ELPIS ISRAEL. 
 
 AN EXPOSITION 
 
 KINGDOM OF GOD, 
 
 WITH REFERENCE TO 
 
 THE TIME OF THE END, 
 
 AND 
 
 THE AGE TO COME, 
 BY JOHN THOMAS, M.D. 
 
 " For the hope of Israel I am bound with this chain." Paul. 
 
 NINTH EDITION-REVISED. 
 
 TO WHICH IS ADDED 
 
 CHRONIKON HEBRAIKON: 
 
 A Treatise on the Chronology of the Scriptures. 
 BY THE SAME AUTHOR. 
 
 BIRMINGHAM : 
 PUBLISHED BY C. C. WALKER, 21, HENDON ROAD, SPARKHILL. 
 
 1910.
 
 CONTENTS. 
 
 PART FIRST. 
 
 THE RUDIMENTS OF THE WORLD. 
 
 CHAPTER I. 
 THE NECESSITY OF A REVELATION. 
 
 The necessity of a Revelation to make known the origin, reason, and 
 tendency of things in relation to man and the world around him. It 
 is an intelligible mystery, and the only source of true wisdom; but 
 which is practically repudiated by the Moderns The study of the 
 Bible urged, to facilitate and promote which is the object of this 
 volume ... ... ... ... ... ... ... i 
 
 CHAPTER II. 
 
 THE CREATION OF THE EARTH AND MAN. 
 
 The earth before the creation of Adam the habitation of the angels who 
 kept not their first estate A geological error corrected The Sabbath 
 day and the Lord's day The formation of man and woman The 
 " great mystery " of her formation out of man explained Eden The 
 Garden of Eden The original and future paradises considered 
 Man's primitive dominion confined to the inferior creatures and his 
 own immediate family Of the two trees of the garden And man in 
 his original estate ... ... ... ... ... . 10 
 
 CHAPTER III. 
 GOD'S LAW, AND HOW SIN ENTERED INTO THE WORLD. 
 
 Probation before exaltation, the law of the moral universe of God The 
 temptation of the Lord Jesus by Satan, the trial of his faith by the 
 Father The Temptation explained God's foreknowledge does not 
 necessitate ; nor does He justify, or condemn, by anticipation The 
 Serpent an intellectual animal, but not a moral agent, nor inspired 
 He deceives the woman the nature of the transgression Eve 
 
 20921 SF
 
 IV. CONTENTS. 
 
 becomes the tempter to Adam The transgression consummated in the 
 conception of Cain A good conscience, and an evil conscience, denned 
 Man cannot cover his own sin The carnal mind illustrated by the 
 reasoning of the Serpent It is metaphorically the Serpent in the 
 flesh God's truth the only rule of right and wrong The Serpent in 
 the flesh is manifested in the wickedness of individuals ; and in the 
 spiritual and temporal institutions of the world Serpent-sin in the 
 flesh identified with "the Wicked One" The Prince of the World - 
 The Kingdom of Satan and the World identical The Wiles of the 
 Devil The "Prince" shown to be sin, working and reigning in all 
 sinners How he was "cast out" by Jesus "The works of the 
 D ev ii __ Round of Satan ; " delivering to Satan The Great Dragon 
 The Devil and Satan The Man of Sin ... ... ... 74 
 
 CHAPTER IV. 
 
 THE SENTENCE OF DEATH THE RUIN OF THE OLD 
 WORLD, AND THE PRESERVATION OF A REMNANT. 
 
 The trial of the Transgressors Of the Literal and the Allegorical The 
 sentence upon the Serpent particularised The " Peace and Safety " 
 cry Jesus came not to send peace, but a sword The Peace Society 
 the enemy of God Cain, Abel, and Seth Atheism denned Cain 
 rejected as the progenitor of the Woman's Seed, and Seth appointed 
 The Antediluvian apostasy The Cainites and Sethites distinct 
 societies Their union the ruin of the old world, of which eight sons 
 of Seth only survive The Foundation of the World The sentence 
 upon Woman Her social position denned The sentence upon Adam 
 The constitution of sin Of sin as a physical quality of the flesh 
 Of the hereditary nature of Jesus Of "original sin" Men, sinners 
 in a two-fold sense The Constitution of Righteousness Men become 
 saints by adoption The Three Witnesses The "new birth" 
 explained The Two Principles Of " the light within " The scrip- 
 ture revelation the divine principle of illumination The awful 
 condition of " the church" Of the Hidden Man of the heart 107 
 
 CHAPTER V. 
 IMMORTALITY RELIGION CLERGY AND LAITY. 
 
 Immortality in the present state a positive evil Immortality in misery 
 unscriptural The professing world religious from fear The world's 
 religions useful as a system of Ecclesiastical Police The Religion of 
 Christ destitute of all worldly goods till his return, when it will 
 possess all things The doctrine of immortality a divine revelation 
 The Heathens baffled in their endeavours to discover it The Mosaic 
 Cherubim God's Throne in Israel The Cherubim of Ezekiel and 
 John The Cherubic Veil The Faces of the Lord The Flaming 
 Sword Illustrated by Ezekiel's description of the glory of the God of
 
 CONTENTS. , V. 
 
 Israel The brightness of the Spiritual Body The Way of the Tree 
 of Life The etymology of the word RELIGION False religion based 
 upon the idea of appeasing the wrath of God God already reconciled 
 to the world The "Word of Reconciliation" committed to the 
 apostles in the beginning The apostles the only ambassadors of 
 Christ "The word" preached by the apostles entrusted to the 
 disciples of Christ " Clergy " and "Laity" distinctions of the 
 apostasy Religion denned Its grand desideratum No true religion 
 without belief of the truth The word "faith" scripturally defined 
 How faith comes The "religious world" infidel of "the faith" 
 "Love" scripturally defined by "obedience" The religious world 
 destitute of the Spirit of God Religion contemporary only with sin 
 Summary of principles ... ... ... ... ... 143 
 
 CHAPTER VI. 
 
 THE PRESENT WORLD IN ITS RELATION TO THE 
 WORLD TO COME. 
 
 God the builder of all things Nothing accidental, but all things the 
 result of divine premeditation Whatever exists He created for His 
 own pleasure and glory The purpose of God in the work of creation 
 and providence, revealed in the scriptures The present order of things 
 merely provisional The economy of the fulness of appointed times 
 the true " Intermediate State " of a thousand years' duration The 
 tower of Babel builders, peacemen, and socialists The principle upon 
 which men attain to the angelic nature, and dignity, defined God's 
 two-fold purpose in the foundation of the world stated The means 
 by which it is accomplishing Dissertation on the Elohim ... 168
 
 CONTENTS. 
 
 PHRT SECOND. 
 
 THE THINGS OF THE KINGDOM OF GOD. 
 AND THE NAME OF JESUS CHRIST. 
 
 CHAPTER I. 
 
 THE GOSPEL OF THE KINGDOM IN RELATION TO ISRAEL 
 AND TO THE GENTILES. 
 
 The truth indicated None but the believers of the truth can inherit the 
 Kingdom of God Abraham, "the Heir of the World" To inherit 
 with him, men must believe what he believed ; and become his 
 children by adoption through Jesus Christ The gospel and the things 
 of the Kingdom one and the same It was preached to Abraham, Israel, 
 and the Gentiles, by the Lord God, by Moses, by Jesus, and by the 
 Apostles Gospel things susceptible of a threefold classification The 
 Keys of the Kingdom Intrusted only to Peter The Mystery of the 
 Kingdom The Fellowship of the Mystery " Apostolic Succession"- 
 Qualifications of an apostle of Christ Import of the phrase " the end 
 of the world" " The sign " of its approach The gospel preached to 
 every creature by the Apostles Modern missionaryism inadequate to 
 the end proposed ... ... ... ... .. ... 188 
 
 CHAPTER II. 
 
 THE GOSPEL PREACHED TO ABRAHAM. 
 HIS FAITH AND WORKS. 
 
 Five points of prophetic testimony The general elements of a kingdom 
 constituents of the kingdom of Christ The promise made of God to 
 the fathers, the hope of Israel, and the gospel, the same Who the 
 fathers are Abram originally from Babel, and an idolater The Lord 
 preaches the gospel to him in Mesopotamia He believes it, and 
 emigrates westward in consequence Becomes a wanderer in the land 
 of Canaan, which is promised to him and Christ for ever His faith 
 counted to him for righteousness The promise of a resurrection to 
 eternal life Confirmation of the covenant of promise The extent of 
 the land defined in the Covenant The personal reappearance of 
 Christ necessitated by the nature of things The phrases "in thee," 
 "in him," and "in thy seed," explained The nations God's people
 
 CONTENTS. vii. 
 
 in no sense Abraham, Christ, and the saints, "heirs of the world" 
 The token of the covenant The signification of circumcision 
 Modern Israel under the curse of the law Circumcision of the 
 heart The Allegory The two seeds Parable of the Seed Summary 
 of Abraham's faith ... ... ... ... ... 219 
 
 CHAPTER III. 
 
 THE GOSPEL PREACHED TO ISAAC AND JACOB. 
 THE SCRIPTURE DOCTRINE OF ELECTION. 
 
 The gospel preached to Isaac The election of Jacob The scripture 
 doctrine of election Not according to popular tradition How men 
 are elected, and how they may know it Esau hated Vision of 
 Jacob's Ladder Jacob's care for his body after death Joseph's 
 anxiety about his bones Jacob's prophecy of the Last Days 
 Summary of " the faith " at Joseph's death Things established 
 Chronology of the Age before the Law ... ... ... 262 
 
 CHAPTER IV. 
 THE GOSPEL IN RELATION TO THE MOSAIC ECONOMY. 
 
 State of Egypt and Israel before the exodus The time of the promises 
 arrives Call of Moses God's everlasting memorial Moses is sent 
 to Israel He is accepted as a ruler and deliverer He declares glad 
 tidings to them; but they refuse to listen The Exodus Israel 
 baptised into Moses The song of victory They are fed with angel's 
 food The Lord's passover How to be fulfilled in the kingdom of 
 God The Lord's supper The Twelve Tribes constituted the king- 
 dom of God The Gospel preached to Israel They reject it Of the 
 Rest The Royal House of the kingdom "The sure mercies of 
 David " The kingdom and throne of David David's kingdom also 
 God's kingdom under its first constitution 286 
 
 CHAPTER V. 
 THINGS CONCERNING THE NAME OF JESUS CHRIST. 
 
 Israel unable to redeem themselves; and the nations equally powerless 
 to their own regeneration The reconstruction of the social fabric 
 the work of Omnipotence by the hand of the Lord Jesus at his 
 approaching manifestation He will re-establish the kingdom and 
 throne of David The priesthood of Shiloh The Ezekiel temple to 
 be built by Christ Of the Name of Jesus Of repentance, remission 
 of sins, and eternal life Death-bed, and gaol, repentance ... 308
 
 Vlii. CONTENTS. 
 
 PART THIRD. 
 
 THE KINGDOMS OF THE WORLD IN 
 
 THEIR RELATION TO THE KINGDOM 
 
 OF GOD. 
 
 CHAPTER I. 
 
 NEBUCHADNEZZAR'S IMAGE THE HAND OF GOD 
 IN HUMAN HISTORY. 
 
 The pandemonianism of the world The Press, its organs to a great ex- 
 tent Its conductors greatly deficient in political prevision A divine 
 agency the real source of the world's revolutions God hath revealed 
 what shall come to pass Nebuchadnezzar's Image explained It 
 represents an autocracy to be manifested in these latter days The 
 Toe-kingdoms enumerated The Vision of the Four Beasts Of the 
 Saints and the two Witnesses ... ... ... ... 321 
 
 CHAPTER II. 
 
 ROMAN BABYLON AND THE RESURRECTION 
 OF THE WITNESSES. 
 
 The Sin-power in its war against the seed of the woman in the west, 
 symbolized by the Beasts and their Image God will surely avenge 
 His saints The crimes for which the nations are to be judged, stated 
 The geography of the "Lake of Fire" where the judgment sits 
 The saints the executioners of the Little Horn They are raised from 
 political death for this purpose Events connected with their resurrec- 
 tion The three days and a half of their unburied state, explained 
 Their ascension End of 1,260 years Of the time of the Beast 351 
 
 CHAPTER III. 
 THE "VIALS OF THE WRATH OF GOD "ARMAGEDDON. 
 
 Doings of the Witnesses when invested with power They execute justice 
 on their enemies-A great earthquake The seventh trumpet- 
 Divided into seven vial-periods The third, fourth, and fifth vials, and 
 Napoleon England and the second vial Turkey and the sixth vial
 
 CONTENTS. IX. 
 
 All Europe and the seventh vial The prophecy of the Frogs ex- 
 plained The mission of the unclean spirits Their operation the 
 sign of Christ's stealthy and sudden return The great desideratum 
 in view of the Advent ... ... ... ... ... 363 
 
 CHAPTER IV. 
 THE EASTERN QUESTION BEFORE CHRIST. 
 
 The vision and prophecy of the East Of the Ram and the Unicorn The 
 Four Horns of the Goat Of the fifth, or Little, Horn Of the Seventy 
 Weeks Of the 1,290 years Summary of the eleventh of Daniel 
 Paraphrase of the first thirty-five verses of Dan. xi. Of the king and 
 the strange god Mahuzzim- Bazaars ... ... ... 390 
 
 CHAPTER V. 
 
 THE EASTERN QUESTION IN "THE TIME OF THE END." 
 
 It is impossible that the Holy Land can be for ever subject to the Gentiles 
 It is to be wrested from them in the crisis of " the time of the end" 
 Of Daniel's 2,400 days Of the beginning of " the time of the end "- 
 Of the king of the south at that time The Autocrat of Russia the 
 king of the north in "the time of the end " England and the Jews 
 Of Gogue and Magogue Ezekiel's and John's two different and 
 remote confederacies Daniel's king of the north of " the time of the 
 end," and Gogue of " the latter days," the same The Gogue of 
 Ezekiel proved to be Fmperor of Germany and Autocrat of all the 
 Russias Gomer and the French Sheba, Dedan, the Merchants of 
 Tarshish and its young lions, identified a? the British power 413 
 
 CHAPTER VI. 
 
 THE RESURRECTION OF ISRAEL THE SECOND EXODUS 
 THE MILLENNIUM "THE END." 
 
 The restoration of Israel indispensable to the setting up of the kingdom 
 of God Israel to be grafted into their own olive on a principle of 
 faith Not by Gentile agency, but by Jesus Christ, will God graft 
 them in again Britain, the protector of the Jews, as indicated by 
 Isaiah xviii. The British power in the south, the Moab, &c.. of "the 
 latter days" The second exodus of Israel The nations of the Image 
 to be subdued by Israel to the dominion of their king The New 
 Covenant delivered to Judah, and the kingdom of God set up in 
 Judea The returning of the Ten Tribes to Canaan will occupy forty 
 years Elijah's Mission Israel re-assembled in Egypt They cross the 
 Nile, and pass through the Red Sea, on foot They march into 
 Canaan, receive the New Covenant, and, re-united to Judah, form 
 one nation and kingdom under Christ for 1,000 years The blessed- 
 ness of the nations, and their loyalty to Israel's king Of the end of 
 the thousand years ... ... ... ... ... ... 438
 
 JOHN THOMAS was born in Hoxton Square, London, on April i2th, 
 1805. Information concerning his ancestry is meagre, and interest 
 centres more in his work than in his extraction. He studied medicine at 
 at early age in Chorley and London, and contributed to The Lancet 
 occasionally as far back as 1830. His English degree, of this year's date, 
 is M.R.C.S., his M.D. being an American degree of date 1848. Some 
 insinuations- of unfriendly critics have been met by the brief statement of 
 facts that appears in The Chris tadelphian for April, 1886, page 152. 
 
 In 1832 Dr. Thomas emigrated to America, making the passage as 
 surgeon to the ship Marquis of Wellesley. The vessel ran ashore on Sable 
 Island, and it was supposed she would be lost with all hands. Dr. 
 Thomas was naturally exercised as to the future state, and finding him- 
 self in a state of hopeless ignorance on the matter, resolved, if his life 
 should be spared, that he would end the uncertainty and search out the 
 truth u,;on the matter. 
 
 On getting safe ashore he did not forget this resolution ; and in the 
 course of his travels, having been introduced to Mr. Walter Scott, of 
 "-Campbellite " associations, and by him convinced of the necessity of 
 baptism, he submitted to immersion as an ordinance appointed of God. 
 From this time onward he became involved with Campbellism and 
 theological expositions and discussions which were altogether distasteful 
 to him, and from which he would fain have escaped. But it was not to 
 be. At Wellsburg, Va., in 1833, he made the acquaintance of Alexander 
 Campbell, and was by him constrained to speak in his meeting place ; 
 which he did, on Daniel's prophecies, and on the subject of The Apostacy 
 spoken of by Paul. 
 
 From this time forth wherever he went he was in demand in this 
 connection. At Baltimore, Md., and at Philadelphia, Pa., he was likewise 
 constrained to set forth what he then believed to be the truth. At 
 Philadelphia he set up as a medical practitioner ; but his practice was 
 somewhat hampered by the Biblical studies and speaking in which he 
 had become involved. 
 
 In 1834 Dr. Thomas started a monthly magazine called The Apostolic 
 Advocate, in the pages of which he manifested an understanding of the 
 Scriptures, and especially of the Apocalypse, that was rare in those times 
 (and, indeed, in any), and gave promise of the fruit of after years, of which 
 Elpis Israel is a good sample. 
 
 About this time, by the growing influence of " the Word," Dr. Thomas 
 was rapidly becoming " wiser than his teachers," and trouble ensued. 
 He perceived that the knowledge and belief of the gospel must in God's 
 appointments precede baptism, and was thereupon re-immersed upon the 
 belief of what he then supposed to be the gospel, and which was certainly 
 much nearer to it than the very rudimentary belief with which he had 
 been immersed a few years previously. Upon this there naturally arose a
 
 xii. BIOGRAPHICAL NOTES. 
 
 cry against what Alexander Campbell and his followers called " Ana- 
 baptism." Mr. Campbell controverted Dr. Thomas in The Millennial 
 Harbinger, and he replied vigorously in The Apostolic Advocate, in which, 
 in December, 1835, he published an article in all good faith under the 
 heading, " Information Wanted," putting forward a series of 34 questions 
 intended to elucidate the Scriptural doctrines of eternal life, the Kingdom 
 of God, and related topics 
 
 - This was treated by Campbellism as heretical speculation, and a 
 rupture followed, which was never healed. 
 
 In 1837 Dr. Thomas debated for five days with a Presbyterian clergy- 
 man named Watt. The report of this debate, under the title of The 
 Apostacy Unveiled, is still current, and illustrates the progress made in the 
 understanding of the Scriptures up to that time. 
 
 In 1839, becoming tired of theological strife, Dr. Thomas migrated 
 westward into the state of Illinois, and settled at Longrove upon some 
 300 acres of land and took to farming, with experiences of an arduous and 
 sometimes amusing character. 1841 found him editing a weekly newspaper 
 at St. Charles, and in 1842 a monthly magazine called The Investigator. 
 
 About this time a taste of Job's experience befell him, for, having 
 removed to Louisville, Va., and determined to sell the farm in Illinois, he 
 intrusted the sale, to an agent who absconded with the proceeds, leaving 
 Dr. Thomas not only minus the price but saddled with debt as well. 
 
 In 1844 he started a monthly magazine called The Herald of the Future 
 Age, and settled at Richmond, Va., and soon after finally broke with 
 Campbellism, the oppositions of which had done so much to force his 
 attention to the accurate and thorough study of the Scriptures. 
 
 In 1847 he had elaborated from the Scriptures the doctrines that find 
 such lucid and ample exhibition in Elpis Israel ; and, perceiving that he 
 had aft -r all only just arrived at " the truth of the gospel," he published, 
 in March, 1847, "A Confession and Abjuration" of past erroneous belief 
 and contentions, and was re-immersed for "the hope of Israel," which Paul 
 preached to the Jews at Rome. About this time also. he paid a visit to 
 New York, where afterwards he was to settle. Also about this time he 
 proposed to Alexander Campbell a full and exhaustive written discussion 
 upon the immortality of the soul and related topics. The proposal, how- 
 ever, met with so contemptuous a refusal that several of Mr. Campbell's 
 friends were alienated by his manner. 
 
 An interesting episode occurred also about this time, namely, the 
 phrenological examination of both Alexander Campbell and John Thomas 
 by Mr. L. N. Fowler, of New York. It was a quite independent examina- 
 tion and interestingly illustrated the natural tendencies of the disputants, 
 and is strikingly borne out by the portraits of each. 
 
 In 1848 Dr. Thomas visited Britain. He was deeply stirred by the 
 revolutionary upheavals of the time, and before his departure wrote on 
 the subject to the New York Star, which, in publishing his letter, spoke of 
 him as " A Missionary for Europe," which indeed he was, but of an unusual 
 type. Arriving at Liverpool in June, 1848, he made his way South; and 
 by a series of providences a door of utterance was opened for him by the 
 interactions of CampbelHte rivalries. He travelled through Nottingham, 
 Derby, Birmingham, Plymouth, Lincoln, Newark, and other places,
 
 BIOGRAPHICAL NOTES. X111. 
 
 speaking upon the gospel of the Kingdom of God as occasion offered. 
 Afterwards he made his way to Glasgow, and lectured there and at 
 Paisley, attracting much attention by his expositions of the prophetic 
 word in its bearings upon the signs of the times 
 
 Elpis Israel itself came out of this visit, as is explained by Dr. Thomas 
 himself in the subjoined PREFACE. 
 
 Returning to London, he occupied some months in writing Elpis 
 Israel, and during the time attended a Peace meeting in the British 
 Institution, Cowper Street, at which he moved an amendment to the 
 effect that war was a divine institution in this age of sin and death, and 
 that the coming years were by the prophetic word denned to be "a time 
 of war," and not "a time of peace." The amendment was derisively 
 rejected ; but fifty years of war have attested the soundness of Dr. Thomas' 
 views. 
 
 Having completed Elpis Israel, Dr. Thomas made a second journey 
 through England and Scotland, among other things contributing a 
 pamphlet to " the Gorham controversy," under the title Clerical Theology 
 Unscriptural, which is still current ; and, in a breezy dialogue between 
 " Boanerges " and " Heresian," exhibits the Bible truth concerning 
 "original sin," "remission of sins," &c., as graphically set forth in other 
 style in Elpis Israel. 
 
 After over two years' absence from America, Dr. Thomas returned, 
 and resumed the publication of The Herald of the Kingdom, which he 
 continued for eleven years, until the outbreak of the American Civil 
 War in 1860-61 brought about its suspension. 
 
 In 1862, Dr. Thomas revisited Britain and found that, notwithstand- 
 ing the fact that Elpis Israel had in many cases been burnt in disgust 
 upon its receipt by subscribers, some small communities of believers of 
 the gospel had arisen. For the edification of these, he travelled and 
 lectured through the country once more, returning to America shortly 
 afterwards. 
 
 His next and greatest and last work was Eureka, an exposition of the 
 Apocalypse, in three volumes (over 2,000 pages), published by subscrip- 
 tion, of which the first volume was published in 1862, and the third 
 in 1868. It is a work which none of "the servants of God" should 
 fail to possess. 
 
 In 1864, as The Herald of the Kingdom had been suspended, and 
 Dr. Thomas was engaged upon Eureka, at his suggestion The Ambassador 
 of the Coming Age was started under the editorship of the late Robert 
 Roberts, of Birmingham, England, who continued it (as The Christa- 
 delphian) to the day of his death in September, 1898. 
 
 The progress of the American Civil War bore hardly upon the 
 brethren of Christ, who were found in both the opposing camps, and who 
 abhorred the taking of the sword as a thing forbidden by their Lord and 
 Master, whose dictum is, "All they that take the sword, shall perish with 
 the sword." In their extremity they desired Dr. Thomas to formulate 
 some appeal to the authorities for exemption from military service on 
 account of their conscientious objections, and subject to such conditions 
 as might be thought fit to be imposed. To save his friends from being 
 called Thomasites, it was necessary to adopt some distinctive name. The
 
 XIV. BIOGRAPHICAL NOTES. 
 
 name Christian, as Dr. Thomas pointed out, had been appropriated by 
 every Anti-Christian thing under the sun, and was no longer distinctive 
 as it was in the first century So Dr. Thomas hit upon the name 
 CHRISTADELPHIAN, which, after about forty years' "earnest contention for 
 the faith," has conquered for itself a recognition in the allotment of 
 about three inches of space in the new volumes of the Encyclopaedia 
 Britannica, after this manner: 
 
 " CHRISTADELPHIANS (xpirrrov aotX^ot), a community founded by John 
 Thomas (1848', who studied medicine in London and then migrated to 
 America. There he at first joined the ' Campbellites,' but afterwards 
 struck out independently, preaching largely on the application of Hebrew 
 prophecy and of the language of the Apocalypse to current and future 
 political events. In America and in Great Britain he gathered a number 
 of adherents, and formed a community which is said to have extended 
 to most English-speaking countries. It consists of exclusive 'Ecclesias' 
 with neither ministry nor organization. The members meet on Sundays 
 to 'break bread' and discuss the Bible. Their theology is strongly 
 Millenarian, centring in the hope of a world-wide theocracy, with its 
 seat at Jerusalem. They believe that they alone have the true exegesis 
 of Scripture, and that the ' faith of Christendom ' is 'compounded of the 
 fables predicted by Paul.' No statistics are published." 
 
 In 1869, after the completion of Eureka, Dr. Thomas visited Britain for 
 the last time. He found that the truth had taken root through his 
 labours, and decided to transfer his residence to England for the rest of 
 his days. But it was not to be. Upon his advice the name of The 
 Ambassador was changed to The Christadelphian, which it still bears. 
 After travelling and lecturing among the people created by " the truth " 
 illustrated by his writings, Dr. Thomas returned to New York, but was 
 soon afterwards attacked by illness, and died on March 5th, 1871. He is 
 buried in Greenwood Cemetery, Brooklyn, where, by a remarkable coin- 
 cidence the late Robert Roberts, who for many years continued his work, 
 was laid beside him in September, 1898. 
 
 Of the correctness of Dr. Thomas' political anticipations from the 
 prophets, the following is offered as proof, in addition to what may be 
 found in the text and footnotes of this edition of Elpis Israel. The 
 subjoined extract is from Dr. Thomas : His Life and Work, a biography by 
 the late Robert Roberts, with copious extracts from Dr. Thomas' letters 
 and articles. 
 
 Dr. Thomas' political prognostications, based on prophecy, have 
 been too signally realised to admit of the supposition that he was 
 radically mistaken in his chronological scheme. He predicted the failure 
 of the Hungarian revolt (Herald of the Kingdom, vol. i. p. 98) ; the uprise 
 of Napoleon III., without mentioning his name (Herald of the Future Age, 
 vol. iv., p. 48) ; the political and war developing ascendancy of France 
 under him for a series of years (Herald of the Kingdom, vol. ii., p. 37 ; 
 vol. iii., p. 16) ; his interference in the affairs of Italy (Herald of the Future 
 Age, vol. iii., p. 262) ; his expulsion of the Austrians from that country 
 (vol. v., p. 205) ; the war between Austria and Italy, resulting in Austria 
 losing 'her hold on Italy (vol. iii., p. 262); the dismemberment of the 
 Austrian Empire by F ranee (ibid. p. 263) ; the downfall of the French 
 Empire (Herald of the Kingdom, vol. iii., p. iyj; the co-existence of the 
 Pope and King of Italy in Rome (Herald of the Future Age, vol. iii., p. 
 288) and a number of other things, such as the efforts of Egypt for inde- 
 pendence, the attempt of Russia on Turkey in 1854, <Scc., &c." Dr. 
 Thomas : -His Life and Work, page 316.
 
 ''"" AUTHOR'S PREFACE. 
 
 (Condensed from the four Prefaces appearing in the Fourth Edition, 
 and covering a period of eighteen years, 1848-1866.) 
 
 THE year 1848 has been well and truly styled the " Annus Mirabilis," or 
 Wonderful Year. So, indeed, it proved itself to Europe; for though this 
 division of the globe was overspread with numerous large, well-appointed, 
 and highly-disciplined armies, maintained to uphold what remained of 
 the work of the Congress of Vienna, in 1815, and to prevent the rising of 
 the people against their destroyers, yet did the wild and ill-armed 
 Democracy of Europe break their bonds asunder as a rotten thread, and 
 shake its kingdoms to their foundations. 
 
 Great excitement was produced in the United States by the news of 
 what was going on in Europe. Many who had for years before been 
 predicting "the end of all things," were now persuaded it had come at 
 last. Others came to a different conclusion, and rejoiced in the supposition 
 that the kingdoms of the world were about to become republics, after the 
 model of the United States. Both these imaginations, however, serve to 
 show how little the "sure word of prophecy" was understood or heeded 
 by the people. The author endeavoured, as far as he could obtain the 
 ear of the public, to disabuse it of these vain conceits. He opposed to 
 them " the testimony of God," which testifies the continuance of " the 
 times of the Gentiles" until Nebuchadnezzar's Image be broken to pieces 
 upon the Mountains of Israel ; and the perpetuity of the kingdoms until 
 after this event, when Christ shall encounter their kings in battle, and 
 annex their realms to his kingdom by conquest ; for, by his kingdom, and 
 not by popular violence, will he break in pieces and consume them all. 
 But the author was as one that spoke parables in the ears of the deaf. 
 Time, however, has verified his interpretation in part. Though terribly 
 shaken, the kingdoms still exist, and republics are at a discount ; and 
 the "Order," in which God's enemies rejoice, has been provisionally 
 re-established. 
 
 The events in 1848 caused many in the United States to revisit their 
 native lands. Among these was the author of this volume. Believing he 
 could irradiate the light of the prophetic word upon the political tragedies 
 of the time, and, by so doing, be of use to those who desire to know the 
 truth, he determined to intermit his labours in America, where he had 
 been operating for about sixteen years in the same vocation, and to see if 
 "a door of utterance" might not be opened in England for the same 
 purpose. He was the more induced to take this step by a desire to be 
 nearer the scene of action, that he might avail himself of the more
 
 XVI. AU1HOR S PREFACE. 
 
 frequent and copious details furnished by the British than the American 
 press, to the end that he might as speedily as possible obtain a compre- 
 hensive view of the crisis; which is the most important that has yet 
 happened to the world, because it is pregnant of consequences for good 
 and evil, which will leave their mark upon society for a thousand years. 
 
 Having made his arrangements accordingly, he arrived in London, 
 June 28th, 1848; and in July following he received an invitation to visit 
 Nottingham, and to deliver a course of lectures upon the times, in 
 connection with the prophetic word. The interest created during his 
 short stay there was great and encouraging, and became the occasion of 
 invitations to visit other towns and cities also. During this tour he 
 visited Derby, Helper, Lincoln, Edinburgh, Glasgow, and Paisley, and 
 addressed thousands of the people, who heard him gladly. Those who 
 opened the way for him were neither the rich nor the noble, but intelligent 
 men of industrious and steady habits, who desired to know and dissem- 
 inate the truth according to their means. As the author's labours were 
 gratuitous, they were the better able to afford him facilities ; and he 
 would add here the testimony of his experience, that not only is the 
 gospel, when preached, "preached to the poor," and received by them, 
 but it is the poor also who devote themselves to its proclamation, and 
 who do most for its support. If it had not been for the poor and humble 
 during the last 1,849 years, the gospel would have perished from the 
 earth ; for the rich have not been the persons to leave the comforts of 
 their homes, and to go forth, without fee or reward, to enlighten their 
 fellow men, for the truth's sake. 
 
 It is a gratification to the author to be able to say, that he has left his 
 home, 4,000 miles in the south-west ; that he has travelled twice through 
 Britain; delivered 170 addresses to the people; sat up early and late 
 conversing with them on the things of the kingdom, and written this 
 work, that he may leave a testimony behind him, and as yet has received 
 no more than four shillings over his travelling expenses. He mentions 
 this, that the reader may be able to acquit him of being a trader in 
 religion; and that what he says in this book concerning "spiritual 
 merchants" may not lose its point, under the supposition that he also 
 is one of the wealthy and thriving firm. Rich men have not yet learned 
 to " make themselves friends of the mammon of unrighteousness; that 
 when they fail, they may receive them into everlasting habitations." All 
 the opposition the author has had to contend against since his arrival in 
 Britain has proceeded from them : but he is gratified in being able to 
 state, that they have failed to obstruct him, and their waywardness has 
 recoiled on their own pates. 
 
 The interest created in the thousands who listened to the author's 
 discourses has originated the work now offered to the world. A request 
 was publicly made to him in Edinburgh and Glasgow, that what had 
 been spoken should be printed ; and that, as it was not to be expected 
 that he should publish at a mere venture, committees would be formed to 
 promote a subscription. Although the author had concluded to return to 
 America in October or November, he could not find it in his heart to 
 leave his work unfinished, seeing that such a volume was now desired.
 
 AUTHOR S PREFACE. XV11. 
 
 Trusting, therefore, to the good faith of those, who had become interested 
 in the truth, he acceded to their request, and on his return to London 
 entered upon the labour, which has proved sufficiently laborious by the 
 close application required to do much in a limited time. 
 
 Having at length finished the manuscript, the author made a second 
 tour in June, 1849. In addition to the former places, he visited Birming- 
 ham, Newark, Dundee, Aberdeen, and Liverpool. The result of his 
 labours was a list of upwards of a thousand subscribers, which encouraged 
 him to go to press on his return to London in September. But, on revising 
 the manuscript, he found some things omitted, others touched too lightly, 
 and other parts too diffuse ; so that, upon the whole, he condemned it as 
 unsuitable, and imposed upon himself the task of writing it over again 
 which, after four months, he has accomplished, and now offers it to the 
 public for its "edification, exhortation, and comfort." 
 
 The nature of the work is indicated on the title-page. It is a work 
 showing what the Bible teaches as a whole, and not the elaboration of 
 a new or fantastical theolog cal theory, or the new vamping of an old 
 one. It demonstrates the great subject of the Scriptures, namely: "the 
 Kingdom of God and of His Anointed," without which they would be as 
 a nut whose kernel had perished. It is a book for all classes, lay and 
 clerical, without respect of persons, for all are concluded under sin, being 
 all ignorant of "this gospel of the kingdom." Judging from the lucubra- 
 tions of public writers of the ministerial class, the nature of the times 
 demands something out of the ordinary periodical and public routine to 
 awake "the churches" to spiritual life, lest they sleep the sleep of death. 
 They are tiuly in a Laodicean state, and already spued out of the mouth 
 of the Lord. They say they are "rich and increased in goods, and have 
 need of nothing ; " but some of their doctors have discernment enough to 
 see that they are " wretched, and miserable, and poor, and blind, and 
 naked." But, alas for them, they know not how to remedy the evil ! 
 They do not perceive that the fault is in their systems, which have made 
 them what they are, and which they are pledged to support on pain of 
 "suffering the loss of all things." 
 
 The great desideratum of the crisis is the Gospel of the Kingdom. The 
 State-clergy and the Dissenting-ministry are ignorant of the Gospel ; and 
 " like priest like people." "The churches" are full of darkness, for the 
 Gospel doth not shine into them, being neither believed nor preached 
 among them. Here, then, is a book peculiarly adapted to the times. It 
 will show the people what the gospel is what is the obedience it requires 
 and enable them to discern the times; that the Lord may not come 
 upon them at unawares, and take them unprepared. It is a book, not for 
 these times only, but for all the years preceding "the time of the end," 
 and thence to the epoch of the restoration of the kingdom and throne of 
 David. It is named ELPIS ISRAEL, or Israel's Hope: for the kingdom of 
 which it treats is that which is longed for by all intelligent Israelites, and 
 for which, said Paul, " I am bound with this chain." 
 
 Elpis Israel's subject-matter is national, not sectarian. It treats of a 
 nation, and of its civil and ecclesiastical institutions in a past and future 
 age. It is designed to enlighten both Jews and Gentiles in Israel's Hope,
 
 XV111. AUTHORS PREFACE. 
 
 that by conforming to the proclamation of their king, they may be 
 prepared for the administration of its affairs in concert with him, when 
 all nations shall he as politically subject to his dominion, as Hindostan 
 and Britain are to Queen Victoria's. It is designed to show men how 
 they may attain to eternal life in this theocracy, and obtain a crown 
 which shall never fade away. To accomplish this, the reader must, in 
 justice to himself and the truth, study it with the Bible at his right hand, 
 for he will find but few pages in which frequent reference is not made to 
 its authority, and without which nothing can or ought to be determined. 
 
 A copy of this work has been ordered for presentation to the Autocrat 
 of all the Russias. He will find in it much concerning his dominions. 
 The high priest of the Jews showed Alexander the Great the prophecy in 
 Daniel concerning himself; and although it spoke of his power being 
 broken, the knowledge of it did not deter him from endeavouring to found 
 a universal dominion. So it will be with the Autocrat. He will, doubt- 
 less, receive all that speaks of the extension of his empire over Europe 
 and Turkey, because his ambition will be flattered by it ; but being 
 impressed with the idea of his being God's Vicegerent upon earth, he will 
 probably disregard what relates to the breaking of his power on the 
 Mountains of Israel by the Lord from heaven ; arguing, as a natural man, 
 that it is not likely God will destroy His Grand Vizier among the nations. 
 But whatever the Autocrat may think of the destiny marked out for him, 
 the reader's attention is particularly invited to what is said respecting it 
 in this volume. The future movements of Russia are notable signs of the 
 times, because they are predicted in the Scriptures of truth. The Russian 
 Autocracy in its plenitude, and on the verge of its dissolution, is the 
 Image of Nebuchadnezzar standing upon the Mountains of Israel, ready 
 to be smitten by the Stone. When Russia makes its grand move for the 
 building-up of its Image-empire, then let the reader know that the end of 
 all things, as at present constituted, is at hand. The long-expected, but 
 stealthy advent of the King of Israel, will be on the eve of becoming a 
 fact ; and salvation will be to those who not only looked for it, but have 
 trimmed their lamps by believing the gospel of the kingdom unto the 
 obedience of faith, and the perfection thereof in ''fruits meet for 
 repentance." 
 
 As to the reviewers, the author presents his compliments to them, and 
 respectfully invites them to examine this work impartially. While he has 
 no wish to propitiate them, it would afford him great pleasure to turn 
 them to what he believes "the truth as it is in Jesus," as opposed to the 
 dogmas of their creeds. It is not to be expected that they can approve 
 the work, seeing that, if the things exhibited be received, Sectarianism is 
 dethroned, at least in the hearts of those who receive the principles 
 inculcated. By Sectarianism the author means everything professedly 
 Christian, not according to " the law and the testimony." He therefore uses 
 the word as representative of all state-religions, as well as.of the forms 
 opposed to them. Being the echo of no living sect, but the advocate only 
 of what is written in the oracles of God, of the faith and practice of that 
 "sect "which in Paul's time "was everywhere spoken against," he has 
 shown no favour to the Heresies (mpto-etc) which destroy it, and therefore 
 he expects none. The perils to which he is exposed, are only to be
 
 AUTHOR S PREFACE. XIX. 
 
 despised by those whose houses are founded upon the rock. The author 
 is free to admit his weakness and inferiority in every respect that can be 
 imagined, fn one thing, however, he feels strong, and armed at all points 
 for a conflict with the giants he knows what is written in "the law and 
 the testimony," and he understands the meaning of it. If they undertake to 
 review this work, they must put it through the evolutions of the Spirit ; 
 ancl if they enter into combat with it, he would advise them to throw 
 away their wooden swords, and encounter it with "the two-edged sword 
 of the Spirit, which is the Word of God : " for no other weapon can do 
 more than raise the author's mirth. 
 
 But perhaps prudence, which is sometimes the better part of valour, 
 may dictate the expediency of saying nothing about it. This might be 
 very good policy if Elpis Israel were born from the press only to gasp and 
 die. But editors must remember, that before a single copy reaches them, 
 it will be in the hands of upwards of a thousand people. This is a fact 
 not to be despised. Such a number of intelligent persons is calculated to 
 make a troublesome impression upon the public mind ; and if the press 
 do not check it, there is no telling whereunto the evil may grow! Let 
 " the Ministry " be up and doing. It is not the "infidel" their influence 
 hath to fear ; but the Word of the Living God understood by the people. 
 The author has some of them among his subscribers. He trusts that for 
 their own sakes they will read this work with candour, impartiality, and 
 tranquility of mind. As individuals, he has no controversy with them. 
 His opposition is to their systems, which he trusts they will abandon for 
 the gospel of the kingdom. If Elpis Israel convince them of error, then, 
 like the apostle, may they esteem their worldly honours and profits as 
 mere dross for the excellency of the truth. Let them leave the fat things 
 of the apostacy to those who " mind earthly things ; " and let them put on 
 the whole armour of God, and go forth among the people with the two- 
 edged sword of the Spirit, and do battle for the truth. 
 
 In conclusion, then, the author respectfully hands over to the sub- 
 scribers this work, as an ample fulfilment of his part of the covenant 
 between them. They can now form their own judgment of its merits or 
 defects, according to the evidence a candid perusal may afford. And may 
 God Almighty bless their honest endeavours to know and understand His 
 truth, which is intrinsically invincible, and needs only to come in contact 
 with "good and honest hea'ts," to become triumphantly defiant of all the 
 wiles and " power of the enemy.'' May the spirit of the truth enter into 
 them, and lead them into its liberty and fraternity; that at the coming 
 of the Son of Man in celestial majesty and power, they may share with 
 him in his joy, and inherit the kingdom of God with eternal glory. 
 
 London, January i, 1850.
 
 XX. AUTHOR S PREFACE. 
 
 FROM THE PREFACE TO SECOND EDITION. 
 
 In the preface to the first edition, I stated that "a copy of this work 
 had been ordered for presentation to the Autocrat of all the Russias." 
 This was the fact. It was ordered by a friend in Dundee, in Scotland, 
 whence a great trade is carried on with the Emperor's dominions. Now, 
 what I have to add, is rendered necessary, that the reader may not be 
 misled. He will have probably concluded that the Autocrat is in posses- 
 sion of Elpis Israel, and acquainted with its contents. This, however, is 
 not the case, as far as I am at present informed. My friend in Dundee 
 did his best to get the work transmitted. He applied to several captains 
 of vessels trading to St. Petersburg, but they all declined to take it, lest 
 it might bring them into trouble there. 
 
 [Then Dr. Thomas tried Baron Brunnow, the Russian Ambassador. 
 He retained the book sixteen days, and then returned it, with a polite 
 letter in French explaining that "the rides of the service" forbade its 
 transmission. The rest of this preface contains Dr. Thomas' letters to 
 Baron Brunnow and Czar Nicholas. Tt is dated Richmond, Va., June, 
 185-.] 
 
 FKOM THE PREFACE TO THIRD EDITION. 
 
 NEARLY ten years have elapsed since this work was originally published 
 in London, England. A year after, an edition was published in New 
 York, the two editions collectively consisting of two thousand three 
 hundred copies. These have been all disposed of, so that for the past 
 three years the author has been unable to supply a considerable additional 
 demand for the work. He has been urged by many who have read the 
 book to publish a new edition. ... A friend writes: "Apart from all 
 other considerations than the real merit of the book, you have nothing lo 
 fear as to its success. 1 would recommend you to give at once a public 
 announcement of your intention to issue a new edition, and invite orders ; 
 you may find a larger edition wanted than you anticipate." Encouraged, 
 therefore, by many similar assurances from others, I have published this 
 third edition of Elpis Israel. 
 
 When the work was written, the times were of a highly exciting and 
 stirring character. Nor have they materially changed to the present 
 hour. During the past ten years a succession of events has demonstrated, 
 that a fixed and predetermined purpose is in process of development, 
 unknown, indeed, to " the Powers that be," but known of God, revealed 
 in His word, and guided by His hand. That purpose is, the gathering 
 together of the hosts of the nations against Jerusalem to war; that the 
 Eternal Spirit, by Jesus, the King of kings, may smite them upon the moun- 
 tains of Israel; and in concert with resurrected and living saints, at the 
 head of the armies of Israel, re-establish the throne and kingdom of David, 
 and subjugate all other kingdoms to this New Poiver in the earth. If the 
 reader desire to assure himself of the verity of this purpose, he may con- 
 sult the following testimonies : Isaiah xiv. 24-27 : xxvii. 1-6 ; Joel iii. i, 2, 
 9-17; Micah v. i 6; Zechariah xii. 1-9: xiv. i-n ; Daniel xi. 40-45 : xii. 
 1,2; Revelation xix. 11-16: xvii. 14 : xi. 15-17: v. 9, 10: ii. 26, 27 ; Acts 
 xv. 16; Amos ix. 11-15 : Isaiah ix. 6, 7 ; Luke i. 31-33 and so forth. The 
 past history of Israel, of Jesus and the Saints, and of the world at large, 
 all prove that this purpose has never yet been fulfilled ; so that the reader 
 has no alternative but to believe the purpose, or reject the truth of the 
 Bible, and write himself an infidel. There is no neutral ground. Every
 
 AUTHOR S PREFACE. XXI. 
 
 man in "Christendom" falsely so-called, is on the side of the purpose or 
 against it. Jesus and his apostles preached that "Salvation is of the Jews " 
 a salvation dependent upon the development of the purpose denned. 
 Hence, "when ye see certain things coining to pass, then look up, and 
 lift up your heads ; for your redemption draweth nigh" a saying which 
 intimates that the approach of redemption, whatever it may consist in, 
 may be known by a current fulfilment of predicted things, shortly preced- 
 ing its manifestation. 
 
 We may remark here, that on page 139, second paragraph, we are 
 supposed to say, that ' the work of the law was written upon the hearts " 
 of Gentiles who had heard nothing of it. This was not our meaning. 
 We there endeavour to account for the moral difference between the mere 
 savage and the peoples of the four empires; that the little light they had 
 came from the law through their intercourse with Israel ; it came 
 " from without : " but where there was no intercourse with this peculiar 
 people, the darkness was total ; and there was no accusing or excusing, 
 no conscience ; but a blind, impulsive instinct, unsentimental as that of 
 the beasts that perish. We agree entire!}' with our intelligent friend 
 whose letter has been already quoted from at the beginning, that " Paul, 
 in Romans ii. 15, is labouring to check the presumption of the Jews who 
 were claiming pre-eminence in the congregation at Rome, because of 
 their superior knowledge of the law of Moses, by showing their pretensions 
 vain because they had not kept the law ; whereas the Gentiles in the church, 
 who never were under the law of Moses, showed that the work of the law 
 was written in their hearts by the word of the truth of the gospel by faith, 
 and therefore they kept the righteousness of the law; and by so doing 
 they proved that they were the true circumcision, all of which is clearly 
 and beautifully argued out to the close of the chapter." 
 
 MOTT HAVEN, WHSTCHESTER, N.Y., .A/a}' 6, 1859. 
 
 FROM THE PREFACE TO FOURTH EDITION. 
 
 SEVEN years have elapsed since the issue of the third edition of this work. 
 For a considerable time there have been no copies of it for sale, being, 
 as the phrase is, "out of print." A fourth edition has been called for 
 both in Britain and America. To this call the author has reluctantly 
 responded; not that he did not think it desirable; but because of the 
 additional labour it would append to that already on hand in the 
 preparation of the manuscript of the third volume of the Exposition of the 
 Apocalypse, styled EUREKA. The earnest request, however, of many 
 acquainted with ELPIS ISRAEL ; and the commencement of a subscription 
 in Britain and the States to induce compliance, at length overcame this 
 reluctance. For the first time since correcting the proof of the first edition 
 in 1849, he has read the work again. He knew what ought to be there ; 
 but memory after seventeen years, did not serve him with the assurance 
 that he would so find it. It was reasonable to suppose that a longer and 
 maturer study of " The Word" might render him dissatisfied with much 
 originally written ; and that he would have to strike out many pages 
 that could not now be endorsed. 
 
 But on reviewing the original, the author was agreeably surprised on 
 finding he had so few corrections to make. He has made about half-a- 
 dozen in the first part; and less than that number in the second. In 
 the third part he found it necessary to make the most. If he were to 
 re-write the book, he might go more into detail upon some points; while
 
 XXII. AUTHORS PREFACE. 
 
 other parts, perhaps, he might retrench ; but upon the whole, considering 
 that it is designed for an elementary work, he does not know that it 
 would thereby be much improved. The emendations made will place 
 this revise in accord with the author's latest work ; so that he considers 
 this revised edition is the best. 
 
 The most important correction has been that emendatory of allusions 
 to the resurrection. The understanding of this " element of the beginning 
 of the oracles of the Deity " irroi^eioy r/jc apxi^ TWV Aoytwv rov QEOV 
 Heb. v. 12: vi. 2 has been enlarged in the author's mind since 1849. 
 The question was not then the resurrection in its detail; but the necessity 
 of resurrection and a judgment at all in view of the immortality of the 
 soul and its instantaneous translation to heaven or hell at the death of 
 the body. Such a dogma as this is a logical denial of both resurrection 
 and judgment. It makes them both superfluous, and absolutely unneces- 
 sary. It was, therefore, met at that time by a testimony, pure and simple, 
 for resurrection of the body, as indispensable to the incorruptibility and 
 immortality of the dead. But the times are now changed. * The 
 Laodiceanism of the Clerical Apostacy has been fully exposed and 
 refuted ; and the resurrection and judgment are just at hand. The time 
 had therefore overtaken us in which the author found it necessary, in 
 Eureka, to expound more in detail so important a consequence of the 
 speedy and thief-like advent of Christ. Some, who have no objection to 
 resurrection in general, are very much dissatisfied with it in its particulars. 
 The resurrection ordained of the Deity does not suit them ; and, therefore, 
 they loudly disapprove it ! They contend, 
 
 1. That the judgment of the righteous, in which they are giving 
 account of themselves to God, is in the present life, after which they will 
 have no account to give. 
 
 2. That resurrection of an imperfect body is not taught directly or 
 indirectly in the word. 
 
 3. That the righteous are not brought to judgment. 
 
 4. That the Scriptures teach positively and without reservation, that 
 the righteous are raised incorruptible. 
 
 With such theorists it is judgment first, and resurrection afterwards ! 
 This is an inversion of the divine order, by which the whole subject is 
 confused. The author believes that the divine order is the best; and he 
 believes, too, that the righteous are raised incorruptible ; but also, that 
 the raising is not one instantaneous event like the lightning's flash, but 
 an order of development, initiated in the dust, and ultimating after judg- 
 ment in incorruptibility and deathlessness of body. 
 
 [The rest of this Preface has to do u:ith the progress of the world to 
 dale, namely, to December, 1866.]
 
 PUBLISHER'S NOTES. 
 
 THE Publisher has not hesitated to make^ such emendations as he 
 believes the Author will approve on his reappearance in the land of 
 the living. 
 
 These emendations and changes are, however, very slight, and are 
 here mentioned only for the information of the community that so justly 
 values Elpis Israel and its Author ; and also " to cut off occasion " from 
 some who would not be slow to accuse the publisher of " tampering" 
 with the work of the deceased. 
 
 The changes made, in the main range themselves round two or three 
 heads as follows : Improved translations; improved expositions due to 
 increased knowledge ; expunged errors; notes on the Author's wonderful 
 political prevision. 
 
 With regard to TRANSLATIONS, it must be admitted that Dr. Thomas 
 sometimes altered " the Authorised Version," as it is called, without 
 improving matters, illustrating somewhat the remark of Mr. Fowler, the 
 phrenologist; who said that he would sometimes " use rather extravagant 
 language" in his expositions. The present edition of Elpis Israel restores 
 the A.V. rendering of 2 Tim. iii. 16 (page 5 and elsewhere), "All Scripture 
 is given by inspiration" The R.V. rendering will not be defended by 
 those who know the truth of the matter. On page 9, " word" has been 
 substituted for "will and testament," as denning the Lord's purpose, the 
 reason for which appears in another note. On page 65, the A.V. transla- 
 tion of Rom. xiii. 1-5 has been restored. On page 69, the Hebrew idiom 
 should not be lifted into the English. The footnote illustrates the matter. 
 Some mistaken expositions have arisen out of this; hence it is here 
 mentioned. On pages 132-33 ''justification" has been restored, and 
 " pardon " deleted ; also " in " has been restored, and " by " deleted in the 
 expressions "in the name of Jesus," &c. On page 181, the usage of 
 Elohim in the singular is referred to in the footnote, and the suggestion 
 that it should be rendered "gods " throughout Genesis is deleted. Other 
 changes in translation are very few and are too unimportant to mention. 
 The publisher is indebted to an esteemed fellow-labourer for valued help 
 in the revisions here noted. 
 
 With regard to IMPROVED EXPOSITIONS due to increased knowledge 
 the following notes may suffice. In the section on "The Sabbath," the 
 author speaks of " the first day of the week " as " the Lord's day." But it 
 is never so styled in the Scriptures, and the author in Eureka, Vol I., 
 p. 159 (a later writing), himself more forcibly draws the true distinction 
 between "Sunday" and " the Lord's day." The latter phrase has there- 
 fore been deleted from this edition of Elpis Israel.
 
 PUBLISHER S NOTES. 
 
 On page 50, the reference to the nature of the resurrection-body on 
 its emergence from the grave is corrected, in harmony with the author's 
 preface to the fourth edition, and Anastasis, a later work on Resurrection 
 and Judgment. 
 
 On page 167, the publisher has ventured to suggest in a footnote 
 that the scriptures do here and there suggest reasons for the expression 
 of God's will in His appointed "principles of religion." He believes 
 that his impressions on this matter are derived from Dr. Thomas' 
 other expositions. 
 
 On page 234, the author speaks of the Lord's " covenant with 
 Abraham ; " and a footnote gives the publisher's reasons for retaining 
 this scriptural term and rejecting " will " and " testament " in the argu- 
 ment following. For the expression " substitutional testator" (page 239), 
 the publisher has substituted the term " Mediator," which is the true 
 equivalent of the inspired original. Those who choose to closely com- 
 pare the old and new editions of Elpis Israel in these pages, will see that 
 the author's argument gains in lucidity and force by the change. 
 
 On pages 357, 358, paragraphs indicated, which were either lacking 
 in clearness, or rendered erroneous by lapse of time, have been re-written 
 on the basis of later expositions by the author. 
 
 There are very few EXPUNGED ERRORS Among these is the erroneous 
 paraphrase of Christ's reply to the thief on the cross (omitted in this 
 edition from the exposition on page 60), and mentioned here only because 
 it has, unfortunately, gained considerable currency. 
 
 On page 294, the erroneous supposition that Ex. xvii. and Num. xx. 
 refer to one and the same incident (the smiting of the rock by Moses), is 
 corrected by a slight change in the wording. The first incident was 
 before the giving of the law, in Horeb, and the smiting was in obedience 
 to a command of God. The second incident was nearly forty years later, 
 at Kadesh, about 150 miles north of Horeb, and smiting was not com- 
 mandedonly speaking to the rock. 
 
 From page 307, the table of Chronology to the Captivity has been 
 omitted. The period is dealt with in Chronikon Hebraikon, which is 
 appended to this edition of Elpis Israel ; but further light on some points 
 is still to be desired. 
 
 From pages 361 and 414, some erroneous anticipations that the efflux 
 of time has manifested concerning the end of the age, have been omitted 
 as a matter of course. 
 
 A more agreeable class of notes is that referring to the author's 
 wonderful POLITICAL PREVISION' on the basis of the prophecies. A mere 
 reference to some of the footnotes in this edition will suffice for illustra- 
 tion. See pages 115, 333, 374, 376, 382, 383, &c. Also the paragraph at the 
 end of the preceding " Biographical Notes." 
 
 A few more " Notes " on the progress of the world, as anticipated by 
 Elpis Israel fifty years ago, will be found in the Appendix at the end of 
 the book. 
 
 Birmingham, January, igio.
 
 ELPIS ISRAEL. 
 
 PART FIRST. 
 
 THE RUDIMENTS OF THE WORLD. 
 
 CHAPTER I. 
 THE NECESSITY OF A REVELATION. 
 
 The necessity of a Revelation to make known the origin, reason, and 
 tendency of things in relation to man and the world around him. 
 An intelligible mystery, and the only source of true wisdom ; but 
 practically repudiated by the Moderns. The study of the Bible 
 urged, to facilitate and promote which is the object of this volume. 
 
 REVOLVING upon its o\vn axis, and describing an ample circuit 
 through the boundless fields of space, is a planet of the solar 
 system bearing upon its surface a population of over a thousand 
 millions subject to sin, disease, and death. This orb of the starry 
 heavens shines with a glory similar to that of its kindred spheres. 
 Viewed from them, it is seen sparkling " like a diamond in the 
 sky " ; and with the rest of the heavens, declares the glory of God, 
 and shows forth the handiwork of Him that did create it. 
 
 This celestial orb, .which is a world or system of itself, is 
 styled THE EARTH. It is the habitation of races of animals which 
 graze its fields, lurk in its forests, soar through its atmosphere, 
 and pass through the paths of its seas. At the head of all these 
 is a creature like themselves, animal, sensual, and mortal. He is 
 called MAX. He has replenished the earth and subdued it, and 
 filled it with his renown. His crimes, however, rather than his 
 virtues, have illustrated and distinguished him with an unhappy 
 pre-eminence above all other created things. His heart is evil ; 
 and, left to its uncontrolled impulses, he becomes licentious, 
 merciless, and more cruel than the fiercest beast of prey. 
 
 Such is the being that claims the independent sovereignty of 
 the globe. He has founded dominions, principalities, and powers ; 
 he has built great cities, and vaunted himself in the works of his
 
 2 RUDIMENTS OF THE WORLD. 
 
 hands, saying, " Are not these by the might of my power, and for 
 the honour of my majesty?" He repudiates all lordship over 
 him, and claims the inalienable and inherent right of self-govern- 
 ment, and of establishing whatever civil and ecclesiastical institu- 
 tions are best suited to his sensuality and caprice. Hence, at 
 successive periods, the earth has become the arena of fierce and 
 pandemoniac conflicts ; its tragedies have baptised its soil in blood, 
 and the mingled cries of the oppressor and the victim have 
 ascended to the throne of the Most High. 
 
 Skilled in the wisdom which comes from beneath, he is by 
 nature ignorant of that which is "first pure, and then peaceable, 
 gentle, and easy to be entreated, full of mercy and good fruits, 
 without partiality and without hypocrisy." This is a disposition to 
 which the animal man under the guidance of his fleshly mind has 
 no affinity. His propensity is to obey the lust of his nature ; 
 and to do its evil works, which are adultery, fornication, unclean- 
 ness, lasciviousness, idolatry, witchcraft, hatred, variance, 
 emulations, wrath, strife, seditions, sects, envying, murders, 
 drunkenness, revellings, and such like." a All these make up the 
 character of the world, " the lust of the flesh, the lust of the eye, 
 and the pride of life," upon which is enstamped the seal of God's 
 eternal reprobation. They who do such things shall not inherit 
 the kingdom of God," but " they shall die." 
 
 Such is the world of human kind ! The great and impious 
 enemy of God upon the earth. Its mind is not subject to His law, 
 neither indeed can it be. What shall we say to these things ? Is 
 the world as we behold it a finality ? Are generations of men, 
 rebellious against God, and destroyers of the earth, to occupy it 
 successively through an endless series of ages ? Are men to 
 repeat the history of the past for ever? Is the earth always to 
 be cursed, and sin and death to reign victorious ? Who can 
 answer these inquiries ? If we survey the starry canopy, thence 
 no sign or voice is given expressive of the truth. They declare the 
 eternal power and divinity of their Creator, but they speak not of 
 the destiny of the earth or of man upon it. If we question the 
 mountains and hills, the plains and valleys, the rivers, seas, and 
 oceans of the earth, and demand their origin, why they were pro- 
 duced, to what end they were created, their rocks, their strata, 
 their fossils, or deposits, afford us no response. Turn we to man 
 and ask him, ' Whence earnest thou, and what is thy destiny ? 
 Whence all the evil of thy nature, why art thou mortal, who made 
 thee, who involved thee in this wide-spread ruin and calamity on 
 every side ? " 
 
 Ask an infant of days the history of the past, and he can as 
 well detail it, as man can answer these inquiries without a revela- 
 tion from Him who is before all, and to whom is known from the 
 beginning all He intends shall come to pass. So true is it, that, 
 
 a Gal. v. ig.
 
 AN INTELLIGIBLE MYSTERY. 3 
 
 unaided by light from heaven, ' since the beginning" of the world 
 men have not heard, nor perceived by the ear, neither hath the 
 eye seen, O God, beside thee what is prepared for him that 
 waiteth for him ; " but adds the apostle in his comment upon 
 these words of the prophet, "God hath revealed these things 
 unto us by his spirit which things we (apostles) 
 
 speak, not in the words which man's wisdom teacheth, but 
 which the holy spirit teacheth ; interpreting spiritual things in 
 spiritual words." 
 
 To the Bible, then, all must come at last if they would be 
 truly wise in spiritual things. This is a great truth which few of 
 the sons of men have learned to appreciate according to its import- 
 ance. A man may be a theologian profoundly skilled in all 
 questions of " divinity ; " he may be well versed in the mythology 
 of the heathen world ; be able to speak all languages of the 
 nations ; compute the distances of orb from orb, and weigh them 
 in the scales of rigid calculation ; he may know all science and be 
 able to solve all mysteries, but if, with all this, he be ignorant of 
 " the things of the spirit ;" if he know not the true meaning of 
 the Bible ; he seemeth only to be wise, while he is, in fact, a fool. 
 Therefore, the apostle saith, "let no man deceive himself. If 
 any man among you seemeth to be wise in this world, let him 
 become a fool, that he may be wise. For the wisdom of this 
 world is foolishness with God. For it is written, He taketh the 
 wise in their own craftiness. And again, the Lord knoweth the 
 thoughts of the wise, that they are vain. Therefore let no man 
 glory in me?i." b If our contemporaries could only attain to the 
 adoption of this great precept, "let no man glory in me'n," they 
 would have overleaped a barrier which as a fatal obstacle prevents 
 myriads from understanding and obeying the truth. 
 
 But while God lightly esteems the wisdom of the reputed wise, 
 there is a wisdom which He invites all men to embrace. This is 
 styled " the -wisdom of God in a mystery ;" it is also termed " the 
 hidden wisdom which God ordained before the world, which none 
 of the princes of this world knew." It is said to be hidden in a 
 mystery, because until the apostolic age, it was not clearly made 
 known. This will appear from the following texts : " Now to 
 him that is of power to establish you according to the revelation of 
 THE MYSTERY,7tvfof^ was kept secret (xpovoig aiwi'/otc) in the times of 
 the ages, but now (in the time, or age, of the apostles) is made 
 manifest, and by the scriptures of the prophets made known to 
 all nations for the obedience of faith.''"' ' By revelation God made 
 known unto me, Paul, THE MYSTERY, which in other ages (former 
 ages under the law of Moses) was not made known unto the sons 
 of men as it is now revealed unto the holy apostles and prophets 
 by the spirit, that the Gentiles should be fellow heirs, and of 
 i Cor. ii.g, 10, 13. b i Cor. ii.g, 10, 13 : iii. 18-21. c Rom. xvi. 25. 26.
 
 4 RUDIMENTS OF THE WORLD. 
 
 the same body, and partakers of his promise in Christ by the 
 gospel " a 
 
 Here is ' the knowledge of God," in which are contained 
 " exceeding great and precious promises," the understanding of 
 which is able to make a man wise, and ' a partaker of the divine 
 nature." Now, although these hidden things have been clearly 
 made known, they still continued to be styled the mystery ; not 
 because of their unintelligibility, but because they were once 
 secret. Hence, the things preached unto the Gentiles, and by 
 them believed, are styled by Paul, "the mystery of the faith," and 
 "the mystery of godliness," some of the items of which he 
 enumerates ; such as God manifest in the flesh, justified by the 
 spirit, seen of angels, preached unto the Gentiles, believed on in 
 the world, received up in glory. " b Thus an intelligible mystery 
 characterises the once hidden wisdom of God, and becomes the 
 subject matter of an enlightened faith. This, however, is not the 
 case with regard to religious systems which are not of the truth; 
 Unintelligible mystery is the tiltima ratio for all difficulties which are 
 insoluble b)* the symbols of ecclesiastical communities, whose text 
 of universal application is, that " secret things belong to God, but 
 the things which are revealed, to us and to our children." This 
 is true ; but, then, these things which were secret in the days of 
 Moses, have been revealed by God to the apostles and prophets for 
 our information. 
 
 No one has any right to set up his own ignorance as the limit 
 of what God hath revealed. A thing may be unknown to such a 
 man, but it doth not therefore follow that it is either absolutely 
 unintelligible or a secret. He may not know of it, or, if explained 
 to him, he may not have intellect enough to comprehend it, or his 
 prejudices, or sectarian bias may darken his understanding this 
 by no means makes the thing unintelligible or mysterious to other 
 people. All that such persons have a right to say is, "We do not 
 know anything about it." They may confess their own ignorance, 
 and resolve to look into the matter, or not ; but they are presump- 
 tuously overstepping the bounds of propriety to venture to do 
 more. Those who have no secondary interests to subserve apart 
 from the truth only desire to know that they may believe and do. 
 But where to know more, would jeopardize the 'vested interests" 
 of a sect, and extort the confessions of its leaders and members, 
 that they were in error and knew not the truth, investigation is 
 discouraged, and the things proscribed as too speculative and 
 mysterious for comprehension, or, if understood, of no practical 
 utility. In this way mankind infold themselves as in the mantle 
 of their self-esteem. They repress all progress, and glorify their 
 own ignorance by detracting from things which they fear to look 
 into, or apprehend are far above their reach. 
 
 Eph. iii. 3, 5, 6. b i Tim. iii. 9, 16.
 
 THE MYSTERY OF INIQUITY. 
 
 Beside glorying- in men, this unfortunate peculiarity cf the 
 human mind has developed the organisation of a system of thing's 
 impiously hostile to the institutions and wisdom of Jehovah. It 
 is a system of many subordinate parts. It is animated by one 
 spirit which, under various modifications, pervades and actuates 
 the whole. It is an evil spirit, and may be detected wherever the 
 dogma of unintelligible mystery is at work. The name of this 
 system is " MYSTERY." Its baneful effects began to be visible in 
 the apostolic age. It was then styled, ' the Mystery of Iniquity" 
 which, as was predicted, has, like a cancer, eaten out the truth, 
 and substituted in place thereof a civil and ecclesiastical constitu- 
 tion, styled " Harlots and the Abominations of the Earth," such as 
 we behold on every side. 
 
 "Wisdom," say the scriptures, "is the principal thing; 
 therefore get wisdom ; and with all thy getting get understanding. 
 Exalt her, and she shall promote thee : she shall bring thee to 
 honour, when thou dost embrace her. She shall give to thy head 
 an ornament of grace ; a crown of glory shall she deliver to thee." 
 If thou would'st, O reader, get this wisdom, happy art thou if 
 thou findest it. " For the merchandize of it is better than the 
 merchandize of silver, and the gain thereof than fine gold. She 
 is more precious than rubies, and all things thou canst desire are 
 not to be compared to her. Length of days is in her right hand ; 
 and in her left hand riches and honour. Her ways are ways of 
 pleasantness, and all her paths are peace. She is A TREE OF 
 LIFE to them that lay hold upon her ; and happy is every one that 
 retaineth her." ft 
 
 Before the Son of God sent forth his apostles to proclaim the 
 gospel of the kingdom in his name, " He opened their understand- 
 ings that they might understand the scriptures." If thou wouldst 
 gain the knowledge of the wisdom of God which is so inestimable, 
 and which is contained in the word they preached, thou must also 
 be the subject of the same illumination. This is indispensable ; 
 for there is no obtaining of this commodity except through the 
 scriptures of truth. These " are able to make thee wise unto 
 salvation through faith which is in Christ Jesus. For all scripture 
 is given by inspiration of God, and is profitable for teaching, for 
 conviction, for correction, for instruction in righteousness : that 
 the man of God may be perfect, thoroughly furnished unto all good 
 works." 6 What more dost thou want than perfection, and a 
 crown of life and glory in the age to come ? Search the scriptures 
 with the teachableness of a little child, and thy labour will not be 
 in vain. Cast away to the owls and to the bats the traditions of 
 men, and the prejudices indoctrinated into thy mind by their 
 means ; make a whole burnt offering of their creeds, confessions, 
 catechisms, and articles of religion ; and, after the example of the 
 Ephesian disciples, hand over your books of curious theological 
 Prov. iii. 14-18. b 2 Tim. iii. 15-17.
 
 6 RUDIMENTS OF THE WORLD. 
 
 arts, and burn them before all." a These mountains of rubbish 
 have served the purposes of a dark and barbarous age ; the word, 
 the word of the living- God alone, can meet the necessities of the 
 times. 
 
 Let the example of the noble-minded Bereans be ours. They 
 searched the scriptures daily to see if the thing's taught by the 
 apostle were worthy of belief ; "therefore they believed. " b If, 
 then, not even the preaching of an apostle was credited unaccom- 
 panied by scriptural investigation, is it not infinitely more incum- 
 bent on us that we should bring to a like test the opinions and 
 precepts of the uninspired and fallible professional theologists of 
 our day? Let us believe nothing that comes from the pulpit," 
 "the altar," or the press, not demonstrated by the grammatical 
 sense of the scriptures. Let us be contented with nothing less 
 than a " thus it is written," and a thus saith the Lord ;" for He 
 has laid it down in His law, that no one is worthy of belief who 
 does not speak after this rule. " To the law and to the testimony, 
 if they speak not according to THIS WORD, it is because there is no 
 light in them." c If then their light be darkness, how great is that 
 darkness. 
 
 The scriptures can do every thing for us in relation to the 
 light. This is known, felt, and keenly appreciated by all interested 
 in the support of error. Hence, in the days of Diocletian, one of 
 the pagan predecessors of Constantine, a decree was issued com- 
 manding the surrender of all copies of the Holy Scriptures : for it 
 was found that so long as they obtained circulation the Christian 
 doctrine could never be suppressed. The Popes, as deadly, and 
 more insidious, enemies of the truth than the pagan Roman 
 emperors, followed the example of Diocletian. The Bible and 
 popery are as mutually hostile as the light of the sun and the thick 
 darkness of Egypt that might be felt. But it is not paganism and 
 popery alone that are practically hostile to a free and untrammelled 
 investigation of the word of God. The Protestant world, while it 
 deludes itself with the conceit that " the Bible, the Bible alone, is 
 the religion of Protestants " while it spends its thousands for its 
 circulation among the nations in their native tongues is itself 
 hostile to the belief and practice of what it proclaims. The 
 Bible alone " is not its religion ; for if it were, why incumber its 
 professors with the " Common Prayer," Thirty-nine Articles, and 
 all the other notions " of a similar kind ? To believe and 
 practice the Bible alone would be a sufficient ground of exclusion 
 from all "orthodox churches." When Chillingworth uttered the 
 sentiment, there was more truth in it than at this day ; but now it 
 is as far from the fact as that Protestantism is the religion 
 of Christ. 
 
 To protest against an error, such as Romanism, and to affirm 
 that every man has a right to worship God according to the dictates 
 Acts xix. 19. &Acts xvii. 11, 12. c Isaiah viii. 20.
 
 THE BIBLE AND THE CREEDS. / 
 
 of his own conscience, is a very different thing to believing- and 
 obeying- the gospel of the Kingdom of God, and walking in all the 
 institutions of the Lord blameless. To do this \vould unchristianize 
 a man in the estimation of State churches and sectarian denomina- 
 tions ; for the Bible religion requires a man to contend earnestly 
 for the faith once delivered to the saints "" which in these times 
 cannot be done without upheaving the very foundations of the 
 self-complacent, self-glorifying and self-laudatory communions of 
 the antipapal constitution of things. It is true that no man or 
 power has a right to interfere between God and the conscience ; 
 but, it is also true that no man has a right to worship God as he 
 pleases. This is a Protestant fallacy. Man has a right to "worship 
 God only in the way God has Himself appointed. " In vain do ye 
 worship me, teaching for doctrines the commandments of men." 
 This is the judgment pronounced by the wisdom of God upon all 
 worship which He has not instituted. He declares it to be vain 
 worship ; concerning which the apostle to the Gentiles says : Let 
 no man judge you in meat, or in drink, or in respect of a holy-day, 
 or of the new moon, or of the Sabbath ; let no man beguile you of 
 your reward in a voluntary humility and worshipping of angels. 
 Be not subject to dogmatisms fcuypariZevOfj after the command- 
 ments and traditions of men ; which things have indeed a show of 
 wisdom in WILL- WORSHIP and humility." 6 
 
 These exhortations apply to all faith and worship, Papal and 
 Protestant. If Popery judges men in meats, Protestantism doth 
 the same in drinks, and in the Sabbath ; they both judge men in 
 holy-days and " movable feasts " ; and though Protestantism 
 repudiates the worshipping of angels, it proclaims in its "fasts," 
 preparations," ' concerts," &c., a voluntary humility, and 
 celebration of " saints and martyrs," renowned in legendary tales 
 for " the pride that apes humility." Let the reader search the 
 scriptures from beginning to end, and he will nowhere find such 
 systems of faith and worship as those comprehended in the Papal 
 and Protestant systems. The gospel of the Kingdom of God in 
 the name of Jesus is not preached among them ; they are 
 communions which are uncircumcised of heart ; theological 
 dissertations on texts, called ' sermons," are substituted for 
 " reasoning out of the scriptures" for "expounding and testify- 
 ing the Kingdom of God, and persuading men concerning Jesus, 
 both out of the law of Moses, and out of the Prophets " f Puseyism, 
 Swedenborgianism, and all sorts of isms, to which in apostolic 
 times the world \vas a total stranger, run riot among them ; the 
 lusts of the flesh, of the eye, and of the pride of life have 
 extinguished even the energy and zeal of the antipapal rebellion 
 out of which they have arisen ; they are dead, twice dead, 
 plucked up by the roots, and therefore the time is come to cut 
 them off as a rotten branch from the good olive tree. rf Let 
 Jude 3. b Col. ii. 16, 18. c Acts xxviii. 23, 31. d Romans xi. 17, 20, 22.
 
 8 RUDIMENTS OF THE WORLD. 
 
 therefore every man that would eschew the wrath which is begun, 
 and who would become an heir of the kingdom of God, save 
 himself from the unholy, lifeless, and effete denominations of these 
 Latter Days." By remaining" in them, a man partakes of their 
 evil deeds, and subjects himself to their evil influences. The word 
 of man has silenced the word of God in their midst ; and religion 
 has degenerated into a professional commodity sold for cash 
 according to the taste which most prevails in the soul-markets 
 of the world. 
 
 Let us then "cease from men, whose breath is in their nostrils, 
 for wherein are they to be accounted of." They be blind leaders 
 of the blind " in whom is no light, because they speak not accord- 
 ing to the law and the testimony of God. Let us repudiate their 
 dogmatisms ; let us renounce their mysteries ; and let us declare 
 our independence of all human authority in matters of faith and 
 practice outside the word of God. The scriptures are able to 
 make us wise, which the traditions of ' divines " are not. Let us 
 then come to these scriptures, for we have the assurance that he 
 who seeks shall find. But we must seek by the light of scripture, 
 and not permit that light to be obscured by high thoughts and vain 
 imaginations which exalt themselves against the knowledge of 
 God. Great is the consolation that " the wise shall understand," 
 and shall shine as the brightness of the firmament." Be this 
 then our happiness, to understand, believe, and do, that we may 
 be blessed in our deed, and attain to the glorious liberty and 
 manifestation of the sons of God. 
 
 To the Bible then let us turn, as to "a light shining in a dark 
 place," and, with humility, teachableness, and independence of 
 mind, let us diligently inquire into the things which it reveals for 
 the obedience and confirmation of faith. The object before us 
 then will be, to present such a connected view of this truthful and 
 wonderful book as will open the reader's eyes, and enable him to 
 understand it, and expound it to others, that he may become 
 a workman that needeth not to be ashamed, rightly dividing the 
 word of truth" ; and be able intelligently to "contend for the 
 faith " ; and by " turning many to righteousness, to shine as the 
 stars for ever and ever." 
 
 In effecting this purpose, we must proceed as we would with 
 any other book, or in teaching any of the arts and sciences ; 
 namely, begin at the beginning, or with the elements of things. 
 This was the method adopted by the spirit of God in the instruc- 
 tion of the Israelites by Moses. He began His revelations by 
 giving them, and us through them, an account of the creation of 
 the heavens and the earth ; of animals ; and of man. This then 
 would seem to be the proper place for us to start from ; and as 
 we have the system completely revealed, which they had not, we 
 may extend our inquiries into the reason, or philosophy of things 
 farther than they. Be this, then, our commencement ; and may
 
 PROTESTANT FALLACIES : AN EXHORTATION. 
 
 the Lord himself prosper our endeavours to decipher and under- 
 stand His word, and to disentangle it from the crude traditions and 
 dogmatisms of contemporary theologies, useful in their beginnings 
 as " oppositions " to the Mystery of Iniquity, but now "waxed 
 old and ready to vanish away " with the thing they have 
 antagonised ; but which, though consumptive of the civil and 
 ecclesiastical tyranny of the Image of the Beast, have by their 
 glosses in effect taken from the people " the Key of Knowledge," 
 and thus shut up the Kingdom of Heaven against men. Our 
 endeavour will be to restore this " Key," that they may under- 
 stand " the mysteries of the kingdom," and " have right to the 
 tree of life, and enter in through the gates into the city." c And 
 this we will do if God permit. 
 
 f- Rev. xxii. 14.
 
 10 RUDIMENTS OF THE WORLD. 
 
 CHAPTER II. 
 THE CREATION OF THE EARTH AND MAN. 
 
 The earth before the creation of Adam the habitation of the angels who 
 kept not their first estate -A geological error corrected The 
 Sabbath day and the Lord's day The formation of man and woman 
 The ''great mystery" of her formation out of man explained 
 Eden The garden of Eden The original and future paradises con- 
 sideredMan's primitive dominion confined to the inferior creatures 
 and his own immediate family Of the two trees of the garden And 
 man in his original estate. 
 
 THE general account of the work of the six days is contained in 
 the first chapter of Genesis ; while in the second is presented, 
 among' other things, a more particular narrative of the work of 
 the sixth day in the formation of the first human pair. 
 
 Let the reader peruse the history of the creation as a revela- 
 tion to himself as an inhabitant of the earth. It informs him of 
 the order in which the things narrated would have developed 
 themselves to his view, had he been placed on some projecting 
 rock, the spectator of the events detailed. He must remember 
 this. The Mosaic account is not a revelation to the inhabitants of 
 other orbs remote from the earth of the formation of the boundless 
 universe ; but to man, as a constituent of the terrestrial system. 
 This will explain why light is said to have been created four days 
 before the sun, moon, and stars. To an observer on the earth, 
 this was the order of their appearance ; and in relation to him a 
 primary creation, though absolutely pre-existent for millions of 
 ages before the Adamic era. 
 
 The duration of the earth's revolutions round the sun previous 
 to the work of the first day is not revealed : but the evidences 
 produced by the strata of our globe show that the period was long 
 continued. There are indeed hints, casually dropped in the 
 scriptures, which would seem to indicate that our planet was 
 inhabited by a race of beings anterior to the formation of man. 
 The apostle Peter, speaking of the "false teachers" that would 
 arise among Christians " by reason of whom the way of truth 
 would be evil spoken of," illustrates the certainty of their 
 "damnation" by citing three cases in point; namely, that of 
 certain angels ; that of the antediluvian world ; and that of 
 Sodom and Gomorrha. Now the earth, we know, was the place 
 of judgment to the contemporaries of Noah and Lot, and seeing 
 that these three are warnings to inhabitants of earth, it is 
 probable that they are all related to things pertaining to our 
 globe in the order of their enumeration first, judgment upon its
 
 THE PRE-ADAMIC WORLD. 1 1 
 
 pre-Adamic inhabitants ; secondly, upon the antediluvian world, 
 which succeeded them ; and thirdly, upon Sodom after the flood. 
 
 Peter says that " the Angels," or pre-Adamic inhabitants of 
 the Earth, " sinned ; " and Jude, in speaking- of the same subject, 
 reveals to us the nature of their transgression. He says, verse 6, 
 the angels maintained not their original state, but forsook their 
 own habitation." From which it would appear that they had the 
 ability to leave their dwelling if they pleased ; secondly, that they 
 were sometimes employed as messengers to other parts of the 
 universe ; this their name (ayytXoc, angelos, one sent) implies : 
 thirdlv, that the}' were forbidden to leave their habitation without 
 special command to do so ; and fourthly, that they violated this 
 injunction and left it. Having transgressed the divine law, God 
 would not forgive them; "but casting them down," or driving 
 them back, ' he committed them to everlasting chains of intense 
 darkness to be reserved for judgment." Hence, it is clear, when 
 they were driven back to their habitation, some further catastrophe 
 befel them by which their committal to darkness was effected. This 
 probably consisted in the total wreck of their abode, and their 
 entire submergence, with all the mammoths of their estate, under 
 the waters of an overwhelming flood. Reduced to this extremity, 
 the earth became " without form and empty ; and darkness over- 
 spread the deep waters. " b Its mountains, hills, valleys, plains, 
 seas, rivers, and fountains of waters, which gave diversity of 
 ' form " to the surface of our globe, all disappeared ; and it 
 became " 'void" or empty, no living creatures, angels, quadrupeds, 
 birds, or fishes, being found any more upon it. 
 
 Fragments, however, of the wreck of this pre-Adamic world 
 have been brought to light by geological research, to the records of 
 which we refer the reader, for a detailed account of its discoveries, 
 with this remark, that its organic remains, coal fields, and strata, 
 belong to the ages before the formation of man, rather than to the 
 era of the creation, or the Noachic flood. This view of the matter 
 will remove a host of difficulties, which have hitherto disturbed the 
 harmony between the conclusions of geologists and the Mosaic 
 account of the physical constitution of our globe. 
 
 Geologists have endeavoured to extend the six days into six 
 thousand years. But this, with the scriptural data we have adduced, 
 is quite unnecessary. Instead of six thousand, they can avail 
 themselves of sixty thousand ; for the scriptures reveal no length 
 of time during which the terrene angels dwelt upon our globe. The 
 six days of Genesis were unquestionably six diurnal revolutions of 
 the earth upon its axis. This is clear from the tenor of the sabbath 
 law. " Six days shalt thou labour (O Israel) and do all thy work : 
 but the seventh day is the sabbath of the -Lord thy God : in it thou 
 shalt not do any work : for in six days the Lord made heaven 
 and earth, the sea, and all that in them is, and rested the seventh 
 2 Peter ii. 4. b Genesis i. i.
 
 12 RUDIMENTS OF THE WORLD. 
 
 day : wherefore the Lord blessed the sabbath day, and hallowed 
 it." Would it be any fit reason that, because the Lord worked six 
 periods of a thousand or more years each, and had ceased about 
 two thousand until the giving of the law, therefore the Israelites 
 were to work six periods of twelve hours, and do no work on a 
 seventh period or day of like duration ? Would any Israelite or 
 Gentile, unspoiled by vain philosophy, come to the conclusion of 
 the geologists by reading the sabbath law? We believe not. Six 
 days of ordinary length- were ; ' ample time for Omnipotence, with 
 all the power of the universe at command, to re-form the 
 earth, and to place the few animals upon it necessary for the 
 beginning of a new order of things upon the globe. 
 
 But what is to become of the Evil Angels in everlasting chains 
 of darkness, and who shall be their judge ? Jude says, the}' were 
 committed " for the judgment of THE GREAT DAY." He alludes to 
 this great day in his quotation of the prophecy of Enoch, saying : 
 
 ' Behold, the Lord cometh with ten thousand of his Holy Ones 
 (angels of his might 1 Thess. i. 7) to execute judgment upon all, 
 &c." This coming of the Lord to judgment is termed by Paul, 
 
 ' the Day of Christ "- "A DAY in which he will judge the world in 
 righteousness by Jesus Christ " during which, the saints, with 
 angels ministering to them, having lived again, will reign with 
 Christ a thousand years on the earth. a This is the Great Day of 
 Judgment, a period of one thousand years, in which Christ and his 
 saints will govern the nations righteously ; iudge the raised dead 
 in his kingdom according to their works ; and award to the rebel 
 angels the recompense awaiting, their transgression. " Know ye 
 not," saith Paul, " that we (the saints) shall judge angels? How 
 much more, things that pertain to this life ? " 6 From these data, 
 then, we conclude that these angels will be judged in the Day of 
 Christ by Jesus and the saints. 
 
 In the period between the wreck of the globe as the habitation 
 of the rebel angels and the epoch of the first day, the earth was 
 as described in Gen. i. 2, " without form and void, and darkness 
 upon the face of the deep " a globe of mineral structure, sub- 
 merged in water, and mantled in impenetrable night. Out of these 
 crude materials, a new habitation was constructed, and adapted 
 to the abode of new races of living creatures. On the first day, 
 light was caused to shine through the darkness, and disclose the 
 face of the waters ; on the second, the atmosphere called Heaven 
 was formed, by which the fog was enabled to float in masses above 
 the deep ; on the third, the waters were gathered together into 
 seas, and the dry, called the Earth, appeared. It was then 
 clothed with- verdure, and with fruit and forest trees, preparatory 
 to the introduction of herbivorous creatures to inhabit it. On the 
 fourth day, the expanded atmosphere became transparent, and the 
 shining orbs of the universe could be seen from the surface of the 
 2 Thess. ii. 2 ; Rev. v. 10: xx. 4, 11-15. b iCor. vi. 3.
 
 THE SABBATH DAY. 13 
 
 earth. Our globe was then placed in such astronomical relation 
 to them as to be subjected by their influences to the vicissitudes 
 of day and night, summer and winter ; and that they might 
 serve for signs, and for years. Thus, the sun, moon, and stars 
 which God had made, by giving the earth's axis a certain inclina- 
 tion to the plane of the ecliptic, became diffusive of the most 
 genial influences over the land and sea. It was now a fit and 
 beautiful abode for animals of every kind. The dwelling place 
 was perfected, well aired, and gloriously illuminated by the lights 
 of heaven ; food was abundantly provided ; and the mansional 
 estate waited only a joyous tenantry to be complete. 
 
