 
 his fall. Thus, in the day of Job's prosperity it was, " Does Job serve 
 God for nought ?" and his adversity was, in like manner, made a means 
 of provoking him to sin. 
 
 Thus by false testimony against the righteous, and by pleading against 
 great sinners, the violated law of works as precluding them from all hope 
 in the promised redemption, the spirit of the power of this world, when 
 opposed to the mission of Christ and his Apostles, was the same spirit of 
 evil which tempted our firtt parents into yin. For it belied the word of 
 God to establish the power of man's human will, under a delusion of 
 human ambition. 
 
55 
 
 Yet the law of works, ou which it reliud ia self-righteousness for the 
 legal justification of a ceremonial atonement, without offering up there- 
 with the sacrifice of a contrite heart, became its accuser unto the con- 
 demnation of the curse for the rejection of Christ (John v, 45 ; Acts xiii, 
 38, 39). Thus St Paul represents the law, when received merely in 
 the letter of its meaning (2 Cor. iii, 6), as quickening within him the 
 incentives to evil it was framed to guard against by way of warning, or 
 by example in the way of punishment (Rom. vii, 7-25). But by 
 quibbles thereon in a self-justifying spirit, like that which characterised 
 the question of the lawyer in the parable (Luke x, 29), " And who is 
 my neighbour ?" the teaching of the law was perverted from the purpose 
 of God ordained therein, in subservience to the worldly bias of man's 
 human will. 
 
 This accords with those words of St James (i, 13, 14), " Let no man 
 say when he is tempted, I am tempted of God : for God cannot be 
 tempted with evil, neither tempteth he any man : But every man is 
 tempted when he is drawn away of his own lust, and enticed." Thus, 
 in regard to his humanity, St Paul tells us of Christ (Heb. iv, 15), that 
 He " was in all points tempted like as we are, yet without sin." 
 
 The human heart was not, even in that case, exempted from the 
 deceitfulness of its natural condition with the world set therein 
 (Eccles. iii, 11), though Christ was in spirit raised above all the 
 power of the world. Hence in the hour of temptation He stood, 
 though Adam fell. 
 
 But temptation, as thus reported of in Scripture, speaks of an internal 
 as well as of an external world having a oneness of natural life, until the 
 human will of man is raised above the power of the world, in sanctifica- 
 tion of heart by the gift of the Holy Ghost. 
 
 The personality of evil, thus considered, must of necessity be a per- 
 sonality whose name is " Legion." For if it were a personal oneness 
 of the serpent which tempted our first parents with the Devil, that had 
 the power of death in the Apostolic age, and was destroyed in the 
 power of Christ's resurrection, the objection against Christianity as still 
 suffering from the evil it proclaims to have been destroyed by Christ's 
 death and resurrection (Heb. ii, 14) would remain in force even now. 
 But when viewed as a spirit of evil whose name is Legion, and which 
 was, under the form in which it was destroyed by the death and resur- 
 rection of Christ, identified with the antichristian power of those who 
 called themselves Jews, but were not in any scriptural sense Abraham's 
 seed (Rev. ii, 9, iii, 9, with John viii, 44), there remains no reasonable 
 
56 
 
 cause for objection against the doctrine of the death of death iu the 
 Apostolic age, even tliongh sin and sorrow still abound in the world. 
 
 With these scriptural notices of the moving causes whereby man is 
 tempted to evil, (as characterizing a delusion of this world acting upon 
 the heart of man either from within or from without, or possibly in com- 
 bined form, but powerless for harm, unless yielded to by assent of our 
 own human will,) let us turn to consider that temptation under which 
 the first Adam fell, and those over which Christ was triumphant, in 
 their respectively prophetic relations to the origin and destruction of 
 of death, (1 Cor. xv, 22.) 
 
 In regard to the temptation under which Adam fell, it is commonly 
 presumed that the tempter-serpent really spake, and that the serpent 
 then in Paradise had been an angel in some prior creation. 
 
 But we have no mention of any prior creation, much less of angels 
 existing before the creation of man. We have in fact no other scrip- 
 tural notice of angels than the spirits of the departed made to sub- 
 serve some mission of God from heaven to the sons of men on earth. 
 The progress of the temptation needs not for belief therein, that we 
 should also of necessity believe that the serpent actually spake with 
 human voice, any more than the stars of heaven iu Psalm xix, 1-3. 
 
 External temptation may be voiceless, and yet not jjowcrless. 
 
 Why should we not suppose that our first parents fell under tempta- 
 tion of their own hearts, influenced by external causes? (James i, 13, 
 14). The fruit might have been out of their reach, and removed from 
 the beasts of the field in like manner uutil falling to the ground in 
 ripened form, or as shaken oflf from the tree by the serpent when gather- 
 ing thereof to eat. The subtileness of the serpent in discerning that to 
 be good for food which man was not allowed to taste under penalty of 
 death, might have indirectly tempted man's human will to reason upon 
 the command in the spirit of the words attributed to the serpent 
 (Kom. vii, 9.) For we must remember that whilst as yet innocent, 
 man could have had no other idea of death than the death of mere 
 animal life, which he would naturally suppose to be meant. When 
 then the serpent was obseived to be more subtile than any beast of the 
 field iu discerning that the fruit of the tree was not only good for food 
 to itself, but possibly to be desired for food, from the way in which it 
 partook thereof, man's hnman will might have been tempted thereby to 
 reason upon the command, under an impression that the fruit could not 
 be of so deadly a character as the command implied, by the serpent 
 partaking thereof with impunity. 
 
57 
 
 Hence the fruit was tasted, aud the result was, that man learned 
 thereby to know the spiritual* death of alienation from his previously 
 happy communion with God. This spiritual death is represented as 
 causing them and their posterity to go down to the grave under the 
 darkness of an uncomforted hope as to futurity, until the seed of 
 Abraham (as the promised seed of the woman) should be redeemed 
 under judgment from the power of the curse (2 Peter ii, 4.) 
 
 * That spiritual death is meant in Gen. ii, 7, "For in the day thou eatest 
 tliereof thou shalt surely die," I cannot doubt ; foi- it is in the very nature of 
 transgression, that the evil, as contemplated under chcumstances of the tempta- 
 tion, and in those of the fall, will appear one of a widely diffeiing magnitude. 
 Such also is the death of Heb. ix, 27 — " It is appointed unto men once to die," 
 i.e., spiritually, imder the curse of sin condemned in the flesh w4th the world, for 
 as in the days of Adam, so in the days of the predicted Resmrection, Rom. v, 14, 
 the world was again laid luider condemnation unto the ciu-se by God's first 
 covenant with the seed of Abraham, it being a covenant of works, and denying 
 them any hope in self righteousness, that they might thus be brought nigh unto 
 him by repentance of sin to " the obeiUence of faith," Rom. xvi, 25, 2(3, and be 
 saved. 
 
 Nattiral death is not the curse of sin, as commonly considered, but the con- 
 stitutional and eternal law of man's humanity. But the combination of the 
 spiritual death of the cm'se with the natural death of the body in the case of 
 those who will not be di'awn nigh unto God, in the gift of his grace unto the hmni- 
 Uation aud sanctification of heart in this life, is sjonbohsed ui Rev. xx, 6-14, as the 
 case of all who should be brought under the condemnation of that second death, 
 after which there would be no place left for repentance. Thus, during the siege 
 of Jerusalem, thei'e was none left to that blinded remnant of the Jewish nation 
 who, in the day of Isi-ael's second aud everlasting dehverance cut themselves off 
 from God's last proffer of mercy in Clirist, and sought to estabhsh to themselves 
 a kingdom of greater temporal glory, mider a delusion of this world, workuig 
 their utter destruction under the most aggravated horrors of a fiery desolation by 
 war. 
 
 In Heb. ix, 28, the coming of Christ "a second time without sm unto salva- 
 tion " means that he is ever coming and pleading in the hearts of aU men, by the 
 grace of his sphit, and offering them salvation in the power of the Holy Ghost, 
 if only they wiU hear his voice, and accept his conditions of j^eace, John v, 40. 
 But if they wiU not hear, Ezek. ii, 5, their owm mifaithfuhiess wiU not break 
 God's second covenant with the seed of Abraham, Jerem. xxxi, 31-38, as made 
 in Christ, and not like the first, viz., that covenant of works which they brake. 
 
 In rejecting Chi'ist, the sinner merely excludes himself from the pale of the 
 covenant, but he caimot break the power of the covenant, as not made dependent 
 on any presumed righteousness in man, but upon the faithfulness of God's mercy, 
 as ordained in Christ, unto sanctification of the behever's heart, in redemption 
 from the power of sin, Rom. iv, 6-14, from Ps. xxxii, 1, 2, that the world may 
 ultimately be saved by the gift of his grace. — John iii, 17. 
 
58 
 
 In like manuer, the conversation related between the Almighty and 
 Satan, in the opening of the book of Job, may be a figurative introduc- 
 tion to a narrative oi probably real life. It is evidently written to justify 
 before men the righteousness of God in permitting the faithful to be thus 
 assailed by temptations from within and from without, and to assure all 
 who remain faithful under any passing temptation of this world that 
 they are by their faith bringing other souls to God, and procuring for 
 themselves the ble:^sing of God in futurity. 
 
 In regard also to our Lord's temptation, why might not the Satan of 
 the gospel narrative in this case be interpreted in the same manner as 
 when St Peter, in the spirit of the Jewish delusion about Messiah's 
 glory, discredited our Lord's prediction of His own death? saying, " that 
 be far from thee !" the reply was, " Get thee behind me, Satan, thou art 
 an offence." The meaning is, that the spirit in which St Peter then 
 spoke was that which would constitute the virulence of Jewish opposi- 
 tion to bis mission. For Christ was seeking only to lay the foundations 
 of a spiritual kingdom, which should have no locally restricted limits, 
 and have to be realised under sufterings in the flesh such as St Peter's 
 ideas of Messiah could not anticipate. 
 
 Thus, after the evidence he had shewn that God was with him, the 
 temptation might have come from the Jewish Church in the material 
 form of some human tempter, wishing to obtain his influence with the 
 people in support of the views held by their rulers on the subject of 
 the Messiah's kingdom, and promising to secure to him the glory thereof 
 (according to their views of the prediction), under support of their na- 
 tional strength, if he would verify his pretensions to be their predicted 
 Messiah by certain sigiis Jrmn heaven, which might serve as a standard 
 around which their national strength might be rallied. — Matt, xii, 38-42; 
 xxi, 23. 
 
 First. When in a famishing state, after a fast of forty days and nights, 
 the Tempter said — " If thou be the Sou of God, command that 
 these stones be made bread." The wisdom of his answer on that 
 occasion provoked a more subtle temptation. 
 
 Second. After taking him to a pinnacle, or side-gallery of the temple — 
 probably on to the roof of the side-chambers belonging to the 
 priests — he says, " If thou be the Son of God, cast thyself down ; 
 for it is written, He .shall give his angels charge concerning thee ; 
 and in their hands they shall bear thee up, lest at any time thou 
 
69 
 
 dash thy foot against a stone." This temptation might have been 
 thus cunningly devised under a prospective alternative, — that they 
 should have a powerful sign, in the strength of which to appeal to 
 the nation, or, in case of a vain attempt, they should rid themselves 
 of one they had reason to dread, if they could not calculate on his 
 influence with the people being used in support of their views. — 
 John xi, 47-55. 
 
 Third. When, failing in his two former attempts, the Tempter next 
 proposes a complete surrender of the power of the kingdom,* if 
 only he will fall down and woi'ship him — i. e., of necessity, by an 
 unconditional surrender of his own will, to do the will of the nation, 
 in the strength of whose power he should thus be exalted. 
 
 When, failing in this temptation, nothing remained to be tried. Their 
 views of Messiah's kingdom were irreconcileable, and their future was 
 to be one of uncompromising opposition, until the power of the people 
 of God should be made to triumph over the power of the spirit of the 
 world, in the way of God's predicted appointment in Christ. 
 
 * See note p. 68, on the " Exceeding High Movintain," and " All the 
 Kingdoms of the World." 
 
60 
 
 NOTE 
 
 (IN THIS EARTH CONSIDERED PROPHETICALLY AS HELL, WHEN SUBJECTED TO 
 DESOLATION UNDER THE CURSE OF SIN.— 2 Peter, ii, 4. 
 
 The curse denounced against sin condemned in the flesh and with the 
 world (beyond the perpetual exaction thereof in the natural death of 
 those who may then be found spiritually unredeemed in Christ, and iu 
 the oft-recurring judicial visitation of God's Providence on earth), has 
 been twice exacted with general effect over all the earth ; also once with 
 typical effect, in more limited form, on the exodus of Israel out of Egypt. 
 
 These facts are appointed for memorials of perpetual reference in the 
 scriptures of Jewish prophecy: — 
 
 l,s^ By the flood of water in the days of Noah. But in this form 
 there is to be " no more sea," Rev. xxi, 1 ; Gen. ix, 12-15; Rev. x, 1. 
 For the word is here used as a phrase of typical and prophetic reference, 
 by assimilation of the flood of Noah's day to the chaotic elements of the 
 creation when lying under water, with darkness brooding over the gi-eat 
 deep, before the six days or periods of creation in which those elements 
 were being moulded of God to form the habitation of man, 2 Peter, 
 iii, 5. 
 
 The phrase " no more sea" in Rev. xxi, 1, is therefore the same 
 as the " no more curse " of Rev. xxii, 3, and the " no more utter 
 destruction" of Zech. xiv, 2, compared with Matt, xxiv, 21-24, mean- 
 ing general destruction like that under which the flrst covenant of works 
 (or Israel's covenant with death and hell), was disannulled for the 
 establishment of God's new and eterual covenant of mercy in Christ for 
 the salvation of the world, under a judgment of utter destruction on the 
 Jerusalem which then was. In this sense, by " no more sea" is meant 
 also no more mystic sea of heathen dominion over the whole earth, like 
 that of Assyrian power made great by the many mystic waters of the 
 "peoples, and multitudes, and nations, and tongues" (Rev. xvii, 1, 1.5, 18, 
 with Ezek. xxxi, 3, 4, 8, 9, and 18; with xxviii, 2-15), which formed 
 the basis of the power of the mystic Babylon in its predicted relation to 
 that of the Jewish apostacy at Jerusalem, and throughout all the dis- 
 persions of Israel in the Apostolic age, Rev. xviii, 21, a.s interpreted by 
 Matt, xxiii, 34-39, under conflrmation from Isaiah xiv, 12, 13; xxx, 
 33; xxxi, 9, with Ezek. xxii, 20-23. Possibly also the Babylon of 
 1 Peter v, 13, has mystic reference to the Jerusalem which then was. 
 
Gl 
 
 2d. By tlie flood of Egypt, and God's judgment on Israel in regard 
 to the forty years of their wandering in the wilderness. 
 
 Illustrations of case second will be found in Amos ix, 5; and the 
 curse pronounced against the disobedience and rebellion of Israel, Num. 
 xiv. 29 — being made a typical instruction as to what should befal 
 Israel from like causes in the latter-days of the typical dispensation. 
 Compare Levit. xxvi, 30; Isaiah Ixvi, 24; and Joel ii, 20, with Gen. 
 xix, 28; Num. xvi; and Isaiih xxxiii, 33; xxxi, 9; Ezek. xx, 20-23, 
 &c. &c., in illustration of the everlasting burnings, where the worm 
 dieth not. 
 
 The carcases of Israel, referred to as lying on the ground for ever, 
 are thus spoken of as affording to perpetual generations of the faithful 
 an instruction unto righteousness from the example of God's judgments 
 on unbelief, made readable in the convulsions of the earth from volcanic 
 agency, and in the type of human life (as seen in the worm), ever feed- 
 ing on corruption, until men be spiritually raised above the power of 
 sin by the gift of the Holy Ghost. 
 
 3d. By the flood of a fiery desolation on Egypt, on Babylon, on 
 Jerusalem, and the many other nations which formed the mystic sea of 
 Assyrian power above refen-ed to. For these combined to represent 
 that world of Jewish and typical prophecy which should, under the 
 fourth combination of its elements, be politically destroyed, and spirit- 
 ually regenerated unto God in Christ under a continuous judgment of 
 justice and mercy reconciled, after the days of that extreme judgment 
 appointed over Jerusalem, and shortened, or limited in duration for the 
 Elect's sake. Matt, xxiv, 22, with John xii, 31, 32. Thus, the " fiery 
 flood" of Dan. ix, 26, was, and ever is, that of war dividing the power 
 of the world against itself to its own destruction, under the condemna- 
 tion of death and hell (as that of the grave under the curse of sin, Deut. 
 xxxii, 22; Ezek. xxxiii, 31), until nations, taught by the perpetual 
 desolations thereof (like individuals taught by the sorrows and sick- 
 nesses of their personal lot, alteniating with innumerable mercies), shall 
 know no abiding peace but in the fear of God, evidenced in a policy of 
 righteousness and good will. Thus, God has ordained, under the action 
 of eternal laws, that willingly or unwillingly, man shall become, under 
 his second covenant of grace and mercy to the seed of Abraham (by the 
 gift of the Holy Ghost, Jerem. xxxi, 31-38), in spirit and in truth, the 
 brother of his fellow man — and no longer (as in the Gentile kingdoms 
 of unregenerate human life), the destroyer of his brethren under in- 
 fluence of the devil. Rev. ix, 10, 11; xvi, 13, 14. 
 
62 
 
 NOTE 
 
 ON THE SUPPOSED PRE-EXISTENCE OF ANGELS BEFORE THE CREATION OF MAN. 
 
 The Church of Rome maintains that the doctrine of a purgatory is 
 taught in the words of 1 Peter iii, 19 — " By which also he went and 
 preached unto the spirits in prison."* In its authorised translation of 
 the Bible we find the following note upon the passage : — " See here a 
 proof of a third place or middle state of souls : for these spirits in 
 prison, to whom Christ went to preach, afta^ (?) his death, were not in 
 heaven, nor yet in the hell of the damned: because heaven is no prison: 
 and Christ did not go to preach to the damned." 
 
 On the contrary, I believe this passage should be interpreted to mean 
 that the spirit by which Christ preached to the Jews of the Apostolic 
 age was the same by which God caused Noah, under inspiration of the 
 Holy Ghost, to preach to the spirits of the disobedient, as to men under 
 spiritual bondage* to the power of the world, in its opposition to the will 
 of God. Such were placed, by the preaching of Noah, under limitation 
 of 1 20 years, set upon the spirit of their rebellion, when they should be 
 destroyed by a flood of waters, if not previously brought to repentance. 
 St Peter thus refers to tiie events of Noah's day, as an instruction for 
 righteousness to the generation which he addressed. For his object is 
 to remind them that, as Noah's preaching was then without effect for 
 salvation to the many, (though a remnant was rescued from the flood of 
 waters through the obedience of faith,) even so it seemed likely that 
 Daniel's predicted desolation of their city and sanctuary would not be 
 averted by timely repentance towards God on the part of the many, 
 though an election of the nation should then be sealed unto God in the 
 power of the Holy Ghost, and become the first fruits of the world's 
 regeneration, (2 Peter iii, 10-14.) 
 
 Neither are we, as some imagine, authorised by the words of Luke 
 xxiii, 43 — " To-day shalt thou be with me in paradise" — to preach the 
 doctrine of a third state, corresponding to the Elysium of heathen fable. 
 The consolation of Christ to the penitent thief Avas, that when to each 
 the spirit should cease to be atiiictcd with the body under the agonies 
 of their crucifixion, the penitent companion of his sufferings should 
 thenceforth know the blessedness of spiritual communion with God in 
 
 Compare the " prison" of Ps. cxlii, 7. 
 
63 
 
 heaven, where there is no more death. Nevertheless the heavenly 
 kingdom was not to be established, in the fulness of its predicted glory, 
 on earth or in heaven until the glorified spirits of the apostles should 
 also be received into heaven (Heb. xi, 39, 40, with Matt, xix, 28), as 
 into that glory of the kingdom which was entered on by Christ when he 
 ascended up on high and led captivity captive, and gave gifts to men — 
 viz., the blessing of the promised Comforter (Eph. iv, 8), for the estab- 
 lishment of the kingdom in the earthly aspect of its eternal gloiy. — John 
 xvi, 7-15, with Acts i, 5, to end of ch. ii. 
 
 The preceding passages of scripture form no sufficient reason for 
 believing in the doctrine of a third state of existence appointed unto 
 men after natural death, and differing both from the heaven and hell of 
 scriptural prophecy, but, on the contrary, are mixed up with other scrip- 
 tures, the context of which requires a different interpretation. Scripture 
 compared with scripture fully and fairly j-equires that we understand by 
 the " angels that sinned " (2 Peter ii, 4) our first parents and their pos- 
 terity. For they were held spiritually in bondage to the power of the 
 world, under manifold delusions of a darkened hope towards God, from 
 the days of Adam's fall until renewed (under judgment. Gen. iii, 14-20 
 with Is. i, 27) unto the obedience of faith. This was by the calling of 
 Abraham and his seed as called out of Babylon by a spiritual calling 
 which was to extend over all flesh, and to be realised through the in- 
 strumentality of the twelve tribes of Israel after the incarnation of 
 Christ. — Rom. v, 14 with xvi, 25, 26. 
 
 This passage from St Peter affords no scriptural authority for other- 
 wise believing in angels than as the spirits of the departed, ever surviv- 
 ing the death of the body, for good or ill to themselves. Scripture 
 speaks of man as the highest order of intelligent creation, when made in 
 the likeness of God; but, from the date of his fall, it speaks of him as 
 progressing to the perfection of his renewed communion with God, by 
 the gift of the Holy Ghost, on earth, only under a continuous warfare 
 of the spirit against the flesh, made terminable at the death of the body, 
 Heb. xii, 23. 
 
 But some seem to consider that Job xxxviii, 4-12, and Prov. viii, 
 30, 31, speak clearly of angels as spiritual intelligences pre-existing 
 before the creation of man. 
 
 First, of Job — " Where wast thou when I laid the foundations of (he 
 earth ? declare if thou hast understanding, * * * * 
 
 When the morning stars sang together, and all the sons of God shouted 
 for joy ? Or who shut up the sea with doors, when it brake forth, as if 
 
64 
 
 it had issued out of tlie -womb ? When I made the cloud the garment 
 thereof, and thick darkness a swaddling band for it. And brake up for 
 it my decreed i)lace, and set bars and doors. And said, Hitherto shalt 
 thou come, but no further : and here shall thy proud waves be stayed?" 
 
 The words of Prov. A-iii, 30, 31, may perhaps afford us the key for 
 a sci-iptural inteqirctation of the passage quoted from Job. Here Wisdom 
 asserting her oneness with God, and participation of His eternal counsel 
 respecting the purpose for which all things are and were created, says — 
 " Then I was by him, as one brought up with Him : and I was daily 
 His delight, rejoicing always before him ; rejoicing in the habitable parts 
 of the earth ; and my delights were with the sons of men." 
 
 Both passages make a ra])id transition from considering the elements 
 of the creation as existing in a chaotic state to the circumstances under 
 which the morning stars first proclaimed the glory of God ; then the 
 earth became habitable, and peopled with the sons of men. The only 
 pre-existing spirit named is Wisdom, or Christ, as one with God, that 
 spirit of the Divine mind which was afterwards to personify (under an 
 incarnate manifestation) before men the tvord or ivill of God in regard 
 to the destiny of man, from before the foundations of the world were 
 laid, in the work of the six days' creation, and morally in regard to 
 the REST prepared for the sons of men (made sons of God in Christ, 
 Heb. iv, 1-9.) 
 
 The foundations of the Avorld were laid morally and spiritually, or in 
 relation to the rest which remaineth for the people of God, — 
 
 First. On the seventh day of the creation. 
 
 Second. Under God's covenant with Noah after the flood. — Gen. viii, 
 8-18 ; comparing v. 14 with Ezek. xxx, 3 ; Rev. i, 7 ; x, 1. 
 
 Third. By the calling of Abraham and his seed, as first called typically 
 in Isaac, Gen. xxi, 12; Kom. ix, 7, 8; Heb. xi, 18, viz., in the 
 millennial kingdom of the first resurrection, as established to the 
 Twelve Tribes of Israel in the land of the Canaanite, under the 
 Mosaic Theocracy, Rom. v, 14; Rev. xx, 5, 0. But, in the days 
 when this kingdom was establi.'^hed, notice was given of the " latter 
 days," wherein it should terminate under a judgment of wrath, Gen. 
 xlix, 10. Nevertheless, its fall Avas to be such that an election of 
 grace therein should lay the foundations of a new kingdom to be 
 established to the seed of Abraham, as called in Shiloh, Messiah, or 
 Christ (Galat. iii, 16-23 ; Luke ii, 34) over all the families of man : 
 
Q5 
 
 " every one from his place," or in liis own lanJ, Zepli. ii, 11, with 
 Psalm Ixxxvii. This may be illustrated by John iii, 3 ; Matt. 
 xix, 28, in regard to the predicted manifestation of the Holy Ghost, 
 with power ov^er Jew aud Gentile, made thereby one in Christ, Acts 
 ii, 5-22, through the scattering of the holy people, Dan. xii, 7, for 
 " the great sowing of Jezreel, beside all waters," Isaiah i, 27 ; ii, 3 ; 
 xxxii, 20; Hosca i, 11, This latter quotation makes the events of 
 the day of Midian a type of what should come to pass in Messiah's 
 day, in its reference to the " valley of Jezreel." — Judges vi, 33, 
 compared with Isaiah ix, 4 ; x, 26. 
 
 Thus the foundation of the world is a phrase of variable import in 
 scripture. This was shewn by the late Professor Lee, when interpreting 
 the words of 1 Peter i. 19, 20 — " But with the precious blood of Christ, 
 as of a lamb without blemish and without spot : who verily was fore- 
 ordained before the foundation of the world, but was made manifest in 
 these last times for you," etc These words (he contends) prophetically 
 contrast the sacrifice of the death of Christ in the end of the then world, 
 Heb. ix, 26-28, with the typical foreshadowing of that event in the 
 yearly sacrifice of the Paschal lamb, as first sacrificed in Egypt, and 
 therefore before the foundation of that worldly sanctuary, Heb. ix, 1, 
 which had typical ordinances of Divine service, the cessation of which 
 was (by St Paul, under the inspiration of God) identified with the end 
 of the then world. — Compare Matt, xxiv, 3-14, with Heb. ix, 26-28. 
 
 Comparing Acts vii, 53 with Galat. iii. 19, and Heb. ii, 2, also con- 
 trasting " the ministration of death," by which God's fo'st covenant of 
 works is characterised in 2 Cor. iii, 7, and Galat. iii, 21, 22, with " the 
 ministration of the spirit," by which God's second covenant with the 
 seed of Abraham is characterised in 2 Cor. iii, 8, and Heb. viii, 10, 11, 
 from Jerem. xxxi, 34 (Christ himself being the spirit thereof, 2 Cor. iii, 
 1 7, or an incarnation of the Holy Ghost, in the fulness of the Godhead, 
 Coloss. ii, 9), we are taught that there were angelic mediators, or 
 MINISTERING ANGELS Under the first covenant, when told, Galat. iii, 19; 
 Heb. ii, 2, that the Mosaic law " was promulgated by angels at the 
 baud of a Mediator." 
 
 This may mean by a mediating priesthood represented as a mediator 
 through the High Priest thereof; and appointed for promulgating and 
 ministering to the law received by them at the hand of Moses, as 
 the mediator between God and the Israelites at the giving of the law. 
 For the priests were appointed to be intercessors for the people under 
 the typical law. e 
 
66 
 
 It might also be promulgated or proclaimed of God by angels to Moses, 
 at whose hand it was received by the Israelites, as from a mediator 
 between God and themselves, Exod. xx, 18-22; xxiv, 1, 2. For the 
 continuance of such a mediating influence provision was made in the 
 ordinances pertaining to the Levitical priesthood. 
 
 Scripture, however, speaks only of one mediator now between God 
 and man, 1 Tim. ii, 5, but a mediator superior to all the former, in being 
 one with God, Galat. iii, 20, even Christ, under that new and second 
 covenant, M'hich is called the " ministry of reconciliation," 2 Cor. v, 18. 
 When, in regard to his humanity, it is said of Jesus, Heb. ii, 9-17, 
 " he was made a little lower than the angels for the suffering of death ;" 
 and " he took not on him the nature of angels, but he took on him the 
 seed of Abraham," these scriptures may be verified in two ways — 1st. 
 Inasmuch as man's human form is inferior compared with the spirits of the 
 jtist made perfect in Heaven. 2d. In taking a form of humanity inferior, 
 according to the law of typical ordinances, to that of the ordinarily 
 appointed Jewish priesthood, though still taking upon him the seed of 
 Abraham, when born in the tribe of Judah, and not iu that of Levi, 
 from which the priests of the ceremonial law were to be chosen, Exod. 
 vi, 20; xxviii, 1; xl. 13 ; Dcut. xviii, 5, with Heb. vii, 14, and Rev. 
 V, 5. Yet his mediatorial office is superior to that of Moses and the 
 Jewish priesthood, because his soul knew no corruption, and he ever 
 liveth to make intercession for us, being spiritually one with God, and 
 therefore all-powerful to realise God's promised mercy to all who seek 
 it in spirit and in truth. 
 
 The idea of ministering angels, as thus referred to, aftbi'ds no war- 
 rant for a belief in the pre-existence of angels before the creation of 
 man. 
 
 For the angels thus spoken of may mean only the human " messen- 
 gers" or " ministers" of God's will to the Jewish nation, Heb. i, 13, 
 14, through the ministration of the priesthood expressly appointed to 
 carry out the mission of Moses; but, under subjection to the correction 
 of a prophetic teaching, which should be terminated by Messiah's mis- 
 sion, Matt, xxi, 37; xxiii, 34-39. 
 
 The discrimination, however, between true and false prophets was 
 made one of personal responsibility, because there was to be no correct 
 discrimination except of spiritual discernment, Deut. xviii, 15-22, with 
 Acts iii, 19-26; vii, 37, 38, illustrated by 1 Cor. x, 4, and John viii, 56. 
 But the angels of Acts vii, 53 ; Galat. iii, 19; Heb. ii, 2, may also 
 be explained of " angels made spirits" (Ps. civ, 4; Heb. i, 7), and re- 
 
67 
 
 present the spirits of the just made perfect ia Heaven, Heb. xii, 23, 
 and permitted to watch for good over God's people on earth. These 
 are spiritual agencies unseen to the natural eye of man, and never 
 apprehended of man's natural intelligence, except under the vagueness 
 of a theory. They are only spiritually discerned under the influence 
 of a righteous faith, realising the idea of a superintending Providence 
 for good to the people of God, even under those calamitous circum- 
 stances of life by which the servants' of God are made to suffer from the 
 sins of others, as well as from those of their own personal perversity 
 before God, I Peter iv, 12-17. 
 
 Thus the vision of St Stephen's consolation, when on the verge of 
 martyrdom, was not apprehended by those around him, or they would 
 have been too much overawed by the terror of the Divine Majesty to 
 have stoned him, as a blasphemer, for saying, " Behold I see the hea- 
 vens opened (Rev. xi, 19), and the Son of Man standing on the right 
 hand of God." 
 
 Thus, when in Ps. Ixviii, 17, it is said, " The chariots of God are 
 twenty thousand,* even thousands of angels : the Lord is among them, 
 as in Sinai, in the holy place." We have therein (compared with 
 2 Kings ii, 11, 12 ; vi, 17) a key to the interpretation of Deut. xxxiii, 2 
 — " The Lord came from Sinai, and rose up from Seir unto them : he 
 shined forth from Mount Paran, and he came with ten thousand of saints : 
 from his right hand went a fiery law for them." 
 
 These passages combined will explain Acts vii, 53 ; Galat. iii, 19 ; 
 Heb. ii, 2, respecting the Mosaic law, as " received by the disposition 
 or through the promulgation of angels." The spiritual instruction of the 
 latter-day prophecies is expressed in similar language, Habak. iii, 3, 
 with Zech. xiv, 5. For " all the saints with thee," are words spoken 
 under an apostrophe to the glory of the new Jerusalem, thus contem- 
 plated in a vision of prophecy respecting the earthquake by which that 
 glory should be made manifest, — in terror to the world, — but under con- 
 solation of a spiritual comfort to the people of God, 1 Thess. v, 2-6, 
 which the powers of this world should neither be able to give nor take 
 away. — Compare Rev. i, 7; vii, 11 ; xi, 19; xvi, 18. 
 
 Thus the Mosaic law may be said to have been received by the dis- 
 position or promulgation of angels, as proclaimed of God by the voice of 
 ministering angels — meaning the spirits of the just made perfect in hea- 
 
 * God's people are safer under his protection than the power of the Gentiles, 
 however numerous the chariots and horses employed in its defence. 
 
68 
 
 veil, and invisibly niiuisteriug to the strength of Israel's faith iu the God 
 who was then legislating to them through Moses, and causing them to 
 feel that he was the same all-powerful God whose providence had 
 watched over their fathers Abraham, Isaac, and Jacob ; consequently 
 that he would most assuredly verify his promises made to them and to 
 their seed for ever. The disposition of angels may also have reference 
 to the appointment of a specific priesthood for ministering unto the or- 
 dinances of divine service prescribed to the Jewish nation in the Leviti- 
 cal or typical law. 
 
 NOTE 
 
 ON THE " EXCEEDING HIGH MOUNTAIN" OF MATT. IV, 8, 9. 
 
 In the words, " Again the Devil taketh him up into an exceeding high 
 mountain, and sheweth him all the kingdoms of the world, and the glory 
 of them ; and saith unto him, All these things will I give thee, if thoii 
 wilt fall down and worship me." The glory of all the kingdoms of (he 
 earth, as thus rcfcn-ed to, must have been set before Christ, either as 
 typically centred in the glory of Jerusalem, viewed possibly from some 
 favourable eminence near, Zech. xiv, 4, or the high mountain may be 
 spoken of ideally, as in Zech. iv, 7, and in the " destroying mountain" 
 of Jerem. li, 25. 
 
 On the latter supposition the temptation will mean that the Devil 
 took him up in spirit, as by his flattering descriptions of the power of the 
 world and its glory, intimating, at the same time, that these would, by 
 the rulers of the Jewish nation, be given to him, through their acknow- 
 ledging him for their Messiah, if only he would worship him as the rul- 
 ing spirit of that power. Rev. ii, 9 ; iii, 9; and ix, 1-12, by acceptance 
 of the condition involved, viz., that he should cease to stir up the people 
 to worship God in a manner hostile to the worldly interests of the rulers 
 of the Jewish nation, according to their views of its theocratic govern- 
 ment, as established by Moses. 
 
69 
 
 THE 
 
 .lEWISH FESTIVALS OF MOSAIC ORDINANCE, 
 
 TYPICALLY AND PROPHETICALLY CONSIDERED IN 
 
 THEIR RELATION TO THE OBLATION 
 
 OF EZEKIEL xlv, 9-25; 
 
 AND TO THE 
 
 ESTABLISHMENT, FALL, AND RESTORATION OF THE 
 KINGDOM TO ISRAEL. 
 
 *' And Simeou blessed them, and said unto Mary his inothci', Behold, 
 this child is set for the fall and rising again of many in Israel ; and for 
 a sign which shall be spoken against." — '(Luke ii, 34.) 
 
 " Wherefore I give you to understand, that no man speaking by the 
 spirit of God calleth Jesus accursed ; * and that no man can say that 
 Jesus is the Lord, but by the Holy Ghost." — (1 Cor. xii, 3.) 
 
 * The meaning is, that no amount of Jewish or Heathen prejudice, tradi- 
 tionally received, will ever induce those taught of God's spirit to believe that 
 Christ died the death of a blasphemer under a righteous condemnation of the 
 Mosaic law, when " made a curse for us." — (Gal. iii, 13.) For such a conclu- 
 sion argues that the Antichristian tradition, wheresoever existing, has not been 
 righteously confi'onted by opposing scriptural testimony, sufficient to guide u.s 
 in the way of truth, if only we wiU hear its voice, (.John v, 39, 40 ; xiv, 26 ; 
 xvi, 13, 25 ; ^vith, Acts i, 4-9.) Neither will any man, " speaking by the spuit 
 of God," condemn as accursed (or as unbelievers, opposed to that faith of 
 Abraham to which the promises are made,) those who are brought nigh unto 
 God in a spirit of righteousness and peace. For these are gifts of the Holy 
 Ghost, though possessed by men worshipping God under other traditional foi-ms 
 than those observed by Christians, under some or other of the many forms of 
 faith attaching to the name of Christian. For the power of Christianity unto 
 the salvation of all flesh is one in spirit. — (Rom. xiv, 4 ; 1 Cor. iv, 20.) 
 
70 
 
 MEMORIAL LINES 
 
 On the relation of the Mosaic or first Covenant to that of Messiah's day, 
 or the second Covenant of God's promised mercy to the seed of Abra- 
 ham ; as a promise which speaks of all the families of the earth being 
 blessed through a mission of Jews in Messiah's day ; or by the scatter- 
 ing of the Jews throughout all lands (Dan. xii, 7) as the people of the 
 first resurrection. This we Christians believe to have been realised in 
 Christ by the events of the Apostolic age. — (John iv, 21-28.) 
 
 Occasioned by a jjresent of the Passover Cake from Jews to a Chnstian. 
 Whitby, a.d. 1858. 
 
 Memorial of that troubled hour, 
 
 To Israel snared in Egypt's coUs, 
 WTien heaven-sent aid brake worldly power. 
 
 And freed God's people from their toils. 
 
 J, Bread of hope, and godly union 
 
 To Israel throughout all ages ; 
 Fed by thee. Faith holds communion 
 
 With light and truth, fi'om scripture pages. 
 
 Despair not Israel in sorrow, 
 
 For blighted hopes of days gone by ; 
 Night precedes each sun -lit morrow. 
 
 Unto earth's eternity* 
 
 Death and Hillf thy reign was broken, 
 
 When fell the mystic Babylon. + 
 Messiali reigns : the Lord hath spoken, 
 
 Though man's rebeUion lingers on. 
 
 Thy kingdom, Israel, thus restored, \\ 
 Needs but the eye of faith to see, 
 *• For all who own Jehovah% Lord 
 
 Are thine, or Gentiles saved through thee. 
 
 ♦ .ler. xxxi, 3S-37; xxxiii, 24-26. t Isaiah xxviii, 15-18. 
 
 X Isaiah xiv, 29-32; xxx, 33; xxxi, 9. 
 
 il F.zek. xxxvii with Isaiah xxvi, 19; Hii, 12, with liv, and Dan. xii, 7, with Ho.sea ii, 23: 
 Zech. viil, 28. 
 
 § Tlir .lews always sul)stitute "Aclonai" for " .Ichovah " in rcailing the .Scriptures. 
 ** Or thus— For where thine " Adonal" is Lord, 
 
 Tlie saved, in spirit, are given to thee. 
 
71 
 
 In the Oblation of Ezek. xlv, 9-25, provision is first made for sup- 
 plying the High Priest with means for duly celebrating these festivals 
 of God's appointment in the place which he should choose. When, 
 therefore, God should cease to choose a place for the continuous cele- 
 bration of these typical solemnities, the Jews were, by the law of their 
 ordinance, taught to consider that their cessation would be according to 
 the will of God, whether made to cease only for a certain fixed time 
 and purpose of God, as under the seventy years of the Babylonian 
 captivity, or when after a cessation of 1 335 typical days, as predicted 
 in Dan. xii, 12, the spiritual instruction of these typical ordinances 
 should be merged into that of Christ's everlasting Gospel. For then 
 the seventh trumpet should begin to sound with spiritual and everlast- 
 ing eflfect. — Eev. xiv, 6, with x, 7, interpreted by Rom. xvi, 25, 26, 
 in its reference to Rom. v, 14. 
 
 The typical instruction respecting the blessing and the curse was, by 
 command of Moses, to be solemnised before the whole nation, assem- 
 bled on IMounts Ebal and Gerizim, in the year that the Israelites should 
 enter into the rest of God's promise, at the end of their predicted wan- 
 dering for forty years in the wilderness, viz., when they should be per- 
 mitted of God to enter into the promised land, then possessed by the 
 Canaanite. — Dent, xxvii, with Heb. iv, 1-11, explaining verse 10, by 
 reference to Galat. iii, 16-28; with Rom. viii, 9, 10, which, with Rom. 
 vi, 3-12. These texts illustrate what is said in Ezek. xxxix, 12-17, 
 about the burial of the dead by the house of Israel (first, for the seven 
 months of the typical dispensation, thus characterised by its typical 
 festivals of Levitical ordinance, which also have relation to the seven 
 seals, trumpets, and vials of the apocalyptic vision), before it became a 
 concern to all the people of the land, or to the Gentile as well as to the 
 Jew, from a common faith in the predicted resurrection of the dead, 
 Ezek. xxxvii, though ordained to commence with the house of Israel 
 first, Rom. v, 14, and Rev. xx, 5, 6, with Rom. xvi, 25, 26. Thus 
 Matt. X, 5-16; xv, 24, compared with the enlarged mission of the 
 gospel after the events of the day of Pentecost mentioned in Acts ii, 
 and fulfilling the prediction of Acts i, 4, with John xvi, will serve to 
 shew the relation of Matt, xix, 28 (Avhen interpreted by John iii, 3, 
 and Acts x, 34, 35) to the fulfilment of the prediction respecting the 
 restoration of the kingdom to Israel, with final and everlasting eflfect. 
 
72 
 
 The spiritual iustruction respecting the blessing and the curse, as given 
 to the Jews under typical ordinances, is to be illustrated thus, as to time 
 and place, viz. : — 
 
 1st. To the tribes assembled on Mounts Ebal and Gerizim, as de- 
 scribed in Dent, xxvii. 
 
 2d. As renewed before all Israel, assembled in the place that the Lord 
 should choose, " at the Feast of Tabernacles," in the year of 
 release, which was the Sabbatic year, and therefore once in 
 eveiy seven years continuously. — Dent, xxxi, 10-14. 
 
 \A'e may observe ali-o that the instruction typically given ou Mounts 
 Ebal and Gerizim, at the beginning of the Mosaic dispensation, was 
 spiritually renewed by Christ, in the days of his earthly ministry, under 
 the parable of Dives and Lazarus, Luke xvi, for the imagery of the 
 parable is derived from the scenery and attendant circumstances con- 
 nected with the previous typical instruction. Hence, Hosea xii, 9, com- 
 pared with Zech. xiv, 16-20, represents the feast of tabernacles as fore- 
 shadowing that "feast of holy things" which Ezra ii, 63, and Nehem. 
 vii, 65, described as characterising the times when the kingdom should 
 be restored to Israel, with full and final effect. 
 
 Thus the predicted gift of the Holy Ghost over all flesh in the latter 
 day, represents the " everlasting righteousness" of Dan. ix, 24, and the 
 " quickening spirit " of Israel's restored life, in the days of God's second 
 covenant with the seed of Abraham. This, therefore, commemorates 
 the fulfilment of Israel's second deliverance, Jerem. xvi, 14, 15, as 
 realised by the restoi-ation of the kingdom to Israel, spiritually in Christ, 
 Matt, xxi, 37 ; the David of Ezek. xxxvii ; with Matt, xx, 30-34 ; 
 xxii, 41-46. For the restoration of the kingdom (in the full sense of 
 the predicted blessing to the Israel of God) contemplates its redemption 
 from the then opposing violence of Jewish and heathen prejudice. Matt, 
 xi, 12, when made the kingdom of the world's regeneration unto God 
 in Christ, Matt, xix, 28 ; or the kingdom of " God amongst men," by 
 the gift of the Holy Ghost, Acts i, 7, 8, with John xvi. This kingdom 
 of " Emmanuel," or Messiah's kingdom, was no longer to be one of an 
 exclusively Jewish nationality in the land of the Canaanite. 
 
 It is ever a spiritual kingdom, having no local limitation of its domi- 
 nion, as in the days of the temporal dispensation. ^John iv, 21-27. 
 
 Of this St Paul spoke in 1 Cor. xv, 24 — " Then cometh the end," 
 (as referred to in 1 Peter iv, 7, " Ihe end uf all things is at hand"), 
 
73 
 
 " when he shall have delivered up the kingdom to God, even the 
 Father; when he shall have put down all rule and all authority and 
 power." 
 
 This means all that shall resist being thus brought nigh unto God by 
 the gift of the Holy Ghost, as the quickening spirit of Christ's resurrec- 
 tion glory, and that " feast of holy things " which was foreshadowed in 
 the feast of tabernacles. — Hosea xii, 9, with Zech. xiv, 16-20. 
 
