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 Thbbk «re two sneciAl Gitiee mentioned in Soriptore, the one set 
 
 up by God, oallea Zion, and the other «et ap jby nuui inatigated 
 
 by the devil, called Babyix)n. The latter an imitation, or ooon- 
 
 terfeit of the former, both in the apiritoal anderstanding of the 
 
 Hgure, ae well as the jpnactieal or literal onderBtanding of it 
 
 .Zion, with aU its vioissitadeB of proeperiliy and eamfy f^xaj 
 
 m days loi^ 8ino$ passed away, as well as all the nnmerons jndg- 
 
 ■oientB that have come upon her for her sins, in the shape of 
 
 sieges bj hostile armies no leas than twenfy-seven times, tod 
 
 fhe destrootion niore or less oouseqnent thereupon, and though 
 
 down-trodden by the Q«nti]es as it still is, and dudl be until ue 
 
 time of the Gentiles be ftalfllled, yet for all this Zion is to be the 
 
 spedal City of glory and honour and power in the earth ; it wil 
 
 rise up from all its fteiy trials and jujimedtB, and be restored by 
 
 the power oiGod, a eity of truth, bohneas and joy, before God 
 
 i*x ever. " ^^history aeoords with the trials of the Believer now, 
 
 ^d the oaaiC((f Gsid on earth as seen in these days as well as 
 
 in the times cli the Apostle, as spoken of in ^ CoH'nXUaiM iv, ^ 
 
 9, a time of failure^ now, until that tame of the manifdstation^f 
 
 ihe Lord Himself, coming in power md judgment to set up His 
 
 kingdom on earth. ':■■■■ 
 
 Then will be seen the literal dty, Zion, rebuilt and restored 
 on eartb, with a glory never yet witnessed, as well as th^ Spiritual 
 r City, the Bride of the Lami, that Hofy Oity, the 17e# ^emsa- 
 lem, with the Lamb of God in the nddst, an| all fhe sidnts of, 
 God in manifested doxy in attendaoee. What jk scene will this; 
 be I Christ revealed in power with all ^j^'^aneiinies pat Vidc^ 
 His feet^the rdgn of righteousness on earth. ■^-.^x^^^^^i- 
 
 Babylon, on the other lumd, is a dty of lying, si^ and wioked> 
 ness, " the hold of every foul spirit, ahd a cage of every nndeaa 
 and hateful bird*' {nwela^^m xviiL 2). The curse upon the 
 literal city of Babylon is seen in JermMU^ 64, and has long 
 since been literally carried out, it is a dtj never to l)e rebuilt 
 l^ut is destroyed before God for ever. But the spSritnal oi^ of 
 Babylon is still rampant over the eartli, the devil is still the god 
 of ^this world, but the tjrne is shorti^ ooming whien this great 
 spiritual city will be oiit down lor ever, m aeen fai JB«v«ia<toii 
 xviii.::fll, etc. ■•••. :':,- : *■'"•;■ 
 
 # 
 
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 T 
 
ir . -. 
 
 ^<. 
 
 B«l 
 
 The end of Babylon if deatrootion, H ia ofoned for erer. 
 th« dtj at ZioD in to b« an «T«lMtl»g iflarj tot •v«r. 
 
 The great maaterpieoe of deluaion uaed by the detil todeatroy 
 aoola. ia that of imitation of ihat which i$ qmhI, and thoa Ida 
 nuMrt inaidiona f otm of appeafanoe ia aa an Angel of light (9 Cor- 
 inthiam jd. 18-16). Thow ia a common Ideal of tlw devil « form 
 generally among men which ia also falae : he ia aoppoaed to be 
 bhMli,' having two homa on hia head, and a tail, and hoofa for 
 his feet. From whence oomea thU thought ? Aa further on we 
 •hall aee tliat overytiiing of false woiahip had ita origin in Babel 
 or Babylon of old, ao thia. The founder of Babel waa Nimrod, 
 aoo of Cnab, who waa aon of Ham, who received a ourae from 
 God In GeiifM» ix. 26, and part of that oorae waa bladtnesB of 
 skin, aa in Jeremitih ilil. 28, we read in the Hebrew text, " Can 
 the Cwhite (not Ethiopian) change hia akin ". Now Nimrod, the 
 mighty honter, being hlaeked-tkinned, fought with and overcame 
 a bnUr^en flayed ttie beaat, putting the akin aa a trophy of 
 viotOTy and power on hinuMlf , the homa on hia head, and the 
 tail and hoofa hanging down ; the horn waa afterwarda used aa 
 a aymbol of power on tib^ heada of Aaayrian kings, and ia ao seen 
 in Aaayrian aonlptniree. This figure of Mimrod oame to be hi^- 
 ed down to our Pagan Anglo-Saxon anoeatora, aa the form for 
 thdr Evil Ood, and waa called * Zemebogna ', which means in 
 Chaldee language, * the seed of the prophet Gnah ', from hence 
 oomea our wwd • Bogie ', which ia ao often uaed by nttrae-maida 
 to frighten children when naughty.* Thus the devil ^^jMJ^T®- " 
 men to believe he ia Mdeoua, ao vmA he can the better HM^^" 
 men under a guise of the bea.utifu], or angel of li^t,*^!Mi hia , 
 pnrpoaea of deception, in imitating the things^ God. If we reaA 
 EzeHel xxviii. 12-16, 17, etc., there aeema to be adeaoription of 
 the devil under the figure of the King of IVrua, suggesting 
 tbonghta very differentfrom those generally held. 
 
 Thia principle oi imitation is moat Important to traoe, aa alao 
 to notioe the aererity with which God looka on all imitated and 
 therefore uneni« tih|nga. We see the very oommenoement in 
 QeneHt iv., in the iaorificea of Abel and Caiu» the true apiiitnal 
 wondbiporactnalMproachtothepreaenoeof God by the blood ^ 
 
 of the Lunh, and tne imitated false carnal Wmnhip, the attempt- 
 ed approach to Gc|d throned self -righteousnew wiuu>nt the blood 
 (or ^trist reoeived by heart faith), a worship whioh ia the very 
 stamp of the pre^t day, aa prophesied hi j9 Timothy liL; " a 
 fbrm of godlinetia without the power ", and again in Jude 11, 
 '* woe imlo them, for th^ lukve gone in the Way of Gain ". 
 
 • - ' i • — . . • ' -^ ■ 
 
 * TUB hist0iiy of IHmrod and the hall isj to he seen engraved 
 on % Babylonfam i^linder fonnd by Layar4> A sketch mty m 
 seen in lAi lK)ok, yjwepeA atwt -Pg^to** (P^^ <^)\ 
 
 iT 
 
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 In a Timothy ill. 8, we wnA^ ** At J«uu«<n ami Ja«ib^<« with- 
 Mtood Mmm, no do itum^ alM> rmiiit thd^ tnith ". Hon did the 
 BlOrptiiMi MiigiciaiiN witltMtaml MoHen? On tnruiuK to Exotic vii. 
 •ia, we WW that it wan by iroitaUnff Um miraol*^ of (*od, and on 
 two occttHitmB wnM thin allowed. Fln»t, they pirodnced hlood. the 
 emblem of deuth —how euiblematio of tiM) work of the devil, 
 that gnmi destroyer. Heeoudly, in chapt. viii. 7, they prodtiDe 
 frofft, tiw llgun* iImhI for ♦'vU i*j»lritH wmiiiff ont of the montli of 
 tiie drmou in liertUithn xvi. la, ligain how eniblematio of ilovii- 
 17 {but hi vert^ 17, where MoiMm out of the (<iM( dl the earth, 
 or that which ig a Hjinbol of d»>ath, briiigH forth lice, or living 
 things, this was far beyoiul the devil's imwer, it wan aoknowledg- 
 ed at once as " the finger of God "—none but Oo4 o^d bring 
 resurrt'cUon life ont of death, it was the nriuciplftil everything 
 in natnio that was involve«l in this miraole, yea, «fm the Very 
 crowniiiK of the (Jh>ry of Christ, that throiigh death, He over- 
 eame death, and was thus enabled to give everhisting Ufe to ^1 
 who believed in Him. In 1 ^Samnel xv. 22, 23, we i-ead, "to ob^ . 
 is better tlion socrifife, and to hearken than the fat of nuns. For 
 fabelUon is as the sin of witoheraft [or diviuatioii, <nr devilry] ,. 
 and stiibbomiiess is as iniquity and idolatry ". Connecting thiwe 
 Scripturt^s we see how (lod eHtiniates imitation of tnith, to be 
 reHiHna the truth, and disobedience, not hearkeuiug, rebellion,, 
 and 8tubl>oruneHs, and as such is spoken of m iniquity, idohitnr, 
 witchcraft, or devihy, in the sight of God. 
 
 Again, in dose connection with imitation is oompromise gf 
 tmth, as specially shown in the following portion of Exodm viiiv 
 25. Compromise tlie ftrst is sucwested by the DevU through 
 Pharaoh, " Go ye sacrilloe in the land ". This hi the form of 
 Ood-and-mammon worships which by the Wonl we know is im- 
 possible (Lii^ xvi. 18). If this is rejected, then oomes compro- 
 mise the second {vene 28), •• ye shall not go very faraway " ; or, 
 let the separation of God and mammon be merely aomimil, in 
 appearance onlv, bnt not in reality; in other woi^, let hypocrisy, 
 the leaven of the Pharisees, be introduced. Chap. x. 11, is com- 
 promise the third, " Go now, ye that are men " ; the wivee and 
 the ohildren were to be left behind in tSgypt, the form of 
 ■aoriflce to be gone through with all propriety, bat the 
 heart-affections left behind in the world; does not God t^ 
 qviie of Us that we should nreswt ourselves a Mnfeipg saorifiot, 
 an nndivided heart, a whole bumt-ofieringf as in Levitiew i. 8, 
 9, with all our best affections and yigonr of 8o«l given to Him? 
 