 This was the work of the fifth and sixth days. On the fifth, fish 
 and water-fowl were produced from the teeming waters ; and on the 
 sixth, cattle, reptiles, land-fowl, and the beasts of the earth, came 
 out of "the dust of the ground," male and female, after their 
 several kinds." 
 
 But among all these there was not one fit to exercise dominion 
 over the animal world, or to reflect the divine attributes. Therefore, 
 the Elohim said, " Let us make man in our image, after our like- 
 ness : and let them have dominion over the living creatures." So 
 Elohim created man in His image ; male and female created He 
 them. Further details concerning the formation ot the human pair 
 are given in the second chapter of Genesis, verses 7, 18, 21-25. 
 These passages belong to the work of the sixth day ; while that 
 from verse 8 to 14 pertains to the record of the third ; and from 15 
 to 17 is parallel with chapter i. 28-31, which completes the history 
 of the sixth. 
 
 ' Thus the heavens and the earth were finished, and all the 
 host of them ; " and the Jehovah Elohim, on reviewing the stupen- 
 dous and glorious creation elaborated by the Spirit, pronounced it 
 VERY GOOD." Then the Elohim or Morning Stars sang together, 
 and all the Sons of God shouted for joy." 6 
 
 OF THE SABBATH DAY. 
 
 On the seventh day, which was neither longer nor shorter than 
 the days which preceded it, "God ended his work which he had 
 made ; " and because of this notable event, ' he blessed and sanc- 
 tified it." A day is blessed, because of what is or will be imparted 
 to those who are commanded to observe it. The sanctification of 
 the day implies the setting of it apart that it might be kept in some 
 way different from other days. The mannner of its original 
 observance ma)- be inferred from the law concerning it when it was 
 enjoined upon the Israelites. To them it was said, " Remember 
 the sabbath day to keep it holy." If it be asked, how was it to be 
 kept holy ? the answer is, in it thou shalt not do any work, thou, 
 nor any one or thing belonging to thee ; " and the reason for this- 
 a Gen. i. 20-25 : " JQ- b Job xxxviii. 4-7.
 
 14 RUDIMENTS OF THE WORLD. 
 
 total abstinence from work is referred to the Lord's own example 
 in that " he rested the seventh day." The nature of its observance 
 in the ages and generations, and the recompense thereof, is well 
 expressed in the words of Isaiah : ' If thou turn away thy foot 
 from the sabbath from doing thy pleasure on my holy day ; and 
 call the sabbath a delight, the holy of the Lord, honourable ; and 
 shalt honour him not doing thine own ways, nor finding thine own 
 pleasure, nor speaking thine own words : then shalt thou delight 
 thyself in the Lord, and I will cause thee to ride upon the high 
 places' of the earth, and feed thee with the heritage of Jacob thy 
 father ; for the mouth of the Lord hath spoken it." ft 
 
 In this passage, the conditions are stated upon which faithful 
 Israelites might inherit the blessing typified by the rest ot the 
 seventh day. They were joyfully to devote themselves to the way 
 of the Lord. They were not simply to abstain from work, yawning 
 and grumbling over the tediousness of the day, and wishing it 
 were gone, that they might return to their ordinary course of life ; but 
 they were to esteem it as a delightful, holy, and honourable day. 
 Their pleasure was to consist in doing what the Lord required, 
 and in talking of "the exceeding great and precious promises" 
 He had made. To do this was " not speaking their own words," 
 but the Lord's words. Such an observance as this, however, of the 
 sabbath day, implies a faithful mind and a gracious disposition as 
 the result of knowing the truth. Neither antediluvian nor 
 postdiluvian could ' call the sabbath a delight " who was either 
 ignorant or faithless of the import of the promise, "thou shalt 
 delight thyself in the Lord, and ride upon the high places of the 
 earth, and feed with the heritage of Jacob," A man who simply 
 looked at the seventh day as a sabbath in which he was interdicted 
 from pleasures, and conversation agreeable to him, and from the 
 money-making pursuits in which he delighted, would regard the 
 day more as a weekly punishment, than as joyous and honourable. 
 Though he might mechanically abstain from work, he did not 
 keep it so as to be entitled to the blessing which belonged to 
 the observance of the day of the Lord. It was irksome to him, 
 because being faithless he perceived no reward in keeping it ; and 
 without faith it is impossible to please God." 
 
 The reward to antediluvian and postdiluvian patriarchs and 
 Israelites, for a faithful observance, or commemoration of Jehovah's 
 rest from His creation-work, was ' delight in the Lord, riding 
 upon the high places of the earth, and feeding with the heritage 
 of Jacob." This was neither more nor less than a promise of 
 inheriting the Kingdom of God, which is a summary of "the 
 things hoped for and the things unseen," or the subject matter of 
 the faith that pleases God. When that kingdom is established, 
 all who are accounted worthy of it will "delight or joy in the 
 Lord;" and occupy "the high places of the earth," ruling 
 Isaiah Iviii. 13, 14.
 
 SUMMARY CONCERNING THE SABBATH. 15 
 
 over the nations as His associate king's and priests ; and share in 
 the " new heavens and earth," in which dwells righteousness, 
 when Jerusalem shall be made a rejoicing, and her people Israel a 
 joy. rt The knowledge and belief of these things was the powerful 
 and transforming motive which caused Abel. Abraham, Moses, 
 Jesus, &c. , to " call the sabbath a delight, holy of the Lord, and 
 honourable ; " and to observe it as the sons of Belial cannot 
 possibly do. But while this was the motive, even faith, which 
 actuated the sons of God in their keeping holy the seventh day, 
 Jehovah did not permit the faithless to transgress or desecrate 
 it with impunity. We know not what penalty, if any, was 
 attached to its violation before the flood ; but its desecration under 
 the Mosaic constitution was attended with signal and summary 
 vengeance, as will appear from the following testimonies : 
 
 1. " And the Lord spake unto Moses, saying, speak thou 
 unto the children of Israel, saying, verily my sabbaths ye shall 
 keep ; for it is a sign between me and you throitghont your 
 generations ; that ye may know that I am the Lord that doth 
 sanctify you. Ye shall keep the sabbath therefore : for it is holy 
 unto you. Every one that defileth it shall surely be put to death ; 
 for whosoever doeth any work therein, that soul shall be cut off 
 from among his people. Six days may work be done, but in the 
 seventh is the sabbath of rest, holy to the Lord ; wtosoever.doeth 
 any -work on the sabbath day shall surely be put to death. Wherefore 
 the children of Israel shall keep the sabbath, to observe the sabbath 
 throughout their generations, for a perpetual covenant. It is a 
 sign between me and the children of Israel for ever ; for in six days 
 the Lord made heaven and earth, and on the seventh day he rested 
 and was refreshed."** 
 
 2. " Remember (O Israel), that thou wast a servant in the 
 land of Egypt, and that the Lord thy God brought thee out thence 
 through a might}' hand and by a stretched out arm ; therefore the 
 Lord thy God commanded thee to keep the sabbath day."'' 
 
 3. Six days shall work be done, but on the seventh day 
 there shall be to you a holy day, a sabbath of rest to the Lord : 
 whosoever doeth work therein shall be put to death. }'e shall 
 kindle no fire throughout your habitations on the sabbath day. 
 
 4. " And while the children of Israel were in the wilderness, 
 they found a man that gathered sticks upon the sabbath day. And 
 the}' that found him gathering sticks brought him unto Moses and 
 Aaron, and unto all the congregation. And they put him in ward, 
 because it was not declared what should be done to him. And the 
 Lord said unto Moses, the man shall be surely put to death : all 
 the congregation shall stone him with stones without the camp. 
 And all the congregation brought him without the camp, and 
 
 a Matt. xxv. 23, 34 ; Rev. ii. 26, 27 : iii. 21 : v. 9, 10 : xx. 4 ; 
 
 Dan. vii. 18, 22, 27 ; Isaiah Ixv. 17, 18. 
 & Exodus xxxi. 12-17. c Deut. v. 15. & Exodus xxxv. 2, 3.
 
 16 RUDIMENTS OF THE WORLD. 
 
 stoned him with stones, and he died ; as the Lord commanded 
 Moses. " a 
 
 5. ' Thus saith the Lord ; take heed to yourselves, and bear 
 no burden on the sabbath day, nor bring it in by the gates of 
 Jerusalem : neither carry forth a burden out of your houses on the 
 sabbath day, neither do ye any work, but hallow ye the sabbath 
 day, as I commanded your fathers. And it shall come to pass, if 
 ye diligently hearken unto me, saith the Lord, to bring in no burden 
 through the gates of this city on the sabbath day, to do 
 no work therein : then shall there enter into the gates of this city 
 kings and princes sitting upon the throne of David ', riding in chariots 
 and upon horses, they, and their princes, the men of Judah, and 
 the inhabitants of Jerusalem : and this city shall remain for ever. 
 And they shall come from the cities of Judah, and from the places 
 about Jerusalem, and from the land of Benjamin, and from the 
 plain, and from the mountains, and from the south, bringing burnt- 
 offerings, and sacrifices, and meat-offerings, and incense, and 
 bringing sacrifices of praise, unto the temple of the Lord. But if 
 ye will not hearken unto me to hallow the sabbath day, and not to 
 burden, even entering in at the gates of Jerusalem on the sabbath 
 day ; then will I kindle a fire in the gates thereof, and it shall 
 devour the palaces of Jerusalem, and it shall not be quenched. " b 
 
 6. " Abide ye every man in his tent ; let no man go out of 
 his place on the seventh day. So the people rested on the 
 seventh day." c 
 
 From these testimonies it is clear that it was unlawful for 
 servants in the families of Israel to light fires, cook dinners, 
 harness horses, drive out families to the synagogues, or priests to 
 the temple to officiate in the service of the Lord. The visiting of 
 families on the sabbath day, the taking of excursions for health 
 or for preaching, and conversing about worldly, or family, or any 
 kind of secular affairs, was also illegal, and punishable with death. 
 The law, it will be observed also, had regard to the seventh, and 
 to no other day of the week. It was lawful to do all these things 
 on \\\e first or eighth &&y (some particular ones, however, excepted), 
 but not on the seventh. On this day, however, it was " lawful to 
 do good" ; but then, this good was not arbitrary. Neither the 
 priests nor the people were the judges of the good or evil, but the 
 law only which defined it. " On the sabbath days the priests in 
 the temple profaned the sabbath, and were blameless " ; cl for the 
 law enjoined them to offer two lambs of the first year, without 
 spot, as the burnt-offering of every sabbath." 6 This was a 
 profanation of the seventh-day law, which prohibited ' any 
 work " from being done ; and had not God commanded it, they 
 would have been * guilty of death." It was upon this ground 
 
 " Numb. xv. 32-36. b Jer. xvii. 21-27. c Exodus xvi. 29. 
 ^Matt.xii. 5. e Num. xxviii. 9-10.
 
 "THE WEAK AND BEGGARLY ELEMENTS." 17 
 
 that Jesus was " guiltless " ; for he did the work of God on that 
 day in healing- the sick as the Father had commanded him. 
 
 ' The sabbath was made for man, and not man for the 
 sabbath : therefore," said Jesus, ' the Son of Man is Lord also of 
 the sabbath Day." a It was a wise and beneficent institution. It pre- 
 vented the Israelites from wearing- out themselves and their depend- 
 ents by incessant toil ; and revived in them a weekly remembrance of 
 the law and promises of God. It was, however, only ' a SHADOW 
 of things to come," the substance of which is found in the things 
 which pertain to the Anointed One of God." b It was a part of 
 the rudiments of the world " inscribed on ' the handwriting of 
 ordinances that was against us, which was contrary to us," and 
 which the Lord Jesus "took out of the way, nailing it to his 
 cross." When he lay entombed he rested from his labours, 
 abiding in his place all the seventh day. Having ended his work, 
 he arose on the eighth day, " and was refreshed." The shadowy 
 sabbath disappeared before the brightness of the rising of the sun 
 of righteousness ; who, having become the accursed of the law, 
 delivered his brethren from its sentence upon all. 
 
 The ordinances of the law of Moses are styled by Paul 
 the rudiments," or "elements of the world," which, in 
 Galatians, he also terms "weak and beggarly elements, where- 
 unto they desired again to be in bondage. " The}- evinced this desire 
 by " observing days, arid months, and times, and years " f not 
 being satisfied with the things of Christ, but seeking to combine 
 the Mosaic institutions with the gospel. This was Judaizing, and 
 the first step to that awful apostacy by which the world has been 
 cursed for so many ages. When the Mosaic constitution, as 
 the representation of the knowledge and the truth," had ' waxed 
 old " by the manifestation of the substance to a sufficient extent to 
 nullity it, it " vanished away " by being " cast down to the 
 ground " by the Roman power, and with it the law of the seventh 
 day. Even before its abolition, Paul expressed his fear of the 
 Galatians " lest he should have bestowed labour upon them in 
 vain," seeing that they were becoming zealous of the ordinances of 
 the law. They seemed not to understand that the Mosaic economy 
 was only a temporary constitution of things, ' added because of 
 transgressions, till the seed should come" ; that when he came, 
 " he redeemed them from the curse of the law, being made a 
 curse for them " ; and that therefore they had nothing to fear, nor 
 to hope for from keeping, or transgressing its commands. They 
 had got it into their heads that " except they were circumcised 
 and kept the law of Moses, as well as believed and obeyed the 
 gospel of the kingdom, they could not be saved. " d Therefore 
 the}' " desired to be under the law," and began to busy themselves 
 about " keeping the sabbath," and doing other works which Moses 
 
 Mark ii. 27. b Col. ii. 14, 16-17. e Gal. iv. 3, 5, 9, 10. <* Acts xv. I, 5.
 
 18 RUDIMENTS OF THE WORLD. 
 
 had enjoined upon Israel. Paul was very much distressed at this, 
 and describes himself as " travailing in birth again until Christ be 
 formed in them." They had been delivered from "the yoke of 
 bondage" by putting on Christ ; but by seeking to renew their 
 connexion with Moses' law, they were selling their birth-right for 
 a mess of pottage. " I say unto you," saith Paul, " that if ye 
 be circumcised, Christ shall profit you nothing. For I testify 
 again to every man that is circumcised, that he is a debtor to do 
 the whole law. Christ is become of no effect unto you, whosoever 
 of you are justified by the law ; ye are fallen from grace." A 
 partial observance of the law can do no one any good. If he 
 kept the sabbath in the most approved manner, but neglected the 
 sacrifices, or ate swine's flesh, he was as accursed as a thief or a 
 robber ; for to one under the law it saith, " Cursed is every one 
 that continueth not in all things which are written in the book of 
 the law to do them " ; hence even the sinless Jesus was cursed by 
 it, because he was crucified ; for it is written, ' Cursed is every 
 one that hangeth on a tree."" What hope then is there for Jew or 
 Gentile of escaping the curse of the law, seeing that from the very 
 nature of things connected with the present state of Jerusalem 
 it is impossible to observe it, save in the few particulars of " meat 
 and drink, or in respect of the sabbath partially," &c. The 
 observance of the seventh day was regulated by the Mosaic law, 
 and the penalties due to its ' desecration," or "profanation," are 
 pronounced by it alone ; but it is clear that the law being taken 
 out of the way, or abolished, by Jesus, who nailed it to his cross, 
 there remain no more retributions for the non-observance of its 
 appointments ; and therefore there is no transgression in working 
 or pleasure - taking, or in speaking one's own words on the 
 seventh day. 
 
 On the first day of the creation-week God said, " Let there 
 be light, and there was light " ; so on the first day of the week 
 " t THE TRUE LIGHT" came forth from the darkness of the tomb 
 "like dew from the womb of the morning." * * * It is a 
 day to be much remembered by his people, because it assures 
 them of their justification "in him," of their own resurrection to 
 life, and of the certainty of his ruling or "judging the world in 
 righteousness " as Jehovah's king, when they shall also reign with 
 him as kings and priests to God. b This day is also notable on 
 account of the special interviews which occurred between Jesus 
 and his disciples after his resurrection. He ascended to heaven 
 on this day, even the forty-third from his crucifixion ; and seven 
 days after, that is the fiftieth, being * * * " the day of Pentecost," 
 the gift of the Holy Spirit was poured out upon the apostles, 
 and the gospel of the kingdom preached for the first time in 
 his name. 
 
 a Gal. iii., iv., v. 4. 6 Rom. iv. 25 : viii. 11 ; i Cor. xv. 14. 20; 
 Acts xvii. 31 ; Rev. v. 9, 10. c John xx. 19, 26.
 
 THE ASSEMBLY ON THE FIRST DAY OF THE WEEK. 19 
 
 Power being" in the hands of their enemies, the Christians of 
 the Hebrew nation still continued to observe the seventh day 
 according" to the custom. Hence we find the apostles frequenting 1 
 the synagogues on the sabbath days and reasoning with the people 
 out of the scriptures. a To have done otherwise would have been 
 to create an unnecessary prejudice, and to let slip one of the best 
 opportunities of introducing the gospel to the attention of the 
 Jewish public. They did not forsake the synagogues until they 
 were expelled. While they frequented these, however, on the 
 seventh day, they assembled themselves together with the disciples 
 whose assemblies constituted the churches of the saints and 
 of God. They ordained elders over these societies, and " taught 
 them to observe all things whatsoever Jesus had commanded 
 them." 6 In his letter to the Hebrew Christians, Paul exhorts them 
 " not to forsake the assembling of themselves together." Such 
 an exhortation as this implies a stated time and place of 
 assembly. On what day, then, did the churches of the saints 
 meet to exhort one another so as to provoke to love and to 
 good works ? Certainly not on the seventh day, for then the 
 apostles were in the synagogues. What day then more appro- 
 priate than the first day of the week ? Now it cannot be affirmed 
 that the saints were commanded to meet on this day, because 
 there is no testimony to that effect in the New Testament. But it 
 is beyond dispute that they did assemble themselves together on 
 the first day of the week, and the most reasonable inference is that 
 they did so in obedience to the instruction of the apostles, from 
 whose teaching they derived all their faith and practice, which 
 constituted them the disciples of Jesus. 
 
 To keep the first day of the week to the Lord is possible only 
 for the saints. There is no law, except the emperor Constantine's, 
 that commands sinners to keep holy the first, or eighth, day, or 
 Sunday, as the Gentiles term it. For a sinner to keep this day 
 unto the Lord he must become one of the Lord's people. He must 
 believe the gospel of the kingdom and name ot Christ, and become 
 obedient to it, before any religious service he can offer will be 
 accepted. He must come under law to Christ by putting on 
 Christ before he can keep the Lord's day. Having become a 
 Christian, if he would keep the day to the Lord, he must 
 assemble with a congregation of New Testament saints, and 
 assist in edifying and provoking them to love and good works, 
 in showing forth the death of Jesus, in giving thanks to the 
 Father, in celebrating the resurrection of Christ, and in praising 
 and blessing God. Under the gospel, or ' law of liberty," he is 
 subjected to no "yoke of bondage" concerning a sabbath day. 
 It is his delight when an opportunity presents, to celebrate in this 
 way the day of the resurrection. He requires no penal statutes to 
 
 Acts xvii. 2, 17 : xviii. 4 : xix. 8. 
 & Matt, xxviii. 20 ; Acts ii. 42 : xiv. 22, 23. cHeb. x. 25.
 
 20 RUDIMENTS OF THE WORLD. 
 
 compel him to a formal and disagreeable self-denial, or " duty " ; 
 for it is his meat and drink to do the will of his Father who is in 
 heaven. 
 
 The law of Moses was delivered to the Israelites and^not to 
 the Gentiles, who were therefore "without the law." "What 
 things soever the law saith, it says to them who are under the 
 law " ; consequently the nations were not amenable to it ; and 
 though they obtained not the blessings of Mount Gerizim (unless 
 they became faithful Jews by adoption), neither were they 
 obnoxious to the curses of Mount Ebal."" The faithless Jews 
 and Gentiles are equally aliens from the precepts of Christ and his 
 apostles. What these prescribe is enjoined upon ( the disciples of 
 Jesus. They only are " under law to Christ." "What have I," 
 says Paul, " to do to judge them that are without ? God judgeth 
 them."'' He has caused the gospel of the kingdom to be preached 
 to sinners " for the obedience of faith." When they are judged, 
 it will be for "not obeying the gospel of the Lord Jesus 
 Christ, " c and not because they do not " go to church," or do not 
 keep a sabbath instituted by a semi-pagan emperor of the fourth 
 century. The sabbath God requires sinful men to observe is to 
 cease from the works of the flesh, as completely as He rested from 
 the work of creation on the seventh day, that they may enter into- 
 the millennial rest that remaineth for the people of God. rt 
 
 Men frequently err in their speculations from inattention to 
 the marked distinction which subsists in the scriptures between 
 those classes of mankind termed saints" and ' sinners." 
 They confound what is said to, or concerning, the one, with what 
 is said in relation to the other. Relatively to the institutions of 
 God they are as near or afar off as are ' citizens " and 
 
 foreigners " to the laws and constitution of the United States. 
 " What the law saith, it saith to them who are under the law." 
 This is a principle laid down by Paul concerning the law of Moses, 
 which is equally true of the codes of all nations. " Citizens " are 
 the saints, or separated ones, of the particular code by which they 
 are insulated from all other people ; while ' ' foreigners " or 
 
 aliens " from their commonwealth are sinners in relation to it ; 
 for they live in other countries in total disregard of its institutions, 
 and doing contrary to its laws, and yet are blameless : so that if 
 they were to visit the country of that commonwealth, they would 
 not be punished for their former course, because they were not 
 under law to it. Let them, however, while sojourning there 
 continue their native customs, and they would become guilty 
 and worthy of the punishment made and provided for such 
 offenders. 
 
 It is a fact, that "God blessed and sanctified," or set apart, 
 
 the seventh day " ; and doubtless, Adam and his wife rested, or 
 intermitted, their horticultural tendance upon that day. Yea, we 
 
 a Deut. xxvii. 9-26. & I Cor. v. 12, 13. c 2 Thess. i. 7-10. <l Heb. iv. 9-11.
 
 THE SABBATH IX THE KINGDOM OF GOD. 21 
 
 may go further and say, that it is extremely probable that 
 " the sons of God" before the flood, worshipped God according 
 to " His way " upon that day ; but in all the history of that 
 long period, which intervened from the sanctification of the 
 seventh day to the raining- down bread from heaven for the 
 Israelites in the wilderness," there is not the least hint of any 
 punishment for breaking the sabbath day. Guiltiness before 
 God cannot therefore be argued against the Gentiles so as to 
 entitle them to death or reprobation, predicated on the 
 threatenings of the patriarchal code. Whatever the appoint- 
 ment might be, it was no doubt significative of the blessings to 
 be obtained through observing it ; not alone, but in connexion 
 with the other matters which made up "the way of God." 
 
 As I have shown, the observance of the seventh day was 
 obligator}- only upon the Israelites so long as the Mosaic code 
 was in force, being "a sign" between God and them. The 
 sabbaths belong to the land and people of Israel, and can be only 
 kept according to the law while they reside in the country. This 
 will appear from the fact that the law requires that " two lambs 
 of the first year without spot " should be offered with other things 
 as the burnt-offering of every sabbath ; " an offering which, like 
 all the offerings, &c., must be offered in a temple in Jerusalem 
 where the Lord has placed His name, and not in the dwelling 
 places of Jacob. Israel must therefore be restored to their own 
 country before even they can keep the sabbath. Then, when 
 "the throne is established in mercy ; and he (the Lord Jesus) shall 
 sit upon it in truth in the tabernacle of David, judging, and 
 seeking judgment, and hasting righteousness, " & then, I say " shall 
 the priests, the Levites, the sons of Zadok, that kept the charge 
 of my sanctuary when the children of Israel went astray from me, 
 come near to me to minister unto me, and they shall stand before 
 me to offer unto me the fat and the blood, saith the Lord God : 
 and they shall hallow my sabbaths." 
 
 But these sabbaths will be no longer celebrated on the 
 seventh day. They will be changed from the seventh to the 
 eighth, or first day of the week, which are the same. The 
 " dispensation of the fulness of times, " d popularly styled the 
 Millennium, will be the antitype, or substance, of the Mosaic 
 feast of tabernacles which was "a shadow of things to come." 
 In this type, or pattern, Israel were to rejoice before the Lord 
 for seven days, beginning " on the fifteenth day of the seventh 
 month, when they had gathered the fruit of the land." In 
 relation to the first day of the seven, the law says, it shall 
 be a holy convocation : ye shall do no servile ivork therein." 
 This was what we call Sunday. The statute then continues, 
 "on the eighth day," also Sunday, "shall be a holy convoca- 
 tion unto you, and ye shall offer an offering made by fire unto 
 Exodus xvi. b Isaiah xvi. 5. c Ezek. xliv. 15, 24. d Ephes. i. 10.
 
 22 RUDIMENTS OF THE WORLD. 
 
 the Lord : it is a solemn assembly ; and ye shall do no servile 
 work therein.'" Again, "on the first day shall be a sabbath, 
 and on the eighth day shall be a sabbath. " a Thus, in this 
 "pattern of things in the heavens," the first and eighth days 
 are constituted holy days in which no work was to be done. 
 It also represents the palm-bearing or victorious ingathering of the 
 twelve tribes of Israel from their present dispersion to the land of 
 their fathers, " when the Lord shall set his hand a second time to 
 recover the remnant of his people." 6 
 
 Three times in four verses does Zechariah style the yearly 
 going up of the Gentiles to Jerusalem to worship the King, the 
 Lord of Hosts, there, the keeping of the feast of tabernacles f an 
 event which is consequent upon the destruction of the dominion 
 represented by Nebuchadnezzar's image, and the re-establishment 
 of the kingdom and throne of David. This national confluence of 
 the Gentiles to Jerusalem is characteristic of Messiah's times ; and 
 of the true or real festival of tabernacles, when he will ' confess to 
 God among the Gentiles, and sing unto his name," and they shall 
 rejoice with his people," Israel. d Referring to this time, the Lord 
 says, " the place of my throne, and the place of the soles of my 
 feet, where I will dwell in the midst of the children of Israel for 
 ever, and my holy name shall the House of Israel no more defile, 
 neither they, nor their kings, by their whoredom, nor by the 
 carcasses of their kings in their high places. * * * they have 
 even defiled my holy name by their abominations that they have 
 committed : wherefore I have consumed them in mine anger. Now 
 let them put away their whoredom, and the carcasses of their 
 kings, far from me, and / will dwell in the midst of them for 
 ever." e This is clearly a prophecy of what shall be hereafter, 
 because the House of Israel still continues to defile God's holy 
 name by their^ abominations ; but when this comes to pass they 
 shall defile it " no more." 
 
 After the declaration of these things, Ezekiel is commanded to 
 show them the destruction of the temple which is destined to be 
 
 the house of prayer for all nations," with the ordinances, forms, 
 and laws thereof. The Lord God then declares, " the ordinances 
 of the altar in the day when they shall make it" and when the 
 Levites of the seed of Zadok shall approach unto Him. The 
 
 cleansing of the altar," and the consecration of the priests, is 
 
 then effected by the offerings of seven days. "And when these days 
 
 are expired, it shall be, that upon the eighth day, and so FORWARD, 
 
 the priests shall make your burnt offerings upon the altar, and your 
 
 peace^ offerings ; and I will accept you (O Israel), saith the 
 
 Lord."' Thus, the day of the Lord's resurrection from his 
 
 seventh-day incarceration in the tomb, becomes the sabbath day of 
 
 the future age which shall be hallowed by the priests of Israel, and 
 
 Lev. xxiii. 34-43. blsaiah xi. n. c Zech. xiv. 16-19. d Rom.xv.g, 10. 
 
 e Ezek. xliii. 7-9. / verse 27.
 
 SABBATARIANISM NOT OF GOD. 23 
 
 be observed by all nations as a day of holy convocation in which 
 they shall rejoice, and do no manner of servile work at all. 
 
 Constantine, though not a Christian himself, paid homage to 
 the truth so far as to compel the world to respect the day on which 
 Christ Jesus rose from the dead. Hence, in 328, he ordained that 
 the day should be kept religiously, which a judaizing clergy con- 
 strued into a sabbatical observance according to the Mosaic law 
 concerning the seventh day. This is the origin of that Sabbatarian- 
 ism which so ludicrously, yet mischievously, illustrates the Blue 
 Laws of Connecticut," the zeal of the Agnews and Plumptres of 
 the House of Commons, and the rhapsodies of the pietists of the 
 passing day. These well-meaning persons, whose zeal outruns 
 their knowledge, seem not to be aware that Christ and his apostles 
 did not promulge a civil and ecclesiastical code for the nations, 
 when they preached the gospel of the kingdom. Their object was 
 not to give them laws and constitutions ; but to separate a peculiar 
 people from the nations who should afterwards rule them justly 
 and in the fear of the Lord, when the dispensation of the fulness of 
 times should be introduced. 6 To be able to do this, these peculiars 
 were required to be ' holy, unblameable, and unreprovable before 
 God." c To this end instructions were delivered to them, that under 
 the divine tuition " they might be renewed in the spirit of their 
 mind ; and put on the new man which after God's image is created 
 in righteousness and true holiness." 
 
 As for "those without" "who receive not the love of the truth, 
 that they might be saved, God sent them a strong delusion, that 
 they should believe a lie," d as a punishment. They are left to 
 govern themselves by their own laws until the time arrives for 
 Christ to take away their dominion and assume the sovereignty 
 over them conjointly with " the people of the saints." If they 
 please to impose upon themselves yokes of bondage, binding them- 
 selves to keep the first day of the week according to the Mosaic 
 law of the seventh day, they are left at liberty to do so. But for 
 this act of " voluntary humility " they are entitled to no recompense 
 from God, seeing that He has not required it of them. The rewards 
 due for observing, a judaized Lord's day voluntarily inflicted upon 
 themselves ; or, the pains and penalties to which they may be 
 entitled for its "profanation," are such, and such only, as result 
 from the will and pleasure of the unenlightened lawgivers of the 
 nations. It is a wise regulation to decree a cessation from labour 
 and toil for man and beast during one day in seven ; but it betrays 
 egregious misunderstanding of the scriptures, and singular super- 
 stition to proclaim perdition to men's souls in flaming brimstone, 
 if they do not keep it according to the Mosaic law of the 
 seventh day. 
 
 By these a woman was forbidden to kiss her child on the sabbath! 
 
 & Acts xv. 14 ; i Cor. vi. 2 ; 2 Sam. xxiii. 3, 4 ; Titus ii. 11. c Col. i. 22, 23 ; 
 
 i Thess. ii. 19: iii. 13. <*2 Thess. ii. 10-12.
 
 24 RUDIMENTS OF THE WORLD. 
 
 All I need say in conclusion is, that if it be necessary to keep 
 Sunday as the Jews were required to keep Saturday by the law of 
 Moses, then those who make so much ado about sabbath-breaking- 
 are themselves as guilty as those they denounce for the unholy and 
 profane. " He that offendeth in one point is guilty of the whole." 
 If they do not keep open shop, or perambulate the parks and fields^ 
 or take excursions, or go to places of public resort and amusement 
 on the Lord's day yet, they light fires in their dwellings and meeting 
 houses, they entertain their friends at comfortable warm dinners, 
 drive to church in splendid equipages, annoy the sick and distract 
 the sober-minded with noisy bells, bury the dead, speak their own 
 words, &c. all of which is a violation of the divine law which 
 saith, " Thou shalt not do any work, thy man-servant, nor thy 
 maid-servant, nor thy cattle " ; and " Thou shalt not speak thine 
 own words. " This would certainly put to silence nearly all the 
 preachers of the day ; whose " sermons," when made by them- 
 selves, are emphatically their own in thoughts and ivords without 
 dispute. It is not only ridiculous, but down right pharisaism, the 
 fuss that is made about breaking the sabbath. Let the zealots 
 first cast the beam out of their own eyes ; and then will they 
 see clearly to cast out the mote from the eyes of others." If they 
 would '' keep the day to the Lord," let them believe and obey the 
 gospel of the kingdom in the name of Jesus ; and then " continue 
 steadfastly in the apostles' doctrine and fellowship, and in breaking 
 of bread, and in prayers"" on -the "first day"; and cease 
 from the works of sinful flesh 6 every day of the week ; and 
 they will doubtless " delight in the Lord, and ride upon the high 
 places of the earth, and feed with the heritage of Jacob in the 
 kingdom of God," as the mouth of the Lord hath spoken. 
 
 Of the things then which have been written under this head 
 this is the sum. 
 
 1. The six creation-days were each as long as the seventh, 
 whose duration is defined by the Mosaic law ; and consequently 
 the geological notion of their being six several : periods of many 
 centuries each, falls to the ground as a mere conceit of infidel 
 philosophy. 
 
 2. The Lord God ended His work on the seventh day, " and 
 was refreshed " by the songs of the Morning Stars, and the joyous 
 shouts of the Sons of God. 
 
 3. To celebrate His rest, He constituted it holy and a day of 
 blessing. Hence it was commemorative of the past, and " 
 shadow of things to come." 
 
 4. The seventh day was observed by Adam and Eve as a day 
 of delight before they became sinners. The immediate cause of 
 their joyousness on the day of rest is not testified. It is certain 
 it was not a burdensome day ; for sin had not yet marred their 
 enjoyments. It was probably because of the gracious interviews 
 
 "Acts ii. 42. &Gal. v. 19.
 
 SUMMARY CONCERNING THE SABBATH. 25 
 
 granted them by the Lord God on that day ; and of the revelations 
 made to them of the thing's contained in the blessing pronounced 
 upon it when He " blessed and sanctified it." 
 
 5. There is no record, or hint, of the existence of a penal 
 statute for not observing the seventh day, from the sanctification 
 of it till the raining down bread from heaven for the Israelites in 
 the wilderness of Egypt. 
 
 6. The observance of the seventh day by absolute rest from 
 every kind of work and pleasure - taking, accompanied by a 
 peculiar sacrifice on the brazen altar of the temple, and spiritual 
 delight in its blessedness, was its Mosaic celebration enjoined 
 upon the Israelites, and their dependants in Palestine, and upon 
 them alone. 
 
 7. Its profanation by citizens of the commonwealth of Israel 
 was punishable with death by stoning. 
 
 8. Israel was especially commanded to remember the seventh 
 day and keep it as appointed by the law ; because God in creating 
 their world brought them out of Egypt, and rested from the work 
 of its creation when He gave them a temporary and typical rest 
 under Joshua in the land of Canaan. 
 
 9. For an Israelite to remember the seventh day to keep it 
 holy, spiritually as well as ceremonially, so as to obtain the 
 blessing which it shadowed forth, he must have had an Abrahamic 
 faith" in the promised blessing, and have ceased or rested from 
 the works of " sinful flesh." 
 
 10. The blessing promised to Israelites, who were Abraham's 
 sons by faith as well as by fleshly descent, for a spiritual 
 observance of the seventh day (and which, until " the hand- 
 writing," or Mosaic law, was blotted out and nailed to the cross, 
 could not be spiritually observed and ceremonially profaned) was, 
 that they should " delight in the Lord, ride upon the high places 
 of the earth, and feed with the heritage of Jacob their father," 
 when the time to fulfil the promises made to Abraham, Isaac, and 
 Jacob, should arrive. 
 
 11. The blessing pronounced on a national observance of the 
 seventh day was the uninterrupted continuance of the throne of 
 David, and great national prosperity. Its desecration to be pun- 
 ished by the breaking up of the commonwealth of Israel and 
 desolation of their country. 
 
 . 12. The Mosaic observance of the seventh day was appointed 
 as a sign " between God and the twelve tribes of Israel. It 
 was a holy day to them, and to be observed perpetually throughout 
 their generations b 
 
 13. It was lawful for Israelites to do good on the seventh 
 day ; but they were not permitted to be the judges of the good or 
 evil. This was defined by the law. The priests profaned the 
 
 J > Rom. iv. 12, 18-22. Read the whole chapter diligently, b Matt. i. 17 
 the forty- two generations from Abraham to Christ. Col. i. 26.
 
 26 RUDIMENTS OF THE WORLD. 
 
 sabbath by hard work in slaying- and burning the seventh day 
 sacrifices on the altar, yet they were blameless ; because this was 
 a good work which the Lord of the sabbath commanded them to do. 
 
 14. Having finished the work the Father had given him to 
 do, a on the sixth day of the week, Jesus, while suspended or^ the 
 accursed tree, cried with a loud voice, "it is finished!" 1 "All 
 things were now accomplished," so that the Mosaic handwriting 
 was blotted out, being nailed with him to the cross, and taken out 
 of the way as a rule of life. The Lord Jesus " rested from his 
 labours" on the seventh day in the silent tomb, and " his disciples 
 rested according to the commandment." He abode in his place, 
 and did not go out of it until the sabbath was at an end. d But, 
 on the eighth day, styled also the first day, God gave him 
 liberty, 6 he left the tomb, and "was refreshed." Having 
 "spoiled the principalities and the powers" constituted by the 
 handwriting, he made the spoliation manifest, "triumphing over 
 them in himself" (e^avrw), that is, in his resurrection ; thus, for 
 ever delivering men from the bondage of the law, which, Peter 
 says, " was a yoke which neither our fathers nor we were able to 
 bear."-^ With the abolition of the Mosaic handwriting the 
 obligation to keep the seventh day as a rule of spiritual life was 
 cancelled as a matter of course. 
 
 15. The apostles and Christians r/ of the Hebrew, nation in 
 Palestine continued a ceremonial observance of the Mosaic fes- 
 tivals' 1 (the annual atonement for sin excepted) and of the seventh 
 day, until the destruction of the commonwealth by the Romans, 
 on the same principle that New Testament Christians among the 
 nations now observe Sunday and the laws ; not as a means of 
 justification before God, but as mere national customs for the 
 regulation of society. 
 
 16. Hebrew Christians who proposed to blend the law of 
 Moses with that of Jesus as a spiritual rule, or means of justifi- 
 cation, and consequently to keep holy the seventh day, were 
 severely reproved by the apostles, who stigmatised it as " Juda- 
 
 til (r ? 5- \ 
 
 izmg (lovca.<i,fiv), 
 
 17. The judaizing Christians endeavoured to impose the 
 observance of the law upon the Gentile converts, which would have 
 compelled them to keep holy the seventh day. But the apostles 
 and elders of the Christian community at Jerusalem positively 
 forbad it, and wrote to them, saying, "We have heard that 
 certain who went out from us have troubled you with words 
 subverting your souls, saying, 'Be circumcised, and keep the law .' 
 to whom we gave no such commandment." On the contrary, " it 
 seems good to the Holy Spirit, and to us, to lay upon you no 
 greater burden than these necessary things : that ye abstain from 
 meats offered to idols, and from blood, and from things strangled, 
 
 John xvii. 4. & John xix. 28-30. c Luke xxiii. 56. d Mark xvi. i. 
 e Matt, xxviii. 2. /Acts xv. 10. a Acts xxi. 20. h verses 24-26. i Gal. ii. 14.
 
 THE FORMATION OF MAN. 27 
 
 and from fornication ; from which if ye keep yourselves, ye shall 
 do well."" 
 
 18. Upon the first day of the week (or day after the seventh, 
 and therefore sometimes styled the eighth day), the disciples of 
 Christ assembled to show forth his death, and to celebrate his 
 resurrection ; which, with an enduring" rest from the works of 
 " sinful flesh," was all the sabbatizing they practised. 
 
 19. There is no law in the scriptures requiring the nations to 
 keep this day in any manner whatever during his absence at the 
 right hand of the Majesty in the heavens. So long as they con- 
 tinue faithless and disobedient to the gospel of the kingdom, 
 neither nations nor individuals can present an acceptable observ- 
 ance of the day before the Lord ; on the principle that " Jehovah 
 is far from the wicked, whose way and sacrifice are an abomination 
 to the Lord : " and, 
 
 20. The " first da}-" was judaized by Constantine, the man- 
 child of sin, c and his clergy. His present representative is the 
 Italian high priest of Papal Christendom. When his power, and 
 that of his kings, is finally destroyed in "the burning flame;" 
 when Israel is engrafted into their own olive again, and the nations 
 are subdued to the glorious sceptre of the king of saints then 
 will this day become the holy sabbath, ' blessed and sanctified " of 
 God instead of the shadowy seventh day, which was merely " a 
 sign " of the things which will then have come to pass. 
 
 THE FORMATION OF MAN. 
 ' Out of the ground wast thou taken ; for dust thou art." 
 
 That ' the sabbath was made for man, and not man for the 
 sabbath," is a truth of general application to all the institutions 
 of God. Upon this principle, man was not made for religion, 
 but religion was made for him. If this be true, then it follows 
 that it was adapted to man as God had formed him. Hence, the 
 institutions of religion, if it be of God, will always be found in 
 harmony with his constitution and not at variance with it. They 
 are devised as a remedy for certain irregularities which have 
 invaded his intellectual and moral nature ; by which, phenomena 
 have been superinduced which are destructive of his being. Now 
 the exact adaptation of the Bible religion to the curative indica- 
 tions suggested by the intellectual, moral, and physical infirmities 
 of human nature, which everyone who understands it cannot fail 
 to perceive, proves that the mind which framed it is divine ; and 
 that the religion of the scriptures, and the constitution of man, are 
 the work of one and the same creator. God is truly the only 
 wise physician, whose practice is based upon perfect knowledge ; 
 for He alone (and they to whom He hath revealed it) knows " what 
 Acts xv. 24-29. b Prov. xv. 8, 9, 26-29. Rev. xii. 2-5.
 
 28 RUDIMENTS OF THE WORLD. 
 
 is in man." a Hence, no incongruities are discoverable in His 
 way" when His method of cure is understood. 
 
 In medicine, a scientific practice is directed, and founded upon 
 a knowledge of the structure or mechanism of the body, the 
 motive power thereof, and of the functions which are manifested 
 by the working of this power on its several parts.\ The absence 
 of this knowledge in a professional, constitutes empiricism ; and 
 is one cause of such vast multitudes "dying" as it is said, "#/ 
 the doctor." Being ignorant of the motive power of the living 
 creature, they are as unsuccessful in correcting its irregularities, 
 as a watchmaker who was ignorant of the principles and laws by 
 which a timepiece was moved, would be in rectifying its errors. 
 Now this may be taken in illustration of the predicament^of others 
 who undertake the " cure of souls." To treat these as " a work- 
 man that needeth not to be ashamed," a man should be acquainted 
 with "souls" as God hath formed and constituted them. He 
 should know what "a living soul" is; what its condition in a 
 healthy state ; what the peculiar morbid affection under which it 
 languishes ; what the nature of the cure indicated ; and what the 
 divinely appointed means by which the indications may be 
 infallibly fulfilled. An attempt to " cure souls " without under- 
 standing the constitution of man as revealed by Him who created 
 him, is mere theological experimentalism ; and as bootless, and 
 more fatally destructive than the empiricism of the most ignorant 
 pretenders to the healing art. What ! men undertake to " cure 
 souls," and not know what a soul is ; or to imagine it a some- 
 thing, which it is admitted cannot be demonstrated by " the testi- 
 mony of God." This is like pretending to repair a timepiece 
 without knowing what constitutes a watch or clock, or while 
 imagining it to be a musical box, or any other conceivable 
 thing. 
 
 Speculation has assumed that the soul is something in the 
 human body capable of living out of the body, and of eating, 
 drinking, feeling, tasting, smelling, thinking, singing, and so forth ; 
 and of the same essence as God Himself. In times past some 
 have busied themselves in calculating how many such souls could 
 stand on the point of a needle ; a problem, however, which still 
 remains unsolved. A vast deal is said in " sermons " and systems 
 about this idea ; about its supposed nature, its wonderful capacity, 
 its infinite value, its immortality, and its destiny. I shall not, 
 however, trouble the reader with it. We have to do with "the 
 law and the testimony ; " and as they are altogether silent about 
 such a supposed existence, we shall not occupy our pages in 
 superadding to the obsolete print poncerning its attributes, which 
 has already merged into the oblivion of the past. I allude to so 
 much as this, because it is made the foundation corner-stone, as it 
 were, of those experimental systems of spiritual cure, which are so 
 
 a John ii. 25.
 
 VAIN PHILOSOPHY COXCERXIXG SOULS. 29 
 
 popular with the world, and so utterly exclusive and prescriptive 
 of the divine method. 
 
 Upon the supposition of the existence of this kind of a soul in 
 the human body, are based the current notions of heaven, hell, 
 immortality, infant salvation, purgatory, saint-worship, Mariolatry, 
 spiritual millenniumism, metempsychosis, &c. , &c. Its existence 
 both in the body and out of the body being- assumed, it is assumed 
 also to be immortal. An immortal disembodied existence requires 
 a dwelling place, because something must be somewhere ; and, as 
 it is said to be virtuous or vicious according to its supposed 
 life in the body, and post mortem rewards and punishments are 
 affirmed this dwelling-place is exhibited as an elysium, or, as an 
 orthodox poet sings, ' a place of goblins dam'd." 
 
 To deter men from crime, and to move them to " get religion " 
 that their souls may be cured of sin, frightful pictures are painted, 
 sometimes on canvas, sometimes on the imagination, and some- 
 times sculptured on stones, of the crackling and sulphurous flames, 
 hideous devils, and horrid shapes, which fill the Tartarian 
 habitation of the immortal ghosts of wicked men. This destiny of 
 condemned ghosts was a part of the "vain philosophy " of the 
 Greeks and Romans before the advent of Christ. It was introduced 
 into the churches of the saints soon after ' God granted repentance 
 to the Gentiles."" But, as the apostles taught the resurrection of 
 the mortal body, & the dogmatism of the Greeks was variously 
 modified. Some admitted the resurrection of the dead ; but, as it 
 interfered with their hypothesis about souls, the}- said it was 
 already past f and consequently, that ' there is no resurrection of 
 the dead." rf This gentilizing the hope of the gospel filled Paul 
 with zeal, and caused him to pen the fifteenth chapter of his first 
 letter to the Corinthians to counteract its pernicious influence. He 
 wrote to Timothy to put him on his guard against it ; and styles the 
 gentilisms, " profane vain babblings ; and oppositions of science 
 falsely so called.'"" He exhorts him to shun them, and 'not to 
 strive about words to no profit ; " for they ivould eat as doth a 
 canker"? 
 
 If there were no other evidence in Paul's writings of inspira- 
 tion, this prediction would be sufficient to establish it. It has come 
 to pass exactly as he foretold it. The dogma of an immortal soul 
 in mortal sinful flesh has eaten out the marrow and fatness, the 
 flesh and sinew, of the doctrine of Christ ; and has left behind only 
 an ill-conditioned and ulcerated skeleton of Christianity, whose dry 
 bones rattle in the " winds of doctrine" that are blowing around 
 us, chopping and changing to ever}- point of the compass. The 
 apostles taught two resurrections of the dead ; one at ' the mani- 
 festation of his presence" tirityavtia ri/c irapovrriae awrov^EPIPHAXEIA 
 
 Acts xi. 18. b Rom. viii. n ; i Cor. xv. 42-54. c 2 Tim. ii. 18. 
 <f i Cor. xv. 12. e i Tim. vi. 20. /"2 Tim. ii. 14, 16, 17.
 
 30 RUDIMENTS OF THE WORLD. 
 
 tees parousias hautou ; a the other, at the delivering up of the king- 
 dom to God at the end b of the dispensation of the fulness of times. 
 But this did not suit the theory of dogmatists. They resolved the 
 first into what they term " a glorious resurrection of spiritual life 
 in the soul"; and the second, into a re -union of disembodied 
 ghosts with their old mortalities to be sent back, whence they 
 came. In this way they reduce the second resurrection^ to a very 
 useless and superfluous affair. Their systems send "souls" to 
 their account as soon as death strikes the bodies down. Some 
 torment them in purgatory, or in an intermediate state ; others send 
 them direct into unmitigated punishment ; while both, after they 
 have suffered for thousands of years before trial and conviction, re- 
 unite them to their bodies ; and if it be asked for what purpose ? 
 system replies, "to be judged!" Punish souls first and judge 
 them after ! This is truly human, but it is certainly not divine 
 justice. The truth is, that this article of the creed is brought in to 
 defend " orthodoxy" against the imputation of denying the resur- 
 rection of the body, which would be a very inconvenient charge in 
 the face of the testimony of God. But this will not avail ; for, to 
 believe dogmas that make the resurrection of the mortal body un- 
 necessary and absurd is equivalent to a denial of it. In saying 
 that there was no future resurrection, Paul charged the Corinthians 
 with the mortal sin of repudiating the resurrection of Jesus ; "for," 
 said he, " if the dead rise not," as ye say, then Christ is not 
 raised " Their heresy ate out this truth, which stands or falls with 
 the reality of the "first resurrection " at his coming. 
 
 The question of "infant salvation" and "non-elect infant 
 damnation," also rests upon the dogma before us. " Orthodoxy" 
 sends some infants to hell and some to heaven ; though many 
 " orthodox" persons are getting heartily ashamed of this part of 
 the creed. The apprehension of the damnation of their " immortal 
 souls " on account of " original sin," has given rise to the Romish 
 conceit of the rhantismal regeneration of infants by the Holy Spirit 
 in the scattering of a few drops of water upon the face, and the use 
 of a certain form of words. This has been recently declared to be 
 regenerative of infant souls by an English court of law ! This 
 question was actually gravely discussed by bishops, priests, 
 lawyers, and ministers, in the year of grace 1849 ! So true is it 
 that great men are not always wise ; neither do the aged under- 
 stand judgment. " d 
 
 As far as the infant is itself concerned, this Romish ceremony 
 
 is of no importance, for it-does it neither good nor harm. In one 
 
 sense, however, the subject of " the ordinance " is deeply injured. 
 
 He is indoctrinated by system into the notion that he was truly 
 
 baptised when rhantismally " regenerated : " and, therefore, when 
 
 he is grown he troubles himself no more about the matter. Alas, 
 
 i Thess. iv. 14-17 ; 2 Epist. i. 7-8 ; ii. 8. b R ev . xx. 5 ; i Cor. xv. 24. 
 
 c verse 23. d job. xxxii. g.
 
 NATURAL AND SPIRITUAL BODIES. 31 
 
 what havoc the apostacy has made with the doctrine of Christ ! 
 Believers' baptism transmuted in rhantizing an unconscious babe 
 for the regeneration of its " immortal soul ! " Would such a thing 
 ever have been thought of but for the Nicolaitan " oppositions of 
 science," "which," says the Lord Jesus, I hate " ? a I trow not. 
 
 How important, then, it is that we should have a scriptural 
 understanding of the constitution of man. If it should appear 
 by an exposition of the truth, that there is no such kind of soul in 
 the universe as that conceited by the pagan Greeks and Romans, 
 and gentilized into the doctrine of the apostles by contemporary 
 perverters b of the gospel, the faith and hope of which it hath 
 ulcerously consumed and handed down to us by " orthodox 
 divines" and fondled in these times as an essential ingredient of a 
 true faith : what becomes of the ' cure of souls " by the dog- 
 matical specifics of the day ? They are resolved into theological 
 empiricism, which is destined to recede like darkness before the 
 orient brightness of the rising truth. 
 
 Let us then endeavour to understand ourselves as God has 
 revealed our nature in His word. On the sixth day, the Elohim 
 gave the word, saying, "Let us make man in our image, after 
 our likeness." In this word was life, spirit, or energy. " It was 
 God. All things were made by it, and without it was not any- 
 thing made that was made. " c Hence, says Elihu, "the Spirit of 
 God hath made me, and the breath of the Almighty hath given me 
 life ;" d or, as Moses testifies, " the Lord God formed man, the dust 
 of the ground, and breathed into his nostrils the breath of lives ; 
 and man became a LIVING SOUL." C 
 
 Now, if it be asked, what do the scriptures define " a living 
 soul" to be ? the answer is, a living natural, or animal, body, 
 whether of birds, beasts, fish, or men. The phrase living creature 
 is the exact synonym of living soul. The Hebrew words nephesh 
 cfiayiah are the signs of the ideas expressed by Moses. Nephesh 
 signifies creature, also life, soul, or breathing frame from the verb 
 to breathe : chayiah is of life a noun from the verb to live. 
 Xephesh chayiah is the genus which includes all species of living 
 creatures ; namely, Adam man, beme beast of the field, chitu wild 
 beast, reniesh reptile, and ouph fowl, &c. In the common version 
 of the scriptures, it is rendered living soul ; so that under this form 
 of expression the scriptures speak of " all flesh" which breathes in 
 air, earth, and sea. 
 
 Writing about body, the apostle says, there is a natural body, 
 and there is a spiritual body." But, he does not content himself 
 with simply declaring this truth ; he goes further, and proves it by 
 quoting the words of Moses, saying, "For so it is written, the 
 first man Adam was made into a living soul <c *h>x>}v 
 and then adds, " the last Adam into a spirit giving life, 
 
 Rev. ii. 6, 15. *> Gal. i. 7-9. e John i. 1-5. d Job xxxiii. 4. 
 
 e Gen. ii. 7.
 
 32 RUDIMENTS OF THE WORLD. 
 
 wo7roiot>'." a Hence, in another place, speaking- of the latter, he 
 says of him, "Now the Lord is the spirit ^ Kvpio e TO 
 TrvtvfjLa e<7ru'. And we all, with unveiled face, beholding- as in a 
 mirror the glory of the Lord, are changed into his image from 
 glory into glory, as by the Lord the Spirit TTO Kvpiov^ Trj'e'i^mroe." 6 
 
 The proof of the apostle's preposition that there is a natural 
 body as distinct from a spiritual body, lies in the testimony, that 
 " Adam was made into a living soul ; " showing that he considered 
 a natural, or animal body, and a living soul, as one and the same 
 thing. If he did not, then there was no proof in the quotation, of 
 what he affirmed. 
 
 A man then is a body of life in the sense of his being an 
 animal, or living creature nephesh chayiah adam. As a natural 
 man, he has no other pre-eminence over the -creatures God made, 
 than what his peculiar organization confers upon him. Moses 
 makes no distinction between him and them ; for he styles them 
 all living souls, breathing the breath of lives. Thus, literally 
 rendered, he says, "The Elohim said, the waters shall produce 
 abundantly sheretz chayiah nephesh the reptile living soid ; " and 
 again, " Kal nephesh chayiah erameshat every living soul creeping." 
 In another verse, " Let the earth bring forth nephesh chayiah the 
 living soul after its kind, cattle, and creeping thing, and beast 
 of the earth, &c. ; " and " Lekol rumesh ol earelz asher bu nephesh 
 chayiah to every thing creeping upon the earth which (has) in it 
 living breath," that is, breath of lives. And lastly, "Whatsoever 
 Adam called nephesh chayiah the living soul that was the name 
 thereof. "'* 
 
 Quadrupeds and men, however, are not only ' living souls," 
 but they are vivified by the same breath and spirit. In proof of 
 this, I remark first, that the phrase ' breath of life" in the text of 
 the common version is neshemet chayim in the Hebrew ; and that, 
 as chayim is in the plural, it should be rendered breath of lives 
 Secondly, this neshemet chayim is said to be in the inferior 
 creatures as well as in man. Thus, God said, " I bring a flood of 
 waters upon the earth to destroy all flesh wherein is ruach chayim 
 spirit of lives." 6 And in another place, " They went in to Noah 
 into the ark, two and two of all flesh, in which is ruach chayim 
 spirit ot lives." " And all flesh died that moved upon the earth, 
 both of fowl, and of cattle, and of beast, and of every creeping 
 thing, and every man ; all in whose nostrils was neshemet ruach 
 chayim, BREATH OF SPIRIT OF LIVES."-'' Now, as I have said, it 
 was the neshemet chayim with which Moses testifies God inflated the 
 nostrils of Adam ; if, therefore, this were divina parlicula attrce, a 
 particle of the divine essence, as it is affirmed, which became the 
 immortal soul " in man, then all other animals have " immortal 
 
 i Cor. xv. 44, 45. b 2 Cor. iii. 17, 18. c Gen. i. 20, 21, 24, 30. ^ Gen. 
 ii. 19. e Gen. vi. 17. f Gen. vii. 15, 21.
 
 THE LIFE OF MAN AND BEAST. 33 
 
 souls " likewise ; for they all received breath of spirit of lives " 
 in common with man. 
 
 From these testimonies, I think, it must be obvious to the 
 most unlearned, that the argument for the existence of an 
 " immortal soul" in " sinful flesh," hereditarily derived from the 
 first sinner, predicated on the inspiration ot his nostrils with " the 
 breath of lives " by the Lord God, and the consequent application 
 to him of the phrase ItvtHjf soul," if admitted as good logic, 
 proves too much, and therefore nothing to the purpose. For if 
 man be proved to be immortal in this sense, and upon such pre- 
 mises as these, then all quadrupeds are similarly immortal ; which 
 none, I suppose, but believers in the transmigration of souls, would 
 be disposed to admit. 
 
 The original condition of the animal world was very good." 
 Unperverted by the introduction of evil, all its constituents ful- 
 filled the purposes of their existence. Begotten of the same 
 power, and formed from the substance of a common mother, 
 they were all animated by the same spirit, and lived in peace 
 and harmony together. Formed to be living- breathing frames, 
 though of different species, in God they lived, and moved, and 
 had their continued being ; and displayed His wisdom, power, 
 and handiwork. 
 
 But, to return to the philology of our subject, I remark that 
 by a metonomy, or figure of speech in which the container is put 
 for the thing contained, and vice versa, nephesh breathing frame " 
 is put for neshemet ruach chayim, which, when in motion, the 
 frame respires. Hence, nephesh signifies 'life," also ' breath" 
 and ' soul " Life, or those mutually affective, positive and 
 negative principles in all living creatures, whose closed circuits 
 cause motion of and in their frames. These principles, or 
 qualities, perhaps, of the same thing, are styled by Moses R^lach 
 Elohim, a or Spirit of Him " who only hath immortality, dwelling 
 in the light which no man can approach unto, whom no man hath 
 seen, nor can see," & and which, when the word was spoken by 
 " the Holy Gods," c first caused a motion upon the waters, and 
 afterwards disengaged the light, evolved the expanse, aggregated 
 the waters, produced vegetation, manifested the celestial universe, 
 vitalized the breathing frames of the dry land, expanse, and seas ; 
 and formed man in their image and likeness. This ruach, or 
 spirit, is neither the Uncreated One who dwells in light, the Lord 
 God, nor the Elohim, His co-workers, who co-operated in the 
 elaboration of the natural world. It was the instrumental 
 principle by which they executed the commission of the glorious 
 INCREATE to erect this earthly house, and furnish it with living 
 souls of every species. 
 
 It is this ruach, or instrumentally formative power, together 
 with the neshemeh or breath, which keeps them all from perishing, 
 Gen. i. 2. &i Tim. vi. 16. cDan. iv. 3.
 
 34 RUDIMENTS OF THE WORLD. 
 
 or returning to the dust. Thus, " If God set His heart against 
 man, He will withdraw to himself ruachu veneshemetu , i.e., his 
 spirit and his breath ; all flesh shall perish together, and man shall 
 turn again to dust." a In another place, " By the neshemet el, or 
 breath of God, frost is given." 6 Speaking of reptiles and beasts, 
 David saith, "Thou withdrawest ruachem, i.e., their spirit they 
 die ; and to their dust they return. Thou sendest forth ruhech, 
 i.e., thy spirit they are created."" And again, " Whither shall I 
 fly, meruhech, from thy spirit.'"* 
 
 From these testimonies it is manifest, that the ruach or spirit 
 is all pervading. It is in heaven, in sheol, or the dust of the 
 deepest hollow, in the uttermost depths of the sea, in .the darkness, 
 in the light, and in all things animate, and without life. It is an 
 universal principle in the broadest, or rather, in an illimitable 
 sense. It is the substratum of all motion, whether manifested in 
 the diurnal and ellipsoidal revolutions of the planets, in the flux 
 and reflux of the sea, in the storms and tempests of the expanse, 
 or in the organism of reptiles, cattle, beasts, fish, fowls, vegetables, 
 or men. The atmospheric expanse is charged with it ; but it is 
 not the air : plants and animals of all species breathe it ; but it 
 is not their breath : yet without it, though filled with air, they 
 would die. 
 
 The atmosphere, which extends some forty-five miles in 
 altitude, and encircles the globe, is styled the expanse, by Moses ; 
 and the breath of God, in Job. It is a compound body, consisting 
 when pure of nitrogen and oxygen, in the proportion of 79 of the 
 former to 21 of the latter, in 100 parts.* These are considered as 
 simple bodies, because they have not yet been decomposed ; 
 though it is probable they have a base, which may be the ruach. 
 This may exist free or combined with the elementary constituents 
 of the neshemeh. Uncombined, it is that wonderful fluid, whose 
 explosions are heard in the thunder, whose fiery bolts overthrow 
 the loftiest towers, and rive the sturdy monarch s of the woods ; and 
 in less intensity gives polarity to light, the needle, and the brain. 
 These three together, the oxygen, nitrogen, and electricity, consti- 
 tute " the breath" and "spirit" of the lives of all God's living souls. 
 
 Thus, from the centre of the earth, and extending throughout 
 all space in every direction, is the Ritach Elohim, the existence of 
 which is demonstrable from the phenomena of the natural system 
 of things. It penetrates where the neshemet el, or atmospheric 
 air, cannot. When speaking, however, of the motivity and sus- 
 tentation of organised dust, or souls, they are co-existent within 
 them. Ip this case, the mach Elohim becomes the riiach chayim, 
 or spirit of lives ; " and the neshemet el, the neshemet chayim, or 
 Job xxxiv. 14. b job xxxvii. 10. c Psalm civ. 30. cL Psalm cxxxix. 7. 
 
 this was written argon has been discovered ; but all scientific 
 research favours the hypothesis here laid down. Publisher.
 
 GOD'S SPIRIT AXD BREATH. 35 
 
 "breath of lives;" and both combined in the elaboration and 
 support of life, the nesheinet ruach chayim, or " breath of the spirit 
 of lives." Living creatures, or souls, are not animated, as 
 physiologists and speculative divines " erroneously imagine, by 
 " a -vital principle '," capable of disembodied existence as the ghost 
 of a man, or the transmigrating spectres of other animal 
 species ; ghostly things, the laws and functions of which in the 
 animal economy physiologists are unable to discover ; and 
 theologists are non-plussed to prove the existence of from the 
 word of God. On the contrary, souls " are made living " by the 
 coetaneous operation of the ruach chayim and the neshemet chayim 
 upon their organized tissues according to certain fixed laws. When 
 the as yet occult laws of the all-pervading ruach, or spirit, shall be 
 known, this subject will be understood ; and men will then be as 
 astonished at the ignorance of the " divines," and physiologists of 
 this ' cloudy and dark day," respecting " living souls," as we are 
 at the notion of the ancients, that their immortal gods " resided 
 in the stocks and stones they so stupidly adored. This, however, 
 is quite as reasonable a theory as that of " immortal souls " dwell- 
 ing in sinners of Adam's race. 
 
 The ruach chayim and neshemet chayim are lent to the creatures 
 of the natural world for the appointed period of their living exist- 
 ence. But, though lent to them, they are still God's breath, and 
 God's spirit ; nevertheless, to distinguish them from the expanse of 
 air and spirit in their totality, they are sometimes styled, "the 
 spirit of man," and " the spirit of the beast ; " or collectively, " the 
 spirits of all flesh," and "their breath." Thus, it is written, 
 ' They have all one ruach, or spirit ; so that man hath no pre-emi- 
 nence over a beast; for all is vanity or vapour." " All go to one 
 place ; all are of the dust, and all turn to dust again. " And in 
 the sense of supplying to every living creature, or soul, "spirit" 
 and breath," Jehovah is styled by Moses, " God of the spirits of 
 all flesh."* 
 
 Besides the ruach and neshemeh without, there are certain 
 elementary principles, in a state of combination, within all living 
 souls, which are related to them by fixed and appropriate laws, for 
 the manifestation of living actions. The light to the eye, and the 
 eye to the light ; so also, the breath and the spirit of God to the 
 constituents of blood, and the blood to them. These, acting and 
 re-acting upon each other in the lungs of all breathing frames, 
 cause that motion throughout their structure which is termed life. 
 The following testimonies will throw some light upon this part of 
 our subject. 
 
 " Flesh, be-nephesh-u, with the life thereof, which is the blood 
 
 thereof, shall ye not eat." This teaches that blood is the nephesh, 
 
 or life of the flesh ; hence it continues, "and surely your blood, 
 
 lah-nephesh-tikam, for your lives will I require." We often find 
 
 a Eccles. iii. 20. & Numb, xxvii. 15. cQen. ix. n.
 
 36 RUDIMENTS OF THE WORLD. 
 
 life put for blood, and blood for life, as elsewhere in the context. 
 " Be sure that thou eat not the blood, for the blood is the nephesh, 
 or life ; and thou mayest not eat the life, nephesh, with the flesh. " a 
 But, to this it might be objected, that if the blood be the life, then 
 so long as it is in the body it ought to live ; on the contrary it dies 
 with the blood in it. True. Moses, however, does-not teach the 
 dogma of an abstract vital principle ; but life, the result and con- 
 sequence of the decomposition and re-combination of the elements 
 of certain compounds. The blood abstractly considered is not life ; 
 yet relatively, it is " the life of the flesh." The following testimony 
 will show the sense in which the phrase ' the blood is the life " is 
 used. " I will set my face against that soul that eateth blood. 
 For the life of the flesh is IN the blood itself. I have given it to 
 you upon the altar to make an atonement for nephesh-tikem your 
 lives : for it is the blood that atones be-nephesh for the soul " or 
 life. '' Whosoever catcheth any fowl that may be eaten, he shall 
 even pour out the blood thereof, and cover it loith dust. For it is 
 the life of all flesh ; the blood of it is for the life thereof. Ye shall 
 eat the blood of no manner of flesh ; for the life of all flesh is the 
 blood thereof." 6 Nothing can be plainer than this. 
 
 There are three kinds of living manifestations, which are 
 characterized by the nature of the organization, or being, through 
 which they occur. Hence, we have vegetable life, animal life, and 
 incorruptible life. The last is immortality ; because the body 
 through which the life is manifested being incorruptible, never 
 wears out ; so that being once put into motion by the spirit of 
 God, it lives for ever. Vegetable and animal life, on the contrary, 
 is terminable or mortal ; because the materials through which it is 
 revealed are perishably organized. Mortality, then, is life mani- 
 fested through a corruptible body ; and immortality, life manifested 
 through an incorruptible body. Hence, the necessity laid down in 
 the saying of the apostle, " This corruptible body must put on 
 incorruption, and this mortal put on immortality," before death 
 can be "swallowed up in victory." This doctrine of " life and 
 incorruptibility " (wr; mi a</>flap<r/a) was new to the Greeks and 
 Romans ; and brought to light only through the gospel of the 
 kingdom and name of Jesus Christ. It was to them foolishness ; 
 and is to the moderns incredible, because they understand not the 
 glad tidings of the age to come. 
 
 Incorruptible life might with equal propriety be styled 
 spiritual life as indicative of that with which spiritual bodies are 
 endowed. But here I use not the word spiritual, lest it should be 
 confounded with that intellectual and moral life a man possesses 
 when the " incorruptible seed " of the kingdom takes root in his 
 heart; and when, in "the obedience of faith," he passes from 
 under the sentence of death to the sentence of justification unto life 
 eternal. But, at present, we have to do with animal or natural 
 Deut. xii. 23. b Lev. xvii. n. c i Cor. xi. 53, 54.
 
 THE IMAGE AND LIKENESS OF GOD. 37 
 
 life, which is all the life the fleshly sons of the first Adam can 
 boast of. Enough, however, I think, has been advanced to show 
 the scriptural import of the text already quoted, that "the Lord 
 God formed man, the dust of the ground, and breathed into his 
 nostrils the breath of lives, and man became a living- soul." 
 
 The simple, obvious, and undogmatic meaning of this, is, that 
 the dust was first formed into "clay," which was then modelled 
 by Jehovah Elohim into the form of the soul called " man," as a 
 potter shapes the substance of his vessels. Thus, Elihu said to 
 Job, " / also am formed out of the clay ; " a and again, " We are 
 the clay, and thou our potter ; and we all are the work of thy 
 hand." 6 The fashioning of the clay being accomplished in all its 
 component parts, which in the aggregate constitute man ; that is, 
 the dust being animalized, and then organized, the next thing was 
 to set all the parts of this exquisite mechanism into motion. This 
 was effected by the inrush of the air through his nostrils into his 
 lungs according to the natural laws. This phenomenon was the 
 neshemet el, or " breath of God," breathing into him ; and as it 
 was the pabulum of life to all creatures formed from the dust, it is 
 very expressively styled the breath of lives " in the plural 
 number. Some imagine that Jehovah Elohim placed His mouth to 
 the nostrils of the as yet clay-cold man-soul prostrate before Him, 
 and so breathed into them. Be this as it may ; of this, however, 
 we are without doubt, thatGod breathes into every man athis birth the 
 breath of lives to this day ; and I see no scriptural reason why we 
 should deny that He breathed it into Adam as He hath done into 
 the nostrils of his posterity, namely, by the operation of the 
 natural, or pneumatic, law r s. Hitherto, man, though a soul 
 formed from the ground, had been inanimate ; but, as soon as he 
 began to respire, like the embryo passing from foetal to infant life, 
 he " became a living soul," not an everlimng, but simply nephesh 
 chayiah, a living breathing frame, or body of life. 
 
 MAN IN THE IMAGE AND LIKENESS OF THE ELOHIM. 
 "Thou hast made him a little lower than the angels." 
 
 Men and beasts, say the scriptures, "have all one ruach or 
 spirit ; so that a man hath no pre-eminence above a beast." The 
 reason assigned for this equality is the oneness of their spirit., 
 which is proved by the fact of their common destiny ; as it is 
 written, " for all are vanity : " that is, " all go unto one place ; all 
 are of the dust, and all turn to dust again." Yet this one spirit 
 manifests its tendencies differently in men and other creatures. 
 In the former, it is aspiring and God-defying, rejoicing in its own 
 works, and devoted to the vanity of the passing hour ; while in 
 the latter, its disposition is grovelling to the earth in all things. 
 Job xxxiii. 6. b Isaiah Ixiv. 8.
 
 38 RUDIMENTS OF THE WORLD. 
 
 Thus, the heart of man being "deceitful above all things and 
 desperately wicked, who can know or fathom it " Solomon was 
 led to exclaim, "Who knoweth the spirit of the sons of Adam, 
 ruach beni headam, which exalts itself to the highest, and the spirit 
 of a beast which inclines to the earth?'" 1 We may answer, 
 " None, but God only ; " He knoweth what is in man, and needs 
 not that any should testify of Him. b 
 
 But, from this testimony some one might infer that, as man 
 was made only " a little lower than the angels," and yet has " no 
 pre-eminence over a beast," the beast also is but a little lower than 
 the angels. This, however, would be a very erroneous conclusion. 
 The equality of men and other animals consists in the kind of life 
 they possess in common with each other. Vanity, or mortality, is 
 all that pertains to any kind of living flesh. The whole animal 
 world has been made subject to it ; and as it affects all living souls 
 alike, bringing them back to the dust again, no one species can 
 claim pre-eminence over the other ; for one thing befalleth them ; 
 as the one dieth, so dieth the other." 
 
 Man, however, differs from other creatures in having been 
 modelled after a divine type, or pattern. Inform and capacity he 
 was made like to the angels, though in nature inferior to them. 
 This appears from the testimony that he was made ' in their 
 image, after their likeness," and " a little lower than the 
 angels," c or Elohim. I say, he was made in the image of the 
 angels, as the interpretation of the co-operative imperative, ' Let 
 us make man in our image, after our likeness." The work of the 
 six days, though elaborated by the power of Him " who dwelleth 
 in the light," was executed by " his angels, that excel in strength, 
 and do his commandments, hearkening unto the voice of his 
 word."" These are styled Elohim, or "gods," in numerous 
 passages. David says, "Worship him all ye gods ; " e which Paul 
 applies to Jesus, saying,* " Let all the angels of God worship 
 him."-'' Man, then, was made after the image and likeness of 
 Elohim, but for a while inferior in nature. But the race will not 
 always be inferior in this respect. It is destined to advance to 
 a higher nature ; not all the individuals of it ; but those of 
 the race ' who shall be accounted worthy to obtain that age 
 (awj> ptXXwv the 'future age) and the resurrection from among the 
 dead (: veKpwv) * * who can die no more ; for they are equal 
 to the angels (^ayyeXot) ; and are the sons of God, being the sons 
 of the resurrection. " ff 
 
 The import of the phrase " in the image, after the likeness " 
 is suggested by the testimony, that "Adam begat a son in his 
 own likeness, after his image, and called his name Seth." 7 ' In 
 Eccles. HP. 19-21. & John ii. 25, c Psalm viii. 5. d Psalm ciii. 20. 
 
 e Psalm xcvii. 7. /Heb. i. 6. ff Luke xx. 35, 36. & Gen. v. 3. 
 
 * Paul's quotation is verbatim from Dent, xxxii. 43. (LXX.) not Psa. xcvii.
 
 SETH "iN THE IMAGE AND LIKENESS" OF ADAM. 39 
 
 this respect, Seth stands related to Adam, as Adam did to the 
 Elohim ; but differing' in this, that the nature of Adam and Seth 
 were identical ; whereas that of Adam and the Elohim were 
 dissimilar. Would any one be at a loss to know the meaning of 
 Sethi's being in the image of his father ? The very same thing is 
 meant by Adam being in the image of the Elohim. An image is 
 the representation of some form or shape ; metaphorically, it may 
 signify the exact resemblance of one character to another. But, 
 in the case before us, the parties had no characters at the time of 
 their birth. They were simply innocent of actual transgression ; 
 no scope having been afforded them to develop character. The 
 Elohim, however, were personages of dignity and holiness, as well 
 as of incorruptible, or spiritual, nature. The resemblance, there- 
 fore, of Adam to the Elohim as their image was of bodily fonn, 
 not of intellectual and moral attainment ; and this I apprehend to 
 be the reason why the Elohim are styled " men " when their visits 
 to the sons of Adam are recorded in the scriptures of truth. In 
 shape, Seth was like Adam, Adam like the Elohim, and the 
 Elohim, the image of the invisible Increate ; the great and glorious 
 archetype of the intelligent universe. 
 
 Seth was also "in Adam's own likeness." While image, 
 then, hath reference to form or shape, "likeness" hath regard to 
 mental constitution, or capacity. From the shape of his head, as 
 compared with other creatures, it is evident, that man has a 
 mental capacity which distinguishes him above them all. Their 
 likeness to him is faint. They can think ; but their thoughts are 
 only sensual. The} r have no moral sentiments, or high intellectual 
 aspirations ; but are grovelling in all their instincts, which incline 
 only to the earth. In proportion as their heads assume the 
 human form in the same ratio do they excel each other in sagacity ; 
 and, as in the monkey tribe, display a greater likeness to man. 
 But, let the case be reversed ; let the human head degenerate from 
 the godlike perfection of the Elohim, the standard of beauty in shape 
 and feature ; let it diverge to the image of an ape's, and the human 
 animal no longer presents the image and likeness of the Elohim ; 
 but rather, the chattering imbecility of the creature most resembling 
 it in form. Adam's mental capacity enabled him to comprehend 
 and receive spiritual ideas, which moved him to veneration, hope, 
 conscientiousness, the expression of .his views, affections, and so 
 forth. Seth was capable of the like display of intellectual and 
 moral phenomena ; and of an assimilation of character to that of his 
 father. He was therefore in the likeness as well as in the image 
 of Adam ; and, in the same sense, they were both ' after the 
 likeness of the Elohim." 
 
 But, though Adam was " made in the image and after the 
 likeness " of the " Holy Ones," the similitude has been so greatly 
 marred, that his posterity present but a faint representation of 
 either. The almost uncontrolled and continuous operation of " the
 
 40 RUDIMENTS OF THE WORLD. 
 
 law of sin and death, " a styled by philosophers "the law of 
 nature," which is an indwelling and inseparable constituent of our 
 present economy, has exceedingly deformed the image, and 
 effaced the likene'ss of God, which man originally presented. It 
 required, therefore, the appearance of a New Man, in whom the 
 image and likeness should re-appear, as in the^beginning. This 
 was "the man Christ Jesus," whom Paul styles " the last Adam." 
 He is " the Image of the invisible God" 6 ("' rov Qtov] ' the 
 effulgent mirror of the glory, and exact likeness ^of_ his person," 
 (tt7raiya<T/itt rijg cor/e, ml xa<mm)p TTTQ vTrorr^aaewe avrov). Hence, in 
 another place, Paul says, he was "in the form of God " d (tv 
 fiop<j)f] Qeov) and also " made in the likeness of men, and in the form 
 of a man." Being thus the image and likeness of the invisible 
 God, as well as of man, who was created in the image and likeness 
 of the Elohim, he made himself equal with God in claiming God 
 for his father, 6 though born of " sinful flesh." Though thus highly 
 related in paternity, image and character, he was yet " made a 
 little lower than the angels ; " for he appeared not in the higher 
 nature of Elohim, but in the inferior nature of the seed of Abraham. f 
 This was the first stage of his manifestation, as the present is of 
 the saints who are his brethren. But he is the ^appointed " heir 
 of all things, on account of whom" (o< ou). "the ages were 
 re-arranged (/carf/pneScu rovg CUWVCIG) by the word of God, so that 
 the things seen exist not from things apparent."'' But, says the 
 apostle, " we do not yet see all things put under him : but we see 
 Jesus, who was made a little lower than the angels/or the suffering 
 of death, crowned with glory and honour ; that by the grace of 
 God he should taste death for every man. 71 Having been thus laid 
 low, and for this gracious purpose, he is no longer " lower than 
 the angels." He is equal to them in body: and made so much 
 superior to them in rank, dignity, honour, and glory, as he hath 
 by inheritance obtained a more excellent name than they.'" 
 
 In Jesus, then, raised from the dead incorruptible, and clothed 
 with brightness as when he was transfigured! upon the Holy 
 Mount/ we behold the image and likeness of the invisible God. 
 When we contemplate him by faith, as we shall hereafter by sight, 
 we see A MIRROR from which the glory of Jehovah is reflected in 
 intellectual, moral, and physical grandeur. He that would know 
 God, must behold Him in Christ. If he be acquainted with Him 
 as He is pourtrayed in the prophets and apostles, he will under- 
 stand the character of God, whom no man hath seen, nor can see ; 
 who chargeth his angels with folly, and before whom the heavens 
 are not clean. Jesus was the true light shining in the darkness of 
 Judea, whose inhabitants " comprehended it not." Through him, 
 God, who commanded the light to shine out of darkness, shone 
 into the hearts of as many as received him, to give them the light 
 Rom. vii. 23. & Col. i. 15. c Heb. i. 3. d Phil. ii. 6, 7, 8. e John v. 18. 
 /"Heb. ii. 16. Heb. i. 2 : xi.3. h Heb. ii. 8,9. i Heb. 1.4. j Matt. xvii. 2.
 
 THE SPIRITUAL BODY. 41 
 
 of the knowledge of the glory of God in the face of Jesus Christ ; 
 that so they might receive power to become the sons of God, 
 believing on his name. 
 
 How consoling and cheering is it, then, amid all the evils of 
 the present state, that God hath found a ransom, who is willing 
 and able to deliver us from the power of the grave ; and not only 
 so, but that " at the manifestation of the sons of God," 6 when he 
 shall appear in power and great glory, " we shall be like him; 
 because we shall see him as he is." c Then will the saints be 
 " changed into the same image from glory," now only a matter of 
 hope, "into glory," as seen and actually possessed, " even as the 
 Lord " himself was changed, when he became ' the spirit giving 
 life," or " a quickening spirit." 
 
 THE SPIRITUAL BODY. 
 "There is a spiritual body." 
 
 The subject of this section is the second member of the 
 apostle's proposition, that " there is a natural body, and there is a 
 spiritual body." It is contained in his reply to some of the 
 Corinthian disciples, who, to their shame, had not the knowledge 
 of God, and therefore foolishly inquired, "How are the dead 
 raised up ? and with what body do they come ? " He showed them 
 that the animal body had a similar relation to the spiritual body that 
 naked grain has to the plant produced from it according to the law 
 of its reproduction. He explained, that before a plant could be 
 reproduced from a seed, the seed must be put into the soil, and 
 die, or decay away. By the time the plant is established, all 
 vestige of the seed is gone from the root ; yet, the identity of the 
 seed with the plant is not lost, inasmuch as the same kind of seed 
 re-appears in the fruit of the plant. The plant is the secondary 
 body of the seed-body, which is the first. There are different kinds 
 of vegetable seed-bodies ; and also of animal seed-bodies. These 
 classes of seeds are terrestrial bodies, and have their glory in the 
 bodies produced from them. But there are also celestial bodies, 
 whose glory is of a different character. It is light blazing and 
 sparkling in the vault of heaven, as may be seen by every eye. 
 Such is the apostle's illustration of the resurrection of the dead ; 
 or, of how they are raised, and for what kind of body they spring 
 forth. "So also," says he, "is the resurrection of the dead." 
 We are in this state as the naked grain. We die and are buried, 
 and go to corruption ; leaving only our characters behind us 
 written in the book of God. When decayed, a little dust alone 
 remains, as the nucleus of our future selves. When the time 
 comes for the righteous dead to rise, then "He that raised up 
 Christ from the dead will also make alive their mortal bodies by 
 
 2 Cor. iii. 18 : iv. 6; John 1.5, 12. b Rom. viii. 17-25. c i John iii. 2.
 
 42 RUDIMENTS OF THE WORLD. 
 
 his spirit," operating through Jesus upon their dust, and fashioning 
 it into the image of the Lord from heaven. a Thus, as the Elohim 
 made man out of the dust in their own image and likeness ; so, 
 the Lord Jesus, by the same spirit, will also re-fashion from the 
 dust, the righteous of the posterity of the first Adam, into his own 
 image and likeness. This is wonderful, that by JL man should 
 come the resurrection of the dead. b Truly may he be called the 
 "Wonderful." Once a babe fondled at the breast, and hereafter 
 the creator of myriads, now only dust and ashes, but then equal to 
 the angels of God ; and " sons of the resurrection," of which he is 
 himself "the First Fruits." 
 
 Having shown " how," or upon what principles, the righteous 
 dead are raised, the apostle gives us to understand, that their 
 " glory " will consist in brightness ; for he cites the splendour of 
 the celestial bodies as illustrative of their's. This reminds us of 
 the testimony in Daniel, that "They that be wise shall shine as 
 the brightness of the firmament, and they that turn many to 
 righteousness as the stars for ever and ever. " d This is repeated 
 by the Lord Jesus, who says, "Then shall the righteous shine 
 forth as the sun in the kingdom of their Father " f which assurance 
 Paul also revives in his letter to the saints at Philippi, saying, 
 " Our commonwealth (iipuv TO iroXiTEv^a) has a beginning^ (inrap-^et) 
 in the heavens, (ev oupavotc) out of which also we wait for the 
 Saviour, the Lord Jesus Christ : who will transfigure the body of 
 our humiliation, that it may become of like form with the body of 
 his glory, by the power of that which enables him even to subdue 
 all things to himself. " r/ 
 
 When we die we are buried, or " sown," like so many seeds in 
 the earth. We are sown, says the apostle, " in corruption," " in 
 dishonour," " in weakness," and with an animal nature ; but, 
 when we are raised to inherit the kingdom, we become incor- 
 ruptible, glorious, powerful, and possessed of a spiritual nature, 
 such as Jesus and the Elohim rejoice in. Now, a spiritual body is 
 as material, or substantial and tangible, a body as that which we 
 now possess. It is a body purified from " the law of sin and 
 death." Hence it is termed "holy, "and " spiritual," because it 
 is born of the spirit from the dust, is incorruptible, and sustained 
 by the ruach, ^or spirit, independently of the neshemeh, or atmo- 
 spheric air. ' That which is born of the flesh," in the ordinary 
 way, " is flesh," or an animal body : and " that which is born of 
 the spirit," by a resurrection to life, "is spirit" or a spiritual 
 body. Hence, in speaking of Jesus, Paul says, " born of David's 
 seed according to the flesh ; and constituted the son of God in 
 power, according to the spirit of holiness, through the resurrection 
 from the dead." 1 Thus, he was born of the spirit, and therefore 
 
 Rom. viii. 11 ; 2 Cor. iv. 14. b i Cor. xv. 21. c Isaiah ix. 6. 
 
 d Dan. xii. 3. e Matt. xiii. 43. / Dan. ii. 44 ; Luke xix. 12, 15. 
 0Phil. iii. 20, 21. fcjohniii.6, i Rom. i. 3, 4.
 
 SPIRITUAL " FLESH AND BONES." 43 
 
 became " a spirit ; " and, because highly exalted, and possessing" a 
 name which is above every name, he is styled ' the Lord the. Spirit." 
 
 That the spiritual body is independent of atmospheric air for 
 its support, is clear from the ascension of the Lord Jesus. An 
 animal body can only exist in water, or in atmospheric air, and at 
 a comparatively low altitude above the surface of the earth. Now, 
 the air does not extend beyond forty-five miles ; consequently 
 beyond that limit, if they could even attain to it, creatures sup- 
 ported by breath in the nostrils, could no more live than fish in the 
 air. Beyond our atmosphere is the ether ; through which they only 
 can pass, who, like the Lord Jesus and the angels, possess a 
 nature adapted to it. This is the case with the spiritual nature. 
 Jesus was changed e irvtvpa into a spirit^ and was therefore 
 enabled to pass through it to the right hand of the Majesty in the 
 heavens. Enoch, Elijah, and Moses, are also cases to the point. 
 
 The spiritual body is constituted of flesh and bones vitalized 
 by the spirit. This appears from the testimony concerning Jesus. 
 On a certain occasion, he unexpectedly stood in the midst of his 
 disciples, at which they were exceedingly alarmed, supposing they 
 beheld a spirit, or phantasm, as at a former time. But, that they 
 might be assured that it was really he himself, he invited them to 
 handle him, and examine his hands and feet : ' For," said he, 
 a spirit hath not flesh and bones as ye see me have." Incredu- 
 lous for joy, he gave them further proof by eating a piece of broiled 
 fish and of a honeycomb. b Thomas thrust his hand into his side, and 
 was convinced that he was the same who had been crucified. What 
 stronger proof can we need of the substantial and tangible nature 
 of the spiritual body ? It is the animal body purified, not 
 evaporated into gas, or vapour. It is a bloodless body ; for in the 
 case of Jesus he had poured out his blood upon the cross. The 
 life of the animal body is in the blood ; but not so that of the 
 spiritual body : the life of this resides in that might}- power which 
 suspends " the earth upon nothing," and is diffused through the 
 immensity of space. 
 