 That such was the meaning intended by St Paul is clear from the 
 words which follow : — " For he must reign till he hath put all enemies 
 under his feet." " The last enemy that shall be destroyed is death, for 
 he hath put all things under his feet" (Ephes. i, 21 ; Ileb. ii, 8.) " But 
 when he saith, all things are put under him, it is manifest that he is 
 excepted which did put all things under him. And when all things 
 shall be subdued unto him, (viz., to Christ spiritually reigning on earth) 
 then shall the Son also himself (as one in spirit with his people on earth) 
 be subject unto him that pnt all things under him, that God (in heaven 
 above) may be all in all." 
 
 The last enemy thus described as death represents, therefore, the 
 dominion of that power of the devil, which was effectually broken by the 
 sacrifice of the death of Christ, Heb. ii, 14, though remaining to be de- 
 stroyed under the predicted fiery judgment of God's furnace kindled at 
 Jerusalem, Is. xxx, 33 ; xxxi, 9, with Ezek. xxii, 20-23. This is re- 
 presented in Rev. xx, 14, as the fiery lake of the second death, to the 
 condemnation of wdiich (as exemplified over the then blinded of Israel 
 who perished in the destruction of Jerusalem) death and hell are thence- 
 forth everlastingly consigned, or by an eternal law. This eternal law is 
 the curse of the Mosaic law condemning all flesh imtil redeemed there- 
 from in Christ, not by the (possibly only assumed) name of Christian, 
 but by the gift of the Holy Ghost. For of all who blindly choose death 
 rather than life, Christ has said, John v, 40, " Ye will not come unto 
 me that ye might have life." The power of that curse was truly broken 
 when Christ became a cm-se for us, under an unrighteous condemnation 
 of that curse imputed against him by the then Jewish Chui'ch, that we 
 might be made the righteousness of God in him, as in the power of his 
 resurrection, by the redeeming grace and gift of his spirit, Galat. iii, 21, 
 22; 2 Cor. v, 21. Though the curse thus continues to devoin* the 
 earth in part, it can never (spuitually) hurt those who are brought nigh 
 unto God in Christ, by the gift of the Holy Ghost, 1 Peter iv, 12-19. 
 
 Thus, the death which was destroyed by the sacrifice of the death of 
 Christ, Hcb. ii, 4, means the power of the curse as entailed upon the 
 
74 
 
 disobedient of Israel in the law of works, Gaiat. iii, 10. For that was 
 the law of a typical instruction, to bring men unto God in Christ, by a 
 way of righteousness, not as made by the Jews (Isaiah i, 11,12) the 
 law of a false rehance on the sacrifices of a ritual atonement through a 
 misapprehension of God's purpose in the typical instruction, as willing 
 mercy, and not sacrifice. By this misapprehension of its typical ordi- 
 nances, the law became to " the blinded of Israel " as " statutes which 
 were not good, and judgments whereby they should not live," Ezek. xx, 
 25, with Galat. iii, 16, 23. Hence, St Paul in 1 Cor. xv, 56, calls 
 that law, " the sting of death," and " the strength of sin," over which 
 we can obtain victory only through our Lord Jesus Christ, the power of 
 the curse having been broken down in the spirit of the power of his re- 
 surrection, as predicted. Is. xxv, 7, 8, with xxvi, 19, and Ezek. xxxvii, 
 11-28. 
 
 Thus, when Isaiah, xxviii, 18, said, in the name of God, to Israel, 
 " Your covenant with death shall be disannulled, and your agreement 
 with hell shall not stand, when the overflowing scourge shall pass through" 
 (viz., the judgment ordained for revoking the first or temporal (Galat. 
 iii, 17) covenant of works, to establish the second as a covenant of mercy, 
 and eternal) " then ye shall be trodden down by it." This prediction 
 was fulfilled in that desolation of Jerusalem, under which the first or 
 typical kingdom was brought to its predicted end, when the rulers there- 
 of rejected Christ for their Messiah under false views of the Mosaic law, 
 and its ceremonial ordinances of an atoning sacrifice, saying, " We 
 know that God spake by Moses, but as for this fellow, we know not 
 whence he is." 
 
 That^r^^ covenant of works is thus denounced as a covenant with 
 death and hell, seemingly for these reasons : — 
 
 1^. Because the law of works was never designed of God as a life- 
 giving law, Galat. iii, 2 1 , but as an instruction unto the requi- 
 sites of a righteous faith looking to God's mercy for a cover- 
 ing of transgression by the gifts of redeeming grace, sought 
 in self-humiliation, through conviction of sin, the knowledge 
 of which was to be awakened within them, under condemna- 
 tion of the law, Isaiah Ivii, 15, with Rom. iii, 20. 
 
 2d. Because Israel's perverted views respecting the object of the law 
 of works were encouraging a Pharisaic notion of self- righteous- 
 ness when observing the law in (ho letter of its precepts, and 
 
75 
 
 without regard to the spirit of its meaning, 2 Cor. iii, 6. 
 Thus, repentant sinners were subjected, in contempt, to a soul- 
 destroying paralysis of hope in the mercy of God, for the gift 
 of redeeming gi-ace, Isaiah lix, especially verses 15, 16, with 
 Matt, ix, 13 ; xxiii, 23. 
 
 3d. Because the fear of God, as thus taught by the precept of men 
 (Is. xxix, 13, in contrast to Jerem. xxxi, 34) was bringing 
 the nation under the predicted curse of " relying on an arm of 
 flesh," and " walking to go down into Egypt," and to trust in 
 the strength of Pharoah, instead of looking to the promised 
 salvation of Abraham's God, by a like faith with Abraham. 
 Hence, the desolation of bloody wars was continuously perpetu- 
 ated over the nation. 
 
 The words of Heb. ii, 1 4, may be paraphrased thus : — " That through 
 death he might destroy the devil (and with him) the power of death," 
 and be interpreted by John v, 45, with 1 Cor. xv, 56, 57, and Galat. 
 iii, 13. They will thus mean, that the spirit of a false accusation under 
 the law of Moses, by which the Jewish nation, when condemning Christ 
 as a blasphemer and possessed of the devil, should be brought to its ap- 
 pointed end of a fiery desolation on their city and temple, under the 
 judgment of God condemning it ; and that by a righteous sentence 
 of the law of Moses, in whom they trusted, when rejecting Christ for 
 their Messiah, Rev. ii, 9 ; iii, 3 ; ix, 1-12 ; with John viii, 44. 
 
MEMORIAL LINES 
 
 THE FEAST OF TABERNACLES. 
 
 ZECH. XIV, lG-20, AND HOSEA XII, 9, WITH LEVIT. XXIII, 40-43; 
 
 Deot. XVI, 16; AND XXXI, 10-14. 
 
 A SUPPOSED DIALOGUE 
 
 Between an ISRAELITE and his PRIEST at the Festival in the 
 year of (?) Clu'ist's Crucifixion, foreshadowing the then impentling 
 consummation of the Harvest predicted of God (Matt, xiii, 38, 39), 
 and already consecrated in the first-fruits of the world's redemption 
 in Chi-ist, by the gift of the Holy Ghost, at the Pentecost in that 
 year. — (Acts ii, and Matt, xix, 28, illustrating Rev. xiv, 1.) 
 
 The Feast of Tabernacles next following the Crucifixion of Christ should, per- 
 hap.s, be dated from the year following, and not from that of the Crucifixion ; for 
 the seventh month of Mosaic computation, Exod. xxiii, 16, with Levit. xxiii, 34, 
 is the first month of the year in the Modern Jewish Calendar, and in its Clu-on- 
 ology of Jewish History. 
 
 This explains what would otherwise be difficult to understand, viz., why the 
 events recorded of the fourth and fifth months, Jerem. hi, 6-12, being dated from 
 the eleventh of Zedekiah's reign, or B.C. 588 ; the restoration of the power of 
 speech to Ezekiel, which was predicted, Ezek. xxiv, 24-27, and followed in the 
 tenth month of the same year (when reckoning from the month of the Passover, 
 Exod. xii, 2, as the first month), is called the tenth month of the twelfth year of 
 the Captivity in Ezek. xxxiii, 21. 
 
 It must shew a vei-y early alteration in " the tunes and laws" of God's 
 appointment, and possibly damaging to a right understanding of the typical in- 
 struction ordained of God therein, Dan. vii, 25, explained by Luke xvi, 31 ; John 
 v, 46, 47 ; viii, 39, 40. 
 
78 
 
 PREFACE. 
 
 The object of these lines is to express, with readable effect, if in my 
 power, what might have been the thoughts of spiritually minded Jews 
 (like Nicodemus) when perplexed as to the meaning of Zechariah's 
 prophecy, and inclined, from passing events, to believe in the divine 
 authority of Christ's mission to the Jews, for the salvation of the world 
 through an election of the then Jewish nation. 
 
 The reasonings are based upon the authority of Jewish prophecy, 
 and are such as might have been suggested, by that alone, to the Jews 
 of the Apostolic age, though here corroborated by New Testament 
 references favouring the interpretation thus given to the prophecies of 
 the Old Testament. 
 
 The conclusion presumed to be established is, that the predicted 
 restoration of the kingdom to Israel was eventually realised in the 
 Apostolic age, by the gift of the Holy Ghost redeeming it from Jewish 
 prejudice and heathen violence, to establish it on the spiritual founda- 
 tion of its predicted eternity, as the kingdom of God amongst men, or 
 Emmanuel's kingdom. 
 
 The kingdom thus restored to Israel is ever manifesting the glory of 
 God in Christ to all the families of man. For all are now equally 
 accounted the seed of Abraham under God's new covenant of evei last- 
 ing mercy ; shadowed forth by the calling of the Jews in Isaac under 
 the Mosaic theocracy, but realised with full and spiritual effect only in 
 the latter days thereof, and as by a calling out of Babylon in Christ. 
 
79 
 
 Rabbi, the trumpets sound, what means the note I 
 The seventh month has only half way gone, 
 Yet have the silver trumpets spoken thrice.* 
 This last, our harvest-ti'umpet, surely has 
 Some hidden meaning, for it summons us 
 To dwell in booths, t as Israel of old. 
 For seven days. Some mystic ordinance 
 We needs must read in Zechariah's words | 
 Inspired of God. Yet none doth satisfy 
 1 The yearning of my soul to know the truth. 
 
 * Num. X, 10, with Levit. xxiii, 24-44. 
 Thrice, viz. : — 
 
 1. At the memorial of the blowing of trumpets on the first of the 
 
 seventh month. Hence the seventh ti-ump of Revelation is the 
 great trump of Isaiah xxvii, 13, and the last triunp of 1 Cor. 
 XV, 52, or the heralding voice of God's last message to the 
 Jewish nation through his Son. Matt, xxi, 37. 
 
 2. On the day of the great atonement, or on the tenth day of the 
 
 seventh month. 
 
 3. At the feast of tabernacles, on the fifteenth of this seventh month, 
 
 and in Exod. xxiii, 15, called " the feast of ingathering which 
 is in the end of the year." But from the date of Haggai's pro- 
 phecy (ii, 15-20) the tnunpet warning of this festival was made 
 one of seventy typical days. These, corresponding to the years 
 of the Babylonian captivity, and perhaps with intended refer- 
 ence thereto, after the manner of Ezekiel's prophecy (iv, 5, 6), 
 were numbered from the fifteenth of the seventh month to the 
 twenty -fifth of ninth month ; and in their anniversary termi- 
 nated a typical instruction of sixty-two prophetic weeks, or 
 four hundred and thirty-four typical days from the day of the 
 great atonement on the tenth of the seventh month. We thus 
 infer that the sixty -two weeks and the seventy weeks of Daniel's 
 prophecy had one common object, viz., to forewarn the nation 
 that though the restoration of the kingdom did, as predicted, 
 commence with Cynis, the redemption of the kingdom from 
 subjection to the power of the mystic Babylon should be realised 
 only with everlasting and spiiitual eSect vmder a fiery judgment 
 on the world, beginning at Jerusalem, in Messiah's day. — 
 1 Peter iv, 17, &c. &c., with Isaiah xiv, 12-32. 
 See The Symbolic Chronometer of Jewish Prophecy, revised and abridged. 
 t Levit. xxiii, 40, with Nehem. viii, 14. t Zech. xiv, 16-20. 
 
80 
 
 For gathering in the harvest we have yet 
 Of grace some seventy days, — so Haggai says ;* 
 And yet methinks he ponders something else 
 Wlien speaking of oiir crops. Self interest needs 
 No goading on to seek its worldly gain ; 
 He speaks, moreover, of neglected fruits 
 Not gathered by the time ordained of God. 
 Yet we, with busy hands and fervent zeal 
 Seem to neglect no season of God's gift 
 
 20 In that respect ; though strange to say, we oft 
 Thanklessly reap what God in mercy gives. 
 
 The trumpet warnings + of this seventh month 
 Proclaim, my son. as with accordant strain. 
 The " end" of things appointed in our Law,;}: 
 To shadow forth things holier far than these. 
 The tents in which we dwell this week§ are meant 
 To teach na how, of old, for forty years God led 
 His people through the wilderness, and made 
 Them dwell in tents, on Him dependent 
 
 30 For each day's sustenance, that thus he might 
 Prepare their hearts by faith to live on him, 
 Not self dependent, in the promised land. 
 
 * Haggai ii, 15-20. + Levit. xxiii, 24-44, with Deut. x\'i, 16. 
 
 X 1 Peter iv, 7, with Matt, xiii, 39 ; xxiv, 3-14 ; and Luke xxii, 37 ; 
 xxiv, 27, with 1 Cor. xv, 24. 
 
 § On this dwelUng in tents compare Hosea xii, 9, and Nehem. viii, 14-18, 
 with Levit. xxiii, 40-43. This, by comparison of Deiit. xvi, 16, and 
 xxxi, 13, was made tiie ordinance of a typical instruction to be observed 
 year by year continually, but v^dth especial solemnity in the year of re- 
 lease, or at the end of each sabbath of years. 
 
 Tliese ordinances, however, were to be observed only in the place which 
 God should choose, and were therefore (with that first covenant of works 
 to which they had reference) disannulled by the calling in of the Gentiles 
 to be co-heirs with Israel in the kingdom, under a new and everlasting, 
 with the seed of Abraham, in Messiah's day. Gen. xlix, 10. But the seed 
 of Abraham, as thus called in Mes.siah, was to comprehend aU the families 
 of man, and the glory of the kingdom to be no longer that of a locally cii"- 
 cumscribed worsiiip, consisting of typical and ceremonial ordinances, but 
 a worship in which idl the families of the earth should be brought nigh 
 unto God, to serve him " in spirit and truth," John iv, 23, by the gift of 
 the Holy Ghost, 1 Cor. xii, 3-12, verifying with Acts ii, the predictions 
 i>f Jerem. xxxi, xxxiii, and Ezek. xxxvii. 
 
81 
 
 Seed time and harvest then were not, yet thus 
 Our fathei's knew not want ; nor knew they 
 The purport of this harvest feast until 
 In Canaan's soil they ploughed and reaped the fruits 
 Of their own labour under God ; for then 
 Theii" daily harvesting of manna ceased, 
 E'en as it ceased upon each Sabbath day, 
 
 40 And taught the law of God's appointed rest — 
 The spiritual lest of hearts at peace with God. 
 
 In memory of these gi'eat events, this feast 
 Yearly proclaims how (and wherein fulfilled), 
 God gathered to himself the fruitful seed 
 Of Abraham, ever made more fruitful 
 By the scattering thereof, as when in 
 The wilderness they multiplied of old. 
 And waxed great by faith before they entered 
 Into the glory of their kingdom.* Thiis, 
 
 /JO As by a quickening power of life,t that seed 
 Is ever being gathered of God's grace 
 Into his rest : man's Paradise on earth, 
 And foretaste of eternal life in Heaven. 
 Of this spake Jeremiah X in God's name. 
 When saying, I will make with Israel 
 A new and lasting covenant, unlike 
 To that which, resting on themselves, they brake 
 Through disobedience. For in this I will 
 Myself make manifest within their hearts, 
 
 60 And be their God " in spirit and in truth," § not by 
 The wisdom of man's teaching. Thence in power 
 Essentially divine, my people they 
 Shall ever be who seek me righteously. || 
 
 Pardon me, Eabbi (for in truth thy word.s 
 Do uiuse IF of understanding), if I seek 
 
 * Rom. V, 14 ; 1 Cor. x, 4 ; 1 Ci>r. xv, 24, with Matt. xLx, 28, and 
 Heb. xi, 39, 40, in illustration of Rev. xx. 
 
 + 1 Cor. iv, 20 ; xv, 45 ; John iii, 3, with 2 Cor. v, 17 ; (Ulat. vi, 15. 
 + Jerem. xxxi, 27-38 ; xxxiii, 15-26, with Heb. viii, 11. 
 § John iv, 23. || Acta x, 34, 35. 
 
 *^\ Psahn xxxix, 3 ; xlix, 3 ; cxliii, 5 ; Liike iii, 15. 
 
 F 
 
82 
 
 The further comfort of thy thoughtftil speech. 
 What mean our Daniel's seventy weeks, and hdw 
 Stand they related to this Holy Feast 
 Foreshadowing Messiah's glorious rest? 
 
 70 Not light the task, my son; that thought resists 
 Embodiment in words clear and precise. 
 Yet these thoughts of faith aud hope teem ever 
 With consolation of God's promised peace; 
 The harvest of his gi-ace,* and glorious rest. 
 Let us then seek to enter in ; bi;t first, 
 In humble prayer turn we to him for light 
 And truth to bless these musings of the soul. 
 
 The seventy years of our captivity 
 In Babylon were ordered for our " good,"t 
 
 80 That Israel, estranged thereby from vain 
 And superstitious trusting to the Law 
 Of ritual sacrifice,;}: might worshij) 
 The God of Abraham with purer faith ; 
 And thereby bring the Gentile world to God, 
 Enlightened by the light of Israel. § 
 
 In this our hai-vcst feast we celebrate 
 Israel's return from Babylon, || as willed of God 
 In Cyrus, IT yet 'twas shewn to Daniel then. 
 In that his prophecy of seventy weeks ; ** 
 
 90 To Zechariah afterwards; again 
 To Ezi-a ; and to Nehemiah too, 
 That distant were the days wherein the 
 Meaning of this ordinance should be 
 By TJrim and by Thummim clearly known, 
 As thus revealdd of the Holy Ghost. ft 
 
 * Hosea xii, 9, with Zech. xiv, 16-20. + Jerem. xxiv, 5. 
 
 i Isaiah i, 11, 12. § Luke ii, 29-33. 
 
 II Ezra iii, 4 ; Nehem. viii, 9 ; with Zech. xiv, lti-20, as ordained for 
 a typical commemoration of Israel's second deliverance (.Jerem. .\vi, 14, 15, 
 with Lsaiah xi, 11) until realised with spiritual and everlasting effect, by 
 the gift of the Holy Ghost, outpoured upon .all fle.<<h, i.e., on .Tow and 
 'iciitile alike in Messiali's day. 
 ^ Isaiah xliv, 28. 
 
 ** DcUi. ix, 24-27, with Zech. ii, 7 ; xiv, 16-20 ; Ezra ii, (33 ; Nehem. vii, 65. 
 tt Acts ii, 5-37, from Joel ii : .Tulm ,\vi, 13-2o ; Acts i, 8. 
 
83 
 
 Tliere are wlio tliiuk the time at hand when we 
 Sliall truly taste this feast of holy things.* 
 Some think ere this we might have tasted them, 
 But by traditions t rendered dull of taste ; 
 
 100 Since, at the Pentecost, J oblation of 
 
 The harvest in its first-fruits has been made ; 
 And rumour speaks of mai^vellous events 
 Said to have been at the last Pentecost. 
 
 Each anniversary return of these 
 Our hai'A'est months doth number seventy 
 Full weeks, § or seven times seventy days, 
 Of God's long suffering mercy to us. || 
 Thvis, from the Pentecost when Babylon fell, II 
 To the return of this our hai'vest feast 
 
 110 In the year following,** were seventy weeks 
 
 * Luke ii, 25 ; John iii, 2 ; vii, 50 ; xi, 47-53 ; 1 Peter iv, 12-15, with 
 Matt, xix, 28. t Matt, xv, 3-7. 
 
 t Exodus xxiii, 16 ; Levit. xxiii, 10-22 ; Deut. xvi, 9-13. 
 
 N.B. — The seven tjrpical weeks from the Passover to the Pente- 
 cost are unquestionably one reference of the seven weeks in 
 Dan. ix, 24-27. But we have also a remarkable historic 
 illustration of those "troublous times" in the interval be- 
 tween the beginning of Nehemiah's mission, about the fifth 
 of the fifth month, and the twenty-fifth Elid, or the sixth 
 month, in the twentieth year of the reign of Artaxerxes. 
 Nehem. ii, 1 ; vi, 15. 
 § From the Pentecost, or fifth of the third month to the fifteenth of 
 the seventh month (Levit. xxiii, 39), are one hundred and tliirty tj^pical 
 days, or fom- months ten days, viz. the four months of the Jewish pro- 
 verb. John iv, 35. 
 
 To these add the typical and prophetic year of three hundred and sixty 
 days for their anniversary commemoration, whensoever marked by some 
 gTcat event answering to the character of the prediction, and we have 
 fom- hundred and ninety days, being seven times seventy days, or seventy 
 weeks of a typical and prophetic instruction from the events of Jewish 
 history. " The appointed u'eeks of harvest" (Jerem. v, 24) may have 
 reference to the seventy weeks rather than to the seven weeks from the 
 Passover to the Pentecost. 
 II Matt, xviii, 21, 22. 
 
 U In the first year of Darius the Median, Dan. v, 30, 31, howsoever 
 reckoned chronologically. 
 
 ** Tlie second year of the above Darius' reign was the first year of the 
 
84 
 
 Uf memoral)le record in our annals : 
 For Cyrus from our bondage freed \is then. 
 God's prophet might have willed that memory. 
 Dwelling on mercies past, should quicken thus 
 With livelier faith the future of our hopes. 
 Or Daniel's seventy weeks may, haply, mean 
 Some seventy anniversaries of this 
 Our Fea-st of Tabernacles, — ending 
 With an event of evei'lasting note, 
 
 120 Whereby the trath or eiTor of our Church 
 In its late judgment 'gainst the Nazarene 
 Shall be more fiilly shown. For mi;ch I fear 
 Our Sanhedrim hath judgment rashly passed 
 Upon the innocent, through fear of man.* 
 Yet not e'en thus, methinks, will they avert 
 The jealousy of Roman power, for we 
 Own Csesar, only as by conquest, King. 
 Rebellion's furtive murmuring forbodes 
 Some direful contest 'tween ourselves and Rome, 
 
 1 30 Through which, perhaps, our Sanctuary shall br. 
 As Daniel said, made desolate by war ;t 
 With none to help us in our need,:|; if he 
 Messiah was whom we did crucify. 
 He urged not to rebellion, biit required 
 That Caesar's tribute should be duly paid,§ 
 And God be with befitting homage served. 
 He spake of peace : in holiness he lived, 
 Reclaiming sinners to the love of God.|| 
 If now with living power that voice were heard 
 
 140 Above rebellion's cry, Messiah's reign 
 
 Amongst ourselves might to the Gentile world 
 Salvation bring, and quench war's fieiy flood. 
 
 reign of Cyrus the Great, and therefore the year of Israel's return from 
 E.ihylon. — Ezi-a iii. 
 
 * John xi, 47, 48. 
 
 t Dan. ix, 24-27 ; xi, 4.5 ; xii, 7 ; Zwh. xiii, 7. 
 
 :J: Dan. viii, 2.5 ; xi, 45. § Matt, xxii, 21. 
 
 II Zech. xiii, 1, with Isaiah i, 18-21 ; l\ni, 15 ; Matt, ix, 12, 13. with 
 xi, 28. 
 
85 
 
 This were indeed a feast of holy things ; 
 A harvest teeming with rich fruits of grace, 
 Preparing souls on earth for life in Heaven. 
 If thus I rightly read these stirring times, 
 Some forty years i-emain to be fulfilled, 
 According to Ezekiel,* before 
 The end predicted shall have fully come. 
 150 'Tis, also, now the thii-tieth year since he 
 Whom late we crucified at Calvary 
 Was born in Bethlehem. Seventy years 
 May thus, with dire portent, be numbered 
 On this our generation, t as of old 
 When in captivity to Babylon. 
 
 This hax-vest feast, methinks, to Israel 
 Foreshadowed and commemorates the Kingdom's 
 Restoration, as commenced by Cyrus, 
 But remaining in these our troublous times, 
 
 160 To be established under woe to man. 
 
 Except in hearts where Abraham, by faith, 
 Pleads before God acceptance of his seed, 
 As in Messiah called, and sealed of him 
 Unto the world's regeneration;}: 
 Under that new and hopeful covenant, 
 WTiich, resting on the faithfulness of God, 
 Ordaineth mercy, and not sacrifice § 
 For sin ; if only sinnei-s would be cleansed 
 Of God's redeeming grace, and live to Him, 
 
 170 The author of their new and heavenly hope. 
 Rabbi, thy words bewilder me, yet truth 
 There seems in what thou say'st : pray tell me how 
 The restoration to eternal life 
 (Made by a calling out of Babylon, || 
 Ordained in Cyrus, f as Messiah's type), 
 Can, as you say, be looked for under a 
 
 * Ezek. iv, 5, 6. t Matt, xxiv, 34, 35. 
 
 t Matt, xix, 28 ; John iii, 3. § Matt, ix, 13. 
 
 II Zech. ii, 7 ; Kev. xviii, 4 ; Is. xiv, 29-32, with Matt, iii, 7 ; xxiii, 
 34-39, illustrating Rev. ix, 1-12, and x\dii, 24. 
 •H Isaiah xliv, 28. 
 
86 
 
 Flood of fire on this our city, and 
 
 Our sanctuary, as is prophesied * 
 
 In Daniel ? For we blindly read our doom, 
 1 80 If only thus his words must be fulfilled ! 
 
 My son, remember, God hath taught us that 
 
 His ways are not as our ways, but higher 
 
 Far above our human comprehension, 
 
 Until, in spirit, raised t above the cares 
 
 Of this world, and its changing fashions. 
 
 We, by tradition taught, j for ever seek 
 
 Messiah's reign in signs of Gentile pride ; 
 
 Yet, possibly we err, for Daniel says 
 
 The vision of his prophecy shall be 
 190 Fulfilled only by the scattering § 
 
 Of Israel throvighout the Gentile world. 
 
 We, building for ourselves, think only of 
 
 The Canaanite's dominion given to us. 1| 
 
 Yet God, if we could see the things which make 
 For peace, may by our scattering mean to bless 
 The world through us, IF if only we will hear 
 The pleading of his spii-it in subjection 
 Of our human will, warped by tradition's jiride. 
 But if through us (Messiah's instruments), 
 200 God purposes salvation to the world. 
 Our Canaauitish glory waxes faint. 
 E'en thiis, our first deliverance out of 
 Egypt, when compai'ed with our second,"" 
 As from Babylon, to memory fades. 
 
 * Dan. ix, 24-27, compared with Dan. ii, 45 ; vii, 27 ; xii, 7, to end. 
 
 + Acts i, 7, 8 ; Ezek. xviii, 2 and 25. 
 
 t Matt, xii, 38-42. § Dan. xii, 11. 
 
 II The ETERNAL promise of Gen. xii, 6, 7, was matle conditional in 
 ITS INDIVIDUAL EFFECTS, when the law of Moses was added to the promise 
 for a typical instruction respecting the " everla.sting righteousness" 
 (Dan. ix, 24) of God ordained in Christ from the beginning ; to have an 
 incarnate manifestation thereof in the " IcUtcr days" of the t3rpical dis- 
 pensation, Gen. xlix, 10 ; Galat. iii, 16, 17. For that wa.s to close under 
 judgment of the curse j)rouounced against disobedience from the beginning, 
 Levit. xxvi; Deut. vii, 1-12; ix, 1-9; xxvii; xxviii. 
 
 H Luke ii, 20-33. ** Jerem. xvi, 14, 15, with Isaiah xi, 11. 
 
87 
 
 This is, perhaps, what Zechariah meant 
 
 In sayiug that the Canaanite no more 
 
 Should occupy the house of Israel's God.'"' 
 
 For Israel's hopes, as Abraham's seed, extend 
 
 O'er aU the earth ; and on God's spiiit build. 
 210 These shun that pride of Gentile power which caused 
 
 (E'en from the days in which Isaiah lived),f 
 
 The blinded of this world in Israel 
 
 To be numbered ^vith the Canaanite, 
 
 That so Assyi'ia and Egypt might 
 
 Become vnth. Israel for ever one ; | 
 
 By the like gift of God upon all hearts, 
 
 Subduing them to righteousness and peace ! 
 
 If such, and such alone, be Abraham's seed, 
 
 (As taught the Nazarene), our ritual 
 220 Sacrifices must, as in Babylon, 
 
 Cease again ; § and we, when scattered, have 
 
 No nigher access unto Israel's God 
 
 Than have the Gentiles, when by faith brought nigh 
 
 * Zech. xiv, 21 ; Matt, xi, 12 ; and 1 Cor. xv, 24, illustrating Luke 
 xxi, 24 ; Rev. xi, 2 ; xx, 4, and meaning that Israel (as then sitting in 
 the seat of Canaanitish power, and thus, throughout the times of the 
 typical dispensation, symboUzed hi the rebellious faction thereof as the 
 " evil figs" of Jerem. xxiv, 8, and the locusts of Rev. ix, 1-12, with Amos 
 vii, 1-3, and Rev. ii, 9, iii, 9, to represent the seven-headed and ten- 
 homed power of the mystic Babylon, blending the two kingdoms, viz., of 
 Judah and of the ten tribes together at Jerusalem) should no longer be 
 permitted to claim for themselves the kingdom of God's people, as by ex- 
 clusive privilege. For such was not to be the character of its spiritual 
 and eternal foundation, which, though about to be established at fu-st in 
 the land of the Canaanite by the gift of the Holy Ghost there, Acts ii, 
 was to be by that election of Jews extended over all the eai-th, Dan. xii, 7 ; 
 Zech. xiii, 7 ; with Isaiah i, 27 ; ii, 3, " Out of Zion shall go forth the 
 law, and the word of the Lord from Jerusalem." 
 
 t Is. i, 10. X Is. xix, 23-25 ; Zeph. ii, 11, with Ps. Ixxxvii. 
 
 § Dan. xii, 11, 12, when compai-ed ^v•ith Dan. ix, 24-27, must mean 
 that the Mosaic dispensation of ritual ordinances shoidd cease for ever, by 
 the sacrifice of Messiah's death, Isaiah iii, with Heb. ix, 26-28. But that 
 those of the then blhided of Israel, who should survive the desolation of 
 Jerusalem consequent thereon, would remain blinded in part as to the 
 meaning of these predictions until after 1290 and 1335 typical days from 
 the preparation for the Passover — thus identified \\ ith the cessation of the 
 
88 
 
 To worship Him in spirit and in trutli, 
 By like adoption made the sons of God. 
 
 Taught by a language pure,* — God's gracious gift, — 
 And brethren made, all flesh shall then draw nigh 
 To celebrate this harvest feast of love, 
 Th' ingathering of his grace to Paradise 
 230 Made fruitful ;+ and renewed with endless life 
 Ripening on earth, till garnered into Heaven. 
 
 oblation and sacrifice. Also that the meaning of the seventy weeks' pro- 
 phecy should then be read with everlasting effect, when exemplified in the 
 predicted harvest of God's judgment on the world, beginning at .Jerusalem. 
 Matt, .xiii, 39 ; John xii, 31. 
 
 * Zeph. iii, 9 ; Joel ii, 28 ; Actsii, and x, 34, 3.5. 
 
 t Matt, xiii, 37-40, with Rev. xxii, 2 ; 1 Tlicss. iv, 14-18: Heb. xi, 
 30, 40. 
 
APPENDIX. 
 
 Note 1. — The week for confirming the covenant with many, Dan. ix, 
 27, is spoken of as a Sabbath of years, being a prophetic week of seven 
 years, or twice twelve hundred and sixty days. These, as extended, 
 in the latter half, by the seventy days' extension of the typical harvest 
 time, from fifteenth of seventh to the twenty-fifth of ninth month, and 
 terminating thirteen hundred and thirty-five days from tenth of first 
 month, Dan. xii, 12 (viz., from the preparation for the passover in the 
 middle of the week), may be illustrated as the times of a typical and 
 prophetic instruction appointed of God, by reference to Hosea xii, 9, 
 xiv, 16-20 ; with Deut. xxxi, 10-14 :— 
 
 " And Moses commanded them, saying, At the end of every seven 
 years, in the solemnity of the year of release, in the feast of tabernacles, 
 
 " When all Israel is come to appear before the Lord thy God in the 
 place which he shall choose, thou shalt read this law before all Israel in 
 their hearing. 
 
 " Gather the people together, men, and women, and children, and 
 thy stranger that is within thy gates, that they may hear, and that they 
 may learn, and fear the Lord yom- God, and observe to do all the words 
 of this law : 
 
 " And that their children, which have not known anything, may hear 
 and learn to fear the Lord your God, as long as ye live in the land 
 whither ye go over Jordan to possess it." 
 
 This may pei-haps throw a light upon the words of 2 Chron. xxxvi, 
 21, in regard to the object and duration of the Babylonian captivity, 
 viz. — " Until the land had enjoyed her Sabbaths : for as long as she 
 lay desolate she kept Sabbath to fulfil threescoi-e and ten years." Thus 
 we learn that " the obedience of faith " demanded of the nation in the 
 typical ordinance of the Sabbatic year would never be righteously ob- 
 served otherwise than under circumstances similar to those of the Baby- 
 lonian captivity, though that should be limited to seventy years. It 
 
90 
 
 seeuis that the object of the captivity was to withJraw the nation from 
 its false reliance, in atonement for sin, on the ritual ordinances of a 
 typical law, ordained only to characterise the desolating eflfects of sin, 
 and thus to bring Israel unto God by a way of holiness. For, in thus 
 being, by God's grace, drawn aside from the " deceivableness of un- 
 righteousness," (or of a false justification, relying on the idea of a cere- 
 monial atonement for sin, 2 Thess. ii, 10), the nation was in fact left 
 without other hope towards God than that made the law of man's 
 eternal life to Adam in Paradise, viz., the obedience of fiiith. For, in 
 that spirit, Abraham is said to have seen the day of Christ, John viii, 
 56. It is again made the law of eternal life under the gospel dispensa- 
 tion ; but therein only under a promise of the gift of divine grace equal 
 to every need of those who truly set themselves to do the will of God. — 
 John iv, 23, 24 ; 1 Cor. xii, 7 ; 2 Cor. xii, 9, illustrating 1 Cor. iv, 20, 
 compared with Luke xvii, 20, 21, and John iii, 3. 
 
 Note 2 — The words of Rev. x, 7, 8 — " That there should be time 
 no longer : but in the days of the voice of the seventh angel, when he 
 shall begin to sound, the mystery of God should be finished, as he hath 
 declared to his servants the prophets," — must refer to the great mystery 
 of godliness, 1 Tim. iii, 16, which was foreshadowed under the typical 
 institutions of the Mosaic law, 1 Cor. x, 4 ; Heb. x, 1 ; but fully re- 
 vealed in Christ, only under the events of the apostolic age, Rom. xvi, 
 25, 2G. These Scriptures, when compared, identify the sounding of 
 the seventh trumpet (as the trumpet warning of God's spiritual har- 
 vest for judgment on the world, beginning at Jerusalem, Matt, xiii, 39 ; 
 John xii, 31 ; 1 Peter iv, 17), with the events of the apostolic age, as 
 those whereby the " everlasting righteousness " of Dan. ix, 24, was 
 realised by the gift of the Holy Ghost over all flesh, making the Jew 
 and the Gentile spiritually one in Christ, Acts x, 34, 35, and thereby 
 verifying the prediction of Jerem. xxxi, 34, as referred to in Heb. x, 16. 
 
 Hence, on a sure foundation of scriptural authority, we may form a 
 definite idea of what is meant by " time no longer," viz., that the pro- 
 phetic instruction of the typical and temporal dispensation should, under 
 the events of the apostolic age, be realised with spiritual and eternal 
 c-fFect, by the gift of the Holy Ghost, sanctifying the hearts of the faith- 
 ful, in confirmation of God's second covenant with the seed of Abraham. 
 
 This cessation of " time," represents " mortality" as ever being " swal- 
 lowed up in life," 2 Cor. v, 4, not ouly iu the subjection of all flesh to 
 the law of natural death ; but by a spiritual regeneration from death 
 
91 
 
 unto life eternal, as taught iu John iii, 3 ; xi, 25, 26 ; and the true 
 interpretation of Heb. ix, 26-28, verifying the prediction of salvation in 
 Christ proceeding by " a way of holiness," or by the gift of the Holy 
 Ghost. 
 
 That this cessation of typical " time " was to be realised under the 
 events of the apostolic age may be otherwise shewn by Heb. iv, 7 ; 
 2 Peter iii, 8-14; and I Peter iv, 7-18; with Rev. xx, as pointing 
 in common to the events which signalise the close of the millennial 
 kingdom. 
 
 For the " day limited in David," Ps. xcv, 8 ; with Heb. iii, 7, 8 ; 
 iv, 7, is the " millennial day " of 2 Peter iii, 8 ; and its limitation " in 
 David " may be historically verified, between the primary establishment 
 of the kingdom to the " Son of David " in Solomon, and the restora- 
 tion thereof, with spiritual and everlasting effect in Christ. For he was 
 that incarnation of the Holy Ghost ("in the fulness of the Godhead 
 bodily " Coloss. ii, 9), which was to personify " the Son of David " in a 
 spiritual sense, and become the quickening spirit of Israel's resurrection 
 from death unto life, fulfilling with final effect the prediction of Ezek. 
 xxxvii, 11-28, compared with Matt, xxii, 41-46. 
 
ADDENDA. 
 
 This is a partial reprint of the first in a series of unpublished 
 Tracts. Its obj ect is scripturally to explain the true historic 
 reference of the seven-headed and ten-horned mystery of 
 Dan. vii, v, 7-1 3, compared with that of the Apocalypse. 
 
 '• The mystery of iniquity '' is thus shewn to represent an 
 apostatizing faction of the kingdom of Judah at Jerusalem, 
 Zech. xiv, 14, supported by the dispersions of Israel 
 throughout the Gentile world, and thus numbered pro- 
 phetically with the Jcingdoms of the heathen^ in the fourth 
 form of their combination from the days of Nebuchad- 
 nezzar — Dan. ii, 28. 
 
 The influence of tliis faction was prejudicial to the manifestation 
 of that purposed mercy of God towards the Gentile world, under 
 which the captivity of the Jews in Babylon was ordained of God 
 " for good" (Jerem. xxiv, 5) both to themselves and to Babylon. 
 The design of Providence therein seems to have been that the glory 
 of God's people Israel might become also the light of the Gentile 
 world. But the spiritual regeneration of the world, designed by 
 this typical combination of the people of God with the kingdoms of 
 the heathen world, was retarded, from the days of Nebuchachiezzar, 
 by Jewish prejudices respecting the privileged character of their 
 own distinctive nationality, until after the incarnation of Christ. 
 Simeon pi'ophetically contemjolated those times of obscure vision, 
 Zech. xiv, 6, 7, as having reached their appointed limit, after which 
 the light should prevail, John i, 1-6 ; 1 John ii, 8 ; 2 Peter i, 
 19-21, when he said — 
 
' ' Lord, now lettest thou thy servant depart in peace, according to thy word : for 
 mine eyes have seen thy salvation, which thou hast prepared before the face of all 
 people ; a light to lighten the GentUes ; and the glory of thy people Israel. And 
 Joseph and his mother marvelled at those things which were spoken of him." 
 Luke ii, 29-33. 
 
 This combination represents the typical and prophetic character 
 of the world referred to in John xii, 31, 32 ; Heb. ix, 26. It also 
 verifies the references of Matt, xxiv, 3-14, and 1 Cor. xv, 24, to 
 the events of the apostolic age. 
 
 The four kingdoms of Dan. ii and vii, explained from Scrip- 
 ture compared with Scripture, to shew their typical rela- 
 tion to the ten horns of the fourth kingdom. 
 
 The fourth kingdom was that of the Jewish apostacy combined 
 with the dominion of the Gentile world as destined from the days 
 of Nebuchadnezzar, prophetically and typically to assume a ten- 
 horned aspect in the latter days of Dan. ii, 28. For then the four- 
 horned dominion of the dismembered empire of Alexander the 
 Great was succeeded by that of heathen Rome, lending the ten- 
 horned power of the heathen world to the apostacy of the Jewish 
 Church for a time (Rev. xvii, 12-14; Acts iv, 27), until divided 
 against one another by a conflicting policy of the world, in the 
 apostolic age — Rev. xvii, 16, 17. 
 
 The ten-horned symbolism of Gentile power — in this its latter- 
 day reference — is to be explained prophetically thus : — The king- 
 dom of Chaldee-Babylon, \xnder Nebuchadnezzar, as he who, like 
 the king of Assyi-ia, scattered Judah, Israel, and Jerusalem, (Jerem. 
 1, 17, represents that kingdom of a four-horned mystery of px-ophecy 
 which is referred to in Zech. i, 19. Compare also the four winds 
 of heaven which strove upon the gi'eat sea, before the symbol of 
 the power of Chaldee-Babylon was seen rising therefrom (Dan vii, 
 1) with the four destroying angels of Rev. vii, 1. The next king- 
 dom, or that of the Medes and Persians, was a two-horned kingdom 
 (Dan. viii, 20). The next, or that of the Grecian leopard with 
 four heads, Dan. vii, G, was the four-horned kingdom of Dan viii, 
 8, 9. This was the kingdom of the four destroying angels let 
 loose at the sound of the sixth trump, for the "hour" of Rev. 
 ix, 15, as of common reference with Rev. xvii, 12-17, to that of 
 Rev. xi, 13 ; xviii, 10. 
 
Thus we have tlie times of these four kingdoms, from their rise 
 to the breaking up of their power, syrabolizecl under a vision of 
 prophecy. This represents the latter days of that mystic vision 
 as the times of the ten-horned kingdom. But on comparing Rev. 
 xvii, we there find reference made to the pre-existence of this mys- 
 tery in some other form. That was in the seven-headed and ten- 
 horned power of the Canaanite, as represented in its seven nations 
 (Deut. vii, 1) and ten families (Gen. xv, 19-21) at the setting up of 
 the tyi^ical and millennial kingdom of the Mosaic theocracy on the 
 exodus of Israel out of Egyjit (Hosea xi, 1, with Rev. xii, 3, 3). 
 The red drasfon had then seven crowns on his seven heads : not so 
 the revived image thereof (Rev. xiii, 2). That was ci'owned on its 
 ten horns, to symbolize the power of the seven-headed mystery of 
 the latter day, as no longer that of an independent kingdom, as 
 when the power of the Canaanite was represented by seven nations. 
 Thvis, the kingdom of Jewish typical nationality at Jerusalem is 
 represented as a kiaigdomof Canaanitish power, Is. i, 10 ; Rev. xi, 
 8, mystically revived again after, as existing before the Babylonian 
 captivity, Zech. xiv, 21 ; and then receiving its great temporal 
 power only from combination with the ten-horned temporal do- 
 minion of the power of the spirit of the heathen world, in the days 
 of Persian, Grecian, and Roman domination, as when Chaldeeizing 
 before the Babylonian captivity. 
 
 The times of the red di-agon's power. Rev. xii, 2, thus revived in 
 that of his image. Rev. xiii, 2, identify the latter days of the mil- 
 lennial kingdom of Rev. xx, 7, with the breaking up of the tyjiical 
 kingdom of the Mosaic theocracy — under a protracted struggle be- 
 tween Kght and darkness, at the close of which the light should 
 prevail (Zech. xiv, 6, 7 ; John i, 6-18; and 1 John ii, 8.) The 
 times of this protracted struggle were those of the three last woes 
 (Rev. ix, 1 to xvi, 17), terminating the seventy weeks of Dan. ix, 
 24-27, by the sound of the seventh trump (or the last trump, 1 Cor. 
 XV, 52), at the outpouring of the seventh vial. Compare John v, 
 24, 25; xii, 31; and Rev. xi, 15-19. 
 
 The symbolism of Rev. xiii, 2, compared with that of Dan. vii, 
 establishes beyond all doubt an identity between these times and 
 the historic jjresent of the sixth king or kingdom of Rev. xvii, 10. 
 