 So Ck»d saw.to tool, - Yo shaU seek Me and ii4 
 shall searoh for Me with all yoor heart" {Jeremidh zxi^, ih, 
 U waa the divided hewt tiut oaaiMd Iinel io be tba e^^ viae, 
 hiringiug f (Hrtli ^nit to himself, and inoraMdag^^his altan, and 
 theiefgre his idols {Motm x. 1, 3). Vtn$ alii «!OlBpiomiae|ho 
 
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 fourth, " I^ your flodu rad hcia* b*^ «toy«(l \ " «K»in Uia ti«mp 
 Iftlian iN n«>4 <nily §o ifivt^i an io indno^ th«ui to wtturn to Kgyiit.| 
 but more, th« v^ry eMM«*nc<< ot H*ortfl<w in to Iw 4«''t behind th*i 
 tfoolu ; without th«m^ th«re oould \m no blood nhodding ^nd tnut 
 »»iM»rtrtcM», all would hav« b«H«» but (lain worwblp. In thin com 
 promiH« th« children were U» go with thorn. »how4ng th«Habtility 
 <»f tlie MUKK««tion ; In <»ther word*, the h^art-afftwtiomi allow»»d 
 to go with th« worHhipjMirM, but that alono which conld makntha 
 wombipiHwii aocopUnl by (*od (tli« blo<Kl), tlkit wa« to bo withhtdd. 
 How wily in Hatan in Uying U» mar th« work oi;^ Chriiit, by add- 
 
 aft 1UU0, or taking away a littlt), but nelthnr thu one nor tho 
 W otai «Ter be dono when (*od do«m a work, for that work tu 
 Ii«rf««t, and iii for vyvr {KrcU»UutrH iii. 14). How many thou- 
 Mnda of soiihi have thought to Mrve (^od and wonhip lUm all 
 their liv»>H, ev«u with all the Hevrtrity of aHC4iticintn, and yot their 
 w<n«hip and Berviot- huM been but «m wikmI, hay, and Htubble, Cain 
 ivortfain ; for it WM not in Ood'M own apiwinted way. Poor miH- 
 led, miHgnidiHl houIh ! When man leaveH (lod'n Word and oonuHel 
 to follow the dictat«>H of hiM own heart, he will surely hubiitituto 
 that which u* nuggeHt<>d by Hatan. WitneeH Haul and the Witch 
 of Endor (1 Samuel xxviU. 6, 7, etc.), and Ahab and the fal»w 
 . prophets (t/f/n/;«xxii. 21,22). ... ^,» . 
 
 Again, a Ktriking iuHtauoo of God's power wa« shbwn by Elijah 
 In IKingi xriii. 88 ; this will be allowed to be oountorft ited by 
 the devil in the lant day« of the AntiohriHt, when all men aro 
 given over to believe a lie. In Hexdation xiii. 18, the Beeond 
 beaHt oauseB Are to come down from heaven, and through klM 
 gignn and mlratolee, men are led to worHljip the Antiohriitt. In 
 this ohapt«5r of ReveUition is also Heen another counUarfeit of tho 
 devil in his fahie trinity, Wh Imitation of the Triune God. The 
 dragon giving iK)wer (connterfeit of the Father) to the beaet, tlie 
 AutichriBt, who in alHo a remrreetion mtin, Bee chapter xvii. H 
 <oounterfolt of the Son), and the weoond b«!ast leading men to the 
 falHe worahip of the Antichrist (comiterfeit of the Holy Ghost). 
 And Ifci-tly, In the great ecclewaHtical edifice built up by nnui. 
 ^ not the very foundation-stone Infant Baptigmal Regeneration? 
 ^In the Word of God, we see how Gotl commands the baptuim of 
 1^ spiritual babe$ in Christ, those who have been bom again of 
 the Spirit, and have a new nature from God, who have received 
 Christ into their hearts by faith. So surely as God would h«re 
 His spiritual babes baptized, must Satan counterfeit the truth : 
 ho mtist have babes and baptism in form, too, and so takes poor 
 iUihu hah4» alid sprinkles ^em, oalUng them **memben of Christ, 
 nd ukheritors of the kingdom Of heaven 1 ! " (see Book of Gom- 
 nom Prayer). Suifejy the Vojds of Ike Apostle P*ul are fear- 
 InUy true in lihese days, as written in Colo»»lan* ii., i<« wt 
 Uliiuming--- ** Touch not, taste tiot, handle not, which are all to 
 
 ■♦ ■ 
 
 "f 
 
 
 y 
 
s 
 
 nd tra«i 
 
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 itkktt th« 
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 'tj mid- 
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 >y Elijah 
 i<it«Ml by 
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 3Ugh hiM 
 
 rint. In 
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 od. The 
 »eaHt, tlie 
 r xvii. H 
 len to the 
 
 Ghofit). 
 by rofia, 
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 aptiam of 
 1 again of 
 
 FMeived 
 •Hid haire 
 le tratli : 
 akes poor 
 of Christ, 
 c of Gom- 
 are fear- 
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 ure all ti» 
 
 ferjih with the niiing, aft«r tho emnniandnit<ntM and d«eU-i«# «f 
 
 S^'' ''^''''' tl«ln)|n httv« ind<««Hl a nhnw nf witflom (.wily a nhowl 
 
 Ml «elf-d«»vint>d (or will) w«»rtihi|>— not in any hnitonr (hut only) 
 
 ■to the naUMfving of the fleeh ". Thnii the devil inielt^ld hy Im- 
 
 ttiitioii-worMhi[i, not th»' tru«^ worMhip of OimI In npirit and hi tnith, 
 
 bnt HottitiK np a sifKdoviiiM womhlp t<» Muit Um flt-nhy IniilM of 
 
 MQamal mku ; NigiiN for the eye to r*'Mt nwm, lynilMda, een^moniefi, 
 
 ritiiftliMtic worMhlp of the Jewn revived In thi-ee Inet time*, after 
 
 hannK been pnt hhMo by the work of <!liriHt IWMJ ymm einee. 
 
 fceremonioiiM |?«>nnt1oxionH, tnniiiiff and twJHtlng alMtirt of thelM^y 
 
 of the n»lniMt<n^llgI^g|nt,*^., " a wor.'hipjring with inen'H handiT" 
 
 {Art^ xvii. a4, 2/S), i»!rtimH, Imagt-w, otr.. not the faith of the Bon 
 
 i»f (*od; and mo the H^ibol lM»fom<'M Ihw object of .woi-Mhi||^and 
 
 ^JWTweiice, ami the iiemmi fiyinbolitte<l ie praetically ^mmt.aidde. 
 
 ThuH all thoHe who nmrrh not the wcriptnit-e for themnelvi'Mf and 
 
 mo im)ve th« iiiMflvrH in eanu«t to know^Ciod'M mind and tmth. 
 
 Will snrely more or leHw be e<>nt««nled with tlie ahow of wiiMlom, 
 
 fit will-wont^ip, to the HfttlHfying of the ffeehy n»tnr»i, all ol 
 
 Which mui»knec«'8Hftrily 1m> rejedteil by Ood, ae that belonging lo 
 
 4J«ln, and iM not tlie worHhip of Ood in Spirit and in trttth, ? 
 
 SSlON— God'H city (Uehrvwn xU. 22). The city of tmitii {XfeU- 
 4iHith viii. 8). Built nartly on the hill Moriah, whore Iwiao wan 
 offered {Gf lie-in xxii. 2), that tyiMi of ChriHt, and about wheiv, 
 3000 yettTH aftemaidH, Chi-int wan emeifted. Hen- almi wan tlie 
 Temple built ^2 ChvomrU-» Hi. 1). Ood'n earthly dwelling-pUw' 
 iji the TuidHt of Hiw pople, where HIh glory woh also to be aeen 
 in the H(»lie¥t of holicH, until it was reme)v«>d on aecount <rf the 
 evil Of Inrael nonie 6«0 yearn before Chrint came on earth, but 
 where it will yet again bo made maiiift'Ht in a Hplendonr never 
 jret \>itneHHed. Cltme to this Hi)ot will CliriKt deHc6nd In judg- 
 ment to re<leem HiH iM'onle Inrael from the hand of th<»AnU- 
 «hriKt {Zechnriah xiv. 14). The .tewH, in the time of ChrfHt, wew 
 i^ting their heai-tH on their buildincs, not on Christ Himself 
 {Mattheic xx^. 1). IJttle did they think of the coming destme- 
 tion of all of them, wljon forty veorK afterwards, the city waa 
 taken by Titus, a.d. 70, and lOOJOOO Jew« wt*e slain during the 
 siege, and the bylldings of the Temple mzed to the geottn^. Bnt 
 the time is coming for .Tei-usalem to lie restored, never to be de- 
 stroyed again, (.f<T<'»»/^//j xxxi. 40), and it is to hi? the throne of ttie 
 Lord {,TncmUih\i\. 17).- Tt has to pass thW|t»^ anoth# titoe of 
 judgment {Imiah}. 27), but the ju%nent thitmgh Whicii Jerttsa- 
 lem is to be redeemed and re8t6r<^ for ever is that wh|eh do- 
 jittoys Bab>i,ok for mer n*mlm cxxXyvii..; Hcvdation xviii. 21). 
 
 Zioft was promised to Abraham, ^yi^h Oaawan, in f^iiteirfit utit. 
 
 
 
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 -';::-/- 
 
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 i^'nM Hebrews xL lO-lG. The hope of Jhe Jew was Chrwt 
 SiSr ae theii- king {Jeremiah xyii. 12, 18 , to the glorioiis city 
 STe^t^ly lS\/«ii«A Ixv. 17-25) This res^rntion u. 
 