 When the Lord Jesus said, "A spirit hath not flesh 
 and bones as ye see me have," he did not mean to say that 
 a spiritual body had not ; but a spirit such as they thought they 
 saw. " They supposed they had seen a spirit." In the received 
 reading the same word, trrevpa, is used here as in the text which 
 speaks of Jesus as " the Lord the Spirit ; " but evidently, not in 
 the same sense. Indeed, the reading in Griesbach's edition of the 
 original text is clearly the correct one. The word rendered spirit 
 is properly ^ai'ra<r/za, a phantom or mere optical illusion ; and 
 not Trvtvpa, spirit.* When Jesus walked upon the sea both 
 a Phil. ii. 9-1 1. b Luke xxiv. 36-43. c John xx. 27. 
 
 ::; The R.V. retains pneuma, spirit ; but in Matthew and Mark renders 
 phantasma, apparition.
 
 44 RUDIMENTS OF THE WORLD. 
 
 Matthew" and Mark 6 make use of the same phrase as Luke, and 
 say that the disciples when they saw him, " supposed they had 
 seen a spirit, and they cried out for fear." In both these places 
 the word is phantasma, and not pneuma. 
 
 Having affirmed that man stands related to two kinds of 
 body, the apostle gives us to understand, that in the arrangements 
 of God the spiritual system of things is elaborated out of the 
 animal, and not the animal - out of the spiritual. The natural 
 world is the raw material, as it were, of the spiritual ; the 
 bricks and mortar, so to speak, of the mansion which is to 
 endure for ever. In relation to human nature, two men are 
 presented as its types in the two phases it is to assume. These 
 Paul styles "the First Adam," and "the Last Adam," or 'the 
 first man," and "the second man." The former, he terms 
 "earthly"; because he came from the ground, and goes thither 
 again : and, the latter, ' the Lord from heaven " ; because, being 
 " known no more after the flesh," he is expected from heaven as 
 the place of his final manifestation in " the body of his glory." 
 Then, says John, we shall be like him.'" If, therefore, we have 
 been successful in depicting the Lord as he is now, while seated 
 at the right hand of God ; namely, an incorruptible, honourable, 
 powerful, living person, substantial and tangible, shining as the 
 sun, and able to eat and drink, and to display all mental and other 
 phenomena in perfection : if the reader be able to comprehend 
 such an " Image of the invisible God," he can understand what 
 they are to be, who are accounted worthy to inherit His kingdom. 
 Therefore, says Paul, "As we have borne the image of the 
 earthy, we shall also bear the image of the heavenly," 6 ' or, Lord 
 from heaven. 
 
 This corporeal change of those, who have first been morally 
 "renewed unto knowledge after the image of him that hath 
 created them " rf from "sinful flesh" into spirit, is an absolute 
 necessity, before they can inherit the Kingdom of God. When we 
 come to understand the nature of this Kingdom, which has to be 
 exhibited in these pages, we shall see that it is a necessity which 
 cannot be dispensed with. "That which is corruptible cannot 
 inherit incorruptibility," says the apostle. This is the reason why 
 animal men must die, or be transformed. Our animal nature 
 is corruptible ; but the Kingdom of God is indestructible, as the 
 prophet testifies, saying, " It shall never be destroyed, nor left to 
 other people ; but shall stand for ever. " e Because, therefore, of 
 the nature of this Kingdom, " flesh and blood cannot inherit it " ; 
 and ( hence the necessity of a man being " born of the spirit," 
 or " he cannot enter into the Kingdom of God."-^ He must be 
 changed into spirit," put on incorruptibility and immortality 
 of body, or he will be physically incapable of retaining the 
 a Matt. xiv. 26. b Mark vi. 49. c x Cor. xv. 49 d Col. iii. 10. 
 c Dan. ii. 44. f John iii. 5-6 ; i Cor. xv. 50.
 
 " BEHOLD I SHEW YOU A MYSTERY." 45 
 
 honour, glory, and power of the Kingdom for ever, or even for 
 a thousand years. 
 
 But, before the apostle concludes his interesting exposition 
 of " the kind of body for which the dead come," he makes known 
 a secret which was previously concealed from the disciples at 
 Corinth. It would probably have occurred to them, that, if 
 flesh and blood could not inherit the Kingdom of God, then those 
 who were living at the epoch of its establishment, being men in the 
 flesh, could have no part in it. But to remove this difficulty, the 
 apostle wrote, saying, " Behold, I tell you a mystery. We shall 
 not all sleep (Koi^riQ^irofjuQa met. to die, be dead), but we shall all 
 be changed, in a moment, in the twinkling of an eye, at the last 
 trumpet ; for it (the seventh trumpet)" shall sound, and the dead shall 
 be raised incorruptible (to-ayytXot equal to the angels), 6 and we 
 shall be changed (e 7D'fu/xa, into spirit). For this corruptible 
 (body) must put on incorruptibility (a^flapirtai'), and this mortal 
 (body) must put on immortality (aQavaaiav] . Then shall be 
 brought to pass the saying that is written, " Death is swallowed 
 up in victory.'"* 
 
 But, that the saints might not misapprehend the matter, 
 especially those of them who may be contemporary with the 
 seventh trumpet-period, he gave further particulars of the secret 
 in another letter. The disciples at Thessalonica were deeply 
 sorrowing for the loss of some of their body who had fallen asleep 
 in death ; probably victims to persecution. The apostle wrote to 
 comfort them, and exhorted them not to sorrow as the others 
 (01 Xonroi i.e., the unbelievers), who have no hope. For if we (the 
 disciples) believe that Jesus died and rose again ; " and be not like 
 those, who, by saying, There is no resurrection of the dead," in 
 effect deny it ; even so," as he rose, " them also who sleep in 
 Jesus will God bring forth (, lead out, or produce), with him." e 
 He then proceeds to show the " order " f in which the saints 
 are changed into spirit, or immortalized, by the Son of Man. 
 " For," says he, " this we say unto you by the word of the Lord, 
 that we, the living, who remain at the Lord's coming, shall not 
 anticipate them who are asleep. For the Lord himself shall come 
 down from heaven with a shout, with the voice of the archangel, 
 and with the trumpet of God : and the dead in Christ shall rise 
 FIRST : after that we, the living, who remain, shall be snatched 
 away together with them in clouds to a meeting of the Lord in 
 the air : and thus we shall be with the Lord at all times. Where- 
 fore comfort one another with these words."'' 
 
 It will be seen from this, that survivors of the dead were not 
 consoled in the first age of Christianity for the loss of their friends, 
 as they are now by those who ' improve the death " of the 
 
 Rev. xi. 15, 18 : xv. 8 : xx. 4. b Luke xx. 36. c i Cor. xv. 45. 
 rf Isaiah xxv. 8. e 2 Cor. iv. 14. / i Cor. xv. 23. ff John v. 21, 25, 26, 28, 29. 
 
 ft i Thess. iv. 13-18.
 
 46 RUDIMENTS OF THE WORLD. 
 
 influential among them. In "funeral sermons," the "immortal 
 souls" of the deceased are transported "on angels' wings to 
 heaven," and the living are consoled with the assurance, that they 
 are singing the praises of God around the throne ; feasting 
 with Abraham, and the prophets, with the saints and martyrs, and 
 with Jesus and his apostles in the Kingdom of God ; and they are 
 themselves persuaded, that the souls of their relations, now become 
 angels, are watching over them, and praying for them ; and that 
 when they die their own souls will be re-united with them in the 
 realms of bliss. Need I say to the man enlightened in the word, 
 that there is no such comfort, or consolation, as this in the law 
 and the testimony of God? Such traditions are purely mythological ; 
 and come of the Nicolaitan dogma of saved "ghosts ; and goblins 
 damn'd," which has cancerously extirpated "the truth as it is in 
 Jesus." No, the apostles did not point men to the day of their 
 death, and its immediate consequents, for comfort ; nor did they 
 administer the consolations of the gospel to any who had not 
 obeyed it. They offered comfort only to the disciples ; for they 
 only are the heirs with Jesus of the Kingdom of God. They taught 
 these to look to the coming of Christ, and to the resurrection, as 
 the time of a re-union with their brethren in the faith. At death, 
 they should "rest from their labours, and their works should 
 follow them ; " and " to them that look for Him shall he appear 
 the second time without sin unto salvation. " a Such were the 
 practical, and intelligible ' words," with which the apostles com- 
 forted their brethren ; but words which have become sealed and 
 cabalistic, both to the unlearned and " the wise." 
 
 In conclusion, then, as far as power is concerned, God could 
 have created all things upon a spiritual or incorruptible basis at 
 once. The globe could have been filled with men and women, 
 equal to the angels in nature, power, and intellect, on the sixth 
 day ; but the world would have been without a history, and its 
 population characterless. This, however, would not have been 
 according to the plan. The animal must precede the spiritual as 
 the acorn goes before the oak. This will explain many difficulties 
 which are created by systems ; and which will for ever remain 
 inexplicable upon the hypotheses they invent. The Bible has to 
 do with things, not imaginations ; with bodies, not phantasmata ; 
 with living souls " of every species ; with corporeal beings of 
 other worlds ; and with incorruptible and undying men : but it is 
 as mute as death, and silent as the grave, having nothing at all to 
 say about such " souls " as men pretend to "cure;" except to 
 repudiate them as apart of that "philosophy and vain deceit," b 
 which some professing have erred concerning the faith. " c 
 
 Heb. ix. 28. bColii. 8. < i Tim. vi. 21.
 
 THE FORMATION OF WOMAN. 47 
 
 THE FORMATION OF WOMAN. 
 "The woman was of the man." 
 
 Adam, having been formed in the image, after the likeness of 
 the Elohim on the sixth day, remained for a short time alone in 
 the midst of the earthborns of the field. He had no companion 
 who could reciprocate his intelligence ; none who could minister to 
 his wants, or rejoice with him in the delights of creation ; and 
 reflect the glory of his nature. The Elohim are a society, 
 rejoicing in the love and attachment of one another ; and Adam, 
 being like them though of inferior nature, required an object, which 
 should be calculated to evoke the latent resemblances of his 
 similitude to theirs. It was no better for man to be alone than for 
 them. Formed in their image, he had social feelings as well as 
 intellectual and moral faculties, which required scope for their 
 practical and harmonious exercise. A purely intellectual and 
 abstractly moral society, unattempered by domesticism, is an 
 imperfect state. It may be very enlightened, very dignified and 
 immaculate ; but it would also be very formal, and frigid as the 
 poles. A being might know all things, and he might scrupulously 
 observe the divine law from a sense of duty ; but something more 
 is requisite to make him amiable, and beloved by either God or his 
 fellows. This amiability the social feelings enable him to develop ; 
 which, however, if unfurnished with a proper object, or wholesome 
 excitation, react upon him unfavourably, and make him disagreeable. 
 Well aware of this, Yahweh Elohim said, It is not good that the 
 man should be alone. I will make him a help fit for him."* 1 
 
 But previous to the formation of this help, God caused 
 " every living soul " ( kol nephesh chayiah) to pass in review 
 before Adam, that he might name them. He saw that each one 
 had its mate ; " but for him there was not found a suitable com- 
 panion." It was necessary, therefore, to form one, the last and 
 fairest of his handiworks. The Lord had created man in His own 
 " image and glory" ; but He had yet to subdivide him into two ; 
 a negative and a positive division ; an active and a passive half ; 
 male and female, yet one flesh. The negatives, or females, of all 
 other species of animals, were formed out of the ground ; & and not 
 out of the sides of their positive mates : so that the lion could not 
 say of the lioness, "This is bone of my bone, and flesh of my 
 flesh ; therefore shall a lion leave his sire and dam, and cleave unto 
 the same lioness for ever." The inferior creatures are under no 
 such law as this ; as primaries, indeed, the earth is their common 
 mother, and the Lord, the " God of all their spirits." They have 
 no second selves ; the sexes in the beginning were from the ground 
 direct ; the female was not of the male, though the male is by her : 
 
 Gen. ii. 18. & verse 19.
 
 48 RUDIMENTS OF THE WORLD. 
 
 therefore, there is no natural basis for a social, or domestic, law to 
 them. 
 
 But, in the formation of a companion for the first man, the 
 Lord Elohim created her upon a different principle. She was to be 
 a dependent creature ; and a sympathy was to be established 
 between them, by which they should be attached inseparably. It 
 would not have been fit, therefore, to have given her an independent 
 orig-in from the dust of the ground. Had this been the case, there 
 would have been about the same kind of attachment between men 
 and women as subsists among the creatures below them. The 
 woman's companionship was designed to be intellectually and 
 morally sympathetic with " the image and glory of God," whom 
 she was to revere as her superior. The sympathy of the mutually 
 independent earthborns of the field, is purely sensual ; and in 
 proportion as generations of mankind lose their intellectual and 
 moral likeness to the Elohim, and fall under the dominion of 
 sensuality ; so the sympathy between men and women evaporates 
 into mere animalism. But, I say, such a degenerate result as this, 
 was not the end of her formation. She was not simply to be ''the 
 mother of all living"; but to reflect the glory of man as he 
 reflected the glory of God. 
 
 To give being to such a creature, it was necessary she should 
 be formed out of man. This necessity is found in the law which 
 pervades the flesh. If the feeblest member of the body suffer, all 
 the other members suffer with it ; that is, pain even in the little 
 finger will produce distress throughout the system. Bone 
 sympathises with bone, and flesh with flesh, in all pleasurable, 
 healthful, and painful feelings. Hence, to separate a portion 
 of Adam's living substance, and from it to build a woman, 
 would be to transfer to her the sympathies of Adam's nature ; 
 and though by her organization, able to maintain an independent 
 existence, she would never lose from her nature a sympathy 
 with his, in all its intellectual, moral, and physical manifesta- 
 tions. According to this natural law, then, the Lord Elohim 
 made woman in the likeness of the man, out of his substance. 
 He might have formed her from his body before he became a 
 living soul ; but this would have defeated the law of sympathy ; 
 for in inanimate matter there is no mental sympathy. She 
 must, therefore, be formed from the living bone and flesh of 
 the man. To do this was to inflict pain ; for to cut out a 
 portion of flesh would have created the same sensations in 
 Adam as in any of his posterity. To avoid such an infliction, 
 "the Lord God caused a deep sleep to fall upon Adam, and he 
 slept." While thus unconscious of what was doing, and per- 
 fectly insensible to all corporeal impressions, the Lord "took 
 out one of his ribs, and then closed up the flesh in its place." 
 This was a delicate operation ; and consisted in separating the 
 rib from the breast bone and spine. But nothing is too difficult
 
 EVE DERIVED FROM ADAM. 49 
 
 for God. The most wonderful part of the work had yet to be 
 performed. The quivering- rib, with its nerves and vessels, had 
 to be increased in magnitude, and formed into a human figure, 
 capable of reflecting the glory of the man. This was soon 
 accomplished ; for, on the sixth day, " male and female created 
 he them :" and "the rib which the Lord God had taken from 
 man, he made a woman, and brought her unto the man." And 
 " God blessed them, and said unto them, Be fruitful, and multiply, 
 and replenish (fill again) the earth, and subdue it : and have 
 dominion over the fish of the sea, and over the fowl of the air, and 
 over every living thing that creepeth upon the earth." 
 
 Believing this portion of the testimony of God, need our faith 
 be staggered at the resurrection of the body from the little dust 
 that remains after its entire reduction ? Surely, the Lord Jesus 
 Christ by the same power that formed woman from a rib, and that 
 increased a few loaves and fishes to twelve baskets of fragments 
 after five thousand were fed and satisfied, can create multitudes of 
 immortal men from a few proportions of their former selves : and 
 as capable of resuming their individual identity, as was Adam's rib 
 of reflecting his mental and physical similitude. It is blind 
 unbelief alone that requires the continuance of some sort of 
 existence to preserve the identity of the resurrected man with his 
 former self. Faith confides in the ability of God to do what He 
 has promised, although the believer has not the knowledge of how 
 He is to accomplish it. Believing the wonders of the past, "he 
 staggers not at the promise of God through unbelief ; but is strong 
 in faith, giving glory to God." a 
 
 The testimony of Moses in regard to the formation of woman, 
 brings to light a very interesting phenomenon, which has since been 
 amply proved to be the result of a natural law. It is, that man 
 may be made insensible to pain by being placed in a deep sleep. The 
 Lord Elohim availed Himself of this law, and subjected the man 
 He had made to its operation ; and man, because he is in His like- 
 ness, is also able to influence his fellow-man in the same way. The 
 art of applying the law is called by various names, and may be 
 practised variously. The name does not alter the thing. A man's 
 rib might be extracted now with as little inconvenience as Adam 
 experienced, by throwing him into a deep sleep, which in numerous 
 cases may be easily effected ; but there our imitative ability ceases. 
 We could not build up a woman from the rib. Greater wonders, 
 however, than this will man do hereafter ; for by ' the Man Christ 
 Jesus " will his Bride be created from the dust, in his own image 
 after his own likeness, " to the glory of God, throughout all ages, 
 world without end. Amen." 
 
 When the Lord God presented the newly formed creature to 
 her parent flesh, Adam said, " This is now bone of my bone, and 
 flesh of my flesh ; she shall be called Ishah (or Outman), because 
 
 Rom. iv. 20.
 
 50 RUDIMENTS OF THE WORLD. 
 
 she was taken out of Ish, or man. Therefore shall a man leave 
 his father and his mother, and shall cleave unto his wife ; and they 
 shall be one flesh. " a Thus, Adam pronounced upon himself the 
 sentence that was to bind them together for weal or woe, until 
 death should dissolve the union, and set them free for^ever. This 
 was marriage. It was based upon the great fact of her formation 
 out of man ; and consisted in Adam taking her to himself with her 
 unconstrained consent. There was no religious ceremonial to 
 sanctify the institution ; for the Lord himself even abstained from 
 pronouncing the union. No human ceremony can make marriage 
 more holy than it is in the nature of things. Superstition has 
 made it "a sacrament," and inconsistently enough, denied it, 
 though " a holy sacrament," to the very priests she has appointed 
 to administer it. But priests and superstition have no right to 
 meddle with the matter ; they only disturb the harmony, and 
 destroy the beauty, of God's arrangements. A declaration in 
 the presence of the Lord Elohim, and the consent of the woman, 
 before religion was instituted, is the only ceremonial recorded 
 in the case. This, I believe, is the order of things among " the 
 friends," or nearly so ; and, if all their peculiarities were as 
 scriptural as this, there would be but little cause of complaint 
 against them. 
 
 " Man," says the apostle, " is the image and glory of God ; 
 but the woman is the glory of the man " ; and the reason he assigns 
 is, because " The man is not of the woman ; but the woman of the 
 man. Neither was the man created for the woman ; but the 
 woman for the man." b She was not formed in the image of man, 
 though she may have been in the image of some of the Elohim. 
 " Man " is generic of both sexes. When, therefore, Elohim said, 
 " Let us make man in our image " ; and it is added, " male and 
 female created he them" it would seem that both the man and the 
 woman were created in the image and likeness of Elohim. In this 
 case some of the Elohim are represented by Adam's form, and some 
 by Eve's. I see no reason why it should not be so. When man- 
 kind rises from the dead, they will doubtless become immortal 
 men and women ; and then, says Jesus, " they are equal to the 
 angels ; " on an equality with them in every respect. Adam 
 only was in the image of Him that created him ; but then, the 
 Elohim that do the comandments of the invisible God, are the 
 virile portion of their community : Eve was not in their image. 
 Their's was restricted to Adam ; nevertheless, she was after the 
 image and likeness of some of those comprehended in the pronoun 
 "our" Be this as it may, though not in the image, she was in 
 the likeness of Adam ; and both "very good" according to the 
 subangelic nature they possessed. 
 
 . ii. 21-24. '> i Cor. xi. 7-9.
 
 A GREAT MYSTERY. 51 
 
 A GREAT MYSTERY. 
 " We are members of his body, of his flesh, and of his bones." 
 
 In writing to the disciples at Ephesus, the apostle illustrates 
 the submission due from wives to their husbands by the obedience 
 rendered to Christ by the community of the faithful in his day. 
 "As the church is subject unto Christ, so let the wives be to their 
 own husbands in every thing." This was an injunction of 
 absolute submission to their Christian husbands as unto the Lord 
 himself; because 'the husband is the head of the wife, even as 
 Christ is the head of the church." But, while he enjoins this 
 unqualified obedience, he exhorts their husbands to return them 
 due benevolence, not to treat them with bitterness, but to love 
 them ' even as Christ loved the church, and gave himself up for 
 it." If unbelieving wives, however, were disobedient and perverse, 
 and chose to depart, " let them ; a brother is not under bondage 
 in such cases.'" 1 The love which should subsist between Christian 
 brethren and sisters in the married state, is such as Christ 
 manifested for the church by anticipation. ' While -we were yet 
 sinners Christ died for us," says the apostle. b This is the greatest 
 love a man can possibly show, that he should die for his enemies ; 
 and this is the kind of love which Paul commends to the attention 
 of the Ephesians ; though always on the supposition, that the 
 wives " adorn the hidden man of the heart with that which is 
 incorruptible, even a meek and quiet spirit, which is in the sight 
 of God of great price. For after this manner in the old. time the 
 holy women also, who trusted in God, adorned themselves, being 
 in subjection to their own husbands : even as Sara obeyed 
 Abraham, calling him Lord : whose daughters such women are, as 
 long as they do -well, and not dismayed at any threat." 
 
 As he had introduced the subject of matrimonial love and 
 obedience, and had adduced the love of Christ for them all as his 
 church, by way of illustration ; he proceeds to show the object 
 ior which he loved them even unto death ; the relationship which 
 was consequently established between them ; and the sacrifice 
 which they ought cheerfully to make for him, who had loved them 
 so devotedly. His object in giving himself for the church before it 
 was formed, was that those who should afterwards compose it 
 "might be sanctified and cleansed in the lover of the 'water 
 (TM \ovrpu TOV wcaroe) by the word (tv p^/mnj that," at the resurrec- 
 tion, he might present it to himself a glorious church, not having 
 spot, or wrinkle, or any such thing ; but holy and without 
 blemish." '' Ye are clean," said Jesus to his disciples, "through 
 the -word which I have spoken to you." d This word, which is 
 I Cor. vii. 15. & Rom. v. 6, 8. c I Peter iii. 3-6. 
 xv. 3.
 
 52 RUDIMENTS OF THE WORLD. 
 
 defined to be " the law and the testimony,"" is the great instrument 
 of holiness and purification. It changes men's minds ; loosens 
 their attachment to earthly things ; causes them to place their 
 affection on things above ; creates a new and right spirit within 
 them ; diffuses the love of God abroad in their heartss separates 
 them from sinners ; leads them into Christ ; and develops in their 
 lives, fruit characteristic of that repentance which needs not to be 
 repented of. The Lord Jesus styles it, "the word of the king- 
 dom ; " 6 and Peter, the incorruptible seed f and Paul, " the word 
 of the truth of the gospel ; " d and John, " God's seed ; " e and by 
 James it is termed, " the word of truth, )!/ with which the 
 invariable and un vacillating Father of lights begets H'is children, 
 that they should be " a kind of first fruits of his creatures." It is 
 by this word that an individual is renewed or renovated ; so as, in 
 an intellectual and moral sense, to become a ' new man ; " as 
 appears from what the apostle says to the brethren at Colosse : 
 '' Ye have put on the new man, which is renewed unto knowledge' 1 
 after the image of him that created him." This renewing affects 
 the spirit of the mind/' which may be known to be renovated, by 
 a man having turned from his natural subserviency to ' the lust of 
 the flesh, the lust of the eye, and the pride of life," to " righteous- 
 ness and true holiness." When the mental disposition, called ' the 
 heart," is renewed, it becomes a mirror, as it were, in which one 
 skilled in the word of the kingdom, can discern the spirit, or 
 behold a reflection of the Divine Nature. This image of God in a 
 man's character can only be created by the word of the truth of 
 the gospel of the kingdom. A man may be very "pious" 
 according to the standard of piety set up and approved by his 
 fellow-men ; but, if he be ignorant of the renewing elements, if he 
 neither know nor understand, and consequently, and necessarily, 
 be faithless of the law and testimony of God, " there is no light in 
 him." He is walking in a vain show ; "in the vanity of his mind, 
 having his understanding darkened, being alienated from the life of 
 God through the ignorance that is in him, because of the blindness of 
 his heart." 1 The law and the testimony are styled by Peter, " God's 
 knowledge ; " " whereby are given unto us exceeding great and 
 precious promises : that BY THESE," i.e., by the understanding and 
 belief of these, " ye might be partakers of the Divine Nature, 
 having escaped the corruption that is in the world through lust."-' 
 Now, the "testimony of God" came by the Holy Spirit, by 
 which God testified in His prophets ; k and, in the last days, spoke 
 through His Son^ and the apostles. m Hence, the effects of the 
 word believed are attributed to the spirit ; and because the word 
 sets men to breathing in God's moral atmosphere, it is termed 
 a Isaiah viii. 20. & Matt. xiii. 19. c i Peter i. 23. dCol.i.j. ei John iii. 9. 
 /James i. 18. f/Col. iii. 10. h Eph. iv. 23, 24. Averse 18. J 2 Pet. i. 2-4. 
 *Neh.ix.3o. *Heb. i. 1-2; John iii. 34 : v.47 : vi.63: vii.iG: xii 48, 49.. 
 
 x. 19, 20.
 
 FAITH AND BAPTISM. 53 
 
 *' spirit and life." These remarks will explain the saying of 
 the apostle to Titus, "According to his mercy God saved us 
 through the laver of regeneration, and renewal of the Holy 
 Spirit.'" 1 This is parallel to the saying, " Sanctified and 
 cleansed in the laver of the water by the word;" for the reader 
 must not suppose, that any man, woman, or child, who is 
 ignorant of the word, can be regenerated, or born again, by 
 being plunged into a bath. The Holy Spirit does not renew 
 the heart of man as he renews the mortal body, when through 
 Jesus he raises it from the dead. In this case, the power is 
 purely physical. But, when the heart is the subject of renewal, 
 it is by the knowledge of the written testimony of God, or the 
 word. " God," says Peter, speaking of the Gentile believers, 
 " purified their hearts by faith ; " b and Paul prays, "That Christ 
 may dwell in their hearts by faith." Now, faith comes by 
 hearing the word of God ; rf in other words, it is the belief 
 of God's testimony concerning things to come, which are not 
 seen f and without which, it is impossible to please Him/ When 
 a man is renewed by the truth, he is renewed by the spirit, and 
 not before. There is no such thing in the scriptures as a 
 renewed ignorant man. Ignorance of the testimony of God, and 
 regeneration, are utterly incompatible. The truth is the purifier 
 to those only who understand and obey it ? 9 and there is no 
 moral purity, or sanctification of spirit before God, without it. 
 It is only believers of the truth, then, who can be the subjects 
 of a regeneration by being submerged ' in the laver of the 
 water." When they come out of this, they have been '^washed, 
 sanctified, and justified in the name of the Lord Jesus, by the 
 spirit of God." A 
 
 The truth to be believed is the gospel of the kingdom and name 
 of Jesus Christ. 1 When this is understood, and heartily received, 
 it produces a disposition of mind, such as was in Abraham and 
 Jesus, and which is called repentance. Believers, so disposed, 
 are the begotten of God, and have become as little children. They 
 believe "the exceeding great and precious promises," together 
 with the things testified concerning the sufferings and resurrection 
 of Jesus. He fell into a deep sleep ; and, while thus unconscious 
 and insensible, his side was opened by a spear, and forthwith 
 rushed blood and water.- 7 Being awakened out of his sleep, he 
 was built up a spiritual body, flesh and bones ; and, by his 
 ascension, presented to the Father as the federal representative 
 of his church. This is the aggregate of those, who, believing 
 these things, have been introduced into Christ through the laver 
 of the water ; according to the saying of the scriptures, " Ye are 
 all the children of God in Christ Jesus through the faith. For as 
 many as have been baptised into Christ have put on Christ " 
 
 Tit. iii. 5. b Acts xv. Q. cEph. iii 17. ^ Rom. x. 17. cHeb. xi. i. 
 f verse6. n i Peter i. 22. A i Cor. vi. 11. '' Acts viii. 12 / John xix. 33. 34.
 
 54 RUDIMENTS OF THE WORLD. 
 
 (tvf.lvva.rTQt) * * * "Ye are all one in Christ Jesus. And if 
 ye be Christ's, then are ye Abraham's seed, and HEIRS according 
 to the promise. " a A community of such individuals as these 
 constitutes the mystical body of Christ. By faith, its elements 
 are " members of his body, of his flesh, .and of 4iis bones." 
 Hence, they are " bone of his bone, and flesh of his flesh ; " and 
 therefore, the beloved Eve of the last Adam, the Lord who is to 
 come from heaven, and make her of the same holy spiritual nature 
 as his own. Thus, the church is figuratively taken out of the side 
 of her Lord ; for every member of it believes in the remission of 
 sins through his shed blood ; and they all believe in the real 
 resurrection of his flesh and bones, for their justification unto life 
 by a similar revival from the dead. ' Your bodies are the 
 members," or flesh and bones, "of Christ ; and he 
 
 that is joined unto the Lord is one spirit." 6 "l have espoused 
 you to one husband," says Paul, " that I may present you as a 
 chaste virgin to Christ." 6 ' It will be perceived, then, that the 
 church as defined, is in the present state the espoused of Christ, but 
 not actually married. She is in the formative state, being moulded 
 under the hand of God. When she shall be completed, God will 
 then present her to the Man from heaven, ' arrayed in fine linen, 
 clean and white. " d This is she of whom the psalmist sings, 
 
 Hearken, O daughter, and consider, and incline thine ear ; 
 forget also thine own people, and thy father's house ; so shall the 
 king greatly desire thy beauty : for he is thy Lord ; and worship 
 thou him. The king's daughter is all glorious within ; her clothing 
 is of wrought gold. She shall be brought unto the king in 
 raiment of needlework ; the virgins, her companions that follow 
 her, shall be brought unto thee. With gladness and rejoicing shall 
 they be brought : they shall enter into the kings palace " e The 
 presentation of 'Eve to the first Adam was the signal of rejoicing 
 to the Morning Stars ; and we perceive that the manifestation of 
 Messiah's Queen will be attended with the "Alleluia" of a great 
 multitude, sounding like the roaring of many waters, and the 
 echoes of mighty thunderings, saying, " Let us be glad and 
 rejoice, and give honour to the Lord God omnipotent : for the 
 marriage of the Lamb is come, and his betrothed hath made 
 herself ready." 
 
 Such is the relationship and destiny of the true church, styled 
 by Paul, " the One Body." It is forming by the word ; or, taking 
 it as formed in the apostolic age, but not presented, the appre- 
 hension of the apostle has been sadly realized. " I fear," says 
 he, " lest by any means, as the serpent beguiled Eve through his 
 subtlety, so your minds should be corrupted from the simplicity 
 that is in Christ." The tempter has seduced the betrothed. The 
 simplicity in Christ is no longer characteristic of a community. 
 
 Gal. iii. 26-29. *> i Cor. vi. 15, 17. c 2 Cor. xi.2. d R ev . xix. 7,8. 
 e Psalm xlv. 10-15.
 
 EDEN 33 
 
 It is corrupted on ever}' side ; and the ruin of the transgression 
 alone prevails. Nevertheless, although there be no hope for the 
 professing world, seeing that it is too wise in its own conceit " ; 
 too self-satisfied with its supposed illumination ; glorifying itself, 
 and saying, " I am rich, and increased with goods, and have 
 need of nothing," and knows not, and will not be persuaded, 
 "that it is wretched, and miserable, and poor, and blind, and 
 naked : " seeing, I say, that this is the irremediable condition 
 of the religious public, yet there remains scope for the deliverance 
 of those who are disposed to obey God rather than men. If they 
 would become bone of Christ's bone, and flesh of his flesh, they 
 must ' leave father and mother, and be joined unto the wife." 
 They find themselves now, perhaps, members of denominations as 
 they happen to be led. These are their parentage according to the 
 fleshly mind. They must be forsaken, and men must become "one 
 flesh " and ' one spirit " in the Lord, if they would inherit the 
 kingdom of God. & " This is a great mystery," says Paul; "but 
 I speak concerning Christ and the church, "c This mystery, I have 
 endeavoured to elucidate in these remarks, though necessarily in a 
 ver)' brief, and therefore imperfect manner. When I shall have 
 finished the work before me, it will have been more minutely 
 unfolded, and, I trust, convincingly explained. 
 
 EDEN. 
 
 " In Eden." 
 
 When Moses penned the words ' in Eden" & he was westward 
 in "the wilderness of the land of Egypt." From the expression, 
 then, we are to understand that there was a country styled Eden 
 in his day, which lay to the eastward of his position. Adam and 
 Eve were its aborigines. It was " the East" of the Egyptians, as 
 Ohio, Indiana, and Illinois are "the West" to the Atlantic 
 American States. It was quite an extensive range of country, and 
 in after times became the seat of powerful dominions. It appears 
 to have been well watered by the branches, or tributaries, of a 
 river that went," or flowed, " out of it." e These were four prin- 
 cipal streams, whose names, as given by Moses, are the Pison, 
 " which compasseth the \vhole land of Havilah ;" the Gihon, " the 
 same is it which compasseth the whole land of Khush." or 
 Khushistan ; the third, the Hiddekel, or Tigris, " that is it 
 which goeth eastward to Assyria. And the fourth river is the 
 Euphrates,"^ frequently styled in the scriptures, "the Great 
 River. ".</ On the map before me, there are four rivers which flow 
 together, and at length form a river which falls into the Persian 
 Gulf. This indicates the country called Eden, namely, that which 
 is watered by these rivers ; so that we may reasonably conclude 
 
 Rev. iii. 17. &Matt. x. 37. cEph. v. 22-32. rf Gen. ii. 8: 
 e verse 10: /"verses 11-14. 0Gen. xv. 18.
 
 56 RUDIMENTS OF THE WORLD. 
 
 that in early times it comprehended the land east of the Jordan, 
 Syria, Assyria, part of Persia, Khushistan, and the original settle- 
 ments of Ishmael. a 
 
 This country, in after ages, came to be denominated "the 
 Garden of the Lord ; " and the kings who reigned in it,' the Trees 
 of Eden." It was no doubt termed the Lord's garden'as a whole, 
 from the fact of His having, in the beginning, planted a garden in 
 it, where He put the man ; so that the name of a small part of Eden 
 came to be applied by his family in the time of Seth, Noah, Shem, 
 Abraham, and Moses, to the whole region ; more especially as the 
 future paradise is to occupy a considerable portion of its ancient 
 limits. 
 
 The plain of Jordan appears to have been part of Eden trom 
 the following texts. " Lot beheld all the plain of Jordan, that it 
 was well watered everywhere as the garden of the Lord- Then Lot 
 chose him all the plain of Jordan ; and Lot journeyed east ; and 
 dwelled in the cities of the plain ;" b that is, in the East, or Eden. 
 
 There is a prophecy in Ezekiel, predicting the overthrow of 
 the Egyptian Pharaoh by the King of Babylon, " the mighty one of 
 the heathen." In setting forth the certainty of his overthrow, God 
 recapitulates the power and dominion of the Ninevite dynasty of 
 Assyria ; which, however, was not able to withstand the King of 
 Babylon, and therefore there was no hope for Egypt of a successful 
 resistance. In the recapitulation, the Ninevite Assyrian is styled, 
 " cedar in Lebanon" ; that is, his dominion extended over the 
 land of the ten tribes of Israel, in which are the cedar-crowned 
 mountains of Lebanon. After describing the greatness of his 
 power by the magnitude of the cedar, the Lord says, " The cedars 
 in the garden of God could not hide him ; nor was any tree in the 
 garden of God like unto him in his beauty. I made him fair by 
 the multitude of his branches ; so that all the trees of Eden, in 
 the garden of God, envied him. c These trees d are representative 
 of the royalties of Mesopotamia, Syria, Israel, &c., which the 
 kings of Assyria had abolished f and which " could not hide 
 him," or prevent him getting the ascendancy over them. It is 
 clear, then, from the terms of this beautiful allegory, that the 
 countries I have indicated are comprehended in Eden ; that as a 
 whole it is styled the garden of the Lord ; and that the trees are 
 the royalties of the land. 
 
 That Eden extended to the Mediterranean, or " Great Sea," 
 appears from Ezekiel's prophecy against Tyre. Addressing the 
 Tyrian royalty, he says, ' Thou hast been in Eden, the garden of 
 the Lord. Thou wast upon the holy mountain of God. Thou 
 wast perfect in thy ways from the day that thou wast created, till 
 iniquity was found in thee. Therefore I will cast thee as profane 
 out of the mountain of God. Thou shalt be a terror, and never 
 Gen. xxv. 18. b Gen. xiii. 10-12. c Ezek. xxxi. 3, 8, 9. 
 d Dan. iv. 20. 22. c Isaiah xxxvii. 12-13.
 
 THE GARDEN OF EDEN. 57 
 
 shalt thou be any more." The meaning' of this is obvious to one 
 acquainted with the history of the kingdom of Tyre. It was a 
 royalty of Palestine in Upper Galilee, whose king 1 , Hiram, was in 
 intimate alliance with Solomon. He appears to have been a 
 proselyte worshipper of the God of Israel ; whom his successors 
 some time afterwards forsook ; and therefore God suppressed the 
 kingdom of Tyre by Nebuchadnezzar for seventy years ; and 
 finally by the Greeks. 
 
 Eden has been a field of blood from the beginning- of the 
 contest between the " Seed of the Woman" and the " Seed of the 
 Serpent," until now ; and will yet continue to be until the serpent 
 po\ver be broken upon the mountains of Israel. It was in Eden 
 that Abel died by the hand of Cain. There also Abel's antitype 
 \vas wounded in the heel, when put to death upon the accursed 
 tree ; and lastly, to fill up the measure of the iniquity of the blood- 
 defiled land, the serpents of Israel slew the son of Barachus 
 between the temple and altar. But the blood of God's saints shed 
 in Eden, did not cry to Him for vengeance without effect ; for as 
 the Lord Jesus declared, so it came to pass. 'Behold," said he 
 to the vipers of his day, " I send you prophets, and wise men, and 
 scribes ; and some of them ye will kill and crucify ; and some of 
 them ye will scourge in your synagogues, and persecute from city 
 to city : that upon you may come all the righteous blood shed 
 upon the land, from the blood of righteous Abel unto the 
 blood of Zecharias, son of Barachus, whom ye slew between the 
 temple and the altar." 6 
 
 Eden is emphatically the Lord's land, or garden ; and from 
 the creation till the breaking off of Israel's olive branch, the 
 principal, and almost only, theatre upon which He exhibited His 
 wonders to the nations in the days of old. Egypt and its 
 wilderness may be excepted for forty years. Beyond its limits 
 was outer darkness. Eden only was favoured with light, until 
 the gospel found its way among the nations of the west ; and, 
 although darkness covers the land, and gross darkness the 
 people ; yet the Lord, its light, will arise upon it and His glory 
 shall be seen there. 
 
 THE GARDEN OF EDEN. 
 "And the Lord God planted a garden eastward in Eden." 
 
 While Eden was " the East " eastward of the wilderness, the 
 garden of Eden was eastward in Eden. " Eden the garden of the 
 Lord," and the garden of Eden," are quite different ideas. The 
 former designates the whole of Eden as the Lord's garden ; the 
 latter, as merely a plantation in some part of it. To plant a 
 garden is to fence in a certain piece of land, and to adorn it with 
 
 Ezek. xxviii. 13, 16, 19. & Matt, xxiii. 35. r I-aia'.i 1x. i. 2.
 
 58 RUDIMENTS OF THE WORLD. 
 
 fruit and ornamental trees and shrubs. If unenclosed, and con- 
 sequently, unguarded, it is not a garden. The name of the planta- 
 tion implies that its surface was protected from the invasion of the 
 animals, whose habits made them unfit tenants of a garden. The 
 place, then, was an enclosure, planted with "every tree that is 
 pleasant to the sight and good for food." Its situation, Moses 
 says, was " eastward," having a river flowing through it to water 
 it. I suspect from this, that it lay somewhere between the Gulf 
 of Persia and the junction of the Euphrates and the Tigris. The 
 text reads, "And a river went out of Eden to water the garden; and 
 from thence it was parted, and became into four heads ; " which I 
 should interpret thus : a river flowing out of Eden Was caused to 
 water the garden on its way to the sea ; and from the garden 
 northward, the river diverged into its tributaries, which 
 terminated at four several heads. The heads were not in the 
 garden, but at remote distances from it. The garden of Eden 
 was watered by only one, and not by four rivers ; as it is written, 
 " a river went out to water it ; " which certainly excludes the four 
 from its enclosure. 
 
 In the septuagint of this text, the word garden is expressed 
 by TT-opacEiTOc, which is transferred into our language without 
 translation. Paradise is a Persian word adopted into the Greek, 
 and expressed in Hebrew by parades or pardes. It signifies a park, 
 a forest, or preserve ; a garden of trees of various kinds, a 
 delightful grove, &c. It is found in these texts : " I made me 
 gardens (paradises) and orchards, and I planted trees in them of 
 all kinds of fruits ; " w and, "A garden enclosed (a paradise) is 
 my sister spouse, &c. ; thy plants are an orchard of pomegranates, 
 &c." 6 The latter text is part of a description of Solomon's vine- 
 yard, representative of that part of Eden over which he reigned ; 
 and metaphorical of its beauty, fertility, and glory, when the Heir 
 of the vineyard, the " greater than Solomon," shall come to Zion, 
 and " marry the land " of Eden, as defined in the everlasting 
 covenant made with Abraham. For so it is written, " Thy land, 
 O Zion, shall no more be termed desolate : but thou shalt be called 
 Hephzibah (i.e. , my beloved is in her), and thy land Beulah ( i.e , 
 married) : for Jehovah delighteth in thee, and thy land shall le 
 married. For as a young man marrieth a virgin, so shall thy sons 
 marry thee : and as the bridegroom rejoiceth over the bride, so 
 shall thy God rejoice over thee.'" f 
 
 When the marriage, or union, takes place between the sons of 
 Zion, and their king, with the Land of Promise in Eden, it will 
 again become the garden of the Lord, or Paradise, which His own 
 right hand hath planted. For " the Lord shall comfort Zion : he 
 will comfort all her waste places ; and he will make her wilderness 
 like Eden, and her desert like the garden of the Lord ; joy and 
 gladness shall be found therein, thanksgiving and the voice of 
 
 Eccles. ii. 5. b Cant. iv. 12, 13. cQen. xv. 18. dlsaiah Ixii. 4, 5.
 
 PARADISE. 59 
 
 melody."" " Instead of the thorn shall come up the fir tree, and 
 instead of the brier shall come up the myrtle tree : and it shall be 
 to the Lord for a name, for an everlasting sign that shall not be 
 cut off." 6 At that time, " I will open rivers in high places, and 
 fountains in the midst of the valleys : I will make the wilderness 
 a pool of water, and the dry land springs of water. I will plant 
 in the wilderness the cedar, the shittah tree, and the myrtle tree, 
 and the oil tree ; I will set in the desert the fir tree, and the pine, 
 and the box together : that they (Israel) may see, and know, and 
 consider, and understand together, that the hand of the Lord hath 
 done this, and the Holy One of Israel hath created it." c 
 
 These testimonies reveal a future state in regard to Eden, of 
 which its primitive garden is a beautiful and appropriate repre- 
 sentation. Once the seat of a paradise on a small scale, it is 
 destined to be transformed from its present desolation into ' the 
 Paradise oj God." The country of the four rivers, even to the west 
 from sea to sea, is predetermined to shine forth as " the glory of 
 all lands." Paradise hath no other locality. Other orbs may 
 have their paradises ; but as far as man is concerned, the Paradise 
 of God will be by Him planted in Eden according to " the pro- 
 mise" In that day, shall Israel be the third with Egypt and 
 AssjTia, even a blessing in the midst of the land ; " that is, of 
 Eden : "whom the Lord of Hosts shall bless, saying, Blessed be 
 Egypt, my people, and Assyria, the work of my hands, and Israel, 
 mine inheritance. '"' 
 
 In the letter to the congregation at Ephesus, the Spirit says, 
 
 4 To him that overcometh will I give to eat of the Tree of Life, 
 which is in the midst of the paradise of God." e The simple import 
 of this is as follows. The saints of God are termed in scripture, 
 
 'Trees of Righteousness," which bring forth good fruit ; and the 
 King of Saints, the Tree of Life. This, then, is the symbol of 
 Christ as the giver of life. ' As the living Father hath sent me, 
 and I live by the Father ; so he that eateth me" says Christ, ' 4 even 
 he shall live by me"? Hence, to give a man to eat of the Tree of 
 Life, is for the Lord Jesus to raise a true believer from among the 
 dead to incorruptible life. He will then eat, or partake, ot that 
 life, which he is ordained to bestow, who said of himself, " I am 
 the way, and the truth, and the- life." But, none of the believers, 
 or heirs of life, can partake of the life-giving tree, until it is 
 manifested in the Paradise of God ; that is, until the Lord appears 
 in his Kingdom/ 7 We shall see in the second part of this work 
 the particulars concerning this Kingdom. I shall, therefore, 
 content myself with remarking here, that when it is manifested, it 
 will be established in the Lord's land ; that is, in Eden. Hence, 
 the promise, interpreted into plain English, is 'To the believer 
 that overcomes the world/' will I, the Lord, who am the life, give 
 Isaiah li. 3. b Isaiah Iv. 13 c Isaiah xli. 17-20. ^Isaiah xix. 24, 25. 
 e Rev. ii. 7. /"John vi. 57. a 2 Tim. iv. 1,8 ; iPet. 1.7.13. ^ i John v. 4.
 
 60 RUDIMENTS OF THE WORLD. 
 
 glory, honour, and immortality, when I come to stand on the 
 Mount of Olives, a and to re-establish the kingdom and throne of 
 David, as in the days of old." 6 There is no immortality, nor 
 Paradise until then ; neither can any attain to them unless they 
 4 ' overcome the world" ; for the promise is only i to him that 
 overcometh." 
 
 But, to this doctrine sceptics object, that Paradise must have 
 a present existence somewhere ; seeing" that, on the day of his 
 crucifixion, Jesus told the thief that he should be with him in 
 Paradise on that day; as it is written, "l say to thee, to-day 
 shalt thou be with me in Paradise." I admit, that it is so written 
 in English ; but. I find there are various readings and 'punctuations 
 in the Greek. In the first place, the thief's petition is differently 
 worded in some manuscripts. In the common version it reads. 
 Remember me, Lord, when thou comest in thy kingdom, ' TIJ 
 patrtXcia trov ; but in others, it is various, though in sense the 
 same as, " Remember me when thou comest in the day of thy 
 coming, tv rtj iipepy. rje tAtvirfwe aov. Now the Lord " comes in 
 his kingdom " "in the day of his coining " ; therefore, I say, the 
 two phrases are in sense the same, only the latter more plainly 
 -suggests to "the unskilful in the word of righteousness, " rf the 
 import of the term " to-day," in the answer to the petition. 
 
 In the next place, Jesus did not evade the thief s prayer, but 
 gave him a direct and intelligible reply. He told him, in effect, 
 that what he requested should be granted ; in other words, that 
 when he was himself in his kingdom he should be there too. But, 
 does the reader imagine, that Jesus told him the time -when, seeing 
 that he was not even himself acquainted with the time when the 
 Jewish State, as constituted by the Mosaic code, should be 
 abolished ? And, till this was set aside, he could not come in his 
 kingdom ; for then he is to sit and rule, and be a priest upon his 
 throne f which he could not be co-existent with the law : because 
 the law of Moses would permit no one to officiate as a priest, who 
 was not of the tribe of Levi ; and Jesus was descended from 
 Judah/ " Heaven and earth," or the Mosaic constitution of 
 things in Eden, " shall pass away," said Jesus : " but of that day 
 and hour knoweth no man no, not the angels which are in heaven, 
 neither the Son, but the Father. ' )fir 
 
 Furthermore, does the reader suppose, that the Lord informed 
 the thief of the time when he would come in his kingdom ; or, that 
 it could possibly be, that he came in his kingdom on the day of his 
 suffering ; seeing that on the forty-third day afterwards, he re- 
 fused to tell even the apostles, the times and the seasons when he 
 would " restore AGAIN the kingdom to Israel ? " " It is not for yon 
 to know the times and the seasons, which the Father hath put in 
 his own power." A This was his language to the apostles. The 
 
 Zech.xiv.4. b Amos. ix. n. c Luke xxiii. 43. ^Heh.v. 13. 
 Zech. vi. 12 13. 15. f Heb. vii. 12-14. f > Mark xiii. 31-32. h Acts i. 3. 6. 7.
 
 THE THIEF ON THE CROSS. 61 
 
 kingdom could not be restored again to Israel under the Mosaic 
 code. This had decayed, and waxed old, and was ready to 
 vanish away. " a It was to be "cast down to the ground," the 
 daily sacrifice was to be taken away, and the temple and city to be 
 demolished, by the Little Horn of the Goat, or Roman power. b To 
 tell them of the times and the seasons of the kingdom, would have 
 been to have informed them of this national catastrophe ; of which, 
 they were kept in ignorance, that they might not fall asleep, but be 
 continually on the watch. 
 
 But, though Jesus did not then know the times and the seasons 
 of the kingdom, he knows them now ; for, about thirty years after 
 the destruction of Jerusalem, " God gave him a revelation of the 
 things which must shortly come to pass ; " c and in this apocalypse, 
 the times and seasons are set forth in order. But, to return to the 
 case of the thief. In saying " to-day," Jesus did not, and could 
 not, tell him the precise time when he should be with him in 
 Paradise. In some translations, there is a various, and no doubt 
 the correct, punctuation. The comma, instead of being after 
 " thee," is placed after " to-day ;" as, " I say untothee to-day,* 
 thou shalt be with me in the Paradise, ' rp Trapaceiarj) ; " that is, 
 " At this time, or, I now say to thee, thou shalt be with me in my 
 kingdom in the day of my coming." 
 
 But, if the objector insist upon an interpretation of the passage 
 as it stands in the common version, then let it be so ; his position 
 will be by no means less easy to carry. His instantaneous transla- 
 tion of souls to Paradise at death, as far as it is fortified by this 
 passage, hangs upon a thread, like the sword of the Syracusan 
 tyrant ; and that is, the word " to-day." This is a scripture term, 
 and must be explained by the scripture use of it. In the sacred 
 writings, then, the term is used to express a period of over two 
 thousand years. This use of it occurs in David, as it is written, 
 ' To-day if ye will hear his voice, harden not your hearts, lest ye 
 enter not into my rest. "^ The apostle, commenting upon this 
 passage about one thousand years after it was written, says, 
 Exhort one another daily, ivhile it is called to-day" ; and, 
 " Labour, to enter into the rest that remaineth for the people of 
 God." c Thus, it was called "to-day," when David wrote ; and 
 " to-day," when Paul commented upon it. This was a long day ; 
 but one, however, which is not yet finished ; and will continue 
 unclosed until the manifestation of the rest in the Paradise of God. 
 If it be admitted, that we are still in " the day of salvation," then 
 it must be received as true, that we are living "while it is called 
 to-day " that to-day" is now; and this " now " will be present 
 Heb. viii. 13. b Dan. viii. 9-12, 24: ix. 26. c Rev. i. i. 
 d Psalm xcv. 7-11. cHeb. iii. 13: iv. 11,9. 
 
 Semeron (to-day), thus qualifies the preceding verb in Lu. ii. 11, and 
 many other passages in the N.T. Also in the LXX. of Deut. viii. 19 : 
 ix. i : xxx. 18, 19 ; and other places.
 
 62 RUDIMENTS OF THE WORLD. 
 
 until the Lord Jesus enters into his rest a which he cannot do until 
 he has finished the work God has given him to do. b " Behold, 
 now is the time of acceptance ; behold, now is the day" or the 
 " to-day," " of salvation,'^ a period of time from Joshua to the 
 future glorious manifestation of Christ in the kingdom, to say 
 nothing of ''the accepted time" to the patriarchs, before the 
 typical rest of Israel in the promised land. 
 
 Lastly, is it not the very climax of absurdity to talk of Jesus 
 being "in his kingdom," or "in the Paradise," which were 
 synonymous, while he was lying dead in the tomb ? Is his king- 
 dom among the dead ? He told the Pharisees it was among the 
 living. " Oh, but," says one, " he descended 'into hell ; " 
 ' True," says another, "and while he was there he preached the 
 gospel to the dead, and proclaimed repentance to the spirits in 
 prison. He and the thief, that is to say, their souls, were there 
 together as soon as death released them. This was Paradise." 
 
 Not exactly so," adds a third. ' That savours too much of 
 purgatory. They were in an intermediate state of blessedness 
 before the throne of God, in the kingdoms beyond the skies." 
 
 How can that be," says a fourth ; ' is the blessedness in God's 
 presence only intermediate ? They went straight to the fulness 
 of joy for evermore." Why, then, was Jesus raised that he might 
 go to the Father,^ if he were with the Father before ; and, where 
 did he leave the thief, for he was not raised ; and if not raised, 
 but left behind, how can he be with the Lord in Paradise ? 
 When this question is answered, it will be time enough to 
 glance at the traditions extant upon this subject dogmatisms, 
 however, which none who understand the gospel of the kingdom 
 can possibly entertain. 
 
 MAN'S DOMINION. 
 " Let them have dominion." 
 
 The garden being prepared in Eden, the Lord placed the 
 man there whom He had formed. It was there the "deep 
 sleep" came over him, and he first beheld his bride. They were 
 now settled in Paradise ; and, protected by its enclosure from the 
 intrusion of the inferior creatures, they passed their days in 
 blissful tranquillity ; innocent of transgression, and in peaceful 
 harmony with God and the creatures He had made. Adam 
 dressed the garden and kept it. This was his occupation. 
 Though as yet sinless, it was no part of his enjoyments to be 
 idle. To eat bread in the sweat of the face is sorrowful ; but 
 to work without toil is an element of health and cheerfulness ; and 
 is doubtless the rule of life to all the intelligences of the universe 
 of God. 
 
 Psalm cxxxii. 13-18. & Isaiah xlix. 5. 6, 8 : xl. 10. c 2 Cor. vi. 2. 
 
 xvi. 17.
 
 MAN'S DOMINION. 63 
 
 But he was not simply an inhabitant of the Paradise, placed 
 there " to dress and keep it." The work before him was to beg-in 
 the replenishing, and subjugation of the earth. For in the blessing 
 pronounced upon them, God said, " Be fruitful, and multiply, and 
 replenish the earth, and subdue it." The material was all before 
 him. The earth was to be peopled ; and the culture of the garden, 
 as the model of improvement, to be extended as his posterity 
 spread themselves over its surface. 
 
 This command to " replenish the earth " strengthens my 
 previous conclusion, that the earth had been inhabited at some 
 period anterior to the creation of the six days ; and that its popu- 
 lation had been all swept away by a catastrophe similar to the 
 Xoachic flood. That " replenish " means to fill the earth again^ is 
 manifest from the use of the word in the blessing- pronounced upon 
 Noah. As it is written, "And God blessed Noah and his sons, 
 and said unto them, ' Be fruitful, and multiply, and replenish the 
 earth " There is no room for dispute here. Every one must 
 admit that it signifies to fill again ; for, having been filled by 
 Adam, all his posterity, except eight persons, were swept away by 
 the deluge ; and Noah and his sons were to supply their place, or 
 refill it, as at this day. I see. therefore, no good reason why the 
 same word should not be similarly interpreted in both cases ; which 
 I have concluded to do.* 
 
 Man's conquests in a sinless state were to be over rocks, 
 mountains, seas, and rivers, by which he might subdue them to his 
 own convenience and enjoyment ; and, perhaps, had he continued 
 innocent of transgression until his mission was accomplished ; that 
 is, until by his fruitfulness he had filled the earth again with 'people, 
 and had subdued it from its natural wildness to a paradisaic state 
 his nature wou'd have been exalted to an equality with the Elohim : 
 and the earth, without any violent changes, have become his dwel- 
 ling place for ever. But, the Creator foreseeing that man would 
 transgress, laid the foundation of the earth upon such principles as 
 would afterwards accommodate it to his altered circumstances. 
 Had He foreseen a result different from what has actually come to 
 pass, He would, doubtless, have framed or constituted it with 
 reference to that result. But, while He did not necessitate man's 
 transgression, His plan was to constitute a natural world with refer- 
 ence to it as its basis ; and then, on the other hand, without necessi- 
 tating man's obedience, to constitute a spiritual, or incorruptible, 
 order of things upon the earth, having an intelligent and voluntary 
 conformity to His precepts, as the foundation upon which it should 
 be built. This, then, is the present order of things. Man is replenish- 
 ing the earth and subduing it. He is reducing it from its natural 
 wildness. Subduing land and sea to the convenience of nations ; 
 
 *But the Heb. maleh (to fill) must not be strained. It does not of itself 
 convey the idea, replenish.
 
 64 RUDIMENTS OF THE WORLD. 
 
 and subjugating 1 , likewise, the wild creatures of his own species to 
 law and order, and exterminating: the untameable ; he is preparing 
 the world for an advance to a more exalted,, yet not perfect, state, 
 which the Man from heaven shall introduce, and establish ; not, 
 however, upon the destruction of nature and society, \but upon the 
 improvement of the first, and the regeneration of the last ; which 
 shall continue for a thousand years, as the intermediate state between 
 the present purely animal and natural, and the final purely spiritual, 
 or incorruptible, and unchangeable constitution of the globe. 
 
 In carrying his mission into effect, it was necessary that the 
 animal man should have dominion. He was too feeble to 
 execute it without assistance ; and there was no source from which 
 he could receive voluntary aid. It was needful, therefore, that he 
 should receive power by which he could compel the co-operation 
 he required. For this reason, as well as for his own defence 
 against the inconvenient familiarity of the inferior creatures with 
 their lord, God gave him dominion over them all. " Have 
 dominion," said He, " over the fish of the sea, and over the fowl 
 of the air, and over the cattle, and over all the earth, and over 
 every creeping thing that creepeth upon the earth." This was the 
 charter of man's sovereignty over flesh and blood. Himself the 
 king, and all living creatures the subjects of his dominion. As to 
 his own species, however, he was permitted to be neither a law to 
 himself, nor to his fellows. 
 
 The right of man to exercise lordship over his fellow-man 
 beyond the circle of his own family, was not granted to him ' by 
 the grace of God." God's grace only conferred upon him what I 
 have already stated. Even his domestic sovereignty was to cease r 
 when the time came for one to leave father and mother. After this 
 separation, all paternal rule ended, and the only bondage which 
 continued was the yoke of affection. Man rules in his family by 
 the grace of God, which says, ' Children, obey your parents in the 
 Lord ; for this is right. Honour thy father and mother ; which is 
 the first commandment ivith a promise ; that it may be well with 
 thee, and thou mayest live long in the land." This obedience is 
 founded on the fitness of things ; but even this is not enjoined 
 absolutely. It is only " parents in the Lord" who have a divine 
 right to expect unqualified obedience from the Christian children of 
 their household. If parents not in the Lord, require their children 
 to do contrary to, or to abstain from doing, His will, obedience 
 should be firmly, but affectionately, refused. This would probably 
 produce trouble and division in the family, if the parent were an 
 uncultivated man of the flesh, or a bigot. In that case, he would 
 behave like a tyrant, and endeavour to coerce them to obey him, 
 rather than their conviction of the truth ; whose nature it is to 
 divide between flesh and spirit, sinners and saints, and to create a 
 man's foes out of the members of his own household. a But such 
 
 a Matt. x. 35-36.
 
 GOD AND THE POWERS THAT BE. 65 
 
 children should remember that "it is better to obey God than 
 man " ;" and that he that loves parents more than Jesus, is not 
 worthy of him. Better leave the paternal roof as an outcast, than 
 to dishonour him by preferring their laws to his. 
 
 If man's domestic sovereignty be thus qualified and limited 
 by the grace of God, shall we say that He conferred on man ' a 
 divine right " to govern his species in its spiritual and civil 
 concerns ? To found kingdoms and empires, and to invent 
 religions as a means of imparting durability to their thrones ? 
 What God permits and regulates is one thing ; and what He 
 appoints is another. He permits thrones and dominions, princi- 
 palities and powers, to exist ; He regulates them, setting over 
 them the basest of men, b if such answer His intentions best ; 
 prevents them circumventing His purposes ; and commands His 
 saints to "be subject unto the higher powers. For there is no 
 power but of God ; the powers that be are ordained of God. 
 Whosoever therefore resisteth the power, resisteth the ordinance of 
 God : and they that resist shall receive to themselves punishment. 
 For the magistrates are not a terror to good deeds, but to the evil. 
 Do that which is good, and thou shalt have praise of 
 the same : for he is a servant of God unto that which is good 
 for thee." c 
 
 God did not commission man to set up these powers. All He 
 required of him was to obey whatsoever He chose to appoint. 
 But, when man became a rebel, his rebellious spirit was transmitted 
 to his posterity ; and, refusing to be governed by the grace of 
 God, the}' founded dominions of their own, upon principles which 
 were utterly subversive of the government of God upon the earth. 
 He could as easily have quashed their treasonable proceedings as 
 He stopped the building of Babel ; but in His wisdom He chose 
 rather to give them scope, and to subject their usurpations to such 
 regulations as would in the end promote His own glory and their 
 confusion. Therefore it is that Paul says every power is of God ; 
 and the powers that be are ordained of Him. This is matter of 
 great consolation and rejoicing to His saints ; for, though the 
 tyrants may propose, it is God only that disposes events. The 
 saints who understand the word will keep aloof from politics. 
 None are more interested in them than they ; but they will mix 
 themselves up neither with one party nor another ; for God 
 regulates them all : therefore to be found in any such strife would 
 be to contend in some way or other against Him. The servant of 
 the Lord must not strive, except "for the faith once delivered to 
 the saints." For this he is commanded to " contend earnestly, " d 
 because such a contention is to " fight the good fight of faith," 
 and to "lay hold on eternal life." 
 
 In the beginning, then, God reserved to Himself the right of 
 
 dominion over the human race. He gave it not to Adam, nor to 
 
 Acts iv. 19 : v. 29. & Dan. iv. 17. c Rom. xiii. 1-5.
 
 66 RUDIMENTS OF THE WORLD. 
 
 his posterity ; but claimed the undivided sovereignty over all man's 
 concerns for Himself by right of creation ; and for him whom He 
 might ordain as His representative upon earth. All the kingdoms 
 that have, or do exist, with the exception of the Commonwealth of 
 Israel, are based upon the usurpation of the rights v of God, and 
 of His Son Jesus Christ ; nor is there a king or queen, pope or 
 emperor, among the Gentiles, who reigns " by the grace of God." 
 They reign by the same grace, or favour, by which sin reigns over 
 the nations. They have no favour in the eyes of God. He bears 
 with them for a time : and makes use of them as His sword to 
 maintain order among the lawless ; until His gracious purposes in 
 favour of His saints shall be manifested, according to the arrange- 
 ment of the times He has disposed. Then " will his saints be 
 joyful in glory ; and the high praises of God be in their mouth, 
 and a two-edged sword in their hand : to execute vengeance upon 
 the heathen, and punishments upon the people ; to bind their 
 kings with chains, and their nobles with fetters of iron ; to 
 execute upon them the judgment written : this honour have all his 
 saints. Praise ye the Lord." a 
 
 THE TREE OF KNOWLEDGE OF GOOD AND EVIL. 
 
 " Out of the ground made the Lord God to grow the Tree of Life in the 
 midst of the garden, and the Tree of Knowledge of good and evil." 
 
 These are the most remarkable trees that have ever appeared 
 in the vegetable kingdom. They were " pleasant to the sight, 
 and good for food." This, however, is all that is said about their 
 nature and appearance. They would seem to have been the only 
 trees of their kind ; for, if they had been common, Eve's desire 
 to taste the fruit of the Tree of Knowledge, and their inclination 
 to eat of that of the Tree of Life, could have been gratified by 
 eating of other similar trees. What the fruits were we cannot 
 tell ; nor is it important to know. Supposition says, that the 
 Tree of Knowledge was an apple tree ; but testimony makes no 
 deposition on the subject ; therefore we can believe nothing in 
 the case. 
 
 These trees, however, are interesting to us, not on account of 
 their natural characteristics, but because of the interdict which 
 rested upon them. Adam and Eve were permitted to take freely 
 of all the other trees in the garden, " but of the Tree of Knowledge 
 of good and evil," said the Lord God, " thou shalt not eat of it, 
 neither shall ye touch it : for in the day that thou eatest thereof 
 thou shalt surely die." b Naturally, it was as good for food as any 
 other tree ; but, as soon as the Lord God laid His interdict upon 
 it, its fruit became death to the eater ; not instant death, however, 
 for their eyes were to be opened, and they were to become as the 
 a Psalm cxlix. 5-9. &Gen. ii. 17 : iii. 3. cQen. iii. 5, 7.
 
 FRUIT OF THE TREE, LITERAL AND FIGURATIVE. 67 
 
 gods, or Elohim, being acquainted with good and evil even as 
 they." The final consequence of eating of this tree being death, it 
 may be styled the Tree of Death in contradistinction to the Tree of 
 Life. Decay of body, and consequent termination of life, ending 
 in corruption, or mortality, was the attribute which this fatal tree 
 was prepared to bestow upon the individual who should presume 
 to touch it. 
 
 In the sentence " Thou shalt surely die" death is mentioned 
 in the Bible for the first time. But Adam lived several centuries 
 after he had eaten of the tree, which has proved a difficulty in the 
 definition of the death there indicated, hitherto insuperable upon 
 the principles of the creeds. Creed theology paraphrases the 
 sentence thus ' In the day thou eatest thereof thou shalt die 
 figuratively, thine immortal soul becoming liable to the pains of 
 hell for ever ; and thy body shall die literally afterwards." But, 
 it is very evident to one unspoiled by the philosophy of the creeds, 
 that this interpretation is not contained in the text. The obscurity 
 which creates the difficulty does not lie in the words spoken, but 
 in the English version of them. The phrase ' in the day" is 
 supposed to mean that on the very day itself upon which Adam 
 transgressed, he was to die in some sense. But this is not the 
 use of the phrase even in the English of the same chapter. For 
 in the fourth verse of the second chapter, it is written, in the 
 day that the Lord God made the earth and the heavens, and every 
 plant of the field before it was in the earth, and every herb of the 
 field before it grew." This, we know, was the work of six days ; 
 so that in the day " is expressive of that period. But in the text 
 before us, the same phrase represents a much longer period, for 
 Adam did not die until he was 930 years old ; therefore, the day in 
 which he died did not terminate till then. 
 
 But it may be objected that the day in the text must be 
 limited to the day of the eating ; because it says, " in the day that 
 thou eatest thereof thou shalt surely die : " and as he was not eating 
 of it 930 years, but only partook of it once on a certain natural 
 day, it cannot mean that long period. But I am not prepared to 
 admit that the physical action of eating is the only eating indicated 
 in the text. Adam fed upon the fruit of the Tree of Knowledge 
 all the time from his eating of the natural fruit until he died. The 
 natural truit in its effect was figurative of the fruit of transgressing 
 the interdict, which said, " Thou shalt not eat of it." The figura- 
 tive fruit was of a mixed character. It was "good" or pleasant 
 to the flesh ; but ' evil" in its consequences. " By the law," says 
 the apostle, "is the knowledge of sin;" for "sin is the transgression 
 of law." 6 Sin is pleasant to '"the flesh ; because the deeds for- 
 bidden are natural to it. It is that "good" fruit which the 
 animal man delights to eat. The flesh, the eyes, and life, have 
 
 Gen. iii. 5, 22. b Rom. iii.2o; I John iii. 4.
 
 68 RUDIMENTS OF THE WORLD. 
 
 all their desires, or lusts, which, when gratified, constitute the 
 c hiefest good that men under their dominion seek after. 
 
 But God has forbidden indulgence in these lusts. He says, 
 " Love not the world, neither the things that are in the world. If 
 any man love the world, the love of the Father is not to him. For 
 all that is in the world, the lust of the flesh, the lust of the eyes, 
 and the pride of life, is not of the Father, but is of the world. " a 
 And again, "The friendship of the world is enmity with God. 
 Whosoever therefore will be a friend of the world is the enemy of 
 God : " 6 and, " If ye live after the flesh ye shall die." c This 
 language is unmistakable. To indulge, then, in the lawless 
 pleasures, which " sinful flesh " terms " good," is to "' bring forth 
 sin" 11 or to bear fruit unto death ; because "the wages of sin, 
 is death." 6 " Whatsoever a man soiveth, that shall he also reap. 
 For he that soweth to the flesh, shall of the flesh reap corrup- 
 tion. !>/ All " the ills that flesh is heir to" makeup the "evil," 
 which has come upon man as the result of transgressing the law 
 of God, which said to Adam, "'Thou shalt not eat thereof." 
 The fruit of his eating was the gratification of his flesh in the 
 lusts thereof, and the subjection of himself and posterity to the 
 " evil" of eating of the cursed ground in sorrow all the days of 
 their lives. 
 
 All the posterity of Adam, when they attain the age of puberty, 
 and their eyes are in the opening crisis, begin to eat of the Tree of 
 the Knowledge of good and evil. Previous to that natural change, 
 they are in their innocency. But, thenceforth, the world, as a 
 serpent-entwined fruit tree, stands before the mind, enticing it to 
 take and eat, and enjoy the good things it affords. To speculate 
 upon the lawfulness of compliance is partly to give consent. 
 There must be no reasoning upon the harmlessness of conforming 
 to the world. Its enticements without, and the sympathizing 
 instincts of the flesh within, must be instantly suppressed ; for, to 
 hold a parley with its lusts, is dangerous. When one is seduced 
 by the deceitfulness of sin," " he is drawn away of his own 
 lusts, and enticed. Then when lust hath conceived, it bringetb 
 forth sin ; and sin when it is finished, bringeth forth death : '** in 
 other words, he plucks the forbidden fruit, and dies, if not 
 forgiven. 
 
 Furthermore, the sentence " Thou shalt siirely die" is proof 
 that the phrase " i n the day" relates to a longer period than the 
 day of the natural eating. This was not a sentence to be con- 
 summated in a moment, as when a man is shot or guillotined. It 
 required time ; for the death threatened was the result, or finish- 
 ing, of a certain process ; which is very clearly indicated in the 
 original Hebrew. In this language the phrase is ninth temuth > 
 
 a John it. 15, 16. *> James iv. 4. 'c Rom. viii. 13. d James i. 15. 
 e Rom. vi. 21-23. /Gal. vi. 7,8. a Gen. iii. 17-19. h James i. 14, 15.
 
 DYING AND RETURNING TO DUST. 69 
 
 which literally rendered is, DYING THOU SHALT DIE.* The sentence, 
 then, as a whole reads thus " In the day of thy eating from it 
 dying thou shalt die. " From this reading, it is evident, that Adam 
 was to be subjected to a process, but not to an endless process ; 
 but to one which should commence with the transgression, and 
 end with his extinction. The process is expressed by muih, dying ; 
 and the last stage of the process by temuth, thou SHALT DIE. 
 
 This view is fully sustained by the paraphrase found in the 
 following words : " Cursed is the ground for thy sake : in sorrow 
 shalt thou eat of it all the days of thy life. In the sweat of thy 
 face shalt thou eat bread TILL thou return into the ground ; for out 
 of it wast thou taken ; for dust thou art, and unto dust thou shalt 
 return. " a The context of this informs us, that Adam having trans- 
 gressed, had been summoned to trial and judgment for the offence. 
 The Lord God interrogated him, saying, " Hast thou eaten of the 
 tree of which I commanded thee that thou shouldest not eat ? " Adam 
 confessed his guilt, which was sufficiently manifest before by his 
 timidity, and shame at his nakedness. The offence being proved, 
 the Judge then proceeded to pass sentence upon the transgressors. 
 This He did in the order of transgression ; first upon the Serpent ; 
 then upon Eve ; and lastly upon Adam, in the words of the text. 
 In these, the ground is cursed, and the man sentenced to a life of 
 sorrowful labour, and to a resolution into his original and parent 
 dust. The terms in which the last particular of his sentence is 
 expressed, are explanatory of the penalty annexed to the law. 
 ' Thou shalt return into the ground," and, " Unto dust shalt thou 
 return," are phrases equivalent to ' dying thou shalt die." Hence, 
 the divine interpretation of the sentence, ' In the day thou eatest 
 thereof thou shalt surely die," is " In the day of thy eating all the 
 days of thy life of sorrow, returning thou shalt return into the dust 
 of the ground whence thou wast taken." Thus, " dying" in the 
 meaning of the text, is to be the subject of a sorrowful, painful, 
 and laborious existence, which wears a man out, and brings him 
 down to the brink of the grave ; and, by " die," is signified the 
 end, or last stage, of corporeal existence, which is marked by a 
 ceasing to breathe, and decomposition into dust. Thus, man's life 
 from the womb to the grave is a dying existence ; and, so long as 
 he retains his form, as in the case of Jesus in the sepulchre, he is 
 existent in death ; for what is termed being is corporeal existence 
 in life and death. The end of our being is the end of that process 
 by which we are resolved into dust we cease to be. This was 
 Adam's state, if we may so speak, before he was created. He 
 had no being. And at this non-existence he arrived after a lapse 
 of 930 years from his formation ; and thus were practically illus- 
 
 Gen. iii. 19. 
 
 The Hebrew idiom is correctly represented by the text of the A.V. 
 Compare verse 16 (marg.), "Eating thou shalt eat"; and Deut. xiii. 15. 
 lit., "Smiting thou shalt smite."
 
 70 RUDIMENTS OF THE WORLD. 
 
 trated the penalty of the law and the sentence of the Judge. For 
 from the day of his transgression, he began his pilgrimage to the 
 grave, at which he surely arrived. He made his couch in the 
 dust, and saw corruption ; and with its mother earth commingled 
 all that was known as Adam, the federal head, and v chief father 
 of mankind. 
 
 TREE OF LIFE. 
 " Eat and live for ever." 
 
 This was planted " in the midst of the garden." It was also 
 a fruit-bearing tree. It would seem to have been as accessible as 
 the Tree of Knowledge ; for after the man had eaten of this, he 
 was driven out of the garden that he might not touch that likewise. 
 Its fruit, however, was of a quality entirely opposite to that of 
 which they had eaten. Both trees bore good fruit ; but that of 
 the Tree of Life had the quality of perpetuating the living exist- 
 ence of the eater for ever. This appears from the testimony of 
 Moses, who reports that after the transgressors had received 
 judgment, ' the Lord God said, Behold the man has become as 
 one of us, to know good and evil : and now, lest he put forth his 
 hand, and take also of the Tree of Life, and eat and live for ever : 
 therefore the Lord God sent him forth from the garden of Eden, 
 to till the ground whence he was taken. " ft From this, we learn 
 that the Lord God had instituted this tree to give life, and that 
 Adam was aware of what would result from eating of its fruit. It 
 is probable that, had he been obedient to the law of the Tree of 
 Knowledge, he would have been permitted to eat of the Tree of 
 Life, after he had fulfilled his destiny as an animal man ; and, 
 instead of dying away into dust, have been "changed in the 
 twinkling of an eye," as Enoch was ; and as they are to be who 
 shall be ready for the Lord at his coming. But of this we can 
 say nothing certain, because nothing is testified on the subject ; 
 and beyond the testimony our faith cannot go, though opinion and 
 credulity may. 
 
 If, then, Adam had eaten of the Tree of Life, he would have 
 been changed from a living soul into a soul capable of living for 
 ever : and not only capable, but it would seem, that being 
 immortal, the Lord God would have permitted him to remain so. 
 For, we are not to suppose, that, if a thing become capable of 
 undecaying existence, therefore its creator cannot destroy it ; 
 consequently, if Adam as a sinner had eaten of the Tree of Life, 
 his immortality would have been only permitted, and not neces- 
 sitated contrary to the power of the Lord God. 
 
 To have permitted Adam and Eve to become deathless and to 
 remain so, in a state of good and evil such as the world experi- 
 ences, would have been a disproportionate and unmerciful punish- 
 es Gen. iii. 22, 23.
 
 MAN IN HIS NOVITIATE. 71 
 
 ment. It would have been to populate the earth with deathless 
 sinners ; and to convert it into the abode of deathless giants in 
 crime ; in other words, the earth would have become, what creed 
 theologians describe " hell " to be in their imagination. The good 
 work of the sixth day would then have proved a terrible mishap, 
 instead of the nucleus of a glorious manifestation of divine wisdom 
 and power. But a world of undying sinners in a state of good and 
 evil, was not according to the divine plan. This required first the 
 sanctification of sinners ; then their probation ; and afterwards, 
 their exaltation, or humiliation, according to their works. There- 
 fore, lest Adam should invert this order, and ' put on immor- 
 tality " before he should be morally renewed, or purified from sin, 
 and the moral likeness of God be formed in him again ; the Lord 
 God expelled him from the dangerous vicinity of the Tree of Life. 
 He drove him forth that he should not then become incorruptible 
 and deathless. 
 
 The first intimation of immortality for man is contained in the 
 text before us. But, in this instance it eluded his grasp. He was 
 expelled " lest he should eat, and live for ever." It was because 
 immortality belonged to this tree ; or rather, was communicable 
 by or through it to the eater, that it was styled etz ha-chaytm, 
 that is, the Tree of the Lives ; for that is its name when literally 
 rendered. The phrase " of the lives " is particularly appropriate ; 
 for it was the tree of endless life both to Adam and Eve, if 
 permitted to eat of it. If the world enticing to sin, be fitly 
 represented by the serpent-entwined tree, imparting death to its 
 victim, Christ, who " has overcome the world,"" as the giver of 
 life to his people, is well set forth by the other tree in the midst of 
 the garden ; which was a beautiful emblem of the incarnated 
 power and wisdom 6 of the Deity, planted as the Tree of Life in 
 the future Paradise of God. c 
 
 MAN IN HIS NOVITIATE. 
 " God made man upright." 
 
 When the work of the six days was completed, the Lord God 
 reviewed all that He had made, and pronounced it " very good." 
 This quality pertained to everything terrestrial. The beasts of the 
 field, the fowls of the air, reptiles, and man, were all " very good " ; 
 and all made up a natural system of things, or world, as perfect as 
 the nature of things required. Its excellency, however, had rela- 
 tion solely to its physical quality. Man, though " very good," was 
 so only as a piece of divine workmanship. He was made different 
 from what he afterwards became. Being made in the image, after 
 the likeness of the Elohim, he was " made upright." He had no 
 conscience of evil ; for he did not know what it was. He was 
 aJohn xvi.33. & Prov. iii. 13, 18; i Cor. i. 24. c Rev. xxii. 2.
 
 72 RUDIMENTS OF THE WORLD. 
 
 neither virtuous, nor vicious ; holy, nor unholy ; but in his begin- 
 ning simply innocent of good or evil deeds. Being without a history, 
 he was without character. This had to be developed ; and could 
 only be formed for good or evil, by his own independent action 
 under the divine law. In short, when Adam and Eve\ came forth 
 from the hand of their potter, they were morally in a similar con- 
 dition to a new-born babe; excepting that a babe is^born under 
 the constitution of sin, and involuntarily subjected to " vanity ; "' 
 while they first beheld the light in a state of things where evil had 
 as yet no place. They were created in the stature of a perfect man 
 and woman ; but with their sexual feelings undeveloped ; in 
 ignorance, and without experience. 
 
 The interval between their formation and the transgression was 
 the period of their novitiate. The Spirit of God had made them ; 
 and during this time, " the inspiration of the Almighty was giving 
 them understanding. " b In this way, knowledge was imparted to 
 them. It became power, and enabled them to meet all the demands 
 of their situation. Thus, they were " taught of God," and became 
 the depositories of those arts and sciences, in which they afterwards 
 instructed their sons and daughters, to enable them to till the 
 ground, tend the flocks and herds, provide the conveniences of life, 
 and subdue the earth. 
 
 Guided by the precepts of the Lord God, his conscience con- 
 tinued good, and his heart courageous. " They were naked, both 
 the man and his wife, and were not ashamed." They were no 
 more abashed than children in their nudity ; for, though adults in 
 stature, yet, being in the infancy of nature, they stood before the 
 Elohim and in the face of one another, without embarrassment. 
 This fact was not accidentally recorded. As we shall see here- 
 after, it is a clue, as it were, given to enable us to understand the 
 nature of the transgression. 
 
 While in the state of good unmixed with evil, were Adam and 
 Eve mortal or immortal ? This is a question which presents itself 
 to many who study the Mosaic account of the origin of things. It 
 is an interesting question, and worthy of all attention. Some 
 hastily reply, they were mortal ; that is, if they had not sinned they 
 would nevertheless have died. It is probable they would after a 
 long time, if no further change had been operated upon their nature. 
 But the Tree of Life seems to have been provided, for the purpose 
 of this change being effected, through the eating of its fruit, if they 
 had proved themselves worthy of the favour. The animal nature 
 will sooner or later dissolve. It was not constituted so as to con- 
 tinue in life for ever, independent of any further modification. We 
 may admit, therefore, the corruptibility, and consequent mortality, 
 of their nature, without saying that they were mortal. The in- 
 herent tendency of their nature to death would have been arrested ; 
 and they would have been changed as Enoch and Elijah were ; and 
 Rom. viii. 20. bjob xxxiii. 4 : xxxii. 8. <*Gen. ii. 25.
 
 MORTALITY AND IMMORTALITY. 73 
 
 as they of whom Paul says, " We shall not all die " The "wf" 
 here indicated possess an animal, and therefore corruptible nature ; 
 and, if not " changed," would surely die : but inasmuch as they 
 are to ' be changed in the twinkling of an eye at the last trumpet," 
 though corruptible, they are not mortal. In this sense, therefore, 
 I say, that in their novitiate, Adam and his betrothed had a nature 
 capable of corruption, but were not subject to death, or mortal. 
 The penalty was " dying thou shalt die ; " that is, " You shall not 
 be permitted to eat of the Tree of Life in arrest of dissolution ; but 
 the inherent tendency of your animal nature shall take its course, 
 and return you to the dust whence you originally came." Mortality 
 was in disobedience as the wages of sin, and not a necessity. 
 
 But, if they were not mortal in their novitiate, it is also true 
 that they were not immortal. To say that immortals were expelled 
 from the garden of Eden, that they might not live for ever by eating 
 of the tree, is absurd. The truth is in few words, man was created 
 with a nature endued with certain susceptibilities. He was capable 
 of death ; and capable of endless life ; but, whether he should 
 merge into mortality ; or, by a physical change be clothed with 
 immortality, was predicated on his choosing to do good or evil. 
 Capacity must not be confounded with impletion. A vessel may 
 be capable of holding a pint of fluid ; but it does not therefore 
 follow that there is a pint in it, or any at all. In the Paradise of 
 Eden, mortality and immortality were set before the man and his 
 companion. They were external to them. They were to avoid 
 the former, and seek after the latter, by obedience to the law of 
 God. They were capable of being filled with either ; but with 
 which depended upon their actions : for immortality is the end of 
 holiness," without which no man can see the Lord. 
 
 We meet with no traces in the Mosaic history of ceremonial 
 observances, or religious worship, pertaining to the novitiate. To 
 rest one day in seven ; believe that the Lord God would perform 
 His word if they transgressed ; and to abstain from touching the 
 Tree of Knowledge, was all their gracious benefactor required. 
 There was no " religion " in the garden of Eden no sacrifices, or 
 offerings ; for sin was as yet a stranger there. Their tenure of the 
 Paradise was predicated upon their abstinence from sin ; so that it 
 could be forfeited only by transgression of the law of the Lord.
 
 74 RUDIMENTS OF THE WORLD. 
 
 CHAPTER III. 
 GOD'S LAW, AND HOW SIN ENTERED INTO THE WORLD. 
 
 Probation before exaltation, the law of the moral universe of God. The 
 temptation of the Lord Jesus by Satan the trial of his faith by the 
 Father. The Temptation explained. God's foreknowledge does not 
 necessitate ; nor does He justify, or condemn, by anticipation. The 
 Serpent an intellectual animal, but not a moral agent, nor inspired. 
 Hedeceives the woman. Thenatureof the transgression. Eve becomes 
 the tempter to Adam. The transgression consummated in the con- 
 ception of Cain. A good conscience, and an evil conscience, 
 denned. Man cannot cover his own sin. The carnal mind illustrated 
 by the reasoning of the Serpent. It is metaphorically the serpent in 
 the flesh. God's truth the only rule of right and wrong. The Serpent 
 in the flesh is manifested in the wickedness of individuals : and in 
 the spiritual and temporal institutions of the world. Serpent-sin in 
 the flesh identified with " the Wicked One." The Prince of the 
 World. The Kingdom of .Satan and the World identical. The 
 Wiles of the Devil. The "Prince" shown to be sin, working and 
 reigning in all sinners. How he was "cast out " by Jesus. "The works 
 of the Devil." "Bound of Satan:" delivering to Satan. The Great 
 Dragon The Devil and Satan. The Man of Sin. 
 
 MAN in the first estate is ' a little lower than the angels ; " but, 
 in the second, or higher, estate, he is to be " crowned with glory 
 and honour ; " and to take his stand in the universe upon an 
 equality with them in nature and renown. Man's first estate is the 
 natural and animal ; his second, the spiritual, or incorruptible. To 
 be exalted from the present to the future state and inheritance, he 
 must be subjected to trial. From the examples recorded in the 
 scriptures, it is evident, that God has established it as the rule of 
 His grace ; that is, the principle upon which He bestows His 
 honours and rewards to prove men before He exalts them. 
 Probation, then, is the indispensable ordeal, to which every man is 
 subjected in the providence of God, before he is accepted as "fit 
 for the Master's use." a By these examples, also, it appears, that 
 man's probation is made to bear upon the trial of his faith by 
 testing his obedience. An untried faith is worth nothing ; but a 
 faith that stands the test of trial, " is much more precious than 
 gold which perisheth, ^though it be tried with fire ;" because the 
 sustained trial will be "found unto praise, and honour, and glory, 
 at the appearance of Jesus Christ." 6 
 
 An untried faith is a dead faith, being alone. Faith without 
 
 trial finds no scope for demonstration, or evidence of its existence. 
 