 For, by the Grecian leopard standing on the feet of the Persian 
 bear, as succeeding to the dominion thereof, and having the mouth 
 of a lion, as speaking in the spirit and power of Babylon, Ave have 
 
the times of revived dominion then about to be given to the ten 
 kings, or all the horns of the power of the Gentile world recom- 
 bined as those of one kingdom, in the power of heathen Rome, in 
 the latter days of the dismembered empii*e of Alexander the Great. 
 For the revival of the ten-horned kingdom was then complete; 
 bvit the hoxir of its prophetic and kingly power with the beast (the 
 image of Canaanitish power mystically revived by the two-horned 
 false prophet), Rev. xvii, 12, was the hour of the Jewish Church 
 and power of darkness (Luke xxii, 53.) That hour had not yet 
 come in the days of the sixth king or kingdom, as that of Jewish 
 indejiendence ; but dates its commencement from the combination 
 of the power of Rome with the seven-headed mystery of the Jewish 
 apostacy, when existing under the seventh head of its mystic com- 
 bination with the i)ower of the spix-it of the Gentile world, reckon- 
 ing from the days of Babylon, Zech. ii, 7; v, 6-11, under Nebu- 
 chadnezzar. It is characterised as the hour of Christ's crucifixion. 
 Rev. xi, 8-14; Matt, xxvii, 50-.5.5. 
 
 The seventh head of the mystery represents Judea under Roman 
 procurators, fulfilling the pi'ediction of Gen. xlix, 10, whence the 
 Judeo-Roman Antichrist of Acts iv, 27. 
 
 The woman of Zech. v, 7 is the same with that of the seven- 
 headed mystery of Rev. xvii, 1, 6, 18. This renews and re-applies 
 to the apostacy of both the houses of Israel, when combined as one 
 in the restored kingdom, the imageiy of Ezek. xxiii. 
 
 That " the great city" of Rev. xvii, 18, was Jerusalem, may be 
 further jjroved by comparing verse 6 with Rev. xviii, 24, and 
 both with our Saviour's words (Matt, xxiii, 34-38.) Also by 
 compai'ing verse 18 with Ezra iv, 1-24, wherein the Jews were 
 represented to the court of Persia as ambitious of empire over the 
 Gentiles, and a rebellious jieople. 
 
 The many waters on which she sat (Rev. xvii, 1 .5), have reference 
 to the many nations of the Gentile world xinder combination with 
 which she reigned (or affected to reign, Luke xxii, 24-26, as a 
 nation of distinctive and higher privileges than those of the Gentile 
 world), over the kings of the earth. Such, at least, was the opinion 
 of the then Gentile world respecting the Jewish nation in the days 
 when the restoration of the kingdom commenced under opposition 
 from the power of Persia. 
 
 The seven heads and ten horns of this mysteiy are to be ex- 
 plained under a double reference, thus, according to the double 
 
symbolism of Rev. xvii, 9, 10; foi- the seven heads are seven 
 mountains (i.e., prophetically of kingdoms represented as many 
 watei's), on ■which the woman sitteth ; " and there are seven kings 
 or kingdoms." These mark the limitation of the times appointed 
 over the mystery from the days of Nebuchadnezzar (Dan. ii, 28), 
 to its termination with the typical dispensation of Moses, as the 
 end of tyi^ically prophetic time, at the sound of the seventh trum- 
 pet, in the apostolic age. Rev. x, 6. 
 
 The seven mountains or kingdoms which represent the seat of 
 the woman's power, symbolize the land of the Canaanite. For the 
 seven nations of that power (Deut. vii, 1), were driven otit that 
 the kingdom of the Mosaic theocracy might be established to the 
 seed of Abraham therein. 
 
 But the power of the Canaanite was ten-horned, in its ten 
 families (Gen. xv, 19-21.) Also that of the mystic Canaanite 
 (Zech. xiv, 21 ; Rev. xi, 8), in its relation to the apostacy of both 
 the hoiises of Israel when divided before (Ezek. xxiii), and when 
 combined as one after the Babylonian capti\ity (Rev. xvii.) This 
 was ten-horned in the typical kingdom of the ten tribes. Its inde- 
 pendent nationality Avas in the land of the Canaanite. But it was 
 subsequently symbolized with the kingdoms of the Gentile world, 
 as made one therewith by the dispersions of Israel in all lands 
 (Hosea xi, 5), until the fulness of the Gentile times. By these 
 are meant the times fore-ordained of God (Galat. iv, 4), for the 
 calling in of the Gentiles to be co-heirs with Israel, simultaneously 
 with the breaking up of the kingdom of Judah's typical nationality 
 at Jerusalem, Luke xxi, 24; Rev. xi, 2, with Gen. xlix, 10. 
 
 Compare the limited mission of the apostles (Matt, x, o, 6), with 
 its extension (Matt, xxviii, 19, 20; Acts i, 8.) After its virtual 
 cessation, with the sacrifice of the death of Christ, the typical dis- 
 pensation had pix)longed existence, in its externals at least, until 
 terminated by the fall of Jerusalem, which commenced vrith the 
 Jewish war, forty years after the crucifixion of Christ. Thus, the 
 seven kings or kingdoms of Rev. xvii, 10, associate the image of 
 the seven-headed and ten-horned red dragon (Rev. xii, 2), as re- 
 A-ived (Rev. xiii, 2), in the latter days of Judah's temporal and 
 typical nationality in the land of the Canaanite, with the time 
 fore-ordained of God in Chi-ist (John viii, 5G; Galat. iii, 16; 1 Cor. 
 x, 4, Avith John y, 46), for giving spiritvial efiect to the second de- 
 liverance of Isi-ael (Isaiah xi, 11 ; Jerem. xvi, 14, 15). by redemp- 
 
G 
 
 ti(jn from the power of tlie mystic Babylon, ixnto everlasting life 
 in the power of tlie spirit of Christ, John xi, 25, 26. 
 
 These seven kings therefore, in relation to theii* mystic sym- 
 bolism (Rev. xvii, 8-18), " declaring the end from the beginning" 
 (Isaiah xl vi, 1 0), are to be explained thus : — 
 
 1..^ Chaldee-Babylonian during the seventy (-^^^^^Zn'o^^eo^^S 
 years of the captivity [ Jj"^"„"^?{ *° ^^"'=''- '• ^^' 
 
 a 7 nr ^ T> • (The two-horned kingdom of 
 
 2d. Medo-Persia \ Dan.viii,20. 
 
 r Whence the four-horned 
 
 3d. Gi'eece, under Alexander the Great ■< kingdom of Dan. viii,8-i5, 
 
 ( with Kev. ix, 14 to xvi, 17. 
 
 Ath. The Greek-Syi-ian of the Seleucidse (Tiiesc were the kings of the 
 
 ■' < north and south.— Dan. 
 
 5th. The Greek-Egyptian of the Ptolemies ... ( xi; Ezek. xx, 46-49. 
 
 The fall of these five represents the historic present of the 
 vision, refen-ed to in the words " one is," Rev. xvii, 10, 
 in its relation to the seven-headed and ten-horned mys- 
 tery of the fourth kingdom of Daniers symbolic pro- 
 phecy. 
 
 Cdh. The kingdom restored to Israel at Jerusalem. This then 
 represented the mystery of the seven-headed and ten- 
 horned image of the dragon (Rev. xiii), as surviving the 
 fall of the five kings, but not as yet combined with the ten- 
 horned kingdom of the Gentiles under its croAVTied aspect. 
 This mystic symbol was crowned upon its ten horns (Rev. 
 xiii, 1), only for the hour of that power of darkness during 
 which heathen Rome should lend the strength of its domi- 
 nions to the Jewish Church (Luke xxii, 53), in its opposi- 
 tion to the mission of Christ and his Apostles. — Acts iv, 
 2G, 27. But that hour was not until this " mystery of 
 iniquity" was manifested under its seventh head. 
 
 7th King or Kingdom. This was the fourth kingdom of Daniel's 
 prophecy, and represents Judea under the government of 
 Roman procurators, fulfilling the prediction of Gen. xlix, 
 10 " The sceptre shall not depart from Judah, nor a law- 
 giver from between his feet, until Siiiloh come ; and unto 
 him shall the gathering of the people be." The gathering 
 here meant is that of the Gentiles into the same fold with 
 Israel. That wa.s the ingathering of the vintage of God's 
 
spiritucd harvest. Matt, xiii, 39 ; xix, 28 ; 1 Cor. vi, 3. It 
 tyjjically commeuced with the restoration of Israel to the 
 land of the Canaanite, in the days of Cyrus, Ezra iii, and is 
 prophetically associated with the times fore-ordained of 
 God for the resvirrection of the dead. — Ezek. xxxvii, 20-28. 
 The David of Ezekiel's i^rophecy was the Messiah of the 
 Jewish nation, which Christ claimed to be. — Matt, xxii, 
 41-45; John iv, 21-27; Rev. xxii, 16. 
 
 The " tabernacle" of God with his people, Ezek. xxxvii, 27, has 
 the same prophetic reference as the doctrine of the incarnation. 
 It represents Christ as the fulness of the Godhead bodily, taber- 
 nacled in the flesh. — John i, 14 ; Coloss. ii, 9 ; Rom. viii, 1, 10. 
 
 In the representation of Daniel's fourth kingdom, Dan. ii, 41, 
 the " potter's clay" symbolizes the Jewish element of the mystic 
 symbol. — Jerem. xviii ; Zech. xi, 13 ; Matt, xxvii, 9, 10. The 
 " iron" symbolizes the warlike dominion of heathen Rome. Their 
 combination for a time under a policy of this world, as repre- 
 sented in the seven-headed and ten-horned mystery of Daniel's 
 fourth kingdom, prophetically designates the combination of ele- 
 ments which have no natural coherence one with the other. 
 
 Sth King or Kingdom (Rev. xvii, 11). This represents the days of 
 power given to the ten kings or horns of the kingdom, as 
 seen in their crowned aspect. Rev. xiii, 1. For the mys- 
 tery of iniquity, as seen under its 6th head, represented the 
 kingdom of " ten kings which have received no kingdom 
 as yet, but receive power as kings one hour with the beast. 
 These have one mind, and shall give their power and strength 
 iinto the beast," ifec. (fee. to end of chapter. — Compare v. 16 
 with Dan. vii, 11, 12 ; also v. 18 with Ezra iv, 4-24. Dan. 
 xi, 30, with Ezek. xxviii, 1-10. 
 
 This eighth king or kingdom is therefoi-e here symbolized as the 
 " beast which was, and is not, and is of the seven {i.e. a compound 
 of all), and goeth into perdition." 
 
 It identifies the little horn of Daniel's fourth kingdom with the 
 mystic king of the locusts, as revived at the sound of the fifth 
 trump, Rev. ix, 1-12. The vision of the locusts, therefore, has re- 
 lation to the loosing of Satan out of prison at the time of the end 
 
8 
 
 of the millennial kingdom, Rev. xx, 7.* The rise of the little horu 
 of the fourth kingdom commenced with the beginning of the resto- 
 ration of the kingdom to Israel, under opposition from the prince 
 
 * It also identifies the author of the tliree last woes witli the spirit of that 
 delusion of this world, under which the hosts of Gog and Magog (or of a delasive 
 reliance on the law of ritual sacrifices in atonement for sin, called the " deceiv- 
 ableness of unrighteousness," or of a false justification, 2 Thess. ii, 9, 10, with 
 Rev. xvi, 13, 14,) began to assemble themselves against the land of unwalled 
 villages in the day when the restoration of the kingdom to Israel had its typical 
 commencement \mder the edict of Cyrus, Ezek. xxxviii; xxxix; Rev. xvi, 13, 
 14; XX, 7, 8. 
 
 But the then suspended judgment of the sixth seal is symbolized as having 
 subsequently had its consummation with the sounding of the sixth trump at the 
 outpom-ing of the sixth vial; after that " Herod and Pontius Pilate, with the 
 Gentiles and the people of Israel, were gathered together" against Jesus, whom 
 God had anointed. 
 
 Compare the bui'ial of the dead by the house of Israel first, (or for the times 
 of the typical dLspensation, sjonbolized as seven months, Ezek. xxxix, 12, 14, 
 and representing the appointed weeks of harvest, Jerem. v, 24, with figurative 
 reference, as in chap. \m, 20,) before it became a care to the Gentile world, as 
 spoken of a mystery in Christ through faith in the predicted resurrection of the 
 dead, Rom. vi, 4-12. 
 
 Thus the locusts of Rev. ix, 1-12, compared with the grasshoppers of Amos 
 vii, 1-7, represent that " fiery flying serpent" which should arise as the fniit 
 of the cockatrice out of the " serpent's root," Is. xiv, 29; Jerem. viii, 17, as 
 with a swift and destructive energy, from which there should be no escape. 
 
 Hence our Saviom-'s words. Matt, xxiii, 33, " Ye serpents, ye generation of 
 vipers, how can ye escape the damnation of heU?" are to be explained as a 
 reproof of typical instruction from the Propliecies of Isaiah xiv, representing tlie 
 fall of Babylon and of the mystical Babylon. For verse 35 of Matt, xxiii, com- 
 pai-ed with the symbolism of Rev. xvdii, 24, makes it clear that Jerusalem was 
 then accounted the city of the mystic Babylon, or the great city of Rev. xvii, 18, 
 compared with Ezra iv, 4-24. It represents the city of a people " corrupted 
 by flatteries," Dan. xi, 21-32, and for a time made great by the help of man, 
 verse 34 ; but, when striving to make the kingdom of God's eternal promise to 
 the seed of Abraham a kingdom of exclusively Jewish privileges in the land of 
 the Canaanite, Dan. xi, 44, 45, with Ezek. xxviii, 1-20, the little help of man 
 not only failed, but was turned into enmity, and that to its utter destruction. 
 
 Thus considered, we have a clue to the meaning of " the spuits of devils 
 working miracles," Rev. xvi, 14, with the " lying wonders" of 2 Thess. ii, 9, 
 when a]iplicd to the power of a people made great under a singular providence of 
 Cod, subjecting to them the whole strength of the heathen world, but for a pm*- 
 ]K)se widely differing from that to which they were perverting it ; when regarding it 
 only as the leverage of a power given to them, to be ruled over by themselves 
 under similarly coiTupt notions attaching to theii- ideas of temporal dominion as 
 
of the kingdom of Persia, Dan. x, 13, 14, in the " troixblous times" 
 of Dan. ix, 25, with Ezra x, 9-17, and Nehem. iv. The times of 
 the two last woes identify the prophecies of Num. xxiv, 24, and 
 Isaiah xxiii, 1-12, with the kingdom of Alexander, and the break- 
 ing up thereof, in its relation to the Hellenistic apostacy of the 
 Jewish Church in the days of the Maccabees, Zech. ix, 1 3 ; 1 Mace. 
 i, 54, with 1 Mace, iv, 52. Also with the power of heathen Rome, 
 as that kingdom of the woi-ld with which the seven-headed mystery 
 of the Jewish apostacy was combined against Christ in the Apos- 
 tolic Age. — Acts iv, 27. 
 
 Before the manifestation of this little horn, (identifying the 
 Antichrist of the Apostolic Age with the mystic " prince of the 
 kingdom of Persia," in the day of Israel's retui-n from the Baby- 
 lonian captivity, Dan. x, 13), three of the first horns had fallen 
 pkicked up by the roots, Dan. vii, 8. 
 
 These seem to have a double symbolism, even as the " little 
 horn" of the Jewish apostacy had a twofold manifestation of power, 
 viz. — First, In the Hellenising faction of the Jewish Church, when 
 a remnant was rescued therefrom by the Maccabees, Zech. ix, 13. 
 Second, In the Antichristian apostacy of the Apostolic Age. 
 
 those entertained by their heathen neighbours, 1 Sam. viii, 1-10 ; Deut. xxviii, 
 36, to the end; Mark, x, 42-46. 
 
 The strength of JeiTisalem, as the city of the mystic Babylon, is (on a com- 
 parison of Rev. ■s.-n, 13, 14, with verse 19) represented as composed of three 
 Anticlmstian elements, viz. — First, The power of the dragon, or of the Egypto- 
 Canaanite from the days of Joshua, Judges ii, 21-23 ; Eev. xii, 31 ; Hosea xi, 1, 
 as subjected m regard to dominion, but not extmct from the days of David, 
 Zech. xiv, 21. Second, The power of the beast, the dragon's image, as revived 
 mystically at Jerusalem, Is. 1, 10 ; Zech. xiv, 21 ; Rev. xi, 8, by the two-horned 
 false prophet, Rev. xiii, comparing verse 10 with Ephes. iv, 8, with reference to 
 God's judgment on Jerusalem in the power of the Holy Ghost in and from the 
 Apostolic age, Matt, xix, 28. Third, That of the two-horned false prophet. 
 This is a phi'ase of doubly prophetic reference. Gen. xh, 32. It means the Jewish 
 churcli falsifying its mission to the Gentile world in both the houses of Israel, 
 when combined in one, as from the beginning of the restoration of the kingdom to 
 Israel. For its re-establishment under the edict of Cj'rus, and thus in partial 
 combination with the power of Persia, represents the symbolism of the two- 
 hoi-ned false prophet as one which may also be illustrated from Eev. viii, 3, 20. 
 
 Tliese three Antichristian elements, when divided against one another, (as at 
 the fall of the first city and temple, Jerem. xxxiii, 4, 5 ; Zech. xiv, 13,) caused 
 the fall of Jerusalem, as the city of the mystic Babylon, Rev. xvi, 19. 
 
10 
 
 The three horns, fallen before the former dominion of the little 
 horn, were the tioo-horned Persian ram and the Grecian he-goat, 
 from the West, which " had a notable horn between his eyes," 
 Dan. viii. But Avith reference to the latter dominion of the little 
 horn, the three horns previously fallen may possibly mean the 
 three divisions of the kingdom of Greece, which, in combination 
 with that restored to Israel at Jemisalem, constituted the four- 
 horned kingdom of Alexander's dismembered empire. They might, 
 however, still be represented in the two-horned Persian ram, with 
 Greece in opposition to the Zion of God, and thus prophetically 
 chai'acterised (notwithstanding its three divisions) as one kingdom, 
 even as in the symbolisms of Dan. ii and vii. 
 
 The three horns thus reckoned may also represent the three ribs 
 in the mouth of the Persian bear, Dan. yu, 5. These symbolize 
 the " mystery of iniquity," as commencing in the revived form of 
 its existence with the power of Persia, and successively combined 
 with the dissolving elements of Pei'sian or Babylonian dominion, 
 VTutil the then universal dominion of heathenism should be finally 
 broken up vmder the fourth combination of Israel thel'e^vith from 
 the days of Nebuchadnezzar. 
 
 Thus the twenty-one days of Dan. x, 1 3 may symbolize the years 
 from B.C. 53G to b.c. 515, inclusive, as from the restoration of the 
 kingdom until after the dedication of the second temple. But when 
 compared -with the three full weeks of verse 3, they may be num- 
 bered over three sabbaths of years, signalized prophetically and 
 historically, though not numbering twenty-one consecutive yeai-s, 
 viz. — 
 
 \st. In the seven years from b.c. 522 (Ezra iv, 7) to B.c. 515 
 
 (Ezra vi, 15.) 
 2d. In the seven yeara from b.c. 172 to b.c. 1G5, (1 Mace, iv, 52.) 
 3d. In the Apostolic reference of the week for confirming the 
 covenant with many. But (as predicted) that was divided 
 in the midst by a forty years' day of grace between the end 
 of the former half, in which God's two witnesses had pro- 
 phesied for 1260 days in sackcloth, as from a.d. 2G to A.D. 
 30, and the beginning of the latter half, over which the 
 1290 and 1335 days of Dan. xii, 11, 12, had to be num- 
 bered, between a.d. 70 and a.d. 73. Those 1335 days 
 must be numbered so as to terminate 1260 tyjtical days 
 
11 
 
 between the fourth and tenth months, for the relation of 
 Zech. viii, 19, to the " time, times, and an half," of Dan. 
 xii, 7, or the forty-two months of the dragon's power against 
 the inhabiters of the earth and of the seas, Rev. xii, 9-15; 
 xiii, 5, after being cast out of heaven, as at the Pentecost 
 next following Christ's ascension, or under the judgment of 
 God, proceeding in the power of the Holy Ghost, when 
 abrogating the temporal and exclusively Jewish kingdom, 
 to establish it spiritually to a new people gathered together 
 out of all nations by the gift of the Holy Ghost, Acts x, 
 34, 35, Avith Matt, viii, 12; xxi, 43; Luke xxii, 29. 
 
 Thejirst woe was the woe of the fifth hour, as that appointed for 
 the patient expectation of the saints, (Rev. vi, 9—12; Zech. i, 12-18; 
 Matt, xxiii, 'lo; Luke xxi, 28,) until the suspended judgment of 
 the sixth seal should be renewed with final eflect at the outpouiing 
 of the sixth vial. But the power of the revived locusts prevailed 
 for five typical months, or to the end of typically prophetic time. 
 
 The close of the second woe symbolically associates the ascension 
 of Christ, Rev. xi, 11, 12 ; leading captivity captive. Rev. xiii, 10 ; 
 Ephes. iv, 8, and giving gifts to men, (by that resurrection of the 
 dead, of which his own resirrrection represents the first fruits, 
 1 Cor. XV, 20,) with the predicted efiects thereof on the city and 
 sanctuary of the tj^^ical or Mosaic dispensation, Dan. ix, 27 ; John 
 xii, 31, 32. 
 
 Scripture says (Heb. ii, 14, 15), " Forasmuch then as the chil- 
 di'en are partakers of flesh and blood, he also himself likewise took 
 part of the same ; that through death he might destroy him that 
 had the power of death, that is the devil ; and deliver them who 
 thi'ough fear of death were all their lifetime subject to bondage." 
 
 To understand these words aright, we must remember that Christ 
 suffered death ixpon the cross, being accounted a blasphemer, and 
 numbered with the transgi'essors, as predicted, — Is. liii, 9, " He 
 made his gi'ave with the wicked." By that death Christ laroke 
 down the power of the Jewish Church, and abrogated that broken 
 covenant of works which had by disobedience become as it were a 
 covenant with death and hell. Is. xxviii, 15, 18. From this, they 
 who rejected Christ for their Messiah, foiind (as predicted) no con- 
 solation of hope in the day of their trouble. — John v, 45 ; Galat. 
 iii, 17 and 21. 
 
12 
 
 Death, in the typical language of Jewish jn-ophecy, when com- 
 bined with Hell, or the second death of Rev. xx, 14, means the 
 death of " tite curse" (Rev. xxii, 3 ; Rom. viii, 1) denounced against 
 the disobedient of Israel, at the setting up of the typical and mil- 
 lennial kingdom. This then remained to be exacted over the spirit 
 of that disobedience when at its climax, Psalm xix, 1 3, or in anti- 
 christian opposition to the will of God, in the end thereof The 
 exaction of that curse under condemnation of the "Jieri/ law" of 
 Moses, has relation to the "fre" of Deut. xxxii, 22, compared 
 with Is, XXV, 7, 8 ; xxx, 33 ; and xxxi, 9 ; Ezek. xx, 47-49. This 
 remains at all times in progi-ess of exaction over that power of the 
 spirit of the world which refuses to come unto God for the gift of 
 Christ's redeeming grace in spirit, that the world may thus have 
 life in him, Luke xvii, 20 ; 1 Cor. iv, 20. The form of a nominal 
 Christianity, demanding little or no self-sacrifice, is not the religion 
 of those s}Tnbolized with the worshippers of God in spirit and in 
 truth.— John iv, 21-24 ; Acts x, 34, 35. 
 
 But the death of Christ under this condemnation of hell (as an 
 exaction of " the curse " for blasphemy imputed under the fieiy 
 law of Moses), was for blasphemy thus imputed against him only 
 under a perverse judgment of man. This was, therefore, rendered 
 powerless by that resurrection from the grave which vindicated the 
 power of the spirit of God in him (Matt, xxvii, 54 ; Rev. xi, 11-13) 
 as the eternal life of John xi, 25, 26. 
 
 Hence, when we look to the consequences of that perverse judg- 
 ment of man in its reaction iipon the Jewish nation, we see how 
 those woi'ds, " that through death he might destroy him that had 
 the power of death, that is the devil," had their then fulfilment in 
 the breaking down of the power of the Jewish Church, Rev. ii, 9 ; 
 iii, 9 ; Luke xxii, 53 ; Dan. vii, 1 1 ; Rev. xx, 10. That was followed, 
 after a short interval (viz., the season and time of Dan. vii, 12), 
 by the fall of heathen Rome, or that tcni-horned power of the Gen- 
 tiles which was first to destroy the i)Ower of the Jewish Church, 
 Rev, xvii, 12-18, and then be converted from heathenism to wor- 
 ship God in Chi-ist, that the redemption of God's spiritual Israel 
 from bondage to the spirit of the power of the world, through fear 
 thereof, might have an enlarged manifestation of the predicted 
 blessing. — Luke xxi, 28. 
 
 Yet " the gospel of the kingdom " still presumes, and experience 
 verifies the fiict of vitality continued to the power of the spirit of 
 
13 
 
 the world, as ever existing, but (by the eternal law of the king- 
 dom, Rom. viii, 9 ; James iv), existing only iu the hearts of those 
 who, for that time at least, are without its pale. Rev. xxii, 15. 
 Such is the condemnation of all flesh until a " stronger than he," 
 viz., stronger than the spirit of the world (Luke xi, 22) shall, 
 though as by fire (1 Cor, iii, 13-15), rescue the sinner who will 
 yield to holier influences (Zech. xiii, 1, 9) from the delusion of his 
 bondage to the power of the spirit of the world, howsoever pre- 
 \-iously veiled from his sight, whether by a delusion of error 
 (Is. XXV, 7), or by presumption, Psalm xix, 13. 
 
 But this reference to the continued existence of the spirit of the 
 power of the world without the kingdom, symbolizes it as still ly- 
 ing tinder the condemnation of the curse of Rev. xxii, 3, viz., the 
 curse of the second death imder the fiery law of Moses. For that 
 still holds all flesh subjected to its continuovis judgments, until 
 coming unto God for remission thereof, iu the gift of Christ's re- 
 deeming grace. Such is the doctrine of Matt, xxiii, 37-39. This 
 distinctive symbolism between a kingdom of inner and spii-itual 
 life (as that of Christ's spiritually redeemed having communion of 
 life with him, though under much diversity in tlie power of its mani- 
 festation on eai-th, 1 Cor. xii, 4-8), contrasted with the spirit of the 
 power of an outer world, represents that outer world as the region 
 of eternal death — being subjected to the power of death under an 
 eternal law — viz., until redeemed unto God, in the power of Christ's 
 spirit, by submission of man's human mil to the will of God as 
 Chr'ist did. 
 
 This " outer world," thus lying in the region of death, is sym- 
 bolized as the mystic " sea" of Rev. xLii, 1 ; xxi, 1 ; and the " bottom- 
 less pit" of Rev. ix, 1 ; xx, 1 ; viz., of this world's ^^e>-y desolations 
 (1 Cor. xi, 32) threatening its ''utter destruction" like that of 
 Chaldee-Babylon, and of Jervisalem. For the fall of both was con- 
 trary t& God's purpose of mercy towards all flesh in Christ (Jerem. 
 li, 9 ; Matt, xxiii, 37), througli the ministry of that " word of re- 
 conciliation" which was first made known to the Jews, 2 Cor. v, 
 17-20. But they rejected God's prophets continuously, and last of 
 all they rejected his Son. Yet in that " word of reconciliation " 
 lies our only hope of this world's redemption (as predicted Zech. 
 xiv, 11 ; John iii, 17) from that "utter destruction" which conti- 
 nuously befel the nations of the heathen world, and a faction of the 
 twelve tribes of Israel ever symbolized therewith, both in the pride 
 and fall thei'eof. — Ezek. xxxi, xxxii, xxxvii, xxxviii, xxxix. 
 
u 
 
 For as God by liis prophets would have liealod Babylon, but she 
 was not healed (Jerem. li, 9); and as Christ would have saved 
 Jerusalem (Matt, xxiii, 37), but the rulers of the nation would not 
 come unto him that they might have life in him (John v, 39, 40) ; 
 so, we ai-e told (John iii, 17), " God sent not his Son into the 
 world to condemn the world ; but that the world through him 
 might be saved." Though " the world" is most probably to be in- 
 terpx-eted here by reference to Heb. ix, 26-28. 
 
 He who created all things, shall He not be able to sustain them 
 unto perpetual ages of regenerated existence by the word of His 
 power ? Nevertheless, the gift of eternal life (as operating imder 
 an eternal law in Christ, Rom. xvi, 24, 25 ; John xi, 25), may 
 possibly be resumed under a judgment of wrath upon all flesh 
 (when quenching the spu'it of life therein, 1 Thess. v, 1 9), by the 
 dissolution of this world physically, as the consummation of that 
 judgment which befel the tyjiical and prophetic world of the apos- 
 tolic age. — Heb. ix, 26; Matt, xxiv, 3, 14; John xii, 31, 32; 
 1 Peter iv, 5-8. 
 
 But as then " of that day, and hour, knoweth no man, no, not 
 the angels of heaven, but my Father only." — Matt, xxiv, 26. 
 
 The only meaning which can be put on these last words of our 
 Saviour (to interpret the whole chapter consistently with itself) is 
 — " None but the Father only knows whether Jerusalem will yet" 
 (as Nineveh did, Jonah iii, 5-10 ; Matt, xii, 39-42) " i-epent in 
 time to avert that impending doom." For the times and circum- 
 stances thereof were predicted beforehand in general terms, espe- 
 cially by Daniel, under a pi-ediction which Christ had appointed to 
 them for a sign. — Matt, xxiv, 14, 15, with 1 Cor. x, 11. 
 
 Thus the mystic " sea" of heathen dominion, as that of all flesh 
 sinning against God, is typically and prophetically the same with 
 " the bottomless pit" (Rev. ix, 1 ; xiii, 1 ; xx, 1) of this world's 
 fiery desolations at the hand of man upraised against his fellow-man, 
 and under ever-recurring judgments of God on the earth for man's 
 sake, like those which befel the cities of the Canaanite for sin, and 
 Jerusalem when made as a city of the Canaanite by the crucifixion 
 of Christ. — Rev. xi, 8; Isaiah i, 10. 
 
 But from the condemnation of this " lowest heU" (Deut. xxxii, 
 22) there is, even in the eleventh hour of its impending desolations, 
 redemption (Psalm Ixxxvi, 18) in the gift and gi'ace of Christ's 
 spirit, to as many at least as truly seek the consolation thereof, 
 under the eternal law of the kingdom, viz., repentance unto new- 
 
15 
 
 ness of life, reinforcing " the obedience of faith." Thus Christ, as 
 the second Adam, is called " a quickening spirit," because the eter- 
 nal law of man's communion with God, as given in the day that 
 God created man, was the " obedience of faith," Rom. xvi, 25, 26. 
 In Chi'ist, who was " the fulness of the Godhead bodily" (Coloss. 
 ii, 9), that law had the only perfect (Galat. iii, 21) manifestation of 
 its power on earth. Thereby Christ became not only a sacrifice for 
 sin, and an example of godly life, but the quickening spirit of a 
 living faith in God, according to those words of St John (i, 12, 13), 
 " As many as received him, to them gave he power to become the 
 sons of God, even to them that believe on his name ; which were 
 born, not of blood, nor of the will of man, but of God." This is 
 symbolized in Rev. ii, 7 ; xxii, 2, as the restoration of Paradise, 
 with the tree of life flou.rishing therein, Luke xxiii, 43. 
 
 If the prayer which Christ left to his followers were consecrated 
 by subjection of the human will to the will of God, after his own 
 example when teaching us how to pray to our God and Father, 
 saying, " Thy kingdom come. Thy will be done on earth as it is in 
 heaven," then, as symbolized in Rev. xxi, 1, there would be " no 
 more sea." For the many mystic waters (Rev. xvii, 15 ; Ezek. 
 xxxi, 4) of its perpetual desolations would be healed by the waters 
 of the river of life flowing therein from the temple of God (Ezek. 
 xlvii, 8), and distributing on all sides " the leaves of the ti-ee of 
 life" " for the healing of the nations." — Rev. xxii, 2. 
 
 Thus, indeed, the new heavens and the new earth of the Cln-is- 
 tian world would answer to the prophetic symbols of the world's 
 redemption being consummated in the spirit of Christ, as predicted, 
 1 Cor. XV, 27, 28, and as commemorated in the song of His re- 
 deemed, — " Saying with a loud voice. Worthy is the Lamb that 
 was slain, to receive power, and riches, and wisdom, and strength, 
 and honour, and glory, and blessing." 
 
 The extent of the redemption thus glorified is recorded under the 
 testimony of St John respecting the vision thereof to himself — 
 " And every creature which is in heaven, and on the earth, and 
 under the eai*th, and such as are in the sea, and all that are in 
 them, heard I saying. Blessing and honour, and glory, and power, 
 be unto him that sitteth upon the throne, and unto the Lamb for 
 ever and ever." — Rev. v, 12, 13, with Heb. ii, 8, as interpreting 
 1 Cor. XV, 26-28; Philip, ii, 9-12. Compare 1 Cor. xv, 22-24, 
 with 1 Tim. iv, 10 ; Num. xiv, 21 ; Psalm Ixv, 2 ; Isaiah xl. 5 ; 
 Luke iii, 6, &c. &c. 
 
16 
 
 NOTE 
 
 ON THE THREE LAST WOES. 
 
 These are the woes whereby the temporal kingdom of the 
 Mosaic or typical dispensation was brought to its predicted 
 end, with the end of typically iwophetic time (Rev. x, 7) when 
 merged into the teaching of the " everlasting gospel" (Matt, 
 xxiv, 14 ; xxviii, 19, 20 ; Rom. v, 18 ; Rev. xiv, 6) as that of 
 God's " everlasting righteousness," having an incarnate mani- 
 festation in Christ (Dan. ix, 26). These were the times pre- 
 dicted for the recompenses of Zion in consolation for the mar- 
 tyred hosts of God's saints (Rev. vi, 9-12; Zech. i, 12-21 ; 
 Matt, xxiii, 83-36). 
 
 First Woe. — Though the locusts had power given them for Jive 
 montlis — from the fifth month, or to the end of pro})lietic time at 
 the tenth month — still their symbolism, in relation to the times of 
 the first woe, represents it as a woe peculiarly characterising the 
 ^fi/th hour or month of tyjiical prophecy. In the year of Ezi-a's mis- 
 sion, B.C. 457, the opposition lie encountei'ed from a faction of the 
 nation extended from the fifth to the tenth month, Ezi'a vii, 9 ; x, 
 16, 17. These months may be regarded also as prophetically tyjii- 
 fying an instruction applicable to the whole interval between the 
 beginning of Ezra's mission in the fifth month, B.c. 457, and the 
 cleansing of the sanctuary by the Maccabees on the twenty-fifth of 
 ninth month, B.C. 1G5. 
 
 But B.C. 457 closed a period of one hundred and fifty years from 
 B.C. 607, according to the number of typical days in five months, 
 Ezek. iv, 5, 6. It also mai'ks the beginning of the seventy weeks 
 of Daniel's jjrophcc}-, when intei*preted as a prophetic period of 
 
17 
 
 seven times seventy days of years, terminating a.d. 33. Also four 
 hundred and thii-ty-four years, or threescore and two prophetic 
 weeks of year-days from the beginning of Ezekiel's captivity, B.c. 
 599, terminate B.c. 165. But the then cleansing of the sanctuary 
 by the Maccabees on the twenty-fifth of the ninth month (1 Mace, 
 iv, 52; Haggai ii, 15-20) after its profanation for three years by 
 Antiochus Epiphanes (1 Mace, i, 54), closed a typical period of 
 one thousand three hundred and thirty-five days from the tenth of 
 first month, or from the preparation for the Passover in the year 
 in which that profanation of the Jewish sanctuary commenced. 
 
 Alan the twenty-fifth of ninth month, B.C. 165, terminated two 
 thousand three hundred typical days (Dan. viii, 1 4) from the fifth of 
 fifth month B.C. 172, Jerem. Hi, 12; Ezek. xxxiii, 21 ; Zech. viii, 
 19. In that year the Hellenising Onias (who had adopted the 
 Greek name of Menelaus) undertook to supplant his brother Jason 
 in the high priesthood by the aid of Antiochus Epiphanes, he with 
 his adherents solemnly abjuring the Jewish religion before the king, 
 and binding themselves expressly to bring the whole nation to take 
 the same step, and to introduce the Greek religion. — Jahn, Heh. 
 Com., p. 216. 
 
 Thus the times of the fii'st woe did, in the circumstances of theii- 
 close, foreshadow the end of tyi^ically prophetic time, though the 
 end was not yet, biit to be preceded by two other woes. Under 
 these the darkness of the next or sixth hour was to be extended to 
 the ninth hour inclusive, even as the time first appointed of God 
 for the ingathering of the harvest was extended from fifteenth of 
 seventh month to twenty-fifth of ninth month by seventy typical 
 days, according to the years of the Babylonian captivity, and with 
 ty|)ical reference to the ingathering of Isi'ael into a new fold spi- 
 ritually under judgment, Jerem. viii, 20; Haggai ii, 15-20. 
 
 From B.C. 586 (the year in which the seige of Tyre commenced, 
 and about two years after the fall of Jerusalem), to b.c. 536 were fifty 
 years. These illustx'ate in one form the " seven weeks of troublous 
 times" for rebuilding Jerusalem spmtually, as the mystic city of a 
 people made one by faith, through descent of the spirit of God from 
 heaven, sanctifying their captivity" for good" (Jerem. xxiv, 5), and 
 preparing then- hearts to do the will of God in the day of their re- 
 turn. Computing these fifty yeai's, after the manner of the jubilee, 
 from atonement to atonement (or from the tenth of the seventh 
 month, Levit. xxiii, 27 ; xxv, 89), these seven weeks of year-days 
 
18 
 
 terminating with the events recorded of the seventh month in tlie 
 year of Israel's return (Ezi'a iii.), wdll afford a due to the meaning 
 of Zech. viii, 1 9, about the fast of the seventh month being turned 
 into joy. The people, however, were divided in opinion as to the 
 [>redicted glory of the second temple being greater than the first, 
 when they saw its foundations being laid on a less magnificent 
 scale. Hence the reproof of Haggai that God's 6])irit\ial harvest 
 had failed to produce the fruits of a righteous faith, i-equired of God 
 to be ingathered in the seventh month. — Haggai ii, 19, 20. 
 
 Second Woe. — This was the woe of the sixth month or h(n(,r of 
 typical prophecy. But the opening of the seventh seal in its rela- 
 tion to the scaling of God's elect. Rev. vii, occurred \inder the sus- 
 pended judgment of the sixth seal. This extends the woe of the 
 sixth typical hour into that of the seventh. Also, the week for 
 confirming the covenant with many, is a week of seven years. 
 This, as typified in the seven days Feast of Tabernacles, may be com- 
 puted from atonement to atonement, like the sabbath of years, Levit. 
 XXV, 4-8 ; or, from Feast of Tabernacles to Feast of Tabernacles, in 
 its typical reference to tlie times and circumstances ordained of 
 God for the ingathering of his spiritual harvest under judgment on 
 the spirit of the power of the world. Hence, the times of this 
 Second Woe in its typical relation to the ordinance of the sabbatic 
 year, extend over a sabbath of years, and identify therewith the 
 seven years and months of Ezekiel's typical prophecy, Ezek. xxxix, 
 S-17. These were the times of a typical insti-uction (from the Law 
 and the Prophets, Luke xvi, 31), respecting the object of the Baby- 
 lonian captivity, 2 Chron. xxxvi, 21, as ordained of God " for 
 wood" to such as should have spiritual discernment to read intelli- 
 gibly, and faith strong enough to observe consistently God's typical 
 ordinance respecting the sabbatic year, Levit. xxv, 4-8. 
 
 It is clear from Dan. ix, 2, that this featiire of the Babylonian 
 captivity had escaped Daniel's observation until the time of the 
 predicted end. For, from the beginning he must have been fully 
 aware that the captivity was to continue for seventy years, though 
 at first he might have had only a very imperfect conception of the 
 predicted relation between the violated ordinance of the sabbatic 
 year and the retribution appointed of God in the seventy years of 
 the Babylonian captivity. 
 
 The week for confirming the covenant with many is symbolized 
 
19 
 
 in Rev. vii, as begiuniug nuclei- the suspended judgment of the 
 sixth seal; and the times of the second woe are in Rev. xi, 1-14, 
 symbolized as numbering (over the former half of the seven years), 
 the tAvelve hunth-ed and sixty days during which God's two wit- 
 nesses prophesied in sackcloth until their death ; and again number- 
 ing three and a half tyjjical days (as days of years also), between 
 the death of God's two witnesses and the consummation of the 
 predicted resurrection. Thus, the interval between the death 
 and resurrection of Christ was made to typify the latter half of 
 that sabbath of years. This, however, remained to be numbered 
 in judgment (after an interval of forty years from the crucifixion), 
 upon the blinded of Israel, before the spiritual restoration of the 
 kingdom to Israel should be realised over a new people with ever- 
 lasting effect, by the fall of the Jewish Church. 
 
 The object for which the scourge of the Euphi'atean horsemen 
 had been prepared from the opening of the judgment of the sixth 
 seal under the circumstances of the Babylonian captivity, was " to 
 slay the thii'd part of men." The Jewish Church, in its relation 
 to Syria and Egy[5t, is here symbolized as one thu-d part of men ; 
 and its fall is here predicted as about to be at hand, when the 
 power of the Gentiles should be turned against it, as represented 
 in those words of Rev. xii, 16, " And the earth helped the woman" 
 (the emblem of the infant Christian Chui'ch), " and the earth 
 opened her mouth, and swallowed up the flood which the dragon 
 cast out of his mouth." Compare also Rev. xvii, 12-17, with 
 xvi, 19. 
 
 This cli"vdsion of the gi'eat city of the mystic Babylon into three 
 parts represents the power of the world as then divided between 
 " three unclean spirits," xvi, 13, 14. These ai'e called the spirits 
 of dcATls* working miracles, Rev. xiii, 4, which go forth unto the 
 
 * *' The spirits of Devils worhing miracles,^' represent the spirit of the power 
 of the Jewish Church, as divided against itseK, under a threefold delusion of the 
 world, represented as three imclean spirits, like frogs, i. e., inhabiters of those 
 miry places which could not be healed, Ps. xl. 2 ; Ezek. xlvii, 11. The power 
 thereof had therefore to be broken down by being di^'ided against itself (Jereni. 
 li. 9-50 ; Matt, xxiii, 37-39 ; Zech. xiv, 13 ; John iii, 17, with i, 9-13), as the 
 power of a people who woidd not be drawTi nigh unto God " in spirit and in 
 truth," John iv, 21-25, so that they might become Messiah's people, and have 
 life in him. — John v, 40. 
 
 This delusion of the world proceeded from a threefold origin — Is^ From the 
 
20 
 
 klutz's of the earth, and of the whole worUl, to gather them to tlie 
 battle of that great day (Ezek. xxxix, 8 ; Rev. xx, 7, 8), of God 
 Almifhty. This means the day of the great judgment which 
 
 mouth of tlie dragon, symbolizing the power of the heathen world in that of the 
 Egypto-Canaauite, Rev. xii, 3 ; and of Babylon (literally a.nd mysticalli/, Zech. ii, 
 7 ; Rev. xviii, 4), from the days of Nebuchadnezzar, Jerem. li, 34. 2d. From 
 the beast, or that revived image of Canaanitish dominion to which the two-homed 
 false prophet of the Jewish Chmch had given new life at Jerusalem, and by the _ 
 dispersions of Israel iaalllands. — Rev. xiii ; Rev. xi, 8 ; Is. 1, 10 ; Zech. xiv, 21. 
 The phrase " working miracles," Rev. xvi, 14, is to be explained by " He 
 doeth great wonders, so that he maketh fire come down from heaven on the earth 
 in the .sight of men, and deceiveth them that dwell on the earth by the means of 
 those miracles wliich he had power to do in the sight of the beast. Rev. xiii, 13, 
 14, viz., the red dragon of Rev. xii, 3, or symbol of heathen dominion repre- 
 sented in that of the Egjrpto-Canaanite, and of Babylon, Jerem. li, 34. For 
 " the dragon gave him (viz., the beast, the image of the di-agon, as revived by 
 the two-homed false prophet) his power, and his seat, and great authority." — 
 Rev. xiii, 2. 
 