 LffMl are 'to be a i>eoi>le before God lor ever {Isaiah hcvi. M>^ 
 Bot for the-short penod of 1000 years, as some seem to assert.. 
 The city, the dvyelUMg-plft«« of the Lord, is to be caU^ Jehovah 
 Shamnii, or £e Lwd is there. God hiw forsaken Hih people 
 for a mall moment {Isaiah Hv. 7), which has akeady existed lor 
 the past 2,600 years, but when the restoraUon comes it is to be 
 ^jrbB^B never wiU Israel be cast aside by God again, never 
 ^m the wondrous gloiy of ttie new oity^Aate, the lu-onuses to 
 SSraMm in Genesl xUi. 14 >viU be carriM out m all Uieii- ful- 
 iiess. The beauty of the new city will farsnrpat^s theoia. The 
 Very foundations, as it were, laid with pi-ecious stones {Inamh 
 liv 11 12), imagery, expressive of the beauty of the future Zion, 
 Fi-im these SiSriptures quoted is seen the great gloiy, happmess,. 
 ioy, prosperity, and blessing, and honour, which is to centre m 
 the Jerusalem of the futm-e. the very eenti^ of tiie glory of the 
 earth, the perfect order tuuler tlie reign of Christ, symbohsed m 
 Revelation xa. 1, as new heavens and new eartii, and the no more 
 sea, or confusion, which is now predominant m this present 
 Babylon world-, all the governmental iK>wei'8 will then be order- 
 ed in righteousness and univei-sal peace (see Isaiah xxxu. lyld- 
 17) The God of lighteousness now dwells among men as re- . 
 ferred to in 2 Peter iu. 12, 13 ; Bi'veMimi yn. 15 - Zechariah 
 ii. 11, ete., and the figrn* of the " heavens bemg on fii-e, and the 
 elements melting with fenentheaf'.is exphuned byP»«rmxlvi. 
 6, and xcvii. 5i Such mil l>e the 'consuming fire of the glory 
 of the coming of Chiist with all His saints, iu maiufested powev 
 
 to the earth. . , *v» j*' 
 
 ' Let it be rememberwl that that ^hich is the glory of G<«--r- 
 " a light wMch no man can aiiproach unto " (1 Ttnwthy \i. 16) 
 — andof which every samt is to b» a partaker, a gloiy assuming 
 the form of a consuming fire, teilible to eveiy unbehever, and- 
 destroying all that partakes of evil, as seen m 2 TheMalonww^ 
 i. 8-10, where the two aspects— the glory and the J*^-*"* ^ 
 contrast ; and let the reader remember that in verse 8 the wan| 
 ♦' fvom " there means on accomt of, or bt/ mmm of, which ebam^ 
 the full meaning of the passage otherwise very mdMtinot. So^ 
 tbe verse reads in sense flius, " Who shaU be punished wi^eve^ 
 lasiiip^dnAtnidaQii on aeeountofiiM foeseaoe of the Loid, mi4 : 
 o»«ccoM««o/^eglbryol BHspofwer". / 
 
 Yet once more, at the end of Christ's reign of nghtpousn^ 
 on earth, is the devil to be loosed for a ahort time, and aga^ 
 Jerasaieia l^eeomes the envy of tije aatiimB on earth who mo 
 
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 .«ff^ led astray, thev come up against Jerusalem {J^ev6\Mion'*x, 
 9), *• compass the beloved city ", but it is not moved, oast down, 
 or taken, but Are comes do'vm from Go^, and destroys »U the 
 «nemie8 of that city, while if remains intact, and Morions (still, 
 ^ city of glory for ever. Death and hell are now for ever jndged 
 and oast into the lake of lire, the scene of the great white throne 
 takes place, the eartli and heaven again flee away, and the king* 
 dom becomes the kingdom of God and the Father (1 Corinthiam 
 XV. ^4), signifying a change from the millennial government of 
 Christ as a Saviour to that of the everlasting Father. For death 
 •and hell being jndged, the work of aU salvation is wholly and 
 for ever completed. The earth is no longer ruled under a reign 
 of righteousness which necessitates judgment of everything that 
 is not right, but for ever in the peace and holiness tuqid love of 
 the kingdom of tlie Father. ■*: : ^^'^ 
 
 There are writers who look upon the expressions eardljuid 
 heaven, as meaning, literally, earth and heaven, forgetting 
 that the Book of Revelation is a book of symbol entirely, 
 •and so speaks in figurative language ; by compaaiton of other 
 scriptures, eai-th and heaven seem to indicate the earthly govern- 
 mental jwwei-s as then establiphed, as is seen strikingly in Reveta- 
 Xion vi. 14, M-hich occurs dumg the midst of the judgments of 
 <Jod on eai-th, no reader^ of disfeemment would for a moment sup- 
 pose th^t this was a simple literal fact, but figurative of the en- 
 tii-e casting down of the eaiihly powers as set up by man,, and 
 ■as seen by the context. What a conti-ast is this city built on tt 
 hiU to 
 
 BABYLON ,' --^ I ■ , " ■ - ■ :■■ '-'-'XQ ' 
 
 built on a plain— the city set up' by man called BaM, dr eoii- 
 fu^n, a type of spiiitual and ecclesiastical confusion, as well ag 
 'wond-confusion. These are the three phases of Babylon in the 
 Scripture, we see how the city was built in Gen^v/s xi. 1-8. Here 
 we see man's imitation of God's language even in rente 8, the 
 people say, " Let us make brick ", as God had said, " Let us make 
 man ". When God built, or commanded to be built, He took ntane 
 for the building. So Christ our altar, our foundation, is a rock, 
 a atone, a chi^ comer stone, and we, built upon Him, areJiviUg 
 atones {Ephedans ii. 20) cemented together with tiiat which wifi 
 stand file, the cement of love {Colomlam ii. 2 ; iii. 14, etc.) God's 
 altars and temples were of stone, fit emblems of Chrlat. "The 
 contrast is seen when man imitates God, he makes altars at Mck, 
 or imitation stone (Ima/t Ixv. 8), IBo when they pet to build the 
 Tower of Babel, ♦ They had brick for stone, anft slime had they 
 for mortar ^ This slime was of a bituminclitt ai^ sttlphraoUg^ 
 nature, and, to a certein ertetit/ li^toiaahle, not proof agajngt 
 Are ; what a contrast to the mfterial of wfaidh thb aty wa^l^F 
 
i'^t-* 
 
 'V ' 
 
 to the preoioua-stoue foundatioiiH of God's dty, Zion, How pre- 
 pared was such a gtructure for the destroying fire which after- 
 wardjr destroyed Babylon, a city which according to its craree 
 pronounced Upon it, has been utterly forsaken for the past lOUU 
 years, and is to be so for ever {Jeremiah 11. 42). The first phase of 
 Babylon— the Utwal dty, is already destroyed— there yet remams # 
 two phases of Babylon to be destroyed at the coming of Chnst in / 
 judgment— Ecclesiastical andWorld Babylon. Itwasbrick-maki^; 
 that Pharaoh kept the Israelites working at in bondage, and so wUl 
 the deril now keen poor souls brick-making in Egypt, in bond- 
 age, domg that which is in imitation of God and His. truth, so 
 hindering unsaved souls from salvation, and also even the very 
 Tieople of God themselves from the reward to be given for worka i^ 
 of ' gold, silver, and precious stones ', making them rather to be 
 occupied with ' the wood, hay, and stubble ', imitations of service 
 for God. The great diflference being in the fact of whetiier we 
 work ^oith God in His way, or whether we work/w God in^aur 
 own way. Thus the work of Babel was imitation or counterfeit; , 
 brick /or stone, and slinje for mortar", commenced in rebellion and. 
 ended in destruction. It is 'singular to notice the parallel ex^ 
 prfessions that are used towards the literal city Babylon m J ere- - 
 miah li., and the spiritual or ecclesiastic^, and the worldly<^ty 
 Babylon, in Revelatian xvii. jmd x\'iii. ■. For instance, compare 
 
 Jeremiah ...... li. 6 and Revelation .... xviii. 4. 
 
 Jeremiah ...... li. 7 and Revelation . . . . xvii. 4. y^-' 
 
 ^ Jeremiah ...... li. 8 and Revelation xviii. 8-17. 
 
 Jeremiah . li. 49 and Revelation .... xviii. 24. , ' !■ ' , 
 
 JerenA<ih . . li. 63, 64 apd Revelation, . . .xviii, 21. , 
 
 And again, the expression in Jeremiah li. 42, 43, " The sea is, . 
 come up upon l?a6|/?a» ", ete., that is confusion and destruction^ 
 here described (for the very context shoWs it to bd symbolical, not 
 literal) and the contrast at the time of blessmg on the earthy 
 at the appearance of the, new Jerusaiem, the holy city, "and 
 tilery was no m&re sea" {Revelation xxi. 1). U , i 
 
 Anothei^ very sigmficant prophecy concerning the Babylon state 
 of the world is seen in Zecliariah v. The three mystic womw , > ^ ; 
 in etcriptuMB. The Ephah here goes forth—' ' their resemblance " A 
 throng aU the earth. The Ephah here apparently symbolisses 
 the great pomnierce of the world, the buying, and selling, wd 
 get&g gain ; compare Ez^h^l 3^>Ti. 4, 12, axA It^veUtion xviUi 
 1143. A womoii sits in the, midst, '* tJ^is is wipkjBdness "4 1 JThen, 
 come two yromen with wind in their wings, a type of confusioiVi 
 and aW^ce of the truti^ of God (Isaiah xli. 2^ \ Jeremiah v^ 
 13), they cany it to. imd establish it on, "her own base " m ,^ 
 land of Shanar, or Babylcau How cpmpl^y ip this seen in the 
 'Ba%lon world olt thew ^y», trade and cq^ameice the aU-impor-- 
 
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ta^tbjeots of the natiouB ; ^mpefitioa and riyaby, leading to 
 all aorta of trickery and diahoneety, and adnlteranon of evecy 
 article. Imitation of the real is the great prindnle of trade, 
 httice it has become necessary to legislate on the adnlteration of 
 these days in every-day articles of common Ufe. The difficulty 
 is to get the real pure thing, instead of the imitation one, the 
 ^titious. It is not established on God's foundation, but '*on 
 JSer own base ", and that too, in Babylon* where brioJc was tar 
 stone and slime for mortar. How appropriate the place. These 
 women are again seen to be the root <^ evil in ecclesiastioal 
 Babylon as seen in MattJiew xiii. 33 ; Hevelation n. 20, and xviU 
 4. But ,the final judgment of it all is coming, and shoMrn in 
 Tarious Scriptures, in symbol, such as Daniel ii. 65-4^;' RevelAr 
 JMm iii. 16, and Jievelatim xviL |uid xviii., where the two re- 
 maining phases of eccledcutieal (md world Babylon are for ever 
 destroyed. These are the judgmemtck which bdng in Israel's rer 
 ttoration {Imiah lix. 16, etc.,tolxxii.4; H Thea9aloTfian»i,6teio.) 
 ; It is yeiy remarkable to notice the description givien as to God's 
 •stimate regarding Paganism ia Romans i., and copoipare it with 
 2 Timothy iii., wMch is God's estima^ of what GhrifltiAnity i^ 
 in these last days ! 1 The description is a' parallel, the evil of 
 the one seems co-equal with the o^er, but Uiere is one special 
 diffesenoe betweep the twp. The shaon Christiabity of the laat 
 L<,diays is spoken of as haying a form of godliness, but denying tibie 
 power of it — ^the devil's masterpiece — imitation jgodliness^ brick 
 jEor stone, and slime for mortar. 
 