 Thus, iHs written, " Faith, if it hath not works, is dead, being 
 
 alone. 'Yea,' a man may say, ' thou hast faith, and I have 
 
 a 2 Tim. ii. 20, 21. & i Pet. i. 5-7.
 
 FAITH AND WORKS. 75 
 
 works : ' show me thy faith without thy works, and I will show 
 thee my faith by my works. Thou believest that there is one God ; 
 thou doest well ; the devils also believe, and tremble. But wilt 
 thou know, O vain man, that faith without works is dead? Was 
 not Abraham our father justified by works, when he had offered 
 Isaac his son upon the altar? Seest thou how faith wrought 
 with his works, and by works was faith made perfect. Ye see then 
 how that by works a man is justified, and NOT by faith ALONE. " a 
 " Without faith," says Paul, "it is impossible to please God" ; 
 and it is also apparent from James' testimony just recited, that the 
 faith with which He is pleased, is a faith that is made manifest by 
 works ; of which Noah, Abraham, Job, and Jesus, are pre-eminent 
 examples. 
 
 Now, this "precious faith" can only be educed by trial ; for 
 the trial elaborates the works. This is the use of persecution, or 
 tribulation, to believers ; which in the divine economy is appointed 
 for their refinement. Peter styles the " manifold persecutions," 
 to which his brethren were subjected, ' the trial of their faith " ; 
 and Paul testified to others of them, that "it is through much 
 tribulation they must enter the Kingdom." Probation is a refining 
 process. It purges out a man's dross, and brings out the image of 
 Christ in his character ; and prepares him for exaltation to his 
 throne. 6 We can only enter the Kingdom through the fire f but, 
 if a man be courageous, and " hold fast the confidence and 
 rejoicing of the hope firm unto the end," he will emerge from it 
 unscorched ; and be presented holy, unblameable, and unrebuke- 
 able rf before the King. 
 
 A man cannot ' honour God " more than in believing what He 
 promises, and doing what He commands ; although to repudiate 
 that belief, and to neglect, or disobey, those commands, should 
 highly gratify all his senses, and place at his disposal the kingdoms 
 of the world, and all their glory. Not to believe the promises of 
 God is in effect to call God a liar ; and no offence, even to men of 
 integrity in the world, is so insulting and intolerable as this. " Let 
 God be true," saith the scripture. His veracity must not be 
 impeached in word or deed ; if it be, then ' judgment without 
 mercy " is the " sorer punishment" which awaits the calumniator. 
 The unswerving obedience of faith, is the "faith made perfect by 
 works," tried by fire. God is pleased with this faith, because it 
 honours Him. It is a working faith. There is life in it ; and its 
 exercise proves that the believer loves Him. Such a man it is 
 God's delight to honour ; and, though like Jesus he be for the 
 present, "despised and rejected of men, a man of sorrows and 
 acquainted with grief," the time will certainly come, when God 
 will acknowledge him in the presence of the Elohim, and over- 
 whelm his enemies with confusion of face. 
 
 James ii. 17-24. & Rev. iii. 21. e i Cor. ii. 13. . (*Col. i. 22-23.
 
 76 RUDIMENTS OF THE WORLD. 
 
 Probation before exaltation, then, is upon the principle of a 
 faith in the promises of God, made precious by trial 'well sustained. 
 There is no exemption from this ordeal. Even Christ himself was 
 subjected to it. " By the grace of God he tasted death for every 
 man. For it was fitting- for God, that in bringing many 
 
 sons to glory, He should make the Captain of their salvation 
 perfect through sufferings. For in that he himself hath suffered 
 being put to the proof (7rpaT0e), he is able to succour them who 
 are tried. " a And " though he were a Son, yet learned he obedience 
 by the things which he suffered : and being made perfect, he became 
 the author of eternal salvation unto all them that OBEY him." b He 
 was first morally perfected through suffering; and then corporeally, 
 by being "made into a spirit" by the spirit of holiness in his 
 resurrection from the dead. I say, " morally perfected "; for, 
 although he was without transgression, his perfection of character 
 is predicated upon his " obedience unto death." 
 
 The probation of the Lord Jesus is an interesting and 
 important study, especially that part of it styled, the Temptation 
 of Satan. Paul, speaking of him as the High Priest under the 
 New Constitution, says, " He was put to the proof in all things 
 according to our likeness, without transgression ; " c that is, 
 " having taken hold of the seed of Abraham," "being found in 
 fashion as a man," the infirmities of human nature were thus laid 
 upon him. He could sympathize with them experimentally ; being, 
 by the feelings excited within him when enticed, well acquainted 
 with all its weak points. By examining the narrative of his trial in 
 the wilderness, we shall find that he was proved in all the assail- 
 able points of human nature. As soon as he was filled with the 
 Spirit^ at his baptism in the Jordan, it immediately drove him" 
 into the wilderness to be tempted of the devil/ This was very 
 remarkable. The spirit led him there that he might be put to 
 the proof; but not to tempt him ; for, says the apostle, "let no 
 man say when he is tempted, I am tempted of God: for God 
 cannot be tempted with evils, neither tempteth he any man." God, 
 then, did not tempt Jesus ; though His Spirit conducted him thither 
 to be tempted, and that, too, " by the devil," or the enemy. 
 
 This enemy within the human nature is the mind of the flesh, 
 which is enmity against God ; it is not subject to His law, neither 
 indeed can be. The commandment of God, which is "holy, just 
 and good," being so restrictive of the propensities, which in 
 purely animal men display themselves with uncontrolled violence, 
 makes them appear in their true colours. These turbulent pro- 
 pensities the apostle styles " sin in the flesh," of which it is full ; 
 hence, he also terms it "sinful flesh." This is human nature; 
 and the evil in it, made so apparent by the law of God, he per 
 sonifies as ' pre-eminently A SINNER," <cafl u7rfp/3oXiy>/ cytaprwXoc. l 
 a Heb. ii. 9-18. b Heb. v. 8-9. <"Heb. iv. 15. d Luke iv. i. e Mark i. 12. 
 /"Matt. iv. i. a James i. 13. '* Rom. viii. 7. i Rom. vii. 12, 13, 17, 18.
 
 THE TEMPTATION OF JESUS. 77 
 
 This is the accuser, adversary, and calumniator of God, whose 
 strong hold is the flesh. It is the devil and satan within the 
 human nature ; so that ' when a man is tempted, he is drawn 
 away of his own lust, and enticed." If a man examine himself, 
 he will perceive within him something 1 at work, craving" after 
 things which the law of God forbids. The best of men are con- 
 scious of this enemy within them. It troubled the apostle so 
 much, that he exclaimed, " O, wretched man that I am ! who 
 shall deliver me from the body of this death,"" or this mortal 
 body ? He thanked God that the Lord Jesus Christ would do it ; 
 that is, as he had himself been delivered from it, by God raising 
 him from the dead by His Spirit. 6 
 
 Human nature, or " sinful flesh," has three principal channels 
 through which it displays its waywardness against the law of God. 
 These are expressed by " the lust of the flesh, the lust of the eyes, 
 and the pride of life." All that is in the world stands related to 
 these points of our nature ; and there is no temptation that can be 
 devised, but what assails it in one, or more, of these three particu- 
 lars. The world without is the seducer, which finds in all animal 
 men, unsubdued by the law and testimony of God, a sympathizing 
 and friendly principle, ready at all times to eat of its forbidden 
 fruit. This sinful nature we inherit. It is our misfortune, 
 not our crime, that we possess it. We are only blameworthy 
 when, being supplied with the power of subduing it, we permit it 
 to reign over us. This power resides in ' the testimony of God '' 
 believed ; so that we ' ' are kept by the power of God through faith 
 unto salvation." This testimony ought to dwell in us as it dwelt 
 in the Lord Jesus ; so that, as with the shield of faith, the fiery 
 assaults of the world may be quenched d by a " thus it is 
 written," and a " thus saith the Lord." 
 
 Jesus was prepared by the exhaustion of a long fast, for an 
 appeal to the desire of his flesh for food. Hunger, it is said, will 
 break through stone walls. " He was hungry." At this crisis, 
 "the Tempter came to him." Who he was does not appear. 
 Perhaps, Paul refers to him, saying, " Satan himself is transformed 
 into an angel of light." 6 Some one ' came to him " who was his 
 adversary, and who desired his ruin ; or, at least, acted the part 
 of one on the same principle that the adversary was permitted to- 
 put the fidelity of Job to the proof. The trial of this eminent son 
 of God, was perhaps recorded as an illustration of the temptation 
 of the Son of God, even Jesus, to whom " there was none like in 
 the earth, a perfect and upright man, one that feared God, and 
 eschewed evil."-^ From his birth to his baptism in the Jordan, he 
 was faultless. But in the words of Satan concerning Job, ' Did 
 Jesus fear God for nought ? Had not God made a hedge about 
 him?" Yes; God was his defence: and 'in keeping his. 
 fl verse 24. b Rom. viii. u. c i Pet. i. 5. d Ephes. vi. 16. 
 e 2 Cor. xi. 14. /Job i.8.
 
 78 RUDIMENTS OF THE WORLD. 
 
 testimony there is great reward." But, the adversary calumniated 
 Jesus, in suggesting- that his obedience to God had been prompted 
 by mercenary motives. He " feared, " a not simply for what he 
 should get, but because of his love for his Father's character as 
 revealed in the divine testimonies. The adversary affected to 
 disbelieve this ; and to suppose that, if God would just leave him 
 in the position of any other man, he would distrust him ; and eat 
 of the world's forbidden fruit, by embracing all it would afford him. 
 Thus, the adversary may be supposed to have moved the Lord to 
 permit him to put the fidelity of Jesus to the test. God, therefore, 
 allowed the experiment to be tried ; and by His spirit sent him into 
 the wilderness for the purpose. So the adversary went forth from 
 the presence of the Lord, and came to him there. 
 
 Having arrived at the crisis when Jesus was suffering from the 
 keenest hunger, the adversary assumed the character of an angel, 
 or messenger of light to him. Being acquainted with the law 
 and the testimony," for which he knew Jesus had a profound 
 regard, he adduced it in support of his suggestions. He invited 
 him to gratify the cravings of the flesh by helping himself. He was 
 God's son ; but then his Father seemed to have abandoned him ; 
 why not therefore use the power he possessed, whose presence in 
 him was of itself a proof of God's approval of its exercise, and 
 " command that the stones be made bread?" But Jesus disre- 
 garded the reasoning ; and set it aside by " It is written, Man 
 shall not live by bread alone, but by every word that proceedeth 
 out of the mouth of God." b 
 
 Failing in this, the scene of the temptation was then removed 
 to " the pinnacle of the temple ; " and, as Jesus fortified himself 
 by the word, the adversary determined to be even with him ; and 
 in appealing to the pride of life, so strong in the nature laid upon 
 him, to strengthen himself with the testimony likewise. " //"thou 
 be the Son of God, as thou proudly assumest to be, cast thyself 
 down : for it is written, He shall give his angels charge concerning 
 thee : and they shall bear thee up in their hands, lest at any time 
 thou dash thy foot against a stone. " c But Jesus met him with 
 " Again, it is written, Thou shalt not tempt the Lord thy God." d 
 
 Lastly, the scene was shifted to a lofty mountain. From this 
 position, by the power granted him, he showed Jesus "all the 
 kingdoms of the world," visible from that elevation ; "and the 
 glory of them." He knew that Jesus was destined to possess them 
 all ; but that he was also to obtain them through suffering. Jesus 
 knew this, too. Now, as the flesh dislikes suffering, the tempter 
 proposed to gratify the desire of his eyes by giving him all he saw 
 on the easy condition of doing homage to him as the god of the 
 world. " All this power," said' he,' " willl give thee, and the glory 
 of them ; for that is delivered to me ; and to whomsoever I will, I 
 .give it. If thou therefore wilt worship me, all shall be thine. " e But 
 -ftHeb.v.7. &Deut. viii.3. c Psalm xci. u, 12. <ZDeut.vi.i6. c Luke iv.6, 7.
 
 THE TEMPTATION OF JESUS. 79 
 
 Jesus resisted the enticement ; and said, ' Get thee hence adver- 
 sary : for it is written, Thou shalt worship the Lord thy God, and 
 him only shalt thou serve." " Having- ended all the temptation he 
 departed from him for a season." And Jesus returned in the power 
 of the Spirit into Galilee. 
 
 In this manner, then, was he put to the proof in all things 
 according- to the likeness of his nature to ours, but without trans- 
 gression. He believed not this angel of light and power, and 
 would have none of his favours. He preferred the grace of God 
 with suffering, to the gratification of his flesh with all the pomp 
 and pageantry of this vain and transitory world. Its ' glory" is 
 indeed delivered to the adversary of God, his people, and his truth ; 
 and to whomsoever he wills he gives it. The knowledge of this 
 truth ought to deter every righteous man from seeking after it; or 
 even accepting it, when offered upon conditions derogatory to the 
 truth of God. And, if those who possess it, such as kings, priests, 
 nobles, &c., were what they pretend to be, they would follow Jesus, 
 and Paul's examples, and renounce them all. Christianity in high 
 places, is Christ falling down before the adversary ; and doing 
 homage to him for the honour, riches, and power of the world. 
 What fellowship hath Christ with Belial ? Certainly none. 
 
 If the principles upon which the temptation of the Lord Jesus 
 was permitted, be understood, the necessity of putting the first 
 Adam to the proof will be readily perceived. Would he retain his 
 integrity, if placed in a situation of trial ? Or, would he disbelieve 
 God and die ? The Lord God well knew what the result would be ; 
 and had made all necessary provision for the altered circumstances, 
 which He foresaw would arise. His knowledge, however, of what 
 would be, did not necessitate it. He had placed all things in a 
 provisional state. If the man maintained his integrity, there was 
 the Tree of Lives as the germ of a superior order of things ; but, if 
 he transgressed, then the natural and animal system would continue 
 unchanged ; and the spiritualization of the earth and its population, 
 be deferred to a future period. 
 
 God's knowledge of what a man's character will be, does not 
 cause Him to exempt him from trial. He rewards and punishes 
 none upon foregone conclusions. He does not say to this man, 
 " I know you are certain to turn out a reprobate, therefore I will 
 punish you for what you would do " ; nor does He say to another, 
 " I know thee that thou wouldst do well all the days of thy life : 
 therefore, I will promote thee to glory and honour, without subject- 
 ing thee to the tribulation of the world." His principle is to 
 recompense men according to what they have done, not for what 
 they would do. Thus he dealt with the Two Adams ; and with 
 Israel : to whom Moses says, "The Lord thy God led thee these 
 forty years in the wilderness to humble thee, and to prove thee, to 
 know what was in thy heart, whether thou wouldest keep His 
 
 Gal. i. 8.
 
 80 RUDIMENTS OF THE WORLD. 
 
 commandments, or no." a And thus also the Lord Jesus treated 
 Judas. He knew he was a thief, and would betray him ; yet he 
 trusted him with the bag, and made no difference between him and 
 the rest, until his character was revealed. The Lord knew what 
 was in the heart of Israel, and whether they would obey him ; but 
 he subjected them to such a trial as would cause them to reveal 
 themselves in their true character, and thereby justify him in his 
 conduct towards them. With these remarks, then, by way of 
 preface, I shall now proceed to the further exposition of thing's 
 connected with this subject in the Mosaic account. And first of 
 
 THE SERPENT. 
 " It was more subtle than any beast of the field." 
 
 The Serpent was one of the living" things that moved upon 
 the earth," and which the Lord God pronounced " very good." 
 Moses says, it was more subtle, or shrewd, than any of the 
 creatures the Lord God had made. It was, probably, because of 
 this quality of shrewdness, or quickness of perception^ that Adam 
 named it nachash ; which is rendered by Spojcwv in the New 
 Testament, from Ctpxtopai to see ; as, Cpawt'ra TOV ofyiv rnv apx" 40 '', 
 the Dragon, the old serpent^ It was, doubtless, the chief of the 
 serpent tribe, as it is styled ' the " serpent ; and, seeing that it 
 was afterwards condemned to go upon its belly as a part of its 
 sentence, it is probable, it was a winged-serpent in the beginning ; 
 fiery, but afterwards deprived of the power of flight, and made to 
 move as at present. 
 
 Its subtlety, or quickness of perception by eye and ear, and 
 skilfulness in the use of them (iravovpyia), was a part of the good- 
 ness of its nature. It was not an evil quality by any means ; for 
 Jesus exhorts his disciples to be wise as the serpents ; and 
 unsophisticated (axepaioi) as the doves." This quality of shrewd- 
 ness, or instinctive wisdom, is that which principally strikes us in 
 all that is said about it. It was an observant spectator of what 
 was passing around it in the garden, since the Lord God had 
 planted it eastward in Eden. It had seen the Lord God and His 
 companion Elohim. He had heard their discourse. He was 
 acquainted with the existence of the Tree of Knowledge, and the 
 Tree of Lives ; and knew that the Lord God had forbidden Adam 
 and his wife to eat of the good and evil fruit ; or so much as to 
 touch the tree. He was aware from what he had heard, that the 
 Elohim knew what good and evil was experimentally ; and that in 
 this particular, Adam and Eve were not so wise as they. But, all 
 this knowledge was shut up in his own cranium, from which it 
 could never have made its exit, had not the Lord God bestowed 
 upon it the power of expressing its thoughts in speech. 
 aDeut. viii. 2. & Rev. xx. 2. c 2 Cor. xi. 2.
 
 THE SUBTLETY OF THE SERPENT. 81 
 
 And what use should we naturally expect such a creature 
 would make of this faculty ? Such an one, certainly, as its 
 cerebral constitution would enable it to manifest. It was an 
 intellectual, but not a moral, creature. It had no ' moral senti- 
 ments." No part of its brain was appropriated to the exercise 
 of benevolence, veneration, conscientiousness, and so forth. To 
 speak phrenologically, it was destitute of these organs ; having 
 only "intellectual faculties" and "propensities." Hence, its 
 cerebral mechanism, under the excitation of external phenomena, 
 would only develop, what I would term, an animal intellectuality. 
 Moral, or spiritual, ideas would make no impression upon its 
 mental constitution ; for it was incapable, from its formation, of 
 responding to them. It would be physically impossible for it to 
 reason in harmony with the mind of God ; or with the mind of a 
 man, whose reasoning was regulated by divinely enlightened 
 moral sentiments. Its wisdom would be that of the untutored savage 
 race, whose "sentiments," by the desuetude of ages, had become 
 as nothing. In short, we should expect that, if the faculty of 
 speech were bestowed upon it, it would make just such a use of it, 
 as Moses narrates of the serpent in the garden of Eden. Its mind 
 was purely and emphatically a ' Carnal Mind," of a more shrewd 
 description than that of any of the inferior creatures. It was 
 " very good ; " but, when he undertook to converse upon things 
 too high for him ; to speak of what he had seen and heard ; and 
 to comment upon the law of the Lord, he lost himself in his 
 dialogisms, and became the inventor of a lie. 
 
 Thus prepared, he commenced a conversation with the 
 woman. ' Yea," said he, as though he were familiar with the 
 saying, "hath God said, Ye shall not eat of every tree of the 
 garden ? " In this manner he spoke, as if he had been pondering 
 over the matter to find out the meaning of things ; but, not being 
 able to make anything of it, he invited her attention inquiringly. 
 She replied, " We may eat of the fruit of the trees of the garden : 
 but of the fruit of the tree in the midst of the garden, God hath 
 said, " Ye shall not eat of it, neither shall ye touch it, lest ye die." 
 This was enunciating " the law of the spirit of life," or the truth ; 
 for "the law of God is the truth. " a Had she adhered to the 
 letter of this, she would have been safe. But the Serpent began 
 to intellectualize ; and, in so doing ' abode not in the truth ; 
 because there was no truth in him." When he may be speaking 
 the falsehood (orav \a\ij TO \f/evcoc) he speaks out of his own 6 rea- 
 sonings (ex TWI> iciuv \a\et). He could not comprehend the moral 
 obligation necessitating obedience to the divine law ; for there was 
 nothing in him that responded to it. Hence, says Jesus, " there 
 was no truth in him." 
 
 This, however, was not the case with Eve. There was truth 
 in her ; but she also began to intellectualize at the suggestion of 
 Psalm cxix. 142. b John viii. 44.
 
 82 RUDIMENTS OF THE WORLD 
 
 the Serpent ; and from his reasonings to doubt, and finally to 
 conclude, that the Lord God did not mean exactly what He said. 
 This was an error of which all the world is guilty to this day. It 
 admits that God has spoken ; that He has promulgated laws ; 
 that He has made promises : and that He has said, " He that 
 believeth the gospel, and is baptized, shall be saved ; but he that 
 believeth not shall be condemned." All this professors admit in 
 theory ; while, as in the case of Eve, in practice they deny it. 
 They say He is too kind, too loving, too merciful to act according 
 to a rigid construction of the word ; for if He did, multitudes of 
 the good and pious, and excellent of the earth, would be condemned 
 This is doubtless true. Sceptics, however, of this -class should 
 remember that they only are " the salt of the earth " who delight 
 in the law of the Lord, and do it. Every sect has its " good and 
 pious " ones, who are thought little or nothing of by adverse 
 denominations. The law of God is the only true standard of good- 
 ness and piety ; and men may depend upon it, attested by the 
 examples in scripture, that they who treat Him as not meaning 
 exactly what He says in His word, " make God a liar," a and are 
 anything but good and pious in His esteem. 
 
 Eve having repeated the law in the hearing of the Serpent, he 
 remarked that they should not surely die: "for," said he, "God 
 doth know that in the day ye eat thereof, then your eyes shall be 
 opened, and ye shall be as gods, knowing good and evil." The 
 falsehood of this assertion consisted in the declaration, " Ye shall 
 not surely die," when God had said, ' Dying ye shall die." It was 
 truth that God did know that in the day of their eating their eyes 
 would be opened ; and it was also true that they should then become 
 as the Elohim, in the sense of knowing' good and evil. This appears 
 from the testimony of Moses, that when they had eaten " the eyes 
 of them both were opened ; " b and from the admission of God 
 Himself, who said, Behold, the man is become like one of us, to 
 know good and evil." c The Serpent's declaration was therefore 
 an admixture of truth and falsehood, which so blended itself with 
 what Eve knew to exist, that " she was beguiled by his shrewd- 
 ness " from the simplicity of the law of God. 
 
 But how did the Serpent know that the Lord God knew that 
 these things would happen to them in the day of their eating ? 
 How came he to know anything about the gods, and their acquaint- 
 ance with good and evil ? And upon what grounds did he affirm 
 they should not surely die ? The answer is, by one of two ways 
 by inspiration ; or, by observation. If we say by inspiration, then 
 we make God the author of the lie ; but if we affirm that he obtained 
 his knowledge by observation by the use of his eyes and ears upon 
 things transpiring around him then we confirm the words of 
 Moses, that he was the shrewdest of the creatures the Lord God 
 had made. " Hath God said, Ye shall not eat of every tree?'" 
 i John v. 10. &Gen. iii. 7. c Gen. iii. 22.
 
 THE NATURE OF THE TRANSGRESSION 83 
 
 This question shows that he was aware of some exceptions. 
 He had heard of the Tree of Knowledge and of the Tree of Lives, 
 which were both in the midst of the garden. He had heard the 
 Lord Elohim, and the other Elohim, conversing on their own 
 experience of good and evil ; and of the enlightenment of the man 
 and woman in the same qualities through the eating of the Tree of 
 Knowledge : and of their living for ever, if obedient, by eating of 
 the Tree of Life. In reasoning upon these things, he concluded 
 that, if they did eat of the forbidden fruit, they would not surely 
 die ; for they would have nothing more to do than to go and eat 
 of the Tree of Life, and it would prevent all fatal consequences. 
 Therefore he said, " Ye shall not surely die." The Lord God, it is 
 evident, was apprehensive of the effect of this reasoning upon the 
 mind of Adam and his wife ; for He forthwith expelled them from 
 the garden, to prevent all possibility of access to the tree, lest they 
 should eat, and put on immortality in sin. 
 
 The reasoning of the Serpent operated upon the woman by 
 exciting the lust of her flesh, the lust of her eyes, and the pride of 
 life. This appears from the testimony. An appetite, or longing 
 for it, that she might eat it, was created within her. The fruit also 
 was very beautiful. It hung upon the tree in a very attractive and 
 inviting manner. " She saw that it was good for food, and that it 
 was pleasant to the eyes." But there was a greater inducement still 
 than even this. The flesh and the eyes would soon be satisfied. 
 Her pride of life had been aroused by the suggestion that by eating 
 it their eyes would be opened : and that she would be "made wise" 
 as the glorious Elohim she had so often seen in the garden. To 
 become " as the gods ;" to know good and evil as they knew it 
 was a consideration too cogent to be resisted. She not only saw 
 that it was good for food and pleasant to the eyes, but that it was 
 a tree to be desired as making one wise " as the gods ; therefore 
 " she took of the fruit thereof, and did eat." Thus, as far as she 
 was concerned, the transgression was complete. 
 
 THE NATURE OF THE TRANSGRESSION. 
 
 " The eyes of them both were opened, and they knew that they were 
 
 naked." 
 
 The effect produced upon the woman by the eating of the 
 forbidden fruit, was the excitation of the propensities. By the 
 transgression of the law of God, she had placed herself in a state of 
 sin ; in which she had acquired that maturity of feeling which is 
 known to exist when females attain to womanhood The Serpent's 
 part had been performed in her deception ; and sorely was she 
 deceived. Expecting to be equal to the gods, the hitherto latent 
 passions of her animal nature only were set free ; and though 
 she now knew what evil sensations and impulses were, as they
 
 84 RUDIMENTS OF THE WORLD. 
 
 had done before her, she had failed in attaining to the pride of her 
 life an equality with them as she had seen them in their power 
 and glory. 
 
 In this state of animal excitation, she presented herself before 
 the man, with the fruit so " pleasant to the eyes." Standing now 
 in his presence, she became the tempter, soliciting him to sin. 
 She became to him an "evil woman flattering with her tongue ;" 
 "whose lips dropped as a honeycomb, and her mouth was 
 smoother than oil." She found him " a young man void of under- 
 standing" like herself. We can imagine how " she caught him, and 
 kissed him ; and with an impudent face, and her much fair speech, 
 she caused him to yield." He accepted the fatal fruit, " and ate 
 with her," consenting to her enticement, "not knowing that it 
 was for his life : " though God had said, transgression should 
 surely be punished with death. As yet inexperienced in the 
 certainty of the literal execution of the divine law, and depend- 
 ing upon the remedial efficacy of the Tree of Lives, he did 
 not believe that he should surely die. He saw everything delight- 
 ful around him, and his beautiful companion with the tempting 
 fruit ; and yet he was told that his eyes were shut ! What won- 
 derful things might he not see if his eyes were opened. And to be 
 "as the gods " too, "knowing good and evil," was not this a 
 wisdom much to be desired ? The fair deceiver had, at length, 
 succeeded in kindling in the man the same lusts that had taken 
 possession of herself. His flesh, his eyes, and his pride of life, 
 were all inflamed ; and he followed in her evil way as a fool to 
 the correction of the stocks." They had both fallen into unbelief. 
 They did not believe God would do what He had promised. This 
 was a fatal mistake. They afterwards found by experience, that 
 in their sin they had charged God falsely ; and that what He 
 promises, He will certainly perform to the letter of His word. 
 Thus, unbelief prepared them for disobedience ; and disobedience 
 separated them from God. 
 
 As the Mosaic narrative gives an account of things natural, 
 upon which things spiritual were afterwards to be established in 
 word and substance ; the key to his testimony is found in what 
 actually exists. When, therefore, he tells us that the eyes of 
 Adam and Eve were closed at first, in that he says they were 
 opened by sin, we have to examine ourselves as natural beings 
 for the meaning of his words. Moses, indeed, informs us in 
 what sense, or to what phenomena, their eyes were closed, in 
 saying, " They were both naked, the man and his wife, and they 
 were not ashamed." If their eyes had been surreptitiously 
 opened, they would have been ashamed of standing before the 
 Lord Elohim in a state of nudity ; and they would have had 
 emotions towards one another, which would have been incon- 
 venient. But, in their unsinning ignorance of the latent possibil- 
 ities of their nature, shame, which makes the subject of it feel
 
 THE NATURE OF THE TRANSGRESSION. 85 
 
 as though he would hide himself in a nutshell, and be buried in 
 the depths of the sea, found no place within them. They were 
 unabashed ; and had they been created with their eyes open, they 
 would have been equally so at all times. But, seeing that their 
 eyes were opened in connexion with, and as the consequence of 
 doing what was forbidden, having k yielded their members servants 
 to uncleanness, and to iniquity unto iniquity; " and their superior 
 faculties being constituted susceptible of the feeling, they were 
 ashamed ; and ' the uncomely parts of the body " became ' their 
 shame;" and from that time have been esteemed dishonourable, 
 and invariably " hid." The inferior creatures have no such feeling 
 as this, because they have never sinned : but the parents of Cain, 
 in their transgression, having served themselves of the members 
 they afterwards concealed, were deeply affected both with shame 
 and fear ; and their posterity have ever since more or less partaken 
 of it after the same form. 
 
 Having transgressed the divine law, and " solaced themselves 
 with loves," " the eyes of them both were opened" as the con- 
 sequence ; and when opened, " they knew that they were naked," 
 which they did not comprehend before. " By the law is the know- 
 ledge of sin," and ' sin is the transgression of law ; " so, having 
 transgressed the law, "they knew they were naked" without 
 waiting for the Lord to reveal it to them, and to permit them the 
 lawful use of one another in His own time. They were quite 
 chagrined at the discovery they had made ; and sought to mitigate 
 it by a contrivance of their own : so they sewed fig-leaves 
 together, and made themselves aprons." 
 
 Although thus corporeally defended from mutual observation, 
 the nakedness of their minds was still exposed. They heard the 
 voice of the Elohim, which had now become terrible ; and they hid 
 themselves from His presence amongst the trees. They had not 
 yet learned, however, that the Lord was not only a God at hand, 
 but a God also afar off ; and that none can hide in secret places 
 and He not see them ; for He fills both the heaven and the earth. a 
 Their concealment was ineffectual against the voice of the Lord, 
 who called out to him, "Where art thou, Adam?" And he 
 answered, " I heard thy voice in the garden, and I -was afraid, 
 because I "was naked ; and I hid mj'self." Adam's heart condemned 
 him, therefore he lost his confidence before God. 6 
 
 A GOOD, AND AN EVIL CONSCIENCE. 
 
 The reader, by contemplating Adam and Eve in innocency, 
 and afterwards in guilt, will perceive in the facts of their case the 
 nature of a good conscience, and of an evil one. When they 
 rejoiced in " the answer of a good conscience," they were destitute 
 of shame and fear. They could stand naked in God's presence 
 Jer. xxiii. 23, 24. *> i John iii. 19-22.
 
 86 RUDIMENTS OF THE WORLD. 
 
 unabashed ; and, instead of trembling at His voice, they rejoiced 
 to hear it as the harbinger of good things. They were then pure 
 and undefiled, being devoid of all conscience of sin. They were 
 then of the truth, living in obedience to it as expressed in the law ; 
 and therefore their hearts were assured before Him. > No doubts 
 and fears oppressed them then. But mark the change that after- 
 wards came over them. When they lost their good conscience, 
 terror seized upon them at the voice of God, and shame possessed 
 their souls ; and they sought to get out of His sight, and to 
 remove as far from Him as possible. Now, what was the cause of 
 this ? There is but one answer that can be given, and that is 
 SIN. 
 
 Sin, then, takes away " the answer of a good conscience 
 towards God," and converts it into an evil conscience ; which may 
 be certainly known to exist, when the subject of it is ashamed of 
 the truth, and harassed by "doubts and fears." They are 
 ashamed of the truth, who, being enlightened, feel themselves 
 condemned ; or, being ignorant, apprehend it. Such, on account 
 of unbelief, or of " a dead faith," may well be ashamed and afraid ; 
 for to be ashamed of God's truth is to be ashamed of His wisdom 
 and power. People of this description proscribe all conversation 
 about the truth as unfashionable, and vulgar ; or as calculated to 
 disturb the peace of the family circle : others again, make a great 
 outcry against controversy as dangerous to religion ; as though 
 God's truth could be planted in the hearts of men, already pre- 
 possessed by God's enemy, without controversy : others subjected 
 to the timidity of sin, reduce every thing to opinion, and inculcate 
 "charity" ; not that they are more liberal and kind than other 
 people ; but that they fear lest their own nakedness may be dis- 
 covered, and " men see their shame " : while another class of 
 bashful professors cry out, " Disturb not that which is quiet," 
 which is a capital maxim for a rotten cause, especially where its 
 subversion would break up all 'vested interests," and pecuniary 
 emoluments. So it is ; while " the righteous are bold as a lion, 
 the wicked flee when no man pursueth." Sinners, however 
 " pious" they may be reputed to be, are invariably cowards ; they 
 are ashamed of a bold stand for their own profession ; and afraid of 
 an independent and impartial examination of the law and testimony 
 of God. 
 
 Understanding then, that sin, or the transgression of God's 
 law, evinced by doubts, fears, and shamefacedness, is the morbid 
 principle of an evil conscience, what is the obvious indication to be 
 fulfilled in its removal ? The answer is, blot out the sin, and the 
 conscience of the patient will be cured. The morbid phenomena 
 will disappear, and "the answer of a good conscience toward 
 God " a remain. From the nature of things, it is obvious that the 
 sinner cannot cure himself ; though superstition has taught him to 
 
 a I Pet. iii. 21.
 
 WHAT GOD REQUIRES OF MAN. 87 
 
 attempt it by fasting's, and penances, and all " the voluntary 
 humility and vain deceit," inculcated by "the blind." Adam and 
 Eve vainly imagined they could cover their own sin, and efface it 
 from divine scrutiny ; but the very clumsy device they contrived, 
 betrayed the defilement of their consciences. Their posterity have 
 not learned wisdom by the failure of their endeavour ; but, to this 
 day, they are as industriously engaged in inventing cloaks for their 
 evil consciences, as were their first parents, when stitching fig- 
 leaves together to cover their shame. So true is it that, though 
 God made man upright, he hath sought out many inventions." But 
 after all the patching, and altering, and scouring, they are 
 but like "the filthy garments" taken from the high priest, 
 Joshua ; b to which all the iniquity laid upon him, adhered with the 
 inveteracy of a leprous plague. 
 
 Men have not yet learned the lesson, that all they are called 
 upon by God to do is to believe His word and obey His laws. He 
 requires nothing more at their hands than this. If they neither 
 believe nor do, or believe but do not obey, they are evil doers, and 
 at enmity with Him. He asks men for actions, not words ; 
 for He will judge them " according to their works" in the light of 
 His law, and not according to their supposititious feelings and 
 traditions. The reason why He will not permit men to prescribe 
 for their own moral evils is because He is the physician, they 
 the lepers ; He their sovereign, they the rebels against His law. 
 It is His prerogative, and His alone, to dictate the terms of 
 reconciliation. Man has offended God. It becomes him, therefore, 
 to surrender unconditionally ; and, with the humility and teach- 
 ableness of a child, to receive with open heart and grateful feelings, 
 whatever in the wisdom, and justice, and benevolence of God, He 
 may condescend to prescribe. 
 
 Until they do this, they may preach in His name ; c make 
 broad their phylacteries ; rf sound trumpets in the synagogues and 
 in the streets f make long prayers in public / disfigure their 
 countenances with grimace that they may appear to fast f build 
 churches ; compass sea and land to make proselytes ; h found 
 hospitals; and fill the world with their benevolencies : all is 
 reducible to mere fig-leaf invention as a substitute for " the right- 
 eousness of God." " Blessed are they whose iniquities are for- 
 given, and whose sins are covered ;" 1 but this blessedness came not 
 upon Adam, nor upon any of his posterity, by garments of their 
 own device. The Lord's covering for sin is "a change of 
 raiment," even white raiment," which He counsels men to buy, 
 " that they may be clothed, and that the shame of their nakedness 
 do not appear. " J He alone can furnish it. His price is that men 
 should believe, and put it on. 
 
 Eccles. vii. 29. &Zech. iii. 3-4. c Matt. vii. 21-23. d Matt, xxiii. 5, 6. 7. 
 
 c Matt. vi. 1-4. / verse 5-7 : xxiii. 14. ffMatt. vi. 16-18. h Matt, xxiii. 15. 
 
 i Rom. iv. 7. i Rev. iii. 18.
 
 88 RUDIMENTS OF THE WORLD. 
 
 THE CARNAL MIND. 
 "The thinking of the flesh is enmity against God." 
 
 When the Lord bestowed the faculty of speech upon the 
 Serpent, He enabled it to give utterance to its thoughts. The 
 possession of this power did not, however, confer upon it moral 
 accountability. This depends on a different constitution of 
 " the flesh." Where no "moral sentiments" exist as a part of 
 " the flesh," or brain, there is no ability in the creature to render 
 an account for its aberrations from the requirements of moral, or 
 spiritual, institutions. Speech only enabled it to utter the think- 
 ings of its unsentimentalized intellect. It spoke like Balaam's ass, 
 under the impulse* of the sensations excited by what it had seen 
 and heard. The thinkings of its flesh could not ascend to faith, 
 being destitute of the organic ability to believe ; therefore its speech 
 could express only fleshly thoughts. Faith was too high an 
 attainment for it. The light of God's law could not shine into it. Like 
 all the inferior animals, it was a creature of mere sensation ; and 
 could utter only sentences formed of combinations resulting from 
 the impressions of sensible objects transmitted to its sensorium 
 by the five senses ; it transcended them, however, in being more 
 observant and reasoning than they. 
 
 What it had done, and not what it intended to do, was made 
 the ground of the Serpent's condemnation. " Because thou hast 
 done this," said the Lord God, " thou art cursed above all cattle, 
 &c." It was incapable of moral intention. It did not intend to 
 deceive ; but it did deceive ; therefore, it was a deceiver. It did 
 not intend to lie ; but it did lie ; therefore, it was a liar and the 
 father of a lie. It did not intend to cause the woman's death ; 
 but still it brought her under sentence of death ; therefore, it was 
 a murderer : and became the spiritual father of all intentional liars, 
 deceivers, unbelievers, and man-killers, who are styled ' the 
 Serpent's seed." 
 
 The Serpent had propensities and intellect, and so had the 
 woman ; but her mental constitution differed from his, in having 
 moral sentiments " superadded to her propensities and intellect. 
 By the sentiments she was made a morally accountable being ; 
 capable of believing, and able to control and direct her other 
 faculties in their application. The propensities enable a creature 
 to propagate its species, take care of its young, defend itself 
 against enemies, collect food, and so forth : intellect enables it 
 to do these things, for the gratification of its sensations ; but 
 when, in addition to these, a being is endowed with the sentiments 
 of conscientiousness, hope, veneration, benevolence, wonder, &c., 
 it possesses a spiritual, or sentimental, organization, which makes 
 it capable of reflecting as from a mirror, the likeness and glory
 
 THE CARNAL MIND. 89 
 
 of God. The appropriate sphere of the propensities is on things 
 sensual and fleshly ; while that of spiritual, or sentimentalized, 
 intellect, is on "the things of the spirit of God." In the mental con- 
 stitution of man, God designed that the sentiments, enlightened by 
 His truth, should have the ascendancy, and preside over, and 
 govern his actions. Under such an arrangement, the thoughts 
 of the man would have resulted from spiritual thinking as opposed 
 to the thoughts of the inferior creatures, which are purely the 
 thinking of the flesh. Where the truth has possession of the 
 sentiments, setting them to work and so forming the thoughts, it 
 becomes the law of God to them ; which the apostle styles " the 
 law of his mind;" and because it is written there through the 
 hearing of " the law and the testimony," which came to the 
 prophets and apostles through the spirit, he terms it, " the law of 
 the spirit " a inscribed "on fleshly tables of the heart ;" b and "the 
 law of the spirit of life," because, while obeyed, it confers a right 
 to eternal life. 
 
 But in the absence of this law and testimony, the "moral 
 sentiments " are as incapable of directing a man aright, as though 
 he were all intellect, or all propensities. By a right direction, I 
 mean, according to the mind of God. The sentiments are as blind 
 as the propensities when intellect is unenlightened by divine revela- 
 tion. The truth of this is illustrated by the excesses into which 
 mankind has plunged in the name of religion. Mohammedanism, 
 Romanism, Paganism, and the infinite varieties of Protestantism, 
 are all the result of the co-workings of the intellect, and senti- 
 ments, under the impulse of the propensities. They are all the 
 thinkings of the flesh, predicated on ignorance, or misconception, 
 of the truth. Hence, they are either altogether false ; or, like the 
 dialogisms of the shrewd Serpent, a clumsy mixture of truth and 
 error. 
 
 The Carnal Mind is an expression used by Paul ; or rather, it 
 is the translation of words used by him, in his epistle to the 
 Romans. It is not so explicit as the original. The words he 
 wrote are TO ^poyrjpa rr/c vauKoq the thinking of the flesh. In this 
 phrase, he intimates to us, that the flesh is the thinking substance, 
 that is, the brain ; which, in another place, he terms " the fleshly 
 tablet of the heart." The kind of thinking, therefore, depends upon 
 the conformation of this organ. Hence, the more elaborate and 
 perfect its mechanism, the more precise and comprehensive the 
 thought ; and vice versa. It is upon this principle such a diversity 
 of mental manifestation is observable among men and other ani- 
 mals ; but after all, how diverse soever they may be, they are all 
 referable to one and the same thing the thinking of the flesh, whose 
 elaborations are excited by the propensities, and the sensible phe- 
 nomena of the world. 
 
 a Rom. vii. 23 : viii. 2. & 2 Cor. iii. 3.
 
 90 RUDIMENTS OF THE WORLD. 
 
 Now, the law of God is given, that the thinking of the flesh, 
 instead of being- excited by the propensities within, and the world 
 without, may be conducted according to its direction. So long as 
 Adam and Eve yielded to its guidance, they were happy and con- 
 tented. Their thoughts were the result of right thinking", and 
 obedience was the consequence. But when they adopted the 
 Serpent's reasonings as their own, these being- at variance with the 
 truth, caused an " enmity " against it in their thinkings, which is 
 equivalent to " enmity against God." When their sin was per- 
 fected, the propensities, or lusts, having been inflamed, became 
 " a law in their members /" and because it was implanted in their 
 flesh by transgression, it is styled, " the law of sin ; " and death 
 being the wages of sin, it is also termed, the law of sin and 
 death ; " but by philosophy, " the law of nature." 
 
 The thinking of the flesh, uninfluenced by the ameliorating 
 agency of divine truth, is so degenerating in its effects, that it 
 reduces man to savagism. There is nothing elevating or ennoblkig 
 in fleshly thoughts ; on the contrary, they tend to physical deterio- 
 ration and death ; for " to be carnally minded is death ; but to be 
 spiritually minded is life and peace. " a If ferocious creatures become 
 tame, or civilised, it is the result of what may be termed spiritual 
 influences ; which, operating from without the animal, call into 
 exercise its higher powers, by which the more turbulent are sub- 
 dued, or kept in check. It is unheard of that wild beasts, or 
 savage men, ever tamed or civilized themselves ; on the contrary, 
 the law in the members when uncontrolled in its mental operations 
 is so vicious in its influence as to endanger the continuance of the 
 race. If, therefore, God had abandoned Adam and his posterity to 
 the sole guidance of the newly-developed propensities, the earth 
 would long ere this have been peopled by a population not a whit 
 above the aborigines of New Holland, or the savage tribes of 
 Africa. Notwithstanding the antagonism established between His 
 law and the flesh, by which a wholesome conflict has been main- 
 tained in the world, a vast proportion of its people are " blind of 
 heart" and ' past feeling," in consequence of their intellect and 
 sentiments having fallen into moral desuetude ; or of being 
 exercised upon the reasonings of the flesh, as were Eve's upon the 
 speculations of the Serpent. 
 
 The unilluminated thinking of. the flesh gives birth to the 
 works of the flesh ; which are, adultery, fornication, unclean- 
 ness, lasciviousness, idolatry, witchcraft, hatred, variance, emula- 
 tions, wrath, strife, dissensions, sects, envyings, murders, 
 drunkenness, revellings, and such like." b Unchecked by the truth 
 and judgments of God, the world would have been composed solely 
 of such characters. Indeed, notwithstanding all His interference 
 to save it from the ruinous consequences of its vicious enmity 
 against His law, it seems to have attained a state of immorality in 
 Rom. viii. 6. bGal.v. 19.
 
 SIN IN THE FLESH. 91 
 
 the apostolic age well nigh to reprobation. 'They were," says 
 the apostle, " without excuse ; because that when they knew God, 
 they glorified Him not as God, neither were thankful ; but became 
 rain in their imaginations, and their foolish heart -was darkened. 
 Professing themselves to be wise (or philosophers) they became 
 fools, and changed the glory of the Incorruptible God into an 
 image made like to corruptible men, and to birds, and four-footed 
 beasts, and creeping things. Wherefore God also gave them up 
 to uncleanness through the lusts of their own hearts, to dishonour 
 their own bodies between themselves : who changed the truth of 
 God into a lie, and worshipped and served the creature more than 
 the Creator, who is blessed for ever. For this cause, God gave 
 them up unto vile affections ; working that which is unseemly, and 
 receiving in themselves that recompense of their error which was 
 meet. And even as they did not like to retain God in their know- 
 ledge, God gave them over to a reprobate mind to do those things 
 which are not convenient ; being filled with all unrighteousness, 
 fornication, wickedness, covetousness, maliciousness ; full of envy, 
 murder, debate, deceit, malignity, whisperers, backbiters, haters of 
 God, despiteful, proud, boasters, inventors of evil things, disobe- 
 dient to parents, without understanding, covenant breakers, 
 without natural affection, implacable, unmerciful."' 
 
 Such is the carnal mind, or thinking of the flesh, as illustrated 
 by the works of the flesh : a hideous deformity, whose conception 
 is referable to the infidelity and disobedience of our first parents ; 
 by whom " sin entered into the world, and death by sin." 6 It is 
 the serpent mind ; because it was through his untruthful reason- 
 ings believed, that a like mode of thinking to his was generated in 
 the heart of Eve and her husband. The seed sown there by the 
 Serpent was corruptible seed. Hence the carnal mind, or thinking 
 of the flesh, unenlightened by the truth, is the serpent in the flesh. 
 It was for this reason that Jesus styled his enemies serpents, and 
 a generation of vipers. " c Their actions all emanated from the 
 serpent-thinking of the flesh, which displayed a wisdom not from 
 above," which was at once earthly, sensual, and devilish " ; as 
 opposed to that which " is from above," and which is ' first pure, 
 then peaceable, gentle, and easy to be entreated, full of mercy and 
 good fruits, without partiality, and without hypocrisy. " d 
 
 The carnal mind, or serpent in the flesh, is the subject of a 
 
 two-fold manifestation namely, individually and collectively. An 
 
 individual manifestation is more or less observable in persons who 
 
 " mind the things of the flesh," or " earthly things." 6 To do this 
 
 is to be "after the flesh," and "in the flesh" ; of whom it is 
 
 testified, " they cannot please God." By a figure, sin is put for the 
 
 serpent, the effect for the cause ; seeing that he was the suggester 
 
 of unbelief and disobedience to man, by whom it entered into the 
 
 Rom. 1.20-31. bRom.v. 12. cMatt. xxiii. 33. d James iii. 15, 17. 
 
 Rom. viii. 5 ; Phil. iii. 18, 19 ; Col. iii. 2 ; I John ii. 15.
 
 92 RUDIMENTS OF THE WORLD. 
 
 world. Hence, the idea of the serpent in the flesh is expressed by 
 " sin in the flesh " ; which was " condemned in the flesh " when 
 Jesus was crucified for, or on account of, sin, in the likeness of 
 sinful flesh." In the animal man there dwelleth no good thing. 
 The apostle affirms this of himself, considered as an unenlightened 
 son of the flesh. " In me, that is, in my flesh," says he, " dwelleth 
 no good thing." Hence, whatever good was in him, did not 
 originate from the thinking of the flesh excited by the propensities, 
 and traditions of Gamaliel ; but from " the law of the spirit of life 
 in Christ Jesus " ; that is, from the influence of " the testimony of 
 God " concerning " the things of the kingdom and name of Jesus 
 Christ," upon "the fleshly tablet of his heart," most assuredly 
 believed. Submission to this " made me free," says he, from the 
 law of sin and death. " This attests the truth of the Lord's saying, 
 that " if the truth made a man free, he should be free indeed." 
 Sin, though still in the flesh, should no more reign in his mortal 
 body, nor have dominion over him. 
 
 If it were not for the law, or truth, of God, we should not 
 know what sin is ; for, says the apostle, " I had not known sin, 
 but by the law " ; " for without the law, sin is dead" If a man 
 committed theft, or adultery, or any other thing, he would not 
 know whether he did right or wrong in God's esteem, if God had 
 not said they shall not be done. The lower animals steal, kill, and 
 obey their propensities uncontrolled ; but, in so doing, they do not 
 sin, because God has made them with the ability and disposition so 
 to do, and has not forbidden them. Wrong consists not in any 
 particular act of which we are capable ; but in that act being 
 contrary to the letter and spirit of the divine testimony : in other 
 words, right is the doing of the will of God. Hence, if we saw a 
 man bowing down before an image of the Virgin Mary, which is 
 death by His law, and He commanded us to kill him, we should do 
 wrong to refuse, although He has said, "Thou shalt not kill." 
 Men have lost sight of this truth. They know not, or seem not to 
 know, that the only true standard of right and wrong, truth and 
 error, is the divine law. Hence, they inflict upon themselves and 
 one another all sorts of pains and penalties, making their lives 
 miserable, because of nonconformity to standards of faith and 
 morals, which know no other paternity than the serpent-thinking 
 of sinful flesh. 
 
 Sin was in the world from the fall to the giving of the law 
 through Moses. But it did not appear to be sin to those who 
 obeyed its impulses ; because, there being no such law as the 
 Mosaic, ' the sons of God " did not know when they might have 
 erred. They were not held accountable to any future retribution 
 for doing things, which under Moses' law were punishable with 
 death. They were amenable only to " the way of the Lord," even 
 as the disciples of Jesus are at this day. This required them to 
 walk by faith in the nurture and admonition of the Lord, whose
 
 SIN PERSONIFIED. 93 
 
 love was shed abroad in their hearts by the testimony they 
 believed. a 
 
 The Serpent in the flesh shows itself in individuals in all the 
 colours of its skin. It manifests itself in all the deceptions men 
 practice upon themselves and one another. Its most insidious 
 and dangerous manifestations emanate from the pulpit, and 
 ecclesiastical thrones. In these, the Serpent presents himself to 
 mankind, presumptuously entertaining them with things he does 
 not understand. From thence he delights them with the assur- 
 ance of wisdom upon principles in harmony with their nature. 
 " God doth not mean," saith he, " exactly what He says. Trouble 
 not your consciences about the letter of His word. He knows, 
 that the circumstances in which you are placed prevent a rigid 
 construction of it. Besides, the times are changed, and the world 
 is better than it used to be. He takes the will for the deed. The 
 spirit is everything ; the letter is nothing ; for the letter killeth, 
 but the spirit giveth life. Eat, then, and drink, and be merry. 
 Be diligent in business, fervent in the cause of your church, serving 
 your clergy ; and when you die, ye shall be as gods in the elysian 
 fields ! " 
 
 But the serpent in the flesh manifests itself in all the high 
 places of the earth. It obtrudes itself upon all occasions, and 
 through all the channels of human life. Popes, cardinals, and 
 priests ; bishops, ministers, and deacons ; emperors, kings, and 
 presidents ; with all who sustain them, and execute their behests, 
 are but the fleshly media through which the thinking of the flesh 
 finds expression. They are ' the high things that exalt themselves 
 against the knowledge of God," which are to be cast down. b They 
 are faithless of this knowledge, which they make of none effect by 
 their traditions ; and " whatsoever is not of faith is sin." My 
 business will be to show what this knowledge is ; and, if it be 
 found that I speak not according to 'the law and the testimony," 
 it will be because there is no light in me ; and that, like them, I 
 speak my own thoughts as of the flesh, and not according to the 
 gospel of the kingdom of God. 
 
 As I have remarked before, sin is personified by Paul as " pre- 
 eminently a sinner ; " and by another apostle, as the Wicked 
 One." c In this text, he says, " Cain was of that Wicked One, 
 and slew his brother." There is precision in this language which 
 is not be disregarded in the interpretation. Cain was of the 
 Wicked One ; that is, he was a son of sin of the serpent-sin, or 
 orginal transgression. The Mosaic narrative of facts is interrupted 
 at the end of the sixth verse of the third chapter. The fact passed 
 over there, though implied in the seventh verse, is plainly stated 
 in the first verse of the third chapter. These texts conjoined read 
 thus : " And Eve gave unto her husband, and he did eat with her. 
 And Adam knew Eve his wife ; and she conceived. And the eyes 
 Rom. v. 1.3. b 2 Cor x. 5. c i John iii. 12.
 
 94 RUDIMENTS OF THE WORLD. 
 
 of them both were opened, and they knew that they were naked." 
 Now, here was a conception in sin, the originator of which was the 
 Serpent. When, therefore, in the "set time" afterwards, "Eve 
 bare Cain," though procreated by Adam, he was of the Serpent, 
 seeing that he suggested the transgression which ende"d in the con- 
 ception of Cain. In this way, sin in the flesh being put for the 
 Serpent, Cain was of that Wicked One, the pre-eminent sinner, and 
 the first-born of the Serpent's seed. 
 
 Now, they who do the works of the flesh are the children of 
 the Wicked One, or of sin in the flesh ; on the like principle that 
 those Jews only were the children of Abraham who did the works 
 of Abraham. But they did not the deeds of Abraham, but evil 
 deeds. They were liars, hypocrites, and murderers : therefore, 
 said Jesus, " Ye are of your father the devil, and the lusts of your 
 father ye are willing to do. He was a murderer from the begin- 
 ning, and stood not in the truth, because there is no truth in 
 him." ft We have seen in what sense this is affirmed of the 
 Serpent, the unaccountable and irresponsible author of sin. Every 
 son of Adam is "conceived in sin and shapen in iniquity," and 
 therefore " sinful flesh ;" on the principle that ' what is born of 
 the flesh is flesh." If he obey the impulses of his flesh, he is like 
 Cain, "of the Wicked One;" but if he believe the "exceeding 
 great and precious promises of God," obey the law of faith, and 
 put to death unlawful obedience to his propensities, he becomes a 
 son of the living God, and a brother and joint-heir of the Lord 
 Jesus Christ of the glory to be revealed in the last time. 
 
 But serpent-sin, being a constituent of human nature, is treated 
 of in the scripture in the aggregate, as well as in its individual 
 manifestations. The " lust of the flesh, the lust of the eyes, and the 
 pride of life," generated in our nature by sin, and displayed in all 
 the children of sin, taken in the aggregate constitute " the ivorld" 
 which stands opposed to God. Serpent-sin in the flesh is the god 
 of the world, who possesses the glory of it. Hence, to overcome 
 the world is to overcome the Wicked One ; because sin finds its 
 expression in the things of the world. These things are the civil 
 and ecclesiastical polities, and social institutions of the nations, 
 which are all based upon "the wisdom that descendeth not from 
 above " the serpent-wisdom of the flesh. If this be admitted, it 
 is easy to appreciate the full force of the saying, "The friendship 
 of the world is enmity against God. Whosoever therefore will be 
 a friend of the world is the enemy of God." b Let no one, then, 
 who would have God's favour, seek the honour and glory of the 
 world in Church or State ; for promotion in either of them can only 
 be attained by sacrificing the principles of God's truth upon the 
 altar of popular favour, or of princely patronage. Let no man 
 envy men in place and power. It is their misfortune, and will be 
 their ruin ; and though many of them profess to be very pious, and 
 John viii. 39, 44. & James iv. 4.
 
 THE PRINCE OF THIS WORLD. 95 
 
 to have great zeal for religion ; yea, zeal as flaming" as the scribes, 
 and pharisees of old. They are in friendship with the world, which ia 
 return heaps upon them its riches, and honour, and therefore they 
 are the enemies of God. It is unnecessary to indicate them in 
 detail. If the reader understand the scripture, he can easily discern 
 them. Wherever the gospel of the kingdom is supplanted by sec- 
 tarian theology, there is a strong hold of ' the carnal mind, which 
 is enmity against God ; for it is not subject to the law of God, 
 neither indeed can be." a This is a rule to which there is no- 
 exception ; and the grand secret of that formality, coldness, and 
 spiritual death, which are said to paralyze " the churches." They 
 are rich in all things, but the truth ; and of that there is a worse 
 than Egyptian scarcity. 
 
 THE PRINCE OF THIS WORLD. 
 " The prince of this world shall be cast out." 
 
 Sin made flesh, whose character is revealed in the works of 
 the flesh, is the Wicked One of the world. He is styled by Jesus 
 l> apxwr TOV Kotrfjiov TOVTOV, the Prince of this world. Kosmos, rendered 
 world in this phrase, signifies, that order of things constituted upon 
 the basis of sin in the flesh, and styled the kingdom of Satan , b as 
 opposed to the kingdom of God : which is to be established upon 
 the foundation of "the word made flesh" obedient unto death. 
 Incarnated sin, and incarnated obedience, are the bases of the two 
 hostile kingdoms, of God and of the adversary. The world is Satan's 
 kingdom ; therefore it is, that " the saints, "or people of God, both 
 Israelites outwardly, and " Israelites indeed, " rf are a dispersed 
 and persecuted community. Satan's kingdom is the kingdom of 
 sin. It is a kingdom in which ' sin reigns in the mortal bod}-," 
 and thus has dominion over men. 
 
 It is quite fabulous to locate it in a region of ghosts and 
 hobgoblins, remote from, or under the earth, where Pluto reigns 
 as " God of Hell." This notion is a part of the wisdom of those 
 fleshly thinkers, who, as the apostle says, " professing themselves 
 to be wise, became fools ; " a wisdom, too, which " God hath made 
 foolishness " e by " the light of the glorious gospel of Christ."-'' The 
 kingdom of sin is among the living upon the earth ; and it is 
 called the kingdom of Satan, because ' all the power of the 
 enemy," or adversary, of God and His people, is concentrated and 
 incarnated in it. It is a kingdom teeming with religion, or rather, 
 forms of superstition, all of which have sprung from the thinking 
 of sinful flesh. This is the reason why men hate, or neglect, or 
 disparage, the Bible. If the leaders of the people were to speak 
 honestly they would confess that they did not understand it. Their 
 Rom. viii. 7. k Matt. xii. 26. c Rom. i. 28, 29 : ix. 6, 7. d John i. 47. 
 e i Cor. i. 19, 20. f 2 Cor. iv. 3, 4. 6.
 
 96 RUDIMENTS OF THE WORLD. 
 
 systems of divinity are the untoward thinkings of sinful flesh ; and 
 they know that they cannot interpret the Bible intelligibly according 
 to their principles. At all events they have not yet accomplished 
 it. Hence, one class have forbidden their people the use of the 
 scriptures at all, and have placed it among prohibited books. 
 Another class advocates them, not because it walks by the light of 
 them, but because they hate the tyranny of Rome. These, in their 
 public exhibitions, substitute their sermonisings for " reasoning 
 out of the scriptures," and " expounding out of the law of Moses 
 and the Prophets."" Thus they neglect the Bible, or use it only as 
 a book of maxims and mottoes for their sermons ; which for the 
 most part have as much to do with the subject treated of in the 
 text, as with the science of gymnastics, or perpetual motion. 
 
 But the carnal policy does not end here. The neglect of the 
 preachers might be supplied by the searching of the scriptures by 
 the people themselves. But this is discouraged by disparage- 
 ments from the pulpit. The word is proclaimed to be "a dead 
 letter " ; the prophecies are said to be unintelligible ; the 
 apocalypse incomprehensible, and utterly bewildering ; that it is 
 necessary to go to college to study divinity before it can be judi- 
 ciously explained ; and so forth. The people for whom I write, 
 know this to be the truth. But, what is the English of all this ? 
 It is, that the pulpit orators and newspaper scribes are con- 
 sciously ignorant of 'the sure word of prophecy : " so that, 
 in order to maintain their ascendancy, they must repress the enter- 
 prise of the people, lest they should become "wiser than their 
 teachers " ; and find that they could do infinitely better without 
 their services than with them, and thus their occupation would 
 be gone. 
 
 As for a college education in divinity qualifying boys for 
 "preaching the 'word,'" the absurdity of the conceit is manifest in 
 the fact, that the ' college-bred divines " are all at variance among 
 themselves upon its meaning. Call a convention of priests and 
 preachers of all religious sects and parties, and assign to them the 
 work of publishing a scriptural and imanimous reply to the simple 
 question, What do the scriptures teach as the measure of faith, and 
 rule of conduct, to him ivho would inherit the Kingdom ? Let it 
 be such a reply as would stand the scrutiny of deep and earnest 
 investigation and what does the reader expect would be the 
 result ? Would their knowledge of all the languages living and 
 dead ; of Euclid's Elements ; of Ligori, Bellarmine, Luther, 
 Calvin, and Arminius ; of the mythologies of the Greeks and 
 Romans ; of all the creeds, confessions, catechisms, and articles of 
 " Christendom" ; of logic, ancient and modern ; of the art of ser- 
 monising ; and of all religious controversies extant : would their 
 acquaintance with such lore as this bring them to unanimity ; and 
 cause them to manifest themselves as " workmen that need not to 
 Acts xxviii. 23, 31.
 
 THE KINGDOM OF SIX. 97 
 
 be ashamed, rightly dividing the word of truth " ? What can we 
 reason upon this point, but from what we know ? Experience, 
 then, teaches us that their performance of such a thing, so simple 
 and easy in itself, would be utterly impracticable ; for ' the think- 
 ing of the flesh is enmity against God " ; and until they throw 
 away their traditions, and study the Word, which is very different 
 from " studying divinity," they will continue as they are, perhaps 
 unconsciously, the perverters and enemies of the truth. 
 
 The kingdom of Satan is manifested under various phases. 
 When the word was embodied in sinful flesh, and dwelt among the 
 Jews, the Kosmos was constituted of the Roman world, which was 
 then based upon the institutions of paganism. After these were 
 suppressed, the kingdom of the adversary assumed the Constan- 
 tinian form, which was subsequently changed in the west to the 
 Papal and Protestant order of things ; and in the east to the 
 Mohammedan. These phases, however, no more affect the nature 
 of the kingdom than the changes of the moon alter her substance. 
 The lord that dominates over them all from the days of Jesus to 
 the present time is SIN, the incarnate accuser and adversary of the 
 law of God, and therefore styled " the Devil and Satan." 
 
 The words b ap^wr signify the prince, or one invested with 
 power. All persons in authority are styled ap^o^rec in the New 
 Testament, such as magistrates, and chiefs among the people. 
 Hence, the archon of the archons would be the chief magistrate of 
 the kingdom. Now, sin in its sovereign manifestations among the 
 nations executes its will and pleasure through the civil and ecclesi- 
 astical authorities of a state. What, then, is decreed by emperors, 
 kings, popes, and subordinate rulers, are the mandates of " the 
 Prince of the World," who works in them all to gratify their own 
 lusts, oppress the people, and " make war against the saints," 
 with all the energy they possess. Taken collectively from the chief 
 magistrate to the lowest, they are styled px at a d eZowiai, princi- 
 palities and powers ; the Kotr^oKparopes TOV rrKorovg TOV atwi'oe TOVTOV, 
 the world-rulers of the darkness of this age ; who are TO. Trj'tv/iartra, 
 TT)C TToi'iipiac tv rote 7rovpa>'totc, the spirituals of wickedness in the high 
 places of the kingdoms." So the apostle writes of the rulers of 
 the world in his day ; and from the conduct they now exhibit 
 before the nations in all their kingdoms, it is clear that the style is 
 as characteristic of the rulers, and of these times, as it was in the 
 first century of the Christian era. Iniquity has only changed its 
 form and mode of attack against the truth. The world's rulers, 
 temporal and spiritual, are as essentially hostile to the gospel of 
 the kingdom as ever. They could not embrace it and retain the 
 friendship of the world. This is as impossible now as at the 
 beginning. But things are now quiet with respect to the gospel ; 
 not because the world is reconciled to it, but because there are 
 scarcely any to be found who have intelligence of it, faith and 
 
 Ephes. vi. 12.
 
 98 RUDIMENTS OF THE WORLD. 
 
 courage enough earnestly to contend for it as it was originally 
 delivered to the saints. a 
 
 In apostolic times, it was the privilege of the church to make 
 known to the world-rulers " the manifold wisdom of God." 6 This 
 mission brought the disciples of Christ into contact with them, as 
 is related in the Acts. When they stood before these men of sin, 
 in whom the thinking of sinful flesh worked strongly, the truth of 
 God proclaimed to them brought out the evil of the flesh in all its 
 malignity. They imprisoned the disciples of Christ ; threatened 
 them with death ; tempted them with rewards ; and when they 
 could not shake their fidelity to the truth, tormented, them with the 
 cruelest tortures they could invent. The apostle styles these the 
 fiedoceiai TOV ciafioXou, the artifices, or wiles of the accuser : c against 
 which he exhorts believers to stand firm, being panoplied with the 
 whole armour of God. The war being thus commenced by an 
 attack upon the strongholds of power, the magistrates, urged on 
 by the priests, were not content to take vengeance against them 
 when they came in their way ; but they obtained imperial decrees 
 to hunt them out, and destroy them. This they did with destruc- 
 tive energy and effect. They calumniated the disciples, charging 
 them with the most licentious and impious practices ; and employed 
 spies and informers, who personated brethren, to walk among them, 
 and watch an opportunity of accusing them before the judge. 
 These adversaries of the Christians, being actuated by the same 
 spirit of sinful flesh, the apostle terms UVTICIKOC vpuv cm/3o\oc 
 your adversary the accuser ; and to express the ferocious spirit 
 that impelled the enemy, he compares him to a roaring lion, 
 walking about, on the look out for prey. ' Resist him," says 
 he ; not by wrestling with flesh and blood in personal combat ; 
 but by continuing " steadfast in the faith, knowing that the same 
 sufferings are inflicted in the world upon your brethren. " d 
 
 To walk being dead in trespasses and sins, is to live according 
 to the course (cuwj') of this world. So says the apostle. 6 The 
 course of the -world is according to the thinking of sinful flesh, in 
 whatever way it may be manifested or expressed. If a man 
 embrace one of the religions of Satan's kingdom, he is still " dead 
 in trespasses and sins," and walks according to the course of the 
 world. In brief, anything short of faith in the gospel of the 
 kingdom, and obedience to the law of faith, is walking according 
 to the course of the world. To walk in sin is to walk in this 
 course. Hence, the apostle terms walking according to the 
 course of the world, walking according to the Prince of the 
 Power of the Air <> ap^ou/ rr/e e^ovmag TOV aepoe ; which he 
 explains as " the Spirit now working- in the children of disobedi- 
 ence." The power of the air" or aerial power, is the political 
 power of the world, which is animated and pervaded by the spirit 
 of disobedience, which is sin in the flesh ; and styled above, the 
 a Jude 3. 6 Ephes. iii. 10. c Ephes. iii. 11. d i Pet. v. 8, 9. e Eph. ii. i," 2.
 
 THE WORKS OF THE DEVIL. 99 
 
 Prince of the Power of the Air. This is that prince of whom 
 Jesus spoke, saying, " Now is the judgment (*p*f*f) of this world; 
 now shall the Prince of this World be cast out," a that is, 
 "judged." 6 The key to this is suggested in what follows : "And 
 I, if I be lifted up from the earth, will draw all unto me. This he 
 said, signifying what death he should die." 
 
 The judgment of the Prince of the World by God, was 
 exhibited in the contest between Jesus and the civil and spiritual 
 power in Judea. " Its poison was like the poison of a serpent," c 
 when "the iniquity of his heels compassed him about." ''The 
 battle was against him " for time. They bruised him in the heel. d 
 ' The enemy smote his life down to the ground ; and made him to 
 dwell in darkness, as those that had been long dead." 6 But here 
 the serpent-power of sin ended. It had stung him to death by the 
 strength of the law, which cursed every one that was hanged upon 
 a tree : Jesus being cursed upon this ground, God " condemned sin 
 in the flesh," through him/ Thus was sin, the Prince of the 
 World, condemned, and the world with him according to the exist- 
 ing course of it. But Jesus rose again, leading captivity captive ; and 
 so giving to the world an earnest, that the time would come when 
 death should be abolished, and sin, the power of death, destroyed. 
 Sinful flesh was laid upon him, " that through death, he might 
 destroy him that had the power of death, that is, the devil," or sin 
 in the flesh : g for, ' for this purpose the Son of God was mani- 
 fested, that he might destroy 
 
 THE WORKS OF THE DEVIL."A 
 
 It is clear to my mind that sin is the thing referred to by the 
 apostle in the word devil. The sting of the Serpent is its power 
 of destruction. The " sting of death " is the power of death ; and 
 that, the apostle says, in one place, " is sin" ; and in another, 
 " is the devil." There are not two powers of death ; but one only. 
 Hence, the devil and sin, though different words, represent the 
 same thing. " Sin had the power of death," and would have 
 retained it, if the man, who was obedient unto death, had not gained 
 the victory over it. But, thanks be to God, the earth is not to be 
 a charnel house for ever ; for he that overcame the world in his 
 own person/ is destined hereafter to ' take away the sin of the 
 world," and to " make all things new."- 7 Every curse will then 
 cease, k and death be swallowed up in victory ; for death shall be 
 no more.' 
 
 The -works of the devt'l, or evil one, are the ivorks of sin. Indi- 
 vidually, they are " the works of the flesh " exhibited in the lives 
 
 aJohnxii. 31. & John xvi. n. c Psalm Iviii. 4. ^Gen. iii. 15. 
 
 e Psalm cxliii. 3. /Gal. iii. 13 ; Rom. viii. 3. ff Heb. ii. 14. 
 ft I John iii. 8. *' John xvi. 33. j Rev. xxi. 5 ; & xxii. 3 ; I xxi. 4.
 
 100 RUDIMENTS OF THE WORLD. 
 
 of sinners ; collectively, they are on a larger scale, as displayed in 
 the polities of the world. All the institutions of the kingdom of 
 the adversary are the works which have resulted from the thinking 
 of sinful flesh ; though happily for the saints of God, " the powers 
 that be " are controlled by Him. They cannot do what they please. 
 Though defiant of His truth, and His hypocritical and malignant 
 enemies, He serves Himself of them ; and dashes them against one 
 another when the enormity of their crimes, reaching to heaven, 
 demands His terrible rebuke. 
 
 Among the works of sin are the numerous diseases which 
 transgression has brought upon the world. The Hebrews, the 
 idiom of whose language is derived from the Mosaic narrative of 
 the origin of things, referred disease to sin under the names of the 
 devil and Satan. Hence, they inquired, ' Who sinned, this maa 
 or his parents, that he was born blind?" A woman "bowed 
 together with a spirit of infirmity for eighteen years," is said to 
 have been " bound of Satan," or the adversary, for that time ; and 
 her restoration to health is termed "loosing her from the bond." a 
 Paul also writes in the same idiom to the disciples at Corinth, 
 commanding them to deliver the incestuous brother "unto Satan 
 for the destruction of the flesh " ; that is, inflict disease upon him, 
 that he may be brought to repentance, that the spirit may be 
 saved in the day of the Lord Jesus." 6 Thus he was "judged and 
 chastened of the Lord, that he might not be condemned with the 
 world. " c This had the desired effect ; for he was overwhelmed 
 with sorrow. Wherefore, he exhorts the spiritually gifted men of 
 the body'' to forgive and comfort, or restore him to health, " lest 
 Satan should get an advantage over them " by the offender being 
 reduced to despair : " for," says the apostle, " we are not ignorant 
 of his devices," or those of sin in the flesh, e which is very deceitful. 
 Others of the Corinthians were offenders in another way. They 
 were very disorderly in the celebration of the Lord's Supper, eating 
 and drinking condemnation to themselves. For this cause," says 
 he that is, because they sinned thus " many are weak and sickly 
 among you, and many sleep," or are dead. Many other cases 
 might be adduced from scripture to show the connection between 
 sin and disease ; but these are sufficient. It there were no moral 
 evil in the world, there would be no physical evils. Sin and punish- 
 ment are as cause and effect in the divine economy. God does not 
 willingly afflict, but is long-suffering and kind. If men, however, 
 will work sin, they must lay their account with " the wages of sin," 
 which is disease, famine, pestilence, the sword, misery, and death. 
 But let the righteous rejoice that the enemy will not always triumph 
 in the earth. The Son of God was manifested to destroy him and 
 all his works ; which, by the power and blessing of the Father, he 
 will assuredly do. 
 
 a Luke xiii. 10-17. & I Cor. v. 5. c\ Cor. xi. 32. d James v. 14. 
 e 2 Cor. ii. 6-11.
 
 THE GREAT DRAGON. 101 
 
 THE GREAT DRAGON. 
 
 O 6<j>i o ap^atoc, o KaXovftsvos Aia/JaX'^r, vat o Sararuc, o ir\avwv 7i 
 
 OlKOVfjLfl'IJI' tXlJJ/. 
 
 "The old Serpent, surnamed the Accuser and the Adversary, who 
 deceives the whole habitable." 
 
 The oiKovfievq oXq, or ivhole habitable, in the da}'s of the apostles, 
 was that part of the earth's surface which acknowledged the 
 dominion of Rome. Upon this platform had been erected the 
 largest empire then known to the world. By its imperial constitu- 
 tion was aggregated in one dominion all " the lust of the flesh, the 
 lust of the eyes, and the pride of life." These lusts found free 
 course through the constituted authorities of the pagan church and 
 state. Of the horrors perpetrated upon the world ly ing under them 
 by their wanton riot, the reader will find an ample account in the 
 history of pagan Rome. In the progress and maturity of this 
 dominion, sin reigned triumphant over the human race. Its lusts 
 were let loose, and the propensities alone directed the policy of the 
 world. 
 
 The only antagonism experienced by sin was established in 
 Judea. There, as we have seen, the first battle was fought, and 
 the first victory won over sin, by the Son of Mary. These were 
 the two combatants sin, working in the children of disobedience ; 
 and " the truth,'" in the person of Jesus. Sin bruised him in the 
 heel ; but God healed him of his wound, and so prepared him for 
 the future contest, when he should bruise sin in the head. Now, 
 sin could only have crucified him by the hands of power ; for as 
 this world is a concrete, and not an indigested concourse of 
 abstractions, sin, which in the abstract is a transgression of 
 law," must be incorporate to be competent to act. Sin corpo- 
 realized attacked Jesus through the Roman power instigated by the 
 chief priests of Israel. At this crisis, sin was brought to a head, 
 and ready to sting its victim to death The event was now about 
 to happen, w r hich the Lord God predicted, saying to the Serpent, 
 Thou shalt bruise his heel." a No one would be simple enough 
 to suppose that the literal Serpent was to do this in propria persona. 
 He was, however, to do it, in the sense of his being the instru- 
 mental cause of sin ; which, through those that should afterwards 
 obey it, should inflict a violent death upon the son of the woman. 
 Hence, the Roman power, which put Jesus to death (for the Jews 
 had not power to do it) represented the Serpent in the transaction. 
 And, as sin had been working in the children of disobedience for 
 4,000 years ; manifesting itself in the Ninevite, Assyrian, 
 Chaldean, Persian, and Macedonian empires, whose power was at 
 
 a Gen. iii.15. ......
 
 102 RUDIMENTS OF THE WORLD. 
 
 length absorbed into the Roman, the last came to be symbolised 
 as " the Old Serpent," 
 
 When the woman's seed rose from among the dead, and " led 
 captivity captive," the war upon the Old Serpent began in good 
 earnest. The manner in which it was conducted cki both sides, 
 may be learned from the Acts of Apostles. The parties were the 
 Jewish and the Roman power on the one hand, and the Apostles 
 and their brethren on the other. These enemies were the two 
 seeds ; the former, the " Seed of the Serpent'" ; and the latter, by 
 constitution in Christ Jesus, the '''Seed of the Woman.'''' Hence, 
 in the Apocalypse, "the Old Serpent, " ft and "the Woman," 6 
 became the symbols by which they are represented. During 280 
 years ; that is, from the day of Pentecost, A.D. 33, to A.D. 313, 
 when Constantine established himself in Rome, the contest raged 
 between the pagan power and the woman with intense fury. She 
 was calumniated, accused, and tortured, by the Old Serpent with- 
 out pity. Hence, the Spirit of God surnamed him Ata/3oXoe, or the 
 Accuser; and Sarai'ae, or the Adversary ; so that, when he was 
 " cast out " from the government of the empire, ' a loud voice " 
 is represented as " saying in the heaven, Now is come deliverance, 
 and power, and the kingdom of our God, and the dominion of his 
 Christ : for the Accuser of our brethren, who acciiseth them before 
 God day and night, is cast down." c The history of this period is 
 a striking illustration of the " enmity " d God has put between the 
 seed of the Serpent, and the seed of the woman. In the war 
 between them, the heel of her seed was bruised by the Serpent 
 power, as it had bruised that of their great Captain ; but thanks 
 be to God who gives them the victory, the time is at the door, when 
 they will leave the dead, and with Him bruise the Old Serpent's head 
 upon the mountains of Israel. 6 There can be no friendship 
 between these parties. Death or victory is the only alternative. 
 There can be no peace in the world till one or other be suppressed. 
 The " enmity " is the essential hostility betwixt sin and God's law, 
 which is the truth. Either truth must conquer sin, or sin must 
 abolish the truth ; but compromise there can be none. I have 
 great faith in the power of truth, because I have faith in God. He 
 is pledged to give it the victory ; and though deceivers in church 
 and state may triumph for the time, and tyrants "destroy the 
 earth," their end is certain and their destruction sure. 
 
 The Dragon is the organic symbol of the Old Serpent power, 
 as the Leopard with four heads and four wings? was of the quadru- 
 partite constitution of the Macedonian. The Dragon appears in 
 four principal scenes in the Apocalypse ; first, in the taking him who 
 hindered out of the way 6 ' A.D. 313 ; second, in the surrendering of 
 the power, throne, and extensive dominion of the west, to papalized 
 imperio-regal Europe, A.D. 800 ; h third, in the present crisis of the 
 
 Rev. xii. 3,9: xxi.2. & Rev. xii. i, 4, 6, 13, 14-17. c Rev. xii. 10. 
 i.i5. e Ezek. xxxix.4. /Dan.vii.6. tfaThess. ii. 7. ^Rev. xiii. 2, 4.
 
 PHASES OF THE DRAGON POWER. 103 
 
 gathering of ''the powers that be" to their last conflict for the 
 world's dominion ; a and fourth, in the suppression of the Serpent- 
 power by the Lord Jesus, when he bruises his head, and restrains 
 him for 1,000 years. 6 As the symbol of the Old Serpent in its 
 pagan constitution, with Rome as his satanic seat, he is styled 
 " the Great Red Dragon, having seven heads and ten horns, and 
 seven crowns upon his heads " ; but after the revolution by which 
 paganism was suppressed, the serpent-power of Rome is simply 
 styled "the Dragon." About A.D. 334, a new capital was built, 
 and dedicated, by Constantine, and called NEW ROME by an 
 imperial edict ; which, however, was afterwards superseded by the 
 name of Constantinople. Old and New Rome were now the two 
 capitals of the Dragon-dominion ; and so continued to be until Old 
 Rome was surrendered to the imperio-papal power of the West. 
 New Rome, or Constantinople, then became the sole capital of the 
 Dragon empire ; and Old Rome the capital of the Seven-headed 
 and Ten-horned Beast ; an arrangement which has continued 
 about 1,050 years, even to this day : so that " they do homage to 
 the Dragon, and they do homage to the Beast, " c that is, they of the 
 east are subject to Constantinople ; and they of the west, to Rome. 
 But the time is at hand when the dominion, divided between 
 the Dragon and the Beast, may be re-united ; and the old Roman 
 territory, the oiKov\itvr\ o\r\, with an immense addition of domain, 
 again subjected to one sovereign. This may be by the fall of the 
 Two-horned Beast, d and the expulsion of the Turks from 
 Constantinople ; which will then become the throne of the dominion, 
 represented by Nebuchadnezzar's Image, which is to be broken to 
 pieces in " the latter days." 6 The establishment of this sovereignty 
 being accomplished, it stands upon the earth as the Accuser and 
 Adversary of God's people Israel ; and will make war upon 
 them / and will combat with the Faithful and True One, and his 
 saints, as did the Old Serpent-power against Michael h Constantine 
 and his confederates in the early part of the fourth century. The 
 result will be the same. The victory will be with Jesus, the 
 Great Prince of Israel, 1 who will break his power to pieces upon 
 the mountains of Israel in the Battle of Armageddon.- 7 This 
 great Adversary of the latter days, is the Northern Autocrat for 
 the time being. He is styled Gog by Ezekiel.* In him will be 
 acuminated ' all the power of the enemy ; " that is, of SIN, 
 imperially manifested in a dominion, such as the world has never 
 seen before. Because of this, it is styled the Old Serpent ; and 
 because it will exist upon the old Roman territory, it is called the 
 Dragon : and from its hostility to God and His truth, it is " sur- 
 named the Devil and Satan." 
 
 Rev.xvi.i3. bRev.xxi.2. c Rev. xiii.4. dRev. xiii. II ; Dan. vii. n. 
 e Dan. ii. 28, 34, 35. /Dan. xi. 41, 45 ; Ezek. xxxviii. 8-12. 
 
 a Rev. xix. n, 14. h Rev. xii. 7. * Dan. xii. i. 
 i Rev. xvi. 16 ; Ezek. xxxix. 4. k Ezek. xxxviii. 2.
 
 104 RUDIMENTS OF THE WORLD. 
 
 THE MAN OF SIN. 
 
 " The Man of Sin, the Son of Perdition." 
 
 \ 
 
 The Dragon, the Old Serpent, surnamed the Devil and Satan, 
 being- representative of SIN in its imperial constitution, as mani- 
 fested in the past, present, and future, upon " the Habitable" or 
 Roman territory ; the Man of Sin is that dynasty, " whose coming- 
 was after the energy of the Adversary with all power, and tokens, 
 and prodigies of falsehood, and with all the deceit of iniquity in 
 them that perish. " a This is what he was in -his coming, or 
 presence. The power is styled, ' the Man of Sin," not because 
 it is to be found in only one man, but because it is sin pre- 
 eminently incarnate in an order of men. This order occupying 
 one throne, was to "be revealed " out of an apostasy from the 
 original apostolic faith ; but before its presence could be mani- 
 fested, a certain obstacle was to be taken out of the way." No 
 order ot men such as the apostle describes, could make its appear- 
 ance upon the territory of the Roman Drag-on, so long- as the 
 constitution of the empire continued pag-an. This, then, was the 
 obstacle to be removed. While it continued, the elements of the 
 new power were at work in the Christian body ; but incapable of 
 the exercise of political authority. These elements are collectively 
 styled " the Mystery of Iniquity," the open manifestation of which 
 was withheld for a time. 
 
 When the " Red" or pag-an aspect of the Dragon was changed 
 for the " Catholic" by the victories of Constantine, the opposing 
 power was removed ; in fact, the Adversary, or Satan, now a 
 professor of Christianity, took "the Mystery of Iniquity " under 
 his patronage ; and as he found paganism no longer fit for the 
 contest against the apostolic faith, he determined to change his 
 weapon, and to fight it with the apostasy in the name of Christ. 
 Hence, the first thing he did was to impose this apostasy on the 
 world as its religion. He married it to the state, and established 
 it by law. The National Establishment, as it now became, 
 assumed the character of "Mother Church;" and the com- 
 munity in Old Rome, with its bishop now converted into the chief 
 magistrate of the city at its head, claimed to be the mistress of all 
 churches. The apostasy being united to Satan, became the open 
 enemy of God, and the worse than pagan persecutor of His truth. 
 Its name is Catholic ; and since the division of the Dragon territory 
 into east and west, and the great schism about image-worship, it 
 is surnamed Greek Catholic, and Roman Catholic. The undivided 
 catholic apostasy in its first establishment is represented in the 
 Apocalypse by " a woman clothed with the sun, and the moon 
 under her feet, and upon her head a crown of twelve stars. " b This 
 2 Thess. ii. 9, 10. & Rev. xii. i.
 
 COXSTANTINE THE MAN-CHILD OF SIN. 105 
 
 woman, after nine months of years, or a set time," and not long 
 before she was clothed with the imperial robes, was " pained to 
 be delivered" of her child, which had been conceived in her by sin. 
 As the betrothed of the Second Adam, the Serpent had beguiled 
 her, and had corrupted her mind from the simplicity that is in 
 Christ. Part of her body had embraced another Jesus, another 
 Spirit, and another gospel ; a by which they were so corrupted that 
 they were prepared to take the sword ; declare for the first military 
 chieftain, whose anti-pagan ambition of supreme power should 
 induce him to embrace their cause ; and to turn Christianity into a 
 State Religion. This party found a semi-pagan suited to their 
 purpose in Constantine, surnamed ''the Great." When he avowed 
 himself their champion, all the power of the Old Serpent was 
 brought to bear against him and his confederates. They fought ; 
 and victory perched upon the standard of the Cross, now become 
 the mark " of the Apostasy. 
 
 Constantine was the man-child of sin, who began that iron- 
 rule, which, in the name of Christianity, has soaked the dust of 
 the earth with the best and noblest blood of its inhabitants. He 
 set himself up as the arbiter of faith, and the correcter of heretics; 
 and though pretending to believe, yet refusing to be immersed till 
 within three days of his death, that he might commit all the sins 
 he would be likely to do before he was baptised for remission of 
 sins yet he is belauded by ecclesiastics as a great and pious 
 Christian ! What Constantine began, his successors on the 
 Dragon throne, Julian excepted, perfected. For the Bishop of 
 Old Rome, they conceived an especial veneration and regard ; 
 seeing that he was more of a hypocrite, and as much of a serpent 
 as themselves. They energized him with all power, and set him 
 up as the supreme pontiff of the world. This god upon earth, 
 whom their pagan predecessors knew not, they "honoured with 
 gold, with silver, and with precious stones, and pleasant things " 
 A humble bishop of an obscure society in Rome, they acknow- 
 ledged as a god, and increased with glory ; 6 so that " by the 
 energy of Satan with all power," the dominion founded by the 
 man-child of the apostasy was matured ; and at length possessed 
 by the Roman bishop as the full-grown Man of Sin. 
 