 Herein the gi-eat power of the Jewish Church, as made gTeat after the manner 
 of the Gentiles, Rev. xvii, 18 ; Ezra iv, by combination with the power of the 
 heathen world, is symbolized as becoming great under Satauic influence, or in the 
 spirit of the power of the world, as opposed to the spirit of the power of Messiah's 
 people. 
 
 This is moreover represented as the si^irit of the power of a people ever mak- 
 ing the world a desolation, and a battle-field of conflicting delusions, and discor- 
 dant intere.sts ; whereas the spuit of the power of Messiah's people is that of new 
 life, John iii, 3 ; Matt, xix, 28, given to the world through righteousness, work- 
 ing joy and peace in the power of the Holy Ghost, for the salvation of the world. 
 —John iii, 17 ; xi, 51, 52. 
 
 Thus the " great wonders " Rev. xiii, 13, are the " lying wonders" of 2 Thes. 
 ii, 9, and their reference to the Jewish Chiu-ch is to be coiifiimed by Rev. xi, 9 ; 
 iii, 9, compared with the Uttle horn of Dan. vii, 8 ; viii, 23-27 ; Dan. xi, 36-45, 
 illustrated by Ezek. xxviii. 
 
 The "lying wonders" will therefore symbolize the power which was given 
 to the people of God — for good, to themselves and to the Gentiles — being spi- 
 ritually misapplied, and perverted by hmuan wilfulness, tlu-ough delusive ideas 
 respectmg the predicted glory of Messiah's kingdom, as built upon an everlasting 
 foundation, and having the power of the heathen subjected (in, spirit J thereto. 
 
 The words " so that he maketh lii-e come down from heaven on the earth in 
 the sight of men," are not to be explained merely by the eternal fire of Vesta, 
 and other deceptions practised upon the people by the heathen priesthood, but 
 they more probably have reference to the sjiirit of the delusion rebuked by our 
 Lord in Luke L\, 54-57, when his disciples said to hun, " Wilt thou that we 
 command fire to come down from heaven, and consume them, (lev «« L'lia.i did f" 
 But he tui'nod, and rebuked them, and said, " Ye know not what manner of 
 
21 
 
 should close the forty-years clay of temptation to be numbered over 
 Judah, at the close (Ezek. iv, 6 ; Rev. iii, 1 0), as at the beginning 
 of the typical dispensation. These forty years, moreover, closed a 
 term of typical prophecy, which numbers seventy years from the 
 date of Christ's incarnation, according to the years of the Baby- 
 lonian captivity, as tyi:>ically commemorated from year to year in 
 the seventy days extension of the appointed weeks of harvest from 
 15th of seventh month to 25th of ninth month. Ty|3ical prophecy 
 ceased with the end of typical time, when the object designed of 
 God therein was realised with spiritual and everlasting effect, Rev. 
 X, 7; Dan. xiv, 11, 12, at the breaking up of the tyjiical sanctuary 
 of the Jewish Church, and the power of the heathen world, under 
 political combination with which that Church had been strengthened 
 in the day of its power. 
 
 The conclusion of the times of the Second Woe was the month 
 of the cutting off, Hosea v, 7 ; Zech. xi, 8, as the " hour and day, 
 or month and year," for which the scourge of the Euphratean horse- 
 men had been prepared from the opening of the Sixth Seal. The 
 month of the cutting off, with final effect, was symbolized between 
 the 15th of the seventh month and the 15th of the eighth month ; 
 and possibly the 30 typical days of this reference may prophetically 
 symbolize the 30 years from the Incarnation to the Crucifi_xion of 
 Christ, in their relation to the 70 years between the incarnation of 
 
 spirit ye are of. For the Son of Man is not come to destroy men's lives, but to 
 save them."' 
 
 Thus when one of the disciples (supposed to be Peter), in defence of his Lord, 
 " drew his sword, and struck a servant of the high priest, and smote off liis ear. 
 Then said Jesus unto him, Put up again thy sword into his place : for all they 
 that take the sword shall perish with the sword." — Matt, xxvi, 51, 52. 
 
 God has woUed in Christ that the power of the world should be subjected mito 
 that of the people of God, under a manifestation of the Holy Ghost sanctifyuig 
 the people of God, 2 Thes. ii, 8 ; Heb. ix, 28, that this token of God's presence 
 with his people might make the heathen fear them, and learn therefrom to seek and 
 serve God in a like spirit, Eom. xi, 30, 31 ; whereas seeking to break down the 
 power of the world imder the force of a like opposing power is working its desola- 
 tion in unauthorised form, Jerem. xxxiii, 4, 5. Yet such was the predicted scoui-ge 
 of the latter day, for the mutual destruction of those who would not be drawn 
 nigh unto God in the power of Christ's spuit that they might have Hfe, Zech. xiv, 
 13 ; John v, 40. In the spirit of the power of the world, they made " fire come 
 down from heaven on earth in the sight of men," as the fii'e of God's wiath, con- 
 suming themselves in the destruction prepared for their enemies. 
 
22 
 
 Christ and the cessation of the times of the typical sanctuaiy wit li 
 the destruction of Jerusalem by Titus. 
 
 The cutting off in this reference will have to be interpreted by 
 Zech. xiv, 16-21, as the condemnation of both the houses of Israel, 
 when combined as one in the days of the restored kingdom, for ne- 
 glecting to observe the Feast of Tabernacles, in the spirit of the 
 typical prophecy (or instruction), designed of God in the ordinance 
 thereof. 
 
 For any observance of that Feast which heeded not its typical 
 relation to the times predicted for the ingathering of the Gentiles 
 into the same fold with Israel (under the spiritual harvest of God's 
 judgment in the end of the ty|)ical world, Haggai ii, 15-20 ; Matt, 
 xiii, 39 ; 1 Peter iv, 6, 7), was no less opposed to the spirit of the 
 instruction designed in the typical institution, than that act of open 
 idolatry by which Jeroboam substituted for it a feast of his own 
 device on the 15tli of the eighth month, 1 Kings xii, 32, 33. 
 
 This interpretation is confirmed by the typical prophecy of Ezek. 
 iv, 5. For one prophetic month, of 30 tyjiical days, with 360 days 
 for the ty})ical year of its anniversary reference, makes up the 390 
 days of that prophecy, under a symbolism which commemorates at 
 its close the fall of the kingdom of the ten tribes, in relation to the 
 cause thereof, and in a form to foreshadow therefrom the fall of a 
 remnant of all Israel, by a like cutting off in the latter days. 
 
 Hence the 390 years between B.c. 1112, 1 Sam. viii, 1-6, and B.C. 
 721, 2 Kings xviii, 9, 10, in their relation to the end of the king- 
 dom as predicted from the beginning (when granted to the will of 
 the twelve tribes, on demanding of Samuel to have a king ap- 
 pointed over them like the kings of the Gentiles), make the events 
 by which the kingdom of the ten tribes came to its predicted end 
 tyi^ical of those which should characterise the times of the Second 
 Woe, in the latter days of the kingdom as typically restored to 
 Israel in the land of the Canaanite, from the days of Cyrus. 
 
 But 390 years from b.c. 324 (or the year following the death of 
 Alexander the Great at Babylon, in the relation of that event to 
 the predicted dismemljerment of his empire) terminate a.d. GG, 
 after 666 years from the beginning of the Babylonian Captivity B.c'. 
 607. Thus "The nximber of a man," Rev. xiii, 18, means a num- 
 bering of current authority amongst men, even as the " measure of 
 a man," Rev. xxi, 1 7, means a standard mea.sui'ement referred to 
 by men in the affairs of ordinary life. 
 
23 
 
 The soundness of tliis interpretation is confirmed by tlie context 
 of the passage. For it typically denounces the exclusive and in- 
 tolerant policy of the Jewish Church, increasing the mischief 
 thereof by the zeal of its proselytism upon false principles, as when 
 our Lord said. Matt, xxiii, 15, to those whom, in verse 33, he de- 
 nounced as the " generation of vipers," &c. — " Woe imto you, 
 scribes and pharisees, hypocrites ! for ye compass sea and land to 
 make one proselyte, and when he is made, ye make him twofold 
 more the child of hell than yourselves." 
 
 Thus in Acts xv, 1-6, St Luke tells us, " Cei'tain men which 
 came down from Judea (viz. to the Church at Antioch) taught the 
 brethren, and said, Except ye be circu^mcised after the manner of 
 Moses, ye cannot be saved." 
 
 These are symbolized in Rev. xiii, 16-18, as making a merchan- 
 dise of religion to augment their o^vn power, and it was in opposi- 
 tion to this spirit that Isaiah predicted the times of the Gospel 
 under contrast of these consolatory words, ch. Iv, 1-3 : — 
 
 " Ho, every one that thirsteth come ye to the waters, and he 
 that hath no money ; come ye, buy and eat ; yea, come, buy wine 
 and milk without money and without price. 
 
 " Wlierefore do ye spend money for that which is not bread ? 
 and your labour for that wliich satisfieth not 1 hearken diligently 
 unto me, and eat ye that which is good, and let yoiir soul delight 
 itself in fatness. 
 
 " Incline your ear, and come unto me : hear, and your soul shall 
 live ; and I will make an everlasting covenant with you, even the 
 sure mercies of David." 
 
 For the mark " in the forehead "* compare Rev. xxii, 4, but in 
 Rev. xiii, 16, it is used to symbolize the same as the mark " in their 
 right hand." These symbolisms will therefore mean "by their dis- 
 
 * One source of the metaphor respecting the mark in the forehead or in the 
 right hand may refer us to the badge of Jewish superstition in the use of its Phy- 
 lacteries, as bound about the head and on the arm, though in that case the badge 
 was on the left arm, as that nearest the heart. But the ri;jht arm may be here 
 marked by the badge of JeMish superstition, under a mixed metaphor, and with 
 reference to the false notions of the Jewish Chiirch respecting the sacrifices of a 
 (supposed) ritual atonement for sin. 
 
 For Je\\ash superstition represented the Almighty as wearing Phylacteries, 
 which were in that case bound on the right hand, as on the arm of power, by re- 
 ference to Ps. xxix, 11 ; and of laiv, by reference to Deut. xxxiii, 2. — Moses Mar- 
 yoUoutlCs Modern Judaism, M'CauPs Edition, puhlisTied a.d. 1843, p. 28. 
 
24 
 
 tiuctive modes of worship," or of looking up to God. The time 
 Israelite, as worshipping God in spiiit and in truth, John iv, 21-25 ; 
 the ritualistic Jew, as looking up to God in false reliance on typical 
 sacrifices which the right hand was uplifted to smite, Isaiah i, 10-21. 
 
 " The mark, or the name of the beast, — (viz. the symbol of 
 Canaanitish power mystically revived in the kingdom of the twelve 
 tribes,) or the number of his name," Rev. xiii, 17, will mean dis- 
 tinctively both Jews by descent and proselytes, as admitted to certain 
 Jewish privileges — and therefore in a qualified sense having the 
 number of the name, or the reputation of being Jews. The mark 
 of the beast wdll be the characteristic of Canaanitish idolatiy, 
 (Is. 1, 1 0,) in their false estimate of the typical law, with refei'ence 
 to the ceremonial sacrifices instituted by Moses. 
 
 At the termination of 666 years from B.C. 607, we have the 
 seven years of the Jewish war with Rome, viz. from a.d. 66 to the 
 end thereof A.D. 73, after 666 years from the opening of the sixth 
 seal under the vision of judgment set before Ezekiel in the sixth 
 month of B.C. 594, Ezek. viii, 1. 
 
 Thus the seven years which marked the termination of the fii'st 
 city and temple between b.c. 594 and B.C. 587, Ezek. xxxiii, 21, 
 were made to foreshadow those which should close the times of the 
 typical dispensation, and then fulfil the tyjiical prophecy of Ezek. 
 xxxix, 8-17. That the locusts of Rev. ix, 1-12, symbolized a faction 
 in Israel, like the " evil figs " of Jerem. xxiv, 8, \d\\ be clear by re- 
 ference to Amos vii, 1-7, also that the scourge of the Eupln*atean 
 horsemen, under the Second Woe, had a common origin with that 
 of the Locusts under the First Woe, may be shewn by the simi- 
 larity of their symbolisms. Rev. ix, 1-12, and verse 19. For the 
 fall of the mystic Assyrian was to be as the slaughter of Midian, 
 Isaiah ix, 4-15 ; x, 26 ; xiv, 29-32 ; Matt, iii, 3, and xxiii, 31-39, 
 illustrating Rev. xviii, 24. 
 
 The typically prophetic relation between the seven years from 
 B.C. 594 to B.C. 587, and those from a.d. Q>Q to a.d. 73, in their 
 common reference to the seven years and seven months of Ezekiel's 
 typical prophecy, respecting the armies of Gog and Magog, will, I 
 presume, conclusively identify these times with those symbolically 
 represented in Rev. xvi, 12-17 ; xx, 7-15, and as tei*minating with 
 the forty-two months of Rev. xiii, 5. 
 
 Third Woe. — This identifies the end of tyjiically prophetic time 
 
25 
 
 with the forty days, and days of years, in limitation of Juilah's 
 power, Ezek. iv, 6, wlien fighting at Jerusalem, Zech. xiv, 8, 
 against Messiah and his people. 
 
 These ai-e to be numbered under a double symbolism. 
 
 Ist. From 15th of eighth month to 25th of ninth month, as con- 
 cluding the 1335 days of Dan. xii, 12, when numbered from 
 the preparation for the Passover, (or from the 10th of first 
 month), in the middle of the week of seven years. This 
 has reference to the ty|)ical prediction of Haggai ii, 15-20. 
 
 2d. From the end of the eighth month to the 10th of tenth 
 month, as concluding the forty -two months of the Dragon's 
 power. Rev. xiii, 5, against the inhabiters of the earth and of 
 the sea, (mystically) Rev. xii, 12, — after having been cast 
 out of Heaven, at the souii/l of the third trump, in its rela- 
 tion to the giving of the fiery law of Moses in restraint of 
 sin, but not to disannul the promise of mercy, Galat. iii ; 
 and in its relation to God's judgment on the world in the 
 power of the Holy Ghost, as the spii-it of the power of 
 Christ's second advent, from the day of Pentecost next 
 following his resurrection and ascension into Heaven. 
 
 This has reference to the typical prediction of Zech. viii, 19, in 
 its relation to the events of Jewish history between B.c. 594, and 
 B.C. 587, (but more especially to the latter half of the seven years, 
 Ezek. iv, 26, 27 ; and xxiv, 1-27 ; with xxxiii, 21,) made to fore- 
 shadow the times and circumstances under which the city and 
 sanctuary of the Mosaic or tyi^ical dispensation should come to its 
 appointed end in Messiah's day, Dan. ix, 27, on the redemption of 
 God's elect being consummated under judgment on the power of 
 the dragon. Compare Luke xxi, 28 ■ 1st Peter iv, 12-13, with Rev. 
 xii, 6, 12; xiii, 5 ; xx, 7 to end. 
 
 The foi-ty days, and years, (Ezek. iv, 6,) of this Woe have the 
 prophetic reference of a tyjjical instruction. Rev. iii, 10, from the 
 forty-years' day of temptation between the Exodus of the Israelites 
 out of Egypt and theii- being permitted to enter into the promised 
 rest, by possession of the land of the Canaanite. The forty years 
 between the crucifixion of Christ, a.d. 30, and the time of the end 
 appointed over Jerusalem seems also to have been typified in the 
 forty days of Jonah's prophecy against Nineveh ; and in the forty 
 days between the resun-ection and ascension of Christ, Acts i, 3. 
 
26 
 SUMMARY OF THE PROPHECIES. 
 
 Ou tlic restox'ation of the kingdom to Israel ; or on the Holy- 
 Land, as the birthplace of the quickening spirit of man's redeemed 
 life. Hence, the imagery of the vision of the New Jerusalem, as 
 seen spiritually hy St John, " descending out of heaven fi'om God." 
 Rev. xxi, 10-15. 
 
 The predicted " salvation of all flesh," John xi, 51, 52, thus char- 
 acterised as to the time and cii'cumstances of its commencement, 
 was revealed in Christ to the Jew first, Matt, xix, 28 ; John iii, 3, 
 and aftenvards to the Gentiles, thi'ough the dispersions of Israel, 
 Psalm Ixxxvii, 5, 6. For the Redeemer went forth " out q/'Zion," 
 and "the word of the 'Lovi\. from Jerusalem," Isaiah ii, 3, by that 
 scattering of the power of tlte holy people, Dan. xii, 7, which fol- 
 lowed the sacrifice of the death of Christ, as predicted, Zech. xiii, 
 7 ; INIatt. xxvi, 31, 32 ; Acts i, 4-12, and confirmed by the events 
 recorded in Acts ii. 
 
 Thus, the kingdom, spiritually restored to Israel, then ceased to he 
 a local kingdom of exclusively Jewish jirivileges (and in a foi-m des- 
 tined to have perpetual effect), by the revocation of God's typical 
 and temporal covenant -with the seed of Abraham, for the establish- 
 ment of that sjnritual and eternal Covenant in which all the families 
 of the earth may be blessed, by a like resurrection loith Israel, from 
 death unto life, spiritually in Christ. — Is. xxvi, 19 ; John v, 24, 
 25, on earth as in heaven. Matt, vi, 10 ; Luke xvii, 20-26. 
 
 MEMOEIAL LINES. 
 
 Land of Israel's chequered glory, 
 
 Of Eden"s life* to man restored, 
 Thy wasted kingdom waUs the gory 
 
 Mission of the Moslem's sword. 
 
 ChiTstians, too, thu.s make salvation 
 
 Fleeting as a meteor-Hght. 
 Messiah claims nor name nor natioiv\' ; 
 
 The just in heart+ are his delight. 
 
 * Isaiah Ii, 3 ; Ezek. xxviii, 13 ; xxxi, 9-19 ; Joel ii, 3 ; Amo.« i, .'',. Thus, 
 when our Lord said to the penitent tliicf on tlic cross, " To-day shalt thou be 
 with me in Paradise," Luke xxiii, 43, he seems to have meant that as soon as 
 their Vjodily sufferings should have ceased, the undying spirits of the penitent 
 should enjoy communion of life with the gloiified saints of God, (as the invisibly 
 ministering angels of his providences towaj-ds his people,) in the land of pronuse, 
 2 Cor. xii, 4. Thus, they were soon to be spirituaUy raised therein above man's 
 power to hurt. For that prevails not against the people of God, except for the 
 days of man's human life. — Matt, x, 28 ; xix, 28 ; Heb. ii, 14. 
 
 t Luke xvii, 20-26 ; Rom. ii, 28, 29, and viii, 9 ; 1 for. iv, 20 ; Rev. ii, 2 
 and 9. 
 
 + Isaiah Ivii, 15, and Psalm cxii, 2-4 ; cxxv, 4 ; cxl, 13, confirmed by Matt. 
 vii, 21-24 ; -lohn iv, 21-27 ; Acts x, 34, 85. 
 
A BRIEF AND PRACTICAL EXPOSITION OF 
 
 SCRIPTURALLY ANALYZED, 
 
 AND PROVED TO BE 
 
 A TYPICAL INSTRUCTION OF VITALLY PRACTICAL MOMENT. 
 
 ALSO, 
 
 REVISED AND ABRIDGED. 
 
 FORMING A SEQUEL TO 
 
 "C!it(!t)lilotinti^€tni|ilenfC)tkttrsfi0inM." 
 
 WILLIAM HEWSON, M.A., 
 
 INCUMBEKT OP GOATHLAND, PICKEBING, TOBKSHIBE. 
 
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THE GENERAL PREFACE. 
 
 Rev. i. 1-3. This declares positively that the time icas then at 
 hand. But a question has been raised whether the reference is 
 to the beginning or to the consummation of the events figuratively 
 described, in this vision of a prophetic instruction. From the 
 internal evidence of Scripture, it seems clear that the time of the 
 end Avas meant ; and the end referred to Avas the end of the typical 
 dispensation in Messiah's day, Matt. xxiv. 3-14 : Rom. x. 18, 
 called " the end of the world " in Heb. ix. 26. 
 
 It proves that the object of the Book is that of a practical in- 
 struction of ever-present moment, and no speculative theory of a 
 mere future, ever as vaguely remote as the "to-morrow" of the 
 Poet. 
 
 It also teaches us to look to the Avords of Rev. xix. 10, for the 
 object of its general design, as intended to confirm the words of 
 John iv. 21-27, that Christ was the Messiah of the Jewish nation ; 
 and therefore that the time was fully come in which the Gentiles 
 should be gathered into the same fold with Israel, as predicted 
 from the l^eginnfhg. Gen. xlix. 10. Galat. iv. 4. 
 
 Thus the sealed book of Daniel's prophecy, Dan. xii. 9, is 
 herein represented as unsealed, and not again to be sealed, Rev. 
 V. 5 : xxii. 10. For the mystery of the seven-sealed book of 
 Jewish prophecy avas then revealed in Christ.* Rom. xvi. 26,26. 
 
 * The history and sufferings of the Jews being thus made an example to all 
 aations, (at the close as in the beginning of the Mosaic dispensation, 1 Cor. x. 
 11, 12 ; Dan. xii. 7,) should serve to correct our prejudices derived from those of 
 the Jews respecting 
 
 Cbc llMnrrrrtioiT of the btab, aub the llestoration of thi |\iugbom to |sratl. 
 
 Messiah's day is thus identified with the events of Christ's mission. Eev. xix. 10, 
 Ezek. xxxvii. with Matt. xxii. 41-46 ; Heb. x. 14-31 from Jerem. xxxi. 34, John 
 iv.21-27; v. 46, 47; vii. 5, 6. Herein also the sound of the last or seventh 
 trumpet is identified v.ith the events of the Apostolic age. Matt. xxi. 37 ; 1 Cor. 
 XV. 52 ; .John v. 24, 25 ; Eev. xi. to end of xxii. By a comparison of Eev. x. 7 
 with Eom. xvi. 25, 26 and 1 Tim. iii. 16, I think the principle of the interpretation 
 published by the late Samuel Lee, D.D., when Eegius Professor of Hebrew in the 
 University of Cambridge, is sound, though diffei-ing in details, from a hope of 
 establishing thereby, under additional evidence, the Scriptural soundness of that 
 principle. 
 
PREFACE OF THE EPISTLES TO THE SEVEN 
 CHURCHES OF ASIA. 
 
 Rev. i. 3-20. The date of the Revelation is that of St. John's 
 banishment at Patmos, in the iEgean sea. Commentators are 
 divided whether it was about A.D. 65, when Rome was burned, 
 and the Christians persecuted under a false charge founded there- 
 on, Jahn's Heb. Com. p. 378, under Nero ; or A.D. 96, under 
 Domitiau. 
 
 They who would make it appear that papal Rome is the Baby- 
 lon of this prophetic vision contend for the latter date, and allege 
 that if Jerusalem was then fallen, there would remain no other 
 historic reference for the prediction but to heathen or papal Rome. 
 
 But whether the fall of Jerusalem, was contemplated retrospec- 
 tively ov prophetically , in a typical instruction explaining the relation 
 of the Jewish prophecies respecting Messiah's day to the predicted 
 judgment on the City and Sanctuary of the typical dispensation, 
 would matter little to the future of Gentile nationalities. 
 
 For, whether the judgment on Jerusalem be contemplated as 
 then past or impending, the lesson taught to the^ Gentiles in that 
 example of judgment on the Jews remains the same to perpetual 
 generations. Thus the admonition of Christ's words to the Jews 
 in Matt, xxiii. 38, 39, was not vain, though their house was not 
 then actually left unto them desolate. 
 
 We must, therefore, judge of the times referred to in the vision 
 by other evidence than tliat of an irreconcilable difft-rence of 
 opinions between the learned as to the date at which the hook 
 was loritten. 
 
 The necessity oi" distinguishing between these notices of the 
 times referred to, will become manifest, when, in Ihcsc brief notes, 
 we arrive at the consideration of Rev. xvii. 8-12, compared with 
 Rev. ix., xii., xx. 
 
 Christ's seco?id advent in the clouds of heaven, means in the 
 pnivrr of the Tfnty Ghnsf as the l)ron1i^jcd Comforter of his people. 
 
in the cloudy and dark day, the day of the heathen, Ezek. xxx. 3, 
 with Luke xxi. 27, 28, comparing Rev. xi. 2, witli Luke xxi. 24. 
 
 The proclanifition of Christ as the Alpha and Omega, or the 
 beginning and end of all the dispensations, for the renewal of man 
 to the bright destiny of his original creation, spiritually, in the 
 likeness of God, confirming the doctrine of John i. 1-6, AvithProv. 
 viii. 1-32 : and John xvii. 5 : 1 John ii. 8. 
 
 The seven spirits before God's throne, v. 4, the seven golden 
 candlesticks of v. 12, with the seven lights of that in Exod. xxv. 37, 
 and the seven stars of v. 20, have I'eference to the seven Churches 
 of Asia, and to the presiding ministers thereof ; as the seven 
 Angels or spirits of God, who maketh his Angels spirits, and his 
 spirits a flame of fire throughout all the world — that his will may 
 be done on earth as in heaven. Matt. vi. 10 : Heb. i. 7, from 
 Ps. civ. 4. 
 
 The imagery under which " the Son of Man " is here described 
 serves to shew the relation of this typical instruction, (for the 
 prophecy of v. 3 means teaching or doctrine) to the times predict- 
 ed by Daniel, chap. vii. 9, Eev. xii, 1. 
 
 " The great voice as of a trumpet " identifies the last or seventh 
 trumpet-teaching of the Levitical ordinances, with the voice 
 of God's last message of peace to the then rulers of the Jewish 
 nation, in Messiah^ s day. Matt. xxi. 37, and therefore with "the 
 great trumpet " of Is . xxvii. 1 3, 8f c. " And his voice was as the 
 sound of many waters," is to be explained, like the waters of 
 Rev. xvii. 15, as spoken of many peoples, and multitudes, and 
 nations, and tongues, — hailing the approach of their Redeemer 
 with hosannas of hope and hallelujahs of praise. 
 
 The two-edged sword is the sword of the word proceeding forth 
 out of his mouth, as referred to in Heb. iv. 12. This represents 
 the comfort and protection of God's people as proceeding from the 
 very events which should be a terror to their enemies. 
 
 That they who observed God's word " in spirit and in truth," 
 should find therein a life-giving energy of hope, whilst they who 
 looked therein merely to the letter of ceremonial ordinances, should 
 find it their condemnation unto death in the Vlay of the predicted 
 
6 
 
 judgment. 2 Cor. iii. G. "For ii' there had been a law which could 
 have given life, verily righteousness should have been by the law. 
 But the Scripture hath concluded all under sin, that the promise 
 by faith of Jesus Christ might be given to them that believe." — 
 Galat. iii. 21, 22. 
 
 " His countenance was as the sun shineth in his strength," viz : 
 as the brightness of the natural sun proclaims the glory of God, 
 cheering the heart of man, or ripening the fruits of the earth for 
 his support, so the spiritual apprehension of their Eedeemer by 
 faith in Christ, should infuse into the souls of those previously 
 made weary by the sins and sorrows of human life,, a peace passing 
 human understanding — the conviction that God in Christ can and 
 will prove the salvation of sinners, by a way of holiness, or by the 
 gift of the Holy Ghost drawing them away from the pollution of 
 their sins, that God may be just, and yet the justifier of repentant 
 sinners, Zech. xiii. 1 : Matt. ix. 13 : Rom. iii, 20-26. 
 
 The eternal comfort of this glorious peace is symbolized as the 
 manifestation of that light from heaven Avhich was predicted in 
 Zech, xiv. 6, 7, and Avhich had its manifestation announced on in- 
 spired authority by the devout and aged Simeon, Luke ii. Also 
 by the Evangelist St. John in the Gospel, compared with 1 John 
 ii. 8. " The darkness is past, and the true light now shineth," 
 i.e., in comfort only to those who have spiritual apprehension 
 thereof, and come thankfully to the light, for the gift of its grace 
 in redemption from bondage to the dai'kness of eri'or and sin. 
 Thus Rev. xxi. 22-27, is to be interpreted by John i. 12, 13 : iii, 
 3 : Rev. ii, 28 : xxii, 16. 
 
 The words "I am he that liveth, and was dead ; and behold, I 
 am alive for evermore. Amen ; and have the keys of hell and 
 of death," are a new testimony of God's spirit to the truth 
 of Christ's words when he said John xi, 2o, 26, " I am the resur- 
 rection, and the life : he that believeth in me, though he were 
 dead, yet shall he live : and whosoever liveth and believeth in me 
 shall never die." Thus in Rev, i, 5, Jesus Christ is called "the 
 faithful witness, and the Jirst-begotten of the dead" Hence the 
 historic reference of*this tyjncol instruction identifies the sounding 
 
of the seventh trumpet (by a blast of spiritual aud eternal effect : 
 God's last forewarning of the judgment then impending over 
 Jerusalem, as the beginning of an eternal judgment on the 
 world, in righteousness,) with the resurrection of Christ as the 
 first fruits of man's predicted resurrection from death unto life, 
 by a resurrection beginning spiritually on earth. This means by 
 the gift of the Holy Ghost, made manifest to the Gentile as to the 
 Jew, for the salvation of all flesh. 
 
 " The keys of hell and of' death," consequently (as proved in the 
 " Prospectus for a Scriptural interpretation of Prophecy," printed 
 by W. Newton, Whitby,) mean power of redemption from the 
 curse of that first Covenant of works which Israel had broken. 
 For to this (though there was no hope of salvation therefrom, 
 Rom. iii. 20) Israel nevertheless cle&Yed fatuitouslg when rejecting 
 Christ, through a misapprehension of the Mosaic law, in its ritual 
 ordinances of a ceremonial atonement. Thus the blinded of Israel 
 were then causing the utter destruction of the City and Sanctuary 
 of the typical dispensation, without redeeming hope to themselves 
 from the Mosaic law, in which they trusted. John v. 45-47 with 
 Isaiah xxviii. 14-23. 
 
 Christ himself declaimed in John v. 24, 25, that the time was 
 then come in which the I'esuriection of the dead should be realized, 
 "Verily, verily, I say unto you, he that heareth my word, and 
 helieveth on him that sent me, hath everlasting life, and shall not 
 come into condemnation, but is passed from death unto life. 
 Verily, verily, I say unto you, the hour is coming and now is 
 when the dead (viz : the spiritually dead of Ezek. xxxvii, 11-28 : 
 and 1 Peter iv. 6) shall hear the voice of the Son of God, and 
 they that hear shall live." 
 
THE EPISTLES TO THE SEVEN CPIURCHES 
 OF ASIA. 
 
 Rev. ii., iii. I shall preface my remarks on these Chapters 
 with the rullowhig observations ot" the late Professor Lee. — 
 
 " It must appear from the general declai-atious of these chapters, 
 that Christianity had, at the time of their revelation, been generally 
 received ; for they extend to the universal Church, as it also 
 must, that the Church was then implicated in certain corruptions; 
 and likewise that persecution was inflicted on it to some extent (a): 
 not indeed to that which it was doomed eventually to suffer (b). 
 And on both these accounts apparently, these warnings and en- 
 couragements were given to it in its universal character by St. 
 John. We shall presently see, from the terms used, that under 
 these seven Churches the whole Christian Church is addressed ; 
 for certainly the Gospel had been preached to every creature under 
 heaven in the days of St. Paul.* The mystery of iniquity 
 evidently had, as in his days, begun at least to work ; while the 
 fuller tide of this, with its attendant tribulations, was as yet 
 future in the views of the Evangelist John." 
 
 "(a) And hence, (ch. i, 9) John says, "/... am your brother and 
 companion in tribulation." And again (ch. ii. 9) *^^ I know thy ... 
 tribulation^^ 8fc. again, v. 13, "Antipas my faithful martyr." And 
 ib. "Sata7i''s seat ... Satan dwelleth" v. 14 '•'■them that hold the 
 doctrine of Balaam," v. 15, "theNicolaitanes;" v. 20, ^'that woman 
 Jezebel;'' ch. iii. 9, '■'■the synagogue of Satan " Sfc, abundantly 
 imply that "<Ae mystery of iniquity" had begun to work, and 
 produced its fruits." 
 
 "(b) Soch. ii. 10, "Fear not those thing s.which thou shalt suffer: 
 behold the Devil shall cast some of you into prison, that ye may 
 be tried; and ye shall have tribulation ten days. But 42 months, 
 or 1260 days, or 3| days, or time, times and a half: i.e. the last 
 portion of Daniel's seventieth week, is the period elsewhere assigned 
 
 * See p. 235 of Lee on Prophecy, in the edition of A.D. 1849, and compare our 
 Lord's prediction in Matt. xxiv. 3, 14, with the construction put thereon by St. 
 Paul in Rom. x. 18, coufirmca by Heb. is, 26: 1 Peter iv. 6, 7: John v. 24,25. 
 
9 
 
 to these tribulations. However varied therefore these descriptions 
 may be, the thing meant in them all, is identically the same." 
 
 This agrees Avith what is said in Rev. i. 4, of "TAe seven spirits 
 which are before Gods throne" See also Rev, iv. 5: v. 6. For 
 in the latter case, the seven horns and seven eyes of the Lamb, 
 as once slain, though living again, represent "<Ae seven spirits of 
 God, (as emanations of Christ's spirit and impai'ted grace) sent 
 forth into all the earth." 
 
 Thus the nations of the heathen world, both in Daniel and in 
 this typical prophecy (or instruction,) are typified in the seven- 
 headed and ten-horned dominion of Canaanitish power ; which 
 was to cease on the establishment of the kingdom to the seed of 
 Abraham, in the land of the Canaanite. The language of Psalm 
 Ixxxvii. points to a large conversion in Messiah's day, from 
 heathenism, to serve God by a spiritual and truthful worship, like 
 that of Abraham^ s faith ; on the part of the nations enumerated 
 in Ps. Ixxxiii. as previously combined with the heathen in opposi- 
 tion to the Israel of God. The true meaning of Ps. Ixxxvii. must 
 be sought by comparing Zeph. ii. 11, "Men shall worship him 
 (viz. God as revealed to them in Messiah's day) every one from 
 (i.e. in) his place, even all the isles of the heathen," or all those 
 Gentiles with whom the Jews ordinarily had communication only 
 by sea. John iii. 3: iv. 21-27: 1 Peter i. 23, in illustration of 
 Matt. xix. 28. 
 
 Possibly the names of the seven Churches may have had pro- 
 phetic significance, bearing on the varied relation of their distinct- 
 ive characteristics, to those of the universal Church of Christ, 
 (or the Church of the Lamb with seven horns and seven eyes,) 
 contemplated typically : viz. under like temptations of worldly 
 prosperity delusively estimated, and under like subjection to suffer- 
 ing for righteousness sake: their faith leading some to martyrdom, 
 whilst others should fall into apostacy, through that fear of man 
 which bringeth a snare. 
 
 Let us presume it might have pleased God that the first 
 Christian Churches should be planted in places whose names, as 
 given by the heathen from other associations, might become pro- 
 
10 
 
 jy/ce^jcflf//// emblematic of a diversified political history incidental 
 to the universal Church of Christ, and characterized in that of 
 the Seven Churches of Asia. 
 
 EPHESUS. This represents, in its etymology, a something 
 desirable. Thus the political importance of the heathen City, 
 and the magnificence of its public buildings, especially the temple 
 of the great Diana, or Cybele, as contrasted with the germ of a 
 more enduring glory, springing up with Christianity therein, 
 characterize the abode of a highly privileged people. But, as in 
 the parable of the so"\ver, the Avord, Avhicli was at first received 
 with joy, failed to bring forth abiding fruit, from the ungenial 
 nature of the ground on Avhich it fell, so the glory of theEphesian 
 Church has not been abiding, because that Avhich seemed desirable 
 to it, Avas not in harmony Avith the Avill of God in Christ. 
 
 The AA'^ords of v. 2, " Thou hast tried them AA-hich say they are 
 Apostles, and are not, and hast found them liars," are to be inter- 
 preted by v. G, "Thou hatest the deeds of the Nicolaitanes, 
 which I also hate:" viz. they who falsified the Gospel, as taught 
 by the Apostles, to inculcate a belief that redemption from the curse 
 imputed under the violated covenant of Avorks, or the Christian's 
 Zii^r^y predicted by Isaiah xiv. 25: Iviii. 6: lix. 1-16: Ixi. 1, 2, 
 and proclaimed l)y Christ and the Apostles, Matt. xi. 28-30: Rom. 
 viii. 21: 1 Cor. xn\. 9: Galat. v. 13, Avas permission to everyone 
 to live as Avas right in his OAvn sight. Thus men Avere being 
 taught to look by faith to Christ as their Redeemer from the 
 penalties rather than from continued bondage to the power of sin, 
 and to the spirit of the world. 
 
 SMYRNA. This, in its relation to the Avord Myrh, suggests 
 the idea of incense. The Epistle to the Church thereof, repre- 
 sents it as existing under humble and troubled circumstances, in a 
 wealthy city, Avherein the poAver of the JcAvish Church Avas great, 
 and prevailed against them. This Church, hoAvever, is told to be 
 of good cheer, through faith in the promises of God, as able to 
 deliver it from the ])0Aver of man.* It is spoken of, moreover, as 
 
 * On "he that overcometh shall not be hurt of the soconrl iloalh." Sec notes 
 to Rev. XX, in those on the Seals, Trumpets, and Vials. 
 
11 
 
 rich, (i.e. in grace) though poor and despised by the Jexoish Church 
 us to the riches of this world. 
 
 The consolation of inspired authority thus given to the 
 Church of Smyrna, reminds us of the association of incense with 
 the prayers of the saints, in Rev. viii. 3, 4, to symbolize prayers 
 made grateful to God by the spii:it in which they Avcre offered up, 
 much more so than by that perfume of incense which the Jewish 
 Church used when offering their sacrifices. 
 
 " The blasphemy of them which say they are Jews, and are not, 
 but are the synagogue of Satan," v. 9 and iii. 9, means the anti- 
 christian spirit of the ritualizing Jews, as that of those Avho said, 
 John ix. 28, 29, "We are Moses' disciples : we know that God spake 
 unto Moses : as for this fellow, we know not from whence he is." 
 Compare v. 45-47: viii. 42-48: and Rev. iii. 9 with Rev. i. 7 and 
 Matt, xxiii. 38, td. By falsely called Jews are meant Jews 
 falsifying the mission of Abraham's seed to the Gentile world, for 
 guiding the Gentiles in the way of righteousness, that the glory of 
 God's people Israel might be also a light to lighten the Gentiles. 
 
 PERGAMOS. This represents the elevation of a watch-tower, 
 and reminds us of the lesson conveyed in our S%viour's words. 
 Matt. v. 14, "Ye are the light of the world. A city tJiat is set 
 on a hill cannot be hid." 
 
 Its temporal posilion being such as to bring it into diret?t an- 
 tagonism vv'ith the Prince of the power of this world, in the then 
 stronghold of his power, called ''Satan's scat," Rev. ii. 13. 
 
 The words of inspired consolation, animating the faithful of 
 this Church in their struggle, are in harmony with the words of 
 our Saviour respecting "a city which is set on a hill," &c. 
 
 "The doctrine of Balaam, who taught Balac to cast a stumbling- 
 block before the children of Israel, to eat things sacrificed unto 
 idols, and to commit fornication" are words to be explained by 
 reference to Num. xxiii. 18-25, illustrated by MicaJi. vi. 5. 
 
 For the prophet Micah refers to the words of Balaam as words 
 from which Israel might receive an instruction unto righteousness, 
 whatsoever ^inference Balac may have drawn from them, by a 
 suggestion from Balaam as here intimated^ that no enchantment 
 
12 
 
 or divination could prevail ftgainst Israel, whilst loorshipping God 
 in spirit and in truth, as then. That Balac's only means of 
 accomplishing his o1)ject was by causing their neighbours to lead 
 Israel into transgression against the law of God, and that Israel 
 would then be forsaken of God and delivered over (for a time at 
 least) into the power of the enerqy. 
 
 History, in Num. xxv, informs us that Israel was soon thus 
 corrupted, and in this Epistle to the Church of Pergamos, the then 
 corruption of Israel is attributed to Balaam, as the result of 
 Satanic advice given to Balac ; and similar in character to that by 
 Avhich the Church of Pergamos Avas then being corrupted by "the 
 doctrine of the Nicolaitanes." Rev. ii. 15. 
 
 "The hidden manna" of Rev. ii. 17, means the spirit of Christ; 
 as explained by our Lord's words in John vi. 48, saying " I am that 
 bread of life," in reference to the language of* those who asked 
 a sign of him, like that by which God confirmed the mission of 
 Moses when feeding Israel with bread from heaven for forty years 
 in the wilderness, v. 30-52. 
 
 Thus Christ's self-sacrijice, that the world in him might have 
 life, is compaj'ed to the manna by which Israel was fed, as by 
 angels' food, coming down from heaven. Thus the life-giving 
 spirit of the Holy Ghost, as one with Christ on earth and in heaven, 
 is as angels' food, ever coming down from heaven ; not for any 
 transient necessity of a temporary character, like that of the 
 " manna " by which Israel was sustained of God in the wilderness; 
 but for a purpose of everlasting mercy and spiritual life designed 
 of God for the regeneration of those who were counted dead before 
 Him. " He that eatoth of this bread shall live for ever." 
 
 In criminal processes "a white stone" was given, l)y the ancients, 
 as an emblem of acquittal : hence the metaphor applied to the 
 merits of Christ's atoning sacrifice. The stone symbolizes ". the 
 shepherd of Israel," as that stone which the builders {of the restored 
 city and sanctuary on a policy of this world from the days of Cyrus) 
 rejected, but made of God the head stone of the corner, the 
 foundation stone of God's new Temple, the praise and bulwark of 
 Zion, but a stumbling block and rock of oflfcnce to both the houses 
 
13 
 
 of Israel. Sucli is the stone ^vhicli, in a vision of Propliecy, 
 Daniel saw cut out from the mountain without hands. This smote 
 the image of Babylonian pride on its feet, and scattered it to the 
 four winds of heaven. In this symbol of a stone cut out from 
 the mountain, and without hands (i.e., not by the hand of man) 
 we read the triumph of Abraham's faith spiritually developed in 
 its purity, by the gift of the Holy Ghost in Messiah's day as no 
 fiction of human device, like the destroying mountain " of 
 Babylonian power" Jerem. li. 2o, in its relation to the Jewish 
 mountain of the mystic Babylon, Zech. iii. 7, illustrating Is. xiv. 
 29-32 compared with Matt, xxiii. 35, and Rev. xviii. 24. For 
 this is spoken of the Jews building for themselves a superstructure 
 of temporal pride upon the spiritual foundation of the promises 
 made to Abraham and his seed for ever, ICor. iii. 12-16. 
 
 The "new name which no man knoweth saving he that recei veth it," 
 does not mean simply the name of Christian, as first called over the 
 disciples at Antioch. Acts. xi. 2Q. 
 
 It distinguishes between the name and the power of the name, 
 1 Cor. iv. 20: between the title as assumed by man, and as 
 confirmed of God in Christ, by the gift and grace of his spirit 
 unto the adoption of sons. 
 
 Thus, before Ave can have an ear to hear aright what the Spirit 
 saith unto the Churches, we must have the regeneration of God's 
 Spirit elevating our souls to the contemplation of His providences 
 and judgments, under a desire of immortality in His presence. 
 For only in this form can we become Christians in heart and hope, 
 however long we may have fancied ourselves such by name, and 
 in profession. 
 
 The words "he that hath an ear &c," remind us that this 
 prophecy is written in the language of the parables, and obviously 
 for the same reason ; — viz. that God's people might be comforted 
 by the words of an instruction partially veiled from their enemies 
 for the better security of his own disciples against their malice. 
 But it is affirmed that the instruction is of spiritual discernment 
 to the Israel of God even, as when Christ predicted the effects of 
 his second coming in the power of the Holy Ghost, saying "These 
 
14 
 
 things have I spoken unto you in proverbs ; but the lime cometh 
 when I shall no more speak unto you in proverbs, but I shall ^hew 
 you plainly of the Father. John xvi. 25 with xiv. 26 and Acts 
 iv. 8. 
 
 THYxVTlRA. The etymolo;*'y of this word has respect to 
 the idea of sacrijice. And in v. 20 of the Epistle to this Church, 
 its own commendation is qualified for permitting some therein 
 to confound the idea of the sacrifices required of God with tho 
 mere ceremonial ordinances of a ritual worship (as condemned 
 in Isaiah i. v. 10-13.) until making no hesitation " to eat things 
 sacrificed to idols." 
 