 ^iiWe need only turn our syes to the state of Paris in 1871, whe» 
 lade^ there was * blood, and Are, and pillars of. Knoke ', in Hk^^ 
 fanatical burnings and murders of the Commune, to see what 
 12Q0 years of imitation Christianity has done, and can only do. 
 ;, How true is the wdrd of Paul as to what th« actual aiwstolio 
 •uocession should be that should follow him. miActa xk. 29, BO, 
 "Grievous wolves shall enter in among you, not sparing the 
 Hook", etc. So also inJude.we see what state the profeetdng 
 church of God should come to, and verse liii^ especially the 
 phase of this day's Christianiiy. The way of Cain, or false wor- 
 ahlp-^men tryii^ to worship God who are xu>t conyerted, and 
 therefore do not approach God by |hebil)od of .Ohriat— -the only 
 wtay ; the envy an^d enmity against thofie who can sa truly worship: 
 > jThe error of Balaam for reward^ or those whe :prea<%:er m,- / 
 dei^ilke a sendee foe God for speeial rer^avA,. aa good!, liitingi; 
 deaneries, eanonries, and bishopric of ihia d^y, /tbat nslde iu 
 iMlaoss, and receive worid4i9njOiii»*u,,f;^ u ; ^.1 
 
 ; r The gainM-ying of Core,^or; a pnMikooA setiup hyimantakiiig 
 the pl^ce of God's SighJMest, 0^iiit|.aiid^iKiin»ilg 1^ betweetn 
 llie flonl and Christ, in yinena i Jonps, ^ oatdemkMi*^ .akeolutiQitti, 
 li^teQfiieoinekGQ^sreicT^T^^ 
 
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 ishcortlj M ihe three things th*t God viHited HAih the ontte of 
 .LepTOBy— ..••; X-' '•''' ■ *. '' ^'-'?^ 
 
 ■ : 'Ciuuh ■ ®»*^ (Nttm6«ri xil. 10); \ ,.^«9^^as*n*i,4i%'M- 
 
 Covetoiisness {2 Kingt v. 27) ; waa ,,; . ,.^>/ ^ »»ii 
 8j?mtnia Pride (2 Chroniclen xxvi. 19). / ,). 
 
 Are not the wokId of John v. 44 tme for these things ? The 
 recseivmg honour one from another, hi eoelesiastical dignities, etc. 
 Have the words of JAike vi. 26, and xvi. 16, no wamiiig for ns 
 in these days when religion is a fashion held in high ei^teein h^ 
 the world, as well as those who minister such a religioti ? X^' ' 
 
 We may well ponder the teaoliing for the Church nnden^^v^ 
 the histonr of VzfMi in 2 ChronicUs, xxvi. As long as it sought 
 the Lord in its early d&iys it prospered spiritually, though perse- 
 ented outwardly ; hut when persecution ceased, and th0 <uiuroh 
 was raised to worid-power and honour hy the conversion of the 
 Emperor Oonstantine, then it got " strong ", ite heart was lifted 
 \«p, man to(dc on himself priestly power, clericalism got full hl<pii, 
 ttnd leprosy smote it ; and sq will professing Christendom remain 
 leprous, tiU the &ial overthrow at the coming of the Lord. 
 
 God'9orfginal order of the Church of oalled-outsaints no longer 
 edits in tbe general aspect of Christianity of these days. Bunt 
 and sinner are indiseriminately mixed together in the churches of 
 aian'9 formation. The priesthood of ALL helievers, and ^ere* 
 love their individual rwponsihIUty, is almost whoUv ignored; 
 xesponsihility is thrown on a few set apavrt as priests and miniatfln« 
 who ta^B the whole spMtnal responsihlMty, and the present posi- 
 tioa as authcKrized hy man seeum^like the sad error that David 
 feU into fn 1 Chr(ymele$ xiii. 7-10, wh6 put tiie Ark of God ea 
 t^new eaytf inat^Md^of foUowuig the commands of God, that it' 
 ■honM h^ home npMi the shoulden of ike priestly tribe of Ihe 
 Lflfvites, ^ns teaming indivuliial responaihiliigr tat the upholding 
 tt^ Aric <tf God's troth, honour^ and g^ovy. 
 
 and smote Uzziah, hut when David followed God's command In 
 1 ChroiU^let xv., then was the Ark of God hroughtinto the midst 
 «f Israel safely, and they were blessed, and the song of thanks' 
 giving ascended to the IjQcd in cAapt«r xvi. 8^. 
 
 Sepaiatiiin from evfl and the *• nndean thii|g " has beoi for « 
 kng tinw kxd^ed npon as » ihing to be condeihned^, and the psra- 
 U0 of Matthew iM, 34-^^ftfln is quoted to taphold it; a mm- 
 klB^ydi tMAts roeektty of m» aspeet of th^ saint and smnor 
 intha wc^ (not in the churdiV| that both ^nst exist in tiii 
 fte «r #otld>s the Lofd HfUMlf expb^ 
 Mffw 88)iui#liw tias of hnvest, ^ llie end of ^ world, with^ 
 fl nt b fl ii i g i ODS f a t s d — T his p sfiiKli s o'nriiitfiad and i wimrti i^^ft * ** *!'!* 
 
 mixlaM laoiiSm pnif essUg 
 
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 Chnrch, wkile the injnhoiioii for the siieoial separatioii of the 
 flood from the bad in the Ghoroh by tlie preachen of the Gosin^I 
 in veritc 48, i» either entirely overluoktsd or set down as ooourrinf^ 
 at the time of that separatioil in vene 49, which is exactly the 
 Of»po«rite in every respect, and which ocean at t)ie same time as 
 vente 8O7— a separation by A lujeU, not I*reaehei%t of ♦• wicked from 
 the jnst ", or the had from the flood. The jnst being left as a rem- 
 nant for the millennial kiiiffdom siMken of in Matthew xxiv. 
 40,41. - 
 
 Thns the ark being pnt on a new caH 6i man's tradition and' 
 commandment, there arises Babylonian brick and mortar build- 
 ings consecrated and called *The Houses of God', instead of 
 the real living stones who only in God's Word are OEtlled.'* The 
 Honse of God, which is the Ghnreh of the living God, the piUar 
 and ground of the truth;* (1 Timothy iii. 16). 
 
 Yet another contrast between th« true and the false, that which 
 
 of Babylon and that which is of God. In Genesis oi. 1 w« 
 read^at tlie whole earth at that tipie was of one language (or 
 lip) and 046 speech. Here is muformit^ in perfection, seMningly 
 copied by meiyn their mass-books and prayer-books, wh^ young 
 and old, the intdUj^ent and the dull of understanding, the hard- 
 ened one, and those^ercised in soul, the believer and unbeliever, 
 aU, of every ^scriptioit^ state of soul, have to partake of the 
 same sort of spiritual f<^, wholly iri'espeotive of the wants, re> 
 qnirements, or necessitiW of Iha. individual ; it is indeed ^e 
 umfomnity of the times of Babel of old. In EzekUlxxx^ 81,' 
 we see.that God judges by the state of heart, not bv uniformity 
 of profession. But in AcU iv. 83, it is spoken^Qf iae Ghuroh tit 
 God that they ^^yreaeefit one Jteart, and <rf o)ie «ottr^V.not uniform 
 mity, but God'6 unity of the Spirit bv the new birth. -- 
 
 As in Genesis xi. 6, we see that umformitj of language (orlqpv 
 otr professionUed to Uie evil of Babel, so in Acts iv. does nnitjy^ 
 in th« new birth lead to oneness with God, and holiness for ever. 
 
 m^. 
 
 m 
 
 sl'^-':^'\:'''^^''rli::. 'P^^'^ third; 
 
 In thns considering (lie contrasts betweeb the cities of Zion 
 snd Babylon, and especially noting the grave importance of tiw 
 imitations of that which is good, as a source of deliuton to tl^ 
 unwary, it is ot vMt interest further to trace how the forms ttul 
 osr^monies, fasts and feiuts whk^ are so. intiniateiy noted vp 
 with the present system of C!hristianity, sM dlnetly ohiained 
 fKiaa the Pagan rites and feasts of <d4 Sabylonfiia wonihip. hi 
 Isei, it is m^dng mora or less tiuui a iN^^ed Baganism, Hki 
 old Babylonish customs christened with new tajpies* Hie etaHak 
 o f this was s imp l y that Pa ij ra n s www mow f s lthftd thstt prof siBS-- 
 
 ing Ghiistendom, Ih^wo^ not adopt ^krii^liii forms ^r cet«> 
 
 
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 ( ■ :...'-. ^ 0. ■ . - , ". ^ ■ \'* - ■« . 
 
 monies, imd to to make proselyteti of them, the then GhriktdAQ 
 Churoh adopted Pagan oeremoniett, giving, them fresh names. 
 
 .A'r-^]i..u\', •'■':.'"-^ EASTER. ■. .-y/- ..i,.|5f ;^, ^iiil 'titS;'fi''_, 
 
 This was the festival of the Babylonish ^dess, Astarte, or 
 Ishtar, or Beltis (the Lady, as Being is Lord) or Queen of Heaven, 
 or the Saxon ' Eostre ', a feast of Venus, or Aahtaroth ; such ar» 
 the different names givi^.,to the same person, but differing ac- 
 oording to 'Jie several languages of the country adopting the 
 least. It was the worship of Ashtaroth, or Queen of Heaven, 
 W the Children of Israel that was suoh an abomination in the 
 ^ght of God. It is referred to in i Samuel^^ 8, ttud, Jeremiah ^ 
 il^r.l8,eto. j ^ . 
 