 The presence of the man of sin in Rome for upwards of twelve 
 
 centuries past may be determined by Paul's description of him. If 
 
 we find an order of men there answering to the character recorded 
 
 against them, we may know that the man of sin has been revealed. 
 
 He describes him as one " ivho opposes and exalts himself above 
 
 every one called a god, or an object of veneration ; so that he sits in 
 
 the temple of the god as a god, exhibiting himself that he is a 
 
 god." c This in few words is highly descriptive of the Popes. 
 
 God " in the passage signifies a ruler of whatever kind ; for 
 
 god " in the scriptures is applied to angels, magistrates, and the 
 
 2 Cor. xi. 2-4. b Dan. xi. 38, 39. c 2 Thess ii. 4.
 
 106 RUDIMENTS OF THE WORLD. 
 
 whole nation of Israel ; as " I said, ye are gods ; but ye shall die 
 as one of the princes ; " and " worship him ye gods ; " the former 
 being addressed to Israel ; the latter, to the angels concerning 
 Jesus. The " temple of the god" is St. Peter's at Rome. Now, 
 the history of the papacy shows the applicability of the description 
 to the Popes, and to them exclusively. They have systematically 
 opposed and exalted themselves above every ruler, whether 
 emperors or kings, and above all bishops and priests ; so that they 
 have sat in St. Peter's as gods, exhibiting themselves thus, because 
 they claim to be gods upon earth. The incarnate devilism of these 
 blasphemers of God's name and of His people, a and murderers of 
 His saints, cannot be surpassed by any power that could possibly 
 arise. They are essentially sin corporealized in human shape ; and 
 therefore most emphatically the order of the Man of Sin ; as " the 
 Holy, Apostolic, and Roman Catholic Church" is the " Mother of 
 Harlots, and of all the abominations of the earth." 
 
 Paul styles this dynastic order o aj/o^oe, the Lawless One ; and 
 because of its destiny, " the Son of Perdition." In the Apocalypse, 
 it is represented by an Eighth Head b of the Beast, which divides 
 " the habitable " with the Dragon. Of this head, the Spirit saith, 
 " It goeth to perdition.' 1 '' It is a head, which exercised both civil 
 and pontifical dominion over the west ; and when resolved into 
 other symbols, its conjoint dominion is represented by a Two- 
 horned Beast, c and an image of the sixth head of the Seven- 
 headed Beast ; d the former symbolizing the Austrian power ; and 
 the latter, his ally, the Lawless One. These are both doomed to 
 perdition together. Their present intrigues are contributing to 
 kindle a flame in Europe, that will convert it into "a lake of fire 
 burning with brimstone.'^ Into this will the Beast, and the Law- 
 less One, his pseudo-prophet, be " cast alive." The dominions 
 they represent will be utterly destroyed by the lightning and 
 thunderbolts of war ; and their power transferred to the Dragon, 
 the Old Serpent, surnamed the Devil and Satan, of whom I have 
 already spoken in the last section. The binding of the Dragon will 
 terminate the struggle which began in 1848. Sin will then be 
 chained ; and all flesh implicated in maintaining its ascendancy, be 
 put to shame before the universe of God. 
 
 f Rev. xiii. 6, 7 : xviii. 24. & Rev. xvii. n. e Rev. xiii. n. d verses 14, 15. 
 e Rev. xix. 20 ; Dan. vii. 25 ; 2 Thess. ii. 8.
 
 THE TRIAL OF THE TRANSGRESSORS. 107 
 
 CHAPTER IV. 
 
 THE SENTENCE OF DEATH THE RUIN OF THE OLD 
 WORLD, AND THE PRESERVATION OF A REMNANT. 
 
 The trial of the Transgressors. Of the Literal and the Allegorical. The 
 sentence upon the Serpent particularised. The " Peace and Safety " 
 cry. Jesus came not to send peace, but a sword. The Peace Society 
 the enemy of God. Cain, Abel, and Seth. Atheism denned. Cain 
 rejected as the progenitor of the Woman's Seed, and Seth appointed. 
 The Antediluvian apostasy. The Cainites and Sethites distinct 
 societies. Their union the ruin of the old world, of which eight sons 
 of Seth only survive. The Foundation of the W 7 orld. The sentence 
 upon Woman. Her social position denned. The sentence upon 
 Adam. The Constitution of Sin. Of sin as a physical quality of 
 the flesh. Of the hereditary nature of Jesus. Of "original sin." 
 Men, sinners in a two-fold sense. The Constitution of Righteous- 
 ness. Men become saints by adoption. The Three Witnesses. The 
 " new birth " explained. The Two Principles. Of " the light 
 within." The scripture revelation the divine principle of illumina- 
 tion. The awful condition of "the church." Of the Hidden Man of 
 the heart. 
 
 Ix the previous chapter, I have treated of the introduction of sin 
 into the world ; its immediate effects upon the transgressors ; and 
 of some of its remoter consequences upon their posterity. We 
 left Adam and his companion hid among- the trees of the garden, 
 greatly alarmed at the voice of God; and overwhelmed with shame 
 at the condition to which they had reduced themselves. But, 
 though hid, as they supposed, they soon found the truth of the 
 saying that is written, that ' there is not any creature that is not 
 manifest in his sight : but all things are naked and open unto 
 the eyes of him with whom we have to do." a When the Lord 
 God called to Adam, he said, in answer to the question, Where 
 art thou ? " "I was afraid, because I was naked; and I hid 
 myself. " 
 
 This was the truth as far as it went ; but it was not the 
 whole truth. Fear, shame, and concealment are plainly avowed ; 
 but why he was ashamed he was not ingenuous enough to confess. 
 The Lord God, however, knowing from the mental constitution He 
 had bestowed upon him, that man could not be ashamed unless 
 his conscience was defiled by transgression of His law in fact or 
 supposition, directed His next inquiry so as at once to elicit a con- 
 fession of the whole truth. ' Who told thee," said He, that 
 thou wast naked ? " Did I tell thee, or did any of the Elohim ? 
 Or, " Hast thou eaten of the tree whereof I commanded thee 
 
 Heb. iv. 13.
 
 108 RUDIMENTS OF THE WORLD. 
 
 that thou shouldest not eat?" Thou hast no cause to be afraid 
 of Me, or ashamed of thine appearance as I have formed thee ; 
 unless thou hast sinned against Me by transgressing My law. 
 Thou hast heard My voice, and stood upright and naked in My 
 presence before, and wert not ashamed ; what hast thou done ? 
 Why coverest thou thy transgression by hiding thine iniquity in 
 thy bosom ? a 
 
 But Adam, still unwilling to be blamed according to his 
 demerits, in confessing reflected upon the Lord God, and turned 
 evidence against Eve. ' The woman," said he, " whom thou 
 gavest to be with me, she gave me of the tree, and I did eat." As 
 much as to say, If thou hadst not put her in my way, and I had 
 been left to myself, I should not have done it. It is she who is 
 chiefly to blame ; for she not only ate herself, but tempted me. 
 
 The offence being traced to Eve, the Lord Elohim said to her, 
 "What is this that thou hast done ? " But her ingenuousness was 
 no more conspicuous than Adam's. She confessed that she had 
 eaten, but excused herself on the ground of a deception having 
 been practised upon her by the serpent : ' The serpent beguiled 
 me," said she, ' and I did eat." 
 
 There is no evidence that the Serpent either touched the tree, 
 or ate of its fruit. Indeed, if he had he would have committed no 
 offence ; for the law was not given to him, but to Adam and Eve 
 only ; and " where there is no law there is no transgression." 
 Besides, Paul says Eve was the first in the transgression. The 
 Lord God, therefore, did not interrogate the Serpent as He had the 
 others. He had, by his clumsy interpretation of what he had seen 
 and heard, corrupted Eve's mind from the simplicity of faith, and 
 obedience to the divine law ; but he was incapable of showing upon 
 what moral grounds he had called in question its literality. He 
 thought they would not surely die ; because he thought they could 
 as well eat of the tree of life as of the tree of knowledge of good 
 and evil. He thought nothing of the immorality of the Lord God's 
 solemnly declaring a thing, and not performing it. Cognizance of 
 the morality of thoughts and actions was beyond the sphere of his 
 mentality. With all his superior shrewdness, he was neither 
 responsible, nor able to give an account. 
 
 All the evidence in the case being elicited, the Lord God pro- 
 ceeded to pass sentence upon the accused in the order of their 
 conviction. Being incriminated by Eve, and having, in effect, 
 accused God of lying, the Lord began with him, and said, "Because 
 thou hast done this, thou art cursed above all cattle, and above every 
 beast of the field ; upon thy belly shalt thou go, and dust shalt thou 
 eat all the days of thy life : and / will put enmity between thee and 
 the woman, and between thy seed and her seed : He shall bruise thy 
 head, and thou shalt bruise his heel. " 
 
 Job xxxi. 33.
 
 SUMMARY AND PARAPHRASE. 109 
 
 This sentence was both literal and allegorical, like the rest of 
 the thing's exhibited in the Mosaic account ; being- "representations 
 of the knowledge and the truth." For the information of the 
 unlearned reader I remark, that to allegorise is to speak in such a 
 way that something else is intended than is contained in the words 
 literally construed. The historical allegory has a double sense, 
 namely, the literal and \.\\e figurative ; and the latter is as real, as 
 the former is essential to its existence. Thus, the literal serpent 
 was allegorical of "sin in the flesh "; which is therefore figur- 
 atively styled the serpent, &c., as before explained. The literal 
 formation of Eve out of Adam's side was allegorical of the 
 formation of the church out of him, of whom Adam was the 
 figure ; therefore the church is the figurative Eve, and its 
 temptation illustrated by that of the literal one. The examples of 
 this are almost infinite. That of Abraham, Sarah, and Hagar as 
 allegorized by Paul in the text below, is a beautiful illustration of 
 the relation between the literal and the figurative, as they are 
 employed in the scriptures of truth. The discernment of the due 
 limit between them is acquired, not by rules, but by much and 
 diligent study of the word. 
 
 The literal is the exact construction of the sentence as it reads, 
 and is found in strict accordance with their natural habit, and 
 mutual antipathy between serpents and mankind. They go upon 
 the belly, and lick the dust ; and by the deadly quality of their 
 venom, or " sting," the}* are esteemed more hateful than any other 
 creatures. In walking with a naked foot one would be bitten in the 
 heel, whose retaliation would be instinctively to bruise the reptile's 
 head. This is all perfectly natural ; but what does it suggest ? 
 
 Much that might be said upon the allegorical meaning of this 
 passage is already before the reader. I shall add, therefore, by 
 way of summary, the following particulars : 
 
 1. The Serpent as the author of sin, is allegorical of " sin in 
 the flesh " ; which is therefore called Tror^poe, " the Wicked One " ; 
 and symbolised in its personal and political agency by " the 
 Serpent." 
 
 2. The putting of "enmity" between the Serpent and the 
 woman, is allegorical of the establishment of enmity between sin, 
 incorporate in the institutions of the world, or the serpent : and the 
 obedience of faith, embodied in the congregation of the Lord, which 
 is the woman. 
 
 3. The " seed of the Serpent" is allegorical of those over whom 
 sin reigns, as evinced in their obeying it in the lusts thereof. They 
 are styled '* the servants of sin " ; b or, ' the tares." 
 
 4. The " seed of the woman" is allegorical of the children of 
 the kingdom," or, " servants of righteousness. " b They are also- 
 
 "Rom.ii. 20; Heb.viii. 5: ix. 9, 23, 24: x. I ; Rom. v. 14; Gal.iv. 24. 
 bRom. vi. 12, 7, 19. c Matt. xiii. 23, 38.
 
 HO RUDIMENTS OF THE WORLD. 
 
 termed " the good seed,"" who hear and understand the word of 
 the kingdom, sown in their hearts as " incorruptible seed." 6 
 
 5. The seed of the Serpent, and the seed of the woman, are 
 phrases to be taken in the singular and plural numbers. Plurally, 
 in the sense of the fourth particular ; and singularly, of two separate 
 hostile personages. 
 
 6. The serpent-bruiser of the heel is the sixth, or Imperial, 
 head of the Dragon, to be crushed at the period of its binding, in 
 the person of the last of the Autocrats. 
 
 7. The head-bruiser of the dragon, the old Serpent, surnamed 
 the Devil and Satan, is emphatically the Seed of .the woman, but 
 not of the man. 
 
 The allegorical reading of the text founded upon these par- 
 ticulars is as follows : " I will put the enmity of that mode of 
 thinking thou hast elicited in Eve and her husband against my law, 
 between the powers that shall be hereafter, in consequence of what 
 thou hast done ; and the faithful, and unblemished corporation, I 
 shall constitute : and I will put this enmity of the spirit against 
 the flesh, and of the flesh against the spirit, d between all who obey 
 the lusts of the flesh, which thou hast excited ; and those of my 
 institution who shall serve me : their Chief shall bear away the 
 world's sin e which thou hast originated ; and shall destroy all the 
 works^ that have grown out of it : and the sin-power 6 ' shall wound 
 him to death ; but he shall recover it, and accomplish the work I 
 now pre-ordain him to do." 
 
 THE PEACE AND SAFETY CRY. 
 "There is no peace to the wicked saith God." 
 
 The allegorical signification of the sentence became the plan 
 of " the foundation of the world," under the altered circumstances 
 which sin had introduced. It constitutes the earth the arena of 
 a terrible strife between two hostile powers ; which was not to 
 terminate until His law gained the ascendancy over the sin of the 
 world ; and but one sovereign will be obeyed by the sons of men. 
 The enmity He put between these parties was not a mere unfriendly 
 verbal disputation, but one which reeked of blood. It began with 
 the dispute which caused Abel to lose his life, and has continued unto 
 this day. For nearly 6,000 years has this enmity made the earth a 
 field of blood, and yet the war is not ended. The sin-power still 
 lords it over the world, and is marshalling its forces for a last 
 decisive blow. The " powers that be" have laid low the saints 
 of God in all the countries of their dominion ; they have bruised 
 them in the heel ; and are now taking up their positions, and pre- 
 paring themselves to arbitrate their relative and future destiny by 
 a Matt. xiii. 23, 38. biPet. i. 23. cR O m. viii. 7. d Gal. v. 16-17 ; iv. 29. 
 e John i. 29. f i John iii. 8. a John xix. 10.
 
 ARBITRATION IMPOSSIBLE. Ill 
 
 the sword. They have forgotten, or are indifferent to, the enor- 
 mities of the past. They know not that the righteous blood they 
 have shed upon the earth cries loudly for vengeance in the ears of 
 God. Truth, justice, and equity their souls hate ; and all that they 
 propose is to destroy the liberty and happiness of mankind ; and 
 to make eternal their own vicious and hateful rule. 
 
 But God is as just as He is full of goodness, mercy, and truth, 
 "The death of his saints is precious in the sight of the Lord : " 
 and He will not permit them to go unavenged. The " powers 
 that be " can therefore no more perpetually exist than convicted 
 robbers and murderers can escape the punishment due to their 
 crimes. The law of retribution to which God has assigned the 
 adjudication of their punishment says, ' ' Give them blood to drink, 
 for they are deserving ; because they have shed the blood of saints 
 and prophets :" a " Reward them even as they have rewarded you, 
 and double unto them double according to their works ; in the cup 
 which they have filled, fill to them double. " b 
 
 But, though the scriptures of truth are so explicit with respect 
 to the blasphemous and felonious character of the governments of 
 the world ; though they denounce the judgments of war, pestilence, 
 and famine upon the nations subject to them ; though they declare 
 that the wicked are the Lord's sword to execute his judgments upon 
 one another ; though they most emphatically and solemnly aver 
 that God says "there shall be no peace to the wicked;" and 
 though men see, and profess to deplore, the whoredoms and witch- 
 crafts of the Roman Jezebel, and the enormities of the cruel tyrants 
 who pour out her victims' blood like water to uphold her : notwith- 
 standing all this, there are multitudes of people who pretend to 
 take the Bible as the rule of their faith ; who claim to be " pious," 
 and class themselves among the saints of the Lord : I say, men of 
 these pretensions, headed by political and spiritual guides, are 
 clamouring for the abolition of war, and the settlement of all inter- 
 national differences by arbitration ! 
 
 Such persons may be very benevolent, or very covetous ; but 
 they are certainly not very wise. Their outcry about "peace" evinces 
 their ignorance of the nature of " sinful flesh," and of the testi- 
 mony of God ; or, if cognizant of them, their infidelity, and 
 shallowness of mind. Before peace can be established in the world, 
 " the enmity " which God has put between good and evil, in word 
 and deed, must be abolished. Peace is to be deprecated as a 
 calamity by the faithful, so long as the Roman Jezebel and her 
 paramours are found among the living. " What peace, so long as 
 her whoredoms and witchcrafts are so many ?" d Will they destroy 
 the divisions among powers and people, which God's truth is ever 
 calculated to make where it is received in whole or part ? Arbitra- 
 tion indeed ! And who are to be the arbitrators ? The popes, 
 cardinals, priests, emperors, and kings of the nations ? Can 
 Rev. xvi.6. b Rev. xviii.6. c Isaiah Ivii. 21. d 2 Kings ix. 22.
 
 112 RUDIMENTS OF THE WORLD. 
 
 justice, integrity, and good faith, proceed from such reprobates ? 
 Do the Quakers, and financial, or acquisitive, reformers imagine, 
 that a righteous arbitration could emanate from them upon any 
 question in which the interest of nations as opposed to theirs were 
 concerned ? Really, the conceit of pious infidelity v is egregiously 
 presumptuous. If this peace mania be a specimen of " the light 
 'within ," alas ! how great is the darkness of that place which 
 professes to be enlightened by it. 
 
 But the most absurd thing imaginable is that the arbitrationists 
 profess to advocate peace upon scriptural grounds ! Because one 
 of the titles of the Lord is " the Prince of Peace," they argue that 
 war is displeasing to God ; and that Jesus came to establish peace 
 as the result of preaching. But war is not displeasing to God any 
 more than a rod is displeasing to him that uses it for correction. 
 God instituted war when he put enmity between the serpent and the 
 woman. It is a divine institution for the punishment of the trans- 
 gressors of His law ; and a most beneficent one too : for all the 
 little liberty the world enjoys is attributable to the controversy of 
 the tongue, the pen, and the sword. What would have been the 
 fate of the thirteen trans-Atlantic Colonies, if they had been left 
 to the arbitrative justice of George the Third's contemporaries ? 
 The heel of spiritual tyranny backed by the civil power, would have 
 trampled upon them to this moment. The weak who contend for 
 liberty and truth, have everything to dread from arbitration. With 
 sword in hand, they may extort justice from the strong ; but, if 
 under the necessity of expecting it at the conscience and tender 
 mercies of " the powers that be," the award will be a mockery of 
 justice, and an insult to the sufferings of the oppressed. 
 
 Yea, verily, the Lord Jesus is " the Prince of Peace ; " and 
 therefore, no peace society can give peace to the world. It is he 
 alone who can establish ' peace on earth and good will among 
 men ; " for he only is morally fit, and potentially competent to do 
 it. The peace of the arbitrationists is peace based upon the trans- 
 gression of the divine law ; and the hostility of the covenanters to 
 the gospel of the kingdom. It is an impure peace ; peace with the 
 serpent power reigning over the blood-stained earth. Such a 
 peace as this avaunt ! Eternal war is better for the world than 
 such a compromise with sin. The peace Messiah brings is "first 
 pure." It is a peace the result of conquest ; the tranquility which 
 succeeds the bruising of the Serpent's head. It is consequent upon 
 the establishment of God's sovereignty over the nations, by the 
 hand of him whom he hath prepared to " break in pieces the 
 oppressor, " a and let the oppressed go free. " In his days shall the 
 righteous flourish ; and abundance of peace so long as the moon 
 endures. His enemies shall lick the dust ; all nations shall serve 
 him, and call him blessed."" Then shall he judge among them, 
 and rebuke them, and speak peace to them ; 6 and they shall beat 
 Psalm Ixxii. 4, 7, 1 1, 17 ; Rev. xi. 18. & Zech. ix. 10 ; Isaiah ii. 4.
 
 HOW AND WHY THE WORLD WANTS PEACE. 113 
 
 their swords into ploughshares, and their spears into pruning 
 hooks : nation shall not lift up sword against nation, neither shall 
 they learn war any more." 
 
 But the Father did not send Jesus with the idea of bringing 
 about this mighty revolution among the nations by preaching the 
 gospel ; neither did He propose to effect it in the absence of His 
 Son. When he appeared in humiliation he came to take aivay peace 
 from the earth, as both his words and history prove. " Suppose ye 
 that I am come to give peace on earth ? I tell you, nay ; but 
 rather division. I am come to send fire upon the earth ; and what 
 will I if it be already kindled." 6 " I came not to send peace, but 
 a sword. For I am come to set a man at variance against his near- 
 est and dearest relations. So that a man's foes shall be they of his 
 own household." This is the way the Prince of Peace spoke when 
 on earth. The doctrine he taught is distasteful to the natural mind ; 
 and, by the purity of its principles, and astonishing nature of its 
 promises, excites the enmity and incredulity of the flesh. Loving 
 sin and hating righteousness, the carnal mind becomes the enemy 
 and persecutor of those who advocate it. The enmity on the part 
 of the faithless is inveterate : and where they have the power, they 
 stir up war even at the domestic hearth. If the believer will agree 
 to be silent, or to renounce his faith, there will then be " peace and 
 love" such as the world, that ' loves its own," is able to afford. 
 But the true believers are not permitted to make any compromise 
 of the kind. They are commanded to " contend earnestly for the 
 faith once delivered to the saints ;" rf and so long as they do this, 
 they may lay their account with tribulation of various kinds. There 
 is a vast deal of this false peace and spurious charity in the 
 Protestant world. Men have become traitors to Christ, and betray 
 him with their lips. They say, ' O how we love the Lord ! " and 
 were he here they would doubtless kiss him ; but, like Judas, they 
 have colleagued with his enemies, and are as popular with the 
 world as its god can possibly desire. 
 
 The truth is, judging from their arguments, the peace-mongers 
 are not so man-loving as they pretend. The cry for peace is a 
 piece of ventriloquism emanating from the pocket. Their strongest 
 argument against war is based upon its cost. The taxes are 
 burdensome because of the extravagance and warlike habits of 
 past governments. This pinches them in the iron chest ; and 
 diminishes the profits of trade ; and curtails the means of indulging 
 the lusts of their flesh, of their eyes, and the pride of life. It is 
 well these mammon-worshippers should feel the pinch. They are 
 the enemies of God, and oblivious of His slaughtered saints, and, 
 therefore, richly deserving of all the punishment the recklessness 
 of " the powers " has entailed upon the world. Those who escape 
 the sword and the famine groan under the expense of punishing 
 the -wicked at their own cost. Thus, the punishment re-acts upon 
 aZech.ix.io; Isaiahii.4. b Luke xii. 49, 51. ^Matt.x. 34-36. rfjude 3.
 
 114 RUDIMENTS OF THE WORLD. 
 
 all classes. I say, these peace-criers are the enemies of God ; for 
 with all their profession of piety, they are at peace with the world, 
 and in high esteem and friendship with it ; and " 'whosoever,'" says 
 the scripture, " is a friend of the world is the enemy of God." 
 
 Look at the peace congress at Paris,* composed of popish 
 priests, dissenting ministers, French politicians, self-illuminati of 
 the Quaker school, English radicals, American pietists of all 
 colours, rationalists, infidels, &c., &c. ; all in such high^favour 
 with the liberticide dynasty of France, as to be let into "Egypt 
 and Sodom " a without passports, or custom-house scrutiny; and 
 to be feted by one of the state officials. In what way can the 
 world show its friendship to the peace society more palpably ; or 
 the society its reciprocity of feeling with the most godless and 
 christless portion of it ? The peace society is the world's beloved 
 friend. The world wants peace, that it may find a respite from 
 the judgments of God for its iniquity ; and that it may enrich 
 itself by commerce, and enjoy itself in all the good things of life. 
 The society is the world's employee; its zealous, Utopian mis- 
 sionary ; and, therefore, individually and collectively " the enemy 
 of God." 
 
 Still, even out of so impious a speculation as this peace 
 society, " the wise who understand " b may extract encouragement. 
 They will discern a providence in the foundation of the Quaker 
 sect. This unscriptural cry of " peace and safety" emanated from 
 them. They have gained wealth in the temple of their god ; and 
 this, with their friend " the world," is a sufficient guarantee of 
 their worth and respectability. Whatever they were in the 
 beginning matters not ; they are now the most popular of all 
 religionists with the masses ; to please whom a man must pander 
 to their propensities. All sorts of anti-government factions 
 colleague with the Quakers in their cry of peace ; not because 
 they love peace for its own sake ; but by curtailing the resources 
 of the state, and so necessitating the reduction of armies, they 
 think they can the more easily supersede the existing tyrannies 
 by a still worse one of their own, as it would doubtless prove. 
 This unhallowed coalition proclaims its outcry to be " the world's 
 cry." 
 
 We accept it as such. It is the cry of the world, which 
 echoes in tones of thunder in the ears of the true believers. It is 
 a cry in the providence of God, which is a great " sign of the 
 times"; announcing that "the Lord standeth at the door and 
 knocks,"" and is about quickly and unexpectedly to appear. cl It 
 is the world's cry, as the cry of a woman in travail, which has 
 been extorted by sudden and tormenting pains. It blows a trum- 
 pet in the wise and understanding ear, sounding the approach of 
 Rev. xi. 8. b Dan. xii. 10. c Rev. iii. 20. d Rev. xvi. : xxii. 7, 20. 
 
 Opened in August, 1849.
 
 CAIN, ABEL, AND SETH. 115 
 
 " the day of the Lord as a thief in the night " ; for " so it cometh; 
 and when they shall say, PEACE and SAFETY ; then sudden destruction 
 cometh upon them, as travail upon a woman with child ; and they 
 shall not escape. " a Such is the divine mission of the Quakers, 
 and their allies the Cobdenite Reformers. Not satisfied with crying 1 
 peace, they cry "SAFETY" likewise. This is a peculiar feature 
 of Cobdenism, which urges the disbandment of regiments, and the 
 dismantling of ships, on the perverse presumption that danger 
 there is none ! Blind leaders of the blind. The groans of nations 
 ascending to Heaven on every side ; the kindling embers of war 
 smoking in Rome, Vienna, and Constantinople* and yet ye cry 
 " Peace and safety"; surely ye are incorrigibly demented, and ripe 
 for capture and destruction. 
 
 CAIN, ABEL, AND SETH. 
 "If thou doest well, shalt thou not be accepted?" 
 
 The allegorical signification of the sentence upon the Serpent 
 kindled the first scintillation of hope in the human heart of the 
 appearance of One, who should deliver the world from all its ills, 
 and advance it to a higher state. The promise of such a person- 
 age, and of such a consummation, was the nucleus of that " faith, 
 which is the assured expectation of things hoped for, and the 
 conviction of things unseen. " b The belief, and spiritualizing 
 influence, of this hope, became the ground of acceptance with God 
 in the earliest times. Faith in this promise was established as the 
 principle of classification among the sons of Adam. Belief in what 
 He promises is belief in God ; and its influence upon " the fleshly 
 tablet of the heart " is most deifying in its effect ; making the 
 subject of it a partaker of the divine nature." Atheism in its 
 scriptural import is not the denial of God's existence. None but a 
 fool would say, " There is no God." c It is worse than this. It is 
 to believe that He exists, and yet to treat Him as a liar. To do 
 this, is not to believe His promises ; and he that is faithless of 
 these, is " -without God," aOeoc i.e. , an atheist in the world. d 
 
 a i Thess. v. 1-3. & Heb. xi. i. c Psalm xiv. i. d Eph. ii. 12. 
 
 -CONSTANTINOPLE. In October, 1853, " the embers" blazed up in Con- 
 stantinople, and the Sultan declared war against Russia. In February, 
 1854, Mr. J. Sturge and other Quakers of the Bright and Cobden School 
 were received at St. Petersburg by Czar Nicholas, who spoke peace and 
 fought on. In March, England and France declared war against Russia. 
 VIENNA. In 1859 the fire blazed up in Vienna. Napoleon III. picked a 
 quarrel with Austria. " A mission of peace," in the hands of Lord Cowley, 
 was only the prelude to the Austro-Sardinian war. ROME. The Peace Con- 
 gress of Geneva (September, 1867), at which Garibaldi was present, was 
 immediately followed by the revolution ; and the Fall of the Temporal 
 Power followed in 1870. So afterwards, to this day (1902), when we have 
 seen the Peace Congress at the Hague (1899) followed in the same year by 
 the war in South Africa.
 
 116 RUDIMENTS OF THE WORLD. 
 
 In the beginning, this kind of atheism soon manifested itself 
 in the family of Adam. Cain, who was conceived in sin, true to 
 his paternity, was as faithless of God's word as the Serpent ; while 
 Abel believed on God. Hence, the apostle says, " By faith Abel 
 offered unto God a fuller sacrifice (v^eiova flv<rmj') v than Cain, by 
 which he obtained witness that he was righteous, God testifying- of 
 his gifts : and byithebeingdead yetspeaketh." This is animportant 
 intimation, importing that no religious services are acceptable to 
 God, which are not predicated on the belief of His promises ; ' for 
 without faith it is impossible to please God." 
 
 This was, therefore, the ground of Cain's reprobation. The 
 Lord had respect unto Abel and to his offering : but unto Cain and 
 his offering he had not respect." This made Cain fierce and sullen. 
 He refused to " bring of the firstlings of the flock, and of the fat 
 theteof." He did not believe in its necessity, having no faith in 
 the remission of sins by the shedding of sacrificial blood f nor in 
 the fulfilment of God's promise concerning Him, who, being 
 " bruised in the heel," or slain as Abel's accepted lamb, should 
 arise, and "bruise the Serpent's head," in destroying the "works of 
 sin .'" This is what Cain did not believe : and his faithlessness 
 expressed itself in neglecting to walk in " the way of the Lord." 
 Nevertheless, he continued ' a professor of religion ; " for ' he 
 brought of the fruit of the ground an offering to the Lord." But 
 the Lord paid no respect to him or his offering ; because, in 
 neglecting the sacrifice, he had set up his judgment against God ; 
 and in being faithless had in effect treated God as a liar ; for, saith 
 the scripture, " he that believeth not God hath made him a liar." 6 
 
 But Cain's sullen anger against God could only wound himself. 
 His refusal to obey Him could not injure the Most High. He 
 insulted God with his " will-worship and voluntary humility,"-^ and 
 convicted himself as an evil-doer. Self-condemned and impotent, 
 he vented his rage against his brother, whom God respected and 
 had accepted. He was wroth against him ; " because his own 
 works were evil, and his brother's righteous."* 7 He was now a 
 murderer in principle ;- 7 and with this fratricidal feeling rankling in 
 his heart, brought his gift to the altar.' 1 But God, who " discerns 
 the thoughts and intents of the heart, m called him to account for 
 his lowering aspect, and anger against his brother, and said, " If 
 thou doest well, shalt thou not be accepted ? And if thou doest 
 not well, a sin-offering lieth at the door. And his hope shall be 
 towards thee, and thou shalt rule over him," or have the excellency as 
 the first-born and progenitor of the Seed. But Cain was a genuine 
 " seed of the Serpent." The thinking of the flesh called by Adam 
 the Serpent, was strong within him. " He talked with Abel," who, 
 doubtless, pleaded for the things repudiated by Cain. But Cain's 
 Heb. xi. 4. b Heb. xi. 6. cHeb. ix. 22 : x. 4-14. d i John iii. 8. 
 <! John v. 10. /'Col. ii. 18, 23. a I John iii. 12, 15. f> Matt. v. 22-24. 
 
 * Heb. iv. 12.
 
 THE DEATH OF ABEL. 117 
 
 reasonings were perverse ; well-doing was not at all to his taste ; 
 so that, having 1 no faith in the promise^ he preferred to follow his 
 own waywardness ; and being determined to rid himself of his 
 brother's expostulations, he mingled his blood with the dust of the 
 ground. 
 
 Thus was slain by a brother's hand the protomartyr of the 
 faith. A righteous man, respected and beloved of God. His only 
 offence was, that, in believing the promises of God and doing well, 
 his brother was reproved. The fleshly mind hates righteousness, 
 and those who practise it ; so that between the two parties the 
 truth and righteousness of God a lie as an apple of discord. Abel 
 was the first of Eve's sons of whom honourable mention is made 
 on account of " the obedience of faith." 6 As Cain was of the evil 
 one by transgression ; so Abel was of God by the obedience of 
 faith, which evinced that God's seed remained in him." Hence, 
 though both of them were born of Eve according to the flesh, their 
 spiritual paternity was as opposite as light and darkness. Cain 
 was a man of Sin ; and Abel an accepted son of God. In these 
 characters, they stood at the head of two divisions of their father's 
 family ; and proximately represented the seed of the Serpent, and 
 the seed of the Woman. Cain bruised his brother's heel ; but God 
 appointed a substitute for Abel in the person of Seth, by whom 
 Cain's headship was bruised, and his posterity superseded in the 
 earth. Eve, says Moses, bare a son, and called his name Seth : 
 for, said she, God hath appointed ME another seed instead 0/Abel, 
 whom Cain slew." 
 
 She had many other sons, but none of them are mentioned 
 except Cain, Abel, and Seth. When, therefore, we are informed 
 that Seth was " appointed instead of &be\," and trace the posterity 
 of Seth terminating through a certain line in Jesus of Nazareth, the 
 Son of God ; we are taught that Cain lost his excellency by sin, 
 and was therefore set aside ; and Abel provisionally appointed to 
 be the progenitor of the seed, who is to bruise the Serpent's head- 
 ship over the world. But, Abel having been bruised in the heel, it 
 became necessary, in order to carry out the divine purpose, and to 
 answer allegorically the indications of the sentence upon the 
 Serpent, to appoint another son of Eve in the place of Abel. 
 According to this arrangement, Abel became the type of Jesus, 
 wounded in the heel ; but whose sprinkled blood speaks better 
 things than Abel's, c which cried only for vengeance : while Seth 
 typifies him in his re-appearance among the sons of men to bruise 
 sin under foot, and to exterminate in the course of his reign the 
 Serpent's seed from the face of the earth. 
 
 Notwithstanding his crime Cain was permitted to live. But 
 the seed of evil-doers never gets renown. Sooner or later their 
 deeds of villainy consign their names to reprobation. God hid His 
 Matt. vi. 33 ; Rom. i. 16, 17 : iii. 21, 22, 25, 26. b Rom. xvi. 25, 26 : i. 5. 
 
 c Heb. xii. 24.
 
 118 RUDIMENTS OF THE WORLD. 
 
 face from Cain, and exiled him from the settlements in Eden. He 
 wandered still further to the East, " and dwelt in the land of Nod." 
 There he founded a city, and called it Enoch. His offspring: multi- 
 plied, and found out many inventions. They beQame wandering- 
 tribes, dwelling- in tents and tending- cattle-; others of them musi- 
 cians ; and artificers in brass and iron. Their women were beauti- 
 ful, and as the descendants of Cain, untrained in the nurture and 
 admonition of the Lord, were vain in their imaginations, and 
 demoralizing- in their associations. 
 
 Sethi's descendants in the direct line ended in Noah and 
 Japheth at the time of the flood. His posterity, in this and the 
 collateral branches, multiplied considerably ; but for a time consti- 
 tuted a separate community from the prog-eny of Cain. During- the 
 lifetime of Enos, son of Seth, " they began to call themselves by 
 the name of the Lord," or sons of God : " a while the faithless and 
 corrupt worshippers of the land of Nod were simply styled men." 
 
 THE ANTEDILUVIAN APOSTASY. 
 
 The Sethites and the Cainites stood related to one another as 
 the church of God and the world ; or, as the woman and the 
 serpent. So long as the sons of God maintained their integrity, 
 and walked in ' the way of the Tree of Life" the two communities 
 had no religious association, or family intercourse. The time, how- 
 ever, arrived when the middle wall of partition was about to be 
 laid low by a general apostasy. A spirit of liberalism had arisen 
 among the sons and daughters of Seth, the result of an expiring 
 faith, which predisposed them to a fraternity, or mixed community, 
 with the Cainites ; who, like their father, were religionists of a 
 wilful stamp. The Serpent's seed enjoyed themselves in those days 
 as they do now. They were men of the flesh, grovelling in their 
 tastes, habits, and pursuits ; and devoted to the lust of the flesh, 
 the lust of the eyes, and the pride of life. Their religion sanctified 
 what pleased them best ; and doubtless afforded a fair specimen of 
 the same sort of thing in all subsequent ages. 
 
 It is probable, that the precepts and example of the sons of 
 God had considerably modified the original impiety of the Cainites, 
 so as to bring things to a similar state as that observable in our 
 day. Sects, between whom there were no more dealings in their 
 beginning than between the Jews and the Samaritans, are now so 
 liberal, that they agree to be silent upon all controversial topics for 
 which they once contended to the death, and to recognise one 
 another as brethren in the Lord ! Thus, if they ever had the truth, 
 they have suppressed it by a tacit compromise ; and have become 
 highly respectable, and singularly amiable and polite ; so that they 
 " have need of nothing," but to enjoy the good things of the world 
 within their reach. 
 
 a Gen. iv. 26 : vi. 2.
 
 OUTLANDISH WOMEN." 119 
 
 The serpents had become so harmless, and even pious, under 
 the influence abroad, and were withal so fair to look upon, and so 
 enchanting in their ways ; that the Sethites took them into their 
 bosoms, and cherished them with the affection of their own flesh. 
 " They saw," says Moses, *' that the daughters of men were fair ; 
 and they took wives of all they chose." This was a fatal step. 
 Can a man take fire into his bosom, and not be burned ? The 
 sons of God corrupted themselves in marrying the daughters of 
 Cain. Instead of bringing them over to ' the Way of the Tree of 
 Life" they were beguiled into " the Way of Cam." a For sons of 
 God to marry daughters of Belial is to jeopardise their fidelity to 
 God. This practice has ever been fruitful of apostasy. 
 
 Balaam was well aware of this ; and knowing that the only 
 way to bring a curse upon Israel was to involve them in trans- 
 gression ; he therefore taught Balak, the King of Moab, to tempt 
 them with the fair daughters of his people, as the readiest way 
 of beguiling them into the worship of their idols ; which would 
 cause God to hate them, and so facilitate their conquest by the 
 Moabites. The policy succeeded but too well for the honour and 
 happiness of Israel. Moses says, ' ' They began to commit 
 whoredom with the daughters of Moab." The consequence of 
 this licentiousness was that the women invited Israel unto the 
 sacrifices of their gods : and they did eat, and bowed down to 
 them. And Israel joined himself unto Baal-Peor. b And the anger 
 of the Lord was kindled against them ; so that He slew four and 
 twenty thousand of them. 
 
 After the same example, the union of the Sethites and 
 Cainites was productive of the worst results. The offspring of 
 this union were " mighty men of renown," whose wickedness 
 "was great in the earth;" for " every imagination of the 
 thoughts of their hearts was only evil continually. " c Their 
 apostasy, however, was not perfected without remonstrance on the 
 part of God. There was one eminent man of whom it is testified, 
 that "he pleased God." He "walked with God" in the way of 
 the Tree of Life for three hundred years after the birth of 
 Methuselah. His name is Enoch. The spirit of prophecy was in 
 him ; and the gigantic wickedness ot the Antediluvians aroused 
 him to reprove their iniquity. Animated by the hope of the 
 promise concerning the woman's seed, he prophesied of the ser- 
 pents of his own and future time, saying, " Behold, the Lord 
 cometh with myriads of his saints, to dispense justice towards all, 
 and to convict all that are ungodly among them of their ungodly 
 deeds which the}' have impiously committed ; and of all their hard 
 speeches, which ungodly sinners have spoken against him." d But 
 his expostulation was unheeded ; and God graciously " translated 
 him that he should not see death ; " e thus rewarding him for his 
 Jude ii. & Numb. xxv. i, 2. c Gen. vi. 1-5. dJudei4, 15. 
 e Heb. xi. 5, 26.
 
 120 RUDIMENTS OF THE WORLD. 
 
 constancy, and giving the faithful a notable illustration and earnest 
 of " the recompense of the reward," and of the certainty of the 
 punishment of the world. 
 
 Things went on from bad to worse ; for ail flesh had cor- 
 rupted ' His Way' upon the earth;" "and the earth was filled 
 with violence." Before, however, things had come to the worst, 
 the Lord made another effort to reclaim the Antediluvians. He 
 had resolved to put an end to the wickedness of man upon the 
 earth ; for, said He, My Spirit shall not always strive with him, 
 because he is but flesh."" This intimates a limit to His forbear- 
 ance ; that it should have an end, but not immediately ; for it is 
 added, "Yet his days shall be a hundred and twenty years." 
 
 Four hundred and eighty years before the announcement of 
 this determination, a son was born to Lamech, the grandson of 
 Enoch, whom he named Noah ; that is, Comfort, saying, "This 
 same shall comfort us concerning our work and toil of our hands, 
 because of the ground which the Lord hath cursed." This was the 
 hope of those who remained faithful of the sons of Seth. They 
 laboured in hope of a translation into a rest from their labours, 
 when the curse should be removed from the earth. 6 In process of 
 time, Noah was ' warned of God of things not seen as yet." Noah 
 believed them; and "God, by his spirit" in him, "went and 
 preached to the spirits (now) in prison," that is, to the Antedi- 
 luvians, who were disobedient in the days of Noah." He 
 warned them of the coming flood, which would "destroy them 
 from the earth ;" and proved to them his own conviction of its 
 certainty by preparing an ark for the safety of his own house ; 
 by the which he condemned the world, and became heir of the 
 righteousness which is by faith. " rf But, his faith thus made perfect 
 by his works, made no salutary impression upon his contempor- 
 aries. " They were eating and drinking, marrying and giving in 
 marriage, until the day that Noah entered into the ark, and knew 
 not till the flood came, and took them all away;" e leaving only 
 eight persons of the sons of Seth alive. 
 
 Thus, was the mingled seed of Seth and Cain exterminated 
 from the earth. Cain's race became utterly extinct, and those only 
 of Seth remained, who were upright in their generations, and who 
 walked with God. The distinction of seeds was temporarily sus- 
 pended. The generation of vipers was extinct ; but sin in the flesh 
 survived a principle, destined in after times to produce the most 
 hideous and terrible results. 
 
 Psalm Ixxviii. 39. b R e y. xxii. 3. c i p e t. Hi. 19. d Heb. xi. 7. 
 c Matt. xxiv. 38-39.
 
 THE FOUNDATION OF THE WORLD. 121 
 
 THE FOUNDATION OF THE WORLD. 
 " Inherit the Kingdom prepared from the Foundation of the World." 
 
 As the woman had so wilfully sought the gratification of her 
 flesh, when the Lord God passed sentence upon her He made it the 
 ground of her punishment. " I will," said He, ' greatly multiply 
 thy sorrow and thy conception ; in sorrow thou shalt bring forth 
 children : and thy desire shall be subject to thy husband, and he 
 shall rule over thee." This being her portion as the consequence 
 of sin, the reverse would have been her condition, so long as her 
 animal nature should have continued unchanged, if she had 
 remained obedient. She would have brought forth children with- 
 out pain, and would have had fewer of them ; nor would she have 
 been deprived of that equality she enjoyed in the garden, and con- 
 sequently she would have escaped that degradation she has 
 experienced in all the countries of the world. 
 
 The punishment, however, was not inflicted simply as an 
 individual sorrow. The pain was personal, and the subjection 
 likewise ; but the multiplication of woman's conception became 
 necessary from the altered circumstances of things ; which were 
 then being constituted for the ensuing seven thousand years. In 
 the war divinely instituted between the seeds of the Serpent and 
 the Woman, there would be a great loss of life. The population 
 of the world would be greatly thinned ; besides which great havoc 
 would be made by pestilence, famine, and the ordinary diseases 
 of the flesh. To compensate this waste, and still to maintain an 
 increase, so that the earth might be filled, necessitated that part of 
 woman's punishment involved in the multiplication of the conception, 
 which is a great domestic calamity under the Serpent-dominion 
 of sin. 
 
 We hear much in some parts of the world of the political 
 rights and equality of women with men ; and of their preaching 
 and teaching in public assemblies. We need wonder at nothing 
 which emanates from the unenlightened thinking of sinful flesh. 
 There is no absurdity too monstrous to be sanctified by unspirit- 
 ualized animal intellect. Men do not think according to God's 
 thinking, and therefore it is, they run into the most unscriptural 
 conceits ; among which may be enumerated the political and social 
 equality of women. Trained to usefulness, of cultivated intellect, 
 and with moral sentiments purified and ennobled by the nurture 
 and admonition of the Lord's truth, women are " helps meet " for 
 the Elohim ; and much too good for men of ordinary stamp. The 
 sex is susceptible of this exaltation ; though I despair of witnessing 
 it in many instances till " the Age to come." But, even women of 
 this excellency of mind and disposition, were it possible for such 
 to do so, would be guilty of indiscretion, presumption, and rebellion
 
 122 RUDIMENTS OF THE WORLD. 
 
 against God's law, in assuming equality of rank, equality of rights, 
 and authority over man, which is implied in teaching and preach- 
 ing. It is the old ambition of the sex to be equal to the gods ; 
 but in taking steps to attain it, they involved themselves in subjec- 
 tion to men. Preaching, and lecturing, women, are but species of 
 actresses, who exhibit upon the boards for the amusement of sinful 
 and foolish men. They aim at an equality for which they are not 
 physically constituted ; they degrade themselves by the exhibition, 
 and in proportion as they rise in assurance, they sink in all that 
 really adorns a woman. 
 
 The law, which forms a part of the foundation of the world, 
 says to the woman, " He shall reign over thee." The nature of 
 this subjection is well exhibited in the Mosaic law. a A daughter 
 being yet in her youth in her father's house, could only make a 
 vow subject to his will. If he held his peace, and said nothing for 
 or against, she was bound by her word ; but if when he heard it, 
 he disallowed it, she was not bound to perform ; and the Lord for- 
 gave the failure of the vow. The same law applied to a wife. A 
 widow, or divorced woman, were both bound to fulfil ; unless their 
 husbands had made them void before separation. If not, being 
 subject to God, they had no release. 
 
 This throws light upon the apostle's instructions concerning 
 women. ' They are commanded to be under obedience, as also 
 saith the law." And " Let the woman learn in silence with all 
 subjection. But I suffer not a woman to teach, nor to usurp 
 authority over the man, but to be in silence." The reason he gives 
 for imposing silence and subjection, is remarkable. He adduces the 
 priority of Adam's formation ; and the unhappy consequences of 
 Eve's talkativeness and leadership in transgression ; as it is 
 written, "Adam was first formed, then Eve. And Adam was not 
 deceived, but the woman being deceived was in the trans- 
 gression " b first. And then, as to their public ministrations, he 
 says, " Let women keep silence in the congregations ; for it is not 
 permitted unto them to speak ; but to be under obedience, as saith 
 the law. And if they will learn any thing, let them ask their 
 husbands at home : for it is a shame for women to speak in the 
 congregation." It is true, that in another place the apostle says, 
 " Let the aged women be teachers of good things " ; but then this 
 teaching is not to be in the congregation, or in the brazen attitude 
 of a public oratrix. They are to exercise their gift of teaching 
 privately among their own sex, " that they may teach the young 
 women to be sober, to love their husbands, to love their children, 
 to be discreet, chaste, keepers at home, good, obedient to their 
 own husbands, that the word of God (which they profess) be not 
 blasphemed. " d 
 
 Christian women should not copy after the god-aspiring Eve, 
 but after Sarah, the faithful mother of Israel, who submitted 
 Numb. xxx. 3, 15. b i Tim. ii. 11-14. c i Cor. xiv. 34, 35. rfTit. ii.4, 5.
 
 WOMAN'S POSITION. 123 
 
 herself in all things to Abraham, "calling him lord." a Nor should 
 their obedience be restricted to Christian husbands only. They 
 should also obey them " without the -word" ; that is, those who 
 have not submitted to it, in order that they may be won over to the 
 faith when they behold the chaste and respectful behaviour of their 
 wives, produced by a belief of the truth. 6 
 
 Such are the statutory provisions enacted in the world's 
 constitution at the beginning, with respect to the position of women 
 in the body social and political. Any attempt to alter the arrange- 
 ment is rebellion against God, and usurpation of the rights of men 
 to whom God has subjected them. Their wisdom is to be quiet, 
 and to make their influence felt by their excellent qualities. They 
 will then rule in the hearts of their rulers, and so ameliorate 
 their own subjection as to convert it into a desirable and sovereign 
 obedience. 
 
 A man should never permit the words of a woman to intervene 
 between him and the laws of God. This is a rock upon which 
 myriads have made shipwreck of the faith. Adam sinned in conse- 
 quence of listening to Eve's silvery discourse. No temptation has 
 proved more irresistible to the flesh than the enticing words of 
 woman's lips. '' They drop as a honeycomb, and her mouth is 
 smoother than oil : but her end is bitter as wormwood, and sharp 
 as a two-edged sword. Her feet go down to death ; and her steps 
 take hold on hell." c Adam was a striking illustration of this truth, 
 as appears from the sentence pronounced upon him. ' Because," 
 said the Lord God," " thou hast hearkened to the voice of thy 
 wife, and hast eaten of the Tree of which I commanded thee, saying, 
 Thou shall not eat of it : cursed is the ground for thy sake : in 
 sorrow shalt thou eat of it all the days of thy lite ; thorns also 
 and thistles shall it bring forth to thee ; and thou shalt eat the 
 herb of the field : in the sweat of thy face shalt thou eat bread, 
 till thou return unto the ground ; for out of it wast thou taken : 
 for dust thou art, and unto dust shalt thou return." Thus, having 
 passed sentence upon the serpent, the woman, and the man, the 
 Lord appointed them a new law, and expelled them from the 
 garden He had made. 
 
 These three sentences, and the New Law, constitute the 
 foundation of the world. This is a phrase which occurs in various 
 passages of the Bible. It occupies a prominent place in the 
 following text : " Then shall the King say unto them on his right 
 hand, Come ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world. " rf The words in 
 the Greek are MTTO mtro/feXifC KO/T/ZOW, which, more literally rendered, 
 signify, from laying the world's foundation. The globe is the 
 platform ; the world that which is constituted, or built, upon it ; 
 and the Builder is God ; for " he that built all things is God." e 
 a Gen. xviii. 12. b i Pet. ii. 1-6. c Prov. v. 3-5. d Matt. xxv. 34. 
 e Heb. iii. 4.
 
 124 RUDIMENTS OF THE WORLD. 
 
 Now, the world was not built out of nothing-. The materials had 
 been prepared by the work of the six days ; and by the moral 
 phenomena of the fall. At this crisis, there appeared a natural 
 system of things, with two transgressors, in whom sin had 
 enthroned itself ; and who were endued with the power of multi- 
 plying such as themselves to an unlimited extent. This popula- 
 tion, then, was either to act for itself under the uncontrolled 
 dominion of sin ; or, things must be so constituted as to bring it 
 into order and subjection to the sovereignty of God. The result 
 of the former alternative would have been to barbarise mankind, 
 and to fill the earth with violence. This is demonstrated by what 
 actually occurred before the flood when the divine constitution of 
 things was corrupted and abolished by the world. Man when 
 left to himself never improves. God made man upright ; but look 
 at the wretched specimens of humanity, which are presented in 
 those regions where God has left them to their natural tendency, 
 under the impulse of their uncontrolled propensities. Man thus 
 abandoned of God, degenerates into an ignorant savage, ferocious 
 as the beasts of prey. 
 
 If the Lord God had renounced all interest in the earth, this 
 would have been the consummation of His work. Man by his 
 vices would have destroyed his own race. But, though trans- 
 gression upon transgression marked his career, " God so loved the 
 world,"" that He determined it should not perish, but should be 
 rescued from evil in spite of itself. This He purposed to do in 
 such a way as to make man reflect the divine nature in his 
 character : and to display his own wisdom, glory, and power in the 
 earth. But chance could not bring this to pass. Human life, 
 therefore, was not to be a mere chapter of accidents ; but the 
 result of a well-digested and unvarying plan. Things, then, were 
 to be arranged according to this purpose ; so that in their 
 original constitution should be contained the rudiments of a 
 ''glorious manifestation;" which, as a grain of mustard seed, 
 should so unfold themselves under the fostering hand of God as to 
 become " a tree, which is the greatest among herbs, " b in whose 
 branches the family of man might be refreshed. 
 
 In the acorn, it is said, can be traced by aid of the micro- 
 scope, the branches of the future oak. So in " the Rudiments of 
 the World " are traceable the things of the future Kingdom of 
 God. These rudiments, or elements, are exhibited in the sentences 
 upon the serpent, the woman, and the man ; and in that institution 
 styled, " The Way of the Tree of Life." Out of these things were 
 afterwards to arise the Kingdom of God ; so that in constituting 
 them, a foundation -was laid upon which "the world to come" 
 should be built ; even that world of which Abraham was constituted 
 the heir f and which, when finished at the end of six days of a thou- 
 sand years each, will manifest the woman's Seed triumphant over 
 John iii. 16. b Matt. xiii. 31, 32. cRom. iv. 13.
 
 RUDIMENTS OF THE WORLD. 125 
 
 the Serpent-power ; resting: from his work" in the Sabbatism which 
 remains for the people of God." 
 
 The things laid, or fixed, in the rudimental constitution of the 
 world, may be summarily stated in the following particulars : 
 
 1 Sin in the flesh, the enemy of God, contending for the 
 dominion of the world. 
 
 2. Mankind in a state of nature, subject to the propensities ; 
 and to pain, trouble, and death. 
 
 3. Labour and toil the condition of existence in the present 
 state. 
 
 4. The subjection of woman to the lordship of man. 
 
 To these things was established a divine antagonism, by which 
 they might be controlled ; and a system of things elaborated in 
 conformity with the purpose of God. This part of the foundation 
 maj- be stated as : 
 
 1. The law and truth of God as expressed in " His Way," 
 demanding unreserved submission to its authority. 
 
 2. Mankind under the influence of this truth assuredly believed, 
 contending for it. 
 
 3. Divine power exhibited in the punishment of men, and in 
 the performance of His promises. 
 
 The action and re-action of these agencies upon one another 
 was to produce : 
 
 1. An enmity and war in the earth between the Sin-power and 
 the Institution opposed to it. 
 
 2. A bloody persecution of the adherents of the truth. 
 
 3. The destruction of the Sin-power by a personage to be mani- 
 fested for the purpose ; and 
 
 4. The consequent victory of divine truth, and establishment 
 of the Kingdom of God. 
 
 That the crisis of the fall was the period of laying the foundation 
 of the world, in its civil, social, and spiritual relations, appears from 
 the use of the phrase in the apostolic writings. The Lord Jesus, 
 speaking of what was about to come upon the generation then living 
 in Judea, said, " The blood of all the prophets shed from the 
 foundation of the world shall be required of this generation " ; and 
 to show to what period of the world he referred, he added by way 
 of explanation, " from the blood of Abel," 6 the prophet of his day. 
 The phrase is also applied by the apostle to the work of the six 
 days ; c that is, as the basis, or substratum, in or upon which, the 
 social and political system was constituted. There is further proof 
 of the judgment of the transgressors being the institutional founda- 
 tion of the world, in the words, " all that dwell upon the earth 
 shall do homage to him," the ten-horned papal Beast, "whose 
 names are not written in the Book of Life of the Lamb slain from 
 the laying of the -world's foundation " d By this is signified, that, 
 when the Lord God appointed coats of skins to cover the man and 
 Heb. iv. 3, 8, 9, 1 1. b Luke xi. 50-51. c Heb. iv. 3-4. rf Rev. xiii. 8.
 
 126 RUDIMENTS OF THE WORLD. 
 
 woman's shame, Lambs were slain, which they were taught to 
 understand were representative of the Seed, who should be slain for 
 the sins of all the faithful ; and with whose righteousness they 
 should be clothed, after the type of their covering by the skins of 
 their sacrifices. Thus, from the institution of sacrifice in Paradise 
 till the death of Jesus on the cross, he was typically slain ; and the 
 accepted worshippers, being full of faith in the divine promise, like 
 Abel and Enoch, understood to what the slaughtered lambs referred. 
 Their names were consequently written in the remembrance of 
 God, a as inheritors of the kingdom ; whose foundation was com- 
 menced in Paradise, and has been preparing ever since, that when 
 finished it may be manifested " in Eden the garden of the Lord." 
 
 THE CONSTITUTION OF SIN. 
 
 "The creature was made subject to evil, not willingly, but by reason of 
 him who subjected it in hope." 
 
 The introduction of sin into the world necessitated the consti- 
 tution of things as they were laid in the beginning. If there had 
 been no sin there would have been no " enmity " between God and 
 man ; and consequently no antagonism by which to educe good 
 out of evil. Sin and evil are as cause and effect. God is the 
 author of evil, but not of sin ; for the evil is the punishment of sin. 
 " I form the light, and create darkness : I make peace, and create 
 evil : I the Lord do all these things." 6 " Shall there be evil in a 
 city, and the Lord hath not done it ? " c The evil then to which 
 man is subjected is the Lord's doing. War, famine, pestilence, 
 flood, earthquake, disease, and death, are the terrible evils which 
 God inflicts upon mankind for their transgressions. Nations can- 
 not go to war when they please, any more than they can shake the 
 earth at their will and pleasure ; neither can they preserve peace, 
 when He proclaims war. Evil is the artillery with which He com- 
 bats the enemies of His law, and of His saints ; consequently, 
 there will be neither peace nor blessedness for the nations, until 
 sin is put down, His people avenged, and truth and righteousness 
 be established in the earth. 
 
 This is the constituted order of things. It is the constitution 
 of the world ; and as the world is sin's dominion, or the kingdom 
 of the adversary, it is the constitution of the kingdom of sin. 
 
 The word sin is used in two principal acceptations in the 
 .scripture. It signifies in the first place, " the transgression of law /" 
 and in the next, it represents that physical principle of the animal 
 nature, which is the cause of all its diseases, death, and resolution 
 into dust. It is that in the flesh " which has the power of death ; " 
 and it is called sin, because the development, or fixation, of this 
 evil in the flesh, was the result of transgression. Inasmuch as this 
 Mal. iii. 16; Rev. xvii. 8: xx. 12: xxi.27. b Isaiah xlv. 7. cAmos iii. 6.
 
 HOW THE FLESH THINKS. 127 
 
 evil principle pervades every part of the flesh, the animal nature 
 is styled " sinful flesh," that is, flesh full of sin ; " so that sin, in 
 the sacred style, came to stand for the substance called man. In 
 human flesh " dwells no good thing ; " a and all the evil a man does 
 is the result of this principle dwelling in him. a Operating upon the 
 brain, it excites the propensities," and these set the ' intellect " 
 and "sentiments" to work. The propensities are blind, and so 
 are the intellect and sentiments in a purely natural state ; when, 
 therefore, the latter operate under the sole impulse of the propen- 
 sities, " the understanding is darkened through ignorance, because 
 of the blindness of the heart. " b The nature of the lower animals 
 is as full of this physical evil principle as the nature of man ; though 
 it cannot be styled sin with the same expressiveness ; because it 
 does not possess them as the result of their own transgression ; the 
 name, however, does not alter the nature of the, thing. 
 
 A defective piece of mechanism cannot do good work. The 
 principle must be perfect, and the adaptation true, for the working 
 to be faultless. Man in his physical constitution is imperfect ; and 
 this imperfection is traceable to the physical organization of his 
 flesh, being based on the principle of decay and reproduction from 
 the blood ; which, acted upon by the air, becomes the life of his 
 flesh. All the phenomena which pertain to this arrangement of 
 things is summed up in the simple word sin ; which is, therefore, 
 not an individual abstraction, but a concretion of relations in all 
 animal bodies ; and the source of all their physical infirmities. 
 Now, the apostle says, that the flesh thinks TO ^ovr^^a TTJQ aapKog 
 that is, the brain, as all who think are well assured from their own 
 consciousness. If, then, this thinking organ be commanded not 
 to do what it is natural for it to do under blind impulse, will it not 
 naturally disobey ? Now this disobedience is wrong, because what 
 God commands to be done is right, and only right ; so that " by 
 his law is the knowledge of sin ; " and this law, requiring an 
 obedience which is not natural, flesh is sure to think in opposition 
 to it. The philosophy of superstition is religion in harmony with 
 the thinking of the flesh : while true religion is religion in accordance 
 with the thoughts of God as expressed in His law. Hence, it need 
 excite no astonishment that religion and superstition are so hostile ; 
 and that all the world should uphold the latter ; while so few are 
 to be found who are identified with the religion of God. They are 
 as opposite as flesh and spirit. 
 
 Sin, I say, is a synonym for human nature. Hence, the flesh 
 is invariably regarded as unclean, It is therefore written, " How 
 can he be clean who is born of a woman ? " c Who can bring 
 
 a clean thing out of an unclean? Not one." d " What is man 
 that he should be clean ? And he which is born of a woman that 
 he should be righteous ? Behold, God putteth no trust in his 
 saints ; yea, the heavens are not clean in his sight. How much 
 
 Rom. vii. 18, 17. b Eph. iv. 18. cjobxxv. 4. ^Jobxiv. 4.
 
 128 RUDIMENTS OF THE WORLD. 
 
 more abominable and filthy is man, who drinketh iniquity like 
 water ? " ft This view of sin in the flesh is enlightening- in the 
 things concerning Jesus. The apostle says, God made him to be 
 sin for us, who knew no sin ; " b and this he explains in another 
 place by saying, that " He sent his own son intl),c likeness of sinful 
 flesh, and for sin, condemned sin in the flesh in the offering of 
 his body once.'' Sin could not have been condemned in the body 
 of Jesus, if it had not existed there. His body was as unclean as 
 the bodies of those for whom he died ; for he was born of a 
 woman, and " not one " can bring a clean body out of a defiled 
 body ; for "that," says Jesus himself, "which is born of the flesh 
 is flesh. " e 
 
 According to this physical law, the Seed of the woman was 
 born into the world. The nature of Mary was as unclean as that 
 of other women ; and therefore could give birth only to " a body " 
 like her own, though especially '''prepared of God."-^ Had Mary's 
 nature been immaculate, as her idolatrous worshippers contend, 
 an immaculate body would have been born of her ; which, there- 
 fore, would not have answered the purpose of God ; which was to 
 condemn sin in the flesh ; a thing that could not have been accom- 
 plished, if there were no sin there. 
 
 Speaking of the conception and preparation of the Seed, the 
 prophet as a typical person, says, " Behold, I was shapen in 
 iniquity ; and in sin did my mother conceive me. " This is nothing 
 more than affirming, that he was born of sinful flesh ; and not of 
 the pure and incorruptible angelic nature. 
 
 Sinful flesh being the hereditary nature of the Lord Jesus, he 
 was a fit and proper sacrifice for sin ; especially as he was himself 
 " innocent of the great transgression," having been obedient in all 
 things. Appearing in the nature of the seed of Abraham, h he was 
 subject to all the emotions by which we are troubled ; so that he 
 was enabled to sympathise with our infirmities, 1 being " made in all 
 things like unto his brethren." But. when he was ' born of the 
 spirit " in the quickening of his mortal body by the spirit/ he 
 became a spirit ; for "that which is born of the spirit is spirit.'" 
 Hence, he is ' the Lord the Spirit," incorruptible flesh and bones 
 
 Sin in the flesh is hereditary ; and entailed upon mankind as 
 the consequence of Adam's violation of the Eden law. The 
 "original sin" was such as I have shown in previous pages. 
 Adam and Eve committed it ; and their posterity are suffering the 
 consequence of it. The tribe of Levi paid tithes to Melchisedec 
 many years before Levi was born. The apostle says, " Levi, who 
 receiveth tithes, paid tithes in Abraham." Upon the same federal 
 principle, all mankind ate of the forbidden fruit, being in the loins 
 of Adam when he transgressed. This is the only way men can. 
 Job xv. 14-16. b 2 Cor. v. 21. e Rom. viii. 3. d Heb. x. 10, 12, 14. 
 
 e John iii. 6. /Heb. x. 10, 12, 14. a Psalm li. 5. h Heb. ii. 16-18. 
 * Heb. iv. 15. 3 Rom. viii. n.
 
 THE TWO STATES OR KINGDOMS. 129 
 
 by any possibility be guilty of the original sin. Because they 
 sinned in Adam, therefore they return to the dust from which 
 Adam came 0' <*>, says the apostle, ' in whom all sinned."* 
 There is much foolishness spoken and written about original 
 sin." Infants are made the subjects of a religious ceremony to 
 regenerate them because of original sin ; on account of which, 
 according to Geneva philosophy, they are liable to the flames of 
 hell for ever ! It original sin, which is in tact sin in the flesh, 
 were neutralised, then all " baptismally regenerated " babes ought 
 to live for ever, as Adam would have done had he eaten of the 
 Tree of Life after he had sinned. But they die ; which is a proof 
 that the "regeneration" does not " cure their souls;" and is, 
 therefore, mere theological quackery. 
 
 Mankind being born of the flesh, and of the will of man, are 
 born into the world under the constitution of sin. That is, they 
 are the natural born citizens of Satan's kingdom. By their fleshly 
 birth, they are entitled to all that sin can impart to them. What 
 creates the distinction of bodies politic among the sons of Adam ? 
 It is constitution, or covenant. By constitution, then, one man 
 is English, and another American. The former is British because 
 he is born of the flesh under the British constitution. In this 
 case, he is worthy of neither praise nor blame. He was made 
 subject to the constitution, not willingly, but by reason of them 
 who chose that he should be born under it. But, when he comes 
 of age, the same man may become an American. He may put off 
 the old man of the political flesh, and put on the new man, which 
 is created by the constitution of the United States ; so that by 
 constitution, he becomes an American in every particular, but the 
 accident of birth. This will be exact enough to illustrate what I 
 am about to say. 
 
 There are two states, or kingdoms, in God's arrangements, 
 which are distinguished by constitution. These are the kingdom 
 of Satan and the Kingdom of God. The citizens of the former are 
 all sinners ; the heirs of the latter are saints. Men cannot be born 
 heirs by the will of the flesh ; for natural birth confers no right to 
 God's Kingdom. Men must be born sinners before they can 
 become saints ; even as one must be a born a foreigner before he 
 can be an adopted citizen of the States. It is absurd to say that 
 children are born holy, except in the sense ot their being legitimate. 
 None are born holy, but such as are born of the Spirit into the 
 Kingdom of God. Children are born sinners or unclean, because 
 they are born of sinful flesh ; and " that which is born of the flesh 
 is flesh," or sin. This is a misfortune, not a crime. They did not 
 will to be born sinners. They have no choice in the case ; for, it is 
 written, '' The creature was made subject, rr\ /zarcuori/rt, to the evil, 
 
 -This marginal reading of the A.V. cannot be sustained. The 
 Revised Version has struck it out.
 
 130 RUDIMENTS OF THE WORLD. 
 
 not willingly, but by reason of him who subjected it in hope." 11 
 Hence, the apostle says, " By Adam's disobedience the many 
 were made sinners ; b that is, they were endowed with a nature like 
 his, which had become unclean, as the result of disobedience ; and 
 by the constitution of the economy into which thej' were introduced 
 by the will of the flesh, they were constituted transgressors before 
 they were able to discern between right and wrong. 
 
 Upon this principle, he that is born of sinful flesh is a sinner ; 
 as he that is born of English parents is an English child. Such a 
 sinner is an heir of all that is derivable from sin. Hence, new-born 
 babes suffer all the evil of the peculiar department of Satan, or 
 sin's, kingdom to which they belong. Thus, in the case of the 
 Amalekites when the divine vengeance fell upon them, the decree 
 was " Utterly destroy all that they have, and spare them not ; 
 but slay both man and woman, infant and suckling, ox and sheep, 
 camel and ass. " c The destruction of infants and sucklings " is 
 especially commanded in divers parts of scripture. Not because 
 they were responsible transgressors ; but, on the same principle 
 that men not only destroy all adult serpents that come in their way, 
 but their thread-like progeny also ; for in these is the germ of 
 venomous and malignant reptiles. Had God spared the infants and 
 sucklings of the Canaanitish nations, when they had attained to 
 manhood, even though they had been trained by Israel, they would 
 have reverted to the iniquities of their fathers. Even Israel itself 
 proved a stiff-necked and perverse race, notwithstanding all the 
 pains bestowed upon their education by the Lord God ; how much 
 more perverse would such a seed of evil serpents as the Canaanitish 
 offspring have turned out to be ? 
 
 It is a law of the flesh that " like produces like." Wild and 
 truthless men reproduce themselves in their sons and daughters. 
 The experiment has been tried on Indian infants. They have been 
 taken from their parents, and carefully educated in the learning and 
 civilization of the white man ; but when they have returned to their 
 tribe as men, they have thrown off the habits of their patrons, and 
 adopted the practices of savage life. The same tendency is seen in 
 other animals. Hatch the eggs of the wild turkey under a tame one ; 
 and as soon as they are able to shift for themselves they will leave 
 the poultry yard, and associate with the wild species of the woods. 
 So strong is habit, that it becomes a law to the flesh, when con- 
 tinued through generations for a series of years. 
 
 But men are not only made, or constituted, sinners by the dis- 
 obedience of Adam, but they become sinners even as he, by actiial 
 transgression. Having attained the maturity of their nature, they 
 become accountable and responsible creatures. At this crisis, the}' 
 may be placed by the divine arranging in a relation to His word. 
 It becomes to them a Tree of Life, rf inviting them to "take, and 
 eat and live for ever." If, however, they prefer to eat of the world's 
 
 Rom. viii. 20. & Rom. v. 19. ciSam. xv. 3. ^Prov.iii.iS.
 
 THE CONSTITUTION OF RIGHTEOUSNESS. 131 
 
 forbidden fruit, they come under the sentence of death in their own 
 behalf. They are thus doubly condemned. They are "condemned 
 already " to the dust as natural born sinners ; and, secondarily, 
 condemned to a resurrection to judgment for rejecting- the gospel of 
 the kingdom of God : by which they become obnoxious to "the 
 SECOND Death"" 
 
 Thus men are sinners in a twofold sense ; first, by natural 
 birth ; and next, by transgression. In the former sense, it is 
 manifest the}' could not help themselves. They will not be con- 
 demned to the Second Death because they were born sinners ; nor 
 to any other pains and penalties than those which are the common 
 lot of humanity in the present life. They are simply under that 
 provision of the constitution of sin, which says, " Dust thou art, 
 and unto dust thou shalt return." Now, if the Lord God had 
 made no other arrangement than that expressed in the sentence 
 upon the woman and the man, they and all their posterity in all 
 their generations would have incessantly gone to dust and there 
 have remained for ever. ' The wages of sin is death." Sinful 
 flesh confers no good thing upon its offspring ; for holiness, right- 
 eousness, incorruptibility, and life for ever are not hereditary. 
 None of these are inherent in animal flesh. Sinners can only 
 acquire them by a conformity to the law of God : who offers them 
 freely to all who thirst after the water of life eternal. 6 
 
 THE CONSTITUTION OF RIGHTEOUSNESS. 
 " Constituted the righteousness of God in Christ." 
 
 The former things being admitted, if men would be righteous 
 in God's esteem, they must become such by constitution also. The 
 
 good actions " of a pious sinner are mere 'dead works;" for 
 the actions of a sinner to be of any worth in relation to the future 
 state, he must be " constituted righteous ;" and this can only be 
 by his coming under a constitution made and provided for the 
 purpose. A stranger and foreigner from the commonwealth of the 
 States, can only become a fellow-citizen with Americans, by 
 taking the oath of abjuration, fulfilling the time of his probation, 
 and taking the oath of allegiance according to the provisions of 
 the constitution. 
 
 Now, the Kingdom of God has a constitution as well as the 
 Kingdom of Satan, or that province of it styled the United States. 
 Before sinners come under it, they are characterized as " without 
 Christ, being aliens from the Commonwealth of Israel, and 
 strangers from the covenants of promise, having no hope, and 
 without God (afleot atheists] in the world. " c They are termed " far 
 off," c " strangers and foreigners," " walking in the vanity of their 
 mind, having the understanding darkened, being alienated from 
 
 a Rev. xx. 14. b Rev. xxii. 17 ; Isaiah Iv. 1-3. c Ephes. ii. 12, 13, 19.
 
 132 RUDIMENTS OF THE WORLD. 
 
 the life of God through the ignorance that is in them, because of 
 the blindness of their heart. " a But, mark the sacred style descrip- 
 tive of sinners after they have been placed under the constitution 
 of Israel's Commonwealth, which is the Kingdom of God. " You 
 that were far off are made nigh by the blood of Christ ; " through 
 him you have access by one spirit to the Father ; and are no more 
 strangers and foreigners, but fellow-citizens with the saints, and 
 of the household of God "- "fellow-heirs, and 'of the same body, 
 and partakers of God's promise in Christ by the gospel " b In 
 this remarkable contrast is discoverable a great change in state 
 and character predicated of the same persons. How was this 
 transformation effected ? This question is answered by the phrase, 
 " In Christ by the gospel." The " zw " expresses the state; the 
 " #j'," the instrumentality by which the state and character are 
 changed. 
 
 As the constitution of sin hath its root in the disobedience of the 
 First Adam, so also hath the constitution of righteousness root in 
 the obedience of the Second Adam. Hence, the apostle says, "As 
 through one offence (sentence was pronounced) upon all men unto 
 condemnation ; so also through one righteousness (sentence was 
 pronounced) upon all men (that is, Jews and Gentiles) unto a 
 justification of life. For as through the disobedience of the one man 
 the many were constituted (k-arE0ra0jo-ai>) sinners ; so also through 
 the obedience of the one the many were constituted righteous." The 
 two Adams are two federal chiefs ; the first being figurative of the 
 second d in these relations. All sinners are in the first Adam ; and 
 all the righteous, in the second, only on a different principle. 
 Sinners were in the loins of the former when he transgressed ; but 
 not in the loins of the latter, when he was obedient unto death ; 
 therefore, " the flesh profiteth nothing." For this cause, then, for 
 sons of Adam to become sons of God, they must be the subjects of 
 an adoption > which is attainable only by some divinely appointed 
 means. 
 
 The apostle then brings to light two sentences, which are co- 
 extensive, but not co-etaneous in their bearing upon mankind. The 
 one is a sentence of condemnation, which consigns " the many" 
 both believing Jews and Gentiles, to the dust of the ground ; the 
 other is a sentence which affects the same " many," and brings 
 them out of the ground again to return thither no more. Hence, 
 of the saints it is said, The body is dead because of sin ; but the 
 spirit (gives) life because of righteousness ;" e for "since by a man 
 came death, by a man also came a resurrection of dead persons 
 (avatTTamc veKfuav). For as in Adam they all die, so also in Christ 
 shall they all be made alive. But every one in his own order : 
 Christ the first fruits ; afterward they that are Chrisfs at his 
 coming."-^ It is obvious that the apostle is not writing of all the 
 a Ephes. iv. 17, 18. b Ephes. iii. 6. eRom. v. 18, 19; <* 14. 
 Rom. viii. 10, n. fi Cor. xv. 21-23.
 
 'THE LAW OF FAITH." 133 
 
 individuals of the human race ; but only of that portion of them 
 that become the subject of ' a justification of life,'* ciKauamt; wr/c. 
 It is true, that all men do die ; but it is not true that they are all 
 the subjects of justification. Those who are justified are " the 
 many," oi iraXXot, who are sentenced to live for ever. Of the rest 
 we shall speak hereafter. 
 
 The sentence to justification of life is through Jesus Christ. In 
 being made a sacrifice for sin by the pouring out of his blood upon 
 the cross, he was set forth as a blood sprinkled mercy seat to all 
 believers of the gospel of the kingdom, who have faith in this remis- 
 sion of sins through the shedding of his blood. ' He was delivered 
 for our offences, and raised again for our justification;''* that is, 
 for the pardon of those who believe the gospel ; as it is written, 
 He that believeth the gospel and is baptised shall be saved. " b 
 Hence, " the obedience of faith" 6 is made the condition of righteous- 
 ness ; and this obedience implies the existence of a " law of faith " 
 as attested by that of Moses, which is " the law of works."'*' The 
 law of faith says to him who believes the gospel of the kingdom, 
 " Be renewed, and be ye every one of you baptised in the name 
 (e-n-i -d) oi'opan) of Jesus Christ for remission of sins. " e 
 
 Here is a command which meets a man as a dividing line 
 between the State of Sin and the State of Righteousness, The 
 obedience of faith finds expression in the name of Jesus as the 
 mercy seat through faith in his blood." Hence the apostle says to 
 the disciples in Corinth, '' Know ye not that the unrighteous shall 
 not inherit the kingdom of God ? Be not deceived ; neither forni- 
 cators, idolaters, adulterers, effeminate, abusers of themselves with 
 mankind, nor ^covetous, nor drunkards, nor revilers, nor extor- 
 tioners, shall inherit the kingdom of God. And such ivere some of 
 you : but ye were washed, sanctified, and made righteous (ecimiwflrjrt) 
 in the name (tv rw ovo^an} of the Lord Jesus, and in the spirit 
 (tv rw TTi'tvfjiaTi) of our God."-' Thus, the spirit, which is put for 
 the gospel of the kingdom and name, renewed these profligates ; 
 the divine law and testimony attested by the spirit with signs, and 
 wonders, and divers miracles, and gifts/' and believed with a full 
 assurance of conviction that worked in them by love to will and to 
 do caused them to be ' washed in the name," to be ' sanctified in 
 the name," and to be " made righteous in the name of Jesus Christ." 
 It must be clear to any man, unspoiled by a vain and deceitful 
 philosophy, that to be washed in a name is impossible, unless the 
 individual have faith in the name, and be subjected to the use of a 
 fluid in some way. Now, when a man is ' washed in the name of 
 Jesus Christ," there are three witnesses to the fact, by whose testi- 
 mony every thing is established. These are the spirit, the water, 
 and the blood, and they all agree in one statement. Jesus Christ 
 was made manifest by water at his baptism ; h and by blood in his 
 Rom. iv. 25. b Mark xvi. 15, 16. c Rom. i. 5. d Rom. iii. 27, 21. 
 e Acts ii. 38. f i Cor. vi. 9-11. Heb. ii. 3, 4. h John i. 31.
 
 134 RUDIMENTS OF THE WORLD. 
 
 death ; and by the spirit in his resurrection : therefore, the spirit 
 who is the truth (TO Tryev^a trmv >/ aXr/^eia), and the water, and the 
 blood, or the truth concerning the Messiahship, sacrificial character, 
 and resurrection of Jesus, are constituted the witnesses who bear 
 testimony to a man's being- the subject of " the righteousness of 
 God " a set forth in the gospel of His Kingdom. The testimony of 
 these witnesses is termed " the witness of God," which every 
 believer of the Kingdom and Name hath as the "witness in 
 himself."* 
 
 Water, then, is the medium in which the washing occurs. 
 But, although water is so accessible in all parts of the world where 
 the gospel has been preached, it is one of the most difficult things 
 under heaven to use it so as to -wash a man in the name of Jesus 
 Christ. What ! says one, is it difficult to get a man to be dipped 
 in water as a religious action ? No ; it is very easy. Thousands 
 in society go into the water on very slender grounds. But going 
 into the water, and having certain words pronounced over the 
 subject, is not washing in the name. The difficulty lies, not in 
 getting men to be dipped, but in first getting them to believe ' the 
 things concerning the Kingdom of God and the Name of Jesus 
 Christ " ; c or the exceeding great and precious promises," by the 
 faith of which they can alone become the " partakers of the divine 
 nature. " rf Without faith in these things, there is no true washing, 
 no sanctification, or purification, from moral defilement, and no 
 constitution of righteousness by the name of Jesus for the sons 
 of men; for, says the scripture, "without faith it is impossible 
 to please God." 
 
 It was the renewing efficacy of the exceeding great and 
 precious promises of God assuredly believed, that changed the gay 
 and profligate Corinthians into " the sanctified in Christ Jesus, 
 called to be saints"; of whom, it is testified, that " hearing, they 
 believed and were baptised." 6 Now, to these baptised believers he 
 writes, and tells them that " God made (nrovqniv ) Jesus, who 
 knew not sin, to be sin (that is, sinful flesh) for them, that they 
 might be constituted (yivwvrat) God's righteousness in Him";' so 
 that, being introduced into Him (for an individual cannot be in a 
 federal person unless introduced into Him) the crucified and 
 resurrected Jesus became "the Lord their righteousness"; 6 ' as it 
 is written, " Of Him, Corinthians, are ye IN Christ Jesus, who of 
 God was constituted fi\i'T)6r)) for us wisdom, righteousness, 
 sanctification, and redemption."' 1 So that, whosoever is in him, is 
 said to be '''complete in him;" in whom he is circumcised " i n 
 putting off THE BODY OF THE SINS of the flesh ; " that is, all past 
 sins; being buried with Christ in the baptism, in which also he 
 rises with him through the belief of the power of God evinced in 
 raising him from among the dead. 1 
 
 Rom.i. 17: iii. 21,22, 25, 26. *> i John v.6-io. c Acts viii, 12. d 2 Pet. 1.4. 
 Acts xviii. 8. f 2 Cor. v. 21. a Jer. xxiii. 6. ^ i Cor. 1.30. i Col. ii. 10-12.
 
 THE ACT OF OBEDIENCE. 135 
 
 Now, because the unconstituted, or unrighteous, cannot inherit 
 the kingdom of God, the law is revealed which says, " Ye must 
 be born again ; " for says the King", ' Except a man be born again 
 he cannot behold the kingdom of God." This saying is unintellig- 
 ible to men whose thinking is guided by the flesh. They cannot 
 comprehend " how these things can be :" and, though they profess 
 to be " teachers of Israel," "Masters of Arts," and " Bachelors," 
 and " Doctors of Divinity," and of "Canon and Civil Law," they 
 are as mystified upon the subject of ' the new birth " as Nico- 
 demus himself. But to those who understand 'the word of the 
 kingdom" these "heavenly things" are distinguished by the 
 obviousness and simplicity of truth. To be born again, as the 
 Lord Jesus expounds it, is to be " born of water and the spirit; " 
 as it is written, ' Except a man be born out of water (e 
 J/Caroc) and of the spirit, he cannot enter into the kingdom of 
 God." This is surely very explicit and very intelligible ; who can 
 misunderstand it, unless it be against his will to receive it ? 
 
 The New Birth, like the old one of the flesh, is not an 
 abstract principle, but a process. It begins with the begettal and 
 ends with the having been born. A son of God is a character, 
 which is developed out of the " incorruptible seed " b of God, sown 
 into the flesh}' table of the heart. When this seed, or word of 
 the Kingdom, is received, it begins to work in a man until he 
 becomes a believer of the truth. When things have come to this 
 pass, he is a changed man. He has acquired a new mode of 
 thinking ; for he thinks in harmony with the thoughts of God as 
 revealed in His law and testimony. He sees himself, and the 
 world around him, in a new light. He is convinced of sin ; and 
 experiences an aversion to the things in which he formerly 
 delighted. His views, disposition, temper, and affections are 
 transformed. He is humble, child-like, teachable, and obediently 
 disposed ; and his simple anxiety is to know what God would have 
 him to do. Having ascertained this, he does it ; and in doing it is 
 " born out of the ivater" Having been begotten by the Father by 
 the word of truth , rf and born of water, the first stage of the process 
 is completed. He is constitutionally ' in Christ." 
 
 When a child is born, the next thing is to train him up in the 
 
 way he should go, that when he is old he may not depart from it. 
 
 This is also the arrangement of God in relation to those who are 
 
 born out of water into His family on earth. He disciplines and 
 
 tries them, that He may " exalt them in due time." Having 
 
 believed the gospel and been baptized, such a person is required to 
 
 walk worthy of the vocation," or calling, " wherewith he has been 
 
 called, " e that by so doing he may be " accounted worthy " of being 
 
 "born of spirit," that he may become "spirit," or a spiritual 
 
 body ; and so enter the kingdom of God, crowned with ' glory, 
 
 John iii. 3-10. & i Pet. i. 23. < Matt. xiii. 19. 
 
 d James i. 18. < F.ph. iv. i.
 
 136 RUDIMENTS OF THE WORLD. 
 
 honour, incorruptibility, and life."" When, therefore, such a 
 believer comes out of the ground by a resurrection from among- the 
 dead, the spirit of God, worked by the Lord Jesus, first opens the 
 grave, and forms him in the image, and after the likeness of Christ ; 
 and then gives him life. He is then an incorruptible and living man, 
 " equal to the angels ;" and like them capable of reflecting the glory 
 of him that made him. This is the end of the process. He is like 
 Jesus himself, the great exemplar of God's family, born out of water 
 by the moral power of the truth ; and out of the grave by the 
 physical power of spirit ; but all things of God through Jesus 
 Christ the Lord. 
 
 In the way described, sinners are transformed into saints ; 
 and it is the only way ; their conversion being the result of the 
 transforming influence of "the testimony of God." Those who 
 are ignorant of " the law and the testimony," and who yet claim 
 to be saints, and " teachers of divine mysteries," may demur in toto 
 to this conclusion, because in saying this thou condemnest us 
 also." But truth knows no respect of persons ; and while the 
 oracles of God declare, that men are ' renewed by knowledge," 
 and "alienated from the life of God through ignorance," I feel 
 entrenched impregnably in the position here assumed. According 
 to the constitution of the human intellect, the knowledge of truth 
 must precede the belief of it. There is no exception to this. If 
 cases be cited as exceptions, the faith is spurious, and not that with 
 which God is pleased. It is credulity ; the faith of opinion, such 
 as characterises the spiritual philosophy of the age. 
 