 These last words may be interpreted as reproving some of 
 them for participating with tho Gentiles in their sacrifices. 
 Or they may mean to condemn them for Jadaizing in regard 
 to the law of sacrifice, by seeking to retain it in the Christian 
 worship of God, — though abrogated of God, and numbered only 
 with the idolatrous sacrifices of the Gentile world, since the 
 sacrifice of the death of Christ for the Jews and for all nations. 
 John xi. 52. This latter is, I believe, the moi*c correct inter- 
 pretation. For the words which follow harmonize with what 
 is said of the Chaldeeizing Jewish Church elsewhere in the 
 prophecies and in this book. 
 
 The scope of the epistle addressed to this Church, represents 
 the blessedness of the true Christian's privileges on earth, as 
 mixed up with tribulation in the flesh, by an eternal law of the 
 kingdom. This requires of Christ's followers that they should 
 be willing to prove themselves disciples, in spirit and in ti^th, 
 by following his example through faith and patience, each 
 bearing his cross, even to literal martyrdom, if required, as 
 Christ did ; or, at least, to the renunciation of our own human 
 will, when stniggling under any temptation or power of the 
 world, against the will of God. 
 
 Thus the spirit in which Christ overcame the power of the 
 devil, as referred to in Hcb. ii. 14, is that by which they who 
 are His in spirit and in truth here, do obtain , for themselves 
 through His prevailing grace and promised help, the victory 
 
15 
 
 over sin and Satan on eartli, that they may have spiritual 
 comfort of God and the Lamb eternally in heaven. 
 
 The gift of the morning star, Rev. ii. 28, is the gift of 
 Christ's spirit, Rev. xxii. 16. 
 
 The Jezebel of Rev. ii. 20, has been (but -without sufficient 
 reason) supposed to have reference to some influential person 
 then living. It is much more reasonable to suppose it a 
 figurative reference to the obstructing influences of a conmpt 
 teaching in the Jewish Church, as being to the Christian Church 
 at Thyatira, what Jezebel was to Ahab. The Jewish Church is 
 thus symbolized in Rev. xvii, by a figure of speech borrowed 
 from Ezek. xxiii, wherein both the houses of Israel were 
 similarly described : whereas the Church in its purity is called 
 " the bride, the Lamb's wife." Rev. xxi. 9. 
 
 The object of the epistle, in its reference to " the depths of 
 Satan, as they speak;" v. 24, will thus be to caution the Church 
 of Thyatira against the " deceivableness of unrighteousness," 
 (or of a false justification, 2 Thess. ii. 10, relying on the idea of 
 a ceremonial atonement for sin,) as taught by the Jewish 
 Church, in rejection of Christ. But to remember that the 
 atoning sacrifice of Christ was only for those who were of a 
 humble and contrite heart, Isaiah Ivii. 15: as taught the 
 Psalmist, Ii. 17, saying, " The sacrifices of God are a broken 
 spirit : a broken and a contrite heart, God, thou wilt not 
 despise." 
 
 SARDIS. This word has a Hebrew etymology, and derives 
 the idea of a remnant from the verb to escape. This harmo- 
 nizes with what is said in Rev. iii. 1-6. For though this Church 
 is on the whole characterized as dead, whilst having a name 
 that it lived, still there were therein a few who had escaped 
 this living corruption of soul, and passed thereby from death 
 unto life, hy faith. John v. 24. 
 
 On the reference to " them of the synagogue of Satan, which 
 say they are Jews, and are not, but do lie ; behold / will make 
 them to come and worship before thy feet, and to know that I 
 have loved thee," — see Rev. i. 7 ; and compare the observations 
 
16 
 
 on the Church of Smyrna. In the mercy shewn towards the 
 election of grace (both of Jews and Gentiles), the then 
 " blindecV remnant of the Jews, Rom. xi. 7, should ultimately 
 be brought to regard that election as a people with whom God 
 was present, in their hearts; and thus be taught to seek God in 
 a like spirit to that of those who had previously obtained 
 mercy. 
 
 Thus St. Paul in urging the Gentile converts to be patient 
 and long-suffering towards Jewish unbelief, says to the Romans 
 ch. xi. 30, 31. " As ye in times past have not believed God, yet 
 have now obtained mercy through tlieir unbelief: even so have 
 these also now not believed, that through your mercy they also 
 may obtain mercy." 
 
 PHILADELPHIA. This means love of the brotherhood. 
 He that hath the key of David ; he that openeth and no man 
 shutteth ; and shutteth and no man openeth ; he addresses this 
 Church in his own person, and says, " Behold I have set before 
 thee an open door (viz. that referred to in John x. 9, with 
 Rev. iv. 1 : xv. 5) and no man can shut it, &c." No man can 
 alter the terms of his redemption from sin and misery, as willed 
 of God in Christ. But the door of his opening leads to the joys 
 of heaven only through brotherly love and sanctification of 
 heart, — by a way of holiness, — the way of righteousness and 
 peace. 1 John ii. 8, 9. "Again a new commandment I write 
 unto you, which thing is true in Him and in you ; because the 
 darkness is past, (viz. that referred to in Zech. xiv. 6, 7), and 
 and the true light now shineth. He that saith he is in the light, 
 (compare John ix. 39) and hateth his brother is in darkness 
 even until NO W." 
 
 hAODlGMA, This word represents the ideas of popular 
 judgment. The Epistle itself characterizes the general condi- 
 tion of this Church as like the Jewish Church of Isaiah's day. 
 Is. xxix. 13, making the worship of God a mere conventional 
 formality, and teaching the fear of God by the precept of man, 
 or to the extent only of man's convenience, for a purpose and 
 policy of this world. 
 
17 
 
 This is in harmony with the spirit of tlie rebuke given to its 
 self-reliance, as that of an unholy confidence in an ami of (le.sh. 
 " Because thou sayest, I am rich, and increased with goods, and 
 have need of nothing-; and knowest not that thou art wretched, 
 and miserable, and poor, and blind, and naked : / counsel thee 
 to buy of me gold tried in the fire (or regeneration of the spirit 
 of your human will, through sanctification of the heart by 
 suffering. Ezek. xxii. 20-22: 1 Peter iv. 12: 2 Peter iii. 12-13,) 
 that thou mayest be rich, &c." 
 
 Compare our Saviour's words, John ix. 41. " If ye were blind 
 ye should have no sin : but now ye say. We see ; therefore your 
 sin remaineth." 
 
 Rev. iv. This chapter opens out in general terms the relation 
 of this typicalprophecy (or inspired teaching) to the consumma- 
 tion of the prophecies respecting the restoration of the Kingdom 
 to Israel, with eternal and spiritual effect, on earth as in heaven, 
 under a new covenant with Israel, in Messiah's day. This 
 change in the character of the covenant, funder which God 
 willed the salvation of the Gentile ivorld through the Jews, as 
 first brought out of darkness into light,) is described in 2 Peter 
 iii. 12, 13, as the typical heavens of the jMosaic Theocracy, 
 in the relation thereof to the typical xuorld of Gentile dominion 
 from the days of Nebuchadnezzar, Dan. ii. 44, 45: vii. 25-28 
 as having the elements thereof dissolved by the fervent heat of 
 a fiery judgment, for a re-combination uf Jew and Gentile, 
 made one in Christ by the gift of the Holy Ghost, (Heb. ix. 26- 
 28 : and viii. 8-13, from Jerem. xxxi. 31-38) on an election of 
 mercy, saved from the judgment under whic^ the city and 
 sanctuary of the typical dispensation should be brought to its 
 predicted end. 
 
 The throne surrounded by the four-and-twenty elders, mav 
 symbolize the setting up of the kingdom of the twelve tribes, 
 as first typically established to Solomon. In this case the 
 twenty-four elders will symbolize the twenty-four courses of the 
 Jewish priesthood, as appointed by David and Solomon, 1 Chr. 
 xxiv. 1-19: 2 Chr. viii. 14. But the throne of ihis /ipocalvptic 
 c 
 
18 
 
 vision may be that of Messiah's kingdom, as predicted Dan. ii. 
 44, 45: vii. 26-28, In this case the twenty-four elders will 
 represent the heads of the twelve tribes of Israel and the twelve 
 Apostles, made the first-fruits of the Avorld's redemption in 
 Christ by the gift of the Holy Ghost. For Messiah's kingdom 
 then was, and ever is that of the world's regeneration under 
 judgment as referred to in Matt. xix. 28: John xii. 31: xiv. 15- 
 31. This illustrates Dan. ix. 26, 27 : and 2 Thes. ii. 1-14. The 
 latter passage should be compared with 1 Thes. v. 1-7. For it 
 was expressly written to explain to the faithful that they had 
 no cause to be troubled in mind by the idea that " the day of 
 Christ " was " at hand," so as to come upon them as a thief in 
 the night ; though it should thus come upon others, and in that 
 generation, as predicted Mat. xxiv. 34, 35, But to themselves 
 there should be sufficient spiritual discernment of coming 
 events ; and that they should be comforted of God's sustaining 
 grace, according to their Lord's words. Luke xxi. 28 : ix. 27: 
 xvii. 20,21: xxii.29: with John xiv. 26, 27: xvi. 7-14. 
 
 The " door opened in heaven " manifiestly refers to Christ, 
 as prophetically the door of God's spiritual sheep-fold — the 
 Shepherd of Israel, John x. 7-10 — the way, the truth, and the 
 life of man's eternal hope in God. 
 
 The throne here, as the Angel of the Covenant in Rev. x. 1, 
 was illuminated with a rainhow, to shew that the angel of 
 God's new covenant with the seed of Abraham in the apostolic 
 age was the angel of God's covenant with all flesh in the days 
 of Noah. Gen. ix. 12-18; 1 Peter iii. 18-21. 
 
 The " sea of -glass, like unto cnjstal,'^ before the throne, will 
 in all probability symbolize the mystic sea of Assyrian power, 
 cleansed and healed by that influx of the waters of the river of 
 life, which issued out (from the south side of the altar in the 
 temple and oblation of Ezekiel's vision) toward the ejist country. 
 Ezek. xlvii. 1-8. 
 
 This figure, with the voice of the trumpet in v. 1, renders it 
 extremely probable that such is the historic reference; especially 
 when compared with Isaiah xxvii. 13. "And it shall come to 
 
19 
 
 pass in that day, that the great trumpet shall he blown, and 
 they shall come which were ready to perish* in the land of 
 Assyria, and the outcasts in the land of Egypt, and shall wor- 
 ship the Lord in the holy mount at Jerusalem." Also Isaiah 
 XX. 23-25, " In that day shall there be a \ highway out of 
 Egypt to Assyria, and the Assyrian shall come into Egypt, and 
 the Egyptian into Assyria, and the Egyptians shall serve with 
 the Assyrians. In that day shall Israel be the third with 
 Egypt and with Assyria, even a blessing in the midst of the 
 land : whom the Lord of Hosts shall bless, saying, Blessed be 
 Egypt my people, and Assyria the work of my hands, and 
 Israel mine inheritance." 
 
 The facts of Jewish history and prophecy thus compared to 
 explain the " sea of glass like unto crystal," serve also to deter- 
 mine the times of the vision, as extending from the days of 
 Nebuchadnezzar to those in which the revelation was given, 
 for an instruction of comfort to the people of God, under the 
 fiery trial which awaited them in the day of God's judgment 
 on the world, beginning at the Jerusalem which then was, 
 1 Peter iv. 12-19. 
 
 Whether symbolized from the days of Solomon, or from 
 those of Nebuchadnezzar, the throne is Messiah's throne ; — as 
 having a manifestation of glory over the Gentile world, through 
 the Jews, and with latter-day reference under the circumstances 
 of the Babylonian captivity, from the days of Nebuchadnezzar, 
 Dan, iii, 28-30. The glory of God's people Israel failed how- 
 ever, to become the light of the Gentile world in the fullness of 
 the predicted blessing until after the incarnation of Christ, 
 Luke ii, 29-35. Then the partition-wall between Jew and 
 Gentile was broken down, that God might be equally glorified 
 over all flesh, by the gift of the Holy Ghost for the regenera- 
 
 * Zeph. ii.ll, ill its relation to " famishing all the gods of the earth " — is to 
 be interpreted by Amos viii. 11, 12, and the ellect of regenerated life given to all 
 may be illustrated from the contrast of their heathen life, in Psalm hcxxiii., with 
 that of their spiritually regenerated existence in Psalm Ixxxvii. Compare Malachi 
 i. 11 : John iii. 3. Also, Hosea Ix. 3. in its contrast to Isaiah xix. 23-25, 
 
 t Isaiah xix. 23 ; xxxv, 8 : John xiv. 6. 
 
20 
 
 tioii of the -world, in the spirit ot" the power of Christ's 
 resurrection-glory ; ami liy the mission of the twelve apostles 
 t^avinj^- enlarf:^ed and happier effect to tlie then regenerated 
 mission of the twelve tribes of Israel. The heads of those 
 tribes, with the twelve apostles, make up the twenty-four elders 
 of this vision, at least in its latter-day reference. The twelve 
 thrones of Matt. xix. 28 symbolize dominion over the regene- 
 rated kingdom of the twelve tribes. The kingdom (as thus 
 regenerated) was given up to God in Christ, as by subjection of 
 the twenty-four elders to the throne of Almighty power, when 
 their earthly labours were accomplished, and themselves permit- 
 ted to enter into the joy of their Lord — tlie heavenly REST 
 appointed for his saints. Eev. xiv. 13 with 1 Cor. xv. 24-29. 
 
 The four living creatures, or symbolic animals are to be ex- 
 plained thus — 
 
 1st. — Tlie Lion symbolizes Babylon subjected unto God, in 
 Messiah's day, by the manifestation of his Spirit, combined 
 with the national symbol of its power. 
 2nd — The CaZ/ symbolizes Egypt, under like .subjection to the 
 
 throne of Messiah's kingdom. 
 3rd — This '' had a face as a man," and represents that king- 
 dom of Jewish nationality whence arose the Anti -christian 
 apostacy of the little horn of the fourth kingdom, or the 
 wilful king of Dan. xi., and the Man of Sin of vrhich St. 
 Paul spake, 2 Thess. ii. 3-13. It represents it, hoAvevcr, as 
 liroujrht niah unto God in an election thereof bv the oift and 
 grace of his spirit, at the in-gathering of the Gentiles into 
 the same fold with Israel, in Messiah's day. 
 ,j(l, — The Eagle represents the power of Persia under Cyrus, 
 according to the symbolism of Isaiah xlvi. 9-12, " Remember 
 lh<- former lliing.s of old : for I am God and there is none 
 lik<' m<% Declaring the END from the BEGINNING, and from 
 ancient lin^.es the things that arc not yet done, saying. ]\Ty 
 counsel shall stand, and 1 will do all my pleasure : Calling 
 a iraccnous bird from the east (symbolized as the Eagle's 
 v.-iu''".-^ on th.e J>abvlonian lion, Dan. vii. 4: Jcrem. xlix. 19, 
 
21 
 
 and on the lion, as the symbol of Judah's power, Gen. xlix. 9: 
 
 Rey. V. 5) the man that executeth my counsel (viz. the Cyrus 
 
 of Is. xliv. 28) from a far country : (Deut. XXviii. 49, 50, with 
 
 Jerem. v. 15-19: vi. 22, 23: xlviii. 40: xlix. 22: li. 25-34, 
 
 illustrating Dan. ii. 35) yea, I have spoken it, I will alsa 
 
 bring it to pass ; I have pui-posed it, I will also do it." 
 
 This symbolism, therefore, dates the fulfilment of Isaiah xix 
 
 23-25 and xxvii. 13, as commencing with the restoration of the 
 
 kingdom to Israel by Cyrus, as predicted Is. xiiv. 28, with xi. 
 
 11, and Jerem. xvi. 14, 15. 
 
 Rev. v. to xx. inclusive. 
 Comparing Rev. vii : x : with xiv : xix, &c.. 
 The Visions of the Seals, Trumpets, and Vials. — 
 The ancient books Avere scolls, or rolls of some material answer- 
 ing to parchment. The writing on both sides may serve to indicate 
 the extent of the book, as full Avith the details of its typical and 
 prophetic instruction. The book thus referred to was probably 
 the Pentateuch, or the five books of Moses, called the books of the 
 law of Moses. For this, until the Babylonian captivity, was 
 presumed to remain, (as at first deposited) in the ark of the testi- 
 mony : excepting that it must have been removed for security, 
 (possibly, as against the Avilfulness of Rehoboam) or lost for a time 
 till found by Hilkiah. 2 Chron. xxxiv. 14. 
 
 It is here symbolized as sealed Avith seven seals, Avhich remained 
 closed, (and the book therefore a sealed mystery, in regard both to 
 the seven typical months of Levitical ordinance, and their relation 
 to the prophecies of the J ewish Scriptures, Ezck. xxxix. 12-14; 
 Rom. vi. 4-12,) until opened by the Lion of the tribe of Judah. 
 This represents the object of the Mosaic or typical law, as an 
 inscrutable mystery, until revealed in Christ, under the CA'ents of 
 the Apostolic age. Rom. xvi. 25, 26 : and Galat. iii. 16-29. 
 
 The Lamb is sj'mbolized Avith seven horns and seven eyes, to 
 forcshadoAv the redemption in Christ as co-extensiAC Avith the Avorld. 
 For the Avorld, as then lying in darkness, and the shadoAv of death 
 Avas typified in the promised land being subjected to the seven-headed 
 dominion of the Canaanite, Deut. A'ii. 1, and Acts xiii. 19, in the 
 
22 
 
 day of Israel's exodus out of Egypt, as by a redemption from death 
 unto life. Rom. v. 14 : Zecli. xiv. 21 . 
 
 The times indicated by the worship of the four-and-twenty 
 elders, and by their " neiv song " of praise for the redemption 
 which proceeded over all flesh, in the spirit of the power of the 
 Lamb's resurrection from death unto life, clearli/ represent the 
 consummation of the visions as having been realized by the events 
 of the Apostolic age. 
 
 The same typical instruction admits however of a previous 
 illustration from the establishment of the kingdom to Solomon. 
 
 V. 13 means that, in the day of man's new birth, and therefore 
 when the hearts of the faithful shall become the throne of Mes- 
 siah's earthly glory, the spirit of man's reconciliation unto God in 
 peace and righteousness shall put a new song into the mouths of 
 Christ's redeemed. Then they shall spiritually apprehend how all 
 the works of God (in regard both to the mysteries of the natural 
 creation, and those pertaining to man's fall from and his restoration 
 spiritually to the likeness of God), set forth his praises for ever 
 and ever, as having done all things well. 
 
 The Visions of the Seals, Trumpets, and Vials, represent a 
 typical and prophetic instruction of parallel reference. 
 
 That of the Seals extends over the whole times of the Trumpets 
 and Vials. The Seals mark the object of the typical law, in its 
 relation to the beginning and the end of the mystery. The 
 Trumpets mai-k a gradual revelation of the mystery under judg- 
 ment on the Jewish nation — as one-third of men; according to 
 the predicted relation of Israel to Assyria and Egypt, during the 
 times of the typical dispensation, in the land of the Canaanite. 
 Hosea ix. 3 : Isaiah xix. 23-25 : xxvii. 13. The Vials mark the 
 consummation of judgment, realizing with everlasting effect, in 
 the Apostolic age, the prophetic instruction typically given in the 
 Vision of the Seals. 
 
 That consummation is thus symbolized as a flood of desolation 
 on the City and Sanctuary of the typical dispensation, as predicted 
 in Dan. ix. 26, 27. 
 
 The voice which came forth "o?<< of the Temple of heaven" 
 
23 
 
 saying, at the out-pouring of the seventh vial, ''It is done" was 
 the voice of Him who terminated his earthly sufferings on the 
 cross, saying '' It is finished." Thus tlie words of Matt, xxiii- 
 38, 39, ante-date the fall of Jerusalem by the predicted forty years 
 
 day of grace. 
 
 From this parallelism we are taught that, (though this vision of 
 prophecy respecting the mystery of man's redemption, by the 
 sacrifice of the death of Christ, was virtually consunmiated by his 
 death,) the ordinances of a ceremonial atonement remained yet to 
 he abrogated, under a fiery judgment on the City and Sanctuary 
 of the typical dispensation. This as predicted in Dan. ix. 27 : 
 xii. 11, 12, extended over the latter half of Daniel's seventieth 
 week; considered in Rev. xi. 9-12, as 3^ days, but otherwise as 
 3| years, or the latter half of a Sabbath of years. This prophetic 
 relation of the Sabbath of days to that of ijears may be illustrated 
 by Ezek. iv. 5, 6. 
 
24 
 
 The Seals, Trumpets, and Vials, as 
 
 a typically parallel reference. 
 
 1st Seal. The rider on 1st Trump. The trum- 
 the JI kite horse, going pet-warning of the Pass- 
 forth conquering and to over of the first month, 
 conquer, symbolizesChrist in the year following Is- 
 a.s the Emmanuel of God's rael's return from Babylon 
 jjeople under tlu; Mosaic as the hegiiniingof Israel's 
 Theocracy; and the Messi- second deliverance. Is. xi. 
 uh of David's kingdom, 11 ; Jcrcm. xvi. 11, 15, 
 tj-picaUy foreshadowed in This symbolizes the begin- 
 the kingdom established ning of those judgments 
 to Solomon. For then the under which that second 
 glory of God's peo])le Is- deliverance should iilti- 
 rael began to be the light mately be realized with 
 also of the Gentile world, spiritual and eternal effect 
 
 2nd Seal. The rider on in Messiah's day. This 
 
 the Red horse, to whom vision, therefore, contem- 
 
 " power was given to take plates the beginning of 
 
 away peace from the earth, that deliverance, in its ef- 
 
 and that they should kill fects upon the mixed peo- 
 
 ono another: and there was pie of the land, and upon 
 
 given unto him a great the Jews themselves ; as 
 
 sword," spnbolizes the divided in opinion respec- 
 
 kingdom of Solomon as ting the predicted glory of 
 
 (Uvided against itself /o its the kingdom thus restored 
 
 fall with the typical dispen- 2nd Trunq). This was 
 
 sation, but for a resurrec- the trumpet-warning of 
 
 tion unto eternal life, by the second Passover in the 
 
 the gift of the Holy Ghost same year ; as the month 
 
 in Messiah's day. in which the foundations of 
 
 3rd Seal. This seal sj-m- the second temple began to 
 
 bolizes the beginning of be laid. Ezra iii. 8. 
 
 the Babylonian captivity, Tliat event symbolizes 
 
 when Daniel and his com- thefaUofChaldee-Babylon 
 
 panions were led captives as completed to the joy of 
 
 to Babylon, with .Tehoia- God's people; and repre- 
 
 kim. circ. B.C. 606, see 2 sents the prediction of 
 
 Kings xxiv. 1: 2 Chron. 
 xxxvn. 6, or in the fourth 
 year of his reign. Jerem. 
 XXV. 1. 
 
 Jerem. li. 25, 42, and 03, 
 as beginning to be fulfilled, 
 though there still remained 
 another mountain Zech. iv. 
 
 It symbolizes the Baby- 7, to be "removed and' cast 
 Ionian captivity as ordain- into the sea," Matt. xxi.21. 
 
 ed "for good," to Israel 
 and to the Gentile world; 
 at least to as many as 
 shoidd have spiritual dis- 
 cernment as to the things 
 which make for peace. 
 Jprem. xxiv. 5. 
 
 Ixjfore the predictions a- 
 gainst Babylon should be 
 fulfilled by the overthrow 
 of the mystic Babylon. Is. 
 xiv. 29-32, and Rev. xviii. 
 21-24, comparing v. 24 
 with Matt, xxiii. 35. 
 
 prophetic visions of 
 
 1st. Vial. This virtually 
 consummates the typical 
 instruction of the first 
 Trumpet, at the Piissover 
 of Christ's crucifixion, as 
 typified in the sacrifice of 
 the Paschal Lamb, which 
 was FIKST slain in Egypt ; 
 viz. before the foundation 
 of that prophetic world 
 which had a typical or 
 worldly sanctuary of Mosaic 
 institution. This dates the 
 beginning of the first Re- 
 s«r>-cc/ton (or the begin ning 
 of the millennial kingdom, 
 Kev. XX.: Eom. v. 14,) 
 from the E.xodus of Israel 
 out of Egj'pt; and the end 
 thereof from the sacrifice of 
 the death of Christ, Heb. 
 ix. 1-36, in the s})iritual 
 Egypt ; of the 7nystic Ba- 
 bylon ; as the city of the 
 dominion of the Can aajt- 
 ITE, mystically revived, 
 Kev. vi. 8, but only for "a 
 short time'' Kev. xii. 12 and 
 Zech. xvi. 21; viz. until 
 the end of the tv-pical dis- 
 pensation as jiredictcd bv 
 Daniel ix. 24-27. 
 
 But the full end of this 
 judgment was not accom- 
 plished until the 7th Vial 
 was poured out " into the 
 air," or with the efTcct of 
 a spiritual and eternal 
 judgment, establishing the 
 "everlasting righteousness" 
 of Daniel's typical predic- 
 tion, xi. 24. 
 
 For the dying words of 
 our Saviour on the cross, 
 saj-ing "it is finished," 
 were //len confirmed of God 
 before all the world (viz. 
 in "the cloudy and dark 
 day" of Jerusalem's Qnal 
 judgment) when every eye 
 l)eheld Christ's resurrec- 
 tion spirit in the clouds of 
 heaven. Then " they also 
 which pierced him, and all 
 the kindreds of the earth" 
 
25 
 
 3rd Trump. This sym- 
 bolizeSjfrom the Pentecost 
 of the same year, the 
 effects which were predict- 
 ed to follow the manifesta- 
 tion of the Holy Ghost 
 ■ivith power, for the salva- 
 tion of the GentUe world, 
 through an election of the 
 Jewish people. But that 
 redemption remained to be 
 realized m its fulness, 
 under judgment on the 
 blinded of Israel, after the 
 death and resurrection of 
 Messiah. That event, as 
 predicted in Isaiah liii. 
 was ordained to character- 
 ize the latter days of tlie 
 typical kingdom ; (Ezek. 
 xxxvii.: Zech. i. 12-21,) 
 the restoration of which 
 commenced m the days of 
 Cyrus, as predicted. Is. 
 xliv. 28. 
 
 did wail because of Him, 
 when the voice of God was 
 heard proceeding from the 
 clouds saying (to all who 
 had and have spiritual dis- 
 cernment respecting the 
 sure words of prophecy, 2 
 Peter i.l9-21)"It is done" 
 Rev. xvi. 17. 
 
 2nd Vial. This sym- 
 bolizes final effect given to 
 the judgment of the 2nd 
 Trump, by the resurrection 
 of Christ, and from the 
 spiritual influence of his com- 
 munion with his disciples, re- 
 sumed on earth for the forty 
 days preceding his ascension 
 into heaven. Acts i. 3. 
 
 These forty days (by 
 reference to Ezek. iv. 6, 
 &c., &c.,) are made typical 
 of the forty years between 
 A.D. 30 and a.d. 70. 
 
 Thus the beginning of 
 the end appointed over 
 Jerusalem numbers 666 
 yeai's from B.C. 607, (or 
 from the 4th year of Je- 
 hoiakim, Jerem. xxv, I: 
 xxxvi. 1 : 2 Kings xxiv. 1: 
 2 Chron. xxxvi. 6,) and 
 illustrates Rev. xiii. 18, by 
 a Chronological index to the 
 true historic reference of the 
 typical prophecy, (or m- 
 struction) given to the 
 Christian Church in the 
 book of the Revelation of 
 St. JohiL 
 
 This marks the tj'pical 
 relation of Rev. xviii. 21, 
 to the fall of Babylon, 
 Jerem. H. 25, 42, 63. For 
 it is here symbohzed as 
 \Ti'tually accompUshed 
 when the judgment of the 
 2nd Trump was ftdfiUed 
 by the outpouring of the 2nd 
 Vial, giving spiritual and 
 lasting effect thereto in 
 the power of Christ's 
 resm-rection. 
 
 3rd Vial. This symbol- 
 izes fiill effect given to the 
 
 D 
 
26 
 
 4tli Seal. The opening 
 of this is made a vision of 
 seven typical years; the 
 condusion of which marks 
 also the opening of the 5th 
 and 6th Seals. 
 
 The beginning of these 
 seven years is that of 
 Ezekiel'sprophetic visions. 
 They extend, therefore 
 from the 4th month in 
 theSth year of Jehoiakim's 
 capti\aty, Ezck. i. 1, 2, 
 B C. 595, to the anniver- 
 sary of the 4th month, at 
 the breaking up of the 
 City, B.C. 588. Jerem lii. 
 6,7. 
 
 These will illustrate the 
 seven years of Ezek. xxxix, 
 numbered over the latter 
 months of the typical and 
 prophetic harvest of God's 
 judgment on the world, 
 beginning at Jerusalem. 
 Jerem. xxv. 17, 18, 29, 
 with 1 Peter iv. 17: Matt. 
 xiii. 39. 
 
 During the former half 
 of this period Jeremiah and 
 Ezekiel prophesied before 
 the nation; but Ezekiel 
 was struck dumb (as a sign 
 to the nation from its ob- 
 tuseness of hearing) from 
 the 10th month of B.C. 
 590 (xxiv. 1, 27,) to the 
 10th month of B.C. 587, 
 (xxxiii. 21,) as predicted 
 at the opening of the^dsion 
 of prophecy shewn to him. 
 iii- 26, 27. 
 
 5th Seal. This was 
 opened in the 5th month 
 ofB.C. 588, Jerem. lii. 12: 
 OT in the last of the above 
 seven years. ■ 
 
 It also (by reference to 
 the 5th month of B.C.596, 
 Jerem. xxviii. 1-17: Ezek. 
 XX.) symbolizes the afflic- 
 tions of Israel, and in- 
 creasing desolations of the 
 nation, from trusting to 
 
 judgmentofthe3rdTnimp 
 by the events of the day of 
 Pentecost recorded in Acts 
 ii., considered in combina- 
 tion with the beginning of 
 final judgment, in the 
 power of the Holy Ghost, 
 (as predicted Jolm xii. 31, 
 32: xiv. 25-31: xvi. 7-16 
 with 1 Peter iv. 6, 7,) at 
 the end of 40 years from 
 A.B. 30. 
 
 4th Vial. Tliis, in con- 
 summation of the %asion of 
 the 4th Trump, represents 
 men as scorched under the 
 darkened heavens, and thus 
 having no medium of dis- 
 cernment (left them, re- 
 specting the cause of their 
 suffering, and its remedy as 
 of God. For the sacrifices 
 of God's acceptance were 
 never those of mere cere- 
 monial ordinances. Is. i. 
 10-21: Ivii. 15, yet they 
 of the Jews who rejected 
 Christ as a blasphemer, 
 placed their hopes in the 
 sacrifices of the Mosaic law. 
 John V. 45 : viii. 44-59 : 
 ix. 29: x.33: Matt.xxvii. 
 2t., 25. Thus in their 
 troubles, they looked up 
 to heaven wildly, and 
 found no ray of hope 
 emerge from the darkness 
 thereof, (Is. V. 30: \'iii.21: 
 John ix. 39-41,) when the 
 fast of the 4th month was 
 turned into a feast of joy 
 and thanksgiving to those 
 who had been brought 
 nigli unto God by the gift 
 of the Holy Ghost at the 
 Pentecost. Acts ii. 5: and 
 Luke xxi. 28, with IThess. 
 V. 4, illustrating John i. 
 11, 12. 
 
 Tlie times of the fourth Ti-ump, as consummated 
 under the judgment of the corresponding vial, extend 
 over a typical period of 42 montlis, as symbolized in 
 Rev. xi. 2, and illustrating the typical reference 
 
 4th Trump. This com- 
 memorated from year to 
 ycarthe typical instruction 
 of Jerusalem's fiiture,from 
 the events of the 4th 
 mo!ith B.C. 588, as the 
 fast ofthe 1th month wliich 
 should be turned into a 
 joyful feast, in the days of 
 the restored kingdom; but 
 then only to such as should 
 have spiritual perception 
 as to the object of the 
 Babylonian captivity, as 
 ordained of God, "for good'' 
 (Jerem. xxiv. 5) to Israel 
 and to Babylon, Jerem. 
 li.9: Matt, xxi, 37: xxiii. 
 37: John iii. 17. 
 
 Hence the prediction of 
 Zech. viii. 19, was given 
 B.C. 518, or at the end of 
 70 years from the desola- 
 tion of the first City and 
 Sanctuary, B.C. 588. 
 
 The prophetic heavens 
 at this time became dark- 
 ened to all who then fail- 
 ed to receive an instruc- 
 tion unto spiritual life, 
 from the past of Jewish 
 history, in its typical rela- 
 tion to the predicted future 
 
27 
 
 the flatteries of false pro- 
 phets. Jerem. v. 31, also 
 - Is. ix. 15: xiv. 29, com- 
 pared with the generation 
 of vipers. Matt, xxiii. 33, 
 with Rev. ix. 10. 
 
 6th Seal. The opening 
 of this Seal extends from 
 the vision of judgment in 
 the 6th month of B.C. 594 
 Ezek. viii, 1, to its anni- 
 versary in the year that 
 the City and Temple were 
 burned, or B.C. 588. 
 
 By that event the Baby- 
 lonian captivity began to be 
 realized in the fulness of its 
 predicted tribulation to the 
 Jews; but under limit of 
 its duration to 70 years 
 from the beginning. 
 
 Yet a f\iU end was not 
 then made ofthe judgment 
 predicted on the mystic 
 Babylon, (Jerem. xxv. 15- 
 30,) as mixed up with that 
 of prophecies respecting 
 Babylon. Is. xiv: Jerem. 
 U : Zech. ii, 7 : Rev. xviii. 
 4, 21. 
 
 7th Seal. The opening 
 of this seal was under the 
 suspended judgment of the 
 sixth seal: and "there was 
 silence in heaven for about 
 the space of half-an-hour." 
 
 This means fi'om the 
 Feast of Tabernacles which 
 commemorates Israel'sres- 
 toration to the promised 
 land by the edict of Cyrus 
 B.C. 536, after 70 years 
 from the begmning of 
 Daniel's captivity in the 
 fourth year of Jehoiakim, 
 or circ. B.C. 607. Jerem. 
 xxxvi: 2 Chron. xxxvi. 6. 
 
 of our Lord's prediction in Luke xxi. 24. 
 These identify the times referred to in Rev. xii. 7-15 
 with the termination of the war in heaven, (after 
 seven weeks of " troublous times " from the Passover) 
 by the casting of Satan out of heaven at the Pente- 
 cost, as under judgment of the Holy Ghost, Luke x. 
 18 : Rev. viii. 10 : John xiv. 25-31: xvi. 7-16. But 
 3i years reckoned from the fourth month, terminate 
 in the \Oth month, or with the end of typical and pro- 
 phetic time, illustrating Rev. x. 7 by reference to Ezek. 
 xxxiii. 21, with Zech. viii. 19. 
 
 5th Trump. The typical relation of this judgment 
 to that of the 5th Vial, is the same with that of the 
 4th Trump to the 4th Vial : and the events of B.C. 
 588, are herein also made a foreshadowing of what 
 should befall the City and Sanctuary of the restored 
 kingdom, in the days when the typical dispensation 
 should be brought to its predicted end : after five 
 typical montlis fi-om the sounding of the 5th Trump, 
 in the 5th month. Rev. ix. 5-10. 
 
 " The seat of the beast," upon which the 8th vial 
 was outpoiu-ed, in consummation of the judgment on the 
 scourge of locusts revived, represents the typical and 
 temporal kingdom of Jewish nationality in the land 
 of the Canaanite, as the seven headed and ten horned 
 power of the Canaanite mystically revived by the two 
 homed false "prophet of the latter day; or by the 
 JewishChvirch falsifying its mission to the Gentile world 
 far the peace and prosperity thereof, in the days of the 
 restored kingdom, symbolized as two-horned. For 
 both the houses of Israel were therem combined as 
 one. This kingdom had ceased to be the kingdom of 
 Messiah's people, after the rejection of Chi-ist for their 
 Messiah by the rulers thereof, viz. from the date of 
 Christ's crucifixion. Matt. xxi. 43: Luke xxii. 29. 
 
 Thus in the spbrit of the power of his resurrection 
 the kingdom was virtually redeemed from the hands 
 of the violent, Matt. xi. 12, and re- consecrated unto 
 God, by the gift of the Holy Ghost, and through the 
 mission of a " new people," who should cause it to 
 abound in the fruits required of God therefrom. 
 Matt. XX. 34, viz. righteousness and peace. Matt. 
 xxi. 43 with xix. 28 : Luke xxii. 29 : John xii. 31, 
 32 : xiv. 25-31 : xvi. 7-16. Its final redemption 
 under a fiery judgment on the City and Sanctuary of 
 the typical dispensation (as predicted Dan. ix. 26, 27) 
 is the reference of 1 Cor. xv. 24-29. 
 
 Thus the " dominion of the Locusts " under the 5th Trump, and the " seat of 
 the beast " imder the 5th Vial, have common reference to the prediction that 
 Jci-usalem should be as " shiloh ;" or deserted of God, before making a full end. 
 Jerem. vii. 14 : xxvi. 6. 
 
 The vision of the " revived Locusts " described as then rising up out of the 
 bottomless pit. Rev. ix. 1.12, has the same reference (in point oi historic ^mo) with 
 the events symbolized in Rev. xiii, 9-18 : xvii. 8-18 : XX. 7-15 ; and heralded 
 
28 
 
 under the fourth Trump, as the times of the three last woes which should follow 
 the casting of Satan out of heaven, Rev. xii. 7-10, at the I'entccost, or at the 
 sounding of the 3rd Trump, in fulfilment of Isaiah xiv, 12, to end. 
 
 The symbolism of Kev. xx. 7-15, identifies the times of Ezekiel's prediction, 
 ch. xxxix., respecting Gog and Magog, and this revival of the Locust scourge 
 leith the latter days of the Millennial kingdom. It therefore, estabhshcs the fact 
 that tlie prophetic millennium of llev. xx. is a typical instruction respecting the 
 object of the Mosaic law, as ordained for a School-Master to bring men unto 
 Christ in righteousness. 
 
 But of this hereafter. The "bottomless pit" symbolizes the origin of a 
 Satais'IC scourge. TIius the desolation of evil is symbolized in the mortality of 
 its natural issue, (under exaction of the curse predicted on sin, condemned of God 
 in the flesh, and with the world) as " insatiable," being to man, in body and so\d 
 what death and the grave are to his mortal body. Compare the " depths of 
 Satan," Rev. ii. 24, vnih. the depths of a deceitfiil heart, Heb. iii. 13 : Matt. xv. 
 18 : James i. 13-16, and with the " nor height nor depth " of Rom. \Tii. 39. 
 
 In the " bottomless pit " of this passage, reference seems also to be made figura- 
 tively, to the graves of the spiritually dead in Israel, as spoken of in Ezek. xxxvii. 
 12: John v. 25: and Is. xxvi. 19, interpreted by John xi. 25, 26: xii. 31: IPeter 
 iv. 6. It symbolizes the revival of perpetual desolations from the same delusions of 
 the world which had caused Israel in part, to be " written in the earth," or unto 
 the curse ; and thus typically numbered with the dead before God, for the times 
 of the Babylonian captivity. 
 
 Tlie " five months " of Rev. ix. 5-10, had a fidfihnent of typical history from 
 the 5th to the 10th months of Ezra's mission (Ezra vi\. 9 : x. 16, 17) B.C. 457, 
 or about the expiration of 1000 years from Israel's entering into possession of the land 
 of the Canaanite, at the end of 40 years from the Exodus out of Egypt, or B.C. 
 1451. 
 
 The sixth Vial. This is the consummation of the judgment of 
 the sixth trumpet, in its typical relation to the suspended judgment 
 of the sixth Seal. Under this the events of Jewish history, 
 between the opening of the vision of judgment, as a vision of the 
 sixth month, B.C. 594, Ezek. viii. 1, and the anniversary thereof 
 in the year folloAving the destruction of the city, or B.C. 587, are 
 made to foreshadow what should again befall Jerusalem, in the 
 end of the typical dispensation, or A.D. 71, after 666 years (Rev. 
 xiii. 18) from B.C. 595. 
 
 The four angels bound in the great river Euphrates, and which 
 "had been prepared for an hour, and a day, (and ?) or a month, 
 (viz. the mo7ith of the cutting off. Hosea v . 7 : Zech. xi. 8) and 
 a year for to slay the third part of men," are another symbolism 
 for "the four carpenters " of Zech. i. 21, and the four war chariots 
 of Zech. vi., coming out from between two mount ai7is of brass'; or 
 from the kingdom of God's people as typically established to 
 David's son, in Solomon, but subsequently fallen, until re-established 
 on a spiritual and eternal foundation in Christ, as the David of 
 
29 
 
 Ezekiel's prophecy, ch. xxxvii: Matt. xxii. 41-46: Luke ii. 34. 
 But these two mountains of brass, or enduring mountains, may 
 mean, (and with much probability) the kingdoms of Egypt and 
 Babylon, in their relation to the times predicted over the two 
 deliverances of Abraham's seed from bondage, to the spirit of the 
 power of the world. For i\\eJour great kingdoms of Daniel's pro- 
 phecy, from the days of Nebuchadnezzar to the Apostolic age, and 
 the four-horned kingdom of Alexander's dismembered empire, 
 had this common origin. 
 
 The waters of the Euphrates which were dried up under the 
 sixth Vial, were the mystic waters of the peoples, and m ultitudes, 
 and nations, and tongues, which constituted the typical and pro- 
 phetic sea of Assyrian potver, literally ajid mystically. Rev. xvii. 
 1 5 : Ezek . xxxi. 3, 4. The drying up of these waters, was by 
 dividing the power of this mystic Euphrates against itself, and to 
 its own exhaustion. Thus the dismemberment of Alexander's 
 Empire, completed the breaking up of the power of Babylon, as 
 revived in Persia, and subsequently merged into that of Greece. 
 These events prepared the way for " the kings of the east," or the 
 people of Messiah's kingdom. Thence arose four horns, completing 
 the symbolism of the ten horns of the fourth kingdom of Dan. vii. 
 But the defection of these, by which the power of the seven-headed 
 mystery of Rev. xvii. 16, 17, (as the same with that of Dan. vii. 
 7-13 and 23-27, had been for a time strengthened) led to the over- 
 throw of the mystery of iniquity ; and to the establishment of 
 Messiah's kingdom, as the kingdom of " a neio people." Compare 
 Luke xxi. 24-29. 
 
 Under the symbolism of this judgment St. John says. Rev. 
 xvi. 13-17, "and I saw three unclean spirits like frogs come out 
 of the mouth of the dragon, and out of the mouth of the beast, and 
 out or the mouth of the false prophet. For they are spirits of 
 Devils working miracles, (Rev. xiii. 14: 2Thess. ii. 7-13) which 
 go forth unto the kings of the earth , and of the Avhole world, to 
 gather them to the battle of that great day of God Almighty. 
 Ezek. xxxviii: xxxix: Rev. xx. 7-11. Behold / come as a 
 thief, IThess. v. 2 : Matt. xxiv. 43, 44, (but not thus, as ivithoict 
 
30 
 
 tnarnlng to the elect, fqr to them was given spiritual discernment 
 respecting the signs of the times, 1 Thess, v. 4, 5: 2 Peter i. 19- 
 21: illustrating Luke xvi. 31). Blessed is he that watcheth, and 
 keepeth his garments, lest he walk naked, and they see his shame. 
 And he gathered them together into a place called in the Hebrew 
 tongue, ^^ Armageddon." As this word is spelt in the Hebrew ver- 
 sion of the New Testament, the authors of that translation evidently 
 meant thereby "</ie mountain of Megiddo:^'' whatever be the 
 prophetic instruction designed of God in this typical reference to 
 " Megiddo" Yet from the spelling of our English version, and that 
 of the Greek, it is most probable that the word was by the 
 translators of our Bible, interpreted to mean " the city of 
 Megiddo." For though the first letter used in the HebrcAV word 
 " Eer " for a city, is the same as that in the word " Hebrew " 
 in our translation of Num. xxiv. 24, we there read "Eber," 
 not " Heber." This may be because "Eber " is not there the name 
 of an individual, but used for the Hebrews as the seed of Abraham 
 which passed over the Euphrates to enter into the promised land. 
 Similarly, we spell the word " Arabia " Avith an initial " A " not 
 "H"; though it means the land o^ the west, viz. of the Hebrews, 
 or passers over from the eastern to the western side of the 
 Euphrates. Thus whilst the initial letter of the Hebrew word 
 " Eer " for a city, is the same with that in the words Arab and 
 Eber, or Hebrew, Gen. xl. 15, the word "-Hor" or "^ar" meaning 
 "a mountain" is always spelt in English with h, see the "Har-el" 
 or mount of God, in the marginal references of Ezek. xliii. 15. 
 