 I It was introduced by the Druids into Britain, many oontunes v 
 before Christ. The Ist May is still obaerv^ in Scotland in some 
 parts as Beltane day, tixe remains of the festival of passing 
 through Hiie fire to Moloch, jumping through a fire being part of 
 the oeremonies observed (see Jereniiah xxxii. 85, S6). Hound . 
 oakes were offered 4o the goddess at this Easter feast, as^mention*^ 
 ed in J«rewim/i xliv, 19, roundness being a. symbj^l of the sun„ 
 for it was all a Baal worship, and therefore abhorred by (>od. 
 On these ronnd cakes was the sign of a tsross, the Maltese form 
 >}4 which in ^aldean mysteries signified a symbol of life. 
 . These 45eremonies were> in use ISOO^ears before the Birth of 
 Christ, and here is the true origin of oar Christian Easter, and 
 hot cross buns ! ! I 
 
 The forty days of Lent were not introduced into Christianity 
 limtil about the fifth century, and were also copied from the wor- 
 "ippers ol the ^abylcmian goddess. Cassianns, a monk of 
 
 arseilles, wii^g in iiie fifth century, says "that the observ- 
 
 \t» of the forty days had no existence so long as the perfection 
 of\that primitive church remained inviolate." There was a 
 festival held l^ the early ClMstians f^^reeing witii the Jewish 
 pas^ver, called Pasch, on March 23rd, but totally different to 
 the pTescoit Easter and forty days of Lent. The fast of forty 
 days isNatill observed by the Yezidis, or Pagan devil- worshippers 
 of Koorffiwtan, who inherited it from their early progenitors, th©. 
 Bi^ylonians. i'lj ■' • « ■ ' 
 
 it was als^observ^ by the B^gan Mexicans in honour of thid^ ; 
 Sun or Baal. A^ ttg^^ it was hdldin commemoration of Osiris, 
 the great nvediatorifJ god. Among J^ans this Lent seems to 
 have be^ an in^B«peusjftble preliminary to the great apnual f estit* 
 -rati of the def^U^Jmd f8SQrxe«ti(ai of Tammus, or Bacchus, ft 
 Pagan god (this god^of drunkeimess) mentioned va Ezekiel vi^l 
 14^M an abqmipati<^ to the Lord. .- i ^ . 
 
 Thd speciijAl daoree for keeping Lent before Easter was mad^ 
 AJ>, 519. But it w«3 o^ at the eii4o£ the lixtti cen^ory that 
 
 < I IV. 
 
 V 
 
 , 
 
 ■ h 
 
 t;. 
 
 
 ':k 
 
 '\ 
 
 ^'f" 
 
J 
 
 :J;fr#- 
 
 , 
 
 \i- 
 
 A- 
 
 ■ y- 
 
 ■^ 
 
 i, 
 
 'S. 
 
 a WM enforuod into Britain with tlie new tmihai of feMtor, and 
 then only by Tioluuoe fuid bloodshed, aa it differed frppi the CSuris* 
 tian f^tival of PaHch, by a whole month. In oonnectiou with 
 this are tho EaHter eggs which now ftgore in the shop windowH 
 at Gaster time, TheHe wore in U8e 1^ all the old P*|^ nations. 
 The fabnlouH history of the egg im Bhortly this — '* Tn*t an egg 
 of wondrons fUEe is said to have fa^en from heaven into the rivM*, 
 Euphrates, tho fiuhoH rolW it to the bank, where the doves,, 
 having soitled upon it, hatched .^ an4: o<Xt i<lime Astwrte, tlu). 
 goddess of Easter ! H*'," . -,,, ,,..'.''" ;.,f4-,> V ;%"ir'.-: ^•'r_u^J' .'^l iw 
 There was also a sacred oi'ange in connection with Easter — a 
 
 JpRgan legend concerning tho forbidden fruit ; but as it is. not a 
 matter to which much ])romiuenoe is given at the prraent day., 
 
 'its history will be passed over.,,;-,^^; j* • j;,;i|<,.,.:. v< <^,..ir^ ,i^h.,iij#lui|. 
 
 CHRI8TMAS-Di«r.- -'^V; ^.^i'<;'-.|'.|mr-.. 
 
 ■'..-- ^ I . ■ I ■ M . - . 
 
 lis festival began to be observed in the third century. It itfi 
 the Chaldean diihking festival; called also Yule Day, at birt)i- 
 day of the Sun of the Q^eeu of IIeave4, or Astarte. Yule is the 
 Cluildee fdf child. It was held on the 24th or 25th DecemW. ^ 
 
 It has nothing in common with the birth of Christ, ad ^veut 
 which took jilace some time between April and October, jt&r thi 
 shepherds were out in the fields at night when the angeu appear- 
 ed to them , announcing the birth of our Lord ; and it is well known 
 that it is not the cuPitom for shepherds in Palestine/to remain 
 with tiieir flocks at night after October on account lof the cold ; 
 nor did,they go' out again until about the following April. Christ- . 
 mas Day, Uien, as the bir^day of pur Lord, is/a mere myth, 
 This festival was a drinking festival obsen-ed among all Pagai| 
 ikationi^, with some slight variatioQ, from Deceinbw 24th to 3lsC 
 
 In i^t)ia, it was c^ebrated as the birthda^of the Lord Moon, 
 whose name was Meni, or tile nupiberer of the months of the 
 year (See Pact 2m civ. 19). The pouring out dxink offerings to 
 H^i is refeiTed to "in Isaiah hx. 11 ^ee marginal readings),, 
 where ' G&i ' refers to the Sun god or Baal. The Saxons weret 
 alsoi observers of this festival-, and it is stUl observed in Scotland 
 on ioiB last day of the yeax, which is called Hogmaqaj day or 
 Romania, which in the Chtddee language means *' The feast of 
 tiie numlierer." , This feast consists principally of whipky drink-f 
 ing and druukeuuess, together with eating os^es oc^edNur-cakfis^ 
 or birth cakes; from tHs Pagan feast comes our "Christmas,' 
 wassail bowl." In Rome, tllis feast lasted five days, when it wa0 
 a custom for mast^*s tobe subject to their serviadts, one of whom, * 
 o}ptibe4 "in piiii)le, ruled the house as l^ii^, and was Cf^ed ** Lo- 
 gimes,'* or the man of sport and wantonness. In later cU^, ip 
 
 B cnpae i i 
 
 Po p ish cuua tJf ieH, a leade r of the dhrlaj jm w I ' e v dfi . w as 
 andoaUed the '^LcNrdof IV^Srnle'*. , ' 
 
 f.iti 
 
 
 
 h: 
 
 ■^m 
 
 M 
 
 /S^t*'v 
 
 a; 
 
 .r 
 
h^' ;>^- 
 
 t\ 
 
 I'. / 
 
 The Ohrifltmafi ti'ee, ho cotumon now-ft-dnyB, wiw i^qtially oom- 
 inoB in Ptt((aii Rmne tuid pHgiui Egypt. Tht; I^gond buing, that 
 OB ChrlfltnuM five t)i« Yule Ii<>g waM caHt into the fli-it, and Miang- 
 ed the next uioniing into a tivi; that brought didne gifts from the 
 goda to man for the naw ^-ear. 
 
 / The Ynle I^og in the dead ntwrk of Nlnitod, ^e fhm god, bnt 
 ycnt down by hiH enemies. The ChriHtrons triMi is tln^ Hlain' god 
 eome to life again, and De<'eJnber 26th wan the day when the rio- 
 toriotts god reappeared njwn eai-th. Thin Yule log wan i-opi-eeent- 
 ed bv the Pagans i\» \\i\\'\n[t, a Hen)ent twiKte*! ronnd it-^a Pagan 
 mmibol of the Ufe rentorer. What a Batauic delusion ! The 
 Wofd of God HhowH nshow, in OtMl'H tmth, the Boriwnt wan the 
 (»igin of all evil and death. This new bom god, or the nncon- 
 qnered Sun, was also called HiuUberith, orLowl of the Covenant 
 referred to in Jiulffen vii^ 33, 'and was rejo'esented as a Palm 
 tree, bnt in Rome it was a Fir tree, and called Baaolbereth, tm^ 
 Lord of the fir. " 
 j^ , : The Mistletoe also comes from Babylon, nndVas regarded fte a 
 mNresentation of the Pagan McBHinh, "The Man, the, Branch," 
 . » which came down from heavtai and gi-ew on a tree of the earth, 
 thiu joining together that which sin had severed, the lass being 
 the token of|reconciliation ! ! The "Boar's Head" and the •♦XJooge", 
 snch frequent accompaniments of the Christmas Banquet, havo 
 tlieir ori^ also in the Pagan festivals. . 
 
 ^■■■>^ ■■ ' , LADY-DAY.. ■■ '■- ' .,»4'f-.'i 
 
 This well-known "quarter day" is the Popish annunciation 
 to the Virgin, and holds Jts place in onr calendar as anoh, 
 and also has its place among the fcsti\'al8 of the Church 
 of England. Scripture gives no cine to the time of the ang«l's 
 visit to Uie Virgin Mary ; bnt Poper}- noon bridges over this diffi- 
 onlfy, and Axes it for March 26th, or nine months before the 26th 
 .«tf December, which had been already chosen for i^e snpposed' 
 hirifa of Christ ; hut in P^gan Bome it was the festival in honour* 
 •of Cybele, the mother of we Babylonian Messiah, or the Chal- 
 4Mn Aahtaroth. In Rome, Cyhde was called Domina, oi;Lady, 
 hence onr Lady 'day. So the faUed conception add birthday of- 
 the Babylonian Messiah, or Mediatorial god, has been chosen by 
 Rome originally to represent the conception and birthday of tiie 
 Lend Jesu^ ! I and is ignorantly belieTed to be> so by the mass of 
 - ' Ofhristendomi. "'"'■ ■^- ■.'-"■ "";■■ 
 
 ST. J0HNSTH£ BAPTIST. 7 r 
 
 ' This lestiYal of the Churches of Rome and England, etc., put 
 
 ;^ — diPwn for^Jime 24th, wa s on e of th e mo s t c e lebrated of th e Pag a n 
 
 finfivalfl of the Sun, or Baal, or Tammnz, or Nimrod, also ot^ed 
 
 Jifter he waa sUdtt and reappeared again (as was already notioed) 
 
 ^X 
 
 .. 
 
 rn 
 
 
 H 
 
 >; 
 
 / 
 
by the name ** <)Rtuu>« ". U wm olNierv«d,fftr and wi^Ui by pMmn ' 
 DAfcionH in ChiiiH, by EKyptianH, CbRUleaiiH, Turku, Peru^liui 
 IndiftUft, K&d Hro wonihippeni of IndiM. 
 
 It WM too oeU'lnrated a f««tiviil to \w put wnidti by tht; Rotniidi 
 - Churoh, wliicb whh beiit tiiiou pntfwlytiHttiHr th« PstfanN, and ito 
 
 f "^ iiappeiibiK ait it <1id jtutt Hix montbn 'iwfon« tliA 25U) T>«c«)inlN<r, 
 • " Hifi awBunied birtbday of th« Lord, it fitted exactly for tbe nativ* 
 "itjf of John tlie HaptiMt, whidi hap))eu«d Hix niontbH beforo the 
 Inrtli of Christ, whonm^r that miiv bav^ taken pbu^s and about ' 
 whieh Scripture in sileiit. 
 