 Lastly, the act demanded of a renewed sinner by the constitu- 
 tion of righteousness, that he may be inducted into Christ, and so 
 ' constituted the righteousness of God in him," is a burial in -water 
 into death. The energy of the word of truth is twofold It makes 
 a man " dead to sin " and " alive to God." Now, as Christ died 
 to sin once and was buried, so the believer, having become dead to 
 sin, must be buried also ; for after death burial. The death and 
 burial of the believer is connected with the death and burial of 
 Christ by the individual's faith in the testimony concerning them. 
 Hence, he is said to be " dead with Christ," and to be " buried 
 with Christ ; " but, how buried ? " By baptism into death," saith 
 the scripture. 
 
 But is this all ? By no means ; for the object of the burial 
 in water is not to extinguish animal life ; but, by preserving it, 
 to afford the believer scope to " walk in newness of life," moral 
 and intellectual. He is, therefore, raised up out of the water. 
 This action is representative of his faith in the resurrection of 
 Jesus; and of his hope, that as he had been planted with him in 
 the similitude of his death, he shall hereafter be also in the like- 
 ness of his resurrection, 6 and so enter the kingdom of God. To 
 such persons the scripture saith, "Ye are all sons of Gcd in 
 a Rom. ii. 7. b Rom. vi. 3-11.
 
 THE TWO PRINCIPLES. 137 
 
 Christ Jesus through the faith;'" and the ground of this honour- 
 able and divine relationship is assigned in these words : " For 
 as many of you as have been baptised INTO Christ have put on 
 Christ ; and if ye be Christ's, then are ye the seed of Abraham, 
 and heirs according to the promise."" They have thus received 
 the spirit of adoption by which the}' can address God as their 
 Father who is in heaven. 
 
 THE TWO PRINCIPLES. 
 
 " With the mind I myself serve ^the Law of God ; but with the flesh 
 
 the Law of Sin." 
 
 Although a sinner may have been " delivered from the power 
 of darkness," or ignorance, and have been "translated into " b the 
 hope of "the Kingdom of God and of his Christ," by faith in 
 the divine testimony and baptism into Christ yet, if he turn his 
 thoughts back into his own heart, and note the impulses which 
 work there, he will perceive a something that, if he were to yield 
 to it, would impel him to the violation of the divine law. These 
 impulses are styled " the motions of sins. " d Before he was enlight- 
 ened, they ' worked in his members," until they were manifested 
 in evil action, or sin ; which is termed, " bringing forth fruit unto 
 death." The remote cause of these " motions " is that physical 
 principle, or quality, of the flesh, stj'led indwelling sin, which 
 returns the mortal body to the dust ; and that which excites the 
 latent disposition is the law of God forbidding to do thus and so ; 
 for, I had not known sin, but by the law." 
 
 Now, while a righteous man feels this law involuntarily at 
 work in his members, the law of sin, or of nature within him, he 
 also perceives there a something which condemns " the motions 
 of sins," and suppresses them ; so that they shall not impel him 
 to do what he ought not to do. The best of men and I quote 
 Paul as an illustration of the class are conscious of the co-exist- 
 ence of these hostile principles within them. 'I find," says he, 
 a law that, when I would do good, evil is present with me." 
 Yes ; the principle of evil and the principle of good are the two laws 
 which abide in the saints of God so long as they continue subject 
 to mortality. 
 
 The reader is invited to re-peruse pages eighty-nine and ninety 
 on the subject of these laws, as it will prevent repetition in this 
 place. 
 
 The law of sin and death is hereditary, and derived from the 
 federal sinner of the race ; but the law of the mind is an intellec- 
 tual and moral acquisition. The law of sin pervades every particle 
 of the flesh ; but in the thinking flesh it reigns especially in the 
 propensities. In the savage, it is the only law to which he is 
 Gal. iii. 26-29. b Col. i. 13 c Rev. xi. 15. d Rom. vii. 5.
 
 138 RUDIMENTS OF THE WORLD. 
 
 subject ; so that with his flesh he serves only the law of sin and 
 death. This is to him " th? light within;" which is best illus- 
 trated by the darkness of Egypt, which might be felt. It was this 
 internal light which illuminated "the princes of the world, who 
 crucified the Lord of glory." It shined forth in the philosophy of 
 Plato, and in the logic of Aristotle, who walked in it while " dwel- 
 ling in the land of the shadow of death ; " tt and it is " the light 
 within" all babes who are born of blood, of v the will of the flesh, 
 and of man under the constitution of sin in all countries of the 
 world. 
 
 Now, the scripture saith, " The commandment of God is a 
 lamp; and his law is light;" 6 so that the prophet says, "Thy 
 word is a lamp unto my feet, and a light unto my path." 6 ' And to 
 this agrees the saying of the apostle, that the sure word of 
 prophecy is " a light that shineth in a dark place.'"' Now, Isaiah 
 testifies, that the Word is made up of God's law and testimony, 
 and that those who do not speak according to it, have no light in 
 them. 6 This is the reason that the savage has no light in him ; 
 because he is intensely ignorant of the law of God. Light does not 
 emanate from within ; for sin, blood, and flesh can give out none. 
 It can only reflect it after the fashion of a mirror. The light is not 
 in the mirror ; but its surface is so constituted that when light falls 
 upon it, it can throw it back, or reflect it, according to the law of 
 light, that the images of objects are seen on the surface, whence 
 the light proceeding from the objects is last reflected to the eye. 
 Neither is light innate in the heart. This is simply a tablet; a 
 polished tablet, or mirror, in some ; but a tarnished, rusty tablet in 
 others. It is called " the fleshy tablet of the heart." It was 
 polished in the beginning, when God formed man after His likeness ; 
 but sin, " the god of this world," hath so tarnished it that there 
 are but few who reflect His similitude. 
 
 No ; it is a mere conceit of the fleshly mind that man is born 
 into the world with light within ; which requires only to be cher- 
 ished to be sufficient to guide him in the right way. God only is 
 the source of light ; He is the glorious illuminator of the moral 
 universe ; and He transmits His enlightening radiance through the 
 medium sometimes of angels, sometimes of prophets, and at others 
 through that of His Son and the apostles, by His all-pervading 
 Spirit. Hence it is that the scripture saith, " God'is light," whose 
 truth "enlightens the eyes." But what is the truth ? It is "the 
 light of the glorious gospel of Christ," who is the polished incor- 
 ruptible fleshly mirror, which reflects the Image of God an image, 
 at present, but obscurely impressed upon the fleshy tablets of our 
 hearts ; because we know only in part, perceiving things by the 
 eye of faith, until hope shall disappear in the possession ot the prize. 
 
 Isaiah ix. 2. & Prov. vi. 23. c Psalm cxix. 105. d 2 Pet. i. 19. 
 e Isaiah viii. 20.
 
 NO LIGHT WITHIN"." 139 
 
 God, then, is the source of light ; the gospel of the kingdom in 
 the name of Jesus is the light ; and Christ is the medium through 
 which it shines ; hence he is styled THE SUN OF RIGHTEOUSNESS ; 
 also, " the true light, which enlighteneth every man, that cometh 
 into the world " ; "a light to enlighten the Gentiles, and the glory 
 of his people Israel." Now, the enlightening of every man is thus 
 explained by the apostle : " God," saith he, " who commanded the 
 light to shine out of darkness, it is he who hath shined into our 
 (the saints') hearts, with the illumination of the knowledge (irpoQ 
 tyuTianov rr]Q yi/w<7fwc) of the glory of God in the face of Jesus 
 Christ. " a But " every man " is not enlightened by this glorious 
 knowledge ; for to some it is hid. The tablets of their hearts are 
 so corroded and encrusted with opaque and sordid matter that they 
 are destitute of all reflecting power. Light will not shine in a black 
 surface. Hence, saith the apostle, " If our gospel be hid, it is hid 
 to them that are lost : in whom the god of the world hath blinded 
 the minds of them who believe not, lest the light of the glorious 
 gospel of Christ should shine into them." b He darkens the tablets 
 of their hearts by " the care of the world, and the deceitfulness of 
 riches f and thus prevents them from opening their ears to hear 
 the words of eternal life. 
 
 If a man have light, then, it is very evident that it is acquired 
 from without, and not an hereditary spark within. When the Lord 
 Jesus appeared in Israel "he shined in the darkness." This nation 
 was so darkened by the propensities and human tradition, that they 
 did not perceive the light when it shined among them ; the dark- 
 ness comprehended it not. " rf If this were the condition of Israel, 
 how intensely dark must have been the world at large. Still the 
 Gentile mind was not so totally eclipsed as that of the savage. The 
 nations of the Four Empires had been greatly mixed up with the 
 Israelites in their history ; so that the light of their law must have 
 been considerably diffused among them ; though not given to them 
 for their obedience. Hence, " the work of the law was written upon 
 their hearts " to some extent ; and created in them "a conscience," 
 by the thoughts of which they accused or excused one another. 6 
 
 This shining of the truth in the darkness of the nations was 
 considerably increased by the apostolic labours ; for ' their sound 
 went into all the land, and their words unto the ends of the habit- 
 able" (r>?e o\Kov\Lf.vr)q, or Roman Empire)/ Now, although this 
 light was almost extinguished by the apostasy, lamps were still kept 
 burning in its presence ; ff so that the eclipse was not so total 
 that the darkness of the Gentile mind was reduced to a savage 
 state. When the scriptures were again disseminated in the tongues 
 of the nations in the sixteenth century, the light of truth began 
 again to stream in upon them. The scriptures were then like a 
 book just fallen from heaven. The world was astonished at their 
 2 Cor. iv. 6. &2 Cor. iv. 3. 4. c Matt. xiii. 22. ^John i. 5. 
 e Rom. ii. 14. 15. f Rom. x. 18. a Rev. xi. 4.
 
 140 RUDIMENTS OF THE WORLD. 
 
 contents ; but " comprehended them not." Men discussed it, 
 tortured it, perverted it, fought about it ; until the stronger party 
 established the foundation of the world as at present constituted. 
 
 This world, called " Christendom," is much after the order of 
 things in the days of Jesus. Were he to appear now, he would 
 " shine in the darkness" as when among the Jews. These pro- 
 fessed to know God, while in works they denied Him. Their 
 clergy said, " We see;" but Jesus characterised them as blind 
 leaders of the blind;" therefore, 'their sin remained." They 
 boasted in the law ; yet through breaking it, dishonoured God. 
 They professed to be more conscientious and pious than Jesus ; 
 but he charged them with being hypocrites and serpents. They 
 strained out gnats, and swallowed camels ; and gave tithe of mint 
 and cummin, and despoiled the fatherless and the widow. And, 
 " like priest, like people." They crowded to the synagogues 
 and the temple in splendid apparel. The bejewelled worshippers 
 exhibited themselves in conspicuous seats ; while the poor stood, 
 or if seated, sat on footstools near the door. They made a 
 great show of piety, sang the psalms of David with holy rapture, 
 devoutly listened to the reading of the law and the prophets ; 
 and expelled Jesus and his apostles with great fury from their 
 midst, when they showed the meaning of them. With the 
 worship of God they combined the worship of Mammon. They 
 heaped up gold and silver, and apparel till it was moth eaten ; 
 oppressed the hireling in his wages ; and ground the faces of 
 the poor. 
 
 Such was the state of "the church" when Jesus and his 
 apostles were members of it ; and such is its condition now that 
 ' He standeth at the door, and knocks." " The Church'" of the 
 19th century, by which I understand, not the " One Body ; a but 
 that thousand-headed monster presented by the ecclesiastical 
 aggregate of "Christendom;" is that Laodicean antitype which 
 is neither cold nor hot, but lukewarm, and which saith, " I am 
 rich, and increased in goods, and have need of nothing ; but knows 
 not that it is wretched, and miserable, and poor, and blind, and 
 naked ; " jl the sputa once " spewed out of the Lord's mouth." 
 Its eyes are blinded by the god of the world. Its zeal for faction ; 
 its devotion to Mammon ; its ignorance of the scriptures ; and 
 its subjection to the dogmas and commandments of men have 
 made its heart fat, its ears heavy, and closed its eyes. "The 
 people of the Lord, the people of the Lord, are we ! " ascends as 
 its cry to heaven from myriads of throats ; but in the tablets of 
 their hearts the light of the glorious gospel of Christ's kingdom 
 and name, finds no surface of reflection. Many who mean well, 
 lament "the decline of spirituality in the churches;" but they 
 fail to perceive the cause. The scriptures have fallen into com- 
 parative disuse among them. They are superseded by shallow 
 Eph. iv. 4. b Rev. iii. 17.
 
 PRESEN 7 T CONDITION OF THE CHURCH." 141 
 
 speculations mere unintelligible pulpit disquisitions, the contra- 
 dictory thinking of the flesh, trained to excogitate the creedism of 
 the community that glorifies itself in the orator of its choice. The 
 gospel is neither believed nor preached in the churches. In fact, 
 it is hid from their eyes ; and the time is come to break off the 
 wild olive branch for its saplessness ; to cut off these churches for 
 their unbelief." 
 
 The principle, or spirit, that works in these children of dis- 
 obedience, is neither the law of sin as exhibited in the savage ; 
 nor the law of God as it appears in the genuine disciples of Christ. 
 It is a blending of the two ; so as to make of none effect^ the little 
 truth believed, as far as inheriting the Kingdom of God is concerned. 
 This proportion of truth in the public mind is the measure of its 
 morality, and exegetical of its conscience ; and constitutes that 
 scintillation, or " light within," which is struck out by the collision 
 of ideas in the world around. Educational bias makes men what 
 they are sinners, whose habitude of thought and action is 
 " pious," or impious, civilised or savage, according to the school 
 in which their young ideas have been taught to shoot. The divine 
 law and testimony alone can turn these into reflectors of the moral 
 image and similitude of God. 
 
 The " intellect " and ' sentiments " of the apostle's brain, con- 
 stituting " the fleshly tablet of his heart," had been inscribed by 
 the Spirit of the living God, in a way that all believers are not the 
 subject of. He was inspired ; and consequently received much of 
 "the light of the knowledge of the glory of God" by divine 
 suggestion, or revelation ; c others receive the same knowledge, in 
 words spoken, or written, by "earthen vessels" like himself, in 
 whom " this treasure " was deposited. ft The means by which the 
 knowledge is communicated matters not, so that it is written on 
 the heart. When it gets possession of this, it forms that " mind,'" 
 or mode of thinking and feeling (i'ouc) with which the apostle said 
 he " served the Law of God." Being renewed by the divine 
 testimony, his intellect and sentiments were sure to think and feel 
 in harmony with the thoughts of God. Nevertheless, his " pro- 
 pensities " were only checked in their emotions. He kept his body 
 under. This was all that he could do ; for no spiritual perfection 
 of thought and feeling could eradicate from the particles of his flesh 
 the all-pervading principle of its corruption. While, therefore, 
 with his mind he served the Law of God ; his flesh obeyed the law 
 of sin, which finally mingled it with its parent dust. 
 
 This news mode of thinking and feeling created in a true believer 
 
 by the divine law and testimony, is variously designated in scripture. 
 
 It is styled a clean heart and a right spirit" f " a new spirit " 
 
 and " a heart of flesh " / the " inward man " ; " new creature " ; h 
 
 *' the new man created in righteousness and true holiness" ; and 
 
 n Rom. xi. 20, 22, 25.' b Matt. xv. 6, 9. c Gal. i. H, 12. rf Cor. iv. 7. 
 
 c Psalm li. 10. /Ezek.xi.ig. a 2 Cor. iv. 16 ; Rom.vii.22. * 2 Cor. v. 17.
 
 142 RUDIMENTS OF THE WORLD. 
 
 " renewed unto knowledge after the image of him that created 
 him " ; a the "hidden man of the heart " ; b and so forth. This 
 new and hidden man is manifested in the life, which is virtuous as 
 becomes the gospel. He delights in the law of the Lord, and 
 speaks often of His testimonies. He denies himself of all ungodli- 
 ness and worldly lusts, and walks soberly, righteously and godly in 
 the world. His hope is the glorious manifestation of Jesus Christ, 
 with the crown of righteousness, even glory, honour, and immor- 
 tality, promised to all who look for him, and " love his appearing," 
 and desire his kingdom. Nevertheless, the law of sin, through the 
 weakness of the flesh, fails not to remind him of imperfection. 
 Being delivered from the fear of death, he looks forward to it as to 
 the period of his change, knowing that, when he falls asleep in the 
 dust, he will afterwards be delivered from the principle of evil by a 
 resurrection to incorruptibility and unalloyed existence in the 
 Paradise of God. 
 
 Eph. iv. 24 ; Col. iii. 10. b i Pet. iii. 4. 
 c Titus ii. 11-14; 2 Tim. iv. I, 8 ; Heb. ix. 28.
 
 IMMORTALITY, RELIGION, CLERGY " AND ' LAITY." 143 
 
 CHAPTER V. 
 IMMORTALITY, RELIGION, "CLERGY" AND "LAITY." 
 
 Immortality in the present state a positive evil. Immortality in misery 
 unscriptural. The professing world religious from fear. The world's 
 religions useful as a system of Ecclesiastical Police. The Religion 
 of Christ destitute of all worldly goods till his return, when it will 
 possess all things. The doctrine of immortality a divine revelation. 
 The Heathens baffled in their endeavours to discover it. The 
 Mosaic Cherubim God's throne in Israel. The Cherubim of Ezekiel 
 and John. The Cherubic Veil. The Faces of the Lord. The 
 Flaming Sword. Illustrated by Ezekiel's description of the glory of 
 the God of Israel. The brightness of the Spiritual Body. The Way 
 of the Tree of Life. The etymology of the word RELIGION. False 
 religion based upon the idea of appeasing the wrath of God. God 
 already reconciled to the world. The " Word of Reconciliation " 
 committed to the apostles in the beginning. The apostles the only 
 ambassadors of Christ. "The word" preached by the apostles 
 entrusted to the disciples of Christ. " Clergy " and " Laity " dis- 
 tinctions of the apostasy. Religion denned. Its grand desideratum. 
 No true religion without belief of the truth. The word " faith " 
 scripturally denned. How faith comes. The " religious world " 
 infidel of " the faith." " Love " scripturally denned by " obedience." 
 The religious world destitute of the Spirit of God. Religion 
 contemporary only with sin. Summary of principles. 
 
 THE Lord God, having arranged the foundation of the world, in 
 the sentences pronounced upon the transgressors ; and commenced 
 the preparation of the kingdom in the stipulations of the New 
 Law : decreed their expulsion from the garden eastward in Eden. 
 As the Serpent had said, the man had become " as the gods," or 
 Elohim, "to know good and evil," in consequence of eating the 
 forbidden fruit. He had known good only in his novitiate ; but, 
 being lifted up with pride, he had fallen into the condemnation of 
 the devil, a and had come to know also by experience both sorrow 
 and pain. This was a great calamity ; but not so great as that a 
 greater might not befall him, even in Paradise. He had eaten of 
 one tree, and his presumption might cause him to take and eat of 
 the other. The consequences of this eating, superadded to the 
 first, would have rendered his situation still more deplorable than 
 it was. He now knew evil, as the Elohim had done before him ; 
 but there was hope of deliverance from it when he should return 
 to the dust whence he was taken ; but if he should eat of the Tree 
 of the Lives, this hope would be cut off ; and he would live for 
 ever the subject of weeping, sorrow, and pain. The misery of 
 being the subject of evil for ever is forcibly expressed by Job. 
 
 a i Tim. iii. 6.
 
 144 RUDIMENTS OF THE WORLD. 
 
 When reduced to the deepest distress, he laments, saying, " When 
 I say, my bed shall comfort me, my couch shall ease my com- 
 plaint ; then thou scarest me with dreams, and terrifiest me 
 through visions ; so that my soul chooseth strangling, and death 
 rather than my life. 1 loathe it ; / would not live aliaay : let me 
 alone ; for my days are vanity. " ft But, if Adam had eaten of the 
 Tree of Life, when reduced to such misery as this, he would have 
 sought death, but it would have fled from him. He would have 
 found no deliverance. This, however, would not have been the 
 worst of it. He would have involved all his posterity in the same 
 interminable calamity. The earth would at length have become 
 crowded with undying generations of sensual and devilish men ; 
 who, if any virtue should survive, would afflict it a hundredfold. 
 For this awful consummation there would have been no remedy 
 but to break up the fountains of the abyss, and cast them down 
 under chains of intense darkness, after the example of the terrene 
 angels who sinned under a previous constitution of the globe. 
 
 But the repetition of the scenes of the pre-Adamic drama 
 was not designed, although men were afterwards permitted to 
 imitate it with a similar result ; with this difference, however, 
 that the race of the angels was one generation, while that of men 
 was composed of many. To prevent, then, the replenishment of 
 the earth with undying sinners, the Lord God said to the Elohim, 
 Behold, the man has become as one of us, to know good 
 and evil : and now lest he put forth his hand and take also 
 of the Tree of the Lives, and eat, and live for ever : therefore the 
 Lord God sent him forth from the garden of Eden, to till the 
 ground from whence he was taken. So he drove out the man." 
 
 This is a very remarkable passage of scripture. It contains 
 much in few words. The points which stand out, shining like 
 two stars, are the acknowledgment that man had become as the 
 gods by his offence ; and, secondly, that he was expelled from 
 Paradise thtit he might not live for ever. I shall defer to another 
 place the exposition of the things suggested by his god-likeness in 
 evil ; and after what has been already said on the tree of lives, 
 but little need be added respecting his exclusion from present 
 immortality. I would, however, so far anticipate another part 
 of this work as to say here, that the finality of creation, provi- 
 dence, and redemption is, man upon the earth, glorious, honour- 
 able, and immortal, in a state of unmingled good. It was because 
 God loved man, and out of mercy to him, that He drove him out 
 of the garden. Had He been actuated by malignity (a feeling, 
 by-the-bye, that has no place in the heart of God), He would have 
 left him free to involve himself in everlasting misery by eating of 
 the tree of lives. But He did not create the man for such a des- 
 tiny ; nor did He subject his posterity to evil by a stern necessity, 
 
 Job vii. n.
 
 THE RELIGIOUS WORLD RULED BY TERROR. 145 
 
 that it might in any mode of existence be consigned to intermin- 
 able torment of mind, or body, or of both. 
 
 The creed that inculcates this is God - dishonouring, and 
 expresses the foolish thoughts of sinful flesh, unenlightened by His 
 law and testimony. It is the vapouring of the pagan mind, 
 adopted by the Apostasy, and transfused into the symbols of its 
 credulity. As it knows not how to display the divine character in 
 any other light than the propensities, the faintly-illumined intellect, 
 and the perverted sentiments of the flesh exhibit, it presents God 
 to the sons of men as more like the Saturn, or Moloch, of the 
 heathens, who devoured their own offspring, in shrieks and groans, 
 than as one who so loves the world that He beseeches it to be 
 reconciled to Him : a and to accept, without money or price, the 
 exceeding great and precious things He has in store. Thus the 
 " religious world" is ruled by terror. The little faith it professes, 
 works not by love ft to the purification of its heart ; c but by the 
 unceasing apprehension of burning in molten lava through endless 
 ages. It works by "fear, which hath torment," and debases the 
 soul ; so that were it not for its fears, it would be honest and con- 
 fess that it cared neither for God nor His religion. But there is no 
 fear in love ; for perfect love casteth out fear. The world of profes- 
 sors, therefore, deceives itself in supposing that it loves God. " He 
 that feareth is not made perfect in love." rf It loves Him not, for 
 its conscience is defiled. " Love is the fulfilling of the law." Its 
 " doubts and fears " demonstrate its consciousness of sin un- 
 covered ; and that it either knows not what the truth is, or know- 
 ing it, neglects, or refuses, to obey it. It is an egregious contradic- 
 tion to confess with the same breath that we love God and are yet 
 afraid of Him ! Was Adam afraid of God so long as he continued 
 obedient ? As soon, however, as he sinned, fear seized upon him, 
 and he fled from the sound of His voice, and hid himself. The 
 righteous man's fear of God is the fear of offending one he loves. 
 God is terrible only to His enemies. His sons and daughters con- 
 fide in Him with the affection of children ; and He protects them 
 with all the love and jealousy of His holy and blessed name. 
 
 Being ignorant of "the exceeding great and precious promises" 
 relating to the kingdom of God, the leaders of the people know not 
 in what other way to move them to " get religion, "as their phrase 
 is. Hence, they pretend to preach " the terrors of the law." But 
 " religion " got by such a process is worth nothing. Nay ; I will 
 retract this. It is worth something. A religion of terror, so long 
 as it is believed, is useful as a system of ecclesiastical police ; which, 
 associated with the civil and military forces, assists materially in 
 keeping the world in awe. But for the fear of what may be here- 
 after, professors would be as lawless as the antediluvian giants ; 
 and thus, by the ecclesiastical antagonism of society being destroyed, 
 the earth would be filled with violence as before the flood. Super- 
 
 a 2 Cor. v. 19, 20. &Gal. v. 6. c Acts xv. 9. d i John iv. 17, 18.
 
 146 RUDIMENTS OF THE WORLD. 
 
 stition is useful in maintaining" order until the period shall arrive 
 to supersede it by "wisdom and knowledg-e," which will be the 
 stability of the times pertaining- to the kingdom of God. a But as 
 a means of inheriting- this kingdom, and of entitling- men to the 
 crown of righteousness, a religion which works by terror is utterly 
 worthless. Remove the terror, and the religion's gone ; except in 
 so far, indeed, as the possession of it is necessary to the preserva- 
 tion of its " temporalities," vested interests," and worldly 
 advantages. 
 
 But the "pure and undefiled religion " of God has no present 
 temporalities, or worldly interests. It has no ' lands, tenements 
 and hereditaments ;" nor "states," colleges, or sacred edifices." 
 It is like the Son of God in the days of his flesh ; homeless, 
 houseless, and poverty-stricken among the sons of men. It has 
 great riches, and good things in store for the poor in this world 
 7'/z6> are rich in faith? it promises them the possession of the 
 world'' with all the honour, and glory, and riches of it, with 
 endless life for the enjoyment of them ; but it requires faith in 
 God with filial obedience to His law, in a time of tribulation d as 
 the condition of the inheritance. 
 
 It is perfectly absurd to imagine, that men who are revelling 
 in all the luxuries, conveniences, and comforts of life ; enjoying 
 the honour, glory, and friendship of the world, as do the 
 ecclesiastics of antichristendom in their several ranks, orders, 
 and degrees ; to suppose, I say, that such can inherit the King- 
 dom of God with Jesus, and that "cloud of witnesses," of whom 
 Paul says ' the world was not worthy," is preposterous. If men 
 would reign with Christ they must believe his doctrine, and suffer 
 with him, e in enduring persecution for the world's sake/ They 
 must separate themselves from ' the churches," both State and 
 Nonconformist, which have a name to live, but are dead in tres- 
 passes and sins. The whole system is rotten ; and awaits only 
 the manifestation of the Lord's presence to be abolished with 
 signal marks of his displeasure. Therefore, let all honest men, 
 lay and clerical, who shall believe the truth, come out from among 
 them, and be separate. Better stand alone for the Kingdom of 
 God's sake, than be numbered with the multitude in the day of 
 Christ, who will be denied permission to "eat of the tree of life 
 and live for ever." 
 
 When man was expelled from Paradise, the Lord God, appre- 
 hending some new act of presumption, placed a guard over the 
 tree of lives. This tree, it will be remembered, was planted in the 
 midst of the garden. Now, when Adam was driven out, " the 
 Lord placed at the east of the garden of Eden, CHERUBIM, and a 
 flaming sword which turned every way, to keep the way of the 
 tree of life." This would seem to indicate that Adam was driven 
 Isaiah xxxii. 6. bJamesii.5. c i Cor. iii. 22. rfActsxiv. 22; 2 Tim. iii. I2_ 
 e 2 Tim. ii. 12. /Mark x. 29-30; Luke xviii. 29.
 
 THE FABLES OF THE HEATHEN. 147 
 
 out in an easterly direction ; had he gone westward, the tree of 
 life would have been between him and the Cherubim ; so that it 
 would still have appeared accessible, and have tempted him to 
 try to get at it ; which would doubtless have been his destruc- 
 tion. The cherubim and sword were to guard the Way of the Tree, 
 so that it could not be approached. If they were disposed to make 
 a circuit to avoid the Cherubim, the flaming sword, or devouring 
 flame, flashed on every side; "it turned ever}' way to keep it " 
 from being invaded by their presumption. 
 
 From this arrangement, they either saw the tree of life no 
 more ; or, saw it only in the distance. The latter is the more 
 probable. The sight of it from time to time would remind them of 
 what they had lost ; and, from what they had learned of the effect 
 producible upon the eater of its fruit, it suggested the possibility 
 of mortal man putting on immortality. This was a thing to be 
 desired. But they could not get at the tree ; how could they 
 then attain it ? There were but two of them, and neither of them 
 could answer the question. There were no scriptures testifying to 
 them as to us, " this is the way, walk ye in it." They were ignor- 
 ant of ."the way leading unto life" ; a and, if they had not been 
 " taught of God" they would have remained ignorant of it for 
 ever. The thinking of the flesh could never have discovered it ; 
 for the obtaining of immortality involved the belief and practice 
 of things which it was utterly impossible for the heart of man to 
 conceive. 
 
 We have an illustration of this in the endeavour of the 
 heathen philosophers to solve the problem. Being ignorant of 
 God's knowledge, they ran into the most absurd speculations. 
 They thought that immortality was a sort of ghost inside of a man 
 that went to the fields of Elysium when death dissolved its union 
 with the body. They regarded this innate principle as a particle 
 of the divine essence from which proceeded all virtuous actions ; 
 while vice was the natural result of the operation of the matter of 
 the body, which was essentially malignant. The apostle refers to 
 this in part when he says, " Professing themselves to be wise, they 
 became fools." 6 Hence, he styles "the wisdom of the wise" 
 " foolishness ; " and, as the Corinthians had received the gospel of 
 the kingdom, which teaches a very different doctrine, he inquires 
 of them, ' Hath not God made foolish the wisdom of the 
 world? " Has He not shown the absurdity of their speculations 
 about " souls," 'immortality," and " the nature of the gods ?" 
 
 They had no idea of immortality being conferred only upon 
 men who might be accounted worthy of a certain kingdom. This 
 was a doctrine which the flesh, with all its thinking, and with all 
 its logic, had no conception of. It never thought of the kingdom 
 of God and the name of a particular personage, as the channel 
 through which immortality was to flow. It was lost in reveries 
 Matt. vii. 14. Rom. i. 22. c i Cor. i. 20.
 
 148 RUDIMENTS OF THE WORLD. 
 
 about Elysium and Tartarus : and the river Styx which flowed 
 between them ; and about Charon and his ferry-boat ; and ghosts ; 
 and three-headed Cerberus ; and the snake-haired furies ; and 
 Pluto "king of hell." But of "glory, honour, incorruptibility, 
 and life," an incorruptible and undefined inheritance, the recom- 
 pense of reward to the subjects of a righteousness by faith of 
 such a " prize " as this, to be sought after by doing the will of God, 
 they were as utterly ignorant as an unborn babe. Well might the 
 apostle say in the language of the prophet, " Eye hath not seen, 
 ear hath not heard, neither have entered into the heart of men, the 
 things which God hath prepared for them that love him. But God 
 hath revealed them to us by his spirit : " a that is, to those who 
 received the gospel of the kingdom. 
 
 Immortality ', then, and the -way to it, are things about which 
 man must have remained for ever ignorant, so long as their discovery 
 depended upon the thinking of the flesh. In other words, they are 
 matters purely of divine testimony ; and as faith is the belief of 
 testimony, men can have no faith in them beyond what is stated 
 in the written word of God. The carnal mind, by reflecting upon 
 its own consciousness, may be "of opinion' 1 ' 1 that what it terms 
 "l myself" is immaterial because it thinks, and "therefore 
 immortal ; " but beyond this it can never go. Opinion implies 
 doubt ; for if a matter be beyond doubt, it is no longer opinion, 
 but faith or knowledge. Where, then, is the man, be he philoso- 
 pher or theologist, who can demonstrate the existence of an 
 "immortal soul" in the animal man, by a "thus it is written," 
 or a thus saith the Lord ? " A few phrases in scripture may be 
 twisted, and tortured into an inference which, however, becomes 
 lighter than vanity before the direct testimonies of the word to 
 the contrary. With these words, then, by way of preface, I shall 
 proceed to offer a few remarks upon 
 
 THE CHERUBIM. 
 
 But little is said about the Cherubim in the Mosaic narrative. The 
 word is a plural noun, and represents, therefore, more objects than 
 one. But, in what did this plurality consist ? I should say, 
 judging from a text in the next chapter, that it had especial 
 regard to a plurality of faces ; for when the Lord God sentenced 
 Cain to a fugitive and vagabond life, the fratricide answered, 
 " Behold, then, from THY FACES (plural in the Hebrew)* shall I 
 be hid." b That is, " I shall no more be permitted to come before 
 the Cherubic faces, which thou hast placed at the east of 
 the garden, to present an offering for my sin." As he truly 
 observed, ' mine iniquity is greater than that it may be for- 
 i Cor. ii. 9-16. &Gen. iv. 14. 
 
 * The word is plural only in the Hebrew ; even in the case of Jacob 
 and the angel (Gen. xxxii. 30 Compare also Ezek. x. 14).
 
 THE CHERUBIM. 149 
 
 given. " He was exiled from the Faces of God still further to the east 
 as a murderer doomed to eternal death" as the end of his career. 
 
 That the faces were connected with the Cherubim seems 
 unquestionable from other passages of Scripture where cherubim 
 are described. The Lord spoke of them to Moses in the Mount. 
 Having commanded him to make an ark, or open chest, overlaid 
 with gold, with a crown along its upper margin, he said, "Thou 
 shalt make a mercy-seat of pure gold. And thou shalt make two 
 cherubim of beaten gold in the two ends of the mercy-seat." In 
 another place, this is explained thus ' Out of the mercy-seat 
 made he the cherubim on the two ends thereof." Then it is con- 
 tinued, " And the cherubim shall stretch forth "wings on high, 
 covering the mercy-seat with their wings, and their faces one to 
 another, toward the mercy-seat shall the faces of the cherubim be. 
 And thou shalt put the mercy-seat above upon the ark, and in the 
 ark thou shalt put the testimony that I shall give thee." b 
 
 It is probable, that the reason why Moses gave no descrip- 
 tion of them in Genesis was, because he intended to speak 
 more particularly when he came to record their introduction into 
 the most holy place of the tabernacle. In the text above recited, 
 they are described as having wings and faces ; and being made 
 out of the same piece of gold as the mercy-seat, upon which 
 they looked down, beholding, as it were, the blood sprinkled 
 upon it ; it is evident, they were symbols connected with the 
 institution of atonement for sin through the shedding of blood. 
 But they were still more significative. They were God's throne 
 in Israel. Hence, the psalmist saith, "The Lord reigneth ; he 
 sitteth between the jcherubim." This throne was erected upon 
 mercy ; and for this reason it was, that the covering of the ark 
 containing the testimony, the manna, c and the resurrected rod, d 
 was styled the Mercy-seat, or throne, where the Lord covered the 
 sins of the people. It was also the Oracle, or place from which 
 God communed with Israel through Moses. '' There," said the 
 Lord, " will I meet with thee, and I will commune with thee from 
 above the mercy-seat, from between the two cherubim which are 
 upon the Ark of Testimony, of all things which I will give thee in 
 commandment unto the Children of Israel." 
 
 But, though Moses informs us of two cherubim with a 
 plurality of faces and wings each,* he does not tell us what kind of 
 
 a i John iii. 15. & Exod. xxv. 10-21. e Exod. xvi. 33 ; John vi. 33. 
 d Num. xvii. 8 ; Isaiah xi. i. 
 
 * They would of necessity have two wings each ; but the Scripture 
 does not here specify a plurality ot faces each (Ex. xxv., xxxvii.). We read 
 of " the face of a cherub " (Ezek. x.;. " The cherubim " of Eden (Gen. iii. 
 24 R.V.) appear to be the angels (compare the incident of Balaam, Num. 
 xxii. 31) ; those of Moses and Solomon were manufactured figures of 
 divine specification, that ritually represented men of God made one in 
 Christ and "equal unto the angels." The cherubim and living creatures 
 of Ezekiel and John represent this "one body" in the relations here 
 graphically described by Dr. Thomas.
 
 150 RUDIMENTS OF THE WORLD. 
 
 faces, or how many wings they had. This deficiency, however, 
 seems to be supplied by Ezekiel. Those he saw had each of them 
 four faces and four 'wings; a human body with feet like a calf's, 
 and the hands of a man under their wings. Of their faces, one 
 was like a man's ; a second, like a lion's ; a third, like that of an 
 ox ; and a fourth, like an eagle's. The things of his first chapter 
 taken collectively, evidently represent the Messiah upon his throne, 
 surrounded by his saints, and all energised and made glorious by the 
 Spirit of God. The rings of Ezekiel's wheels were full of eyes ; 
 but in the cherubim which John saw, the wheels were not intro- 
 duced, but two more wings were added, and the eyes were trans- 
 ferred to the six wings. a In this place, the cherubim are styled 
 "beasts," more properly living creatures (ra wa) ; and are 
 associated with " twenty-four elders." 
 
 Now, by attending to what is affirmed of them in another 
 place, we shall see who are represented by the four cherubim of 
 Ezekiel with four faces each, and their wheels ; and the four of 
 John with one different face each, and twenty-four typical elders. 
 It is written, that " they fell down before the Lamb, having every 
 one of them harps, and golden vials full of odours, which are (or 
 represent) the prayers of the saints. And they sung a new song, 
 saying, Thou art worthy to take the book, and to open the seals 
 thereof : for thou wast slain, and hast redeemed us to God by thy 
 blood out of every kindred, and tongue, and people, and nation ; 
 and hast made us unto our God kings and priests ; and WE shall 
 reign on earth," b From this it is evident, that the cherubim, &c., 
 represent the aggregate of those redeemed from the nations, in their 
 resurrection state. The Lamb, the four cherubs, and the twenty-four 
 elders, are a symbolical representation of what is expressed by the 
 phrase, " them that are sanctified in Christ Jesus, called saints'" ; 
 that is, those who have been constituted the righteousness of God 
 in Christ in a glorified state. 
 
 The cherubim are the federal symbol ; and the eyes, repre- 
 sentative of the individuals constituted in him who is signified by 
 the Cherubim. The Lamb is introduced to represent the relation- 
 ship between the holy eyes, or saints, and the Cherubic Faces ; 
 that is, between them and the Lord Jesus ; while " the twenty-four 
 elders" are indicative of their constitution as "the Israel of 
 God." There are twenty-four, because the Kingdom of God, 
 being an Israelitish Commonwealth, is arranged with the twelve 
 sons of Jacob as its gates f and with the tioelve apostles of the 
 Lamb as its foundations ; rf the former being the entrance into 
 present life of the fleshly tribes, or subjects; and the latter, the 
 foundations of the adopted tribes, or HEIRS of the kingdom ; so 
 that twenty-four is the representative constitutional number of 
 the spiritual Israel of God ; for without the natural the spiritual 
 Rev. iv.8. & Rev. v. 8-10. c Rev. xxi. 12. d Rev. xxi. 14; Eph. ii. 20.
 
 JESUS AND THE CHERUBIM. 151 
 
 could not be ; any more than there could be adopted Americans, if 
 there were no American nation. 
 
 But the Mosaic Cherubim were deficient of several of the 
 characteristics which distinguish those of Ezekiel and John. They 
 had simply the wing's and the faces. His cherubim were not only 
 of beaten gold continuous with the substance of the mercy-seat ; 
 but they were embroidered into the Veil, made of blue, purple, 
 and scarlet, and fine twined linen, which divided the holy and the 
 holiest places of the tabernacle. Now, when " Jesus cried with a 
 loud voice, he expired (tLnrvtvat) and the Veil of the Temple was 
 rent in twain from top to bottom.'"' 1 Thus, we see the breaking 
 of the body of Jesus identified with the rending of the Cherubic 
 Veil ; thereby indicating that the latter was representative of the 
 Lord. 
 
 We have arrived then at this, that the Mosaic Cherubim were 
 symbolical of " God manifest in the flesh." We wish now to 
 ascertain upon what principles his incarnate manifestation was 
 represented by the Cherubim ? First, then, in the solution of this 
 interesting problem, I remark, that the scriptures speak of God 
 after the following manner. ' God is light, and in him is no 
 darkness at all ; " b again, " God is a Spirit ; and they that wor- 
 ship him, must worship him in spirit and in truth ; " c and thirdly, 
 " Our God is a consuming fire." 11 In these three texts, which are 
 only a sample of many others, we perceive that God is represented 
 by light, spirit, and fire ; when, therefore, He is symbolised as 
 manifest in flesh, it becomes necessary to select certain signs repre- 
 sentative of light, spirit, and fire, derived from the animal king- 
 dom. Now, the ancients selected the lion, the ox, and the eagle, for 
 this purpose, probably from tradition of the signification of these 
 animals, or the faces of them, in the original Cherubim. They 
 are called God's Faces because His omniscience, purity, and 
 jealousy, are expressed in them. But the omniscient, jealous, and 
 incorruptible God, was to be manifested in a particular kind of 
 flesh. Hence, it was necessary to add a fourth face to show in 
 what nature He would show Himself. For this reason, the human 
 face was associated with the lion, the ox, and the eagle. 
 
 These four faces united in one human shape, formed out of 
 beaten gold ; and two such, not separate and distinct symbols, but 
 standing one on each end of the mercy-seat, and the same in 
 continuity and substance with it ; taken as a whole, represented 
 Jesus, the true blood-sprinkled mercy-seat, or propitiatory, " in 
 whom dwelleth the fulness of the Godhead bodily. " c All four faces 
 were to look upon the mercy-seat, so as to behold the sprinkled 
 blood of the yearly sacrifice. To accomplish this, two cherubs 
 were necessary ; so that the lion, and the ox, faces of the one ; 
 
 a Mark xv. 37, 38. & i John i. 5. c John iv. 24. rf Deut. iv. 24. 
 e Rom. iii. 25 ; Col. ii. 3, 9.
 
 152 RUDIMENTS OF THE WORLD. 
 
 and the man, and the eagle, faces of the other, should all be 
 " mercy-seat- ward." 
 
 It will be seen from this view of things, how important a place 
 the Cherubim occupied in the worship of God connected with " the 
 representation of the tmth" They were not objects of adoration ; 
 but symbols representing- to the mind of an intelligent believer the 
 Seed of the woman as God manifested in the likeness of sinful flesh. 
 This I take it was the significancy of the Cherubim which the Lord 
 God placed at the east of the garden ; and which became the germ, 
 as it were, of the shadowy observances of the patriarchal and 
 Mosaic institutions ; whose substance was of Christ. 
 
 THE FLAMING SWORD. 
 
 "A Flaming Sword which turned every way." 
 
 The things represented by the lion, ox, and eagle faces, were 
 visibly manifested in the sword of flame. This was light, spirit, 
 and fire, flaming around the cherubim as the glory of God. It 
 turned every way to keep the way of the tree of life. This is all 
 Moses says about it ; and were it not for other testimonies, we 
 should be at a loss to understand its allegorical signification. The 
 cherubim set up in the tabernacle and first temple were enveloped 
 in a cloud of thick darkness." At night, the cloud, which was 
 visible without the former, appeared like a blaze of fire ; b but in 
 the day, it towered aloft as a pillar of cloud. Darkness and fire 
 were frequent accompaniments of the divine presence ; indeed, 
 always so upon great occasions. The presence of the Lord upon 
 Mount Sinai was a magnificent and terrible example ; and when 
 Jesus expired in blood, Judea was veiled in darkness, and God 
 looked upon it. 
 
 With the exception of the thunder, the earthquake, the 
 tempest, and the flashing lightning, God's communing with Moses, 
 and after him with the High Priests, were conducted from between 
 the Cherubim, as upon Sinai "The Lord descended upon it in 
 fire ; and the smoke thereof ascended as the smoke of a furnace ; 
 and God answered him by a voice ; " c so that the thick darkness 
 became luminous and indicated His presence. The illumination of 
 the darkness without the voice would be sufficient to give assurance 
 of acceptance. The Priest having witnessed this on the great day 
 of atonement, when he came out to the people, looking for him 
 with anxiety to know the result, would be enabled to report to 
 them that the Lord had shined forth. This was the sign to them 
 of a typical salvation. Hence, Asaph prays, " Give ear, O Shep- 
 herd of Israel ; thou that dwellest between the cherubim shine 
 forth stir up thy strength, and come and save us. Turn us again, 
 O God, cause thy face to shine ; and we shall be saved. " d 
 2 Chron.v. 14: vi. i. & Exod. xl. 35-38. cExod.xix.i8. d Psalm Ixxx. 1-3.
 
 THE FLAMING SWORD. 153 
 
 But the flaming- sword in Eden is more strikingly illustrated 
 as to its probable appearance by Ezekiel's description of the 
 cherubic glory. He says he beheld "a great cloud, and a fire 
 infolding itself, and a brightness was about it, and out of the 
 brightness thereof as the colour of amber, out of the midst of the 
 fire ; whence issued forth the likeness of four living creatures," or 
 cherubim. ' Their appearance was like burning coals of fire, and 
 like the appearance of lamps : it went up and down among the 
 living creatures : and the fire was bright, and out of the fire "went 
 forth lightning. And the living creatures ran and returned as the 
 appearance of a flash of lightning. 
 
 It was customary for the Lord to answer men by fire, when 
 any great principle, or new institution was to be established. Thus, 
 the covenant with Abraham was confirmed by fire ; a there also 
 came out a fire from before the Lord, and consumed the offering on 
 Aaron's induction as high priest ; b when the plague was stayed at 
 the intercession of David, the Lord answered him by fire from 
 heaven upon the altar of burnt offering, and thus indicated the 
 place He had chosen to place His name there ; and also at the 
 dedication of the temple fire consumed the sacrifices in the same 
 way. rf From these examples, I think it is a fair inference, that the 
 flaming sword in Eden was applied to a similar purpose, namely, 
 to flash forth its fire for the consumption of the sacrifices offered 
 by the family of Adam before the Lord. 
 
 The fire described by Ezekiel represented the spirit of God in 
 its cherubic relations ; for as the fire flashed its lightning so they 
 moved to and fro. It also represented the glory, or brightness, of 
 the Messiah as he will appear upon his throne. " I saw," saith he, 
 as the appearance of a man above upon the throne : as the colour 
 of amber, as the appearance of fire round about within it, from the 
 appearance of his loins even upward, and from thence downward, 
 as it were, the appearance of fire, and it had brightness round 
 about. As the appearance of the bow that is in the cloud in the 
 day of rain, so was the appearance of the brightness round about. 
 This was the appearance of the likeness of the glory of the Lord" c 
 The apocalyptic representation of the Lord's glory when seated on 
 the throne of David, is a repetition of Ezekiel's, though under some 
 modification, so as to adapt it to circumstances which had arisen 
 out of the things concerning Jesus. "I beheld," says John, "a 
 throne was set in the heaven, and one sat on the throne. And he 
 that sat was to look upon like a jasper and a sardine stone : and 
 there was a rainbow round about the throne, in sight like unto an 
 emerald. And out of the throne proceeded lightnings and thunder- 
 ings, and voices : and there were seven lamps of fire burning before 
 the throne, which are the seven spirits of God. "^ 
 
 Gen. xv. 17. b Lev. ix. 24. i Chron. xxi. 16, 18, 26 : xxii. i. 
 rf 2 Chron. vii. I. e Ezek. i. 4, 13, 14, 26-28. / Rev. iv. 3, 5.
 
 154 RUDIMENTS OF THE WORLD. 
 
 From these passages, it is evident, that fire which is also light, 
 is in symbolic representation significative of the spirit of God. If 
 more proof were necessary, the outpouring of the spirit on Pente- 
 cost and at the house of Cornelius, would be sufficient to settle the 
 matter/ 4 Now, when this appearance envelops men and things, it 
 is called glory, or majesty. Hence, referring to the transfiguration 
 of Jesus on the Mount, the apostle says, " We were eye-witnesses 
 of his majesty ; for he received from God the Father honour and 
 glory. " & Such glory, or brightness, so beautifully represented by 
 Ezekiel and John, will clothe the saints, as well as the Lord Jesus, 
 when they shall appear in the kingdom of God : as it is written, 
 ' They that be wise shall shine as the brightness of the firmament ; 
 and they that turn many to righteousness as the stars for ever and 
 ever. " c The apostle also speaks of the brightness of the sun, 
 moon, and stars, as an illustration of the glory of the risen 
 saints \ d and what is symbolically represented in Ezekiel and John 
 of the glory of the Lord, is plainly affirmed by the prophet in these 
 words : " The moon shall be confounded, and the sun ashamed, 
 when the Lord of Hosts shall reign on Mount Sion, and in 
 Jerusalem, and before his ancients gloriously. " e 
 
 From the whole, then, I conclude that the cherubim and 
 flaming sword at the east of Eden's garden were representative, 
 first, of God manifest in the woman's nature as " the word made 
 flesh ; " and by being bruised in the heel, set forth as the blood- 
 sprinkled mercy-seat, or propitiation for sin ; and secondly, of God 
 manifested in the spiritual nature, clothed with dazzling brightness, 
 surpassing the sun and moon in splendour. The cherubim were 
 the throne of the Lord in relation to the antediluvian world. There 
 He communed with men. His presence was there, and the altar 
 He had set up. When men went to sacrifice before Him, there 
 they presented their offerings. If these were according to His 
 appointment, He accepted the worshipper ; and, probably, 
 answered him by fire flashing forth from the cherubic glory, and 
 consuming the sacrifice upon the altar. If the worshipper were 
 faithless and disobedient, the faces were hidby thick darkness, and 
 the offering remained unconsumed. This was the case with Cain. 
 His countenance fell, and he expressed himself with anger. Then 
 the Lord God " answered him with a voice," and the conversation 
 ensued which is recorded in the Mosaic narrative. Having, then, 
 ascertained the signification of the cherubim and flaming sword, I 
 shall proceed now to speak of the principles of religion, or of 
 
 Acts ii. 2-4 : xi. 15. & 2 Pet. i. 16. cDan. xii. 3. d i Cor. xv. 41, 42. 
 c Isaiah xxiv. 23.
 
 THE WAY OF THE TREE OF LIFE." 155 
 
 "THE WAY OF THE TREE OF LIFE." 
 
 " Strait is the gate, and narrow is the way which leadeth unto life, and 
 few there be that find it." 
 
 Religion is not coeval with the formation of man ; neither had 
 it any existence during his novitiate. Though it was instituted 
 in the paradise, it was not for his observance there ; for while 
 he continued the sinless tenant of the garden, he stood in no need 
 of the healing' consolations it affords. Until he ate of the for- 
 bidden fruit, there was no breach of friendship, no misunder- 
 standing, no alienation, between him and the Lord God ; there 
 needed not, therefore, any means, or system of means, for the 
 reconciliation of estranged parties. But, as soon as the good 
 understanding was interrupted by disobedience to the Eden law, 
 sentence of condemnation to the dust was pronounced upon the 
 offenders ; and means ivere instituted to put them at one again with 
 the Lord, that He might bring them back from the ground, no 
 longer naked and ashamed of their condition ; but clothed with 
 glory and honour, incorruptibility and life, as a crown of righteous- 
 ness that should never fade away. These instituted means made 
 up the way of life, which Moses terms " God's ?uay." a David styles 
 it " the path of life /" 6 which the apostle, in quoting, renders the 
 ivays of life " coi wiyc f that is, the way leading to life in which a 
 man must walk now ; and the way into the kingdom from the 
 house of death. 
 
 In the beginning, God's way was styled " the Way of the Tree 
 of Life;" which in the passage where it occurs, must be taken 
 literally, and then allegorically. In its literal sense, it was the 
 path leading to the Tree in the midst of the garden ; but 
 allegorically, it signified the things to be believed and practised by 
 those ivho desired to live for ever. To believe and do, is to walk in 
 "the Way which leadeth unto life; " because immortality will be 
 a part of the recompense of reward for so doing. Until the cruci- 
 fixion, the Way was marked out, first by the patriarchal arrange- 
 ment of things ; and secondly, by the Mosaic law ; all of which 
 pointed to the Shiloh. But, w r hen Jesus appeared, he announced, 
 saying, " / am the Way, the Truth, and the Life ; no man cometh 
 to the Father, but by me." f< He became the Way, by his sacri- 
 ficial death, and resurrection. Whosoever would attain to life 
 must believe the truth concerning Jesus, and the kingdom, which 
 is the most holy place. Hence, it is written, " We have boldness 
 to enter into the Holiest by the blood of Jesus, by a Neiio and 
 Living Way, which he hath consecrated for us, through the Veil, 
 that is to say, his flesh. " e The old Way was but typical of the 
 
 Gen. vi. 12. 6 Psalm xvi. 1 1. cActs ii. 28. djohn xiv. 6. 
 <"Heb. x. 19, 20.
 
 156 RUDIMENTS OF THE WORLD. 
 
 new ; but both are purely matter of revelation. Nothing- is left to 
 conjecture. Man may corrupt the Way of the Lord ; but he 
 cannot improve it : and as surely as he attempts to adapt it to 
 circumstances, he converts it into " the Way which leadeth to 
 destruction," which is both broad and easy to walk in, being in 
 perfect harmony with the lusts and thinking of the flesh 
 
 The things of the Way of Life constitute RELIGION. As a 
 word, it is derived from the Latin religio, from religare, which 
 signifies, to bind again ; hence, religion is the act of binding again, 
 or, that which heals a breach previously existing between two 
 parties. This traditional idea the Romans expressed by religio. 
 They believed as the foundation of their mythology, that mankind 
 and the gods were at enmity ; but how it originated they had lost 
 the knowledge of. Their impression was that they were angry, 
 but not implacable ; nevertheless, so estranged from men that 
 there could be no direct communication with them. Mediatorial 
 converse with the gods was an idea universally prevalent in the 
 world. The pagans had derived it by tradition from the family of 
 Noah ; with whom was deposited the revealed principles of the 
 Way of God instituted in the beginning. This idea of mediate 
 communication for the appeasement of divine wrath was incorpor- 
 ated in all the domestic and temple worship which constituted their 
 religion. They poured out abundantly the blood of victims ; and, 
 from the tradition of Abraham's sacrifice of Isaac in obedience to 
 the divine mandate, the Carthaginians, who migrated from 
 Palestine, probably concluded, that the most acceptable offering 
 for sin was that of human life. Be this as it may the principle 
 that " without the shedding of blood there is no remission," 
 which is an axiom of God's truth, took deep root among all the 
 descendants of the sons ot Noah. Their system was a corruption 
 of God's Way. They were without faith, and erred, not knowing 
 his thoughts." 
 
 The word used by the Greeks for religion was flpr/iriceta, from 
 flp/jaxEvw to worship. This may be derived from o"voe, taken meto- 
 nymically for a. minister ; and Opeu to shout or make a clamour; 
 because, in that worship which results from the thinking of sinful 
 flesh, the performers rend the air with their shouts; and if idolaters, 
 they "call upon the name of their gods" with frantic cries, 
 cutting themselves with knives and lancets till the blood gushes 
 out upon them." a The worship of God recognises no such prac- 
 tices as these. When persons make their meeting houses to echo 
 with clamorous prayers, such as may be often heard among some 
 who profess the religion of Christ shouting, I say, like the priests 
 of Baal, as though God were " talking, or pursuing, or on a 
 journey, or peradventure sleeping, and needed to be awaked, "- 
 such persons evince that they are TK-CUJ/ opyr/e vessels of wrath, 
 who comprehend not the genius of the truth ; and not 
 
 a I Kings xviii. 28.
 
 RELIGION. 157 
 
 vessels of mercy, whose thoughts are in harmony with the 
 divine law. 
 
 How different was the prayer of Elijah ! From him ascended 
 the " still small voice " of fervent, but tranquil supplication. He 
 knew that God was neither deaf nor asleep ; but a God everywhere 
 present by the universality of His ^spirit. His words were few. a 
 He did not expect to be heard for his much speaking" ; knowing 
 that God is not to be moved by vain repetitions," or volubility of 
 speech ; but by the love He has for His children, and for the glory 
 of His name. 
 
 While men consider that there is a want of harmony between 
 them and divine wisdom and power, and admit that they are 
 deserving of divine wrath ; they do not understand, that as 
 offenders they have no right to institute the means of reconciliation. 
 The}- act upon the principle, that God has left it to them to worship 
 Him according to the dictates of their own reason. Hence, the 
 world is full of modes of worship as diversified as the thoughts of 
 sinful flesh. The notion that men may invent religious services ; 
 and that the divine displeasure can be appeased by human con- 
 trivances ; are fallacies, which are characteristic of false religion 
 wherever they are found. Men have no right to invent religions, 
 or modes of worship. Even reason dictates this when the question 
 is viewed as a breach between friends. When a misunderstanding 
 occurs between such, the initiatory of a reconciliation of right 
 appertains to the part} 7 offended ; and he only has the privilege of 
 dictating the terms of agreement. Hence, in the breach between 
 God and man, it is God's prerogative alone to prescribe ; and all 
 that men have liberty to do is to accept, or reject, the conditions 
 of amity and peace. 
 
 This view of the case precludes entirely the idea of appeasing 
 the wrath of God by human ingenuity. God needs not to be 
 appeased by man ; and every system, therefore, which is predicated 
 upon the notion that it is necessary, is not only unscriptural, but 
 essentially false. He is already reconciled to the world, which He 
 has always loved ; although it acts the part of, and therefore is, the 
 enemy of God. ' He so loved the world that he gave his only 
 begotten Son that whosoever believeth in him should not perish, 
 but have everlasting life." ft The fact of a divine religion being 
 instituted is proof of the love He bears the human race. He seeks 
 to appease men by His goodness, which invites them to repent- 
 ance. His love is manifested in all that He has done for the 
 world. He has sought to enlighten it, and to exalt it to a partici- 
 pation in the divine nature by the ameliorating influences of the 
 truth. He has sent messengers to it with their lives in their hands, 
 ready to lay them down in the divine work of beseeching mankind 
 to be reconciled to God. Is it not strange that men should besiege 
 heaven with vain and clamorous repetitions, ' praying and beseech- 
 a Eccles. v. i, 2. b John iii. 16. c Rom. ii. 4.
 
 158 RUDIMENTS OF THE WORLD. 
 
 ing" God to "come down and convert these soul-stricken 
 penitents," whom they are "bearing- up in their arms before a 
 throne of grace ; " representing 1 them as quite ready and willing to 
 be reconciled, if He would only grant His spirit, and so assure 
 them that all was peace between them : is it not extraordinary, I 
 say, that this should be the order of things in the face of the reve- 
 lation that " God was in Christ, reconciling the world unto himself, 
 not imputing their trespasses unto them ; '" and so winking at 
 the times of their past ignorance." 
 
 The case is exactly the reverse of the pulpit theory. This 
 represents the world as reconciled, while God is unreconciled and 
 hard to be persuaded. Hence, the world is full of religions, all of 
 which have been invented, and continue to be observed, for the 
 purpose of appeasing His wrath, and disposing 1 Him to peace. He 
 is represented by pulpit orators as in a rage ; as ready to launch 
 mankind into the flames of hell, and only prevented from hurling 
 His thunderbolts at them, by Christ seizing Him by His arm, as 
 it were, and pointing to his wounds ! But this is purely mytho- 
 logical. God stands in no such attitude to the world, nor Christ 
 to Him. The Lord Jesus is not contending with the Father upon 
 any such principle. There is no antagonism between them. They 
 agree in one ; and what God conceives is committed to the Son to 
 execute. The world is not reconciled to God ; nor has it the least 
 disposition for reconciliation upon any other principles than it has 
 itself decreed. These principles are subversive of His supremacy 
 in the universe ; they are annihilative of His truth ; they demoralize 
 His character therefore He will accept no homage predicated 
 upon them. 
 
 He has long since proclaimed the conditions of peace, which 
 He is waiting to ratify in every case where they are accepted. This 
 proclamation is styled, " the Word of Reconciliation" which, saith 
 the apostle, "God hath committed unto us." Not, be it most 
 distinctly understood, to me ; nor to the ecclesiastics of any sect, 
 party, or denomination, extant. The Word of Reconciliation hath 
 been committed to no man, or set of men, now living. It was com- 
 mitted to the apostles and their divinely inspired co-labourers, and 
 to them only. So that they could say in the words of one of 
 them, " We are of God : he that knoweth God heareth us : he that 
 is not of God heareth not us. Hereby know we the spirit of truth, 
 and the spirit of error. " b And they were perfectly justified in saying 
 so. For Jesus said to them, "it is not ye that speak, but the 
 Spirit of your Father which speaketh in you ;" c therefore he said 
 in another place, " He that heareth you, hears me ; and he that 
 hears me, heareth him that sent me." 
 
 The word of reconciliation, then, was committed to the apostles, 
 whom God appointed as His ambassadors to the world. And, be it 
 observed, that their ambassadorial character did not rest upon 
 Acts. xvii. 30. b \ John iv. 6. c Matt. x. 20.
 
 THE WORD OK RECONCILIATION. 159 
 
 assumption, like that of their pretended successors. God attested 
 them, as He had done His Son before them. Their credentials were 
 in the miracles which accompanied their word. The}' produced the 
 signs of their apostleship ; and multitudes acknowledged them, as 
 Nicodemus did their Lord, saying, 'We know thou art a teacher 
 come from God : for no man can do these miracles that thou doest, 
 except God be with him."" They would not have been received as 
 ambassadors of heaven if God had not attested them by His power; 
 but being so attested, they were prepared, and did present them- 
 selves at Satan's court that is, before Caesar to invite the world 
 to be at peace with Him. 
 
 The pulpit orators of this age are either greatly deceived, or, 
 if their eyes be open, most egregiously impose upon the credulity 
 of the public, in pretending to be Christ's ambassadors to the 
 world. Why, they are the world's allies ; the friends and sup- 
 porters of the institutions of Satan's kingdom ; whose subjects pa}' 
 them their wages on condition of preaching such doctrine as suits 
 them ! Talk of being the ministers and ambassadors of Jesus 
 Christ, how perverted must their own minds be to imagine it ; and 
 how spoiled by " vain philosophy and deceit " the people, who can 
 acquiesce in so unfounded a pretension. " Have they seen 
 Jesus ? " or what special message have they to the world from 
 God, that men cannot read tor themselves in the scriptures of 
 truth ? If they have any new light from Him, He will attest 
 it as He has always done by a display of power. Men will then 
 be justified in receiving them as plenipotentiaries of the Divine 
 Majesty, provided always that what they speak be in strict 
 accordance with what Paul preached ; otherwise, not. ft " God 
 hath given to us," say the apostles, ' the ministry of reconciliation. 
 Now then we are ambassadors for Christ, as though God did 
 beseech by us ; we pray in Christ's stead, be reconciled to God." 
 These are the men whom He appointed, who sought not to please 
 the public, but to enlighten them; "for,"saith one of them, "if 
 I yet pleased men, I should not be the servant of Christ." 
 
 The church was associated with the apostles in the ministry 
 of reconciliation. By' the church," I mean, not that multiform 
 thing called " the church " by the world in these times ; but that 
 one, undivided body of disciples, collected together by the personal 
 labours of the apostles and evangelists ; and all through sub- 
 sequent generations, who should believe and practise the same 
 truth. To this " one body," 11 energised by the " one spirit, " d and 
 perfectly joined together in the same mind and in the same 
 judgment, " e and styled " THE BRIDE " is committed the work of 
 making known 'the manifold wisdom of God,"-^ as contained in 
 the word ; and of inviting the world to be reconciled to God. 17 No 
 member of this body is exempt from the obligation of co-operating 
 John iii. 2. b Gal. i. 8. c 2 Cor. v. 18-20. d Eph. iv. 4. 
 e i Cor. i. 10; Acts ii. 32. / Eph. iii. 10. ff Rev. xxii. 17.
 
 160 RUDIMENTS OF THE WORLD. 
 
 in this work. It is the duty and privilege of every one in his own 
 sphere to endeavour to turn men to righteousness ; for there is no 
 distinction of " clergy " and " laity" in the family of God. 
 
 In the days of the apostles, things were very different to 
 what they are now. There were many congregations, or churches, 
 but they were all one flock, or " denomination," and men endowed 
 with spiritual gifts were their rulers. But even these were not 
 distinguished from their brethren as "clergy," or priests; but 
 as ministers or servants. Well knowing the presumption, pride, 
 and arrogance of the flesh, the Spirit commanded them especially 
 to feed the flock, and not to fleece it ; to oversee it willingly and 
 of a ready mind, but not for the sake of compensation ; and to be 
 examples to the flock, and not to lord it over the heritages. a 
 
 The word "clergy" as the title of an order, is assumed by 
 men who have no right to it. It is a word which comes from 
 the Greek /cX^ooe a lot or portion ; and is applied by the apostle 
 in the text quoted to a single congregation of disciples ; so that 
 when he speaks of all the congregations of the flock, he styles 
 them " the heritages,'" rwi> K\ripu', But, in after years, the 
 ministers of the heritages, or clergies, disregarded the command- 
 ment, and set themselves up as lords of the heritages, which they 
 fleeced, and oppressed for lucre's sake. They even made the 
 clergies of God believe that they were nothing more than mere 
 commoners ; while they themselves, the usurpers of the believers' 
 rights, were God's peculiar lot, or portion, as the tribe of Levi 
 was among the Israelites. This usurpation came at length to be 
 regarded as legitimate ; and the distinction was then set up of 
 "clergy" and "laity" from bi \aoi the multitude! But the dis- 
 tinction belongs to the apostasy, and not to God's oppressed and 
 scattered sheep. When clergy " get in among them, it is " as 
 grievous wolves, not sparing the flock, but speaking perverse 
 things to draw away disciples after them " for their own worldly 
 gain. b They have nothing to do with the word of reconciliation 
 except to pervert it, and to bring it into disrepute. 
 
 The principles of the apostasy, and indeed of all false religion, 
 are such as result from the thinking of the flesh when left to its 
 own communings. This is illustrated in the case of Adam and 
 Eve. They sought to cover their sin by a device of their own. 
 ' They sewed fig-leaves together, and made themselves aprons." 
 Their shame was covered, indeed ; but their consciences were not 
 healed. But it was the best they could do in their ignorance. 
 They were as yet unacquainted with the great principle that 
 without the shedding of blood there could be no remission of 
 sin. c They were not aware of this necessity ; for it had not been 
 revealed : neither did they understand that as offenders they would 
 not be permitted to devise a covering for themselves. They had 
 everything to learn as the ground of reconciliation with God. 
 a i Peter v. 2, 3. ft Acts xx. 29, 30. < Heb. ix. 22.
 
 COATS OF SKINS INSTEAD OF FIG LEAVES. 161 
 
 They had no idea of religion; for hitherto they had needed none. 
 It yet remained to be revealed as the divinely appointed means of 
 healing the breach -which sin had made between God and -men. 
 
 Having-, then, been made subject to evil, and consigned to 
 the bondage of a perishing state, the Lord God repudiated their 
 fig-leaf invention, and "appointed coats of skins" for their 
 covering. In this testimony there is much expressed in few 
 words. To appoint coats of skins implies a command for the 
 sacrifice of animals whose skins were converted to this purpose. 
 It also implies that Adam was the priest on the occasion, who 
 presented himself before the Lord with the mediatorial blood. 
 When the sacrifice was accepted, the offence was provisionally 
 remitted ; for the scripture saith, that it is not possible for the 
 blood of animals to take away sins. a It was impossible, because 
 sin was to be condemned in sinful flesh. This required the death 
 of a man ; for the animals had not sinned : so that, if the whole 
 animal world, save man, had been made an offering for sin, sin 
 would still have been uncondemned in his nature. Besides the 
 necessity of a human sacrifice, God deemed it equally necessary, 
 that the victim should be free from personal transgression ; and 
 that when he had suffered, he should rise from the dead so as to 
 be " a living sacrifice." 
 
 If the death of a transgressor would have sufficed, then, Adam 
 and Eve might have been put to death at once, and raised to life 
 again. But this was not according to the divine wisdom. The 
 great principle to be compassed was the condemnation of sin in sinful 
 flesh, innocent of actual transgression. This principle necessitated 
 the manifestation of one, who should be born of a woman, but not 
 of the ivill of man. Such an one would be the Seed of the Woman, 
 made of her substance, with Him for his Father who by His over- 
 shadowing spirit, should cause her to conceive. He would be Son 
 of God by origination ; and Son of Man by descent, or birth of 
 sinful flesh. Now, it is not to be supposed that Adam and Eve 
 did not understand this : God doubtless explained it to them ; for 
 they had none to teach them but Him ; and without His instruc- 
 tion, they would not have known what they should believe. It was 
 from them, that Abel derived the knowledge which was the founda- 
 tion of his faith, to which God testified in the acceptance of the 
 firstling of his flock and the fat thereof. 
 
 Adam and his wife had faith, or God would not have accepted 
 the sacrifices with whose skins they were clothed ; for it was as 
 true then as it is now, that " without faith it is impossible to please 
 God." Faith, then, in the Seed of the Woman, first as a sacrifice 
 for sin, wounded to death by his enemies ; and afterwards the 
 destroyer of the sin-power ; in connexion with the sacrifice of 
 animals as representative of the bruising of his heel was the 
 ground of their acceptance with the Lord God. It was the Way 
 
 Heb. x. 4.
 
 162 RUDIMENTS OF THE WORLP. 
 
 of Life. If they walked with God in this way, they would be as- 
 pleasing to Him as Enoch afterwards was, who was translated 
 about 57 years after Adam's death. It was the way which was 
 corrupted by the antediluvians ; and although the sacrifices have 
 been interrupted, the faith and hope which gained celebrity and 
 commendation to Abel, Enoch, Noah, Abraham, Moses, and a 
 cloud of other witnesses, comprehended substantially the same 
 things, but less in detail than in that faith which was preached by 
 the apostles as the gospel of the kingdom and name of Christ, for 
 the justification of all who should believe. The things believed by 
 Abel as compared with the faith preached on Pentecost, were as the 
 acorn to the oak. The gospel of the kingdom in the name of 
 Jesus was the revelation in full of the things communicated in the 
 beginning ; and afterwards more considerably amplified in the 
 promises made to the fathers of the people Israel. When the 
 saints are all gathered into the kingdom, they will not find them- 
 selves in an unexpected situation. They will all be there by 
 virtue of believing the same things ; though some, contemporary 
 with the later history of the world, will have had the advantage of 
 more abounding testimony. Their sins will have been covered 
 upon the same principle by the raiment of righteousness derived 
 from the sacrifice, by faith in whose blood they had been cleansed. 
 
 There is no true religion without faith ; nor any true faith 
 without the belief of the truth. Now, although a scriptural faith 
 is the scarcest thing among men, it is exceedingly simple, and by 
 no means difficult to acquire, when it is sought for aright. Paul 
 gives the best definition of faith extant. He says, ' Faith is a 
 confident anticipation (virofrraa-ie) of thing's hoped for, a full persuasion 
 (eXtyx ^) of things not seen " a This is the faith without which, he 
 tells us afterwards, God is not, and cannot by any possibility be, 
 pleased. It is a faith which lays hold of the past and the future. 
 The person who possesses it, knows what is testified concerning 
 Jesus by the apostles, and is fully persuaded of its truth ; he also 
 knows the exceeding great and precious promises which God has 
 made concerning things to come, and he confidently anticipates the 
 literal fulfilment of them. Laying hold of these things with a firm 
 faith, he acquires a mode of thinking and a disposition which are 
 estimable in the sight of God ; and being like Abraham in these 
 particulars, he is prepared by induction into Christ, to become a 
 son of the father of the faithful, and of the friend of God. 
 
 This faith comes by studying the scriptures ; as it is written, 
 
 Faith comes by hearing, and hearing by the word of God." 6 This 
 
 word contains the " testimony of God." When this testimony is 
 
 understood, and allowed to make its own impression in " a good 
 
 and honest heart," faith establishes itself there. There is no more 
 
 mystery in this, than how one man comes to believe another guilty 
 
 of a crime when he is made acquainted with all the testimony in the 
 
 Heb. xi. i. & Rom. x. 17.
 
 HOW FAITH COMES. 163 
 
 case. The ability to believe lies in a sound understanding", a candid 
 disposition, and knowledge of the testimony of God. Where there 
 is ignorance of this there can be no faith. It is as impossible for 
 a man ignorant of God's word to have faith, as it is for a man to 
 believe another is guilty of an alleged crime who knows nothing at 
 all about the matter. 
 
 But, one may say, there are multitudes who believe in Christ 
 who are very ignorant of the scriptures. Yes, they believe in Christ 
 as Turks believe in Mohammed. But this is not the faith denned 
 by Paul. The mere belief that Jesus is the Son of God is not 
 believing in him. To believe in him is to believe what God testifies 
 concerning him. The faith of the " religious world " is like a stool 
 with only one leg. It professes to believe in Jesus ; but it is ignorant, 
 and therefore faithless, of the message he was sent to deliver to 
 Israel. His message had relation to " the things hoped for " to 
 the things of the kingdom which the God of heaven will set up upon 
 the ruin of the kingdoms which now exist. Men are invited to 
 believe in the Messenger of the Covenant, and in the message which 
 unfolds the things of the covenant. To believe the one and reject 
 the other is stultification. The " religious world" has placed itself 
 in this predicament ; and unless it believes the whole truth, which 
 is not likely, it will be cut off as was Israel in the days of old. 
 
 " Love is the fulfilling of the law." a " He that hath my com- 
 mandments, and keepeth them, he it is that loveth me ;" " If any 
 man love me, he will keep my words ;" and " He that loveth me 
 not, keepeth not my words. " b In the face of these sayings of Jesus, 
 what is the love of " professors " for God and His Son worth ? It 
 is like their faith, of no account whatever. God asks men for their 
 hearts ; but they give Him only their lips. They profess to love 
 Him, but give their affections to the world. From the ecclesiastical 
 throne, or pulpit, to the humblest "layman," can they give a 
 scriptural demonstration of obedience to the faith ? They offer 
 verbal sacrifices without end ; at least they do, who are com- 
 pensated for their words ; the "laity" are possessed of a legion 
 of dumb spirits, and sit only as the listless hearers of the 
 "eloquence" presented according to their taste: but where is 
 obedience to the gospel of the kingdom in the name of Jesus ? 
 Who ever thinks of obeying this ? And yet he comes to take 
 vengeance on all who obey it not. 
 
 I cannot too earnestly commend the words of Samuel to the 
 attention of the reader in this place. " Hath the Lord," saith he, 
 " as great delight in burnt-offerings and sacrifices as in obeying the 
 voice of the Lord? Behold, to obey is better than sacrifice, and 
 to hearken than the fat of rams. For rebellion is as the sin of 
 witchcraft, and stubbornness is as iniquity and idolatry. "<* A great 
 principle is set forth in these words. It is that which can alone 
 place men in harmony with the religion of God. Without it a man 
 Rom. xiii. 10. b John xiv. 21, 23, 24. c 2 Thess. i. 8. d i Sam. xv. 22, 23.
 
 164 RUDIMENTS OF THE WORLD. 
 
 may indeed know the truth ; but he must believe and do if he 
 would inherit the kingdom which has been preparing from the 
 foundation of the world. 
 
 Religion is of two kinds that, namely, which is invented by 
 the thinking of sinful flesh ; and that which is revealed of God. 
 The former is superstition, and leads men to do a vast deal more 
 than God requires of them, or less than He has appointed. In 
 what is called "Christendom" most improperly (for instead of 
 being Christ's dominion, as the word implies, it is the arena of his 
 sufferings in the persons of his disciples, and in the suppression of 
 his truth), these extremes of superstition in its plus and minus 
 exhibitions, are illustrated in all their diversity from popery, which 
 is superstition in excess, down to Quakerism, which is superstition 
 in its homoeopathic proportion. 
 
 The religion of God, on the contrary, is the juste milieu, 
 occupying a commanding and dignified position between the two 
 extremes. It does not require men to abase themselves in the 
 dust, and to afflict their bodies for their sins ; nor to plant them- 
 selves as so many statues of clay, with downcast or upturned 
 visages in the silence of the sepulchre, under pretence of waiting 
 for Him to move them to preach or pray. There is no fanaticism 
 nor pietism in His religion. When in the exercise of it men 
 are moved to action, they are acted upon by an intelligent and 
 earnest conviction of the truth. This is the instrumentality by 
 which He rouses men to religious exercise by the spirit which is 
 the truth. a 
 
 When, therefore, they are really " moved by the spirit " they 
 are moved by the truth, and do not talk nonsense. They speak 
 according to ' the law and the testimony ; " and thus evince 
 to all who understand the scriptures, that they have " light 
 within" Everything spoken not according to the word is 
 nonsense ; and the spirit never moves men to speak nonsense : 
 nor doth the light of truth within ever teach men to undervalue 
 the institutions of religion ; or to live in neglect of them, under 
 pretence of a refined spirituality, or superior sanctity. " By their 
 fruits ye may know them." This is an excellent rule by which to 
 discern the spirits. Men pray for the Holy Spirit ; profess to 
 preach under its guidance ; and often in a very bad spirit, protest 
 that they received it when converted. But the spirit dwells only 
 with those who understand, believe, and obey the gospel of the 
 kingdom ; and who walk according to its precepts. No man. be 
 he preacher or " layman," has the spirit, or anything else to do 
 with it than as resisting it, who does nor preach, and believe, 
 the gospel Paul preached. The "religious world" is utterly 
 destitute of the spirit which belongs to God's religion ; because it 
 is ignorant of the gospel, and understands not "the voices of the 
 prophets." 
 
 i John v. 6.
 
 ON THE LIGHT WITHIN. IbO 
 
 If, therefore, it be sincerely desirous of the spirit of God, let 
 it renounce the traditions of the fathers''' and "mothers" of the 
 apostasy, from Origen to Joanna Southcote, Jemima Wilkinson, 
 and Anne Lee; let it shake off the thrall of Rome, Oxford, 
 Wittemburg, Geneva, and Nauvoo ; all of which make of none 
 effect the word of the living God : and let it ""search the scrip- 
 tures" according to the divine command, '* proving all things and 
 holding fast that which is good," that it may believe the truth and 
 obey it in the love of it. Christ will then dwell in its heart by 
 faith " it will be rooted and grounded in love, having attained 
 to the obedience of faith, which is the sole criterion of love to 
 God ; and the well-intentioned, and conscientious, though unen- 
 lightened, members of its community, will have no longer ground 
 of lamentation on account of ' the decay of spirituality, and the 
 prevalence of formality and worldliness in the churches." All the 
 Most High requires of men is just to believe what He has done, 
 what He teaches, and what He promises ; to obey the law of 
 faith ; to take care of the poor of His flock, and to keep themselves 
 unspotted from the world. This is pure and undefiled religion. b 
 But, alas ! where is it to be found ? 
 
 Religion being the divine remedy for sin, it is evident that 
 when the sin of the world is taken away, religion will be abolished. 
 So long as sin exists in the earth, so long will there be separation 
 between God and men ; for it is sin, and that only, which interrupts 
 man's fellowship with God and His angels, as it obtained before 
 the fall. When sin is eradicated from the world there will be no 
 more death ; for death and sin are boon companions ; as it is 
 written, " The wages of sin is death." The abolition of death 
 presupposes the extinction of sin in the flesh ; and consequently that 
 the animal nature of man has been transformed (not evaporated, 
 but changed) into the spiritual nature of the Elohim. Man will 
 then be no longer subject to evil. His race will have passed 
 through its 7,000 years of probation ; and all of its individuals, 
 who have been the faithful subjects of God's religion, will become 
 the incorruptible and perpetual inhabitants of the earth, emanci- 
 pated from every curse ; God will then dwell in men by His Spirit 
 as He now fills the Lord Jesus Christ. All distinction of church 
 and world, saints and sinners, righteous and wicked, shall cease 
 for ever ; for there will be none of the Serpent's seed alive. They 
 will have been utterly destroyed ; for only ' the meek shall inherit 
 the earth, and delight themselves with abundance of peace." 
 
 Religion begins in the third chapter of Genesis, and finds the 
 record of its end in the last two chapters of the Revelation. Its 
 abolition is expressed in these words : " Behold, the tabernacle of 
 God is with men, and he will dwell with them, and they shall be 
 his people, and God himself shall be with them as their God. And 
 he shall wipe away all tears from their eyes : and there shall be 
 
 oEph. iii. 17. & Titus ii. 11-14; James i. 27. c Psalm xxxvii. n.
 
 166 RUDIMENTS OF THE WORLD. 
 
 NO MORE DEATH, neither sorrow, nor crying, neither shall there be 
 any more pain : for the former things are passed away. And he 
 that sat upon the throne said, Behold, I make all things new. And 
 there shall be NO MORE CURSE. " a Then will the victory be complete. 
 The Sin-power and all its works will be finally abolished ; and an 
 eternal jubilee gladden the hearts of men, in whom God will be all 
 and in all. b 
 
 As it is highly important that the reader should have a distinct 
 understanding of the religion of God, if he would profit by it, it 
 may not be amiss, in order to facilitate its comprehension, to 
 present the following 
 
 SUMMARY OF PRINCIPLES. 
 
 1. Religion is that system of means by which the breach made 
 by sin between God and man is repaired ; and the wound inflicted 
 upon the latter is healed. 
 
 2. Man's defilement was first a matter of conscience ; and 
 then corporeal. For this cause, his purification is first a cleansing 
 of his understanding, sentiments, and affections ; and afterwards, 
 the perfecting of his body by spiritualising it at the resurrection. 
 
 3. An evil conscience is made manifest by the truth, and is 
 evinced by shame, and by " doubts and fears." 
 
 4. A good conscience is characterised by a full assurance of 
 faith and hope, founded upon an understanding of the gospel of 
 the kingdom in the name of Jesus, and an obedience to it. The 
 obedience of faith gives the subject the answer of a good 
 conscience." 
 
 5. A seared conscience has no compunctions. It is that 
 condition of thinking flesh which results from the absence of all 
 divine knowledge, and habitual sin. It is incurable. 
 
 6. Religion is a system of faith and practice. 
 
 7. Thefaif/i of religion embraces what God has done, what He 
 promises to do, and what He teaches in His word ; all of which is 
 presented for the elaboration of a godlike disposition, termed " the 
 Divine Nature," in the believer. 
 
 8. To be of any value, religion must be entirely of divine 
 appointment. 
 
 9. The obedience of religion is a conformity to ' the law of 
 faith," resulting from the belief of " the things concerning the 
 
 Kingdom of God and the name of Jesus Christ." It is termed 
 " the obedience of faith " / for believers only can yield it. 
 
 10. The repentance of religion is the thinking contrary to the 
 flesh, and in harmony with the testimony of God ; accompanied 
 with an Abraharriic disposition as the consequence of believing it. 
 
 11. The morality of religion is the taking care of the widows 
 and orphans of Christ's flock, and " keeping one's self unspotted 
 from the world." Collectively, it is the " fruits meet for 
 repentance." 
 
 Rev. xxi. 3-5 : xxii.3. & i Cor. xv. 28.
 
 SUMMARY OF PRINCIPLES. 167 
 
 12. Religion hath its " elements" which are styled " weak and 
 beggarly." These are " days, and years, and months, and times " ; 
 "meat and drink"; sacrifices, ablutions, ordinances of divine 
 service, holy places, veils, altars, censers, cherubim, mercy-seats, 
 holy days, sabbaths, &c. , " which were a shadow of thing's to 
 come ; but the substance is of Christ."" 
 
 13. The elementary doctrinal principles of religion are few and 
 simple ; and no other reason can be given for them than that God 
 trills them. They may be thus stated : 
 
 a. No sinner can by any means redeem his brother, nor give to 
 God a ransom for him, that he should still live for ever, and not 
 see corruption. b 
 
 b. Sin cannot be covered, or remitted, without the shedding of 
 blood. 
 
 c. The blood of animals cannot take away sin. 
 
 d. Sin must be condemned in sinful flesh innocent of trans- 
 gression. 
 
 e. Sins must be covered by a garment derived from the purifi- 
 cation-sacrifice made living by a resurrection. 
 
 14. To be naked is to be in an unpardoned state. 
 
 15. The proximate principles of religion are " repentance from 
 dead works, faith towards God, doctrine of baptisms, and of the 
 laying on of hands, and of resurrection of the dead, and of eternal 
 judgment." 
 
 Col. ii. 17. b Psalm xlix. 7, 9. c Heb. vi. I, 2. 
 
 [With reference to paragraph 13 above, the fact that God wills the 
 elementary doctrinal principles of religion is all sufficient, but here and 
 there allusions in the Scriptures suggest reasons why He so wills them. 
 For example, when Nadab and Abihu set aside His will and offered 
 strange fire He struck them dead, and Moses recognised the reason : " This 
 is that the Lord spake, saying, I will be sanctified in them that come nigh 
 me, and before all the people I will be glorified" (Lev. xi. 3). Moses 
 himself afterwards died on Mount Nebo (as Aaron had previously died on 
 Mount Hor) without entering the promised land, and God said it was 
 "because ye sanctified me not in the midst of the children of Israel" 
 (Deut. xxxii. 51). The Lord's prayer, in its opening words, places the same 
 principle in the forefront: "Our Father which art in heaven, Hallowed 
 be thy name." "If I be a father, where is mine honour?" said God to 
 apostate Israel (Mai. i. 6). " I am a great King, saith the Lord of Hosts, 
 and my Name is dreadful among the heathen " (verse 14). God set forth 
 Jesus as a Mercy seat, not only for man's sake, but that " He might be 
 just," and "boasting" on man's part might be " excluded " (Rom. iii. 4: 
 25-27). He committed the treasure of the truth to "earthen vessels," that 
 " the excellency of the power might be of God " and not of man (2 Cor. 
 iv. 7). Thus He "chose the base things of the world" . . . " that no 
 flesh should glory in His presence" (i Cor. i. 29). These and similar 
 scriptures convey'the idea that the reasons of God's appointments in His 
 principles of religion are that, in the first place, He may be "justified," 
 "honoured," "sanctified," and "hallowed"; and next, that man, taking 
 this truly reasonable, humble, and obedient attitude, may be saved from 
 death and live for ever. No one more strenuously upholds this doctrine 
 than Dr. Thomas.]
 
 168 RUDIMENTS OF THE WORLD. 
 
 CHAPTER VI. 
 
 THE PRESENT WORLD IN RELATION TO THE WORLD 
 
 TO COME. 
 