 But without making the spelling a matter of importance enough 
 to decide the etymology of the word ' Armageddon,' why may we 
 not as in Psalm xlviii. 1, compared with Heb. xii. 23, (where Zion 
 is the reference) interpret ' Armageddon ' as meaning " the city 
 of Megiddo, the mountain of the multitude of the hosts of Gog, 
 fallen victims to a delusion of this world?" Thus interpreted, the 
 meaning of the word is identical^ witli the '■'■ Hamon-Gog" of 
 Ezek. xxxix. 11-15, and the ^^Hamonah" of v. 15. The valley 
 of Hamon-gog will then be of typical, though not of geographical 
 identity with the valley of Jehoshaphat, Joel iii. 2-12, as the valley 
 
31 
 
 of decision between the people of God, and the people of the world; 
 the valley of dry-bones in the prophecy of Ezekiel's vision, ch. 
 xxxvii ; the valley of vision in Isaiah xxii. 5-8. 
 
 " Gog and Magog " as elsewhere explained, have a common root. 
 The idea expressed therein is that of a roof or covering : here used 
 figuratively, to mean a false covering for sin, in reliance on the 
 delusion of a legal righteousness; (the unrighteousness of 2Thess. 
 ii. 10,) and not on the covering of Grod's spirit, seeking to draw 
 men from the pollution of sin, Zech. xiii. 1, by the spirit of 
 redeeming grace, in mercy, and for his own name's sake, that the 
 faithfulness of his promises may be realized to his people, and the 
 heathen brought thereby to serve him in righteousness and Godly 
 fear. Is. xxx. 1. 
 
 This explains what is meant by " and it shall come to pass in 
 that day, that I will break the bow of Israel in the valley of Jez- 
 reel," Hosea i. 5, compared with v. 11, "then shall the children of 
 Judah, and the children of Israel be gathered together, and appoint 
 themselves one head, and they shall come up out of the land: for 
 great shall be the day of Jezreel." This reference to Jezreel (like 
 that to Megiddo, in the word Armageddon) is one of a typical 
 and prophetic instruction ^voxa. the events o^ i\iQ day of Midian, 
 when God raised up Gideon as a deliverer for the Israelites, from 
 the power of the heathen, compared with the events under which 
 Israel's second and final deliverance from the power of the heathen 
 as from that of the Assyrian and wys^ec Assyrian should be accom- 
 plished in Messiah's day. Judges i. 27: v. 19: vi. 33: vii. 12, 
 with Is. ix. 4: x. 26. 
 
 These prophecies contemplate the effects for good to the whole 
 world, which should arise from the self-sacrifice of Messiah and 
 his people, representing in an election of the Jewish nation, the 
 first fruits of the world's redemption, as 144,000 Rev. xiv. 1, even 
 as the new Jerusalem measured \'^iA,000 furlongs . Rev. xxi. 16. 
 Thus the blood of God's mai'tyred prophets and people 'shed like 
 water round about Jerusalem," Ps. Ixxix. 1-4: Matt, xxiii. 35, 
 (viz . outside the city of the new Jerusalem, even as Christ was 
 crucified outside the city of the typical Jerusalem which then 
 
32 
 
 was,) is, in Rev. xiv, 20, as the good seed of eternal life bearing 
 fruit to the extent of ninety-fold over an election of Israel. For 
 1,600 multiplied by 90 make 144,000. But this consummation of 
 the kingdom over an election of the Jewish nation was to signalize 
 the fulness of the times appointed for the ingathering of the 
 Gentiles into the same fold with Israel. Rom. xi, 25. Gen. xlix, 
 10. This power of the Gentiles was symbolized as the ten-horned 
 strength of the fourth kingdom of Daniel's prophetic vision, and 
 is also the reference of the " teii men " in Zech. viii, 23. — " Thus 
 saith the Lord of hosts ; In those days it shall come to pass, that 
 ten men shall take hold out of all languages of the nations, even 
 shall take hold of the skirt of him that is a Jew, saying, " We 
 will go with you : for we have heard that God is with you." The 
 fruits of Christ's mission thus symbolized, as having ninety-fold 
 effect for good to the Jew, increased by ten-fold, through that 
 subsequent ingathering of the Gentiles which resulted therefrom, 
 constitute the hundred fold * of our Lord's prophetic and typical 
 reference in the Parable of the sower. Matt, xiii, 8. 
 
 The '■'■hour'''' of Rev. ix, 15, is the same as that of Rev. xi, 13, 
 xvii, 12 : and symbolizes the crucifixion of Christ, in identity 
 with the conclusion of the times wherein the power of the Jewish 
 Church was sustained by that of the Gentile world, symbolized as 
 the ten horns of its strength. For, when that support Avas 
 withdrawn, the Jewish Church fell. Rev. xvii, 16, 18. Thus 
 the words of Rev. xi, 13, " And the same hour there was a great 
 earthquake, and the tenth part of the city fell, &c." describes the 
 fall of the Jewish Church, as the result of the political earthquake 
 
 * The interpretation thus given is not contradictory to, but Kupplementary, and 
 confirms that prenously derived from another scriptural symbolism. 
 
 In Num. xl, 31, the day's journey is made a measurement of space : and the 
 Sabbath day's jouraey was 8 furlongs. Dividing the 1600 of Kcv. xiv, 20, by 8, 
 we have, (measuring time by space figuratively) a prophetic period of 200 days, in 
 a Sabbatic period, numbered over this vision. The symbolism ot the vintage in 
 verses 19, 20, identifies these days with the " the appointed wechs of harvest,'' — 
 Jcr. V, 24 : Matt, xiii, 39; thus 
 
 From the Pentecost to 15th of 7th m. Exod. xxiii, 16, "was 130 typical days, 
 From 15th of 7th to 25th of 9tli, Haggai ii, 15, 20 70 „ 
 
 200 
 
33 
 
 which followed that recorded in connection with the crucifixion 
 of Christ, Matt, xxvii, 51, fulfilling Zech. xiv, 4, 5. For the 
 typical sanctuary in the vision of Ezekiel's oblation, was about one 
 mile square, whilst the City of the same vision was about ten 
 miles square. The fall of the typical sanctuary (as following the 
 sacrifice of the death of Christ) is, therefore, here symbolized as a 
 fall of the City, in one tenth part. * 
 
 Seventh Vial. This consummated the vision of the seventh 
 trumpet, in its relation to the then resun*ection of the dead to 
 judgment, when the last Vial of God's predicted judgment on 
 Jerusalem was poured out "t'wto the air^'' Rev. xvi, 17. By 
 " into the air" is meant upon *' spiritual wickedness in high 
 places," Eph. vi, 12, for correction of that delusion of the Jewish 
 Church, respecting Messiah's kingdom, Luke ix, 55, which is 
 denounced as the spirit of antichrist, 1 John, iv, 3, and as the 
 spirit of bondage, i.e., to the poAver of the world, Eom. viii, 15, 
 opposed to flie spirit of Christ's words, as the spirit of eternal life, 
 John vi, 63. 
 
 The outpouring of this Vial fulfilled the prediction of Zech. xiii, 
 1,2, "In that day there shall be a fountain opened to the house 
 of David, and to the inhabitants of Jerusalem, for sin and for 
 uncleanness. And it shall come to pass in that day saith the Lord 
 of hosts, that I will cut off the names of the idols out of the land, 
 and they shall no more be remembered : and also I will cause the 
 prophets, and the unclean spirit to pass out of the land." Thus 
 ^* the miry places which could not be healed," Ezek. xlvii, 11, ai'e 
 symbolized in Rev. xvi, 13, as the abode of three unclean spirits 
 like frogs, by a figurative language which has respect to the 
 natural history of frogs. 
 
 Hence we may trace the pointed meaning of our Lord's Avords 
 in Luke xi, 24, " When the unclean spirit is gone out of a man, he 
 walketh through dry places, seeking rest, &c." Thus Babylon in 
 
 * Similarly, though in the Christian's Bible Companion, and the Key of David, 
 I quoted the authority of Homer, for translating the tenth part of the City, as 
 "the ten" of the City, (to symbolize the ten-homed support of its temporal 
 power) there is nothing contradictory to that in now supposing that the fall of the 
 Jewish Church is here symbolized in the words one tenth part of (he City fell. 
 
34 
 
 its fall was symbolized as then became the hold of every foul 
 spirit, &c., Rev. xviii, 2. 
 
 Thus " the prince of the power of the air," Eph. ii, 2, 
 symbolizes the then coming developement of that Jewish apostacy 
 which should characterize the po^ver of the prince of this world, 
 having nothing in Christ, John xii, 31 : xiv, 30 : xvi, 1). It is 
 also represented as a power which remained to be broken down in 
 that generation, Matt, xxiv, 34, 35, but not without much 
 tribulation to the people of God. Luke xxi, 27, 28, with 1 Peter 
 iv, 12, 17. 
 
 Rev. vii : x : compared with xiv : xix : &c. 
 
 Tlio imagery of Rev. vii, v. 1, compared with that of Dan. vir. 
 2, seems to identify the four angels Avhich had been bound in the 
 great river Euphrates, until let loose under the judgment of the 
 sixth trumpet, with the four great kingdoms of the mystic 
 Babylon, from the days of Nebuchadnezzar. Here especial 
 reference is made to the arrest of final judgment on the mystic 
 Babylon, (symbolized imder the vision of the sixth seal, as 
 dating its commencement from the Babylonian captivity) until 
 an election of grace should have been sealed unto God, by the gift 
 of the Holy Ghost, in the days of the restored kingdom. Then 
 " there was silence in heaven about the space of half an hour " ; 
 or for the interval betAveen the feast of tabernacles, B. C. 536, 
 (Ezra iii.) and the following Passover in its typical relation to 
 that at which Christ was crucified. That interval of silence is 
 also symbolized as extending over the first half of a Sabbath of 
 years ; or of a week of seven years, under reference to the events 
 of Jewish history between, B. C. 522, Ezra iv, 7, and B. C. 518, 
 as the date of Zechariah's prophecy. 
 
 For the symbolism of Zech. iii, 2, compared with that of Rev. 
 xi, 3, makes the rebuilding of the city and temple under opposition 
 from the power of Persia, — a type of Jewish opposition to the 
 rebuilding of Jemsalem, in a spiritual sense, by Messiah and his 
 people. For it was as it were to testify of God in sackcloth, Avhen 
 his two witnesses testified of Him before a gainsaying people. 
 
 These therefore were the times of the four carpentei'sof Zech. i, 
 
35 
 
 V. 20, 21, and of the four war chariots of Zech. vi, they mark the 
 t^picalli/ prophetic relation of the four great kingdoms of the heathen 
 world, y>o;« the days of Nebuchadnezzar ihclusive, to the loosing 
 of the four angels, which had been bound in the great river 
 Euphrates, from the opening of the sixth seal to the sounding of the 
 sixth trumpet. That signalized the dismemberment of the empire 
 of Alexander the great, towards the four winds of heaven, also the 
 formation therefrom of a new kingdom, diverse from all the rest ; 
 being ten horned. Dan. vii, 7 : viii, 22, 27. Out of these, the 
 little horn of the Jewish apostacj, (as the only one of the four 
 horns of Alexander's divided empire, which survived at the 
 incarnation of Christ, Rev. ix, 13, to Rev. xvii. 17, with inclusive 
 reference to Rev. xi, 3, 14,) arose as the antichrist of the apostolic 
 age, 1 John, ii, 18, though there were therein many antichrists, 
 as there are at all times continuously from those days. 
 
 Thus comparing Rev. vii, with xiv, v. 1, and xxi, v. 16, we 
 have a symbolic expression for the first fruits of the Avorld's 
 redemption in Christ, consecrated unto God by the blood of the 
 martyrs of the Jewish church, shed like water round about 
 Jerusalem, Ps. IxxLx, 3 : Matt, xxiii, 35, to the extent of 1600 
 furlongs. Rev. xiv, 20. 
 
 For after the crucifixion of Christ, outside the city, that blood 
 began to bear fi-uit, (as predicted John xii, 31. 32 : and confirmed 
 Rev. xi, 13) ninety -fold in Israel. Hence we have 14400 
 redeemed souls, or 90 times 1600, numbered over the Jewish 
 church. The hundredfold of the parable (Matt, xiii, 8.) is to be 
 made up by adding to those first fruits of the redemption of Israel, 
 other tenfold, in the ten men of Zechariah's proj)hecy,.ch. viii, 23 ; 
 as symbolizing the ten-horned poiver of the Gentile world, which 
 had been instrumental to the fall of the Jewish church, Rev. xi, 
 23 : xvii, 12, 18. 
 
 The numberuig and the names of the tribes, in this chapter are 
 both typical. F^r not only are Levi and Joseph substituted for 
 Dan and Ephraim, but the number of redeemed souls in each tribe 
 is reputed equal ; yet far below the numbers actually ascribed to 
 each when Moses numbered them in the year foUowing their 
 Exodus out of Egypt, Num. i. 
 
3() 
 
 In the language of tjpicjil prophecy the twelve tribes of Israel 
 were accounted a royal priesthood, though there w.as a separate 
 priesthood. This was divided into twenty four courses from the 
 days of David, and these possibly represent one source of the 
 symbolism for the twenty four elders, who prostrated themselves 
 before the throne of Messiah's kingdom, in Rev. iv. 
 
 But another source of the symbolism, and most probably the one 
 chiefly intended to be noticed, will be the Jewish mission of the 
 twelve tribes enlarged, and re-consecrated unto G-od in Christ by 
 the mission of the twelve apostles ; redeeming under judgment, 
 the twelve tribes of Israel from their bondage, to the spirit of the 
 power of the then world. Matt, xix, 28. 
 
 Thus the heads of the twelve tribes, with the twelve apostles, 
 will represent the twenty four elders ; and as the spiritual 
 influence of every apostle was that of the twelve combined (by 
 unity of spirit with Christ) the influence of the apostolic mission 
 upon that of the twelve tribes is represented as twelve times 
 twelve, numbered over the thousands of Israel, Num. i, 16, or 144 
 thousand. 
 
 Again the names of the tribes, as given in this chapter, do not 
 agree with the enumeration of the tribes by Moses, nor with that 
 in Ezekiel's typical vision of the oblation. For there Dan and 
 Ephraim are named amongst the rest, but here they are omitted, 
 Levi and Joseph being substituted. 
 
 This substitution seems to be only one of a typical instruction, 
 like the words of Ilosca ix, 3 : xi, 5, in regard to Ephraim. The 
 extinction of the tribe is not the true lesson to be drawn from 
 these predictions, but they confirm the language of Ezek. xxxvii, 
 22, respecting the days of the restored kingdom ; and assert that 
 there should not again be an independent kingdom established to 
 Israel, distinct from the kingdom of Judah in the Lord's land, as 
 when the kingdom of the ten tribes was established to Israel on 
 the mountains of Ephraim. Nevertheless Eptraim should be 
 numbered with the twelve tribes in the restored kingdom, but then 
 only for Joseph's sake ; as thus redeemed from the condemnation 
 denounced against the tribe, in its relation to the kingdom of the 
 ten tribes. 
 
This agrees with Ezekiel's words proclaiming the will of God, 
 and saying, " I will make them, (Israel and Judah) o?i€ nation, in 
 the land upon the mountains of Israel : and one king shall baking 
 to them all : and Ihcj shall be no more two nations, neither shall 
 they be divided into two kingdoms any more at all." 
 
 Similai-ly though the blessing remained to DAN, as pronounced 
 Gen. lix, 16, 17, ("Dan shall judge his people, as one of the 
 tribes of Israel. Dan shall be a serpent by the way, an adder in 
 the path, that biteth the horse heels,* so that his rider shall fall 
 backward,") the judgment of Dan should cease to be that of the 
 popular Jewish delusion respecting Messiah's kingdom, and be 
 characterised by the faith of the Levite, in the day when the 
 sceptre of the temporal kingdom of the twelve tribes should have 
 departed from Judah. For the government should then be 
 placed upon Messiah's shoulder, for the gathering of the people 
 (Jews and Gentiles) into one fold. Gen. xlix, 10 : Isa. ix, 6, 7 : 
 Jer. xxiii, 5, 6. 
 
 Rev. X. 
 
 The symbolism of v. 1, compared with that of Rev. iv, 3 : Gen. 
 
 IX, 13, 18 ; and Daniel's vision respecting "the ancient of days," 
 
 eh vii, 9, represent the angel of the covenant in this vision as that 
 
 of God's covenant, with all flesh from the days of Noah. The 
 
 Michael of Israel's national and personal resurrection unto eternal 
 
 life, Dan.xii, is here represented as subjecting the earth of Israel's 
 
 redeemed existence, and the mystic sea of heathen power under his 
 
 feet, 1 Cor. xv, 24, 29, that God, as glorified in him by the gift of 
 
 the Holy Ghost, may be all in aU. This marks the time when 
 
 his kingdom began to be established on earth as in heaven. Matt. 
 
 vi, 10, by a blessing extending even over the heathen. The 
 
 subjection of the heathen is symbolized (in the mortality of the 
 
 grave, and in the mystic sea of assyrian power, before the 
 
 regeneration thereof, Isa. xix, 23, 25 : John liii, 3 : xiv, 6) with 
 
 things below the earth. Rev. v, 13. 
 
 * The wariike strength of the Gentiles was veckoned in identity with its 
 strength of chanots and horses. To these the Israelites were forbidden to look for 
 help: as Jehovah should be the strength of Israel, and overthrow the power of 
 the Oentiles when opposed. 
 
38 
 
 The times of this vision extend over those of the seven 
 trumpets. But the consummation of the judgment for the 
 redefpption of Israel, as by fire, Isa. i, 27 : 1 Cor. iii, 15, was 
 under the outpouring of the seven vials. The times are therefore 
 the same as those figuratively described in Zech. xiii : Xiv. Thus 
 the cleaving of the mount of Olives into two parts, v. 1, answers 
 to the earth and sea of Rev. X, 2. Of these one half removed 
 toioards the north. This perhaps (by reference to mount Ebal, 
 Deut. XXvii) is made to symbolize those ritualizing Jews who 
 professed to be followers of Moses, when rejecting Christ under 
 false notions respecting the law of sacrifice, even as the northern 
 portion of the nation apostatized and conformed to the sacrifices 
 of the heathen in the days of Antiochus Epiphanes. These were 
 symbolized with that mystic sea which should be no more. Rev. 
 XXi, 1. For its Avaters were to be healed with the healing of the 
 nations, by the waters of the river of life. Rev. XXii, 2 : Ezek. 
 Xlvii, 8, 12. 
 
 The other half of the mountain Avhich removed towards the 
 south, symbolizes IsraeVs typically "prophetic relation to Egypt, as 
 God's forest of the south field, Ezek. XX, 46, 49, and this vine 
 brought up out of Egypt, Psa. Ixxx, 8 : Hosea xl, 1. 
 
 The mountain thus symbolized as the mount of Olives, (to mark 
 the effect of Christ's standing on the mount of Olives, or before 
 Jerusalem, and therefrom declaring the righteousness of God, 
 before a gainsaying people, Ezek. xviii, 25) represents the typical 
 7nountain of Zech. iv, 7, divided against itself; and thus identified 
 with the symbolism of those two mountains from between which 
 there issued the four Avar chariots of Zechariah's vision, ch. vi. 
 For this symbolism characterises tfee relation of Israel to Egypt 
 and to Babylon, generally, but with especial reference to the times 
 which folloAved the dismemberment of the kingdom of Alexander 
 the great, in its relation to the wars between the kings of the 
 north and the south, Dan. xi ; as mystically continued on even to 
 the apostolic age. This was on the one hand by the ritualizing 
 Jews being symbolized unto the curse, as placed upon mount 
 Ebal, in the north, when rejecting Christ for Moses : and on the 
 
39 
 
 other, by Messiah's people redeemed under judgment, 1 Peter iv 
 12 ; aud symbolized as such, with the vine l^rought up out of 
 Egypt. 
 
 Between these two mountains was the typical valley of 
 Jeoshaphat or of decision, as between the spirit of the power of 
 the world, and that of the people of God in Messiah's day. 
 
 The times referred to in Zech. xiv, 16, 21, will consequently be 
 the same as those symbolized in Rev. xiv : xix. 
 
 Rev. XVn. 
 
 "The beast that thou~ sawest was," viz., the image of the 
 red-dragon, Rev. xii. 2, as that of Egypto-Canaanitish power, 
 WAS, before the Babylonian captivity. "And is not," viz., not yet, 
 as NOT THEN existing in the fully revived strength, of that apostacy 
 which caused the destruction of the^rst City and Sanctuary. "Yet 
 IS," viz. progressing towards a like destruction of the typically 
 restored City and Sanctuary, as predicted Dan. ix. 27. "And shall 
 ascend out of the bottomless pit " viz., as with the j^ret/ec^ec? resurrec- 
 tion of Israel, /rom their graves, Ezek. xxvii. 12-1 5, utider progress 
 of the restoration of the kingdom to Israel, with spiritual and ever- 
 lasting effect; but in spiritual opposition thereto. "And go into per- 
 dition : and they that dwell on the earth shall wonder whose names 
 were not written in the book of life," viz., as revealed typically in the 
 law of Moses. "From the foundation of the world," (but not so by 
 those who have spiritual discernment, to read aright the doctrine of 
 IsraeVs predicted resurrection as foreshadowed in the law and the 
 prophets, Luke xvi. 31,) "when they behold the beast that was, and 
 13 NOT, and YET IS. And here is the mind which hath wisdom." ' 
 
 "The seven heads are seven mountains" (tyjiically for kingdoms 
 viz. those of Deut.vii. 1) "on which the woman sitteth. And there are 
 seven kings" (or kingdoms a second symbolism for the same times) 
 '■'■five 9xe fallen, and one is, and the other is not yet come ; and when 
 he Cometh, he must continue a short space. And the beasi that 
 was and is not, even he is the eighth, and is of the seven, and 
 goeth into perdition . And the ten horns which thou sawest are 
 ten kings, which have received no kingdom as yet ; but receive 
 power as kings one hour with the beast," viz., the hour of darkness 
 
40 
 
 and of power thus given to the Jewish Church, against Christ, 
 unto his crucifixion. Luke xxii. 53. 
 
 "These have one mind, and shall give their power and strength 
 unto the beast," (viz. to the image of the red-dragon made by the 
 false prophet to revive the power of the red-dragon. Rev. xiii.) 
 
 "These shall make war with the Lamb, and the Lamb shall over- 
 come thcra : for He is Lord of Lords, and King of Kings : and they 
 that arc with him are called, and chosen, and faithful." 
 
 The source of the symbolism respecting the seven-headed and 
 ten-horned type of heathen dominion, in the latter-days, as fore- 
 showed, specifically, in the power of the Egypto-Canaanite having 
 dominion over the land promised to Abraham's seed, on the Exodus 
 of Israel out of Egypt, is to be traced from Deut. vii. 1, for the 
 seven-heads or mountams, spoken typically and prophetically of 
 kingdoms. But that of the ten-horns is derived from Gen. xv. 19- 
 21, and has typical reference to the ten families of Canaanitish 
 power. 
 
 The latter-day application of the typical and prophetic symbolism. 
 This has regard (especially) to the combination of its heathen 
 elements with the ^^potter's clay" of the Jewish Church, in the fourth 
 kingdom of Dan. ii. vii. Compare Zech. xi. 12, 13: Matt. xxvi. 
 15: xxvii. 9, 10: Jerem. xviii: xix. 11. 
 
 Heads or kingdoms of No. of horns accruing 
 
 the mystery of iniquity. to the symbol. 
 
 1 . Chaldee- This was ihQ first o^ihe four kingdoms 
 Babylon. q{ Dan, ii : vii : and represented the 
 people of the more ancient kingdoms of 
 Assyria, Elam, Egypt, and Ethiopia com- 
 bined in one great Empire, hostile to the 
 people of God, until the conversion of 
 Nebuchadnezzar. 
 
 This, according to Zech. i, 19, with 
 Jcr. i, 1 7, was the kingdom in which the 
 four horns of the Gentiles lifted up their 
 horn against Judah and Israel. Hence 
 
 it was prophetically Four-horned. 
 
 2. Medo-^ This in regai-d both to its heathen 
 Persian, elements, Dan. viii, 20, 21. wherein it is 
 
41 
 
 Heads or kingdoms of No. of lioins accruing 
 
 the mystery of miquity. t„ the symLol. 
 
 represented as a ram with two horns ; 
 and in regard to the Jewish Church, as 
 the kingdom under whose temporal sup- 
 port the restoration of Israel commenced 
 
 in the days of Cyrus. This was Two-horned. 
 
 Also the false prophet of the Jewish 
 Church had "two horns like a Lamb, and 
 he spake as a dragon " or in the spirit of 
 heathenism, as did the Egyptian. Ezek. 
 . xxix. 3: Jerem. li. 31, with Isaiah 
 xxvii. 1. 
 
 3. Greece Proper. 
 
 4. GREEK-EGYPTI.\Jf. 
 
 5. Greek -Syrian. 
 
 These were the five fallen of Rev. xvii. 10. 
 6. The Kingdoji of This survived the above five 
 Jewish independence ^^^^ ^^^^^ represented the one 
 IS of the same verse. 
 For it was not made a Roman province 
 and placed under the government of 
 Roman Procurators until A.D. 12, when 
 the prediction of Gen. xlix. 10, began to 
 be fulfilled thereby. 
 
 This had/oM/- heads in Dan. vii. 6, and 
 was, in regard to the dismemberment of 
 Alexander's empire, Dan. viii. 22 Four-horned. 
 
 7. JuD^o-RoMAN, This was diverse from all the 
 or4</ikinf]rdom of . j x j j.i 
 
 Daniel's Vision. "''*' '^^ represented the power 
 of all the rest, or the then domi- 
 nion of the Gentiles, as confederate with 
 Israel, at Jerusalem and in aU lands (Acts 
 
 iv.27,) and was Ten-horned. 
 
 The symbolism for the ten-horns of this 
 kingdom may be derived from its heathen 
 F 
 
42 
 
 Headfi or king Jems of No. of bonis accniing 
 
 the mystcrj- of iniquity. to the symbol. 
 
 elements, as above represented, in the 
 component elements of the power of 
 Babylon. But its ten-horned symbolism 
 might represent it as being, to the people 
 of God in those days, what the ten families 
 of the Canaanite were to Israel in the 
 promised land. It might serve to symbolize 
 the kingdom of the ten tribes merely as 
 horns of Gentile power from the breaking 
 up of the kingdom. 
 
 Thus the ten horns of the fourth king- 
 dom may symbolize both the heathen 
 elements of its poicer, and the relation of 
 the dispersion of Israel, to the breaking 
 up of the kingdom of the ten tribes. For 
 it was thenceforth to be identified with 
 the mystic Assyrian. Hosea ix. 3. 
 
 By these, as the horns of Gentile power ^ 
 the Jewish Church continued to be sup- 
 ported until after the sacrifice of the death 
 of Christ, But when deprived of that 
 support, the Jewish Church fell, in a form 
 having the kingdoms of the world arrayed 
 against it; 
 8. TiiK Little Horn When this arose, the symbol- 
 OF THE jgu^ of tijg Persian Bear with ' 
 
 Jewish Apostacy, ..... ,, , 
 
 ,, three ribs m its mouth, and 
 
 or the ' 
 
 Antichrist of the seeking to devour much flesh, 
 Apostolic age. had been illustrated in the 
 power of the little horn, as made great by the fall of three of the 
 horns which had held dominion with it, in the latter days of the 
 kingdom as tyjncalhj restored, l)y the aid of the power of Persia, in 
 the days of Cyrus. This little horn of the Jewish apostacy, as rep- 
 rcsentin'^ the spirit of a faction from the date of the restoration^ 
 
43 
 
 survived the kingdom of Persia ; also the Greek Syrian and Greelc 
 Egyptian kingdoms ; and in a form devouring much Jlesh, accord- 
 ing to the symbolism of the locusts. Rev. ix. 1-12 with Amos. 
 vii. 1-4, illustrated by Ps. xiv. 4 : liii. 4. 
 
 This was of the seven, as a compound of all the above 
 elements. 
 
 It is worth while here to observe, that Antiochus Epiphanes was 
 the eighth Syro-Grecian king, and that in his days, the Syro- 
 Grecian leaning of a faction in tho Jewish Church swelled into 
 open apostacy, and thus came to its appointed end. 
 
 Rev. xix. 
 
 V. 10. This verse, illustrated by 2 Peter i. 12-21, compared 
 Avith Rev. ii. 28 : xxii. 16, confirms the principle upon which this 
 interpretation of the book of Revelation proceeds. For it repre- 
 sents it plainly as the prophecy of a typical instruction; interpret- 
 ing the spirit of Jewish prophecy, in its testimony of Jesus, as the 
 Messiah of the Jewish nation and Saviour of the world. It claims 
 also inspired authority, as a revelation expressly given of God to 
 St. John, to explain the great mystery of godliness, as then revealed 
 in Christ, 1 Tim. 16: Rom. xvi. 25, 26 ; for the destruction of 
 the then co-existing mystery of iniquity, in its relation to the 
 power of Jewish unbelief. This (when standing up in open apos- 
 tacy, and as the Antichrist of the apostolic age,) the Lord (as pre- 
 dicted) consumed ''with the spirit of his mouth" and "with the 
 brightness of his coming." For that was in the power of the Holy 
 Ghost, as Judge of all the world, beginning at Jerusalem. 2 Thess. 
 ii. 8, illustrated by Hob. iv. 12 : 1 Peter iv. 5-8. 
 
 Rev. XX. 
 
 The Millennial kingdom of typical prophecy. 
 The four months of the spiritual harvest of God's judgment, 
 John iv. 35 : Exod. xxiii. 16 : Levit. xxiii. 34, on the world. Matt, 
 xiii. 29 : John xii. 31, (beginning at Jerusalem, Jer. xxv. 29 : 
 1 Peter iv. 17, and in the power of the Holy Ghost, John xvi. 7-17, 
 as the brightness of Christ's second coming for the destruction of 
 
44 
 
 Antichrist, ami the salvation of repentant sinners, 2Thes. ii. 8 : 
 Heb. ix. 28,) symbolize the times o^the millennial kingdom of Christ. 
 For the binding of Satan, in the beginning thereof, Rom. v, 14 : 
 1 Cor. X. 4, was by the giving of a fiery law, and under lengthened 
 Avars, ybr the subjection of the Canaanite, until the throne was at 
 length established typically and peacefully to Solomon. 1 Chron. 
 xxii. 6-14. 
 
 Thus, "Mc day limited in David^^ (Heb. iv. 7, with its parallel 
 references) is the tniUcnnial day of Jewish prophecy, 2 Peter iii. 8, 
 with Rev. xx. This extends from the building of the first typical 
 temjyle of a worldly sanctuary, to the times wherein the second 
 temple was established on the spiritual foundation of its eternal 
 glory, by the incarnation of the Holy Ghost i?i Christ ; that the 
 true temple of God's presence amongst men might thenceforth Ix? 
 the gift of His grace reigning in the hearts of His spiritual and 
 fivithful n'orshippers. John iv. 23-25 : Luke xvii. 20, 21 : Acts 
 vii. 48-50 : xvii. 24 : ] Cor. iii. 16 : vi. 19, 20. 
 
 The glory of this kingdom is symbolized typically and propheti- 
 cally as that of the sun, moon, and stars, (by an imagery borrowed 
 from Joseph's dream, Gen. xxxvii. 9-12) shining in a cloudless 
 sky. Hence the obscuration of the glory of the kingdom is also 
 represented as a darkening of the sun, and moon, and stars. la 
 that form, the corruption of the Jewish national worship was 
 continuously denounced by the prophets of God as little better than 
 the idolatrous zoorship of Baalim and Ashtaroth. But the strong- 
 hold thereof lo as at Tyre. It was therefore represented as that 
 of the Canaanite in the house of God. Zsch. xiv. 21, interpreted 
 by Ezek. xxviii. 2-11, with Dan xi. 36-45. 
 
 The revival of the locusts in the latter-days of the typical king- 
 dom, and about 1000 years after Israel had entered into possession 
 of the promised land, is here symbolized as the loosing of Satan 
 out of prison, v. 7. This must be exj^lained under circumstances 
 analogous to those which relate to the binding of Satan for 1000 
 years, as recorded in v. 2. 
 
 The times characterized as those of the three last woes, were 
 clearly those in wiiich Satan was loosed, by reference (o the 
 
45 
 
 imagery under wliicli the scourge and origin of the locust woe* is 
 descrilicd. Yet the symbolism of the loosing may need to he 
 explained in its relation to the binding of Satan ; in further illus- 
 tration of the true historic reference. 
 
 In the first case, the " Satan" of this verse, and the "Devil" of 
 verse 10, (^wherein it symbolizes something distinct from the 
 beast, the red-dragon's image, Rev. xiii., as revived by the false 
 prophet, for the times of the three last woes) mean the red-dragon 
 of Rev. xii. 3. But that symbolizes the power of the heathen 
 world, generally, under its prophetic type, in that of the Egypto- 
 Canaanite, as existing in the promised land, on the Exodus of Israel 
 out of Egypt. 
 
 By Egypto-Canaanite, I mean, as in Rev. xi. 8, the Canaanitc 
 as possessing a land colonized from Egypt. This was mystically 
 symbolized as prophetically one with that of a faction in Israel, 
 after Israel had entered into possession of the promised land. 
 Judges ii. 21 to iii. 5, and Zech. xiv. 21. 
 
 The subjection of this power was progi-essive, and Avith two- 
 fold eifect : — 
 \st Politically . This was by an exterminating warfare, which 
 
 extended to the times of David. 2 Sam. v. 6-11. 
 2nd Mystically . This was over Israel, as in part symbolized with 
 
 the Canaanite, from the days of Joshua. It was effected by the 
 
 fiery law of Moses, given to restrain transgression in Israel ; 
 
 and not to disannul the eternal promise of mercy to the seed of 
 
 Abraham. Galat. iii. 17. 
 
 This two-fold subjection of the Canaanite was, therefore, realized 
 so gradually, that the millennial kingdom, Avhich dates its com- 
 mencement from the binding of Satan and casting him out of 
 
 * Tliat a faction of the Jewish nation is thus symbolized wnth the heathen, 
 ("as locusts with Abaddon oi- Apollyon, for their king, Kev. xi. 11,) may be shewn 
 by comparing, Amos vii. 1-4. The words "it was the latter growth after the king's 
 ^muwings" ai-e made to symbolize a revival, (after the Bahylonian capfiiUy)of the 
 same deluded national policy which had occasioned the destruction of the first 
 City and Temple. 
 
 The assimilation of this scourge to one of locusts, destroying the fruits of the 
 earth, reminds us of the Psalmist's words, xiv. 4: Hii. 4, "Have all the workers of 
 iniquity no knowledge ? ivho cat up mg people as fhey eat Iiread, and call not 
 upon the Lord." 
 
If) 
 
 heaven, was not fully established in peaee and righteousness to 
 Israel, (so that the glory of Israel should become a light to the 
 whole world, drawing the Gentiles to God under a like policy of 
 peace and righteousness), until typically established to Solomon ; 
 by whom the fii'st temple was built about 490 years, or about 70 
 prop'ietic weeks of year-days, after the Exodus of Israel out of 
 
 Egypt. 
 
 The times of the "millennial kingdom," in their typical identity 
 with those of the "Mosaic Theocracy," admit of a two-fold com- 
 putation, thus 
 
 1st. From B.C. 1491, or the Exodus, to B.C. 491, which dates 
 
 the battle of Marathon in its relation to the predicted breaking 
 
 up of the power of Persia by that of Greece, Dan. xi. 2. For 
 
 that was to give revived political dominion to the power of the 
 
 Egypto-Canaanite, as again combined with Israel, literally and 
 
 mystically in the restored kingdom, and especially from the 
 
 days of Alexander the Great, Zech. ix. 13. The thousand 
 
 years of this reference may also be reckoned from B.C. 1450, 
 
 (or the end of Israel's forty years wandering) to the days of 
 
 Ezra's mission, B. C. 457. 
 
 2nd. From the building of the first temple by Solomon to the 
 
 Incarnation of Christ ; as the David of Ezekiel's prophecy, ch. 
 
 xxxvii ; and spiritually the Son of David. Matt. xxii. 41-46. 
 
 Thus the seventy weeks of Daniel's prophecy, (computed as 490 
 
 year-days, for the restoration of the kingdom and rebuilding of 
 
 Jerusalem with spiritual and eternal effect,) will seem to describe 
 
 the progress thereof under continuous opposition from the power 
 
 of the world ; as that of the mystic prince of the kingdom of 
 
 Persia's opposition, renewed by the power of the Egypto-Canaanite, 
 
 revived in the restored kingdom, and extending — 1st. From the 
 
 battle of Marathon to the Incarnation of Christ. 2nd. From the 
 
 mission of Ezra B.C. 457, to A.D. 33. The 3^ years from the 
 
 crucifixion, or A.D. 30 to 33, here typify those from A.D. 70 to 
 
 73, after the predicted forty years day of grace between the former 
 
 and latter half of the seventieth week of DanieVs prophecy. 
 
 Thus the loosing (even as the binding of Satun had been) was 
 progressive, and with two-fold effect. 
 
47 
 
 1st. Politically, in revivad existence given to the power of the 
 Egypto-Canaanite. For in the restored kingdom the land was 
 occupied by a mixed people. Tyre, though destroyed by Alex- 
 ander the Great, became the strongliold of the Jewish apostacy 
 under Antiochus Epiphanes. 
 2nd. Mystically over Israel, under revocation of God's first and 
 fiery covenant of works, and when breaking down thereby the 
 partition wall between Jew and Gentile ; in realization of that 
 new covenant of mercy, for the salvation of all flesh, which was 
 to have spiritual and eternal effect, for the everlasting establish- 
 ment of Messiah's kingdom on earth as in heaven. 
 The fiery law of Moses, which gave the Jews their exclusive 
 privileges in the land of the Canaanite, is thus also represented as 
 the then binding of Satan. For it was added to the promise of 
 mercy, in restraint of transgression, and as setting a seal upon the 
 spirit of evil thus restrained. 
 
 The abrogation of this law (as predicted Isaiah xxviii. 15-20) 
 was resisted by the ritualizing Jews, Acts xv. 1, as opposed to 
 the spirit of their exclusive privileges in the land of the Canaanite. 
 Hence their mistakes respecting the "signs of the times," predicted 
 for the setting up of Messiah's kingdom. 
 
 The new covenant, therefore, was resisted by such as relaxing 
 the law of the old Covenant, in a form prejudical to the stability 
 of the power of their own temporal kingdom. It was also falsified 
 and rendered poiverless to others, by their conceiving that the 
 abrogation of the law of works involved the idea of men left at 
 liberty to worship God according to the forms of a theoretic or 
 speculative faith, Avith impunity for living as seemed right in his 
 own eyes to each. Thus the Nicolaitanes corrupted the teaching 
 of the Gospel, Such was the evil reproved by St. Paul, Gal. v. 13, 
 also by St. Peter, 1 Epistle ii. 16, and 2 Epistle ii. 19. It forms a 
 contrast to the liberty wherewith the Gospel of Christ seeks to 
 make us free from those delusions of this world which constitute 
 the sinner's bondage to sin ; that sinners may be thus redeemed 
 from the penalties of the Mosaic law, as the strength of sin, in its 
 condemnation unto death and hell. 1 Cor. xv. 56, 57, with Luke 
 iv. 18 : Rom. viii. 21 : 2 Cor. iii. 17 : Gal. v. 1, &c. 
 
48 
 
 Rev. XX. V. 10. The Devil oi' this verse refers to the spirit of 
 the power of heathenism, as once represented in that of the Canaan- 
 ite, but then in that of heathen Rome. By corruption of this, 
 Israel luul been twice attempting to establish for itself, in the land 
 of promise, a kingdom like that of the Gentiles, and therefore an 
 image of the dominion of the Canaanite, previously/ established 
 therein. This represents that typical and temporal kingdom of 
 the twelve tribes, which was perverted from its original destiny 
 amongst the nations of the earth under a delusion of the Jewish 
 Church, respecting the j^redictcd characteristics of Messiah's king- 
 dom. By that it fell, with the Jewish Church under the same 
 fiery desolation ; and before the breaking up of the power of 
 heathen Rome. 
 
 Verse 1 1 means the old heaven and earth of typical prophecy, 
 in their relation to the times of the Mosaic Theocracy. 
 
 "Verse 12. The open books mean — 1st, the Pentateuch, or book 
 of the law of Moses, as that whereby the then world was to be 
 judged. 2nd, the book of life means the "Ncav Testament," in its 
 testimony of Jesus, as "the Avay, the truth, and the life" to all 
 (without respect of persons, as to Jcav or Gentile) who Avill draAv 
 nigh unto God, in Christ, to Avorship Him in spirit and in ti-uth. 
 The dead of this verse means (in the earthly features of the 
 judgment) the spiritually/ dead of 1 Peter iv. 6 : John v. 2o : xi. 
 25, 26 : verifying Ezek. xxxvii. 12-15, and Isaiah xxvi. 19, 
 compai'ed with John xii. 31, 32. 
 
 Verse 13. The sea, which gave up its dead tojudgment, is the 
 mystic sea of Assyrian power. This means that the delusion of 
 this Avorld under Avhich that empire had risen to universal dominion, 
 to fall again under the influence of a like delusion of this world 
 raising up destroyers for it, was then subjected to the judgment 
 of God, in Christ, for the regeneration of the Avorld, in the fear of 
 God, as inspired by the fall of the Jewish Church. 
 
 "The death and hell Avhich delivered up the dead which Avcre in 
 them" Avill symbolize the ^'■opened graves' of Ezek. xxxvii. 12-15. 
 This represents that the amount of desolation produced to the 
 world, needlessly, by the Jewish nation, from misconceptions of 
 
19 
 
 the typical law of works (or Israel's covenant with death and hell, 
 as with a law which could not give life, Gal. iii. Fsaiah xxviii. 
 15-20) should then be made manifest to all flesh under the judgment 
 of God in Christ as in the power of the Holy Ghost, for an instruc- 
 tion of righteousness, unto perpetual generations. 
 
 Rev. xxi. 
 
 The new heaven and new earth of the first verse, mean the 
 regeneration of the Mosaic Tlieocracy, Matt. xix. 28, 
 by the Apostolic mission ; and the salutary effects thereof 
 upon the Gentile world for converting unto God such of the 
 heathen as desired to he healed. Zecli. viii. 23. For the Gen- 
 tile world, from the days of Nebuchadnezzar, was sometimes 
 symbolized with the earth ; but at others with the mystic sea. 
 
 That the words heaven and earth are thus figuratively used 
 in this passage will be clear on comparing it with Jerem. ii. 13, 
 and the words of Isaiah i. 2, " Hear heavens, and give ear O 
 earth," and with those of 1 Peter iv. 7, " The end of all things 
 is at hand," in their relation to those of 2 Peter iii. 10-14 &c. 
 " But the day of the Lord will come as a thief in the night ; 
 in the which the heavens shall pass away with a great noise, 
 (viz. at the disannulling of God's first and typical covenant 
 with Israel, under the Mosaic law) and the elements shall 
 melt with fervent heat, (as that of a smelting fumade, Isaiah 
 XXX. 33: xxxi. 9: Ezek. xxii. 17-23, applied to the elements of 
 Babylonian power, symbolized under a colossial statue of four 
 metals,* in Dan. ii.), the earth also, and all the works that are 
 therein shall be burned up. (1 Cor. iii. 10-16: Rev. xx. 11. 12 : 
 Isaiah xxvi. 19 : Dan. xii. explained by John v. 24, 25.) Seeing 
 then that all these things shall be dissolved, what manner of 
 persons ought ye to be in all holy conversation and godliness, 
 looking for and hastening unto the coming of the day of God, 
 
 * Hence, as by contrast, the foundations of the new Jerusalem were as twelve 
 precious stones, Rev xxi. 19, in God's sight. This symbolizes its capability of 
 endai-ing the "fiery trial " to which it should be subjected, 1 Peter iv. 12-19: Eev. 
 iii. 10, when the hay, wood, stubble, gold, silver, and precious stones of viatia 
 Ruperstructure, raised upon the foundation of God^s word, should be burned up= 
 1 Cor. iii. 12-16: Is. xxviii. 18.' 
 G 
 
60 
 
 wherein the heavens being on fire shall be dissolved, and the 
 elements shall melt with fervent heat? Nevertheless we,according 
 to his promise, look for new heavens and a new earth, wherein 
 dwelleth righteousness." These are words of prophetic contrast 
 to those of the description given by Isaiah of Jews and Gentiles 
 in his time. ch. lix. 15, 16. 
 