 Thna then the Paffui name for the 'featival beinf( " Oanues " 
 
 —it was only needhil to add the letter J to make it " JoatineS " or 
 
 'tlie nauie adopted by the Roman Cliiuvb for .folm tlie Baittifit. 
 
 Thna wan the Pagan feHtiral chrintbiniHed, Imt with all it8 Pagan 
 
 ceremonieH rrtained, wHli a snbtilty, worthy of Borne, and from 
 
 Borne is now adopted by the chtU'ubeH of ChriBteudom 
 
 The special iHK'nliarity of this festival was the t^ilebration of 
 it by bonfires, especially in France, Switzerland, and Ireland ; 
 bere is trulv seen the old custom of passing obildreii throngh thci 
 fire, the old worship of Baal {Jeremiah xxxii. 86, et(^), an tUwini* 
 nation to the Lord. It was celebrated in the British Isles by the 
 . Jhrdds befoi-e Cbristianity was known. .,„ .^^ j,.,.^,,^,..^-} ;■tt5,*+^^, 
 
 JIBHOPS' MITRBa ' : ^ '' *' *^ 
 
 -1 
 
 The 
 
 '■»» * 
 origin of this liead-di'esH of the Bishops of Christendom. 
 Iirises from tlie dresji tff the Priests of "Dagou*^, the Fwl/god 
 of the Babylonians (s^ Jnc/^/cn xvi. 2H)., , These lurieeta wore a 
 fish's head on their head, the jaws ojieued and ))ointiug upwards, 
 while the skin and tail lay over and down their liaeks. Ini time 
 the skin and tail seem to have been set aside, and the jaws of the 
 fish, as a head-dress, alone i-emaiued, and was thus adopted into 
 the Christian Church as a mark of priestly dignity in connBon 
 mvith numbeEless other Pagan rites and fonuSf* , 
 
 f^Mt'h 
 
 -,!.([..♦(»>» .# 
 
 ':% 
 
 m 
 
 CROZIERS. " 
 
 ..Another of the i-elics 'of Pagani8m> snp(|iOBed to be « sort of 
 gtaff of office for the Biahope of present Christianitj. 
 
 This is nothing mcnru than the Shepherd's Crook, an4 was used 
 by the Chaldean priests and soothsayers in the perfonnanoe of 
 their magio liies^ from henoe it oan be traoed b^ tiie Assyrian 
 ftcnlptiues up to^'Nimiod", tfaefonnder of Babd, who was tih« 
 first that bore the title of ^e Shepherd King, llie oiOBier was 
 nsedhr Aftaoan negroes as a figiue for one of their gods ;.Oslri|i, 
 
 the BU^ptian deity, was always repsesented with tho eroaier.'^^ 
 
 • ■ '' ,' ' ' ■ ' ' ' i '. . ' ' ■' < i " ■ I II ii 'i' I « " - 
 
 * The Assyrian soi^tuefi show diatbietfy thi« diAs.-r-S^e' 
 J^jBxd'B Nineveh and Bdbglontjf^M, . , ^ 
 
 •-» ' 
 
 I,", (a 
 
 "'Is 
 
 \ 
 
 ' • * 
 
 / 
 

 
 
 ■ .;,- , . < IB ' 
 
 ' ' THE LETTRHfl I.H.8. 
 
 Th«we three lettvrH, emblMonixl on et^ry rommuaion dot^. 
 4aid oftenttmuM on Prayer-books, ete., «re BuppoMwl to rei>r<«ont 
 the words--" lesuH Hominnm Bitlvfttor" (J*«uh Uie Baviotur of 
 men), «ud are indeed cleverly torued from their oiiKiuftl P««ft»» 
 miming to » ChriutUn doctrine. They are noUiing more than 
 the symbolB of the Pagan J^^cyptian trinity, meaning "I»i»". 
 the mother, " Honw". the child, and " 8eb", the father of god«. 
 They were thus iih«h1 for; centurieH before ChriHt. The Pagann 
 had an nnbUKidy Hmiriflce to the Hun, couMiMting of round oakoa 
 with I. H. 8. nuirked <m them ; and thuH haH llouie, and alwj the 
 Choroh of England a<»w in many idaeee, copied Pagaiiinm in Uie 
 .oonmmnion of the bn^ad, commuuJT called the sai-rament, hav- 
 ing nnind wafers ^ith I. H. 8. marked ou them. ,, . .. ,,:;,,^ , 
 
 J a 
 
 
 </ 
 
 ..,,.. BAPTISMAL REGENERATION. 
 
 The ori|in of this fallacy in mowt ancient; Noah wa« nald to 
 have beenDoni twice, h he lived in two worldH, and waH repre- 
 aeinted an a god with two headH or faces — one old, und the other, 
 jonng. BaptiBmal regeneration in the fdnndation Htone of th* 
 great iiwrtion of prewent Christianity, whweby every baptised 
 penton ban a (presumed) title to oomo to the woi-Hliip of (iod in 
 the variouH HeLf-dtJviHed wayw and commandmentH of man. Pro- 
 ten^mtB may ignore the doctrine, bnt thefr Prayer-book t«iache» 
 it in all its abHurdity ncverthelcBS. The BmhminH of India make 
 it a Bpedal boast Uiat they are twice born men, and therefore 
 
 . . rare of etenuJ happiness.- ;* ' '''*:' ''"'* ".'f ^'^ ' ^^Zl ''--^^^lull ■ 
 ^ • Now, in Babylon the new bitth wM <K)Aft*i*A By mptlntt.,. 
 
 Before any iuHtructiou could be received of the Chaldean m^star- ' 
 4(M, Baptism was necessary ; bnt the immersion in the pnnfyiug 
 wftters, and other necessary penances, was of a formidable char- 
 acter, for it is said " if they survived " they wei-e admitted to tl^ 
 mysteries, and t^en were snppoeed to be washed from all their 
 past perjuries and evil. The mvstic sign of "The Tau" or a 
 •«dM, A , was marked on ,the foreheacLs of all those who were 
 baptized^ and connected with Molooh Worship, so as to identify 
 them with the god Tammius (the god of drunkenness), or AAon, 
 •or the Bun, or Baal. This symbol of the cross was called tlu; 
 m'ttn of Lif€ I This sign is still used by Roma^ Catholic Bishops, 
 and is appended to their decrees, ete. — an episcopal morit of 
 dignity. Baptismal regeneration was a doctrine invented by 
 Pi^riiliB miyle 1600 years before Chriat, and the crtas, '*Tft« 7^^ 
 
 _^ »}< was wwn roimd th# nedta of early Payms? the ^hreesea ^ the 
 
 i^ests jfirere ornamented with it, as seen m Egyptian sculptures ; 
 ^e vestal virgins wore it round their nedks; as nuns do now 1 1 \ 
 > Baptism waa practised by «U Pagan nations in vbltlng -the diOc- 
 
 !• .■■ 
 
 
 '■'■'.X. 
 
 ,f--: 
 
 4y^ 
 
■n 
 
 "S'.Ut' '•• 
 
 <,^ 
 
 1 r 
 
 19 
 
 tripe of regonomtloii. The M«xio«nii w»Mh«d Uu»lr ehlLdrMi (o 
 get rid of thoir nvU, And uxon;iH«(1 tho evil nplriiii Uiat wer« inp- 
 jpowid to be in thtim, juHt am thu Il^man CtthoUoM do now. Bom* 
 of (he RumiHh prienti who went to Mexico with PitAiiro in th* 
 %ixtt)entlt century were ANtOniHhed At a Mexican Imptimn being 
 In Uh funn and teAohih^; pnuiitudy tluit of their own Ohnrch. 
 
 The Mt^-cicAiiH ha<l rwHUVMid it front Babylon. Their god WM 
 
 " Wodan ".the Hame m " Wodin " or " Odin " of our BdandinaYiaa 
 
 'ftno«wtt)rH;(henoe our WodiufHday, or Wodin'n day, in derited), 
 
 .which again watt nothing mure than the "Adon" of Babylon, oi 
 
 j^'Baalberith" (./ttrf/K» viU. 8»), caUed in IndU, " ^Hhuo", the 
 
 'flaiiHcritform of the (Thaldee word ** iHhnnh ", or " the niiui Noah'\ 
 
 The foUowiuK Doctrinen and Praoticeu of the ItoniiMh Chiuroh 
 lure all derived from the Idolatry of Babylon ; "but it wotild be 
 beyond the limitH of this paper to go into tlie detuilM of there. 
 
 JuHtittctttion by workH, PemuK-e, Extreme Unction, Purgatory, 
 PrayerH for the Dead, the Rowiry, etc., etc. Well may the word 
 in\ Revelation xvii. 6 Iki naed to Rome, the great harlot motheir, 
 «H well AH to her daughterH— thoHo Chnrcheh of Christendom 
 that copy her more or lee«. 
 
 ' Over the Altara of the Babylonian Bnn god-^BAal — were large 
 roond blnzlng images of the Htui, often made of gold ; and sttoh 
 lUso were seen among the Peruvian Indians at the time of the 
 fllrst disooveiy of America, for they were all Rnn worshippers. 
 The Jews were led to imitate luid Het np these images when ther 
 were led to Baal worHhip, an is noticed in ii Chronicb'ii xxjir. 4, 
 etc., the images spolien of wera Hnn images (nee margiiial read- 
 ing). Bo over the altars of Romish chmrches in seen a siuilar 
 aari of reflector, representing the ravs of the Bon, so espeeialty 
 identifying the worship of Rome \dm Baal worHhip. * 
 
 The Pagan nations offered children to Baal, or Moloch, past- 
 
 ing them Uii-ongh the Are. Nimrod hence was looked upon as 
 
 the child devourer (Bee J>:zekii'l xxxiii. 37-89). This mm a 
 
 !«astom practised by me Jews, and was an abomination to the 
 
 Lord (see Jeremiah xix. 5 ; xxxii. 86 ; Micah vi. 7). The priests 
 
 •of Baal used to eat the children so saoiifioed, as Aaron and the 
 
 Jewish Priest ate the Jewish offerings. A Priest of Baal, in the 
 
 dee language, is C/ahna-baal, hence our word Cannibal, to 
 
 /«at hipiian flesh. 
 
 Ni^orod's name, as head of the Chaldean mysteries (or the 
 JaMen system) was Batnni, signifying the hidden god. 
 