 God the builder of all things. Nothing elaborated by chance, but all 
 things the result of divine premeditation. Whatever exists He 
 created for His own pleasure and glory. The purpose of God in the 
 work of creation and providence, revealed in the scriptures. The 
 present order of things merely provisional. The economy of the ful- 
 ness of appointed times the true "Intermediate State" of a 
 thousand years duration. The tower of Babel builders, peace-men, 
 and socialists. The principle upon which men attain to the angelic 
 nature, and dignity, defined. God's two-fold purpose in the founda- 
 tion of the world stated. The means by which it is accomplishing. 
 Dissertation on the Elohim. 
 
 AMONG the many and various titles of the Supreme Being- in the 
 scriptures of truth, is that of a Builder, or Architect ; as it is 
 written, "the BUILDER of all things is God." Pursuing this 
 suggestion, I remark, that ' a wise master builder" never begins 
 to build without a design. He draughts this after a scale of so 
 much to the toot. This is the extension, or time, so to speak, of 
 the building, or edifice, to be erected. Having well considered the 
 whole, he concludes that it is the best possible plan that can be 
 devised in harmony with the rules and principles of architecture. 
 The plan then becomes his " purpose," his fore-ordination," 
 "predestination," or design. All subsequent arrangements are 
 made to conform to this recorded purpose, because it is the very 
 best his most deliberate wisdom and ingenuity could devise ; and 
 no extraneous suggestions, or considerations, will cause him to 
 diverge in the smallest iota from his predetermination. 
 
 The next thing the Builder does is to collect together all the 
 necessary materials, whether of brick, stone, lime, sand, wood, or 
 aught else that may be needed. If a spectator desired to know 
 what all these crude matters were heaped up together in one place 
 for, the architect would reveal to him "the mystery of his will 
 which he had purposed in himself ," a by submitting the draught of 
 his plan, in all its lines, circles, angles, &c. ; and he would des- 
 cribe to him such an arrangement of the materials as would 
 impress the spectator's mind with an image of the edifice, though 
 it would fall infinitely short of the reality when perfected. 
 
 If we suppose the edifice, call it temple, or palace, to be now 
 finished, the architect would next order the rubbish, or materials 
 which were left as unfit to work into the building, and there- 
 fore worthless, such as broken bricks, splinters, shavings, sand, 
 
 Eph. i. 9.
 
 GOD THE BUILDER OF ALL THINGS. 169 
 
 and so forth, to be cast out to be trodden under foot, to burn, 
 &c. Thus the edifice is built out of the accumulated materials, 
 according to the outline of the draught, or purpose of the Builder ; 
 and the work is done. 
 
 Xo\v, as the scripture saith, the Great Builder of the heavens 
 and the earth is God. " His hand hath laid the foundations of the 
 earth, and his right hand hath spanned the heavens." The Builder 
 of all things either left the elements of the world to a random and 
 accidental aggroupement, or, He ' ordered them in all things." 
 Where is the man among ' philosophers " who will stultify, or 
 idiotize himself by saying, that the Creator permitted chance to 
 elaborate the terrestrial system ? The thing is absurd. Chance is 
 defined to be the cause of fortuitous, or accidental, events. What 
 is that cause ? The fool says in his heart it is not God. Why 
 does he say so ? Because he would make the cause of all things, 
 a mere physical disposition in matter, destitute of all intellectual 
 and moral attributes, in order that he may get rid of all responsibility 
 to such a Being. He hates truth, righteousness, and holiness, and 
 therefore he vainly strives to persuade himself that there is no God 
 of a truthful, righteous, and holy character. 
 
 But no man of any pretensions to sound mind would affirm 
 this. Nothing has been elaborated by chance. The scriptures 
 declare that everything was measured, meted out, and weighed ; 
 and that the Spirit of the Lord executed His work without any to 
 counsel or instruct Him. As it is written, " He has measured the 
 waters in the hollow of his hand, and meted out heaven with a 
 span, and comprehended the dust of the earth in a measure, and 
 weighed the mountains in scales, and the hills in a balance. Who 
 hath directed the Spirit of the Lord, or being his counsellor, hath 
 taught him ? With whom took he counsel, and who instructed 
 him, and taught him in the path of judgment, and taught him 
 knowledge, and showed to him the way of understanding? " b 
 
 God, then, had in His own mind a pattern, or design, of all 
 the work that was before Him, before He uttered a word, or His 
 spirit began to move. This design, or archetype, which placed the 
 beginning and the end of all things before Him in one panoramic 
 view, was constructed in harmony with the principles the eternal 
 principles of His vast, unbounded realm ; which coincide with the 
 immutable attributes of His character. The work He was about 
 to execute was for His own pleasure ; as, saith the scripture, 
 Thou hast created all things, and for thy pleasure the)' are, and 
 were created." But, when the work is finished, which, for His 
 own pleasure, God labours to elaborate, what will it consist in ? 
 
 This inquiry we make as the spectators of the wonders of 
 
 creation, providence, and redemption. We behold the materials 
 
 of these departments of Eternal Wisdom, and we ask to what are 
 
 all things tending? What temple, or edifice, is the Divire 
 
 Mai. iv. 3 ; Matt. v. 12. b Isaiah xl. 12.
 
 170 RUDIMENTS OK THE WORLD. 
 
 Architect raising- for His own pleasure and glory ? If we turn our 
 thoughts within us, there is no voice there which unfolds the 
 philosophy of His doings ; if we soar into the heavens/or descend 
 into the sea ; if we search through the high places of the earth 
 we find no answer ; for " Who hath known the mind of the Lord, 
 who hath been his counsellor, or who hath instructed him ? " If 
 we would ascertain what God designs to elaborate out of the past, 
 the present, and the future, we must be content to assume the 
 attitude of listeners, that He may reveal to us from His own lips 
 what He intends to evolve in the consummation of His plans. 
 
 God, then, has caused a Book to be written for our informa- 
 tion as to His design His ultimate purpose in the works of 
 creation, providence, and redemption, which are the three grand 
 divisions of His labour ; and which are all tending to the develop- 
 ment of one great and glorious consummation. This Book, so 
 graciously bestowed, and so inimitably written, is vernacularly 
 styled THE BIBLE (<> /3i/3Xc) ; or, scripturally, THE WRITINGS ( ypa^ca), 
 and sometimes THE HOLY WRITINGS. These are divided into two 
 parts, popularly styled the Old and New Testaments. The appeals 
 made by Jesus and his apostles to the writings were to what is 
 now termed the Old Testament ; for there were no other writings 
 acknowledged then. The New Testament was not written in the 
 beginning of the apostolic era. Indeed it was not so much needed 
 then ; for the apostles taught orally the things, which afterwards 
 they in part committed to writing. The breathings of the spirit, 
 enunciated through the spiritual men of the churches, supplied 
 the place, which the New Testament now occupies. The writings 
 of the prophets, which are the root and foundation of the New 
 Testament, and without the understanding of which the latter is 
 unintelligible aright, are divided into "the law and the testi- 
 mony" ; or "the law, the prophets, and the psalms" ; altogether 
 they are styled THE WORD. This, with " the testimony for Jesus" 
 left on record by the apostles, makes the " -word of the Lord" to 
 us, which lives and abides for ever. 
 
 All writers and speakers must be unceremoniously tried by 
 this ; for, God hath said, that " if they speak not according to 
 this word, it is because there is no light in them." It matters 
 not who the sinner may be ; pope, cardinal, archbishop, bishop, 
 minister, or their admirers ; or, even one of the saints of God, or 
 an angel himself ; nothing he may say, or write, must be received 
 unless in strict conformity to this word ; and of this the people 
 must judge for themselves upon their own responsibility ; and in 
 the face of their eternal weal, or rejection from the Kingdom of 
 God. To this Book, then, we appeal for light for information 
 concerning the things which shall be hereafter. 
 
 If we take up an ordinary book, how could we proceed to 
 ascertain the end the author had in writing his book ? We should 
 read it through carefully, and thus having made ourselves
 
 ALL THIXGS NEW." 171 
 
 acquainted with its contents, we should be prepared to answer 
 the question intelligently and accurately. Why do men not do so 
 with the Bible ? God is admitted by all sensible persons to be the 
 author ; Moses, the apostles, and the prophets, are but His 
 amanuenses to whom He dictated what to write. If then the 
 question be put, what end had God in view in the six days' work 
 of the creation ; in His subsequent providential arrangements in 
 relation to men and nations ; and in the propitiatory sacrifice of 
 the Lamb of God : we proceed in the same way with the Bible in 
 which He tells His own story ; and answer according to the light 
 we may have acquired. 
 
 Now the Book of God is peculiar in this it narrates the past, 
 the present, and the future all in one volume. We learn from the 
 accuracy of its details in relation to the past and the present, to put 
 unbounded confidence in its declaration concerning the future. In 
 ascertaining, therefore, the ultimate design of eternal wisdom in the 
 creation of all things, we turn to the end of the Bible to see what 
 God hath said shall be as the consummation of what has gone 
 before ; for what He has said shall be the permanent constitution of 
 things, must be the end which He originally designed before ever the 
 foundation of the earth was laid. 
 
 Turn we then, to the last two chapters of the Book of God. 
 What do we learn from these ? We learn from them, that there is 
 to be a great physical and moral renovation of the earth. That 
 every curse is to cease from off the globe ; and that it is to be 
 peopled with men who will be deathless, and free from all evil. 
 That they will all then be the sons of God, a community of glorious, 
 honourable, incorruptible, and living beings ; who will constitute 
 the abode of the Lord God Almighty and the Lamb, the glory of 
 whose presence will evolve a brilliancy surpassing the splendour of 
 the sun. The globe a glorious dwelling place \ and its inhabitants an 
 immortal and glorious people, with the indwelling presence of the 
 Eternal Himself- is the consummation which God reveals as the 
 answer to the question concerning His ultimate design. The 
 following testimonies will prove it : 
 
 ' The inheritance of the saints in light : '" An inheritance 
 incorruptible, and undefiled, and that fadeth not away, reserved in 
 heaven " b " I, John, saw a new heaven and a new earth, and 
 there was no more sea. And I saw the holy city, new Jerusalem, 
 coming down from God out of heaven, prepared as a bride adorned 
 for her husband. And I heard a great voice out of heaven, saying, 
 ' The tabernacle of God is with men, and He will dwell with them, 
 and they shall be His people, and God Himself will be with them, 
 their God. And God shall wipe away all tears from their eyes : 
 and there shall be no more death, neither sorrow, nor crying, 
 neither shall there be any more pain ; for the former things (or the 
 heaven and earth" in which they existed) are passed away.' And 
 a Col. i. 3. & i Pet. i. 4.
 
 172 RUDIMENTS OF THE WORLD. 
 
 he that sat upon the throne said, ' Behold I make all things new.' 
 And he said unto me, ' Write ; for these words are true and faith- 
 ful.' And he said unto me, ' It is done ; I am Alpha and Omega, 
 the beginning and the end. I will give unto him that is athirst of 
 the fountain of water of life freely. He that overcometh shall 
 inherit all things ; and I will be his God, and he shall be my 
 son;' " a " and there shall be no more curse." 6 
 
 Now, the creating of all things new implies that the constitution 
 of things which precedes the new creation was an old system, that 
 had answered the end for which it was arranged in the first instance. 
 This old system, styled by John " the former heaven and earth," is 
 manifestly the system of the world based upon the six days' creation; 
 for " the former things " which had passed away in the vision were 
 the sea, death, sorrow, sin, the curse, and all their corelates. This 
 old creation, with its temporary mediatorial constitution, then, is but 
 a grand system of means, elementary of a still grander and incon- 
 ceivably more magnificent creation, which will be of an unchangeable 
 and eternal constitution. The old Mosaic physical heavens and 
 earth are to the new creation as the accumulated materials of a 
 building are to the edifice about to be built : and hold the same 
 relation to the new heavens, as the natural system does to the 
 spiritual. We repeat, then, that the creation of the six days, which 
 we have termed Mosaic, because Moses records their generations, 
 was not a finality ; but simply the beginning, or ground-work of 
 things, when God commenced the execution of His purpose which 
 He had arranged ; the ultimatum of which was, to elaborate BY 
 TRUTH AND JUDGMENT, as His instrumentality, a world of intelli- 
 gent beings, who should become the glorious and immortal 
 population of the globe, under an immutable and eternal consti- 
 tution of things. 
 
 Such is the superlative of the matter. The physical creation 
 of the six days is positive ; there was an ulterior, however, as well 
 as an ultimate purpose in the work. The ulterior is the compara- 
 tive ; the ultimate, the transcendant excellency of the design. The 
 Almighty Builder of all things intended not to translate the whole 
 human race from a state of sin and death at once into a state of 
 unmingled good and glory. He foresaw that the living race 
 would never be fit for this ; but that they must be previously dis- 
 ciplined and prepared for the transition. Hence, he proposed to 
 develop an INTERMEDIATE STATE upon the earth, and among the 
 nations of mortal men contemporary with it ; in which, good and 
 evil would still be commingled, but differing from the preceding state 
 (the present) in this, that, though evil would continue to be, sin 
 should not have dominion over the world, but be dethroned by 
 righteousness. We have styled this state intermediate, because it 
 is designed to occupy a middle place between the present times of 
 
 Rev. xxi. 1-7. b Rev. xxii. 3.
 
 THE EVERLASTING DOMINION 173 
 
 the Gentiles, and the unchangeable constitution of the globe, when 
 there will be " no more sea," and all men will be immortal. 
 
 This ulterior, but not ultimate, constitution of things is alluded 
 to in these words : " God hath made kncnvn unto us the Mystery of 
 his will, which he hath purposed in himself according to his good 
 pleasure : that in the dispensation of the fulness of the times 
 appointed (o'lKOt'Ofiiav rov TrXrjpw/iaroc ru>v upwi') he might gather 
 together in one, all things in Christ, both which are in the heavens, 
 and the things upon the earth, in him." This elliptical allusion 
 to the revelation of God's will, or purpose, is strikingly interpreted 
 by the following passages from the word. ' The Iron Kingdom 
 (the Roman) shall be divided into ten kingdoms. 5 And in their 
 days shall the God of heaven set up A KINGDOM, which shall never 
 be destroyed : and the kingdom shall not be left to other people ; 
 but it shall break in pieces and consume all these kingdoms, and 
 it shall stand for ever." They shall become " like the chaff 
 of the summer threshing-floors ; and the tempest shall carry 
 them away, that no place shall be found for them : and the stone 
 (or power) that shall smite them shall become a great mountain, 
 and fill the whole earth." 
 
 ' There shall be given to the Son of Man dominion, and glory, 
 and a kingdom, that all people, nations, and languages, may serve 
 him ; his dominion is an EVERLASTING DOMINION which shall not 
 pass away, and his kingdom shall not be destroyed, and all 
 dominions, or rulers, shall serve and obey him." c 
 
 ' The Lord," Jesus, " shall be king over all the earth ; in that 
 day shall there be one Lord, and his Name one." fl 
 
 ' The Lord of Hosts," Jesus, " shall reign on Mount Zion, 
 and in Jerusalem, and before his ancients gloriously." 6 " I, Jesus, 
 was born that I might be a King." 
 
 "The righteous dead shall live again, 
 A thousand years with Christ to reign."/ 
 
 ' The nations shall beat their swords into ploughshares, and 
 their spears into scythes : nation shall not lift up sword against 
 nation, neither shall they learn war any more." flr 
 
 From these testimonies, it is manifest to all minds, unspoiled 
 by a " vain and deceitful philosophy," that, in the Economy of the 
 Future Age, all kingdoms, states, and empires ; and all people, 
 nations, and languages, are to be gathered together into one 
 dominion under Jesus Christ. These are the " things in the 
 heavens," and the "things on the earth," which, grouped together 
 into one imperial dominion, will constitute an economy of things 
 that will be wonderful aud glorious. We see, then, what God hath 
 declared shall be an IMPERIO-REGAL HIERARCHY OF IMMORTALS, 
 which, UNDER ONE CHIEF, shall possess all power and authority over 
 
 Eph. i. 9, 10. & Dan. ii. 41, 44, 35. eDan. vii. 14, 27. d Zech. xiv. 9. 
 e Isaiah xxiv. 23. /"Rev. xx. 6. a Isaiah ii. 4.
 
 174 RUDIMENTS OF THE WORLD 
 
 subject nations in the ftesh. By such a constitution of thing's as this 
 upon the globe for 1,000 years, the human race will have furnished 
 from the foundation of the world, a sufficient multitude of rig-hteous 
 men to people the earth when there shall be ' no more sea." Till 
 this economy begins, the previous 6,000 years will have furnished 
 scope sufficient to obtain an adequate number of king's and priests 
 from Israel and the nations, for the kingdom of the Future Age. 
 
 After this exhibition, who will lack the ability to answer the 
 question Why hath God made of one blood all nations of men to 
 dwell on all the face of the earth ; and determined the previously- 
 appointed times ; and the bounds of their habitation ? The answer 
 is, He created a human pair and subjected them to the law of 
 procreation, that they might so multiply as to refill the earth ; He 
 divided their posterity into nations by the confusion of tongues ; 
 determined the times of their self-dominion ; and set limits to their 
 territorial extension that, in the fulness of time, the materials of 
 A KINGDOM AND EMPIRE OF NATIONS might exist, which He would 
 confer upon a king, and such other regal associates, as in His own 
 good and sovereign pleasure He should think proper to appoint. 
 
 The segregation of mankind into nations, then, is not accidental, 
 or the result of mere human policy. It is a divine appointment. 
 Human wisdom was opposed to it in the beginning ; and if Social- 
 ists, Peace Societies, and such like, could carry out their schemes, 
 they would commingle the nations into one indiscriminate ' uni- 
 versal brotherhood," and abolish all times and bounds of habitation. 
 
 The projectors of the city and tower of Babel announced in 
 their programme, that the enterprise was intended to secure to 
 the patrons of the scheme a Name" ; and to prevent them from 
 being " scattered abroad upon the face of the whole earth." They 
 were opposed to nationalisation ; they preferred -A. fraternal com- 
 munism, and proceeded to build a temple of social fraternity for 
 all mankind. But God and His purposes were in none of their 
 thoughts. They were concocting schemes utterly subversive of 
 them ; therefore He interfered, saying, " Behold, the people is one, 
 and they have all one language ; and this they begin to do : and 
 now nothing will be restrained from them which they have imagined 
 to do. Let us go down, and there confound their language, that 
 they may not understand one another's speech. So the Lord 
 scattered them abroad from thence upon the face of all the earth r 
 and they left off to build the city." ft 
 
 The development of this imperio-regal constitution of nations 
 is the one grand idea of the divine writings. It is the subject 
 matter of the gospel of the kingdom and peace of God. All other 
 divine arrangements concentre in this as the great focal truth of 
 human redemption and terrestrial regeneration. The needle is 
 not more true to the pole, nor planetary attraction to the sun's 
 centre, than are the things of the prophets and apostles to this 
 
 Gen. xi.4-8.
 
 MAN NOT A MERE MACHINE. 175 
 
 idea of an Israelitish kingdom and empire of nations. To lose 
 sight of this is to remain in hopeless ignorance of the faith and 
 hope, which God has graciously set before us in His word ; and to 
 lay ourselves open to every species of delusion that the carnal 
 mind, so fertile of evil fruits, may enunciate in opposition to the 
 mystery of the divine will." 
 
 Enlightened by the scriptures of truth, we are enabled to 
 discern that the present system of the world is but the aggregate 
 of the means through which God purposes to accomplish two 
 grand developments the one near ; and the other a thousand years 
 more remote. The creation of the six days, and the peopling of 
 the earth with nations of mortal men, is the mere preparation and 
 collection together of the raw materials for a great, glorious, and 
 magnificent display of wonders upon the earth. Hitherto, these 
 materials have been shaped, or reduced, from chaos into form, by 
 the modifying influence of truth and divine judgment. But for these 
 agencies, "a universal brotherhood" of savages, such as we 
 behold in the vast howling wildernesses of Africa and America, 
 would have shared the globe with the nobler beasts of the forest ; 
 unmitigated socialism after this type would have effectually super- 
 seded all ecclesiastical and civil association ; or, if this extreme 
 had given place to another, the world would have groaned under 
 the ferocious despotism of a "brother of the sun and moon," a 
 Nero, or of a Pope Alexander VI. 
 
 But truth and the sword of God have been thrown into the 
 scale of human events. Multitudes have embraced that truth 
 in whole or part ; vastly more, however, in part than as a 
 saving whole. According to their apprehensions of it, they have 
 resolved themselves into party groups. A minority a great 
 minorit}-, so great as to be styled "afeiv," have seized upon it in 
 letter and spirit. These contend against everything opposed to it 
 without regard to fame, property, or life ; they contend, however, 
 not with the sword of the flesh, but with ' the sword of the spirit, 
 which is the word of God." Not so, however, they who embrace 
 it in part, corrupt it by admixture with human tradition, or reject 
 it altogether. They fight for their opinions as their means enable 
 them. They who corrupt, or reject it, endeavour to suppress it 
 vi etarmiS) by force, not of argument, but by clamour, misrepresen- 
 tation, and prescriptive laws ; and where they can find scope, by 
 imprisonment, war, and murder. 
 
 But, there are others who understand the theory of the truth 
 to a considerable extent, but have only that spirit of liberty and 
 sense of justice in them, which the truth inspires ; without that 
 disposition to suffer patiently and unresistingly for it, which it 
 inculcates. Men of this class take the sword for liberty and the 
 rights of men ; and contend against all who would destroy them 
 with a courage, which strikes terror into their enemies. By such 
 agency as this, by action and reaction, by agitating the truth
 
 176 RUDIMENTS OF THE WORLD. 
 
 revealed, and the warlike conflict it produces among the nations, 
 things have been shaped into the civil, ecclesiastical, and social con- 
 stitution of things, which prevails upon the earth in the present age ; 
 and which, having waxed old, is ready to vanish away. 
 
 In view of these things we come upon a very interesting, and 
 indeed, immensely important inquiry, namely : Upon what 
 principle, or principles, did the God of heaven propose to carry out 
 His purposes in relation to the developing of rulers for the kingdom 
 and empire of nations ; and for the peopling of the globe under its 
 eternal and incorruptible constitution?." Was it upon a purely 
 intellectual, or a purely moral, or a purely physical and mechanical, 
 principle ; or was it upon all these conjoined ? For example, He 
 peopled the present world by first creating a human pair, and then 
 placing them under the natural, or physical, laws. Will He 
 provide kings and priests for His kingdom, and afterwards people 
 the globe in its perfect constitution, by natural generation, and 
 physical regeneration ; or, upon some other principle revealed in 
 His word ? Will He bestow the honour, glory, and dignity of His 
 kingdom and empire upon men, because they are men ; or because 
 they are descended by natural birth from righteous ancestors ? Or, 
 will men inhabit the globe for ever, because they are flesh, and 
 the offspring of His creative power ? 
 
 It will doubtless be admitted, that upon whatever principle 
 God might determine to operate, it would certainly be such a one 
 as would redound most to the glory of His wisdom, justice, and 
 sovereign power. This being conceded, we would inquire, would 
 it have been to the glory of God, if He had made man a mere 
 machine ? Had He made inexorable necessity the law of his nature, 
 which he must yield to as the tides to the moon, or the earth to the 
 sun ? No reasonable man would affirm this. The principle laid 
 down in the scripture is that MAN HONOURS GOD IN BELIEVING His 
 WORD AND OBEYING His LAWS. There is no other way in which 
 men can honour their Creator. This honour, however, consists 
 not in a mechanical obedience ; in mere action without intelligence 
 and volition, such as matter yields to the natural laws ; but in an 
 enlightened, hearty, and voluntary obedience, while the individual 
 possesses the power not to obey if he think best. There is no 
 honour, or glory, to God as a moral being, in the falling of a stone 
 towards the earth's centre. The stone obeys the law of gravitation 
 involuntarily. The obedience of man would have been similar had 
 God created and placed him under a physical law, which should 
 have necessitated his movements, as gravitation doth the stone. 
 
 Does a man feel honoured, or glorified, by the compulsory 
 obedience of a slave ? Certainly not ; and for the simple reason, 
 that it is involuntary, or forced. But, let a man by his excellencies 
 command the willing service of free men of men who can do their 
 own will and pleasure ; yet voluntarily obey him, and, if he 
 required it, are 'prepared to sacrifice their lives, fortunes, and
 
 MAX XOT A MERE MACHINE. 177 
 
 estates, and all for the love the) r bear him ; would not such a man 
 esteem himself honoured, and glorified, in the highest degree by 
 such signal conformity to his will ? Unquestionably ; and such is 
 the honour and glory which God requires of men. Had He re- 
 quired a necessitated obedience, He would have secured His pur- 
 pose effectually by at once filling the earth with a population of 
 adults, so intellectually organized as to be incapable of a will 
 adverse to His own who should have obeyed Him as wheels do 
 the piston rod and steam by which they are moved the mere 
 automata of a miraculous creation. 
 
 But, saith an objector, this principle of the enlightened volun- 
 tary obedience of a free agent is incompatible with benevolence; it 
 would have prevented all the misery and suffering which have 
 afflicted the world, if the globe had been filled at once with a suffi- 
 cient number of inhabitants, who should all of them have been 
 created perfect. 
 
 If the character of the All-wise were constituted of one attri- 
 bute only, this might have been the case. But God is the sovereign 
 of the universe, as well as kind and merciful ; and all His intelli- 
 gent creatures are bound to be in harmony with His name. He 
 might have operated on the objector's principle had it pleased 
 Him ; but it did not ; for he has pursued the directly opposite 
 course. Instead of creating a human pair, he could, indeed, have 
 filled the earth with immortals, and left them blessed for ever. But 
 then the}' would have been without character, neither virtuous nor 
 vicious ; and, like themselves, their world would have been with- 
 out a history. God is not merely an intellectual, He is also a 
 moral, being. "The Lord, whose name is Jealous, is a jealous 
 God ; " yet " merciful and gracious, long suffering, and abundant 
 in goodness and truth. Visiting the iniquity of the fathers upon 
 the children unto the third and fourth generation of them that hate 
 vie ; and showing mercy unto thousands of them that love me, and 
 keep my commandments." 
 
 Such is the name, or character, of God ; hence, as all His 
 works must glorify Him, they must redound to His praise as a 
 merciful and gracious, a just, holy, and truthful, being. The sun 
 at noon-day, the moon walking in brightness, and the stars in their 
 courses, illustrate His eternal power and superhumanity ; but, it 
 is only His relations with intellectual and morally constituted 
 creatures the image and likeness of Himself that can illustrate 
 His moral glory, and redound to the honour of His name. 
 
 Seeing that God hath rejected the principle of stern necessity 
 and immediate physical perfection, there remained but one other, 
 according to which He could officer His kingdom and empire ; 
 and at length fill the globe with an order of beings equal to the 
 angels." Upon this principle He has worked from the founda- 
 tion of the world to this day. He made man a reasonable creature, 
 and capable of being acted on by motive, either for weal or woe.
 
 178 RUDIMENTS OF THE WORLD. 
 
 He placed him under a law, which required belief of God's word 
 and obedience. He could obey, or disobey, as he pleased ; he 
 was "free to stand and free to fall." He disbelieved God's 
 word ; he believed a lie, and sinned. Here was voluntary dis- 
 obedience ; hence, the opposite to this is made the principle of 
 life, namely, belief of whatsoever God saith, and voluntary 
 obedience to His law. This is the principle to which the world 
 is reprobate ; and to a conformity with which all men are invited, 
 and urged by the motives presented in the scriptures ; even all who 
 would inherit the kingdom of God, and afterwards inhabit the earth 
 for ever, on an equal footing with the angels of the universe. 
 
 The following testimonies will elucidate the principle of the 
 divine economy. " I will give unto him that is athirst of the 
 fountain of the water of life freely ; and he that overcometh shall 
 inherit all things ; " ' Blessed are they that do his commandments 
 that they may have right to the Tree of Life, and that they may 
 enter through the gates into the city;"- "To him that over- 
 cometh will I give to eat of the Tree of Life which is in the midst 
 of the Paradise of God ; "- "He shall not be hurt by the second 
 death ; " ' To him that overcometh and keepeth my works to the 
 end, I will give POWER OVER ALL NATIONS : and he shall RULE them 
 with a rod of iron ; "- " If thou doest well thou shalt be 
 accepted ; "- 'These things are written that ye may believe, and 
 that believing ye may have LIFE through his name;"- ' As many 
 as received Jesus, to them gave he power to become the sons of 
 God, to them that believe on his name, which are born, not of blood, 
 nor of the will of the flesh, nor of the will of man, but which are 
 born of God ; " " Except a man be born of water and the spirit, 
 he cannot enter into the kingdom of God ; " " He that believes 
 the gospel and is baptised shall be saved ; " ' God will render 
 to every man according to his deeds ; to them, who by patient 
 continuance in well doing SEEK FOR glory, honour, and immortality 
 
 ETERNAL LIFE." 
 
 But of testimonies there is no end. The law of the Lord is 
 perfect, and without a single exception. There are no "perhapses," 
 or maybes ; " it is not "yea and nay, but amen in Christ Jesus." 
 Tlie only way to the kingdom of God, and to a participation in the 
 eternal constitution of the world, is in the path of a faithful 
 obedience to the law of God. 
 
 Now from these testimonies it is plain, that to attain the 
 rank of sons of God in the eternal world where, indeed, all are 
 sons without exception human beings, without respect to age, 
 sex, or condition, must believe and obey the truth ; for " without 
 faith it is impossible to please God." This rule provides for no 
 exceptions ; but declares the principle without qualification. If 
 faith then be required, it is manifest that God designed to move 
 men by motive, not by necessity but by intellectual and moral con- 
 siderations.
 
 THE CONDITION'S OF LIFE ETERNAL. 179 
 
 Now, the carrying out of this principle necessarily involves 
 great loss of human, or animal life ; for if virtue be the subject of 
 reward, vice must also be of punishment. Because, if vice were 
 unrestrained, it would gain the ascendancy ; eradicate virtue from 
 among men as before the flood ; and defeat the principle, upon 
 which it is proposed to effectuate the work, and thus destroy the 
 original design. 
 
 The mere fact of dust, by the power of God expressed in 
 creation and the physical laws, assuming the form of men, does not 
 therefore, entitle them to the glory of the Future Ages ; or expose 
 them to the alternative of damnation in eternal death. These are 
 doctrines predicated upon a moral^ not a physical constitution of 
 things. The destiny of the animal world, and that of men, is 
 physically the same ; they are all under God's physical laws, and 
 consequently have ' no pre-eminence " the one over the other. 
 Man differs from other animals, as these differ from one another ; 
 and if his race attain to the angelic nature, which God designs it 
 shall, it will not be because it is human, but because it ^voluntarily 
 obedient to His laws. 
 
 The peopling of the Future World upon this principle w T e have 
 proved from the word. It is a principle which annihilates all 
 human sophisms and traditions about " the salvation of all man- 
 kind ;" the " predestination of some to salvation, and of others to 
 damnation by a stern, inexorable necessity ; " ' physical regenera- 
 tion before death ; " " the disembodied existence of immortal souls 
 in heaven or hell for ages before the resurrection ; " the " damna- 
 tion and salvation of infants, idiots, and pagans ;" "purification 
 by death and resurrection without previous remission " and much 
 more unscriptural, irrational, and absurd jargon of the schools, and 
 systems of the age. 
 
 Universalism, a wide spreading upas in the world, which 
 teaches that all human beings, of whatever age or character, shall 
 dwell with God eternally, is based upon a mistaken notion of God's 
 purpose in the formation of the animal world. It is assumed by 
 that shallow system of speculative theology that His intention was 
 " the greatest possible good to the whole creation." This certainly 
 Avas not His design ; for the principle I have demonstrated is 
 utterly subversive of it. The voluntary obedience of free men 
 implies the possibility, as well as the probability, of their voluntary 
 disobedience predicated upon the known capriciousness of human 
 nature. Now, as the very existence of God upon His throne 
 depends upon the suppression, and therefore punishment, of sin 
 (which is sorrow and pain so long as life lasts), the greatest 
 possible good to all men, in the universal sense of the word, was 
 no part of His design, being incompatible with the principle and 
 end in view. ' The greatest possible good of the whole creation," 
 then, being no part of His purpose, it is a mere conceit, the idea 
 that God wills the immortalization and glorification of every
 
 180 RUDIMENTS OF THE WORLD. 
 
 member of the human family. He has purposed no such thing-. 
 His design requires only the separation from the nations of a 
 sufficient number of men and -women to occupy the globe when con- 
 stituted on an eternal basis, without sea, be that many or few. 
 
 " What a paltry, contemptible few," exclaims one, "compared 
 with the immense mass of human flesh and blood which will have 
 existed on the earth for 7,000 years ! " Granted ; but what is 
 needed more than a sufficient population for the renovated earth ? 
 If this immense mass of corruption and sin, living and dead, had 
 listened to the voice of reason, if it would have believed God and 
 obeyed Him, an adequate provision would have been made 
 for them ; but the}' would not, and the consequences inevitably 
 follow. The principle is an eternal one. It is persistent as God 
 Himself ; a principle without an exception, and as uncompromising 
 as the truth. 
 
 The case of the thief on the cross only establishes the rule. 
 He believed in the kingdom of God, and acknowledged Jesus while 
 in his lowest estate as ' King of the Jews," and therefore future 
 monarch of the nation. He was by constitution one of ' the 
 children of the kingdom,"" though he had proved himself a very 
 disreputable citizen. It was only necessary in his case that his 
 faith and change of mind and disposition should be counted to him 
 for repentance and remission of sins ; for without this he could 
 not enter the kingdom of God. The Lord Jesus, who then alone 
 upon the earth had power to forgive sins, granted his petition, and 
 so constituted him an heir of the righteousness which is by faith 
 in the gospel of the kingdom. The case of the thief was unique, 
 and one to which there has been none like before or since. 
 
 It is proved, then, that the revealed mystery of God's will, 
 which He has purposed in His own mind, is first to foiind a king- 
 dom and empire of nations, which He will bestow on the crucified 
 and resurrected King of the Jews, and upon all those who believe the 
 doctrine, or word, concerning it, and become obedient to the faith ; 
 and secondly, at the end of 7,000 years from the foundation of the 
 world, to renovate the globe, and to people it with immortal men 
 " equal to the angels" who shall all have attained to the eternal 
 state and to the possession of all its transcendent glories, on the 
 principle of believing His exceeding great and precious promises" 
 and of lovingly and voluntarily obeying His laws, 
 
 Behold, then, the conclusion of the matter. There are two 
 systems, or worlds the one, the animal and natural ; the other, 
 the spiritual and incorruptible ; and between these a mixed state, 
 being partly animal and partly spiritual, which may be termed the 
 transition state. Out of the natural system, as the materials and 
 scaffolding of the building, God purposes to elaborate "the ages 
 of the ages" with all that shall pertain to them. Thus constituted, 
 the globe will become a glorious province of the universe, and a 
 
 Matt. viii. 12.
 
 DISSERTATION OX THE ELOHIM. 181 
 
 new imperial abode of the Divine Majesty. It will then be a sea- 
 less a and luminous sphere, and peopled with myriads of inhabitants 
 of equal rank and station with the angels of God. 
 
 The means by which, from the beginning, He determined to 
 accomplish this magnificent work were, first, by His creative energy 
 to lay the foundation ; secondly by constitutional arrangement and 
 angelic oversight, which men term " providence," to shape and 
 overrule all things, so as to work out the end proposed ; thirdly, 
 by the moral force of truth, argued and attested ; fourthly, by 
 judicial interference in human affairs ; and lastly, by recreative 
 energy in the renovation of the earth. When the gigantic work 
 is perfected, the edifice will be complete ; and the top stone 
 imposed with joyous acclamations, saying, Grace ! grace 
 unto it ! " 
 
 DISSERTATION ON THE . ELOHIM. 
 
 The principles of universal grammar require in general, that a 
 verb agree "with its nominative in number and person ; " as, the 
 spirit moves, the waters roar. Here, the spirit is of the singular 
 number, and third person ; and so is the verb moves ; hence they 
 agree in number and person : " the waters " is of the third person 
 plural, and so is roar ; hence they also agree. But, in the first 
 chapter of Genesis, this rule appears to be disregarded by the spirit, 
 under Avhose guidance Moses wrote. In the first verse it reads, 
 Berayshith bara Elohim, i.e., in the beginning Elohim created. In 
 this sentence bara is the verb in the third person singular, and Elohim 
 a noun in the third person plural ; so that they do not agree 
 according to the rule. For an agreement to ensue, either the noun 
 should be Eloah, or El, in the singular, or it should remain as it is 
 in the plural, and the verb should be changed to barau ; as barau 
 ELOHIM (they) created. But it does not stand thus ; it reads 
 literally (the) Elohim (he) created. 
 
 Speaking of Elohim, Dr. Wilson says, "That this noun, 
 which is not unintentionally here joined with the singular verb 
 bara, is nevertheless really plural, appears not merely from its ter- 
 mination im, but by its being frequently joined with adjectives, pro- 
 nouns, and verbs in the plural. Vayyomer Elohim nashah adam 
 betzalmainu, i.e., Elohim said, ' Let us make man in our image,' ' 
 Mr. Parkhurst, in his lexicon under the word alah, cites many 
 passages where Elohim is associated with other plurals. Upon 
 close examination there will be found no good reason to question 
 the conclusion, that Elohim is a noun plural, and signifies gods' 
 
 a Rev. xxi. i. 
 
 *But Elohim has also a singular usage : "Thy throne, O God" 
 (Elohim) Ps. xlv. 6, spoken of Jesus. See also Jacob and the angel (Gen. 
 xxxii.), and other instances.
 
 182 RUDIMENTS OF THE WORLD. 
 
 But, why the plural Elohim, gods, should have been associated 
 with a singular verb in this chapter, Hebraists have been much 
 perplexed to answer satisfactorily to themselves or others. Gram- 
 mar failing, they have had recourse to dogmatism to explain the 
 difficulty. Dr. Wilson truly remarks, that " Elohim is not unin- 
 tentionally here joined with the singular verb ; " though in my 
 opinion Messrs. Wilson and Parkhurst have widely mistaken the 
 intention. They imagine that it was intended to reveal a trinity 
 of persons in one essence, or, as some express it, 'society in God." 
 Dr. Wilson observes that " Let its make man is an expression of 
 consultation, and marks a difference in man's creation from that of 
 other creatures in point of importance. ' Let us make man ' 
 regards the animal nature ; ' in our image,' denotes his spiritual 
 nature, which alone could resemble the Deity. Let us make,' 
 etc., ' in our image, after our likeness.' Here is the plurality three 
 times expressed, and that in the first person ; a manifest agreement 
 with, and proof of, the scriptural doctrine of a plurality of the 
 Deity, to which, as God is one in essence, we give the name of 
 person s. " 
 
 Elohim a name," says Parkhurst, usually -given in the 
 Hebrew scriptures to the ever-blessed Trinity." He wrote a 
 pamphlet against Dr. Priestly and Mr. Wakefield to prove a plurality 
 of Elohim in Jehovah ! If the reader understand who the Elohim 
 are, this will appear an extraordinary instance of learned ignorance 
 and folly. It is equal to undertaking to prove, that there are three 
 princes in one king ; or three angels in an archangel. In one 
 thing, however, I agree with him entirely, namely, that a plurality 
 of agents is denoted in the Mosaic history of the terrestrial creation. 
 By faith we understand that the spirit, or word, operated in, by, 
 and through them, in the formation of all things terrestrial ; but 
 that all these agents were in the divine essence, constituting 
 society in God," is too great a camel for my power of deglutition. 
 
 A first principle with me in all reasonings upon this subject is, 
 that ' There is one God and Father of all, who is above all, and 
 through all, and in all" His spiritual family. Another axiom is, 
 that " He is the blessed and Only Potentate, the King of kings, 
 and Lord of lords ; who ONLY hath immortality, dwelling in the 
 light which no man can approach unto ; WHOM NO MAN HATH SEEN, 
 nor can see." And again, " God is spirit ; " 6 and He is " incor- 
 ruptible." THE INCORRUPTIBLE SPIRIT DWELLING IN LIGHT is the 
 scripture revelation of the undefinable essence of the self-existent 
 Eternal One, who is from everlasting to everlasting, God. What 
 His essence consists in, He has not revealed ; He has made known 
 to us His name, or character, which is enough for men to know ; 
 but to say, that, because He is a spirit, He is therefore " imma- 
 terial," is to speak arrant nonsense ; for immateriality is nothing- 
 ness ; a quality, if we may so speak, alien to the universe of God. 
 i Tim. vi. 15 : i. 17. & John iv. 24. c Rom. i. 23.
 
 THE BLESSED AND ONLY POTENTATE." 183 
 
 No man," says Jesus, hath seen God at any time ;" but 
 Adam, Abraham, Jacob, and Moses, saw the Elohim and their 
 Lord ; therefore Elohim does not necessarily mean the Everlasting 
 Father Himself. 
 
 Elohim is a name bestowed on angels and orders of men. It 
 is written, " Worship him all Elohim."" This is quoted by Paul* 
 in the first chapter of Hebrews, as a command of the Everlasting- 
 Father to the angels, that they should do homage to the Lord 
 Jesus as His Son, when He shall introduce him into the world 
 again at the opening of the Future Age. It is also written con- 
 cerning him, " Thou hast made him a little lower than the Elohim." 
 Paul applies this to Jesus, saying, We see Jesus, who was made 
 a little lower than the angels." He continued inferior to them 
 a little upwards of thirty years, from his birth of the flesh to 
 his resurrection ; when he was exalted far above them in rank and 
 dignity, even to the " right hand of power," which is enthroned in 
 light, where dwells the Majesty in the heavens. 
 
 Those to whom the word of God came through Moses are 
 styled Elohim, as it is written, " I have said ye are Elohim ; and 
 all of you children of the Most High ; but ye shall die like men, 
 and fall like one of the princes. " b ' Thou shalt not revile the 
 Elohim, nor curse the Ruler of thy people ; " c that is, thou shalt 
 not revile the magistrates, nor curse the high priest, or king. d 
 
 Furthermore, it is a well established principle of the sacred 
 writings, that what the Everlasting Father does by His agents, He 
 is considered as doing by Himself. There is a maxim in law similar 
 to this, which runs somehow thus, qui facit per alios, facit per se, 
 what one doth by, or through, others, he does of himself. If this 
 be borne in mind, many seeming incongruities will be harmonised. 
 Thus, the Lord is said to have appeared to Abraham, as he sat in 
 his tent-door f but when he first caught sight of the visitant, he 
 did not see the Lord, but " three men," or Elohim, of whom one 
 was the chief. Read the whole chapter and to verse twenty-nine 
 of the next, and it will be seen that the Everlasting God talks and 
 acts by, or through these Elohim, but chiefly through one of them, 
 styled the Lord God. 
 
 In another place, God is said to appear to Jacob/ and, in the 
 second verse, to say to him, " I am God Almighty ;" and in the 
 thirteenth, " God went up from him in the place where he talked 
 with him." He was then at Bethel, where formerly " the Elohim 
 were revealed unto him." On that occasion he dreamed that he 
 saw a ladder reaching from earth to heaven, " the Lord standing 
 above it, and the angels of God ascending and descending on it." 
 These angels were the Elohim, or " ministering Spirits sent forth 
 
 o Psalm xcvii. 7. & Psalm Ixxxii. 6 ; John x. 34. c Exod. xxiii. 28. 
 d Acts xxii. 5. e Gen. xviii. i. f Gen. xxxv. 9. 
 
 See note, page 38.
 
 184 RUDIMENTS OF THE WORLD. 
 
 to minister for them who shall be heirs of salvation. " a On one 
 occasion, they declared to Jacob the promises made to his father 
 and grandfather in the name of the " Invisible God ; " he 
 wrestled with God in wrestling- with one of them, &c. Hence, 
 they speak in the first person as personators of the Invisible and 
 Incorruptible Substance, or Spirit, who is the real author of all 
 they say and do. 
 
 On a certain occasion, the Invisible God spake to Job out of 
 the whirlwind, and said, Where wast thou when I laid the 
 foundation of the earth ? Declare, if thou hast understanding. 
 Who hath laid the measures thereof? Declare, if thou knowest. 
 Or, who hath stretched the line upon it ? Or, who laid the 
 corner-stone thereof : when the Morning Stars sang together, and 
 all the sons of God shouted for joy ? " Job could not answer these 
 questions. He knew, doubtless, what the Elohim had done ; but 
 "touching 1 the Almighty," by whose Spirit they operated, "we 
 cannot," said Elihu, "find him out." The Elohim were these 
 Morning Stars and Sons of God. Jesus is styled " the Bright and 
 the Morning Star," " the Day Star," and the Son of God. To say, 
 therefore, that the Elohim are Morning Stars and Sons of God, is 
 to speak in the language of scripture. 
 
 The relation of the Elohim to Him that dwelleth in the light in 
 the work of creation and providence may better appear by the fol- 
 lowing illustration. Experimental philosophers can form water, 
 air, and earths ; they can bring down lightning from the expanse ; 
 they can weigh, or rather calculate the weight of, the sun, moon, 
 and stars ; they can speak by electricity ; paint by sunlight ; and 
 outstrip the wind by fire. These are wonderful combinations of 
 their genius. But what have these they did not receive ? And 
 from whom did they receive it ? They subject certain substances 
 to certain conditions. They do not originate a single principle. 
 The elements and the laws to which all simple and compound bodies 
 are subject, are independent of the experimenters. They may say, 
 Let water be formed ; " and by passing the electric spark 
 through the gaseous mixture, water will be formed ; but it is the 
 power of God that doth it, and not theirs. 
 
 After a like manner, the Elohim gave the word ; they brought 
 the latent elements of the globe into play ; they gave direction and 
 application to power ; and the Spirit of the Invisible God accom- 
 plished all they were commanded to arrange. The Spirit of the 
 Incorruptible God through the Elohim created the heavens and the 
 earth. They said, " Let there be light " ; they saw that it was 
 good ; He made the expanse : they called it heaven : He did it all 
 through them ; and they executed by His power what He enjoined. 
 This power, or Spirit, being committed to them, it became " the 
 Spirit of the Elohim." Hence, in the beginning, the Spirit of the 
 Elohim created ; which being plainly indicated in the second verse 
 
 a Heb. i. 14.
 
 THE RUACH ELOHIM. 185 
 
 of the first chapter of Genesis, needed not afterwards to be 
 repeated ; so that throughout the chapter, " Elohim " is written 
 instead of " the Spirit of the Elohim ," and is found in connection 
 with a singular verb, not as its nominative, but as the governed 
 word of the nominative singular, ruach, Spirit understood. This 
 is the solution I offer of this grammatical enigma. 
 
 It is a part of the ' strong delusion " which has supplanted 
 the truth, to suppose that the Invisible God left the throne of the 
 universe on a visit to this region of immensity, where, like a 
 mechanic building a house, He worked in creating the earth and 
 all things therein. After this fashion He is supposed to have made 
 man ; and when His mechanism was complete, to have applied 
 His mouth to his nostrils, and " breathed into him a particle of 
 His own divine essence, by which he became a living and immortal 
 soul." 
 
 Such a procedure on the part of the " Only Potentate," whose 
 abode is in the light, and whose servants, the Elohim, are innumer- 
 able, would have been unfitting His dignity and underived exalta- 
 tion. He has revealed Himself to us as a Potentate, a King, a 
 Lord, &c. ; now, they who fill these stations, commit to others the 
 service of executing their will and pleasure. And thus it is with 
 the Invisible and Eternal Potentate. His kingdom ruleth over all. 
 His angels, or Elohim, mighty in strength, do His commandments, 
 hearkening unto the voice of His words. They are His hosts ; His 
 ministers, that do His pleasure. 
 
 In the light of this revelation I understand the Mosaic record 
 of the creation. It pleased the King Eternal nearly six thousand 
 years ago, to add a new habitable province to His dominion ; not 
 by an original creation of a globe, but by the re-constitution of one 
 already existing as one of the solar planets. He commanded His 
 angels to go and execute the work according to the order detailed 
 by Moses. They hearkened unto the voice of His word ; and in 
 six days finished all they were commanded to do. But, without 
 His power they could have effected nothing : therefore, in the 
 history all things are referred to Him. He willed ; the Elohim 
 executed by His Spirit. 
 
 All the lower animals are more or less observant ; but the 
 Serpent was the most so of all the Lord of the Elohim had made. 
 It noted the objects around it, and among these observed the 
 gods," or ' Morning Stars and Sons of God," to whom it told 
 Eve she should be like if she ate of the Tree of the Knowledge of 
 good and evil. In the Hebrew, the word rendered "gods" is 
 Elohim, the same as occurs throughout the first chapter. From 
 what other source but the sight of its eyes, unless by divine inspira- 
 tion, could the serpent have derived information about the " gods ? " 
 It spoke of what it had seen and heard. But the animals were 
 still without a king ; therefore, said the Chief of the Elohim, " let 
 
 Psalm ciii. 19-20.
 
 186 RUDIMENTS OF THE WORLD. 
 
 us make man in our image." There was none like the Elohim of 
 all the creatures they had made ; therefore, they determined to 
 make an animal after their form. They shaped him with head, 
 limbs and body like their own ; so that he stood before them the 
 earthly image of the celestial Elohim. As much their image as 
 Seth was the image of his father, Adam. ft 
 
 We have not said that man's likeness to the Elohim consisted 
 in his being " very good " ; but that the Spirit of God formed him 
 " very good " in the same sense that it formed all other animals so. 
 They were without character ; so was he : his goodness was 
 physical, not moral ; that of the Elohim was both. 
 
 Yet, in a certain sense, man was formed in the likeness of the 
 Elohim. This likeness, we have already shown, but may repeat 
 here, consisted in the man's ability to manifest mental phenomena 
 like theirs ; and in his susceptibility of an exaltation to their nature 
 and rank, upon the same principles as they had attained thereto. By 
 this similitude he was distinguished from all the other animals they 
 had formed. He was constituted like to the Elohim, though of 
 inferior nature. He could manifest intellect and disposition even 
 as they, and he could know evil as they had done. 
 
 Dr. Wilson observes that the phrase " ' Let us make man ' is 
 an expression of consultation, and marks a difference in man's 
 creation from that of other creatures in point of importance." To 
 this I have no objection, and I believe that the " subtle serpent " 
 overheard the consultation, and was, therefore, able to tell Eve 
 that there was a particular in which she should be like the Elohim, 
 ka-elohim, by eating the fruit, in which she could not resemble them 
 unless she did eat viz., in "knowing good and EVIL. " In this 
 point, man was unlike the Elohim when pronounced " very good." 
 Nor was this item of the temptation a falsehood, for the Lord of 
 the Elohim said to His celestial companions, " Behold, the man 
 hath become AS one of us, to know good and evil."* In this, then, 
 the man became still more like the Elohim, and in this likeness he 
 hath continued ever since. But thanks to the Invisible God and 
 Father of the saints, man is placed under a law of progression. 
 His prototype has gone before. He was himself made " a little 
 lower than the Elohim," for he took not upon him their nature, but 
 assumed that of the seed of Abraham. His nature, however, is 
 now like theirs, being spiritual, that is INCORRUPTIBLE AND IMMOR- 
 TAL. We shall be like him," says John ; hence, also, " equal to 
 the angels," as Jesus hath himself affirmed. 
 
 The Arch-Elohim said that the man had become LIKE one of 
 themselves in the matter of knowing good and evil. This also is 
 an argument for his likeness to a plurality of persons ; and it 
 further shows, that the Elohim were once in a condition similar to 
 man after he had transgressed. The Lord of the Elohim himself 
 declares, that they also had been experimentally sensible of evil, for 
 Gen. v. 3. b Gen. iii. 22. c Luke xx. 36.
 
 THE PERFECTING OF THE SONS OF GOD. 187 
 
 this is the idea expressed by the Hebrew word YADA, to know. In 
 short, it is credible that none of the Elohim of the only Potentate's 
 dominion were created immortal ; but earthly, or animal, like 
 Adam. The eternal King is the only being who is originally 
 immortal in any sense, hence it is written, that ' He only hath 
 immortality." The immortality of all other intelligences is derived 
 from Him as a reward for the ' obedience of faith." Just men at 
 the resurrection of the First Fruits will be equal to Elohim. 
 
 Shall we say that these " Morning Stars and Sons of God " 
 did not attain to the spiritual nature by a progression similar to 
 man ; seeing that he " who was made so much better than the}-," 
 even Jesus, the " Bright and the Morning Star," was " made 
 perfect through sufferings ? " Have they had no trials to endure ; 
 no probation to pass through for the refining of their faith as gold 
 is tried ? It is credible, rather, that they were once animal men of 
 other spheres ; that in a former state, they were " made subject to 
 vanity not willingly " ; that while in the flesh they believed and 
 obeyed God with the self-sacrificing disposition afterwards evinced 
 by Abraham ; that their faith was counted to them for righteous- 
 ness ; that they succumbed to death as mortal men ; that they rose 
 from the dead, and so attained to incorruptibility and immortality 
 as the Elohim of the Invisible God. 
 
 Our mundane system is but the pattern of things in other 
 worlds, which may ere this have attained to that perfection which 
 awaits the earth ; and probably an illustration of what may even 
 now obtain in other planets where the inhabitants have not yet 
 progressed beyond the animal and probationary era of their history. 
 Our angels, or Elohim, those I mean of the heavenly hosts, to 
 whose superintendence terrestrial affairs are consigned, until the 
 Lord Jesus shall assume the reins of government ; not all the 
 Elohim, but those of them related to us, "always behold the face 
 of God," and minister His will towards the sons of men. This is 
 their glory a part of their reward. He sent them to form and 
 fill the earth with living souls. They executed their commission 
 according to His purpose. 
 
 BEHOLD THEN THE CONSUMMATION ! Mortal and corruptible 
 beings like ourselves become Elohim, mighty in strength, and 
 framers of new worlds, of which the planet we inhabit, even in its 
 present state, is a grand and glorious specimen. " Behold," says 
 Jesus, once an infant at the breast, powerless in death, but now 
 endued with all power, "/ make all things new. " He will educe 
 from the things which exist, a new and magnificent world, as a fit 
 and appropriate habitation for his companions, redeemed by his 
 blood from the sons of men. This is the destiny set before those 
 who shall become "equal to the angels" by a resurrection to 
 eternal life.
 
 PHRT SECOND. 
 
 THE THINGS OF THE KINGDOM OF GOD, 
 AND THE NAME OF JESUS CHRIST. 
 
 CHAPTER I. 
 
 THE GOSPEL OF THE KINGDOM IN RELATION TO ISRAEL 
 AND THE GENTILES. 
 
 The truth indicated. None but the believers of the truth can inherit the 
 Kingdom of God. Abraham " the Heir of the World." To inherit 
 with him, men must believe what he believed ; and become his 
 children by adoption through Jesus Christ. The Gospel and the 
 things of the Kingdom one and the same. It was preached to 
 Abraham, Israel, and the Gentiles by the Lord God, by Moses, by 
 Jesus, and by the Apostles. Gospel things susceptible of a threefold 
 classification. The Keys of the Kingdom. Intrusted only to Peter. 
 The Mystery of the Kingdom. The Fellowship of the Mystery. 
 "Apostolic Succession." Qualifications of an apostle of Christ. 
 Import of the phrase "the end of the world." "The sign" of its 
 approach. The Gospel preached to every creature by the Apostles. 
 Modern missionaryism inadequate to the end proposed. 
 
 IN the former part of this work, I have shown that it has been 
 the purpose of God from the foundation of the world to set up a 
 kingdom and empire of nations which shall supersede all others 
 previously existing upon the globe. We have now arrived at that 
 part of our subject which relates to the development of this 
 imperial constitution of the world, which, when brought to the 
 birth, will have occupied six days of a thousand years each in its 
 formation. No topic can surpass this in interest and importance 
 to every man that breathes the breath of life. God has made the 
 belief of the things concerning it a condition of partaking in the 
 glory, honour, and incorruptibility which belong to it. Whatever 
 ignorance may be overlooked, ignorance of the things pertaining 
 to this kingdom alienates men from the life of God. This is 
 equivalent to saying that no man can attain to eternal life who 
 does not believe the gospel ; for the subject matter of the gospel 
 is this very kingdom which it is the purpose of God to establish 
 for the Son of Man and the saints. 
 
 It is of primary importance that we believe the truth, and not 
 a substitute for it ; for it is by the truth only we can be saved;
 
 THE THINGS OF THE KINGDOM OF GOD. 189 
 
 " the truth as it is in Jesus," neither more nor less, is that to 
 which our attention is invited in the word. "The truth " is set 
 forth in the law and the prophets ; but we must add to these the 
 apostolic testimony contained in the New Testament if we would 
 comprehend it " as it is in Jesus." The kingdom is the subject 
 matter of " the truth ; " but "as it is in Jesus," is the truth con- 
 cerning" him as the king and supreme pontiff of the dominion ; and 
 the things concerning his name, as taught in the doctrine of the 
 apostles. As a whole, "the truth" is denned as " the things 
 concerning the Kingdom of God and the Name of Jesus Christ. " a 
 This phrase covers the entire ground upon which the ' one faith" 
 and the " one hope" of the gospel are based ; so that if a man 
 believe only the " things of the kingdom," his faith is defective in 
 the "things of the name ; " or, if his belief be confined to the 
 " things of the name," it is deficient in the " things of the king- 
 dom." There can be no separation of them recognised in a " like 
 precious faith " 6 to that of the apostles. They believed and 
 taught all these things ; God hath joined them together, and no man 
 need expect His favour who separates them, or abolishes the 
 necessity of believing the things He has revealed for faith. 
 
 There can be no doubt of the truth of these statements in view 
 of Paul's emphatic declaration that, ' though we (apostles), or an, 
 angel from heaven, preach any other gospel to }~ou than that which 
 we have preached unto you, let him be accursed. As we said 
 before, so say I now again, if any man preach an}' other gospel 
 unto you than that ye have received, let him be accursed." Here, 
 then, he pronounces a curse upon even an angel, if he should come 
 and offer to us any other gospel than that which was preached by 
 himself and the other apostles. It is our wisdom, therefore, to 
 receive nothing which has not the sanction of their authority. Paul 
 styles everything else but what he preached " another gospel," 
 that is, "a perversion of the gospel of Christ ;" and, as we can 
 only be saved by belief of the truth, such a gospel is both useless 
 and injurious. 
 
 Gospel" is a word which signifies good news, or glad tidings; 
 and the gospel some particular good news. " Blessed," say the 
 scriptures, ' are they who know the joyful sound," or the gospel ; 
 and the reason is, because it makes known the " blessedness " 
 which is to come upon the nations, and will give every one an 
 interest in it who believes and accepts it. The gospel of God is 
 the good news of blessedness promised in the scriptures of the 
 prophets, and summarily expressed in the saying, " In thee, 
 Abraham, shall all nations of the earth be blessed." The making 
 of this promise to Abraham is termed by Paul the preaching of the 
 gospel to Abraham ; for, says he, " The scripture, foreseeing that 
 God would justify the heathen through faith preached before the 
 gospel to Abraham, saying, In thee shall all nations be blessed."" 
 Acts viii. 12. baPet. i. i. c Gal. i. 8. d Gal. iii. 8.
 
 190 THE THINGS OF THE KINGDOM OF GOD. 
 
 This he styles " the blessing of Abraham," which is to come upon 
 the nations through Jesus Christ. 
 
 Abraham holds a conspicuous place in relation to the blessed- 
 ness of the gospel. He is named by Paul six times in the third 
 chapter of Galatians, which he concludes by saying, "if ye be 
 Christ's, then are ye Abraham's seed and heirs according to the 
 promise." Hence, men are required to be Christ's that they may 
 be Abraham's seed. But why is it so important to be of the seed 
 of Abraham ? For the very obvious reason that, as the promise 
 was made to Abraham, it is only by being constitutionally " in 
 him " that any son of Adam can obtain a participation in what 
 belongs to Abraham. 
 
 This idea may be illustrated by reference to the law of inheri- 
 tance among all civilized people. If a man be possessed of an 
 estate, the members of his family alone have any right to it at his 
 decease. Though all the world may be his friends, unless they are 
 named in his will, they can have no part in the inheritance he may 
 leave behind. And again, if he have no heir, his estate and 
 property would escheat to the lord of whom he happened to hold 
 his title ; but, to avoid this, it would be quite competent for him 
 to adopt an heir according to the law. The person so adopted 
 would become his seed in every respect save that of natural birth. 
 In the case before us, God hath promised an estate to Abraham ; 
 therefore he is styled "THE HEIR OF THE WORLD" (KO<T/UOC) that 
 is, of the glory, honour, and power, of the nations throughout the 
 globe in their millennial blessedness a gift worthy of Him that 
 hath promised 'it. 
 
 Now the promise of this to Abraham and his seed, is a 
 promise to no one else. No stranger can lay claim to it. He must 
 be Abraham's seed, or he has no right to Abraham's property. 
 On this principle, no one who is not a lineal, or fleshly, descendant 
 of Abraham can inherit the world with him when God fulfils the 
 promise. This is the view taken of the matter by the Jews, who 
 found their hope of participation in the world when it becomes 
 Abraham's and his seed's, upon the acknowledged fact, that they 
 are Abraham's flesh and blood. This would be very well, if no 
 other condition of inheritance were specified. But the word saith, 
 that ' the children of the flesh are not the children of God ; but 
 the children of the promise (those who believe it) are counted for 
 the seed."" If the children of the flesh had a right to share with 
 Abraham when he obtains possession of the world which God has 
 promised him, then all descended from Ishmael and Esau, his son 
 and grandson, as well as from Isaac, would have equal rights. 
 But God, who not only promises the estate, but specifies the con- 
 dition of heirship, has restricted the inheritance to those termed 
 the " children of the promise as Isaac \vas." b He has proclaimed 
 
 Rom. ix. 8. b Gal. iv. 28.
 
 THE LAW OF INHERITANCE. 191 
 
 the great truth that " the son of the bond-woman shall not be heir 
 with the son of the free-woman."" 
 
 To be a son of the free-woman, a man, although ;i Jew, must 
 believe in the promise made to Abraham ; he must be of a like dis- 
 position with Abraham ; he must be obedient like Abraham ; he 
 must have faith in Jesus as the seed of Abraham associated with 
 him in the promise ; he must believe in his name ; he must be 
 constitutionally inducted into Christ by immersion into the Father, 
 Son, and Holy Spirit : being the subject of these conditions he is 
 included in the Family of God, to whose members it is said, " Ye 
 are all the children of God in Christ Jesus through the faith. For as 
 many of you as have been baptized into Christ have put on Christ. 
 There is no distinction of Jew or Gentile, bond, or free, male, or 
 female, among you : for ye are all one in Christ Jesus. And if ye 
 be Christ's, then are ye Abraham's seed, and heirs according to 
 the promise." 6 These are the children of the promise, the 
 children of God, the brethren and joint-heirs of Jesus Christ, the 
 sons of the free woman, and Abraham, Isaac, and Jacob's seed, 
 who are alone entitled to possess the world with him. 
 
 Jesus came to preach the gospel. ' The Spirit of the Lord," 
 saith he, " is upon me, because he hath anointed me to preach 
 the gospel to the poor ; and to preach the acceptable year of the 
 Lord." c It is admitted, then, that Jesus fulfilled his mission ; 
 consequently, in his proclamation, he preached the good neies of 
 the acceptable season, or BLESSED ERA of the Lord. But, what was 
 the great focal truth of this acceptable year ? Let Jesus answer 
 the question in his own words : / must preach the kingdom of 
 God ; for therefore am I sent ;" d and so much did he preach about 
 this kingdom, that the people became impatient, and sought to 
 take him by force and make him King. But he would not permit 
 it ; " and because the) r thought that the kingdom of God was 
 immediately to appear, he spake a parable to them," in which 
 he gave them to understand, that he must first take a journey 
 into a far country to be presented before the Ancient of Days to 
 receive from Him the kingdom, and then to return ; \vhen he 
 would bestow upon his servants power and authority over the 
 cities of the world/ According to this arrangement, Jesus rose 
 from the dead and took his departure ; when he ascended to the 
 right hand of the Majesty in the heavens, where he is now. He 
 has not yet received the kingdom, glory, and dominion, or he 
 would have already returned. He is waiting for this, " sitting 
 at the right hand of God until his foes are made his footstool."-^ 
 He will then appear in his kingdom and rule as King over all 
 the earth. 
 
 The gospel, then, was preached to Abraham by the angel of 
 the Lord ; and it was preached by Jesus to his own nation, and 
 a Gal. iv. 30. b Gal. iii. 26. c Luke iv. 19. rf Luke iv. 43. 
 
 e Dan. vii. 13, 14 ; Luke xix. 11-17 ; Dan. vii. 18, 27. / Ps. ex. i.
 
 192 THE THINGS OF THE KINGDOM OF GOD. 
 
 to them only ; for " he was not sent, save to the lost sheep of 
 the house of Israel. " a Paul also declares that it was preached to 
 that generation of Israelites whose carcases fell in the wilderness ; 
 but it did not profit them because they did not believe it} 3 There- 
 fore, God sware in His wrath that they should not enter into the 
 rest it proclaimed. Before he suffered on the accursed tree, Jesus 
 sent his apostles, and seventy others throughout the land, to 
 " preach the kingdom of God." In recording- their obedience to 
 his command, Luke says, " They went through the towns preach- 
 ing the gospel ; " ( ' ; so that it is clear, that to preach the kingdom is 
 to preach the gospel ; and to preach the gospel is to preach the 
 kingdom of God. 
 
 This is a most important demonstration ; for it enables us to 
 determine when ive hear the gospel. The gospel is not preached 
 when the things of the kingdom are omitted. And this is one 
 grand defect in modern preaching. Either there is nothing said 
 about the kingdom ; or a kingdom is preached which is a mere 
 matter of speculation ; a kingdom of heaven in principle, in the 
 hearts of men, or somewhere beyond the skies ! But, the gospel 
 does not treat of such a kingdom as this ; a mere fiction indoctri- 
 nated into men's minds by "the cunning craftiness of those who 
 lie in wait to deceive." So inseparable is the idea of gospel from 
 that of kingdom, that we find them, not only substituted for each 
 other, but associated together as terms of explanation. 
 
 Thus, " Jesus went throughout every city and village, preach- 
 ing and showing the glad tidings of the kingdom of God ; " e and in 
 the prophecy of Mount Olivet it is written, " THIS gospel of the 
 kingdom shall be preached in all the habitable (f-v o\r] oiKovpefri 
 Roman Empire ) for a testimony to all the nations ; and then shall 
 come the end."-^ After he rose from the dead, he commanded the 
 apostles, saying, ' Go preach the gospel to every creature : he that 
 believes and is immersed shall be saved ; and he that believes not 
 shall be condemned ; " and " Lo, I am with you always, until the 
 end of the world." In view of these texts, can anyone be so 
 mystified as not to see that salvation is predicated on believing the 
 gospel of the kingdom, and being baptized into Jesus Christ ? 
 
 They were to preach " this gospel of the kingdom" in the name 
 of Jesus. How did they execute the work ? ' They went forth 
 and preached everywhere, the Lord working with them, and con- 
 firming THE WORD with signs folio wing. " r/ They began at 
 Jerusalem, passed throughout Judea, then went to Samaria, and 
 lastly, to the end of the earth. They began on the day of Pente- 
 cost, and preached only to the Jews for several years ; at the end 
 of which, Peter and Paul began to proclaim the kingdom to 
 Gentiles also. The labours of the apostles were indefatigable. 
 They filled the Roman empire with their doctrine, and made such 
 a Matt. xv. 24. b Heb. iv. 2. c Heb. iii. 18, 19. d Luke ix. 2, 6. 
 e Luke viii. i ; Mark i. 14. /Matt. xxiv. 14. a Mark xvi. 20.
 
 HOW GOD ENDORSED THE APOSTOLIC PREACHING. 193 
 
 an impression upon it that tumults were excited ; and they were 
 charged with treason against the state, because they proclaimed 
 another king than Caesar," who should rule the world in right- 
 eousness a as the sovereign Lord of all the earth. ' They spake 
 the word of God with boldness." "The multitude of them that 
 believed were of one heart and of one soul ; " and great kindness was 
 among them all. In about thirty years, the gospel of the kingdom 
 was proclaimed in all the world, to every creature under the 
 heaven. b They finished their work, and fell asleep, the Lord 
 having abundantly fulfilled his promise of co-operating with them 
 to the end of the world. 
 
 Thus, the same gospel that was preached to Abraham was 
 preached also to Jews and Gentiles by the apostles after the 
 ascension of Jesus to the right hand of power. There was, how- 
 ever, this difference : when it was preached to Abraham and to 
 the generation which perished in the Wilderness, it was altogether 
 a matter of promise ; but when preached by the apostles to the 
 Roman nations, some things connected imih the promise -were ful- 
 filled : so that the gospel of the kingdom, as they preached it, was 
 partly a matter of promise, partly a matter of history, and partly 
 doctrinal. It was thus presented to mankind in a threefold point 
 of view, which may be stated in this form : 
 
 I. Promises to be fulfilled ; or, things concerning the kingdom 
 of God. 
 
 II. Promises fulfilled already ; or, things concerning Jesus. 
 
 III. The doctrinal import of the fulfilled promises ; or, things 
 concerning his Name. 
 
 A man might believe all the promises and their doctrinal 
 import, but if he did not believe that Jesus of Nazareth was the 
 subject of them, he would make a very good believing Jew under 
 the law, but he would not be a Christian under grace. This is 
 the great turning point in the faith of an enlightened Jew, and 
 Christian. Is Jesus of Nazareth the personage described in the 
 law and the prophets ; has he right and title to the throne of 
 David, and to the dominion of the world ? 
 
 The Jew says, " No; we look for another:" but the Christian 
 replies, " He unquestionably is the person : we look for no other; 
 but assuredly expect the re-appearance of ' this same Jesus ' on 
 earth, to restore the throne and kingdom of David ; to occupy 
 them as the King of the Jews ; and to be the Melchizedec High 
 Priest and Ruler of the nations." Hence, it is the foundation 
 truth of the gospel of the kingdom, that Jesus of Nazareth is the 
 Anointed King, and Son of the living God. He is the Rock, or 
 Strength, of Israel ; whose power will never be restored till he sits 
 upon the throne of their kingdom, and is acknowledged as King 
 by the nation. 
 
 Acts xvii. 7, 31. & Col. i. 6, 23.
 
 194 THE THINGS OF THE KINGDOM OF GOD. 
 
 On the other hand, a man may believe that Jesus is the Son 
 of God ; that he was sent of God as a messenger to Israel ; that 
 there is remission of sins through the shedding of his blood ; that 
 he is the saviour ; and that he rose from the dead : if he believe 
 these things, but be ignorant, and consequently faithless, of ' the 
 things of the kingdom," he cannot obtain glory, honour, incor 
 ruptibility and life in that kingdom. The condition of salvation is 
 the belief of the whole gospel and obedience to it. It is not, " He 
 that believes in Jesus Christ, and is immersed shall be saved;" 
 but "He who shall believe THE GOSPEL, and is immersed. " a 
 Simply to believe in Jesus is to believe no more than in "THE 
 MESSENGER; " but, he was sent to preach the gospel to the poor ; 
 to show the glad tidings of the kingdom of God : this was his 
 MESSAGE, the message of God to the Jew first, and afterwards to 
 the Greek. Let it be remembered then, that salvation is pre- 
 dicated upon belief in the MESSENGER and in the MESSAGE he brings 
 from God. 
 
 The unhappy condition of the professing world at the present 
 time is, that they have no faith in the message of God, but rather 
 ridicule it, and heap insult upon those who contend for it. I 
 came to preach the kingdom of God," says Jesus. 
 
 " Oh ! we believe that thou earnest from God, because no 
 man could do the miracles thou doest unless God were with him ; 
 but we do not believe a word in a kingdom in Judea under thy 
 rule. We have no idea of thy coming to this cursed earth again 
 to reign in Jerusalem, and to sit as a priest upon a throne there. 
 This is nothing but the day dream of those who take thy words, 
 and the sayings of the prophets, as if they were to be understood 
 in the carnal, or literal sense. It would be derogatory to the 
 interests of God to suppose or desire such a consummation. No, 
 no ; we believe thou art at the right hand of the Majesty in the 
 heavens, now reigning over mankind ; that we are thy ministers 
 and ambassadors on earth ; and that in enriching us, the world is 
 giving its substance and doing homage to thee ; and that when we 
 die, we shall come to thee, and kingdoms rule beyond the skies ! 
 Our churches are thy kingdom here, and it is our deep and pious 
 conviction, that the more they confide in us, and the less they 
 trouble themselves about the millennium, the better it will be 
 for them, and for the peace of the denominations to which 
 they belong." 
 
 This is in effect the language of the religious leaders of the 
 world, and of those who surrender their understandings to the 
 traditions with which they make of none effect the "word of the 
 kingdom of God." But these traditions are sheer nonsense, and 
 without the least foundation in the scriptures. They belong to a 
 dark and foolish generation, and find their origin in the specula- 
 tions of men of corrupt minds and reprobate concerning the faith. 
 
 Mark xvi. 15, 16.
 
 JESUS AND THE THRONE OF DAVID. 195 
 
 When the apostles preached on the day of Pentecost, they 
 announced that God had raised up Jesus to sit upon the throne of 
 David. a In the porch of the temple, they told the Jews that God 
 would send Jesus Christ to them at the time of the restitution. b 
 When Philip preached the word concerning- Christ to the Samaritans, 
 he announced " the things concerning- the kingdom of God and the 
 name of Jesus Christ." In the convention of the apostles and 
 elders, James invited their attention to Peter's narrative and the 
 prediction of Amos. He stated that the work to be done was to 
 take out of the nations a people for the name of God, as it is written, 
 "AFTER THIS I will return, and raise up the dwelling place of 
 David that is fallen, and close up the breaches thereof ; and I will 
 raise up his ruins, and I will build it as in the days of old : that 
 they may possess the remnant of Edom, and all the Heathen which 
 are called by my name. And I will bring again the captivity of my 
 people Israel, and they shall build the waste cities, and inhabit 
 them ; and they shall plant vineyards and drink the wine thereof ; 
 they shall also make gardens, and eat the fruit of them. And I 
 will plant them upon their land, and they shall no more be pulled 
 up out of their land which I have given them, saith the Lord.'"* 
 
 In Athens, Paul announced that God intended to rule the 
 world in righteousness by Jesus Christ ; and that He had raised 
 him from the dead as an assurance of its verity. 6 In the Ephesian 
 synagogue he disputed for three months, persuading the things 
 concerning the kingdom of God/ Paul stood at the bar of 
 Agrippa, and was judged " for the hope of the promise made of 
 God unto the fathers ; unto which promise the twelve tribes of 
 Israel, instantly serving God, day and night, hope to come." 6 ' 
 Hence, he preached the hope of Israel's twelve tribes, as set forth 
 in Amos, and all the prophets ; and directed their attention to 
 Jesus as the personage whom God had raised up to accomplish 
 their desire. Indeed, he told the Jews at Rome plainly, that he 
 was a prisoner in chains on account of the hope of Israel ; and 
 in illustration of it, " he expounded and testified the kingdom of 
 God, both out of the law of Moses and the prophets, and teaching 
 those things which concern the Lord Jesus Christ." According to 
 the law and the testimony he spoke, diffusing the light of the 
 glorious gospel of the blessed God, for two whole years in Rome, 
 " the great city which reigns over the kings of the earth."' 1 
 
 To understand the relations of things, it must be known that 
 the gospel stands related to Abraham's descendants before the 
 preaching of John the Baptist ; to Israel from John to the day of 
 Pentecost ; from this epoch until the calling of the Gentiles ; and 
 then to the Gentiles at large. "The law and the prophets were 
 
 Acts ii. 30. b Acts iii. 21. c Acts viii. 12. ''Acts xv. 14-18 ; Amosix. n. 
 
 e Acts xvii. 31. /Acts xix. 8 : xx. 20, 21-25, 27. a Acts xxvi. 6, 7. 
 
 A Acts xxviii. 20, 23, 31.
 
 196 THE THINGS OF THE KINGDOM OF GOD. 
 
 until John, then the kingdom of God was proclaimed " to Israel by 
 John, Jesus, the seventy, and the twelve. 
 
 There was " mystery" however, connected with the gospel 
 which was not manifested in the proclamation of it before the day 
 of Pentecost. The people were taught in parables, but the apostles 
 were favoured with an interpretation of them in private ; for, said 
 Jesus to them, "To you it is given to know the mystery of the 
 kingdom of God, but to them it is not given. " a Referring to this, 
 Paul says, " My gospel and the preaching of Jesus Christ accord- 
 ing to the revelation of the mystery, which was kept secret since 
 the world began. But now is made manifest, and by the scriptures 
 of the prophets, made known to all nations for the obedience of 
 faith. " b " Pray for me," says he, "that I may open my mouth 
 boldly, to make known the mystery of the gospel, for which I am an 
 ambassador in bonds." Again, " By revelation God hath made 
 known unto me, Paul, the mystery, which in other ages was not 
 made known to the sons of men, as it is now revealed unto the 
 holy apostles and prophets by the spirit ; that the Gentiles should 
 be fellow-heirs, and of the same body, and partakers of his promise 
 in Christ by the gospel. To me was given to make all men see 
 what is the FELLOWSHIP of the mystery, which from the beginning 
 of the world (O-TTO ruv aiuvuv] hath been hid in God, who created all 
 things. To the intent that now unto the principalities and powers 
 in the high places might be made known through the church the 
 multifarious wisdom of God. " d 
 
 From these writings we learn that the gospel of the kingdom 
 of God is a phrase which embraces the whole subject ; and that 
 the mystery of the kingdom, and the fellowship of the mystery, 
 are things pertaining to the gospel of the kingdom in a special 
 sense, but unknown until revealed to the apostles. The mysteries 
 of the kingdom were placed on record in the sacred writings ; but 
 their signification was hidden from the prophets themselves, until 
 "THE KEYS" thereof were vouchsafed to the apostles. Hence, 
 says Peter, " Of the salvation of souls (4 /u X w>/ ) the prophets have 
 inquired and searched diligently, who prophesied of the grace that 
 should come unto you: searching what time, or what manner of 
 time the spirit of Christ which was in them did signify, when it 
 testified beforehand the sufferings of Christ, and the glory that 
 should follow. Unto whom it was revealed, that not unto them- 
 selves, but unto us they did minister the things, which are now 
 reported unto you by them that have preached the gospel unto you 
 with the Holy Spirit sent down from heaven ; which things the 
 angels desire to look into." 6 
 
 The mystery of the kingdom, then, has been made known, 
 and we find that it had relation to the sufferings of the Christ ; and 
 repentance, remission of sins, and eternal life in his name, to the 
 
 a Mark iv. 2 ; Matt. xiii. 11. b Rom. xvi. 25, 26. c Eph. vi. 19. 
 d Eph. iii. 3-10. e i Pet. i. i-io.
 
 THE KEYS OF THE KINGDOM. 197 
 
 Jews firs and afterwards to the Gentiles. The prophets, who fore- 
 told these things, were not able to penetrate the mystery of them ; 
 and the angels themselves, who brought the word to them, desired 
 to understand them. But this was not permitted ; and it was 
 preserved as a secret until after the sufferings of Christ, which were 
 to be the foundation of the manifestation. 
 
 When the "point of time" drew nigh for "the finishing of 
 the transgression, the making an end of sin-offerings, the making 
 reconciliation for iniquity, and the bringing in of everlasting 
 righteousness,"" Jesus, who had been anointed the Most Holy, the 
 sealed prophet of the Father, and fully confirmed as Messiah the 
 Prince, selected one man of the twelve (who had the least reason 
 to exalt himself above his brethren as " the prince of the apostles"), 
 as the depository of the keys of the Mysteries of the Kingdom 
 of God. 
 
 This highly honoured individual was Simon Peter, son of Jonas, 
 who denied his master with oaths and curses. But being converted, 
 and restored to favour by his gracious Lord, he was prepared to be 
 the unaspiring "servant of the least;" and to strengthen his 
 brethren in all the trials and afflictions they were called upon to 
 endure for the truth's sake. I will give unto thee, Simon Bar- 
 jona," said the king, " the keys of the kingdom of God ; and what- 
 soever thou shalt bind on earth shall be bound in heaven ; and 
 whatsoever thou shalt loose on earth shall be loosed in heaven." 
 Here was an appointment of Peter in a special sense to the par- 
 ticular function of binding and loosing men on earth. 
 
 But, we would ask any reasonable man, unspoiled by human 
 folly and absurdity, if a power be conferred on A, eighteen hundred 
 years ago, is it therefore bestowed on B, living eighteen centuries 
 after ? The keys were promised to Peter, and not to successors of 
 Peter, if it were possible for him to have them in such an office ; 
 which none but the most stupidly ignorant of the scriptures would 
 venture to affirm. The custody of the keys by a successor of 
 Peter, is the most farcical assumption that ever poor crazy mortals 
 were guilty of. When we come to see what the keys of the 
 Mysteries of the Kingdom of Heaven are, we shall see at once, 
 that the very use of them for the first time operates upon Peter's 
 own possession of them, as the telling of a secret to all the world 
 does upon his power over it afterwards by whom it was told. 
 
 Had Peter, instead of using the keys, hid them till his death- 
 hour, and then imparted them to a single person, this individual 
 might truly be said to have " succeeded to the keys." But this 
 he did not, dared not, do. He communicated them to such 
 multitudes of Jews and Gentiles, that they became the common 
 property of the world ; and none but men, "earthly, sensual, and 
 devilish " as the priests, " seducing spirits, speaking lies in 
 hypocrisy," whose trade it is to "make gain of godliness;" 
 a Dan. ix. 24. b Matt. xvi. 19.
 
 198 THE THINGS OF THE KINGDOM OF GOD. 
 
 none but such as these would have conceived of the possibility of a 
 transfer of the keys of the Mysteries of the kingdom of heaven to 
 a successor ; especially to such a succession of impious impostors 
 as the prophets of the Roman See. 
 
 A key is use.d in scripture as a symbol of the power of 
 revealing, or interpreting, secret things ; also for power in 
 general. As a key is to a lock, so is power to things intellectual, 
 moral, and political. The scriptures say of Messiah, ' The key 
 shall be upon his shoulder" i.e., "The government shall be 
 possessed by him." And again, " I have," says Jesus, ' the key 
 (,-\ic) of Hades (acov) and of death ; " which is to say, that Jesus 
 hath the power to open the abode, or chamber, of the dead, and 
 to restore them to life. In these instances, a key is the symbol 
 of political, and physical, power ; but it also represents scientific, 
 or knowledge-imparting, power. Thus, under the law of Moses, 
 it was divinely appointed that " the priest's lips should keep 
 knowledge, and Israel should seek the law at his mouth : for he 
 was the messenger of the Lord of Hosts." The priests, however, 
 became so corrupt and ignorant, that Israel sought in vain for 
 knowledge at their lips, and therefore perished for lack of it. 
 The Lord charged this home upon them by the hand of Malachi. 
 "Ye are," says he, "departed out of the way, O ye priests ; ye 
 have caused many to stumble at the law ; ye have corrupted the 
 covenant of Levi, saith the Lord of Hosts. Therefore have I also 
 made you contemptible and base before all the people, according 
 as ye have not kept my ways, but have been partial in the law." a 
 
 This was precisely the state of things when " THE MESSENGER 
 OF THE COVENANT " made his appearance in Judea. He denounced 
 them for their corruptions. "Ye have made," said he, ' the 
 commandment of God of none effect by your tradition. Hypocrites 
 that ye are, ye draw nigh to God with your mouth, and honour 
 him with your lips, but your heart is far from him. But in vain 
 do ye worship him, teaching for doctrines the commandments of 
 men." Among these hypocrites were the lawyers, who, feeling 
 the keenness of his reproaches, remonstrated against it. But he 
 turned upon them, and said, " Woe unto you, lawyers ! for ye 
 have taken away the KEY OF KNOWLEDGE : ye enter not in your- 
 selves, and them that were entering in ye hindered." 6 
 
 This was the unhappy condition of the Jewish nation at the 
 appearing of Jesus ; as it is of all the nations at the present time 
 against whom the kingdom is shut by clerical traditions. The 
 Lord Jesus came to restore to Israel the key of knowledge. 
 "They erred not knowing the scriptures ;" but he was about to 
 open them, so that in spite of the hypocrites, they might enter 
 into the kingdom of God. O that men could be induced now to 
 devote themselves to the study of the scriptures without regard to 
 articles, creeds, confessions, and traditions ! These things are 
 Mai. ii. 7. ft Luke xi. 52.
 
 THE REVEALED MYSTERY. 199 
 
 mere rubbish ; monuments of the presumption and folly of former 
 generations indoctrinated with the wisdom from beneath. If a 
 Berean spirit could be infused into them ; if they could be per- 
 suaded to " search the scriptures daily"" for the truth as for hid 
 treasure ; they would soon leave their spiritual guides alone in all 
 their glory of mysticism and patristic lore, and rejoice in the 
 liberty of that truth which can alone make men " free indeed." 
 
 The gospel invites men to enter into the Kingdom of God. 
 The way of entering is made exceedingly plain in the Bible. 
 There is now no hidden mystery concerning it as there was before 
 the sufferings ot Christ were manifested. The mystery of the 
 kingdom has been unlocked. The key of knowledge has been 
 given ; but unfortunately it has been stolen again by Peter's 
 pretended successors ; and, upon a smaller scale, by every other 
 ecclesiastic who would discourage or throw hindrances in the way 
 of a free, unbiassed, and independent examination and avowal of 
 Bible truth in their churches ; or, an unrestricted advocacy of it, 
 though at variance with the institutes of dogmatic theology, in all 
 the pulpits of the land. 
 
 The leaders of the people dare not permit such a course to be 
 pursued ; for the Bible is hostile to their systems, and sets forth 
 things which, if believed, would empty their rostrums, disperse 
 their flocks, and close their doors ; and elaborate such a social 
 revolution, that truth and righteousness would triumph in the 
 midst of the earth ; and the people be enlightened in the know- 
 ledge which comes from God. Such a consummation, however, 
 need never be hoped for, so long as the instruction and government 
 of the nations are in the hands of the existing orders of rulers, lay 
 and ecclesiastical ; for "like priests, like people," and vice versa; 
 they are corrupt and altogether gone out of the way ; and, there- 
 fore, are devoid of all power to resuscitate the things which remain, 
 and which are ready to vanish away. 
 