 The mystic " sea " of Rev. xxi. 1, compared with Isaiah li. 15, 
 is sometimes made to symbolize the dominion of the heathen 
 generally, at others merely under the type of that Jewish apos- 
 tdcy which is prophetically contemplated as the seven-headed 
 and ten-horned power of the Canaanite mystically revived at 
 Jerusalem. Yet that Jwid the limitation of an appointed time, 
 after which it sliould be found no more at all. Its power was 
 to bo utterly destroyed with the power of " the curse ; or by 
 those events under which the temporal kingdom of the typical 
 dispensation should come to its appointed end, with the end of 
 typically prophetic time, after the sounding of the seventh 
 tirumpet. Rev. x. 7. 
 
 The source of the metaphor is threefold. It represents 
 the Holy Land, as once the prophetic Paradise of God's people, 
 but then wholly swamped as " by the flood of Egypt," through 
 that corruption of the Jewish church, which characterized the 
 dominion of the Egypto-Canaanite mystically revived. Thus it 
 is represented aa reduced to a chaotic state of elements which 
 were designed of God for a purpose wherein Ho might be 
 eternally glorified, as when he called into existence a creation 
 which was very good, out of elements overlaid by deep waters, 
 and darkness brooding over the surface thereof. 
 
 Reference also is made in this symbolisrn to that flood of 
 waters in the days of Noah, by which the then old world was 
 destroyed, saving eight persons. But there was not again to 
 be any utter destruction by a flood of waters. Gen. ix. 15. 
 Similarly it was predicted that after the full establishment of 
 God's second and everlasting covenant with the seed of Abra- 
 ham, there should be no more " utter " destruction of a fiei*y 
 desolation, like that under which " the rurso," Gal. iii 10, of 
 
51 
 
 the violated Mosaic law was exacted over the temporal kingdom 
 of the typical dispensation, in the appointed end thereof. Zech. 
 xiv. 11, with Dan. ix. 27. 
 
 On " the tabernacle of God is among men," compare Rev. 
 XV. 5, with John i. 14. This symbolizes the effects of the Holy 
 Ghost having an incarnate manifestation in Christ, and in the 
 redeemed of his mercy. Coloss. ii. 9 : 1 Cor. iii. 16. 
 
 On " former things are passed away," compare 2 Cor. v. 17-20, 
 with John iii. 5. 
 
 The characters described in Rev. xxi. 8-27 : xxii. 15, are such 
 only as will not be reformed and drawn nigh unto God in Christ, 
 to be healed under the cleansing influence of his spirit, Zech. 
 xiii. 1. Such, after that light has come into the world, and 
 even unto themselves, are represented as continuing to prefer 
 darkness rather than light, John i. 4-13. These are therefore 
 symbolized as continuing hopelessly under condemnation of the 
 curse, rather than as arising to seek the grace of God in self 
 humiliation. Isaiah i, 18: Ivii. 15: Matt. xi. 28-30 : John v. 40, 
 
 But in Rev. XXii. 11, over such, a limitation is set to the long 
 suffering of God, " who in times past suffered all nations to 
 walk in their own ways. Nevertheless he left not himself 
 v/ithout witness, in that he did good, and gave us rain from 
 heaven, and fruitful seasons, filling our hearts with food and 
 gladness." The limitation, however, is that of a light burden, 
 Matt. xi. 30, for it requires only that the blessings of God's 
 temporal providence should be enjoyed with holy thankfulness* 
 using as not abusing them ; for against such there is no law of 
 condemnation. Gal. v. 22, 23. 
 
 The day limited in David, Heb. iii. 7, 8 : iv. 7, (i. e. under 
 authority of the Psalms ascribed to David ; and as limited in 
 Christ, the David of Ezek. xxxvii., compared with Matt. XXii. 
 41-46), was the Millennial day (2 Peter iii. 8) of God's long 
 suffering with the apostacy of the kingdom of the twelve tribes 
 of Israel, as estahlislied to David and Solomon in the land of 
 the Canaanite. Jerem. ii. 10-14. The enc^ thereof was /oreseen 
 and predicted from the beginning of the typical dispensation, 
 
Deut, xxviii, 3G. It was agaia predicted on the demand of 
 Israel to be ruled over by kings, like the Gentiles, and no 
 longer by Judges, as in the earlier times of the Mosaic Theo- 
 cracy. 1 Sam. viii. 1-22. Yet the limitation of a millennial 
 day was appointed over the kingdom for the duration of its 
 typical and temporal glory, between the dedication of the 
 first Temple, in the days of Solomon, and the spiritual dedication 
 of the second temple, by the gift of the Holy Ghost, at the 
 Incarnation of Christ. 
 
 V. 10. The mountain of this verso, is the Mountain of God's 
 House, established upon tlie top of the mountain?. " That 
 great city, the holy Jerusalem," points in contrast to " the 
 great city" of Rev. Xvi. 19 : Xvii. 18, where it designates the 
 City of Jerusalem, in its relation to the power of the Jewish 
 Church at the crucifixion of Christ. Rev. xi. 8. 
 
 The contrast is similar to that by which the Church of a true 
 and consistent Christianity is called " the bride, the Lamb's 
 wife," compared with the emblem of the Jewish apostacy, in 
 Rev. xvii. from Ezek. xxiii. 
 
 The neio Jerusalem of this verse, was not to be a new city of 
 marbs building, as on the site of the old Jerusalem; and having like 
 limitation of a local boundary. 
 
 On the contrary, it is a figurative description of the blessings 
 which should accrue to the whole workl, from the destruction of 
 the city and temple of the old Jerusalem, vv'licn God should make 
 it as SiiiLOii. For God would thereby redeem the spiritual 
 mission of the twelve tribes of Israel, from the fate of its typical 
 and temporal kingdom, as then lying under bondage to the spirit 
 of the power of the world. 
 
 Thus the redeemed mission of the twelve tribes of Israel, v. 12, 
 is represented as enlarged by that of the twelve apostles, v. 14, 
 and therefore having their names inscribed on the spiritual and 
 eternal foundation thereof. Similarly the gates, (or openings of 
 access to this blessing on the Gentile world) have the names .of 
 the twelve tribes of Israel spiritually and eternally inscribed 
 thereon. 
 
53 
 
 But this was by the promised gift of the Holy Ghost, for the 
 salvation of the spirits of all flesh, by the incarnation of Christ, 
 Coloss. ii. 9, and requiring of his followers conformity of spirit and 
 will. Rom- viii. 9 : 1 Cor. xii. 4-12. 
 
 These blessed results which should accrue to the then world, 
 and be fraught with everlasting consequences, (thus associated in 
 their commencement, with the abrogation of the exclusive privi- 
 leges enjoyed by the Jews, under the first covenant,) are figuratively 
 described under the imagery of Jerusalem's warfare being then 
 accomplished, and God's mission to the Gentiles, through the Jews, 
 as then at length realized, by the gift of the Holy Ghost : — 
 establishing, as it were, a new and " holy Jerusalem, descending 
 out of heaven, from God." 
 
 Thus God has appointed for the law of the Avorld's salvation in 
 Christ, no mystic faith in the efficacy of exclusive privileges 
 attaching to the name of Christian, like that once delusively applied 
 to the name of Jew, but faith having an active manifestation of 
 righteousness, through the spirit of Christ's adoption. Salvation 
 proceeds thi-ough the gift and grace of an earnest desire, and 
 consistent endeavour to live in the spirit of God's commands^ 
 made known to the world through Christ and his apostles, as 
 God's LAST forewai'ning of judgment on impenitence. Matt. xxi. 
 37 : Acts Xvii. 30, 31 : with x. 34, 35. 
 
 Rev. xxii. 
 
 In V. 1, the effects of the Apostolic mission are symbolized as 
 "living fountains of water," in contrast to that perverted spirit of 
 proselytism in the Jewish Church, whereby the religion of peace 
 and righteousness, ordained of God as a blessing to all flesh, 
 through the Jews, became as wormwood to all. Rev. vii. 1 7 : 
 viii. 10, 11 : Jerem. ii. 9-14. 
 
 The descent of " the holy Jerusalem out of heaven from God," 
 represents a condition of heavenly life, which should have in 
 Christ and them that are his by the purifying injluonce of his 
 redeeming grace, a spiritual manifestation on earth. But the 
 blessings of things spiritusil, must be appreciated by spiritual 
 discernment, and not by interpreting the "predicted signs of the 
 
54 
 
 times " as si(/ns of natural discernment open to all, in the spirit of 
 that delusion under which the rulers of the Jewish Church hardened 
 their hearts against the preaching of Christ and his Apostles. — 
 Luke xvii. 20-26. 
 
 The descent out of heaven means the descent of God's spirit, 
 (as on the day of Pentecost next following the Resurrection and 
 Ascension of Christ) on an election of grace in the Jerusalem 
 which then was. Acts ii, 5. This represents it as the city of a 
 people through whose instrumentality God would realize the bles- 
 sings he had originally designed for all flesh, through the twelve 
 tribes of Israel; for the faith of Abraham in respect to Isaac, John 
 viii. 56: Galat. iii, 16. in contrast to Luke xvii. 22-26. 
 
 Thus the redemption of all flesh from "/Ae curse^'' on sin, imputed 
 under the law of Moses, Rev. v. 12-15, is symbolized as first 
 realized over an election of grace, in the Jerusalem which then 
 xoas. But as then going forth "out of Zion," Isaiah ii. 3 ; for the 
 regeneration of all flesh, teaching all nations to observe all things 
 whatsoever Christ had commanded them through his Apostles. 
 Matt, xxviii. 19, 20 : Acts i. 8. 
 
 This teaching of all nations, was for a spiritual ingathering of 
 all nations into one fold with Israel, as worshipping the same God 
 in unity of spirit, and in the ])ond of peace ; each from his own 
 place, when famishing Jor the b?-cad of life, under the desolation 
 of heathen dominion, Zeph. ii. 11 and Psalm Ixxxiii. 4-12, con- 
 trasted with Psalm Ixxxvii, illustrated by Matt. xix. 28 : John 
 iii. 3. 
 
 Such were the signs of the times predicted in Dan. xii. 7, 
 compared with Zech. xiii. 7 ; though the most popular interpreters 
 of prophecy hold fast by the delusions of the Jewish Church, in 
 believing that the long predicted restoration of the kingdom to 
 Israel has not yet been verified of God; because they disregard these 
 signs of the times given in His Word. Some correction of this 
 incredulity may possibly be found in the words of John vii. 17 com- 
 pared with Luke xvi. 31 : John i. 11, 12 : Rev. ii. 28 : xx. 16, 
 illustrated by 2 Peter i. 19-21. 
 
 To understand Christ's words, when ho said to his Apostles that 
 they should have spiritual discernment rc?i)0<.'ling Hi? teaching on 
 
55 
 
 that point, after the Holy Ghost should have come ujion them, 
 (Acts i. 6-9,) we must compare his then words with tliose of his 
 pi'evious instruction, as to the manner in which they should thus 
 be taught of the Holy Ghost. 
 
 It is said in John xiv. 26, " He shall teach you all things, and 
 bring all things to your remembrance, whatsoever I have said unto 
 you." He was therefore to instruct them in the spirit of Christ's 
 meaning. That was opposed to the bias of their traditional pre- 
 judices on this very point. For it is clear from Christ's teaching 
 in Luke xvii. 20-26: xxii. 29, that the kingdom he had come to 
 establish was the predicted restoration of the kingdom to Israel, 
 with spiritual and eternal effect, though forewarning them that, 
 until their traditional prejudices should be removed by the gift of 
 the Holy Ghost, they would be imprepared to understand Him. 
 Acts i. 6-9. 
 
 The rest of the symbolisms of these two chapters, will I believe 
 have been explained elsewhere in these notes, or in the Christian's 
 Bible Companion, and Key of David, in a form which it will not 
 be necessary to repeat. For they who are sufficiently interested 
 in the subject to read these pages through, will perhaps not be 
 unwilling to supply the defect here, by referring to those previous 
 publications, if not rendered unnecessary by their o^vn conclusions 
 from an attentive reading of these tracts, with their Scripture 
 references. 
 
 May the blessing promised (Rev. i. 3,) on an intelligent reading 
 and the fruits of a devout life resulting therefrom, prove, in com- 
 fort both to the reader and writer, the usefulness of the interpre- 
 tation thus given, under Scriptural evidence, to the typical prophecy 
 (or instruction), contained in the book of this Revelation to 
 St. John. 
 
o6 
 
 A MEDITATION ON THE BIBLE. 
 
 Eternal Light of Truth, be Thou our guide 
 To read aright the precepts of Thy Book : — • 
 
 Grant Tliy sustaining grace, whate'er betide ; 
 And blesa the faith by wliich to Thee we look. 
 
 ON THE CHRISTIAN DOCTRINE OF SALVATION 
 
 PROCLAIMED TO MAN IN THE NAME OF A TRINITY, 
 
 MATT. XXVIIL 19, 20, THOUGH GOD IS ONE, 
 
 DEUT. VI. 4. 
 
 "All souls are inine,''* said God above ; 
 
 'Tis thus He claims the name of ONE ; 
 "The fountain of eternal love" 
 
 To all flesh, cheer'd by the same sun. 
 
 In Christ all have one Saviour;— yet 
 
 Life's web is woven with a cord 
 Of threefold f strength. Let none forget. 
 
 A graceless faith is a vain word. 
 
 By the " cord of threefold strength" is meant God the Father, 
 God the Son, and God the Holy Ghost. For God is considered 
 in three relations to man, Avhen quickening faith manifested 
 in holiness, for the renewal of fallen man to the privileged state 
 of his creation, made also the law of his eternal life, Rom. xvL 
 25, 26, in the day of his redemption. 
 
 ON THE LORD'S DAY ; OR, THE CHRISTIAN'S SABBATH. 
 
 Welcome, man's sacred day of rest. 
 
 Redemption's " sign," X which God has bless'd 
 
 With gifts of grace, to cheer life's troubled hours. 
 
 Can sinful man enjoy, like this. 
 
 Peace on earth, as heavenly bliss ? 
 
 As buds expand, by dews of heaven, to flowers ? 
 
 Man's peace confirms God's holy word ; 
 
 In true and humble spirit heard. 
 
 The Cliristian Sabbath, made man's chief delight, 
 
 Unbinds the burdens of the poor : 
 
 And to the upright heart, makes sure 
 
 Faith's communion with the saints in light. 
 
 * Ezck. xviii. 4, f Eccle.s. iv. 12. % Ezck, xx. 12. 
 
57 
 
 It has been denied Uy Abp. Whately, that the Jewish Sabbath 
 was more than a typical ordinance, limited to the times of the 
 Mosaic dispensation. The reference to the seventh day in the 
 fourth commandment, is by him supposed to be against us "when 
 keeping holy the first day of the v/eck, if thereby wo suppose 
 ourselves to be observing God's commandment respecting the 
 Jewish Sabbath, under substitution of a Christian Sabboth.* 
 
 The in^ohihition of kindling a fire on the Sabbath day, Exod. 
 XXXV. 3, does not necessarily imjily exclusion from the comfort of 
 a fire : as if altogether needless in that climate. For that plainly 
 was not the case. Yet the assumption that it was is used as an 
 argument supposed to prove the exclusively typical character of 
 the JcAvish Sabbath, notwithstanding the law thereof is given 
 amongst the moral precepts of the Ten Commandments, f 
 
 The design of the prohibition may have been to restrain the 
 Jews, (on the day especially devoted to the worship of Jehovah) 
 h-o\\\ kindling ?i fire. It may assume that the fii*e for domestic 
 purposes, as that beneath God's altar, would not be extinguished; 
 and that the kindling others was not allowed, that they might not 
 be led thereby to follow the superstitous devotions of their fire- 
 Avorshipping neighbours, the Canaanites. For of some Israelites 
 it is said they made their childi*en pass through the fire to Moloch. 
 This has reference to the circular fibres superstitiously observed, 
 for supjjosed purifying virtues, in the idolatrous %vorship of the 
 ancients. 
 
 Why may "\ve not regard the Jewish Sabbath as an institution 
 embodying a spiritual lesson of perpetual obligation, but given 
 under "the sign" of a typical ordinance ? In that respect its 
 observance on the seventh day would be limited, like the times 
 for observing the sacrificial law, to the Mosaic dispensation. Yet 
 the spiritual lesson taught lo the Jeivs in thefotirth commandment, 
 would not cease to be binding on Christians, by a change in the 
 outioard "sign," whilst retaining the same spiritual significance. 
 
 The Son of Man was Lord also of the Sabbath Day. For 
 He realized, in the power of the Holy Ghost, that communion of 
 life Avith God which was typified in the Jewish Sabbath. Hence 
 the relation of his resurrection on \\\c first day of the week, to that 
 spiritual "rest which remaincth for the people of God," was authority 
 enough for his discij)les to make that day their Sabbath, rather 
 than the seventh day, as observed under the typical law. For the 
 rest of paradise, then restored in Christ, was foreshadowed in 
 the rest of God's glory, on a creation which \\c pronounced very 
 good: when, (as the last and chief Avork of that creation,) he made 
 man in his OAvn image, to enter into the glorious rest of spiritual 
 communion with Himself. Thus the seventh day of man'' s typical 
 ^ instruction unto spiritual life, was (by Christ's apostles, as guided 
 by the Holy Ghost,) no longer obseived. For it indicated, only to the 
 
 * " Thonglits on tlic Sabbatli," p. 2, 3, 5. f H'- T- 12. 
 
58 
 
 Jew, a foreshadowing of the promised rest. The commemoration 
 of that rest, as realized in the fii'st fruits of the worUl's redemption 
 at the resurrection of Christ, was Me« substituted by them, and is 
 wh.it 2ve now celebrate, by their authoritij, on the first day of the 
 xceeh. It is as God's predicted kxsion to all nations. Is. v. 26: 
 xi. 10: xxxi. 9: John xii. 32. 
 
 From the hxnguage of Is. Iviii. 3-13, respecting the Jewish fasts, 
 compared with that of Ezek. xx. 12-20, and 2 Chron. xxxvi. 21, 
 making the sabbaths of God's appointment a "sign" between 
 himself and his pso))le, to sheiv the mnjiner in which he desired to 
 be worshipped by them, it is clear the Jews (l\y a mere ritualistic 
 observance of their appointed fasts, and sabbatic feasts,) did 
 celebrate them in a form violating the spirit of those ordinances as 
 appointed of God. 
 
 Such wa? that violation of God's sabbaths, by the Pharisees, 
 Mark ii. 23-28 : Luke vi. 1-12: John v. 10-17, which Christ 
 strove to correct, in the spirit of those acts, for which he was, by 
 them, denounced as a sabbath-breaker, and worthy of death. 
 
 The Babylonian captivity (as in the relation of cause and effect, 
 2 Chron. xxxvi. 21,) exemplified the national consequences of 
 violating God's ordmances respecting the sabbatic year. For 
 that provided not merely a fallow for the ground, but a periodic 
 release of the poor from the bondage of perpetual debt. 
 
 Hence we are taught to consider that God rerpiires of us, in 
 observance of the sabl)ath day, now called the Lord's day, some- 
 thing essentially different from making it little else than a day of 
 ritualistic austerities. 
 
 lie requires us to observe it, as a day in which our exemption 
 fx'om the ordinary occupations of business life, (in obedience to 
 His command,) shall give us leisure to reflect, if we have the ivill 
 and grace to find our deligJit in refieeting, on the bounties of His 
 temporal providence and s])iritual grace, as blessings held only in 
 account for a purpose of mercy, designed of God lo extend over 
 all flesh. 
 
 Thus God has willed that the worship of the prosperous in this 
 world, and of the comforted in spirit by Himself, should, for 
 acceptance Avith Him, ninnifest a faith effective for good ; in their 
 relieving to those made dependant on themselves, the l)urdensome 
 condition of earthly servitude, and in their sympathizing Avith the 
 afflicted in l)ody and in spirit. Thus Christian charity does cover 
 the multitude of sins, l)y turning sinners from their ways, through 
 the gift and grace of God's spirit, made manifest in the hearts of 
 His faithful worsliipiiers. Thus the Christian sabbath, duly 
 observed, has power to make the otherwise weary of life, rejoice, 
 that there is a (xod who has provided a rest for themselves on 
 earth, through the gift of His grace sanctifying the hearts of His 
 worshippers, when humbling themselves before Him, in spirit and 
 in truth. 
 
5^ 
 
 ON THE RESURRECTION Or THE DEAD. 
 
 Saul's name made Paul, * perpetuates to fame . 
 
 A type of immortality. 
 Tlie Jead shall live again to praise God's name, 
 Though sceptics doubt our faith ; and scoflers blame. 
 
 "Whilst musing, in perplexity. 
 Thus on the ills which human hfe befall, 
 I heard, as if, a living voice which said 
 Grieve not with hopeless sorrow f for the dead. 
 All sleep not. ^ But, in Christ, § life s form is changed to all. 
 
 The last trump of 1 Cor. xv. 52, mcaus the seventh Trump 
 of Rev. xi. 5 ; or the voice of God's last herald of peace to 
 the Jewish Church and nation, Matt. xxi. 37, in the relation thereof 
 to the trumpet Avarning of the seventh month, Ezek. xxxix. 12. 
 For that limited the times appointed over the typicalbj prophetic 
 insti'uction, given to the Jews under the Levitical ordinances of the 
 Mosaic law. Rev. x.T: Exod. xxiii. 16: Num. x. 10, with 
 Rom. xvi. 25, 26. 
 
 The last trump, therefore, represents the preaching of 
 the^ Gospel of Christ, as realizing the object thereof, Avith 
 lasting effect, only l)y the resurrection of the dead, (viz. by a 
 spiritual resurrection on earth, the consummation of which is in 
 heaven, at the dissolution of the body of this death, Rom. vii. 24) 
 in the "day" appointed of God to "judge the world m righteous- 
 ness" (i.e., in the power of the Holy Ghost) "by the man whom 
 He hath ordained," Acts xvii. 31. This means by Christ, Rev. xi. 
 15-19 : xiv. 6 : xix. 10 : John v. 25. 
 
 The "day'''' or "time" appointed for the commencement of this 
 judgment, was that which fulfilled the prediction respecting the 
 desolation of Jerusalem at Christ's second advent, after forty years 
 from the date of His crucifixion; there to inaugurate as it Avere (in 
 the power of the Holy Ghost, John xvi. 11, 12, as in the glory 
 of God the Father, Is. Ivii. 15), an e^erwa/ judgment on the woi'ld 
 by judgment, beginning on the Jerusalem which then was ; and 
 upon all the nations of the then heathen world, — John xii. 31, 32 : 
 1 Peter iv. 17, according to the type of God's judgment on the 
 world, beginning at Jerusalem under the circumstances of the 
 Babylonian captivity. Jerem. xxv. 29. 
 
 * " Saul " means one dead. But "Paul'' (or the woi-ker,) symbolizes tho 
 energy of a li\-ing soul. Acts xiii. 9. 
 
 t 1 Thess. iv. 13 : Ephes. v. 14. 
 
 :|: 1 Cor. xv. 51-58 : 1 Thess. iv. 15-18, with John iii- 3 : v, 24, 25 : xi. 25, 26, 
 illustrated by 1 Peter iv. 6. 
 
 g Kom. vi. 3-9 : viii. 9 : 2 Cor. y. 17 . Ileb. ix. 26-28. 
 
.()0 
 
 Tlius in Mail. xix. 28 : xxv. 31-46, Lliit< jiulgiiKiit irf i'C])ic.S(.'ntc(l 
 as dating its commencement from Christ's ascension to the tlironc 
 of His glory in heaven, and as extending over all nations. The 
 primary object of Christ's second advent to the Jews at Jerusalem, 
 Avas not f;)r judgment, but under a glorious manifestation of the 
 Holy Ghost with power, /br mercy to cot election of grace. This 
 Avas realized on the day of Pentecost next following His Ascension 
 into heaven, and therefore preceded the ap])ointed judgment of 
 His second advent l^y the forty years' day of grace above referred 
 lo. In like manner His disciples are taught to make their calling 
 and election sure, at all times, by prayer for the manifestation of 
 His kingdom to themselves in the power of the Holy Ghost, — or 
 with like glory on earth as in heaven. Matt. vi. 10. 
 
 This judgment of Christ's second advent is ever proceeding 
 (over all nations. Matt. xxv. 32,) after the form of its typical 
 exaction over the Jeivish Chtirch at Jcrnsnlcm, and over the then 
 heathen ivorld, Rev. xiv. 6 : Matt. xxiv. 14: Rom. xi. 18. 
 
 Hence the voice of God's then last trump noio and ever pro- 
 claims the presence of an eternal judgment, by Avhich mortality is 
 ever being SAvallowed up in life. 
 
 It represents not only tlie cessation of typical time, Rev. x. 7, 
 as realized, in the Apostolic age, hy God's ^^everlasting righteous- 
 ness" then made manifest in Christ, for the salvation of all flesh, 
 Dan. ix. 24, but it represents that salvation as continuously 
 remaining to be consummated Avith the end of time, at the end of 
 man's mortal life, under the ordinance of natural death, Heb, ix. 
 26-28, until all the dissolvable elements of this AA^orld shall have 
 perished, like man's mortal body. 1 Cor. xv. 24-29. 
 
 Hence the last trump of I Cor. xv. o2, as the seventh trump of 
 Rev. xi. 15 ; and therefore the never ceasing trtimpet proclamation 
 of Chrisfs everlasting Gospel, Rev. xiv. 6, ever jjroclaims the 
 end, or object of the Mosaic law, as realized with spiritual and 
 eternal effect, in Christ, by the events of the Apostolic age ; to 
 the JcAv first, and afterAvards to the Gentile ; Avhether men Avill 
 hear, for their individual peace, and for that of the AA'orld at 
 large ; or AA'hether they Avill forl>ear, as (hen, to a calamitous 
 extent. 
 
 2nd November, 18o8, 
 
 ■VVILHA.Al NEWTON. FRIXTER. AVITlTr.Y, 
 
THE SYIBOLIC CHEONOMETER, 
 IN FOUR TABLES. 
 
 With a Prefatory Note on "the end of ALL things" 
 AS "AT HAND" IN THE APOSTOLIC AGE. 
 
 1 Peter iv. 7. 
 
PREFATORY NOTE. 
 
 The constructiou of this Chronometer is based upon a conviction that we 
 have erred when interpreting the figurative language of Jewish Propliecy, 
 (especially the Apocalypse,) almost exchisively by that of classical poetry, which 
 has an essentially heathen basis, derived from the mythology of the ancients. . 
 Thus we have, unwittingly, introduced into the interpretation a foreign element, 
 corrupting the true character of the teaching of Jewish Pnjphecy, as described in 
 JPeter i. 19-21, illustrated by Kev. ii. 28; xix. 10; xxii, 16; John i. 11, 12. 
 See Lee on Job xxi. 13. 
 
 The reference to "time no longer" in Eev. x. 7, compared with "the end of 
 all things is at hand," 1 Pet. iv. 7, proves that the object of the Apocalypse was to 
 comfort the Jewish converts to Christianity, and to forewarn them of redemption 
 from the power of their enemies, in the tenus of a typical instruction derived from 
 the law and the Prophets, Luke xvi. 31 ; and thus expressed in figurative 
 language, like the parables of our Lord, for the same reason, Johnix. 30; xii. 31, 
 32. But whilst speaking in parables our Saviour predicteil the time when the 
 meaning of those parables would be made clear to them, after that the Holy 
 Ghost should have come upon them, Acts. i. 4-9, with John xiv. 25, 26 ; xvi. 25. 
 
 Hence, like the parables, the typical instruction of the Apocalypse is one of 
 ever-present application to the Christian church, throughout perpetual generations 
 to the end of time over each individually. 
 
 Thus "the end of all things is at hand" (as spoken iiy St. Peter, with refe- 
 rence to the events of the Apostolic age), means the end, limited of God, over 
 that period of instriiction or prophesying, which was to precede the times of final 
 judgment on the Jewish nation. Matt. xxiv. 14 ; xxviii. 19, 20 ; Acts i. 4-9. 
 According to the testimony oi St. Paul, Rom. x. 17, 18 ; xvi. 25, 26, "'the ever- 
 lasting Gospel," Rev. xiv. 6, was preached unto all nations before the coming of 
 that judgment on Jerusalem, under which God's Jirst and temporal Covenant 
 \vith the seed of Abraham was disannulled, by the closing of the Mosaic or typical 
 dispensation, as the end of typically prophetic time. 
 
 But the "time of the end," or "end of time," in its erer-ehhing relation to 
 God's new and eternal Covenant with all flesh, through the seed of Abraham, 
 means the end of human life. For that alone closes the day of grace variably 
 allotted to every soul of man on earth, under the providence of God, by an 
 enduring Covenant typified in the ordinances of day and night. Jercm. xxxi. 
 33, 36 ; sxxiii. 25, 26 ; Heb. x. 16. 
 
SYMBOLIC CHRONOMETER. 
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 ^f 2 3 
 
 a '^ '§ fs 
 
 o ^1 ^ :2 ^ 2 
 
 "♦^ ^ ^ S i« ""^ ,„ 
 
 <^ r '^ . f^ •" •-* 
 
 g O ^ ^ ^ ^ 
 
 22 ^ (M' 
 
 rt a .2 
 
 „ S 
 
 o tj a c^H 
 
 a "^ .a o „ .^ . - 
 
 ± ? 2 5? t*; '^-s s ^ 
 
 ■— I ^H -j o %1 ' ri t4_, __ 
 
 ^ 2 ^ ^^ >-< 1 .2 !;; 
 
 Ci^ a 2 , ^vpH ^M 
 
 « •- 2 ^ M +3 ^ ?: - g o 
 
 ojc^* ~^a-,o e 1) o '^ S 
 
 
 CO 
 
 w 3 « > "^^ 
 
 -5. CO ^-."^ .^ 
 
 S o ^ "*^ • 
 
 o vs -2 «« ^^ 
 
 i p g I ^* 
 
 10 
 
 ^ o CQ a 
 +2 ^^5 a > 
 
 CO >» c 
 
 -^ o .2 
 
 g o ^ 
 fl M CD 
 
 o 
 
 2 ^ 
 ■^1 
 
 
 o '^ o 
 
 
 a £ e *i -w 
 ^^ S $j ^ "^ 
 S 2 ^ ^ -2 
 
 a iM 
 
 ,a o 
 
 c5 c — c; ::: 
 
 _: o o 
 
 
 fe 5 „ f^ 
 
 1;;= *" ^ CO a 
 
 ,'v> JH o O > O 
 'w' C +J CO ?- 00 
 
 o c^^ 
 
 ;. ;h CO -1^ 
 
 -a an 3 a 
 « ^ _o o 
 
 « [m *[^ a 5 
 
 o P 
 
 a"-;) 
 
 rt a 
 ^° 
 
 P fH 
 
 i: a -^ 
 
 
 g^ <: ■w 
 o o o 
 
 
 • 'H .S " 
 
 _ _ o -^ ^ 
 o 
 
 ^ — a a -a - ^ 
 j; T -'^ ^ t^-a 
 
 & '- O OS P^ rt 
 
 < 
 
 k>i2 2 
 
 ►S S 2 a 
 a Ph u 
 
 ^ O "^ 
 
 « ;> 53 
 
 C<} 5! (/3 
 
 ■« I fH '- a^ ^ 
 •'iM O ^ C « O 
 ■^ "-H Cij "X O '^ j3 
 
 
 c^: 
 
cS .-5 ti = ^/^ .^ ,fc =S o 
 
 'l 'XXX 'sj 'aiqnojj 
 JO QTm\ m t|^§uoj:}s jo aSnpj gspj « piiB 'ms joj SnusAoa 
 osj^j t; §uij[99s sjaTjasijo s9on9tibosnoo SunBjosap 9q:> s3[aBUi 
 uoi;oTp9jd 9q; puB „.' Buidaaoj „ UB9ai 6o6d[\[ puv 6oq :,, 
 
 ^'^ -g =^ ^ ;2 « ^ ° ^ 
 
 p—! r n-, « 'is 
 
 
 P-( ">» 
 
 .» ' — ' O ^ 'P '^ 
 
 ^^ I Pl^".l^:3■s- 
 5: S fee -^ S 
 
 n3 
 
 ,^ •'-' -r o 
 
 ,S ,aj .-S .2 ^ ? ^ O S -,s -^^ ^ ^ S 
 
 Si5S"1^?i.' oo^o^M 
 
 cs 
 
 
 ii^sisiitimriiiiiiiiiiMi^iiiii 
 
SYMBOLIC CHRONOMETER. 
 
 Table II. 
 

 B 
 
 o 
 
 a 
 
 Q 
 U 
 
 a 
 
 
 
 H 
 H 
 
 ffl 
 
 <i 
 
 
 
 ,^ o _• p t: ^ 
 
 S n; "5: 
 
 o 5„ , 
 ^ o ^ 
 
 g o -^ 
 O o T' 
 
 ^ 
 
 fee 
 
 s2 
 
 o 
 
 S'^ 
 
 r^ n O 
 O 
 
 b s i^ 
 
 o 1^ 
 
 ^ o 
 
 So . 
 o '--3 5 
 
 O f 5!^ "^ 
 
 -t-> M tH ?» ~5: 
 o ;:; ^3 IS ^ 
 
 i- 2 '^ § 
 ^- tj ^ ^ "M 
 
 '% ^ G K 
 
 >^ <n o 
 
 fl M 
 
 o 
 
 ^« O -^ "^ ^ 
 
 Ct^ ^ 5j i^ "ti 
 
 O P-(*<« o ^ 
 
 % ^^^ c^ 
 
 -^ .' >^ c!! .-: 
 
 ^ ^ ^ O C^ J,- 
 
 ■2^ O C - ^ - 
 
 ^ 'C > H *^ . • 
 
 'n a O o ^ :! 
 
 3 c3 «2 ?; ^ 3 
 
 ^ " S fi ^ 
 
 ^ ^^ >» _ o X 
 
 » ^ -^ ^ S . 
 
 H S J?? > id ,^ 
 
 ^ r-j a ;^ <>) CO ;b <i) 
 
 ^: a c- 2^ (^ ^ ^ ,'/> 
 
 -'?^ 
 
 
 
 ?^ 
 
 >< a <s „ a> g • 2 
 
 O •-"" el 2; "" "^^ S -«^ 
 
 g^ O.N ^ 0^2"? 
 
 c, I ^ "S ^-5 I --^ i 
 
 -5 cS ^ 9^ .5 
 
 r^'jn I? ^ ^ .o" ^ O 
 
 3 s«-s 
 
 "a 
 
 _ 0) -j pS ~<i r— 
 
 +3 X °^ ra o ."S ^ 
 a'O P"^J2^« S' 
 P o .• ^ 55 'i^ 's *^ 
 
 ^ d=a cs 
 
 ^ a 
 
 S ^3 ?= 
 
 -o a 2-a'^':2r53 cs 
 a t>Zh a •*-" =« ■- ra 
 
 ^^-s c a--:3is^=J 
 2:^o--i?.2oflO 
 
 fco^ a o ^ , S c^ 
 
 a "TTln"^ 
 
 a 
 
 > 
 
 
 
 
 
 y. 
 
 hH 
 
 ■< 
 
 X 
 
 
 Sw 
 
 
 "— 
 
 ~v 
 
 
 
 
 
 
 
 'A 
 
 "3 
 
 
 tT 
 
 "i. 
 
 Jj 
 
 > s 
 
 X "^ <»- 
 
 6 -IS 
 
 ^ o ^S 
 
 a ^ -a 
 
 ^ ci ;i > 
 
 *J r« •* ? 
 
 •a I =^ .., 
 
 2^1 a^ 
 ^ d tl o 
 
 tl » ..• ^ 
 
 '"' — c ^ 
 
 ^ "*: 
 
 P -2 
 
 8 
 
 ^ o 
 
 ^ 
 
 ^a cs^"^ ^-;i tu cHj 
 o tc -^ X a > cs 
 
 n o o c •• 
 
 o 
 
 PS'^£l'^a;'^">^ 'a 
 
 ?1 '. •'^ ^ ^ V — ' .2 o ■ a 
 
 " > ^9 .^_ f- 5 r^ ^ 
 
 CJ >^ , ""- •~ .ii t<-i t^ ._ 
 
 r= .t^ to § ^ -S .S c t fc. 
 '■^ ^'*hp^'5 o. a^ o 
 
 o.--- ^ n3 ••-I z: ^ Cj 
 
 o .. 1 
 
 fcc>- "^ -5 
 
 C CM J .< 
 
 2 "^ a "« 
 a _ a «« 
 ■— ^ o '»» 
 fcO fS -— ^ 
 O •— C3 ••» 
 o CO w; 
 
 '" a !^ 
 -a .. "^ 
 
 
 g a «M 
 
 c: o P . 4 
 
 JL ^ 
 
 S 5^ 
 
 CO 
 'O 
 
 CO 
 
 06 
 
 CO 
 CO 
 
 g o a 
 
 s "^ 
 
 a r, 
 
 >^ 9 
 
 o o -r 
 
 o a 
 ^2 
 
 o 
 
 
 :s .5.:; 
 
 ^ 
 
 n '>\ -* 
 
o « 
 
 ^^ 
 
 fe 
 
 O) 
 
 Oi 
 
 
 g ^ ^ 
 
 ■^ •" ._; 
 
 _ CO •-! 
 
 ^ ^ . 
 
 '^ o s 
 « CO .S 
 
 •;::; CO -S 
 &^ ^ 
 
 O OS tc 
 
 CO © 8 
 1— ( >~."~ 
 
 o '42 § 
 
 ^e 
 
 5 s 
 
 OS & 
 O 5Si 
 
 2 *^ 
 
 CO «i 
 
 CD S 
 
 b .2 
 
 ■^ OS +j o 
 
 Tf .« ^ TS 
 
 CO 
 
 
 
 
 5^^ 
 
 a, -S 
 
 
 >> J^ s^ 
 
 ce o "^ 
 
 §^?^ 
 
 " (^ ^ -1^ 
 
 s « > 2 
 
 Cm C M Q 
 
 o 
 
 rl O ^ 
 
 2 fl'S 
 
 SI 
 
 o - Q ^ j3 
 
 ^^ 
 '^^ 
 
 1^ 
 
 ■^ O 
 o ^ 
 
 ^^ 
 
 S'2 
 ^ -^ 
 
 ^ i=i 
 « o 
 
 o >-. 
 
 O S 
 
 ^'^ 
 « a 
 
 ■^ u 
 =" o 
 
 5S « 
 i;j tn S3 
 g) g O 
 
 « ^ "S 
 
 's ^ '" 
 
 ^ ? '^ 
 
 s^l 
 
 <^ 
 
 o ii 
 
 S^ 
 
 
 88-1 'xi -qaN: ''^niU P ^s o^ (51 ']^ 
 il3_^)'-m q}9 .TO 'inia JO ^g raoaj 'ui t 
 
 .W 13 rH 
 
 S P ^ 
 '^ ^' '^ 
 
 O <U 13 
 
 ^N CO 
 -7! > rl 
 
 CO 
 
 » oi •?! pG +2 
 
 • ~ CO _, ?i 
 
 S £ S S ^ 
 
 ^ 
 
 a> m cl 'T3 
 
 
 S > s 
 
 o 
 
 o 
 
 -" OS'S 
 
 .2 § 3 
 coK'S 
 
 • or OS 
 
 . be 2 
 
 b** c -^ 
 .2 •-< >" 
 
 M 
 
 p f^ OS 
 
 ■** O^ S» -1-5 e r- 
 
 e CO ^ ^-B, S 
 
 <^ OS .ii 
 
 ^ 
 
 TJ 
 
 =« S ^ 
 
 Ph c<o 
 
 ^ 
 
 
 «c 
 
 on ^ 
 
 ^ ■§ -^^ ^ '^ 
 
 •<v S N 2 ._• 
 
 ~s (DM !»:;:; 
 
 P 2 ^ 
 
 o 
 
 !/3 ^ 
 
 CD 
 
 -iJ +j .-I 
 
 a '^ -w (U 
 
 o ^ ^ s ,^ 
 
 o S ^ '^ 
 
 ? ^ _: "< <» '^a 
 
 ^ ,£3 OS 
 
 Ci 
 
 > o 
 !> in 
 
 CO r3 
 
 2 "^ 
 
 =2 JW s 
 
 > 
 -^ ^ a o s 
 
 ^ §:-« CO 
 
 i ? ^ +3 uo 
 o fi s .. 
 
 ^ ^ ^ ^ o 
 
 S O ^ (^ "^^ CO ;S^-^ 
 
 <1 S 
 
 s o 
 
 c ^ o i> y a h-I 
 
 cc C 
 
 ■5^ 
 
SYMBOLIC CHRONOMETER. 
 Table III. 
 
^ 
 
 
 w 
 
 
 w 
 
 
 «» 
 
 
 A 
 
 
 O 
 
 
 U 
 
 
 ^ 
 
 
 s«S^ 
 
 
 « 
 
 
 '«i^ 
 
 
 B 
 
 
 u 
 
 • 
 
 ^ 
 
 
 
 C5 
 
 tM 
 
 Q 
 
 Q 
 
 1— ( 
 
 U 
 
 P3 
 
 U 
 
 
 "♦i* 
 
 M 
 
 4> 
 
 >5 
 
 «^ 
 
 ■<; 
 
 ^» 
 
 
 ^» 
 
 Q 
 
 Q 
 
 a 
 
 S 
 
 
 O 
 
 >- 
 
 
 
 ^ 
 
 
 H 
 H 
 
 H 
 
 H 
 
 I 
 
 k1 s 
 
 o 
 
 o 
 
 s 
 
 .& 
 
 s 
 ^ 
 
 00 
 
 !:o 
 
 LO 
 
 '^l 
 
 f? CO 
 
 - o 
 
 &; 
 
 CO 
 CO 
 
 
 
 
 from 
 onth, 
 days, 
 ar to 
 
 
 
 lance 
 inted 
 have 
 
 
 
 
 s! 
 
 
 
 
 -2 ^li 
 
 
 
 
 "^ 
 
 ■£- !=! 
 
 t>H 
 
 
 
 
 
 
 r-'Oi 
 
 ^.2 
 
 o 
 
 
 
 
 
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 ■«- tG 
 
 ts 
 
 
 ;d /-' " 
 
 
 
 
 o ^ 
 
 'Sj 
 
 
 ^«^- 
 
 ^ 
 
 
 • 'T3 
 
 
 
 
 S -5 
 
 r- O 
 
 "^ .2 
 
 O 'to 
 
 o 
 
 
 -2 o*^ 
 
 o 
 
 
 «;3 
 
 'O o 
 
 t>. 
 
 
 ^o '"' 
 
 s 
 
 
 u 9 
 
 ^ a r^ 
 
 
 
 ••< 
 o 
 
 
 II 
 
 o .^ 
 
 q; CO 
 
 fc-. ^ 
 
 p 
 
 s 
 
 
 2 ^ ^ 
 
 S ^ o 
 
 •S ?3 O 
 
 s 
 
 
 ^ r/i 
 
 '^ ? 
 
 OS R 
 
 
 
 
 o 
 
 
 2§ 
 
 o ^ 
 
 S3§ 
 
 
 r5 O 
 
 ^ 3 
 
 =s 2 
 
 .2 2 
 
 2 
 
 
 
 "5 
 
 
 .2 — 
 
 
 S3 
 
 o 
 o 
 
 CO 
 
 Q o 
 
 _o 
 
 
 *-5 '^ 
 
 o := 
 
 ^ ^ 
 
 ^ 
 
 o 
 
 CD 
 
 ,^ ^ CO 
 
 o 
 
 s 
 
 IB 
 
 o 
 > 
 
 
 CO k 
 
 g CO 
 
 .2 2 
 
 fat) 
 
 en 
 
 N 
 
 w G 1^ cn 
 
 
 
 •S S 
 
 es 3 
 
 S O 
 
 o . 
 
 
 
 O w -s o 
 
 "o 
 
 
 
 03 ^ 
 
 -M to 
 
 2 S 
 o '^ 
 
 
 lis 
 
 .2 
 
 
 CO 
 
 ir^ 
 
 
 1 c 
 
 
 
 
 
 2 
 
 "^. 
 