 T^e name Batnni Is, iH Chaldee, pronotmced Satdr, lind wiitUn 
 Star. This z^ame contains the Apooaljptleimteberof 666, ^tMAt 
 which so many writsrs hav-e built Hieontea : 8 = ^. T ==: '400. 
 
 n— 6. Rrr20U. 89 also does the 
 
 Latin or Romish natiini, niake 666— a word wliMh alM> itteaiiii' 
 
 ''the hidden one". Iir m^ Itomaa dithoUe HMa-book llhtte ift 
 
 naine Latetnoa, or ffi^ 
 
 K 
 
 ''■m 
 
 Ml 
 
 
 ^■R« 
 

 <;-,. 
 
 « pnwtfr btti^utiiiK. " <»o<l hltW««i. auA my BhvIuiu' "II Bo aImo 
 
 m, ur lultiw u( tbt' 
 
 iuov(*<l. HoWHn^* 
 
 tuitne of Hoin<i WM 
 
 HflMll thf f«'Hl-ful lUKWtlU^ >f/ 
 
 city tlmt tH in J^ * 
 
 ike word " irtvHtur} " w«h «iittfii 
 
 <JPo|i«, lip to tlu' y»»w lftr>«> A.n 
 gcwtlve of Hevelatinn %\i\. li. 
 *" HAtnrnU", and in tk«ro|>iiH 
 of Ht. flfttur ! I! Hoj>4jJiyill 
 of pr«»ont Ci.riHu4luiimkrtu tJifc iiUupUcity 
 Corfuthiiim xl. 2'4.*^'lP'li«< apo«tlr Uiou«ht it iiwmHAry to 
 WArn the <»ttltttiHW* in hin tiny. h».w muuh morn dtHiM Iiim word 
 
 'niUdyto th«ii« tUm»«-""How tnni ^e a((»in to tiw w«>ak iMid 
 bogKarly «l«iu«nt»4, wlifliruiito yo Awire agiiin to >»«'li» lKmd»i«e? 
 \v obm^rvo diiyH, and moutliH, nud yuan* ; I am afmid of you Iwjt 
 I liave Umtow«Ml uim.u \u>ii LilMinr in vain" {GalatUnm iv. 9-11). 
 When our liOrd wttH*ni»on t'artli, He wanw-d HIb dim-ijd«*« to 
 iM^ware of thi; tlirtu- " Uiavunn" (JAitt/t^w x\\. « ; M'irk viii. 15). 
 iHt, the Leaven uf tlu! l»liariKiJ«M ~hyiM»criMV( tti4 h«lf-riKJ»teow- 
 UMS (Lnke xii. 1). 'DiiH HinoiiUly pwtainod to the Ilelnrw. and, 
 The Ijeaven of the HimIiu-cmh \.iin pliiioHo^hy and reaMoiUiiKM. 
 The wisdom of tliin world in fjtolislmeHH with (iod (i CoiinthiiiiiH 
 ill. Itt), The worid, bv wiMdoni, knew not Gotl {twe ah»o 2 Cor- 
 iutkiam X. 6, ft). Thia K|MH-iully iH'rtained to the Or-fi-A— the 
 inoitoivilizo<l and Itsanud nation of that day (1 CitrinthmM i. 
 •^J). 8rd, Tl»« licavi'n of Hi-mmI— world power and Klory, Chtmdi 
 and State, (iod and manunon, etc., no Hoparation from Uie world. 
 Thia Biiecially [wrtainwl to Homo, or tixa Latin nation, tlie great 
 power of tho»e dayw, and tlit- f?rea^ power to be at the time of 
 the last Tribuhiition and Antii-hii^t. i r .%>«. ^ . „ , ,, .^ 
 
 I^Liy.0 Mftder coiwlder how t^ntireiy flie,pre«it ChrlBUanity 
 to iii<lmffiljTl'"'" Thkkk JiKAVBNH, ' a form of godlincHs with- 
 
 HiatS^BKimd Hl«g|H^Hid«i:inat, when Chriiit wagomcifled, 
 *l»lHBWBver thiWroHH wan written in Hebrew, (yreek and 
 jMm^SdmaX repreMonUtivt'H of the three I-^javeuH, vet em- 
 blenui of the devilV work in tlie crucifixion erf our Lord ! 
 ' la not the Satanic Lie luid ProraiHe mixwl up in theHe tu»e 
 Leavens, ' Ye ahaU not iUe - -Phariwiical ; ' y<« shaU be »b goda 
 Herodhin; 'knowiuK'g<>*»d ft»«l evil'— Sadtlnceanf "AU that 
 win lire godly i>i ChrfBt JeHoa »/w/r suffer wersetftttion" (2 Tmo- 
 thu la. 12). '• But iHKjattse ye are not of the wofld, but I hav* 
 ehoMn yon ont of the world, therf/ore the world hateth yon 
 
 Hare tlieie words any meaning f Ai» they »K>»f»**^ » 
 Christendom nour? Han JaiMi ir. 4 no warning for the God- 
 Aod^mMnnon mixtni« of religian of these days? Are the Chwvh 
 imfl ^^* wm M, Btaie dignitaifai, and pdyto iwd Ui^' mnch ner> 
 
 C^uistUof nuwt evU spoken of and maligned, who, not * widiing 
 to dufUiQ iMr gannents,* hare sefimted fxtm aU sects, and en- 
 
 :r 
 
 ¥9^ 
 
 X 
 
 ^k- 
 
 t 
 
 ..5- 'A. 
 
ft 
 
 Ho «1m> 
 
 u( t^(> 
 
 iiw tm^' 
 n« WM 
 f<>Htiv»l 
 
 I in M 
 
 Hiury to 
 iM word 
 kIc ikiiil 
 lulHige ? 
 ^uu Ititit 
 
 inl«*n to 
 lii. 15). 
 httJOUf- 
 tr. 2mk, 
 
 lOIlillfp*. 
 
 nthiaiiit 
 2 Cor- 
 ek — th«* 
 hiaiu I. 
 Ohuroh 
 B world. 
 Iio great 
 time of 
 
 stionity ^ 
 Hs with- V 
 mcifled, X 
 eek and 
 
 yet em- "^ 
 
 (rf tte 
 
 
 
 Amf^ml to follow Um oomroandi irf tie t iii TMpi in nil tkiir 
 
 |o tlM wwia. ami <»iMUUd to M. ami aliTe «ii|y uto Qo4 : • 
 kiul^lon of PriMH mSkA dl QU w^ aa lidynd iMilir «a]|iMr« 
 th« iwopor poiMon for vrnry tra* baUoYir? Mn M» MtiOfitol- 
 lad oat of Um Kook of life I7 man, aa hMiwa ol htmOa^ 4m* 
 trina, WMarnptnotM tnnata, and gprtavoQalwiwri, InU, tluldn b« 
 mnto Ood, Hfl wiU not blot thmn mi, aiJ| Ihrnr #<»U ^»«lk wiHi 
 Him in white, lur th«y are wurthr l/<^v«IaliMi 1^4, 1). 
 
 Cliriitlanlty 
 
 tta eiorti 
 
 htfoia, and than 
 
 wiaiakanlaoat 
 
 of Oolr It 
 
 >1R 
 
 e three 
 « goda' 
 Ul that 
 2Timo- 
 b I have 
 h yon'* 
 
 aUb to 
 
 lu God- 
 
 Chnzvh 
 
 oibhper> 
 
 >t the«e 
 wishing^ 
 and en* 
 
 What la tha aommmilir reeaivM iMory rrf 
 bat that the whuk world ia to be (^▼erled 
 of miseionariMi, and the apread of chwm! 
 whan the world is to preparod, the aeoond 
 Ii there warrant lor any mush thing faa tht 
 not the truth of God aa iwrealed dhwotly ailNgoniatio to any 
 •ooh theory T Let na take • few paaaagea : 
 
 ""Bidl men and twtdnoera ahall wax wonn mMmone, daeeiYteg 
 and being deeaiTed " {» Timothy iii. 18). •• KtMwrIng thit llnil« 
 that there ahall oome in the UatdaraMMfora, injiliiig afliii Ihdii 
 own Inata, and aaying, Where ia the nromiae oT Hia eomingf ** 
 (f Peter iii, 8, 4 ; ao alao i Timotky It. 1-4). flow nradaaly 
 doea thia laat paaeagv refer to the pnaent Romiah Oharoh. In J0 
 Th«»$aloniaiu ii. the aoming of the grei^ apoati^ ^tldurtol kt 
 ' apoken of , whioh la ae« in ii«v«toMon to ha tha ei»l8i|pti«i^ poffii 
 of wiekedn^u immedlalely prior to the Locd't aaaind odming. 
 The myatery of iniqa% liad eren hegnn to work in PMl'a tima | 
 and waa to go on woMig till antiohrial waa deivalo|Md, whan Hw 
 Lord wonid oome to th» earth, infudgntent^ in lUunIng tra tak* 
 Ing venffeanoe," ete. {» TtwrnuUoitituu i. 8, alo.), tengaaaee oa 
 those who then atiU "olMy not the Ooapel of Viaiak^; thla ter- 
 rible time ia aUnded to in RgveUtion tL Ul~17 ; ziy. 7-19; zix. 
 17, 18, etc. Tha Lord ii now aeated at Wm rislit hasd of Ood, 
 axpeoting (or patienUy wmitfaig) till Hla enamiea be aoada fi^g 
 footatod {H«brew§ x. 18). Tub myatarr of Inkraity atOl i« work- 
 ing; it waa giyen aa aaeenit to ilie Lordli diadnlat, aa part of tha 
 Mytteriea of the kingdom, in Matthew xiii. 94^. ui tha latl 
 aix parablea of this iihaptflr, three relate to the saint* of 0dd, aii# 
 ^xn6 to profasain^ Ghriilendom, ahowtng how hy dagiaaa it 
 ahoold baoome worse and woraa firam its paiatina rarity to th« 
 final apoataoy of RevelatUm xvL Theae irhiini of «i***-«fftftng 
 aia also woodarfnllT flgured in tha apiatfetf^^toHia aami CShnrcliat, 
 in RevelatUm U., ifl. In the Snd panhl* of Jratt*«i9 xMi. thorn 
 ia aeen tha aowhig gteaUhity of the bad aaad oirtaMa, a^aat of 
 theeaataoMke wh< ' •-"-•• 
 
 diatingiiiahM flroM it. here ia flia aonmaneeBieat of oril ia the 
 tniaOhvibh; the ehOdxan of 11m wioHid one am htimtM into 
 
 < 
 
 • /3 
 
 » 'i 
 
 it (tea wmrtt 88), la tha tUvd p«iribto» ii aot tka 
 
 t 
 
 ..5- '<^, 
 
i^'.' 
 