 ♦^ IS 
 
 
 ss o 
 
 ^ 
 
 S 
 
 +3 
 
 >■ 
 
 s ? 
 
 i^ 
 
 cf-l 
 
 ^ 
 
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 c2 .~ O Sf 
 
 2 
 p 
 
 s 
 
 1 
 
 2 '^ 
 
 IS 
 
 ^1 
 
 W 3 
 
 5 
 
 « 
 p 
 
 r/2 
 
 o 
 
 o "^ o c 
 
 (N r^ 
 
 <M 
 
 ® CO o C 
 
 5 .2 ^ *^ 
 
 S CO '^'=S 
 
 "^ a.3 o 
 
 ^ X _2 
 
 
 ■^ - CO 
 
 "■/J ^ 
 »^ o 
 
 O - d 
 
 
 ^^ if' 
 
 « S J3 " 
 
 §T3.2:g 
 
 ^ O ee be 
 
 c 
 
 co-C^ 
 
 ^in b 
 cs 
 
 Cvj _[; 'T3 o 
 
 CO «S O '^ . 
 
 -tf fccco -^ r 
 
 S ^ <M en 
 
 '^'^ 2 o 
 
 ^ c § 
 
 «2 o o 53 
 
 c° " ^ § 
 
 ->J G O 
 
 Cy> Cj O ri 
 
S s e ^ s « 
 
 e 
 
 O ^ O -j3 fl 
 
 -^ b*. V -^-H 1-^ N.I?* ^ -C r^ 
 
 -^^^ *" -^ H 
 
 •S 3^ o 2 S 2 
 
 c> ci js 
 
 ^-"22 ^J:-^'^^ 
 
 ^ o 
 
 to fe 
 
 ^ o 
 „- • - ^ "^ o 
 
 ■CO gj ^ r- .^ 
 
 Q % 
 
 
 '^ - ^ Ol CO >. ~ *- 
 
 s 
 
 s 
 
 K t^ > i* .O 
 
 5 2 
 
 5 s-^" 
 
 2 1-^1^ g-^--^ 
 
 >< J; '*-' 'C ^ ^ 
 
 en r/i ^ ' ^ 
 
 e § 3 
 
 2 -2 
 
 b.^^Ps^-i 
 
 r-H r— -k^ l"! 2 ■ 
 
 H -J^ ^ c '33 ^ 
 •— -^ o 
 
 s c: c -^ 
 
 S t3 c^ 1 
 
 Xi '^ ^ u 
 o s o 
 
 " k1 fi fe w 
 
 R in CO 3 O 
 
 <^ - S '^ >^ 
 
 ^ CO -^ (M jlP 
 
 ■2 >■ S Q <« 
 
 .— F" .5 f^ CO 
 
 6 o -^ S 
 
 >.^ , •:3 tl o 
 
 o fe 
 
 O ^ J^ O 
 '5 "*^ '-''' -"^ 
 
 C<_ O) r^ ^ 03 
 
 ° c ^ > ^ 
 
 "«i, S 53 O O 
 
 ■^ S MO -9 
 
 d > a ^ ,5 
 pJ3 ■- ;s cq ^ 
 
 <« fl O CO . 
 
 a, cj -^^ c s 
 
 g S-^ 2"^ 
 o fl 5 K 
 
 o 5P ^ e 
 
 • i -^ ■£ ^ 
 
 =^ .2 o 2 S 
 
 •5 SO ^ '^ 
 
 ^ =2 ?i- a . 
 
 O [? >T3 •- 'XS 1-J 
 
 § ^ 2 'S ^ ^ 
 
 & S " 
 
 ?^o 
 
 o CO 
 
 J. CO - ^ +s^ c3 
 
 -tJ .S ^ ^S o 
 
 c*, "^ '5 ■" -2 ' 
 -w '^ ts s =* 
 
 j3 C <» O 
 
 C (U rn <* 
 
 „ r-j • r- bi 'X2 
 
 s=i -M • 7 
 
 g <li o o o 
 $5 ;5 ^ > > 
 ^ O -^^ o o 
 
 .iiJii 
 
 ^ p o «« .« .H5 
 ^ ^ ^ o-|; g 
 
 S 9J S ;; S 
 
 ?* Q^ '^ -. hi. 
 
 ^. ^ TO ^ S +^ 
 
 ^ .g TO O TO .„ 
 g t-i C C* •> 
 
 ■8 S '" "* 2 ^^ 
 5:1,0 Si—; "l* t^ 
 
 ^ ^ O) 3 -^ ° 
 
 S TO -tJ St '-I -t^ 
 
 ^ fe=« SL 2 " 
 
 "cS 
 
 
 ix 
 
 TtT 
 
 <D 
 
 01 
 
 
 
 
 
 --^ 
 
 > 
 
 t^C 
 
 p::^ 
 
 ^ 
 
 '^ 
 
 
 
 ;s 
 
 
 § -^ 
 
 ■w 
 
 
 K 
 
 CO 
 
 -n 
 
 . 
 
 
 > 
 
 * 
 
 ^ 
 
 -^" 
 
 % 
 
 ;:h 
 
 K 
 
 ^ 
 
 ^ 
 
 CJ 
 
 -t-a 
 
 
 
 S 
 
 is 
 
 ^=s - ^ « s 
 
 TO 4^ .2 p 2 ^ 
 >^i f* r5 ? -^ '^ 
 
 S .ti ^3 w N :, 
 
 C ^ P3 '^ -vJ 
 
 ^ Co w ,fc^ TO 
 
 ■^ ,"^ .3 TO ei 
 
 ? .^ ^ O S 
 
 § I i=ic§ 
 <« S g o ^ 
 
 >^« I'SJ 
 *):-^ JO ^ cc '::3 
 
 -S-^ S 2^^ 
 
 <» S Q^ C to 
 
 ■" o -►- ^ e 
 
 f^COQ§ 
 j2 '"^ -«< ^ 
 
 
 O ^ 
 
 CS 5» tC © O N 
 
 
 TO ^ 
 
 
 0'ii-i > ^ ;u 
 
 •^ "tS ^ ,^- ■* *- 
 
 S S 8 ::^ ^ V 
 £ e 13 « o ® 
 
 ■^ '^ 'r* v^ '^ 'K 
 
 O S TO O " S 
 
 f ^ ^"^ 5 I 
 h ^ ^ c2 '"' e 
 
 "^ ~»- 5- ;h >* C 
 
 O '5 
 
 2 o 
 
 TO 
 
 o 
 
 <m"5 
 
 - w 
 
SYMBOLIC CHRONOMETER. 
 Table lY. 
 

 >p^ 
 
 
 ^ 
 
 
 •«* 
 
 
 B 
 
 
 4i> 
 
 
 ^ 
 
 p> 
 
 
 w 
 
 %* 
 
 n 
 
 o 
 
 Q 
 
 
 (—1 
 
 u 
 w 
 
 -i1 
 
 't-* 
 
 
 ^ 
 
 « 
 
 ** 
 
 7; 
 
 s 
 
 < 
 
 o 
 
 Q 
 
 
 
 
 ^ 
 
 
 
 
 \> 
 
 H 
 
 H ^ 
 
 H 3 
 
 EH i 
 
 o 
 
 
 
 ^ 
 
 a 
 
 00 
 
 CO O — -^ 
 
 <» 
 
 §§ 
 
 *o 
 
 ■^ 
 
 o _ 
 
 b !^0 <£ 
 
 o — 
 7: tH C^ 
 i= O ^ 
 
 .b <^ J^.s =2 
 
 m cS 
 
 (N 
 
 5 O 
 
 to r- O e,_i 
 ^ > 'f-i ri 
 
 r- CO 
 
 -J a 
 
 •w — * 
 
 o 
 
 o 
 
 6 i|2t 
 
 ^ ^H =* p ~ 
 
 M ,j3 ti; '^ 
 
 •- « CO 
 
 . '^ •;= "CO 
 
 Oi o ^- -^ "^ 
 
 -M 1^ 
 
 ' ^ <!> c^ c 
 
 S *- 
 
 o o 
 
 
 
 >f =« S § § CO 
 
 O C 
 O 
 
 o 2 
 
 o 52 
 
 "XS ^ H « 
 
 (3 ^ 
 s *^ ^ 
 
 o «3 ^ J -^ 
 
 > r=! 'S '^5 ^ ^ 
 
 5 S 
 
 CO '^ fc, CO 
 
 ^=2 
 
 ? fl ® ■ ■ 
 
 
 _o 
 
 -"^ '^ iS ^ '^ 
 
 ^ =* 2 -< ^ ^ 
 
 u ^ s =«5 "Si " 
 
 •-= NO *^ 2 -^ O 
 CO r'^ 
 
 J3" 
 
 1^1 
 
 
 e8 
 
 Xi. 
 
 2"«5 
 
 
 2 
 
 
 CO :;:: CL, 
 
 cS tc S e CO « 
 
 ^.2-3 2 ^^"^ 
 2-^S'eM fl 
 
 P s 
 
 
 o =2^ 
 
 to «4-l 
 
 
 
 rC ly 
 
 S CO -^ 
 
 (m" 2 § 
 
 »0 Xh 
 
 •S .^ ^ 
 
 r, CO f^ 
 H -^3 'S 
 
 o 
 
 pq 
 
 CS 
 
 .2 5.- 
 >->ci cq 
 
 "i 
 2 s 
 
 CO -u 
 
 >-.'^ 
 
 *^ o 
 
 
 C* 
 
 o 
 
 2< 
 
 ts 
 
 fe ^ J J 
 
 ^ O <M "2 
 
 th 5 ^ 
 
 o © ^ 
 
 !^ o 
 
 ^ . o 
 Sort 
 
 O N -T^ 
 
 © "3 • - 
 o '^ c 
 
 ^0—1 
 
 '^ >^.- 
 02 « •- 
 
 >^ 2 — 
 
 cS ^ rt 
 ^3 a. be 
 
 o 2 ^ 
 
 (M ^ h^ 
 
 bc.2 o 
 
 ^ "ST. 
 o -cr : 
 
 --1 ©E 
 
 
 ^ K '■ 
 
 Q^ to 
 >-^ to 
 
 0^(0 
 
 «- 2 7> 
 
 2 §^ ^ 
 
 -W 2 
 
 O <4-l +- 
 
 CO 5*3 
 
 ^^ 
 
 rt (U 
 
 £^2 
 
 
te > ^ S 
 E3 '^ bJDO 
 
 3 I "? 
 
 ^ 's > • 
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 2 t« -^ ^-f 
 
 o fl 2 ^ 
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 i^ '^ ^ 2J 
 © -g "-s <^ 
 
 'k 
 
 I 'its 
 
 ^co '5 '"' 
 
 ^^^'^ 
 
 •^ a; 03 
 
 O N •- fl 
 
 ■"Is 
 
 be o o 
 
 * J^ fi ? 
 
 <^ S r' 
 
 O 5C Q^ 
 
 fc «> S 
 
 ^^5 
 
 j3 -(J ^ 
 
 -'^ 5 
 
 CO 
 t^ ^ tn 
 
 ^ ^ CO 
 
 "S ^ "? 
 
 '« . 2 
 
 1 S '+^ 
 
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 CO o ^ 
 
 - e3 o 
 
 ^ 
 
 '««i 
 
 ; <N 
 
 ^& 
 
 & In CO 
 J. O 2 
 
 a o c 
 
 
 ^ ?^ O 
 
 ^ S 
 
 f? 
 
 C3 03 
 
 S « ei 
 
 "w CI ^ 
 
 ^ «G -*^ 
 
 '- -CI o 
 ■*«* "til . 
 
 ;i oj © 
 
 =^ ?^ ^ 
 
 W to , 
 
 - >7Z 
 
 1^ 
 ^ g s 
 
 ^ » o 
 
 ^ o s 
 Si. a> a» 
 
 ■w CO o 
 
 ^ ,^^-5 
 
 
 .2 M 
 
 O 
 
 >>iJ3 CO to ^ o 
 ^ -^ ^ -^ - - 
 
 -<; 
 
 
 fl r*^ y > ^ &i 
 
 
 
 ■w O "i; 
 
 SO o 2 
 
 »> 1^ (V) tri, 
 
 . o -^ 
 
 •2 Oj "^ K 
 
 •* 05 r- .2 
 
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 t> 00 .2 
 
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 "« O >< I 
 
 ^ S 
 
 S Oh 
 
 
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 HIO 
 
 to-^ 
 
 
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 CO a 
 
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 ^-^ ^ ^ -§ : 
 
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 "^ ^ s. 2 ^ 
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 ^ CO ^-"^ . 
 
 a s 
 
 ^o '^^o 
 
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 O) ^ 
 
 (to ^ 
 
 
 .a X 
 
 ^ O 1^ 
 
 w g5 
 
 O S OS 
 
 ^ ^ '^ 
 
 O 5> « ^ J 
 
 S ^^^ CO ■^ ^ 
 
 2 ^ J :- ^ ^ 
 
 s _ 
 
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 Bis 
 
 
 © 
 
 S^-if 
 
 1^ © 
 
 © > 
 
 © '^ ^ ^ V . 
 
 =t^ '-^S -^ gn o 
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 So.2-gs^- 
 
 
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 ci 
 
 CO C l» S •— ' . 
 
 g :d 9^ 2 o 
 
 ^ ,0S CO 
 
 o •? I - ^ 
 
 © © 
 
 © © 
 
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 © "^ 
 
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 © ;-i 
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 ■^ > S"^ 
 
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 CD *2 
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 ►^ « OS s >.v 
 © «o '-' O 
 
 d '^ 'S '^ 2 « 
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 '' ri "» O •;:: 5^ 
 
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 fl ^ '^ !S «o 
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SYMBOLISM 
 
 FOR 
 
 THE TIMES OF THE LAST THREE WOES. 
 
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 between a.d. 30 and a.d. 70, or between a.d. 33 and a.d. 72Jl«tl' 
 Third Woe. 
 
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 The month of the cutting off, lIo> 
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 and as sjTnbolized between 15th ot ■ 
 and 15th of eighth month, in cone) 
 Second Woe. 
 
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e tyi^ical of the years 
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 Seven weeks from the Passover to the Pentecost, 
 illustrating in one reference the seven weeks for re- 
 building Jerusalem " in troublous times," Dan. xi, 25. 
 
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In the anniversary records of these, that mystert/ began to be re- 
 vealed under judgment on onk-thiiU) ^jor^ of men ; (or upon tin- 
 Canaanitish kingdom t)f the Jews, in its predicted relation to those 
 of Syria and Egypt ;) 1)V a judgnicut symbolized under sevkn 
 TRUMPET AVAUNiNGS foreshadowing the exterminating effect thereoj. 
 under a fiery flood of wrath, at the time of the end appointed. 
 This represents the voice of the last or seventh trumpet, as accom- 
 plisliing tlie object designed of God in the beginning, and thus 
 realized, in its ultimate effects, as a seven-fold judgment, Lev. 
 xxvi. 18. This was foreshadowed, as to its causes, under the 
 Seals ; and consunnnated under the seventh trumpet, as if accom- 
 plishing the ol>ject of the skven ; then, as it were, outpoured 
 from SKVEN VIALS, on the City and Sanctuary of the ty])ical 
 dispensation. Dan. ix. 26, 27. 
 
 These were outpoured u))0n Jerusalent and the cities of Palestine 
 between A.D. 70 and A.D. 73, for the breaking up of the power of 
 the then Jewish Antichl-ist, in fulfilment of Dan. xii. 11, 12. 
 
 The first fruits of the Avorld's redemption, thus symbolized 
 as ever ])roceeding under judgment upon all flesh, were consecrates! 
 to God at the setting u]) of the spiritual and eternal kingdom, in 
 the power of the Holy Ghost, on the day of Pentecost next follow- 
 ing Christ's resurrection and ascension into heaven. -Acts ii. 1-37. 
 Heb. ix. 26-28 ; xi. 39, 40. 
 
 But the Jewish foundations thus laid and symbolized in Rev. xv. 
 5-8, as "the temple of the Tabernacle of the testimony in heaven 
 then opened," remained to be securely established, only by the ex- 
 tinction of the power of the antichristian JcAvish Church, as based 
 upon the /irsf typical covenant of works. For it Avas as a cove- 
 nant of death and hell to Israel, Galat. lii. 10, 21, 22 ; and to be 
 disannulled of God under His final judgment on the temporal 
 kingdom of Israel identified therewith in Messiah's day. — Is. 
 xxviii. 15-18. 
 
 NOTE t TO TABLE IV. OF THE CHRONOMETER. 
 
 These illustrate the 42 months of Rev. xi. 2, compared with Luke x. IS, 
 p.nd exemplify the effects for good to thefaUhjul of Israel, from the manifestation 
 of the holy Ghost at the IVntecost next Ibllowing Christ's resurrection and 
 ascension, Acts ii. 5 : whilst foresliadowing the end from the beginning of the 
 judgment appointed over \\\ii blinded remnant. John ix. 30; xii. 31 ; xiv. 15-31: 
 xvi. 7-33. Kum. xxiv. 19. llom. xi. 7. 1 Tliess. v. 2-6 ; and Luke xxi. 27, 28, 
 verifying Ezck. xxx. 3, llev. i 7. 
 
 The 4tli month of B.C. 595, Ezek. i. 4, dates the prediction of iii. 26, 27. 
 These compared with that of xxiv. 24-27, in the lUth numth of B.C. 590, xxiv. 1, 
 give a typical instruction resi)ecting the fasts of the 4th mouth and lOtli month, 
 as made a reference of latter-day prophecy in Zech. viii, 19. The instruction was 
 renewed with Rnnivcrsary effect between the 4th month of B.C. 588, Jerem. lii. 
 5-12, and the lOlh month of B.C. .'387, Ezek. xxxiii. 21, terminating 3 years from 
 the 10th month in B.C. 590, but 3 J years from the 4th month in B.C. 591. For 
 the Jewish civil year commenced with the 7th month, and their historical Calen- 
 dar is thus computed to this day. 
 
 Thus the events tnidcr v>'hich the first City and Temple of Jerusalem were 
 lirought to their predicted end, were appointed prophetically for a type of what 
 ; huuld befall the City and Temple of the typical dispensation with final and ever- 
 lasting effect when the law of sacrificial obseiTauces should be abrogated under 
 llic'iieryjudgiueut of Messiah's day. Dau. ix. 27 ; xii. 7 and 11,12. 
 
ON THE MYSTIC NUMBER 66G.— Rev. xiii, 18. 
 
 They who liave read tlie illustrations of this as given under the 
 word Antichrist in Galmet's Dictionary of the Bible, will feel that 
 an interpretation which at one time associates with this mystic 
 number ideas the most sacred, and at others the reverse, either 
 cannot rest upon a tru.thful principle, or must represent a truthful 
 principle misapplied. 
 
 In some, orthogi'aphy has been trifled with to obtain the results 
 given, and in others, the Greek numerals have been applied to 
 words which are not Greek. In MYHAMIVIEA B'N ABAAAA'H, for 
 " Mohammed, son of Abdallah," we have the aspirate represented 
 by the long E of the Greeks. But i became the representative 
 of the Hebrew n when the Greek H ceased to represent the aspi- 
 rate, and became the long E, Also " 6e«," is Hebrew, and two 
 vowels are arbitrarily omitted, whilst others are used. 
 
 In Calmet's list the S final of OYAniOS, for Ulpius Trajan, is 
 numbered only 6, whereas the true value of that letter was 200. 
 The abbreviation c for a-r (whicli occupied the place of the digamma) 
 was the mark for 6, not z final for a. 
 
 Also to Julian (called the Apostate) two aj^i^lications of the 
 mystic number are given. In the former he is styled ATHEUS, or 
 the Atheist, in the latter AUGUSTUS, or the WorshipfiJ. 
 
 Again, thovigh the resixlt is given in the Roman characters 
 DCLXVI, some letters must have been estimated by their Roman, 
 and others by their Hebrew or Greek equivalents of number, to 
 obtain the result. At least I cannot trace how those results have 
 been obtained otherwise than thus : — 
 
First Form. 
 
 C. F. JULIANUS C^SAR. ATHEUS. 
 
 CC = 200 
 
 L= 50 
 
 3 X V, or XV = 15 
 
 1= 1 
 
 266 
 TH,* as Heb. n = 400 
 
 666 
 
 * But this, as the Greek 9 in aSeo;, 
 Bhould be 9. 
 
 /Second Form. 
 
 C. F. JUL. c^^s. Aua. 
 
 CC = 200 
 L= 50 
 
 V Y, or X = 10 
 
 260 
 
 JE, or a -\- e = 6 
 
 S, as Heb © = 300 
 
 g* as Heb. P = 100 
 
 6GG 
 
 * For g hard and c hard were re- 
 presented in ;, with which p was in- 
 terchangeable. — Donaldson's Cratylus, 
 p. 101, compared with his Varronianus, 
 p. 196, 197. 
 
 Similarly, if there were no other objection to the Hebi'ew appli- 
 cations in Calmet's list (of which "Lvither," read as LU(L)TH'R, 
 is one), they will not bear a literal analysis. 
 
 In the words ^2 ^QX i^^nni^n ^y2^^ (or Abinu Kadoscha* 'a Pipi'), 
 meaning " our holy father tJie Pope," the letter n has been twice 
 su])stitnted for H, viz., where given in italics, and in the former of 
 these cases I suspect neither letter was admissible. The reading 'a 
 Pipi for 'A Papa, the Pope, makes a further change of two vowels 
 (by using the construct ^2, or 2^h for the absolute ^3^ or ^^a, to 
 obtain the required numbers 666. But another question arises 
 here. Do the Roman Catholics themselves acknowledge this deri- 
 vation of the word papa, or do they regard it merely as we do the 
 words pa-pa and ma-ma when used by infants to those standing in 
 the relation of parents to them, and simply as an expression of con- 
 fiding love 1 
 
 * Calraet reads " Kadcscha." Query, Does he put e for " SegoV or " Tsere'' 
 for the short or long e ? Also, is the X a mere pleonasm, or is it, as here sup- 
 posed, for the feminine termination n, and as a play upon the word ? 
 
Unless we can shew that the Roman Catholics do intend to 
 base their doctrine of infallibility upon the idea of oracular wisdom 
 possessed by the Pope as the mouth and mouth, or double-tongued 
 power thereof, or as a kind of Janus having two faces, for an 
 emblem of his claim to a twofold sovereignty (like the Jieart and 
 heart for a " double " heart in Ps. xii, 2), I must seriously doubt 
 whether we are authorised in thus painting the Pope with the 
 most unamiable features of his assumed Jewish lineage. 
 
 Good Protestantism should teach us to deal fairly even with 
 political opponents. The fact is, I am altogether disposed to regard 
 the above as the joke of some one who wished thereby to ridicule 
 that system of computation. 
 
 If the chronological value given to the mystic numbers under 
 the sixth vial in p. 28 on the Apocaly^^se is not more satis- 
 factory than that to which I here object, as conceived in a spirit 
 too trifling for the importance of the svibject, we have yet another 
 which cannot be hastily rejected, nor be made the badge of a 
 party-spirit dividing Christianity against itself. 
 
 The Jews had a custom of combining the initial letters of par- 
 ticiilar words into the form of a technical memory relating to some 
 historic fact. Thiis in the Greek numerals X^'j* foi" ^^Q, we 
 have the initial letters of the words Xpuxov ^uXw uxaupcuaavTe;, mean- 
 ing " They who impaled Christ on the cross," viz., the Jews of 
 Rev. ii, 9 ; iii, 9. 
 
 This confirms the principle upon which I have endeavoured to 
 show that the Apocalypse is an inspired instruction respecting the 
 spirit of ancient Jewish prophecy as fulfilled in Christ (Rev. xix, 
 10), and therefore with specific effect over the Jewish church, by 
 the events of the apostolic age. For they closed " the latter days" 
 of God's "first covenant" with the seed of Abraham, and then laid 
 the foundation of a new hope in the promise of eternal life, as 
 revealed unto all the world in Christ. 
 
 But the words of Heb. vi, 6, shew us that Christians are always 
 falling imder like condemnation with the then Jew, when living in 
 sin against God's covenanted mercy in Christ. For, thus bereft of 
 hope therefrom, Christians also are subjected unto corrective judg- 
 
 " In MSS. of late epochs this charactei" was adopted for an abbrev. of 
 -DonnegarCs Lexicon. 
 
meats in the flesh, until revived in spirit (1 Peter iv, G) by the gift 
 and grace of the Holy Ghost, sealing them nnto the day of their 
 redemption, pei-fected through natural death. It is thus that sin- 
 ners ai'e taught to welcome the second coming (Heb. ix, 2G-28) of 
 Him whom they had pierced afresh in the blindness of their self- 
 will (Rev. i, 7), and to say with thankfulness for so gi-eat salvation, 
 " Blessed is he that cometh in the name of the Lord" (Matt, xxiii, 
 38-39). 
 
 This thought only occurred to me yesterday, as dated below. 
 
 On then stating it to an intelligent friend, he kindly suggested, 
 in confirmation thereof, that the fish-emblem of the mediaeval Chris- 
 tian church was of a like character. For then the tombs of those 
 who had been disciples of the Galilean fishermen were often distin- 
 giiished from those of the other dead by the emblem of a fish sculp- 
 t\ii-ed thereon. 
 
 The explanation of the fish- emblem is in the letters of the word 
 I/9u; (or fish) being made the initial letters of other words, 
 thus — • 
 
 I. 
 
 Irjiou;, 
 
 or Jesus 
 
 e. 
 
 Xpiaro,', 
 8eoo, 
 
 Christ 
 of God 
 
 u. 
 
 'uw;. 
 
 the Son 
 
 <:. 
 
 Swrfjp, 
 
 our Saviour. 
 
 But as the ordinary mode of interpi-eting the mystic nximber 
 G66 is framed upon a usage which prevailed in the early days 
 of Christianity — See Newton on tlte PropJiecies, p. 622 — perhaps 
 it should not be wholly passed by, though it has been gi-ievously 
 misapplied, through divers fallacies involved in altering the recog- 
 nised orthography of the words, and in the mode of assigning nu- 
 merical values to their component letters. I have consequently 
 added a conjecture. If numbering '^'^ ■= i' -^^^ Q be allowed, the 
 conjecture has these two advantages — l^^. That it is no badge of a 
 party-coloured Christianity, obser\dng the mote in a neighbour's 
 eye without fii-st eradicating the beam from our o%vn ; 2d. It de- 
 nounces only what is denounced in the Gospel of Christ as the 
 great individual obstruction to the salvation of sinners, viz., their 
 unwillingness to forsake sin, and seek the regeneration of their own 
 
hearts through the grace and gift of Christ's spirit, John v, 40. 
 This is substitviting the gain of a deluded self-will for godliness, as 
 the artisans who made shrines for Diana of the Ephesians (Acts 
 xix, 24), and as the Jewish church when falsifying its religious 
 mission to the heathen woi-ld. Rev. xviii, 10-21. 
 
 Thus the conjecture here offered is one only of a suitable inter- 
 pretation put upon a tyjiical instruction unto spiritual life. It does 
 not affect to dogmatise on the sure word of pi'ophecy in the spirit 
 of any private interpi*etation, 2 Peter i, 20. It is this a-nciQeid y' 
 ^§' £3Ti &eoxa-KY)>.o; aei, infidelity,* which is ever making religion serve 
 its o^^^^ purposes. 
 
 a-KstOsia y' =z 124 
 
 ^S' ecTi = 33, counting ax == c' = 6. 
 
 9£OX7.7tYjXo; =: 493 
 
 (iet =16 
 
 666 
 
 "When we consider the loose interpretations commonly applied 
 to the mystic numbers 666, making them (by some dexterously 
 interwoven fallacy of orthography or nvimbers) the shibboleth 
 (Judges xii, 6) of an ecclesiastical party warfare, we cannot but 
 regard that system of interpretation as in danger of being com- 
 temptuously rejected by those who seek the truth. But have we 
 no alternative 1 Can they not be exemplified in any reasonable 
 combination of words, representing the spirit of the power of that 
 apostacy which caixsed a /action of the Jetvs in the ajoostolic age 
 to reject Christ, and to stir up the power of their heathen rulers 
 against the Christians 1 
 
 A thought of this kind led to the second Greek illusti'ation above 
 given, and the result thus obtained led to a supposition that it 
 might be similarly explained by reference to the Hebrew niimerals. 
 Hence the subjoined attempt thus to illustrate the passage. 
 
 * Not the simple " unbelief" of " attiana," but self-will fd infidelity, stir- 
 ring up the spirit of anarchy and tumult against everything not deified by itself. 
 Tt was exemplified in the " children of Sheth," or the tumultuous ones of Num. 
 xxiv, 17, and in Ps. xii, 4, with .John ix, 24, 29, 34. 
 
6 
 
 The view taken iii these Tracts respecting the object of the Apo- 
 calypse, causes ine to believe that any such mode of interpretation 
 (to be based on a sound principle) must verify the predictions of 
 Num. xxiv, 17-24 ; Deut. x\'ii, 14-20 ; xxviii, 36 to the end, with 
 1 Sam. viii, 5-22. For thus, from the beginning of the Mosaic dis- 
 pensation, prophetic reference was made to the latter-days thereof, 
 as those which should manifest at its climax that delusion of this 
 world respecting the kingdom promised to Abraham's seed under 
 which (both before the Babylonian ca])tivity and in the Apostolic 
 age) a faction of the Jewish nation rejected the counsels of God 
 for the peace thereof, as set before them by all God's prophets, and 
 last of all by Christ. — Matt, xxi, 37 ; Matt, xxiii, 35-38, with Rev. 
 xviii, 24. 
 
 If it be alleged that the figures 66Q can only be illustrated under 
 some one form, and that none can be credited where several are 
 proposed, I will only say that any illustrations which are not con- 
 tradictory, and harmonise con*ectly with the tyjiical instmction of 
 the Book of Revelation (especially chap, xiii) without recourse to 
 trifling with orthography or mmihers to obtain the result, ought to 
 be admitted as reasonable. For the mystic numbers bear the stamp 
 of a symbolic instruction. But such an instruction may be ex- 
 pressed in a diversity of words, and even of language. 
 
 In justification of here assuming that the 7)iystic numerals may 
 be illustrated from the Hebrew as well as from the Greek, we must 
 remember that the inscription put upon our Saviour's cross " was 
 written in Hebrew, Greek, and Latin " — John xix, 19, 20. 
 
 It is recorded of the Jews, in the days of Samuel, that they said 
 (1 Sam. viii, 19), " But we will have a king over us ; that we also 
 may be (like all) the nations," viz., as becomes a people called of 
 God (Is. Ixiii, 19) to have dominion over the heathen, and to be as 
 priests and kings before him (Exod. xix, 6), as if implying how can 
 we attain power equal to this mission, if not allowed kings who 
 shall consolidate dominion unto us in like form. 
 
 The above passage of scripture represents the " presumptuous 
 sin," or " great traiLsgi'CSsion," of the latter day apostacy (Ps. xix, 
 1 3, with Jerem. ii, 11; Ezek. xx, 32), as germinating even in the 
 days of Samuel. 
 
 It is also worth notice that the words marked as a quotation 
 from scripture (except the two bracketed off as not required to 
 
complete the sense, fur that remaius the same whether the particle 
 of similitude be used or not) form the very letters of the Hebrew 
 text, and in the same order, — regarded as a comment on the mystic 
 number 666. Thus — 
 
 ^3 = 30 But 
 
 Tli'O'DK 1 SI f ^^ *^ ^ ^"o? or assmredly in regard 
 
 (^ to our demand of a king, 
 
 ^'JT. — 30 There shall be (one) 
 
 ^'i^'hyi -\66 over us, 
 
 ^J^:ni =87 and we ^vill be, 
 
 ^:n;^{-D; — 153 even we, 
 
 D^ian* = 64 The NATIONS. 
 
 666 
 
 The apostacy recorded in 1 Sam. viii, 19, as germinating in the 
 days of Samuel, was anticipated in Deut. xvii, 14, under a similar 
 form of words. But in Exod. xix, 6, the epithet ^"Ip, or holy, 
 stands before the word ""ia or nation, and not the particle of com- 
 parison, assimilating the kingdom of Israel to a kingdom of the 
 Gentile world. 
 
 But, as may be seen in Lees Hebrew Lexicon, the word ""ia is 
 also applied to Israel, loithout any imrtide of similitude, to desig- 
 nate a oneness of Israel with the heathen in theii- conniption of 
 religion, Is. i, 4 ; ix, 3 (but in Heb. v, 2). It is also joined with 
 P''!1V, or righteous, in Is. xxvi, 2, with reference to an election of 
 Israel recei\'ing Christianity in the Messiah's day, as the day of the 
 world's spiritual regeneration under condemnation of a fiery judg- 
 
 * The 733^ viz. ^Hike all" or any (and expressed as tt^i33 in Ezek. xx, 32), 
 are here omitted, as not necessary to complete the meaning of the words here 
 quoted, to characterise the spirit of the national apostacy of a faction of the 
 Jewish nation. This, after having been crushed in one form, revived again, but 
 only for a duration limited to 666 years — from B.C. 595 to a.d. 71 — viz., from 
 the date of Ezekiel's first prophetic \Tsion to the predicted cessation of the obla- 
 tion and sacrifice with the destruction of the city and sanctuary by the Romans 
 under Titus in the apostolic age. 
 
8 
 
 ment on the blinded remnant. So, with reference " to the abhorred 
 of a nation" (Is. xlix, 7), the word ^13 (though by etymology dif- 
 fering from the Greek ^apPapo;, and meaning the proud, it was gene- 
 rally used by Israel in like form as the Greeks used ^apPapo; to desig- 
 nate i\ie foreigner), is, without any particle of similitude, made to 
 designate that faction of Israel by whom Messiah should be rejected 
 and cinicified r.t \n& first advent ; yet Messiah was to subject all the 
 kings of the earth unto himself, when coming in the power of the 
 Holy Ghost, as the everlasting power and gi-eat glory of his second 
 advent, that was first manifested at Jerusalem in the cloudy and 
 dark day, the time of the heathen. Rev. i, 7 ; Luke xxi, 27, 28 ; 
 Ezek. XXX, 3. 
 
 The affectation of dominion over the Gentiles ascribed to the 
 Jews by theii' adversaries in the court of Persia (Ezra iv, 17-24) is 
 also represented in Is. Ixiii, 19, compared with Rev. xvii, 18, as the 
 characterLstic feature of that Jewish apostacy which had its origin 
 in a misunderstanding of the true character of Israel's privileged 
 position, as a nation designed, under the providence of God, to be 
 raised (whilst spiritually faithful to the God of Abraham, but only 
 so long) above the power of harm from their heathen neighbours. 
 These promises they interpreted as sufficient ground for believing 
 that they were designed to be i-aised, in Messiah's day, above the 
 heathen, for a purpose of exercising worldly lordship over them, in 
 the same spirit as that in which Egypt and Assyria had ruled over 
 themselves and the rest of the world —before that the promised de- 
 liverance was manifested, to an election of grace in the power of 
 God, as predicted Is. xi, 11 ; xliv, 28; Jerem. xvi, 14, 15. For 
 the latter reference is manifestly to the times represented as those 
 of God's new covenant with the seed of Abraham, as predicted 
 Jerem. xxxi, 34, and identified by St Paul with the events of the 
 apostolic age, Heb. viii, 6-13. 
 
 Calmet's last example is so obviously connected with his last 
 but one, or that respecting the Pope, that the juxtaposition of the 
 two may afford a clue to the object for which the latter at least 
 was framed, viz. — " Elion Adonai, Jehovah, Kadosdi,* the Most 
 High, the Lord, the Holy God." 
 
 * Thouo-h the Hebrew for " holy'''' is here rendered " kadosch," when the title 
 wa-s applied to the Pope, the English equivalents for the Hebrew letters (as given 
 
The title of " HLs Holiness" given to the Pope is a title which 
 belongs only to God, Is. Ivii, 15. From this cause principally may 
 have arisen the misapplying of Ezek. xxviii, 2 ; Dan. xi, 36 ; 2 
 Thess. ii, 8, though other considerations seem to have been taken 
 into account by those Protestants who regard the Pope, or Bishop 
 of Rome, as the Antichrist of the last days. The above attempt to 
 apply the number 666 to the Pope may therefore have been the 
 work of some Protestant. Wliether exercising a sound judgment 
 or not in framing that example, it would have been impossible for 
 a mind earnest in its desire for truth rather than of party triumph 
 to have framed also the latter example, which applies the mystic 
 number 666 to that essential " holiness" which is the attribute of 
 Deity. To my mind there seems sufficient internal evidence in the 
 
 in Calmet) form the word " kadcscha." Yet the i or long o = 6, not the •.• or . ., 
 i.e., neither the short nor long e was used in the Hebrew. In this case, on the 
 contraiy, the o is given, as "kadosch," without any expressed equivalent in the 
 Hebrew, and without any numerical conqmiation as in the former case. 
 
 Why this discrepancy ? Most probably from especial care not to use any let- 
 ters which might seem to give an equivocal sense to the word " holy'' in this lat- 
 ter case, like that which (whether intended by the writer or not) involuntarily 
 occurs to the reader of " kadescha' substituted for " kadosch." 
 
 For the reader immediately recognises the substitution of e for o as that of 
 the long c, substituted under a fallacy, by M-hich it was appai-ently meant to 
 convert the word " hohf into " harlot" by a well luiown Jewish irony. 
 
 It may be said that (if such were the meaning) the final letter of the Hebrew 
 word should have been n, not N as there given. To this I would reply : In that 
 very example N is prefixed for the definite article H before the word Pi-Pi for 
 Papa, either as a Chaldeism or as a, fudgd&m, because a letter counting 1, not 5, 
 was wanted niunericaUy. 
 
 Why then should we not regard the final o of " kadfscha" also as X, to repre- 
 sent the n of the feminine termination ? 
 
 But in the appUcatiou of the title " holy'' to the word Jehovah, there is, both 
 in the Hebrew and in the substituted word "kadosch," a suppression of the let- 
 ter PI seemingly not accidental. For its existence {as a letter) is ignored in both 
 cases, though its numerical value (= 5) is taken info account, otherwise the sum 
 of the letters would only have made 661, not the mystic 666. 
 
 But was the suppressed letter to have rei3resented grammatically the definite 
 article as a prefix 1 Then the equivalent rendering should, I think, have been 
 " kakkodesch." But if it was to serve as an affix paragogically, ly way of em- 
 phasis, then either "kod'scha" or "kadoscha" would, I think, have been the 
 form of rendering it. The latter form, would, however, have too nearly re- 
 sembled that in the example applying the title to the Pope to have been here 
 adopted, if there used in the questionable form of an ambiguous meaning. 
 
10 
 
 stiiicture of the two examples to believe that both were the con- 
 ception of one mind, and for one object. That object might have 
 been a Jesuitical apology for the title of " His Holiness" as applied 
 to the Pope, by coupling an example feigning to be a lampoon 
 thereon with another exhibiting this title of The Holy One in a 
 form sophistically calculated to obtain for that system of compu- 
 tation a stamp of lastmg disgust in all devout minds. By whom- 
 soever conceived, it could only have been done " to make a raffle 
 of the question" (as they say in Yorkshire), or to lead others to the 
 conclusion that it would be wise to make no attempt to decipher 
 the mystic number ^^^ on a system of interpretation which might 
 be thus exliibited as contradicting itself in revolting form. Hence 
 " this last name could have been invented and calculated only to 
 shew the vanity of all the pains taken in this inquiry," says Calmet, 
 " since the number 666 is found in names the most sacred, the 
 most opposite to antichrist. The wisest and the safest way," he 
 adds, " is to be silent." * 
 
 With this observation I cannot agi'ee, bxit think Calmet would 
 have done better had he exposed the fallacies of the examples he 
 collected and published in liis Lexicon, instead of leaving his readers 
 to suppose that the examples to be condemned shewed an error in 
 the principle itself, not in fallacious applications of a principle 
 which might lead to a sound conclusion if otherwise followed out. 
 
 If in the apostolic age. there prevailed a usage of making the 
 numerical value of the letters of the Hebrew and Greek alphabets 
 serve to represent a technical memory for names and events, is it 
 at all improbable that the teaching of the Spirit, in a book like the 
 A2)ocaly})se, should have followed our Saviour's mode of making the 
 customs of ordinary life continuously supply the imagery of his 
 typical instruction by parable ? 
 
 All I contend for is that the words "it is the number of a man'' 
 (Rev. xiii, 18) ought not to be interpreted as words of a personal 
 and px'ivate reference, for that would oflfend against the admonition 
 of 2 Peter i, 20, 21. On the conti'ary, they mean a numbering, or 
 mode of computation current among men, viz., amongst the men of 
 that age. 
 
 But if so, no douljt its meaning was tlien discoverable. Yet as 
 letters having a distinct numerical value might possibly under 
 
 Taylor's abridged editiDii, octavo. 
 
11 
 
 many combinations of different letters, or by changing tbe position 
 of the same letters as in anagrams, form the number 666, so as to 
 represent some contradictory illustrations, a guiding principle of 
 selection therefrom would be needed. 
 
 How to seek this the faithful had been taiaght by theii' Lord 
 when he said (John xiv, 26), " But the Comforter, which is the 
 Holy Ghost, whom the Father will send in my name, * he shall teach 
 you all things, and bring all things to your rememhromce, whatsoever 
 I have said unto you." 
 
 And again, xvi, 13, " Howbeit when he, the spirit of truth, is 
 come, he ^\'ill guide you into all ti'uth : for he shall not speak of 
 himself ; hut whatsoever he shall hear, that shall he speak ; and he 
 will shew you things to come." 
 
 Again, Acts i, 34, when " he shewed himself alive after his 
 passion by many infallible proofs, being seen of them forty days, 
 and speaking of the things pertaining to the kingdom of God : 
 And, being assembled together with them, commanded them that 
 they should not depart from Jerusalem, hut wait for the promise of 
 the Father, which, saith he, ye have heard of me." 
 
 Under svich guidance, therefore, they who fear resisting the 
 Holy Ghost under the strong bias of traditional prejudices (Acts 
 vii, 51), may obtain spiritual discernment to select from the many 
 and alleged contradictory illustrations of this mystic number some- 
 thing not wholly inconsistent with the truth, or may calculate anew 
 some interpretation which shall harmonize with the typical instruc- 
 tion of the Apocalypse, as making the history of the Jewish church 
 in the apostolic age a type of God's dealings with all flesh, for the 
 regeneration of the world under an eternal judgment thereon. 
 
 Thus, and thus only, can any of us hope to detect the fallacies 
 of a deceitful heart, ever transfening to some neighboui*iug object 
 of dislike the condemnation whicli each naturally wishes to be far 
 removed from himself and his friends. 
 
 * As the spirit of the power of Christ's " second advent," or " coming 
 again." 
 
 Whitby, November 8, 1858. 
 
 FINIS. 
 
GROUND-PLAN of EZEKIELS TEMPLE 
 
 WITH AN ELEVATION OF THE STEPS, PAVEMENTS , BOILING PLACES, &C 
 
a Tie "boiling places for We Priests - outside tlie 'bou-ndary walls 
 of til e upper -pavement . Ezel. xivi. 19, 20. 
 
 Tlie loiliTi^ places for tlie Levites m tlie four corners of 
 tlie outer Court. Ezelc. xlvi. 21-24. 
 
COMPARATION SCALE of CUBITS & REEDS 
 
 CUBITS I b 
 
 I ^ , ! I I I | l I I I I I I I I I I i znziipzE 
 
ERKATA, &c. 
 
 In p. 34, on the Apocalypse, for became read become, or then being. 
 In p. 38, do., for this vine read his vine, and for xl, 1, read Hosea xi, i. 
 
 Also, in the Table on the SymboUc Times of the Three Last Woes, for Alex- 
 ander read Abp. Usher. 
 
 Add also to the remarks in p. 6 on the Mystic Number 666 the following : — 
 If a Latin illustratiou be needed, as the title upon our Saviour's cross was 
 written in Hebrew, Greek, and Latin, we may observe that in DCLXVI (account- 
 ing x=v, v, as it did nmnericaUy), we have the initial letters of the following 
 words — " Desiderabit crucifiximi licentid vanS, victor victus ipse" (Rev. i, 7), 
 " They who prevailed by a passing presumption shall mourn for the crucified one 
 when themselves conquered." 
 
 Licentia here, as the aiisiOcta of one Greek example, may be rendered " pre- 
 sumption,'" by comparison of Ps. xix, 13, with what is said in Num. xxiv, 17, of 
 the " Children of Sheth," or the tumultuous ones. 
 
 Whitby, 20th December 1858. 
 
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