 
 
 , ■■■■■' « 
 
 fha Bimple, wupwleiidiiig, bnmUa, Mid ikerrfoi* •oem to be d«- 
 •pfaed iiSSiof ewly Chrirti«»8, wMoh wMweAwdgmdlw^- 
 i)2a«d to the greatneaB of world powwr and proaperity sraTOttn^ 
 U? ThkwM«mnki«to'«flek.«nd4h« wroltof fcMnmi^ 
 
 iaff MTO fo tp produoea flfr«a« tree, in whkh ««ffc« Wntt o/j*« ««7 
 oSie to teek, W theyiad a reating plftoe. We -ee ^ the 
 
 in wr»< 19, a symbol used in other parts <rf f^P*^*^™ 
 
 spiiito, or those aotaated by tfiem {Epheriam li 2). « »5«o" 
 
 iW ean find lodgment there that pleases them, what sort of state 
 
 wilf Christendom then be in? Purity? or more or less »P<»»^ 
 
 This symbol of a great tree is jised m a paraUel sense of evU, m 
 
 Euhul VOL, where again we see a great tree, and th8/ow^• of 
 
 heaven making nests in his branches. 
 
 So great, so flomMhing, so prosperous, was iQiis great tree to 
 
 the eye of flesh, that even the treeeoi Eden, ije true peg^ eA 
 God, who outwardly pould not compare with tins great teee ^ 
 iNnuhs and branches (but no fruit), even the^ l«>k«n«f* ^^ 
 paraot beauty of the tee, but away from «o^" envied hun. 
 But in »«r»« 16 his end was to be cast down to Hell. 
 
 Again, another parallel symbol to the <»ee>a seen in I)«m««w 
 U--14. "The leaves [or outer opjHsaronce] fair; *«»»«» 
 thereof much." This tree had fruit, but it wasonlyfitto feed 
 jU$h with, there was meat for all; te every <«te^J^*5~J~Sl 
 •?Mt alter. And again, the fowls of Heaven dwdt m thebaughj 
 thereof. How iUustrative is this of the present day, a* Form oT 
 Godliness without the power I' Is not the teadmy of ^ pa«r! 
 iag<» paxaphnised, as it were, byihe ^?osae Paul m OotomaiiA ; 
 Sfi^' SSthings bave indeed a show of wi^ [leaves fairlj 
 in will woreMp^ seltdevised wowMp] . and humility, and i»f 
 treatment of flie body, not in any houQur to the •-fj/ij'gjF 
 thene8h'*1 The tree in Danu* had meat frnmll; and " aMifl^ 
 wasfedof it". Yea, be it high ohureh or low churoh, or broad 
 ohnroh, or Bomish chureh, Kresbytorian, or Wesleyan; etc., eto*^ 
 it matters not, there is mea* to feed every vanety of tarte w 
 OFiAion that flesh can lust after, *«he lust of the ^es, and ttaa 
 
 '*AS^,^*ietoittaiBpraWe«f Mattheuf^^JBuem fte w«^ 
 m2*WdW l«»ven iniSal till a« was leavened. TJ«J^JJf 
 bere sinular to the eUaUky sowing in t;«rAJ 26, shows it to be tw 
 aotof thedeviL What ^ accepts mUst be qpen and manifest 
 iMe'EaJ«fi»Jacriii.:35~88). Wfieii Aawm ministeRid. he must 
 UftMmi. H^httt he die not**. "Hoummp to mn Lord, murt 
 hei^^irri^on bis foxehead that God mifi^t •«»li^J4*[ 
 
 ^Sm». i*igtt of beamy, wheito it must be evw.aeoi by •», •• 
 l^lSIss^Sey iw a.b«it fc^^ xiM. 16, fte devil 
 
 w! 
 
 I 
 
 W: 
 
 ^ 
 
r^vf^^T^T 
 
 ■ k t^kA..hi *^Ak \ . _ 
 
 ■IT 
 
 •<:| 
 
 ;^ii' 
 
 A 
 
 nuttlu (ft diafigvemcii^ Uviemuotf ii^ ihiir Aawd, vfam ra* 
 Medseeit, orthdrlorahMNd. Th^ hfed Aohoioe flf plaoM, ciilMr 
 to be opMi or ooyert agiSiite of the dflril, he oarad not lo long an 
 fht^iraxefaLi. The meal, or onmhed or ground wbea||||«Ter » 
 ivmbolof what ia gooct (aee vene 80), bat leav«n i* «QP« «mA 
 th^wghoiit all Sflitefeace aa ibat whkfa it eviL In LMmuh.llr 
 It was never aUowed on the iltar of Q<A ; for nothing, not ereii 
 fire, oonld porify learen or evil; bo in chapter vL 17, it wta nat 
 aUowed in the meatofiering, bnt when a man brooig^Aa peaoe* 
 oBaan^ for a thanh-oflEeiring, he might add an offiering ifJeayen- 
 «d teead, teadbtuog that any offering to God from man of hiB own 
 mU, mnat be tainted with evil (chapter vii.18). , / 
 
 We have aheady sptJien of the three Leavena mentioned tf 
 oat Loid, e^ymboliang evil. Again, we see the Apoftlo Paul us- 
 ing the lymbol most strongly in i Corinthiafu v. 7, 8,* where 
 > tieaven is qtoken of as maUce and wickedneUtwYaie that whiob 
 ia sinoere and tnie is oalled iinl«ai;en«cl. We need go no farther 
 for ilhutrations of leaven, and as the only safety in unraTelling 
 troth m the Word is by o^refnUy noting the sense in which the 
 Lord uses its symbols, we seehowtotaHy oroositB is the meaning 
 of this paatwge to that generally held by Ghristiaii», and thoa 
 the end 6f tSi professing Obristendom is to be entirely leavenecl 
 with evil, not with flood. 
 
 How thoroo^y do these three parablea, as well as the Bevela' 
 
 tton and other portions of Soriptmre before quoted, agree in thia 
 
 jam teaming of what the Lsvd wOl find tibe state of Chiistiaii^ 
 
 - to be at His seoond coming I How opposite, how nntrne. are 
 
 the thba^^itB of nmjdsterii tmd men generaHy on tiiesti points f 
 
 la It not on aoooimt of the false state of piofesainff Gbristianily 
 
 of earth, that wben the Lord does eome, '' aB kmdi^ of. Hbe 
 
 ear^ $haU wail beosu^K of Qim " (oounng to judge tbflv^ t (Rt' 
 
 veldHm i. 7). l^atthew xxv* 81-i46 of itself shows th%fhdgm«nt 
 
 of the earth at the second connng of the Lord a* welF i|B niwiy 
 
 other Soiptoros ; but, av a role, die three distinet fa^fments of 
 
 dn^areoonfonnded and merged into one general jn4gmi<»t of 
 
 •foiitt- and sinner alike. Let the readeo^vemember thAt tbft fint^ 
 
 mentoned in^ C&rinth^fuu v. 10, applies qn^!^ ^ mmfa of Ood, 
 
 and that it^ a judgment of revwreh for fervid in His vineyards 
 
 The seeM, mentioned in iiatthew xzv. 81, is the judcpnent of 
 
 tiieli^^|i(aaonBjorfiw^ at t^ time >r CM^s ,B(NS(ii»d 
 
 >i«dvenvw aet up ms kingdom on earth, and for whien the JewsP 
 
 wereoonmiandedtopray in whatisCom^n^tex^^ 
 
 J'Sn^y^vTOa is M Ite a?*!^^ 
 
 thir4nim)^4d iB-Mevelidim zx. 11, 12/ la- at the sua <^ the 
 mOSiiiiim, and is tfaai^|n%ment of aB iiik liHeked ^ead, and 
 them dify^ with death a^ Padea. Tlig in <»ii#wr ia^ojNP^ 
 ^.iEha^lnbani^ God^Hia Ghaxoh wiA be wmavtkhtM iStm 
 
 ! 
 J 
 
 *' ^a 
 
 ■ *1 
 
 
 >i. 
 
 *•* .j^ 
 
P" 
 
 ^ ttuil «ppt«tag «f «i« iKirt to j«a^ 
 Oluwt wilTlMTe th« •«rih with tha Ohnnh {$ ThtMolonUni tt. 
 7) ; and when this oooon, thenwill Um deTii btf Mtt Mt of the 
 hearenHes to the ewth {RevelaUon xii. 9-18) ; he wiU h*ve eireiy-' 
 th^nfl Us own way lor a short time, and woe he to the iahahitaati 
 of the eartS then. But when the Lord shall ihortly alter oome 
 down in power and great glory, we, Hit laints, ehaU eome with 
 Him in ^o^ like nnto Hii glory, • a light whloh no man ea& 
 »ppioaeh onto ', and that which is otir glory, and glory in the 
 si^t of eaeh other, will he to the siniier, aad to aU evil, as a 
 eonsnming flze, ** for oo^Sod is ahio a oonsmnln| Are *' {Hebrew 
 xii. 29). Exodm xxiy* jftamd ZeeharMi xIt. 19 show «he effMt 
 <>f saoh flie glory os^l^Pleked. ; ' ^^ ^_-,' * 1 1,^ 
 
 Let us, His Sain^i^ili, all he waiting and watching, wtlh 
 lamps-trimmed and' liiils girded* earnestly expecting the time 
 When we, the poor despised ones of earth, shall so come wiOi 
 Christ, and to the dismay of the despising world, we shall he 
 glorioiuly manifested as tiie Boms or OoD. . . 
 
 
 .^iflt.ri- 
 
 No».— The writer is indehted tp ia most interestiag work of 
 deep researeh, called The Tioo Brtfcyfcwif, hy the Rer. Alexander 
 Hislop, puhlished by J. Wood, X30, George Street, Edinhvfcgfa, 
 and mnlston and Wright, London, for the information ooneem- 
 lAg the Festivals of Ghrfstisa Chnrehes given above. 
 
 m*i-l WAS OHOBK CHILD OF WRArH, 
 ' / AM HO W A CHILD OF GOD,^ 
 
 JV;»-THE WRESniHG WITHM0- 
 jro. 9 -THE BOOK OF RUTH. = ttt 
 J^o, 4 -EXODUS XVLTHEHANM 
 Jf9, a.-PETEILIN PRISOH. ACTS Ml- 
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