 Before a man can enter into the Kingdom of God, he must be 
 unloosed from his sins in the present state ; and liberated hereafter 
 ftom the prison-house where the dead lie bound in chains of intense 
 darkness. The unloosing from sins, Jesus committed to Peter ; 
 but the enlargement from the chamber of death he reserved to 
 himself. 6 
 
 Knowledge is the key to remission, or release from sins, and to 
 an entrance into the Kingdom of God. No one can enter this 
 kingdom in his sins, and destitute of a character approved of God ; 
 and none could answer the question, " How can a man obtain the 
 remission of sins ; and what kind of a character would God hence- 
 forth account worthy?" until the apostle Peter revealed the 
 secret, communicated to him by the Spirit, on the day of Pente- 
 cost. If the reader peruse the second chapter of the Acts, he will 
 there learn how Peter used one of the keys of the kingdom given 
 Acts xvii. 11, 12. b Rev. i. 18: xx. i.
 
 200 THE THINGS OF THE KINGDOM OF GOD. 
 
 to him by its King-. On that occasion, I say, he used but one of 
 the keys. He revealed the mystery of the gospel of God's king- 
 dom to Jews only. 
 
 They believed in the kingdom, glory, and dominion, promised 
 to the Son of Man in Daniel and the prophets ; they were well 
 aware that the kingdom was to belong to their nation ; that the King 
 was to be David's son, and to live for ever ; and that the righteous 
 were to take the kingdom with him : these things were the sub- 
 stance of the national hope ; but they did not then know upon 
 what conditions the obtaining of them was predicated. Hence, it 
 was Peter's duty to instruct them. He first recalled to their 
 recollection certain notable things concerning Jesus. That the 
 wonders he performed by the power of God evidently showed that 
 God approved him ; that they had been guilty of his death in 
 clamouring for his crucifixion ; but that all this was predetermined 
 of God ; that God had " loosed him from the pains of death " by 
 raising him from the dead. He then proceeded to show by their 
 prophets that the things which had thus happened to Jesus were 
 verifications of certain predictions. He adduced the testimony of 
 David, that the Christ was to be ' raised tip to sit upon David's 
 throne," and consequently, must previously suffer death ; and that 
 after he was resurrected, he was to ascend to the right hand of 
 God. He then concluded by saying, Let all the house of Israel 
 know assuredly that God hath made that same Jesus whom ye 
 have crucified, both Lord and King Anointed (Xpioroe, Messiah}." 
 For the truth of this statement he appealed to what they saw and 
 heard ; to the cloven tongues like fire sitting upon their heads, the 
 " sound of a rushing mighty wind," and the many languages 
 spoken by Galilean fishermen without previous study. 
 
 The result of the apostle's reasoning was their conviction that 
 Jesus was indeed the King of Israel, even the Shiloh that had been 
 promised them for so many ages. They acknowledged him to be the 
 " Son whose NAME should be called Wonderful, Counsellor, the 
 Mighty God, the Father of the Future Age (Am Ad), the Prince 
 of Peace. " a This belief, however, also convinced them that, being 
 this great personage they had committed an enormous crime ; and 
 had " killed the Prince of Life." Their consciences smote them ; 
 " they had denied the Holy and Just One, and desired a murderer 
 before him " ; and had imprecated his blood upon themselves and 
 their posterity. Of what use was their faith to them in this 
 extremity ? They believed in the kingdom, they believed in Jesus, 
 they were penetrated with remorse, but still they were conscious 
 only of guilt, and of judgment w r ell deserved. It was yet a hidden 
 mystery to them what should be done for pardon of this great 
 transgression. What was " the righteousness of God" which He 
 required of them ? Should they go to the high priest, and offer a 
 whole burnt offering, and confess their sin ? This would have 
 
 Isaiah ix. 6.
 
 PETER'S PREACHING ON THE DAY OF PENTECOST. 201 
 
 been impracticable. Caiaphas would have offered sacrifice for 
 them upon the altar upon no such confession as this ; for in con- 
 fessing- themselves sinners for killing Jesus, they would have 
 charged the high priest as a principal in the crime. To what, or 
 to whom, were they to look for a solution of the mystery?" 
 Who could unlock it, and open to them the door of liberty, and 
 loose them from their sins ? 
 
 Is not the reader prepared to answer, ' The Holy Spirit alone 
 could reveal to them of righteousness, because Jesus had gone to 
 the Father ? " This is true ; and the time had arrived to do it. 
 But how, or through what channel, was the spirit to do this ? Was 
 it to be by words thundered from heaven ; by a still, small voice 
 whispering in their ears ; by a feeling that they were forgiven ; by 
 words of inspiration spoken by the tongues of angels ; or by the 
 mouth of man ? After what has been said, the reader will be pre- 
 pared to say, " The keys of knowledge, or the power to reveal the 
 secrets of the kingdom of heaven, were committed to Peter; there- 
 fore, the new doctrine concerning righteousness, or justification to 
 life, was to be revealed through him." This is also true ; but the 
 " devout Jews" were ignorant of this arrangement ; therefore, 
 instead of addressing Peter alone, they inquired of all the apostles, 
 saying, " Men and brethren, what shall -we do ?" b Mark, reader, 
 though the question was put to all, only one of them, and that one, 
 Peter, replied to the inquiry. He was the spokesman of the 
 twelve, by whose mouth God had chosen that Israel should hear 
 the word of the gospel, and believe; or, as Paul writes, "The 
 gospel of the circumcision was committed to Peter, in whom God 
 wrought effectually for the purpose." 
 
 The answer given by Peter announced for the first time, what 
 believers of the gospel of the kingdom and in the things concerning 
 Jesus, must do, in order to become joint-heirs \vith him of the pro- 
 mise made to the fathers. To these devout Jews, who now believed 
 what both the prophets and apostles had spoken, who were now 
 humbled in disposition as little children, swift to hear, and anxious 
 to do, whatever the spirit should dictate ; the holder of the keys 
 to unlock the mystery of the gospel, said, " REPENT and BE BAPTIZED 
 every one of you IN THE NAME of Jesus Christ FOR THE REMISSION 
 
 OF SINS." rf 
 
 Such an annunciation as this had never been made before. In 
 
 this way ' repentance and the remission of sins " were " preached 
 
 in the name of Jesus." This is God's way of righteousness, and 
 
 besides this, there is no other way of salvation ; " for there is none 
 
 other name under heaven given among men, whereby we must be 
 
 saved." 6 God's salvation is placed in the name of Jesus ; and this 
 
 name is accessible to mankind only upon the condition of believing 
 
 the things concerning the kingdom of God and the name of Jesus," 
 
 John xvi. 7, 10. b Acts ii. 37. c Gal. ii. 8. d Acts ii. 38 ; 
 
 See also Page 133. < Acts iv. 12.
 
 202 THE THINGS OF THE KINGDOM OF GOD. 
 
 and being baptised in his name " He that believes the gospel 
 and is -baptised shall be saved" is the unrevoked fiat of the Son 
 of God. 
 
 The words of the Spirit by the mouth of Peter went home to 
 the hearts of these devout Jews. ' They that gladly received his 
 word were baptised : and the same day there were added to the 
 congregation about three thousand souls. And they continued 
 steadfastly in the apostle's doctrine and fellowship, and in breaking 
 of bread, and in prayers,"" These disciples were a kind of first- 
 fruits of God's creatures begotten of his own will by the ivord of 
 trulh" b which " lives and abides for ever."' 
 
 But, though the mystery of the gospel was thus made known 
 in the name of Jesus, even Peter, to whom the keys of the mystery 
 were given, did not yet understand " the FELLOWSHIP of the mystery." 
 The keys were not given to him when Jesus spoke the words ; nor 
 were both of them given to him on the day of Pentecost. The 
 mystery was revealed to the Jews first ; and several years elapsed 
 before it was known, or supposed, that the Gentiles would be 
 admitted to a joint-heirship with Jesus on an equality with the 
 Jews. During this period of about seven years, the body of Christ 
 consisted solely of believing Israelites, sons of Abraham by flesh 
 and faith. 
 
 At the end of this time, however, God determined to " visit 
 the Gentiles, to take out of them a people for his name." He 
 graciously resolved to invite men of all the nations of the Roman 
 territory to accept honour, glory, and immortality, in the kingdom 
 and empire about to be established on the ruins of all others. 
 Hitherto He had only invited His own people Israel to this high 
 destiny ; but now He was about to extend the gospel call to the 
 nations also. 
 
 Before this, however, could be accomplished according to the 
 principles laid down in God's plan, it was necessary to prepare 
 Peter for the \vork. Although an apostle, he was still a Jew, and 
 had all the prejudices of the Jew against the Gentile. He con- 
 sidered it "unlawful for him to keep company, or come unto one of 
 another nation." The Jews had no more social dealings with the 
 Gentiles than with the Samaritans. And if any had suggested the 
 propriety of his going and preaching the Kingdom of God and the 
 Name of Jesus to Gentiles, he would have positively refused. If, 
 however, he had been ever so willing, he could not have done it for 
 various other reasons. 
 
 In those days, no one could preach effectually unless he were 
 sent ; and, as he had not been sent of God, his mission would have 
 been a failure. Then, he did not know whether God would accept 
 the Gentiles on the same conditions as the Jews, if, indeed, He 
 would admit them to a joint heirship at all. But, the law was a 
 sufficient wall of separation to keep Jewish preachers and Gentiles 
 Acts ii. 41, 42. & James i. 18.
 
 CORNELIUS, AND WHAT HE HAD TO DO. 203 
 
 apart until God's time should arrive to do it away, and to bring 
 them together into " one body." 
 
 Peter, then, had to be prepared for the work. The narrative 
 of his preparation is contained in the tenth chapter of Acts. A 
 direct attack was made upon his prejudices. He became very 
 hungry about 12 o'clock in the day. While waiting for something 
 to eat on the housetop, an amazement came over him. In this 
 state, he saw a great sheet full of all sorts of unclean creatures, 
 fit and appropriate emblems of the moral condition of the Gentiles. 
 At this crisis, the spirit said, "Rise, Peter, kill and eat!" But 
 Peter preferred hunger to defilement ; and would not consent, 
 until it was repeated for the third time, that the legal distinction 
 between clean and unclean was done way: "What God hath 
 cleansed, call not thou it common," or unclean. 
 
 The impression made upon Peter by this vision is best expressed 
 in his own words. " God hath showed me," says he, " that I 
 should not call any man common, or unclean. Therefore, came I 
 to you, Gentiles, as soon as I was sent for." In this way the 
 second key of the kingdom was imparted to him. Its use was to 
 make known the Fellowship of the Mystery. 
 
 As soon as Peter's preparation was complete, even while he 
 was debating within himself the meaning of the vision, three 
 Gentile messengers from Cornelius, a centurion of the Italian 
 regiment, arrived from Caesarea, to request him to visit him. The 
 Spirit told Peter to go with them, nothing doubting, for He had 
 sent them. 
 
 Now, while God was preparing Peter's mind for a ready 
 obedience, He had sent a messenger to tell Cornelius to send for 
 Peter. It would be well for the reader to reflect on the character 
 of Cornelius before the angel visited him. He was not a pagan 
 Gentile, or a wicked sinner in danger of hell fire ; but a proselyte 
 of righteousness, or an outer-court worshipper. " He was a just 
 and devout man, and one that feared God with all his house ; gave 
 much alms to the Jews, among whom he was of good report ; and 
 he prayed to God alway." No better man, lay or clerical, *can be 
 produced from any modern sect than Cornelius. He was a God- 
 fearing, " pious," and generous-hearted man. He was not a 
 perverse, hot-headed, ignorant disciple of some sect ; but a man 
 approved of heaven, whose prayers and alms ascended before God 
 as a memorial of him. 
 
 But why dwell so on the character of this excellent man ? 
 Because a special messenger was sent from heaven to tell even 
 this good man, this just and devout Gentile, to send for the 
 apostle Peter, that he might come from Joppa, and tell him -what 
 he ought to do. But, as though this were not explicit enough, the 
 angel stated that " Peter should come and tell him words, ivhereby 
 he and his house might be saved. " Now it is worthy of especial 
 note by the religionists of this self-complacent generation, that
 
 204 THE THINGS OF THE KINGDOM OF GOD. 
 
 this just person was not in a saved state under the new order of 
 things : that he had both to hear -words and to do something for 
 his salvation which he had then as yet neither heard nor done. 
 And let it be observed, furthermore, that the angel of God was not 
 permitted to preach the gospel to Cornelius ; or, in other words, 
 to tell him what he ought to do ; or " the words by which he and 
 his house might be saved." He was only allowed to tell him to 
 send for Peter. 
 
 According to modern notions, this was quite unnecessary ; 
 for, cries popular ignorance, it would have saved both time and 
 trouble if the angel had told Cornelius at once what it was 
 necessary for so excellent a man to believe and do, instead of 
 sending three men through the broiling sunshine to fetch Peter to 
 Cassarea. O what a lesson is contained in this interesting narrative 
 for the " clergy," ' ministers," and people of these times. How 
 it convicts them of infidelity of the gospel, and sinfulness before 
 God ; or, if sincerity be granted to them, and, doubtless, there are 
 among them many honest and well-intentioned persons, who " err, 
 not knowing the scriptures" ; grant, then, that they sincerely love 
 truth in the abstract, yet comparing their creeds and preaching, 
 and practices, with the testimonies contained in the second, tenth, 
 and eleventh of the Acts, to say nothing of others how condemned 
 are they as vain talkers, and deceived leaders of the blind. It is 
 really painful to listen to the superficial dissertations of the textu- 
 aries, retailed to the people from the pulpits of the day. Theo- 
 logical speculations on isolated scraps of scripture are substituted 
 for the words of Peter and the other apostles, by which alone even 
 the " pious " can be saved. They talk of true religion, of primitive 
 Christianity, of the gospel, of churches of Christ, and of an 
 evangelical ministry ; but where among Papist or Protestant, 
 Church or Dissent, are these things to be found, reflecting the 
 precepts, precedents, and morality of the pure and undefiled 
 religion " of the New Testament ? 
 
 This New Testament Christianity is the grand desideratum of 
 the Protestant world ; which, however, we despair of beholding 
 even in theory until Messiah shall appear in his kingdom, and 
 abolish all existing names and denominations, which serve, indeed, 
 as a kind of ecclesiastical police, but are perfectly useless as insti- 
 tutions capable of indoctrinating mankind with the things which 
 they ought to believe and do, if they would become joint-heirs with 
 Jesus of the kingdom, glory, and empire of the Ancient of Days. 
 
 From the testimonies before us, then, we learn, 
 
 1. That " piety " and morality alone, will not save men ; 
 
 2. That good and pious men must believe certain things, and 
 do certain others, for salvation ; 
 
 3. That these things, indispensably necessary to salvation, are 
 set forth in Peter's words spoken to his contemporaries ;
 
 PETER AT THE HOUSE OF CORNELIUS. 205 
 
 4. That Peter's words are the keys to the mystery, and fellow- 
 ship, of the gospel of the kingdom ; 
 
 5. That there is no difference between Jews and Gentiles in 
 relation to this mystery ; 
 
 6. That God hath appointed men, and not angels, to preach 
 the gospel ; 
 
 7. That Peter was to be sent for, because to him alone the 
 keys were given ; 
 
 8. That, though piety and morality alone cannot save ; neither 
 can faith, unaccompanied by fruits meet for repentance, give a man 
 inheritance in the kingdom of God. 
 
 Peter having arrived at the house of Cornelius, announced to 
 all present, " the things which God had commanded him to speak." 
 Having stated the great discovery made to him by the spirit, how 
 that " God was no respecter of persons ; but that in every nation 
 he that fears him (not however with that fear ' which is taught by 
 the precepts of men "), and works righteousness (such as God re- 
 quires) is accepted of him " : he directed their attention to " that 
 WORD which God sent unto the children of Israel by Jesus Christ," 
 preaching peace. He told them that they were acquainted with 
 that word ; for it was published throughout all Judea, beginning 
 from Galilee after John's proclamation. As they knew it, he did 
 not occupy time in repeating it in detail. The reader knows what 
 the word was that God sent to Israel by Jesus Christ, for we have 
 already spoken of it ; but, lest it should have escaped him, we will 
 reiterate it. 
 
 " I was sent," says Jesus, " to preach the kingdom of God." 
 This was his message to Israel. Hence, he styles it in the parable 
 of the sower, "the word of the kingdom." This word was so 
 notorious to all that sojourned in the land of Israel, that it was as 
 familiar as any question could possibly be. It was known also to 
 every one, how that Jesus was anointed, or christened, with the 
 Holy Spirit at his immersion in the Jordan by John ; and how he 
 went about doing good and healing the infirmities of the people ; 
 and none knew better than Roman centurions, that he was slain 
 and hanged on a tree. These were matters of household notoriety 
 and belief. A far more comprehensive faith than that of the 
 moderns. But yet impotent to the justification of Cornelius and 
 his house. More words were yet to be reported to them. 
 
 Peter therefore affirmed that God had raised him from the 
 dead ; and shown him openly, not to the public in general, but to 
 certain witnesses previously chosen for the purpose, even to the 
 apostles, who could not possibly have been deceived, because they 
 ate fish and bread with him, and drank with him, after he rose from 
 the dead. These things they heard and believed. The next thing 
 he declared to them was, that God had commanded them to preach 
 to the people Israel, and to testify, that Jesus was he that is
 
 206 THE THINGS OF THE KINGDOM OF GOD. 
 
 appointed of God to be the Judge of the living- and the dead." Now, 
 said Peter, and this was the fellowship of the mystery, " To him 
 give all the prophets witness, that WHOSOEVER believelh in him 
 
 SHALL RECEIVE REMISSION OF SINS THROUGH HIS NAME." 
 
 This was new doctrine to Gentiles. They had heard of it 
 before as preached to Jews ; but they heard it now for the first 
 time, that " whosoever believed," whether Jew or Gentile, should 
 receive remission of sins through his Name. Peter had made a 
 very straightforward and simple statement of truth to them. This 
 he called preaching ' repentance and remission of sins in the name 
 of Jesus." There was no sermonizing, or text-weaving ; no 
 scratching of itching ears ; every thing was delivered in a concise 
 and dignified manner, which carried the impress of truth upon its 
 very front. But, he not only opened the mystery of the Gospel of 
 the Kingdom to these Gentiles, but he preached the gospel to 
 them with the Holy Spirit sent down from heaven" ; for, " while 
 he yet spake these words, the Holy Spirit fell on all them who heard 
 the Word." When the six Jewish Christians, who accompanied 
 Peter, saw this, they were astonished, because that on the Gentiles 
 was poured out the gift of the Holy Spirit as on the apostles them- 
 selves on the day of Pentecost. They could make no mistake 
 about this, for " they heard them speak with tongues and magnify 
 God." 
 
 Here, then, was the Word preached, and the Word confirmed 
 by the Lord working with Peter. No one that heard the account 
 of these things could doubt for a moment, whether " God had 
 purified their hearts by faith," and accepted them. But still there 
 was something wanting. Peter had told them of remission of sins 
 through the name of Jesus to every one that believes in him ; but 
 he had not informed these believers, how they could avail themselves 
 of this omnipotent: Name. How were they to be washed, sanctified, 
 and justified by this Name ? How were they to take it upon 
 them ? In what manner was it to be named upon them ? The 
 apostle says, that when the Spirit fell upon them, he had only 
 '' began to speak." If he had not been interrupted by this extra- 
 ordinary effusion, he would doubtless have fully explained himself 
 upon this point ; for, he was not only commanded to preach the 
 name of Jesus, but to command believers to be immersed " INTO 
 THE NAME (c ovop.a) of the Father, and of the Son, and of the 
 Holy Spirit." 6 
 
 Here, then, is a great matter. The NAME OF JESUS is placed 
 in the institution of immersion, based on an intelligent, child-like, 
 belief of ' the things of the kingdom of God, and the name of Jesus 
 Christ.'" God has always placed His name in His institutions. 
 Under the law He placed it in the Tabernacle, and afterwards in 
 the Temple at Jerusalem ; but, under grace, He has placed it in 
 such a baptism as we have just defined, in conformity to which we 
 2 Tim. iv. b Matt, xxviii. 19.
 
 BLASPHEMOUS BABY-SPRINKLIXG. 207 
 
 can " worship him in spirit and in truth," without going to 
 Jerusalem or Samaria. Cornelius and his household were in 
 Caesarea, and in a private house. Peter did not require them to 
 go to Jerusalem, or to a synagogue, in order to worship, or do 
 homage, to God, in spirit and in truth. They had believed the 
 truth spoken by the spirit through Peter ; and the}' awaited the 
 command of the spirit as to the manner in which they might work 
 the righteousness of God. Peter, feeling his way with caution, 
 because of his six brethren of the circumcision who accompanied 
 him, inquired, " Can any man forbid water, that these should 
 not be immersed, who have received the Holy Spirit as well 
 as we ? " 
 
 From this question we learn that there were cases in those 
 days in which the use of water was forbidden, or considered as 
 improper. The apostles did not preach water to the people as the 
 moderns do. They permitted no one to have access to the water 
 unless they believed he was a proper subject. They were some- 
 times deceived, but that was not their fault ; they did their best to 
 discharge their duty faithfully. If a man did not believe the 
 gospel of the kingdom of God and the name of Jesus Christ, they 
 would not immerse him ; for it was commanded them that " he 
 that believeth not should be condemned," i.e., should not be 
 unloosed from his sins in the name of Jesus. 
 
 The paidorhantists do well to refuse to be immersed ; and the 
 Baptists do wrong to urge it upon them. For the sprinklers do- 
 not believe the gospel of the kingdom, and neither have they the 
 spirit of the gospel ; and, therefore, they are not fit to be immersed. 
 The institution of God's name ought not to be desecrated by the 
 immersion of such misbelievers into its formula. Water should be 
 forbidden them. It is not water, but faith, they need at present 
 that one, heart-purifying faith, such as Cornelius and his 
 household possessed, and " without which it is impossible to- 
 please God." 
 
 It cannot be said that the paidorhantists (from iratces infants, 
 and 'parTierrai sprinklers, that is, infant-sprinklers} make too little 
 of water ; one great offence against high heaven which they 
 commit, is making infinitely too much of it. The efficacy the 
 apostles put in the heart-purifying faith and conscience-cleansing 
 name of Jesus, they place in a few drops of " holy," or common, 
 water, and a physical regeneration of a hypothetic principle in the 
 flesh ! They require no faith, no repentance, no confession to 
 qualify their subjects for the water and formula of the Name. They 
 ask only a suckling of eight days, with godfathers and godmothers, 
 whose characters are not even inquired into, to answer questions, 
 which oftentimes they do not understand, and oftener have no- 
 intention to conform to the requirements of ; or, dispensing with 
 these godless gods, give them the infant with a proxy parental 
 faith in the dogmas of a sect, and it will suffice.
 
 208 THE THINGS OF THE KINGDOM OF GOD. 
 
 Paidorhantist "ministers," with solemn mockery of the holy 
 and august name of the Father, Son, and Holy Spirit, will sprinkle 
 the face of the mindless weakling", and impiously proclaim to the 
 people, that such is the " one baptism" of the religion of Christ ! ! ! 
 Is it not wonderful, that God has witnessed this blasphemy for 
 ages, and not rent the heavens with indignation upon them. Great, . 
 indeed, is the forbearance of the Most High ; but, the time hath 
 at length come, when His patience will have an end. How 
 astounding is the presumption of such ! " The people of the Lord," 
 say they, " are we ! Wisdom will die with us ! " Yet they are 
 faithless of the words of Peter, for they do them not ; and have 
 changed the ordinance of God, and made it contemptible. A 
 rhantized, but unbaptised, community, is the vast majority of the 
 professing world ; and therefore " without Christ, being aliens 
 from the commonwealth of Israel, and strangers from the cove- 
 nants of promise, having no hope (no true one) and without God 
 in the world." They that honour God, He will honour ; but they 
 who seek honour one of another, and desecrate His name, are 
 fattening their hearts for the day of slaughter ; and are fit only 
 for capture and destruction. 
 
 Cornelius and his household differ from these in toto. They 
 all believed the words of Peter, awaiting his commands. He had 
 inquired if there were any present who could, in the face of what 
 they saw and heard, "forbid water that they should not be bap- 
 tised." He doubtless paused a reasonable time, that objections 
 might be urged if any could possibly exist. But all Jewish 
 prejudices were abolished by the demonstration of the spirit," 
 and they held their peace. Things being brought to this crisis, it 
 only remained for the Spirit of God to pronounce the word. There- 
 fore, Peter opened his mouth, and COMMANDED them to be BAP- 
 TISED IN THE NAME OF THE LORD." 
 
 After this manner Peter used the keys of the kingdom of 
 heaven given to him by the Lord Jesus Christ. When, he had 
 accomplished this work, he no longer retained the power of the keys. 
 They were transferred to the multitude of the believing Jews and 
 Gentiles. The spirit had revealed the mystery of the kingdom, and 
 the fellowship of the mystery, by the mouth of Peter on Pentecost, 
 and at Caesarea ; so that the keys became the common property of 
 all believers. The Lord, " who hath the key of David, hath 
 opened and no man can shut ;" a He hath set before the Gentiles 
 an open door, and no man can close it," so long as the scriptures 
 are in the hands of the people. The false prophet may dangle keys 
 at his girdle, and affect the power of the Son of God ; but so long 
 as " THE LAW AND THE TESTIMONY" are accessible, "whosoever is 
 athirst may come ; and whosoever will, may take the water of life 
 freely." The scriptures contain the keys. Popes, priests, clergy, 
 and ministers may suppress, torture, and garble the truth, and 
 
 Rev. iii. 7-8.
 
 APOSTOLIC SUCCESSION. 209 
 
 throw hindrances in the way ; but the man who discards their 
 authority, and thinks for himself, may, by the enlightening- efficacy 
 of the living- word, become " wise unto salvation by the faith which 
 is in Jesus Christ." Let the people then help themselves, if they 
 would that God should aid them. 
 
 From what has been advanced it is manifest, that " the word 
 of the kingdom " presents itself to us in the scriptures in a three- 
 fold relation ; 
 
 1. As the gospel preached to Abraham, &;c. ; 
 
 2. As the same gospel preached in the name of Jesus on 
 Pentecost, or the mystery of the gospel of the kingdom ; and, 
 
 3. As the fellowship of the mystery of the gospel preached, 
 first by Peter to circumcised Gentiles ; and afterwards by Paul to 
 the worshippers of idols. 
 
 These are not three gospels ; but one and the same gospel, as 
 before stated ; originally all promise ; then promise, history, and 
 doctrine, preached to Jews only ; and afterwards offered to the 
 Gentiles upon the same terms as to the Jews. But, though I have 
 set forth these things with some minuteness, the reader will still 
 feel that the treatise is incomplete so long as I have not set forth 
 " the things concerning the kingdom of God," to which such 
 frequent reference has been made, as the grand theme of " the 
 glorious gospel of the blessed God ; " and without the knowledge 
 of which, a man's faith is destitute of the " one hope of the call- 
 ing ; " which is the anchor of the soul both sure and steadfast 
 within the veil in Christ Jesus ; who is there " waiting to receive 
 the kingdom and return." This, then, will be the subject of future 
 illustration, in the hope that we shall make it so plain that " he 
 may run who reads." I shall now proceed to say a few words 
 upon 
 
 APOSTOLIC SUCCESSION. 
 
 " Divines" contend that the mantle of the apostles fell upon 
 the elders, or bishops, of the churches, who survived them ; that 
 these survivors were " the successors of the apostles" and that when 
 these died away, the apostolic mantle fell upon those who suc- 
 ceeded to their offices in the churches, being invested by the impo- 
 sition of hands ; and that thus from generation to generation until 
 the present day, the succession has been perpetuated by the institu- 
 tion of ordination, or 'holy orders" ; so that the living- orders of 
 ecclesiastics, composed of pope, cardinals, bishops, priests, and 
 ministers, are "successors of the apostles," endued with like 
 authority and power in the churches, and entitled to the same 
 obedience and consideration. 
 
 They found their claim to these high pretensions upon 
 certain passages of scripture, written concerning the apostles and 
 their co-labourers ; which they apply to themselves ; and argue
 
 210 THE THINGS OF THE KINGDOM OF GOD 
 
 that the grace of office has been transmitted from one to another 
 by the imposition of " holy hands ! " Thus, when an aspirant to 
 apostolic succession presents himself before a bishop for ordination, 
 the latter says to this effect, " Receive thou the Holy Ghost by the 
 imposition of my hands for the office, or work, of a priest in the 
 house of God ; whosesoever sins you remit are remitted, and whose- 
 soever sins you retain are retained." This, says the thirty-sixth 
 article of the national religion, " hath nothing, that of itself is 
 superstitious or ungodly." By virtue of this consecration and 
 ordering, absolution, or remission of sins, is pronounced by the 
 priest standing up alone in the midst of the people, who kneel to 
 receive it ; and in the form, it is declared that " Almighty God 
 hath given power and commandment to His ministers to declare 
 and pronounce to His people, being penitent, the absolution and 
 remission of their sins." Thus, the national parsonocracy claim 
 the apostolic attribute of remitting and retaining sins, of binding 
 and loosing, even as the Papists ; with this modification, however, 
 that they remit sins in the gross, while the latter do it both whole- 
 sale and retail. Thus do the national and Popish clergy speak 
 blasphemy a continually. 
 
 But the state-clergies are not alone in their assumption of 
 apostolicity ; the Dissenters are condemnable on the same account. 
 They claim to be ambassadors of Jesus Christ ; and they permit 
 none to "administer ordinances" who are not ordained by the 
 imposition of hands. The ordained do not undertake to forgive 
 sins after the manner of the apostles ; but they apply to themselves 
 scriptures which relate only to the apostles, by which they consti- 
 tute themselves their " successors." 
 
 But, the truth is, that neither State, nor Nonconformist, 
 clergies, are entitled to be regarded as "successors of the apostles." 
 The nature of the office may be comprehended by the qualifications 
 of the office-holder which were indispensable. They may be thus 
 stated : 
 
 1. An apostle of Christ to the circumcision must be one who 
 has companied with the Lord Jesus, from his baptism until his 
 ascension ; so as to be a witness to his resurrection : b 
 
 2. An apostle of Christ to the Gentiles must have seen 
 Jesus f and have conversed with him as well as the former : 
 
 3. An apostle must be chosen, ordained, and sent of the 
 Lord ; d and authorized by him to forgive and retain sins. e 
 
 4. An apostle must be able to work signs, and wonders, and 
 mighty deeds, as signs of his apostleship/ 
 
 5. To be an apostle a man must have believed the pure 
 gospel of the Kingdom of God," have been immersed, h and walk 
 according to the truth of it. 1 
 
 a Matt. ix. 2, 3, 6. b Acts i. 21, 22, 8. c I Cor. ix. I. ^John xv. 16. 
 
 e John xx. 22, 23. /2 Cor. xii. 12 ; Gal. ii. 8. a Gal. i. 8. 
 
 A Luke vii. 29; Acts xxii. 16. i Gal. ii. 14.
 
 APOSTOLIC SUCCESSION". 211 
 
 With these qualifications, the thirteen apostles (airoirroXot^ men 
 sent -with commands) directed the affairs of the churches, which 
 they had formed and established in the world. Their administra- 
 tion was in fact the administration of the Spirit through them ; so 
 that in their word was power" to the healing of disease, the inflic- 
 tion of it, b and the destruction of life.** They conferred spiritual 
 gifts upon believers by the imposition of their hands ; rf and gave 
 commandments to the faithful as the vicegerents of the Lord. 6 
 Now, reason and common sense teach, that if men are real suc- 
 cessors to apostolicity, they will be like Peter and Paul in all their 
 qualifications and attributes ; but reason also teaches, that after 
 the ascension of Jesus, no man can be qualified for the apostleship 
 unless the Lord appear to him, as in the case of Paul. But, the 
 truth is, that this claim of apostolic succession is as groundless, as 
 the claim of the clergy of the apostasy to tithes on the ground of 
 their succession to the rights of the Levitical priesthood. If their 
 apostolicity be granted, it can only be as " false apostles, deceitful 
 workers, transforming themselves into apostles of Christ. And no 
 marvel," continues Paul, " for Satan himself is transformed into 
 an angel of light. Therefore, it is no great thing if his ministers 
 also be transformed as the ministers of righteousness ; whose end 
 shall be according to their works. "-^ 
 
 It is a strong hold of these pretended apostles, that the Lord 
 promised to be with them always to the end of the world. They 
 contend (though, as learned men they must know better) that the 
 phrase " the end of the world " indicates a period of time yet 
 future ; and, therefore, that Jesus had reference, not to the apostles 
 only, but to their successors " likewise. Hence, they argue that 
 the command yet remains with them to be executed, which says, 
 " Go ye therefore, into all the world, and preach the gospel to every 
 creature." 
 
 But to this I object, first, that the end of the world to which 
 Jesus referred, arrived seventeen hundred years ago ; secondly, that 
 the work enjoined upon the persons in the text was fully accom- 
 plished by the apostles ; thirdly, that the Lord is not with them 
 "who pretend to be their successors ; fourthly, that the moderns 
 cannot execute the command, because they are utterly ignorant of 
 the gospel ; and, therefore, cannot be the individuals referred to. 
 
 In the first place, the Lord Jesus did not use the phrase, " The 
 end of the world," in the vulgar English sense of it. He said to 
 the eleven, " Behold, I am with you, Trairac rae //*epac, all the days, 
 ''we rr/e awTfXtiag rov aiwvos, until the end of the age." Here are cer- 
 tain days indicated, which were comprehended in the period to 
 elapse from the time when Jesus made the promise, until the end 
 of the age. These days are termed by Paul, " these last days " ; 
 which he characterises as those in which God spoke to the Israelites 
 i Cor. iv, 20, 21. b i Cor. v. 4 ; Acts xiii. n. c Acts v. Q, 10. 
 viii. 14-18. Matt, xxviii. 20. / 2 Cor. xi. 13. a Heb. i. i.
 
 212 THE THINGS OF THE KINGDOM OF GOD. 
 
 by a son, as well as those in which he was writing to the Hebrews 
 some thirty years after : " These last days," says he. Now, these 
 days taken collectively, he styles according" to the English version, 
 " the end of the world ; " as it is written, " Now once in the end 
 of the world hath Jesus appeared to put away sin by the sacrifice 
 of himself.'" 1 The reader will easily perceive by the mark in the 
 text, that the world spoken of was that to which Jesus stood 
 related by death. That it was near its end when he was crucified 
 by it ; but if " the -world" is to be taken in the vulgar English 
 sense, Paul was wrong in saying, that Jesus sacrificed himself in 
 the end of it ; for surely that period was not the end of the world,, 
 which passed away eighteen hundred years ago ! But the truth 
 is, Paul was perfectly accurate in what he wrote. He knew 
 nothing about the English sense of his words ; for there were 
 neither Englishmen, nor English words in his day. He penned! 
 Hebraisms in Greek words ; that is, he put the things God had! 
 taught Israel into a Greek dress. He wrote "the things of the 
 spirit " in the words of the spirit selected from the Greek lan- 
 guage. What he said in the text before us was, " But now once 
 for all TI trvt'TfXeta rur aiwi>wt> at the end of the ages hath he 
 appeared to put away sin by the sacrifice of himself." The con- 
 stitution of Mount Sinai was the founding of the Hebrew world,, 
 or ma-pas ; because it ordered, or arranged, the things pertaining 
 to Israel, as a system sui generis. This system had times peculiar- 
 to itself which were appointed at the promulgation of the law. 
 These are termed in scripture aiwvte, that is, awns, from ei alway 
 and w passing. The etymology of au>>v does not express the 
 duration of the time ; its continuance is defined by the Mosaic 
 law. The Hebrew Commonwealth under the Sinaitic constitiition 
 was not intended to continue always. The time of its existence 
 was predetermined of God, but not revealed in the law, or the 
 prophets, but " reserved in his own power. " b It is termed aiwv ; 
 and its approaching termination rrvvreXfia TOV atwvoc, the end of the 
 time, that is, of the Hebrew Commonwealth under the Mosaic law. 
 But, though the precise duration of this great time (1,697 years) 
 was kept secret ; the lesser times, or atwi^c, awns, of which it 
 was composed, were very minutely specified as in the case of the 
 Jubilees, so that the whole time of the commonwealth was the 
 auav TUV tuwj/wy, the aion of the awns the time of the times, or 
 age of the ages. Hence, while the Lord Jesus designated the con- 
 summation as the end of the time : Paul indicated it as the end of 
 the times , or ages. 
 
 That the delivering of the law was the beginning of the atwy, 
 or Hebrew world, is obvious from the words of Peter. Addressing 
 the men of Israel, he said, " God will send Jesus Christ to you ; 
 whom the heaven must retain until times (xpovwv) of reconstitution 
 of all things, which God hath spoken by the mouth of all his holy 
 Heb. ix. 26. b Acts i. 7 ; Mark xiii. 32.
 
 JESUS AND " THE END OF THE WORLD." 213 
 
 prophets T 'aiw'oe from the age : for Moses truly said to the 
 fathers, &C.'" 7 In the authorised version OTT 'anavog is rendered 
 " since the -world began.' 1 '' If this be preferred, it is evident that 
 the world referred to was coeval in its beginning: with Moses ; for 
 he is cited as the first of the holy prophets by whose mouth God 
 spoke of the reconstitution of the Hebrew commonwealth at the 
 appearing" of Christ from heaven. Paul refers to the same epoch, 
 saying-, " The fellowship of the mystery hath been hid in God OTTO 
 Tiar euwi'w' from the ages ; " in the common version, ''''from the begin- 
 ning of the world."* 1 From the beginning: of the age, or of the 
 ages, is the correct rendering of the Greek in these texts. They 
 both refer to the beginning of the commonwealth of Israel in the 
 giving of the law from Sinai. 
 
 To speak in the vernacular, God promised eternal life to man 
 before the world began. Such a statement as this would be incom- 
 prehensible to a mere English reader ; yet such is the import of 
 the saying, ' God, who cannot lie, promised eternal life before the 
 world began (irpo xpovwv cnwnwr . ; but in due times (wupote taotc) 
 hath manifested his word in the preaching. " c To whom did He 
 promise it ? Certainly not to any one before the formation of man. 
 The world referred to cannot therefore be that founded in the six 
 days ; but a constitution of things long subsequent to it. A literal 
 translation removes all difficulty. The phrase ^po XP' /W '' atwj/tw)/ 
 is before the aionian times ; that is, before the times of the Hebrew 
 commonwealth were arranged, God promised eternal life ; and in 
 Axupotc tctoic his own times, such times, namely, as are particularised 
 in Daniel, rf He made His word, which had before been a hidden 
 mystery, manifest* through the apostolic preaching. 
 
 In the parable of the sower/ the phrase " the world" is used 
 in different senses, which are not distinguished in the English 
 version. Jesus says there, " tf\e field is the -world." Did he mean 
 it was the whole habitable," " the age," or the Israelites ; for 
 world is applied to them all ? If it had been the first, he would 
 have said ' The field is the O\T) mKovfjavrj " if the second, " The 
 field is the atwv ; " and if the third, " The field is the KOIT^OC." The 
 last is the record in the case. He represents himself as the sower ; 
 and says that the seed which he sowed was " the word of the 
 kingdom ; " that it was " good seed ; " and that he sowed it into 
 the hearts of the Israelites, or " children of the kingdom," of whom 
 there were two classes, good and bad. 17 
 
 These, then, were the field, and therefore the wa^oe, or nation- 
 world. But the enemy sowed tares into this field, which were to 
 be gathered out and burnt. This conflagration was to be at 
 harvest-time, concerning which Jesus said, " The harvest is the end 
 of the world." Did he mean the end of the nation-world ? Xo ; 
 therefore he used another word, namely, auav instead of 
 
 a. Acts iii. 20, 21. b Eph. iii. 9. c Tit. i. 2, 3. d Dan. ix. 24 26. 
 f- Rom. xvi. 26. / Matt xiii. 37-40. a Matt. viii. 12
 
 214 THE THINGS OF THE KINGDOM OF GOD. 
 
 The harvest was to be at the end of the aion avrrtXeia rov 
 and not at the end of the kosmos, or extermination of the nation 
 Israel from among nations. The extinction of Israel from the 
 earth will never take place ; though a full end will be made of all 
 other nations. 
 
 But at the end of what aion was the harvest to be ? Jesus 
 replies, "As the tares are gathered and burned in the fire at 
 harvest time ; so shall it be tv rr\ avvreXtia rov cuwj'oc rovroi/, in the 
 end of this age."* That is, in the end of the aion in which he 
 flourished. Then he would send his reapers, namely, the Romans, 
 his angels, or messengers (ayyeXot) of destruction, to ' gather out 
 of his kingdom " of Judea, all the tare-like children of Israel, and 
 cast them into the place of the Lord, "whose fire is in Zion, and 
 his furnace in Jerusalem, " a where there should be wailing, and 
 gnashing of teeth. When this should be accomplished the aion 
 would be finished, and the commonwealth of Israel should "be no 
 more until He should come whose right it is to reign. " b '' Then 
 shall the righteous shine forth as the sun in the kingdom of their 
 Father." 
 
 As Jesus sat on the Mount of Olives, his disciples asked him, 
 saying, " What shall be the sign of the end of the age rt TO nr^inor 
 r?7c (TviT\iaQ TOV atwvoc ? or, in the common version, of the 
 end of the world?" He replied, "This gospel of the kingdom 
 shall be preached in the whole habitable (tv oXy otKovftevii) for a 
 testimony to all the nations : and then shall come the end." c 
 Having said this, he gave them ' the sign" namely, the standing 
 of the abomination of desolation in the holy place, or city, as 
 foretold b}' Daniel. First, then, the gospel was to be fully 
 preached to every creature by the apostles ; and, afterwards, the 
 sign was to appear. Did the apostles perform their work, or does 
 it yet remain to be accomplished ? Their pretended successors 
 answer, 7V0, they did not." They contend that there are vast 
 regions which were unknown to the ancients, where the gospel has 
 never been preached ; and, therefore, that, as it is to be preached 
 to every creature, it is incumbent on them to do it ; and that the 
 end of the world will not come until they have converted all the 
 nations to Christianity ! Hence, they have established societies 
 de propaganda fide both Romish and Protestant. Every principal 
 sect has its missionary society, whose Utopian speculation is the 
 conversion of the world under the warrant of the apostolic 
 commission ! As if a command given to the apostles to preach 
 the gospel of the kingdom, were a command given to modern 
 missionaries to go and preach Churchism and Dissenterism, 
 Calvinism, Arminianism, and Popery, to all the world ! But the 
 Isaiah xxxi. 9. b Ezek. xxi. 25-27. c Matt. xxiv. 3, 14. d Dan. ix. 26-27. 
 
 * But the parable also certainly points to the end of " the times of 
 
 the Gentiles."
 
 THE GOSPEL "PREACHED TO EVERY CREATURE UNDER HEAVEN." 215 
 
 apostles were not sent to all the world " in the Gentile 
 acceptation of the phrase. They were sent to all the nations of 
 the then habitable, or civilised world ; principally, and almost 
 exclusively, comprehended in the limits of the Roman dominion. 
 Nor were they sent under the idea of converting- them nationally to 
 the gospel ; but to preach it e paprvptov for a testimony ; that 
 is, for their information, that disciples might be made among them 
 all ; so that a people might be taken out of them (ES tQvuv) for the 
 administration of the affairs of God's kingdom and empire upon 
 earth/' The apostles left nothing for ' successors " to do under 
 the commission given to them. They preached the gospel of the 
 kingdom to "every creature" of the Roman nations ; if not in 
 the Gentile sense of " every creature," at least in the sense of the 
 phrase as used by the Lord Jesus. 
 
 I feel strong upon this point, sustained as I am by the direct 
 testimony of scripture ; which is worth all the theories, and all the 
 logic of the schools en masse. The apostle, in speaking of the 
 " one hope of the calling" 1 * contained " in the word of the truth of 
 the gospel," tells the Colossian believers, that " it had come to 
 all the world" (irapotTos tv iravri TV KOU^U] in the sense of " every 
 creature," as appears in another verse d of the same chapter. In 
 this place, he says, ' The hope of the gospel was preached to every 
 creature which is under the heaven." This was the result of some 
 thirty years' apostolic labour ; for the epistle in which he makes 
 the statement is assigned to A.D. 62 ; which was about eight years 
 before the desolating abomination appeared before the walls of 
 Jerusalem, as " the sign " of the end of the age. 
 
 The gospel of the kingdom, so efficiently preached by the 
 apostles, was soon after perverted by " men of corrupt minds " ; e 
 whom Paul, who was very severe, but not too much so, upon this 
 class of professors, styles, " Seducing spirits, speaking lies in 
 hypocrisy, and having their conscience seared as with a hot iron." ^ 
 Let the reader consult the references below. These characters 
 were the "successors" from whom modern apostles, and ambas- 
 sadors of Christ, have originated. When the Hebrew common- 
 wealth was broken up by the Romans, they claimed to be successors 
 to the priests and Levites of the law, as well as to the apostles. 
 Thus they united a worldly priesthood (for all Christ's disciples are 
 kings and priests elected for the purposes of the approaching 
 kingdom) with eldership; and became a distinct order unrecognized 
 by the scriptures, by which they are repudiated as ' reprobate con- 
 cerning the faith." This order of men, as I have already stated 
 elsewhere, had the presumption to style themselves, God's heritage, 
 or " clergy " ; as though He had a delight in them above all other 
 professors ! But with all their praying and preaching, and 
 profession, neither they nor their successors love the Lord ; for they 
 
 Acts xv. 14. b Eph. iv. 4. c Col. i. 5-6. d ver. 23. 
 < 2 Tim. iii. 1-8: iv. 3-4; Tit. i. 10-14. / i Tim. iv. 1-3.
 
 216 THE THINGS OF THE KINGDOM OF GOD. 
 
 do not obey Him : and He has made obedience the test of love, as 
 it is written " Love is the fulfilling of the law." They corrupted, 
 and perpetuate the perversions of the faith from age to age ; there- 
 fore, says the scripture, " Let them be accursed when the Lord 
 comes. " a 
 
 By the ministerial influence of this order of men multitudes 
 departed from the faith ; and by their accession to municipal and 
 state authority, they were enabled to give political existence to the 
 apostasy they had consummated. It is unnecessary to narrate the 
 history of their evil deeds from the beginning to the present time. 
 It would require volumes to do justice to their ignorance, hypocrisy, 
 and crime. As ecclesiastical policemen they have kept the world 
 in order for the advantage and behoof of the oppressors and des- 
 troyers of the earth ; and have used the people for their own profit 
 under pretence of " curing their souls." 
 
 But, while this is undeniably true of the order, I am free to 
 admit, that there have been, and no doubt are, many sincere, 
 honest, and moral men, who bear the names of " clergyman," and 
 "minister" : many, who conscientiously believe their theories to 
 be the true sense of scripture ; and who would suffer the loss of all 
 things, and life itself, rather than surrender what they believe to 
 be the truth. There have been many such ; and may still be, 
 should occasion arise to necessitate their manifestation. These 
 are men who are in advance of the systems by which they have 
 been created "clergymen," and ' ministers." Their position is an 
 unhappy one. System has made them ; and they conscientiously 
 support and perpetuate the system, having been indoctrinated by 
 their predecessors into the belief that the system is the religion of 
 God ! But, I have hope, that if this book fall into the hands of 
 this respectable class of professors, it may be instrumental in 
 opening their eyes to see the deception practised upon them by the 
 traditions of their fathers. 
 
 Sincerity, honesty, piety, and morality, are good qualities 
 without which no man can be saved. I admit they have all these. 
 But they should remember, that Cornelius was as estimable a 
 man as they ; and had the advantage of them in this, that his 
 character was attested of God by the mouth of a special messenger 
 from heaven ; whereas they have no attestation beyond what is 
 purely human. Now, piety and God-fearing did not save 
 Cornelius : they only commended him to God's remembrance. It 
 was necessary for him to believe words, and to be baptised in the 
 name of the Lord, as I have already shown. These words were 
 the gospel of the kingdom of God and his Christ. This necessity 
 has never been abrogated. It is in full force to this day. Clergy 
 and ministers do not believe it. Much of it they sneer at as 
 " the millennial hypothesis.'" If they would attain to the king- 
 dom of God, they must believe the doctrine concerning it. Mar- 
 i Cor. xvi. 22 ; Gal. i. 8, 9; Matt. vii. 21-23.
 
 UNHAPPY POSITION OF "THE CLERGY." 217 
 
 tyrdom for opinion's sake is no substitute for ' the obedience of 
 faith." It is self-deception to say, that God is with us to the end 
 of the world, when we neither understand, nor believe and obey, 
 the truth. 
 
 Lastly, the clergy and ministers of the age, being utterly 
 ignorant of the gospel of the kingdom, are plainly not the persons 
 referred to in the commission. The Lord is not * with them;" 
 and without his co-operation, were they as enlightened and 
 faithful as the apostles themselves, they could do nothing. They 
 point to what is done among the heathen in proof of his being 
 "with them." But, there is nothing done there as it ought to 
 be done ; or, as things were done when the Lord worked with the 
 apostles. Their missionary societies are but so many institutions 
 for the intellectual, moral, and social training of the heathen in 
 the civilisation of European and American religionists. They make 
 Protestants and Catholics of the natives ; but beyond this they 
 cannot go. They may extend the civilisation of Japheth into the 
 tents of Shem, and compel Ham to be their servant ; but to beget 
 them in Christ Jesus through the gospel, and so to induct them 
 into the heirship of the kingdom of God, is a thing they could as 
 soon accomplish as to still the raging of the sea. If by their 
 labours they were to make a'l the earth like England and America, 
 it would still need to be converted to the religion of Christ. 
 
 Ecclesiastics have done all they are able to do in civilised " 
 communities. They are powerless for progress among these ; and 
 men of naturally strong minds are either indifferent to their minis- 
 trations, or have repudiated them altogether. They lack one thing, 
 namely, the knowledge of " the truth as it is in Jesus." In default 
 of this they occupy the minds of the people with foreign enterprises, 
 benevolent institutions, public meetings, platform and pulpitoratory, 
 fancy fairs, and all sorts of devices to raise the wind to keep the 
 machine in motion. But all will not do. The people begin to flag. 
 The masses take no interest in their preaching. Their churches 
 are cold, formal, and deathlike. Their " spirituality " is gone ; and, 
 unless the Lord come to raise the dead, both priests and people 
 will be beyond the reach of cure. 
 
 Apostolic succession, then, especially through such a channel, 
 is a mere figment of the carnal mind. The only succession of which 
 any scriptural idea can be formed is, the following in the steps of 
 the apostles' faith ; which no one who understands the word of the 
 kingdom, would affirm of the ecclesiastical guides of the people. 
 The power and authority of the apostles died with them. Those 
 ivho succeed to their faith are their successors only in this sense. 
 Their word, which is also the Lord's word, dwells in such richly in 
 all wisdom ; and where the word of the Lord is found, there, by 
 the belief of it, he dwells in the hearts of men. When they work 
 
 John xv. 5.
 
 218 THE THINGS OF THE KINGDOM OF GOD. 
 
 according 1 to this word, they and the Lord work together. But this 
 is not peculiar to a ministerial class ; but is common to all the 
 Lord's people ; for he is no respecter of persons. A successor to 
 the faith of the apostles delights to feel that he is a layman ; that 
 he is one of the flock ; and of the best of the sheep it contains, 
 because his sole anxiety is to know and obey the great shepherd's 
 voice. a He is not a wolf, nor a dog, rending, and devouring, the 
 flock, and investing himself with its wool ; but one, who would be 
 the servant of the least, that he may be exalted to an unfading 
 crown of glory, when the good shepherd shall appear to give life 
 to all his sheep for evermore. 
 
 a Heb xiii. 20: John x. 27.
 
 THE KINGDOM " IN THE PROPHETS. 219 
 
 CHAPTER II. 
 
 THE GOSPEL PREACHED TO ABRAHAM. HIS FAITH 
 AND WORKS. 
 
 Five points of prophetic testimony. The general elements of a kingdom 
 constituents of the kingdom of Christ. The promise made of God to 
 the fathers, the hope of Israel, and the gospel, the same. Who the 
 fathers are. Abram originally from Babel, and an idolater. The 
 Lord preaches the gospel to him in Mesopotamia. He believes it, and 
 emigrates westward in consequence.- Becomes a wanderer in the land 
 of Canaan, which is promised to him and Christ for ever. His faith 
 counted to him for righteousness. The promise of a resurrection to 
 eternal life. Confirmation of the covenant of promise. The extent 
 of the land defined in the Covenant. The personal re-appearance of 
 Christ necessitated by the nature of things. The phrases " in thee," 
 " in him," and " in thy seed," explained. The nations God's people 
 in no sense. Abraham, Christ, and the saints, " heirs of the world."- 
 The token of the covenant. The signification of circumcision. 
 Modern Israel under the curse of the law. Circumcision of the heart. 
 The Allegory. The two seeds. Parable of the Seed. Summary of 
 Abraham's faith. 
 
 IT is written in the prophet Micah, that " the Lord shall judge 
 among many people, and rebuke strong- nations afar off (from 
 Jerusalem) ;" and as the result thereof, "they shall beat their 
 swords into ploughshares, and their spears into scythes : nation 
 shall not lift up sword against nation, neither shall they learn war 
 any more. But they shall sit every man under his vine and under 
 his fig tree ; and none shall make them afraid." And " in that 
 day, saith the Lord, I will assemble" Israel, " and make them A 
 STRONG NATION : and the Lord shall reign over them on Mount Zion 
 FROM HENCEFORTH, even for ever." And " Unto thee, O Zion, 
 shall it come, even the FIRST DOMINION ; the kingdom shall come to 
 the daughter of Jerusalem." And the Judge, who shall be Ruler 
 in Israel, whose goings forth have been from everlasting, ' shall 
 stand and feed in the strength of Jehovah, in the Majesty of the 
 Name of the Lord his God ; and Israel shall abide ; for now shall 
 He be great to the ends of the earth. And this man (Christ the 
 Lord) shall be the peace when the Assyrian (the Russo-AssjTian) 
 shall come into our (Israel's) land." And " Assyria shall be wasted 
 with the sword, and the land of Nimrod in the entrances thereof ; 
 thus shall He (the Judge of Israel) deliver us from the Assyrian 
 (Gog) when he cometh into our land." " And the remnant of 
 Jacob shall be in the midst of many people as a dew from the Lord, 
 as the showers upon the grass, that tarrieth not for man, nor 
 
 a Mic. iv. 3-8.
 
 220 THE THINGS OF THE KINGDOM OF GOD. 
 
 waiteth for the sons of men. And the remnant of Jacob shall be 
 among" the Gentiles in the midst of many people as a lion among 
 the beasts of the forest, as a young lion among the flocks of sheep ; 
 who, it he go through, both treadeth down, and teareth in pieces, 
 and none can deliver. Thine hand shall be lifted up upon thine 
 adversaries, and all thine enemies shall be cut off." And I will 
 execute vengeance in anger and fury upon the heathen, such as they 
 have not heard." a 
 
 From this passage, which is only a specimen of the general 
 tenor of the law and the testimony, we are informed, 
 
 1. That the nations are to be subdued, and that universal 
 peace shall prevail in consequence ; 
 
 2. That when this shall occur, the Israelites shall become a 
 strong nation ; 
 
 3. That they shall then constitute A KINGDOM ; 
 
 4. That the Judge of Israel, formerly treated with indignity, 
 shall be their King ; 
 
 5. That Jerusalem shall be the metropolis, and Mount Zion 
 the throne, of the kingdom. 
 
 Such is the revealed purpose of the Most High. But a 
 consummation like this requires preparation ; and that, too, a 
 very long one ; especially as it is to be developed upon certain 
 moral, as well as political, principles. When the time shall come 
 for the kingdom to be possessed, it will be said to the heirs of it, 
 " Come ye blessed of my Father, inherit the kingdom prepared for 
 you from the foundation of the world." From this, it appears 
 that the work of preparing the kingdom takes from the foundation 
 of the world to the resurrection of the dead. All this time the 
 kingdom is preparing ; but when the King descends, and rebukes 
 the nations, and wastes the land of Nimrod with the sword, and 
 makes Israel a strong nation, it will then be said that the kingdom 
 is prepared. 
 
 The reader will probably inquire, what does this work of 
 preparation consist in that it should take so long a time ? This is 
 iin important question, and, in reply, I remark that if physical 
 force only were employed in preparing the kingdom, it need not 
 take so long. A kingdom may be set up in a few days, and 
 abolished as speedily, as we have witnessed in our own time. But 
 it is not so with the Kingdom of God. The physical is subor- 
 dinated to the intellectual and moral ; and as men, among whom 
 it is being prepared, are so earthly and sensual, the mental 
 progresses much more slowly than the physical ; and, therefore, 
 a kingdom founded upon moral principles requires longer to 
 prepare, but is more enduring when completed. In the follow- 
 ing piges my endeavour will be to set forth an answer to the 
 
 question in detail. 
 
 Mic. v. i, 2, 4-9, 15
 
 ELEMENTS OF THE KINGDOM. 22 f 
 
 A kingdom is the dominion of a king. An empire is also the 
 dominion of a king, but with this difference : the kingdom proper, 
 or " the first dominion" is restricted to a regally constituted 
 territory ; while the empire, or secondary dominion, though 
 belonging to the same king, extends over other peoples, multitudes, 
 nations, and tongues, than those of the royal domain. This is- 
 illustrated in the case of the British kingdoms and empire. The 
 kingdoms are restricted to England and Scotland, which are by 
 constitution regal territories ; but the empire is a secondary 
 dominion of the same united crowns, extending over Canada, 
 Hindostan, and other parts of the globe, with all the nations, 
 languages, and people, they contain. 
 
 There are various elements necessary to the constitution of a 
 well-organised kingdom. In the first place, a kingdom must have 
 a territory. This is only saying, in other terms, that something 
 must be somewhere. To maintain the opposite would be to con- 
 tend, that something is nowhere. A kingdom is not located in a 
 feeling, or, in heart ; though a belief of. its future existence, a 
 comprehension of its nature, or an attachment to it, may exist 
 there. It must have a place, a locality, as well as a name. 
 
 It would be highly absurd to say, that the kingdom of 
 England and the throne of her sovereign were in Spain ; yet this 
 would be as reasonable, as to say that the kingdom and throne 
 of David are beyond the skies ! an orthodox dogma contained 
 in the fiction, that Jesus is now sitting upon the throne of 
 his father David ! What conceit after this is too ridiculous for 
 creed-makers and systematisers to promulge ? 
 
 In addition to a territory, a kingdom requires subjects, which 
 compose the nation over whom there is the king. But, simply to set 
 up a man and call him ' king " would be unwise. It would be 
 consonant only with the barbarism of savage tribes. A well- 
 regulated monarchy requires gradation of ranks, and orders of the 
 best men, with whom the king may divide his power, and glory, 
 and administer the laws of the kingdom. These laws should be 
 in conformity with the provisions and spirit of the constitution ; 
 which defines the principles, and creates and combines the elements, 
 of the State. 
 
 Now, it is worthy of remark, that the subjects of a kingdom do- 
 not possess the kingdom. They are simply the inhabitants of the 
 territory, who are defended against external aggression, and pro- 
 tected as civilians by the power, and laws, of the State. The 
 possessors of the kingdom are the king, and those with whom he 
 is pleased to share his authority. This is an important distinction, 
 and must not be forgotten in studying " the things of the king- 
 dom of God." The stibjects of the kingdom and empire, are a 
 totally different class from the heirs, or possessors, of the dominion. 
 
 From this brief view, then, of the nature and corstitution of a. 
 kingdom, its elements may be stated as consisting of :
 
 222 THE THINGS OF THE KINGDOM OF GOD. 
 
 1. A territory ; 
 
 2. Subjects ; 
 
 3. A king ; 
 
 4. A constitution ; 
 
 5. Laws, civil and ecclesiastical ; 
 
 6. Aristocracy ; 
 
 7. Attributes, or, prerogatives, rights, privileges, &c. 
 
 Now, " the kingdom of God and of his Christ" will consist of 
 all these things ; and will be as material an institution as real and 
 terrestrial a monarchy as those of Great Britain, Belgium, or 
 Spain. It is not now an existent reality ; for, though it once 
 existed under a constitution, which hath waxed old and vanished 
 away, its elements are dissolved from their previous combination, 
 and remain dispersed. Their restitution is, however, a matter of 
 promise, attested by two immutable things the promise and the 
 oath of the living God. His kingdom and empire on earth are a 
 great truth, but not an existing fact ; they are visible only to the 
 eye of faith, and are required by their founder to be received in 
 the "full assurance of hope," with rejoicing and confidence to 
 the end." 
 
 In studying the things of the kingdom of God, the foundation 
 laid in the beginning must not be forgotten ; for at that epoch its 
 preparation was commenced. The system of the world is an 
 adaptation to man in his fallen state ; and out of the things thus 
 arranged, it is that Christ's imperial dominion is being evolved. 
 By the law of procreation has been provided a population, which, 
 by the confusion of tongues, has been distributed into nations, 
 whose habitations have been fixed by the controlling power of the 
 Elohim. Thus nations have been formed which are destined to 
 flourish in the blessedness of the Future Age. Their history 
 records the fiery ordeal through which their generations have 
 passed. For the most part, men see nothing in it but a strife for 
 territory, and glory, for the advantage of their rulers ; but the 
 scriptures reveal the workings of an invisible machinery, whose 
 activity is perceived by the believer, in the incidents which occasion 
 the conflicts among them. He discerns the leaven, hid in the three 
 measures of meal, at work leavening the minds of men, and 
 developing the ' enmity " between the seeds. And though the 
 strife is terrible, he feels no dismay, but rejoices with firm and 
 unwavering confidence in the certainty of the triumph of the truth 
 and its adherents ; because God has assured him in His word that 
 the King He has provided shall crush the sin-power, and make the 
 nations lick the dust like a serpent. 6 Now this implies their 
 subjugation ; and it is to this crisis that all things are at present 
 tending. And what then ? Obviously, the transfer of the con- 
 quered to the sceptre of Jehovah's King, who overcomes them ; c 
 a Heb. iii. 6, 14 : iv. 11 : x. 38, 39. b Mic. vii. 17. c Rev. xvii. 14.
 
 "THE PROMISE MADE OF GOD UNTO THE FATHERS." 223 
 
 as it is written, " The Gentiles shall wait for his law; " a and " He 
 shall reign over them." b The nations ', then, are /he subjects of the 
 theocratic empire. By the truth and judgments of God brought to 
 bear upon them, exciting and controlling their activity, they are 
 being moulded like clay in the hands of the potter, for the dominion 
 of the saints in the Future Age. 
 
 The hope of these things, whose seeds were sown in the con- 
 stitution of the world at the beginning, was the hope of the gospel 
 then in its most general enunciation. The subjects and territory 
 of the empire, and the rulers thereof, were plainly marked out. 
 The earth, and the conquered seed of the serpent, obedient to the 
 victorious seed of the woman, was the gospel of the kingdom in 
 its most simple form. No particular portion of the globe, how- 
 ever, was indicated as the territory of a kingdom. The Spirit 
 began with universals ; but, as the world became older, the 
 particulars of the promise were unfolded to the eye of faith. But 
 never, from the foundation of the world to the sealing up of the 
 testimony of God, was such a kingdom, or dominion, promised, 
 as that which is believed in, and glorified in the "sacred" 
 psalmody of the Gentiles. Earth, and not the skies, is the region 
 where alone it will appear. I shall show this abundantly ; and 
 thereby prove, that they who sing such ditties as those of which 
 the following is a specimen, sing what ne'er was, nor is, nor e'er 
 shall be : 
 
 "With thee we'll reign, with thee we'll rise, 
 And kingdoms gain beyond the skies ! " 
 
 " According to your faith be it unto you." This is a first principle 
 of religion delivered by the Great Teacher himself. It is just and 
 right it should be so. No one can blame God for not bestowing 
 upon them, what they do not believe in ; and, consequently, do not 
 want, or seek after. This is precisely the position of the present 
 generation of religionists in relation to the kingdom of God. 
 They have faith in a sort of kingdom which He hath not promised ; 
 and in the one He has promised they do not believe. Hence, they 
 believe in a non-entity ; and, believing in what is nothing, the}- 
 will get nothing but confusion of face. But, we propose to show 
 them a more excellent way ; and in so doing invite their attention 
 to 
 
 "THE PROMISE MADE OF GOD UNTO THE FATHERS." 
 "The Hope of Israel." 
 
 There is no one, I suppose, who reads the scriptures but 
 admits that Paul was persecuted, being imprisoned, scourged, 
 arraigned, and manacled, because he preached the gospel of the 
 kingdom in the name of Jesus. This is admitted by all. It matters 
 not, then, in what terms he states the cause of his trials, it will all 
 a Isaiah xlii. 4. b Rom. xv. 12.
 
 224 THE THINGS OF THE KINGDOM OF GOD. 
 
 amount to this declaration, namely, ' For the gospel I am called 
 in question, and am judged, and bound with this chain." 
 
 But, we will let the apostle state his case in his own words. 
 When he stood before Ananias, the high priest, and the council of 
 the Jews, he cried out, " On account of the hope, and resurrection 
 of dead persons (vitpotv} \ am called in question. " a But, it may 
 be asked here, " Concerning what hope was the question between 
 Paul and his persecutors about ? " He tells us in his defence 
 before Agrippa : " I stand and am judged," says he, " for the hope 
 of the promise made of God unto our fathers ; unto which promise 
 our twelve tribes, instantly serving God day and night, hope to 
 come. For which hope s sake, king Agrippa, 1 am accused of the 
 Jews " b Now, from this statement, it appears : 
 
 1. That God had made a certain promise to the fathers of 
 Israel ; 
 
 2. That this promise became the hope of the nation, and was 
 therefore a national question ; 
 
 3. That this promise had been the hope of the twelve tribes 
 in all their generations ; was the ground of their worship ; and that 
 they hoped to attain to it by rising from the dead. 
 
 But we have a still plainer avowal, if possible, of the identity 
 of this national hope with the hope for which the apostle suffered 
 so much. The Lord Jesus had appeared to him after his arraign- 
 ment before Ananias, and said to him, "Be of good cheer, Paul ; 
 for as thou hast testified of me in Jerusalem, so must thou bear 
 witness also at Rome." When he arrived at this city, he called 
 the chief of the Jews together, and told them that he had nothing to- 
 accuse his nation of ; but had sent for them to inform them how 
 matters really stood. He then told them how it was they found 
 him in the custody of a Roman soldier, with fetters upon his 
 person : ' On account of THE HOPE OF ISRAEL," said he, "am I 
 bound with this chain." This is conclusive. The hope of the 
 promise made to the fathers, was, and, indeed, is to this day, the 
 Hope of Israel ; and for preaching this hope, and inviting the 
 Gentiles to a participation in it without other circumcision than 
 that of the heart, he was denounced as a pestilent fellow, and unfit 
 to live. rt 
 
 But what was the hope of Israel about ? The answer to this, 
 question is easy. Having made the chief of the Jews at Rome 
 acquainted with the cause of his appeal to Caesar, they remarked 
 to him, that they should like to hear of him what he thought upon, 
 the question of the national hope, as so strenuously contended for 
 by the sect of the Nazarenes. As it was not, however, convenient 
 then, they appointed a future day when they would meet him, 
 and hear what he had to say upon the subject. Accordingly, at 
 
 "Acts xxiii. 6. ft Acts xxvi. 6-7. c Acts xxviii. 20. 
 d Acts xxiv. 5-6 : xxii. 21-22.
 
 "THE HOPE OF ISRAEL." 225 
 
 the time appointed, they came together at Paul's lodging-, and he 
 proceeded to lay before them his thoughts upon the subject of 
 Israel's hope. But I cannot do better than to state what he did in 
 the words of Luke ; who says that, " He expounded and testified 
 to them the kingdom of God, persuading them concerning Jesus, 
 both out of the laio of Moses and out of the prophets, from morning 
 till evening."" 
 
 Now who can be so dim of vision as not to perceive, that the 
 subject-matter of the hope of Israel is the Kingdom of God ? And 
 observe, that in giving his thoughts of the national hope, the 
 apostle's persuasions turned upon things concerning Jesus. The 
 Kingdom of God and Jesus were the subjects of Paul's testimony, 
 when he preached "the hope of Israel," or "the hope of the 
 promise made of God unto the fathers." Having begun his testi- 
 mony with the chiefs of the Jews, some of whom received it, he 
 continued to publish it for two years in his own hired house to all 
 that visited him, " preaching the Kingdom of God, and teaching 
 those things which concern the Lord Jesus Christ, with all confi- 
 dence." 6 In this way he bore witness for Jesus in Rome, as he 
 had done before in Jerusalem. 
 
 But, one might say, if the hope the apostle preached, and the 
 hope of the twelve tribes, were the same hope, why was he perse- 
 cuted by the Jews ? The answer is, because Paul and the rest of 
 the apostles, testified that Jesus whom they had crucified was the 
 king whom God had anointed to be the Judge of Israel in His 
 Kingdom, of which they were the natural born citizens. They had 
 been constituted " a kingdom of priests, and a holy nation," by the 
 covenant of Sinai ; and had on that occasion accepted Jehovah as 
 their king. They were therefore the kingdom of God. In after 
 ages, they had demanded a king who might go in and out before 
 them. He gave them David ; and promised to raise up from 
 among his descendants, sleeping in the tomb, a king, who should 
 be immortal, and reign over them for ever, according to the pro- 
 visions of a new constitution. Now, the apostles testified that God 
 had raised up Jesus from among the dead for this very purpose ; 
 and had sent them to the Jews first, to inform them that if they 
 desired to reign as princes over Israel and the nations with his 
 king, it was not enough for them to be natural born descendants 
 of Abraham ; but that they must acknowledge Jesus as King of 
 Israel, and walk in the steps of Abraham's faith. They testified 
 furthermore, that, if they would not acknowledge him as their 
 king, seeing that the kingdom and empire of God would require 
 kings and priests to administer its affairs, they would turn to the 
 Gentiles, and invite them to accept the honour and glory of the 
 kingdom, upon terms of perfect equality with Israel ; for so the 
 Lord had commanded them to do. 
 
 Acts xxviii. 23. b Acts xxviii. 30-31.
 
 226 THE THINGS OF THE KINGDOM OK GOD. 
 
 This mortified the Jews exceedingly. They despised Jesus 
 because of his poverty and ignominious death. A suffering and 
 crucified king was a reproach to the nation in their esteem ; and 
 to be put on a level with Gentiles, whom they regarded as " dogs," 
 filled them with indignation and madness against the preachers 
 of such pestilent heresies. But it was the apostolic mission to 
 withstand their fury with " the testimony of God" ; and to establish 
 their preaching by what is written in the law of Moses and the 
 prophets, and by what they had seen and heard, and which was 
 attested by the power of God exhibited in the miracles the}' 
 performed. 
 
 We have, then, arrived at a great truth, namely, that the 
 " one hope of the gospel" preached by the apostles to the Jew first, 
 and afterwards to the Greek, was " the hope of Israel;" that the 
 subject of it was the kingdom of God and Shiloh ; and that these 
 were the matter of promise made to the fathers. It remains for us 
 now to look into this promise so that we may come to understand 
 it well ; for its provisions are the things of the kingdom ; and to 
 be ignorant of these is to be without understanding, and therefore 
 faithless, of the gospel of Christ. 
 
 The apostle Paul, who will be our interpreter, tells us that the 
 promise, which is the subject of the one hope," was made to 
 " the fathers." This is a phrase which signifies sometimes the 
 predecessors of the generation of the apostle's time, who were 
 contemporary with the prophets ; a and at others the fathers 
 Abraham, Isaac, and Jacob. 6 It is in the latter sense the apostle 
 uses the phrase in connection with " the promises ; " for speaking 
 of Abraham, Isaac, and Jacob, he says, ' These all died in faith, 
 not having received the promises ; " that is, the things contained in 
 the promise : and after adding " a cloud of witnesses," who lived 
 in after ages, and who illustrated their faith in the promise made 
 to the fathers, he concludes by saying, "'These all, having 
 received a good report through faith, received not the promise : 
 God having provided some better thing for us, that they without 
 us should not be made perfect," by a resurrection from the dead 
 to inherit the kingdom. They must rise from the dust before the}' 
 can receive the promise. They are imperfect now, being in ruins. 
 But when they are re-fashioned by the Spirit of God, and spring 
 forth glorious, incorruptible, and powerful men, " equal to the 
 Elohim," they will have been "made perfect" and fit for the 
 kingdom of God. But they are not to be thus perfected until all 
 the believers of the promise are brought in ; for all the faithful of 
 all previous ages are to be perfected together. 
 
 The study of the promise unconnected with the study of the 
 fathers is impossible. Those who are ignorant of the biographies 
 of Abraham, Isaac, and Jacob must be ignorant of the gospel ; for 
 these patriarchs were the depositories of the promises, d which 
 
 a Heb. i. i. & Exod. iv. 5. c Heb. xi. 13, 39, 40. <* Heb. xi. 17.
 
 THE PROMISE MADE TO ABRAHAM. 227 
 
 constitute the gospel-hope ; and ot them, Abraham is especially 
 designated as him that hath the promises 11 rov e\ovra rag CTrayyeXmc. 
 It is for this reason that a man must become of Abraham's seed 
 by adoption through Jesus Christ. Unless a son of Abraham by 
 a like faith and disposition with him, neither Jew nor Gentile can 
 share in Abraham's estate. It is only Abraham's spiritual family 
 that can divide with him the promises he holds. God has made 
 him the spiritual father of mankind ; and the Lord Jesus, the elder 
 brother of the family. If, therefore, a man become a brother of 
 Jesus, he at the same time becomes a son of Abraham ; for Jesus 
 is Abraham's seed, and was in the loins of Isaac, when Abraham 
 offered his only son, and received him from the dead again, in a 
 figure. If the reader understand this matter, he will fully compre- 
 hend the meaning of the apostle's saying, that believers " are all 
 the children of God (being Abraham's) by faith in Christ Jesus. 
 For as many as have been baptized into Christ have put on Christ. 
 And if Christ's, THEN Abrahams seed, and HEIRS according to the 
 
 After what has been advanced, no more, I think, need be said 
 upon the importance of the subject before us. I shall, therefore, 
 proceed now to a more particular illustration of the glad tidings 
 of the kingdom by an exposition of 
 
 THE PROMISE MADE TO ABRAHAM. 
 
 The descendants of Noah were beginning to tread in the foot- 
 steps of the antediluvians. They became ambitious of making 
 "a name" for themselves, irrespective of the name of the Lord. 
 This their way was their folly ; yet their posterity approved their 
 endeavour. Idolatry was beginning to prevail ; and they proceeded 
 to build a city, and a tower, whose top should reach to heaven, in 
 honour of their god. But the Lord came down and put a stop to 
 their enterprise, by confounding their language, and scattering 
 them abroad over the earth. 
 
 Noah had lived 292 years after the flood, when three sons were 
 born to Terah, a descendant of Shem, Terah being 70 years old. 
 Shem was a worshipper of the true God, whom Noah styled " the 
 Lord God of Shem." c Terah, however, seems to have departed 
 from the simplicity of the truth ; and was, probably, engaged in the 
 mad scheme of making " a name" for the sons ot men in the land 
 of Shinar. But that undertaking being interrupted, it is probable 
 he migrated from Babel, the name of the city they were building, 
 in a northerly direction. Be this as it may, we find him in 
 Chaldea at a place called Ur. At this place, eastward of " the 
 great river Euphrates" Abram, Nahor, and Haran, were born 
 to Terah. They lived there many years, serving the gods of 
 Shinar. The idolatry of Terah's family appears from the testi- 
 Heb. vii. 6. &Gal. iii. 26-29. c Gen. ix. 26. rf Gen. xi. 28.
 
 228 THE THINGS OF THE KINGDOM OF GOD. 
 
 mony of God Himself, who said to Israel, ' Your fathers dwelt on 
 the other side of the flood (the Euphrates) in old time, even Terah, 
 the father of Abraham, and the father of Nachor : and they served 
 other gods" When Joshua reported this to the people, he 
 admonished them, saying, " Put away the gods which your fathers- 
 served on the other side of the flood, and in Egypt, and serve ye 
 the Lord. And if it seem evil to you to serve the Lord, choose 
 you this day whom ye will serve ; whether the gods which your 
 fathers served that were on the other side of the flood, or the 
 gods of the Amorites, in whose land ye dwell : but as for me and 
 my house we will serve the Lord. And the people said unto> 
 Joshua, The Lord our God will we serve, and his voice wilt 
 we obey." a 
 
 While Terah 's family dwelt in Ur of the Chaldees, the Lord 
 appeared to them, and said to Abram, " Get thee out of thy 
 country, and from thy kindred, and come into the land which I 
 shall show thee.'" 1 ' This command caused them to remove from 
 Ur, and to journey towards the land of Canaan ; on their way to* 
 which, they arrived at Haran, and dwelt there. Thus Terah, 
 Abram, Sarai, and Lot, obeyed the voice of the Lord, and 
 separated themselves from the idolaters of the Chaldean district of 
 Mesopotamia. They remained in Haran till the Lord appeared, 
 again to Abram. On this occasion, the Lord came to show him: 
 the land he was to go to ; but did not immediately name it. He 
 appears only to have told him to travel westward until He met 
 him again ; for it is written that he went in that direction, ' not 
 knowing whither he went." 
 
 At this interview in Haran, the Lord said to Abram, ' I will' 
 make of thee A GREAT NATION, and I will bless thee and make thy 
 name great ; and thou shalt be a blessing : and I will bless them 
 that bless thee, and curse him that curseth thee : and in thee shall 
 all the families of the earth be blessed.'" 1 Alluding to this promise, 
 the apostle says, that in making it, " the gospel was preached to- 
 Abraham " the glad tidings of blessedness to the nations, when 
 Abraham and his descendants should be great, and renowned 
 throughout the earth. Abraham believed this gospel promisorilj" 
 announced to him by the Lord God. Nor was his faith inopera- 
 tive. It was a living, moving faith a faith through which he 
 obtained a good report. By the influence of that faith, which 
 embraces the things hoped for, it is testified that Abraham " when 
 he was called to go out into a country which he should after 
 receive for an inheritance, obeyed ; and he went out, not knowing 
 whither he went. For he looked for the city having foundations, 
 whose architect and builder is God." e He turned his back ou 
 Babel, and with Sarai and his nephew, Lot, and all his substance,, 
 he left his father's house, crossed the Euphrates and the Jordan ,, 
 Josh. xxiv. 2, 14, 15, 24. b Gen. xv. 7 ; Acts vii. 2, 3. cGen. xi. 31. 
 d Gen. xii. 2, 3. &Heb. xi. 8, 10.
 
 ABRAM AND HIS SEED. 229 
 
 and entered the land of Canaan, still travelling- onward until he 
 arrived at Sichem, in the plain of Moreh. Having come thus far 
 into the country, the Lord appeared again to Abram to let him 
 know that he was in the land. He intended to show him ; and 
 added this remarkable promise, saying, " Unto thy SEED will I 
 give this land" " 
 
 Let us pause here in the biography of Abram, and consider this 
 promise. Here was a country, lying between the Euphrates and 
 the Mediterranean, in which were Abram and all his house, with 
 his flocks and herds, and which was in the actual possession of 
 warlike tribes, living in cities walled up to heaven ; concerning this 
 country, the Lord, to whom heaven and earth belong, said to 
 Abram, I "Mill give it to thy Seed, when as yet he had no child. But 
 it is particularly interesting to know who is intended by Abram's 
 Seed in this promise. Is it the ' great nation " spoken of in the 
 former promise? or is it some particular personage to whom the 
 Land of Canaan is here promised as an inheritance ? I shall offer 
 no opinion upon the subject, but let the apostle to the Gentiles 
 answer the question. In writing to the disciples in Galatia about 
 the inheritance, he says, ' The promises were made to Abraham 
 <ind to his Seed. God saith not, And to seeds, as of many persons; 
 but as of one person, as it is written, And unto thy Seed, which is 
 Christ." b The apostle here tells us that the Land of Canaan was 
 promised to the Christ, when God said to Abram, Unto thy Seed 
 will I give this land." Let the reader, then, bear this in mind as 
 one of the first principles of the gospel of the kingdom. Deny this, 
 and there is an end to all understanding of the truth. 
 
 Having built an altar at Sichem to commemorate the Lord's 
 promise concerning his Seed's inheritance, and sojourned there a 
 while, he removed to a mountain between Bethel and Hai, where he 
 built another altar, and called upon the Name of the Lord. After 
 this he journeyed, going on still toward the South. 
 
 Having been driven into Egypt by famine in the Land of 
 Canaan, he sojourned there for a time, and acquired much wealth. 
 After it had subsided, he left Egypt and returned to the station 
 between Bethel and Hai, where he called on the Name of the Lord. 
 Soon after this, Lot separated from Abram, and went and dwelt 
 among the cities of the plain, now submerged under the Dead Sea. 
 After this separation, the Lord appeared to him again, and said, 
 Lift up now thine eyes, and look from the place where thou art, 
 northward, and southward, and eastward, and westward : for all 
 the land which thou seest, to THEE will I give it, and to thy Seed 
 FOR EVER. And I will make thy seed (plural here) as the dust of 
 the earth ; so that if a man can number the dust of the earth, then 
 shall thy seed also be numbered. Arise, walk through the land in 
 the length of it, and in the breadth of it : for I will give it unto 
 thee." c 
 
 Gen. xii. 7. b Gal. iii. 16. cQen. xiii. 14-17.
 
 230 THE THINGS OF THE KINGDOM OF GOD. 
 
 This was an amplification of the promise given at Haran and 
 Sichem. At the former place, the promise of blessing' which was 
 to come upon him and the nations ; and in which his seed in the 
 sense of a multitude was to become great was given in general 
 terms ; at the latter place, the Christ was promised as descending 
 from him to inherit the Land of Canaan ; but in these promises, 
 nothing was said about what Abram was to have, nor as to hoiv 
 long- the Christ was to possess the country. In the promise, how- 
 ever, amplified near Bethel, these desiderata were supplied. 
 Abram was informed that he should inherit the country as well as 
 Christ ; and that they should both possess it ' for ever.'" Having 
 received this assurance, he removed his tent from Bethel, and went 
 and pitched it near Hebron in the plain of Mamre, and builded 
 there an altar to the Lord. 
 
 When Abram had resided nearly ten years in the Land of 
 Canaan, the whole country was in arms east of the Jordan, and to 
 the north and south of Abram's encampment. A rebellion had 
 broken out against Chedorlaomer, king of Elam, who appears to 
 have been the principal potentate of the time. During the war, 
 Sodom was attacked and taken, and Lot, and all his goods, carried 
 away with the spoil of the city, for he dwelt there. Abram having 
 heard of this, hastily collected a company of three hundred and 
 eighteen retainers, and started in pursuit of the spoilers, whom he 
 overtook and put to the rout as far as Hobah, on the west of 
 Damascus. He recovered all the spoil, and returned south, con- 
 siderably disturbed in mind, doubtless, on account of the danger of 
 the times. 
 
 At this crisis, the word of the Lord came to Abram in a vision, 
 and comforted him with the assurance, saying, " Fear not, Abram, 
 I am thy shield, and thine exceeding great reward.'' 1 Abram was 
 now eighty-five years old, and he had no child. How, then, could 
 the promise made of God at Haran, and repeated at Sichem and 
 Bethel, be fulfilled, seeing that he was childless? He was even now an 
 old man, and had concluded to make Eliezer of Damascus his heir ; 
 how then could the great, the exceeding great, reward be realized 
 by him ? Prompted by these considerations, but in no wise dis- 
 trusting God, Abram said, " Lord God, what wilt thou give me, 
 seeing I go childless, and the steward of my house is this Eliezer 
 of Damascus? Behold, to me thou hast given no seed ; and, 
 lo, one born in my house is my heir." But, " the word of the Lord 
 came to him, saying, This (Eliezer) shall not be thine heir ; but he 
 that shall come forth out of thine own bowels shall be thine heir." 
 The Lord's messenger, who brought this word to Abram, then led 
 him forth from his tent, and directed his attention to the heavens, 
 saying, " Count the stars if thou art able to number them : and he 
 said unto him, So shall thy seed be." This was a great draft upon 
 the faith of an old man of upwards of fourscore with a wife of 
 seventy-five years of age. But, it is testified of him, that " against
 
 ABRAM'S FAITH COUNTED TO HIM FOR RIGHTEOUSNESS." 231 
 
 hope he believed in hope, that he might become the father of many 
 nations, according to that which was spoken, saying, So shall thy 
 seed be. And being not weak in faith, he considered not his own 
 body now as good as dead (he being about a hundred years old), 
 neither yet the deadness of Sarah's womb ; he staggered not at the 
 promise of God through unbelief ; but was strong in faith, giving 
 glory to God ; and being fully persuaded that, what he had 
 promised, he was also able to perform."" Such was the manner 
 of Abram's faith ; his mode of thinking upon the things reported 
 to him in the word of the Lord ; and his disposition in relation to 
 them. So pleased was God with him, that " he counted it to him 
 for righteousness." 
 
 Abram, having first sought the kingdom of God in leaving his 
 father's house to '' seek the city, whose architect and builder is 
 God," had now become the subject of the righteousness of God by 
 faith ; so that the Lord was now prepared to add all other things 
 to him. b He reminded him of the purpose for which He had 
 brought him into the Land of Canaan, saying, " I, the Lord, 
 brought thee out of Ur of the Chaldees to give thee this land to 
 inherit it." Abram had been in the country ten years. He had 
 become well acquainted with the land, and he perceived that it was 
 a noble and desirable inheritance. When, therefore, the angel 
 referred to the Lord's promise, Abram requested a sign, saying. 
 Lord God, ivhereby shall I know that I shall possess it ? " 
 
 In reply to this, he was commanded to take " a heifer of three 
 years old, and a ram of three years old, and a turtle dove, and a 
 young pigeon." Having killed them, " he divided them in the 
 midst, and laid each piece one against another, but the birds 
 divided he not." This sacrifice was representative of the qualities 
 of the Christ, concerning whom confirmation was about to be 
 made, attestative of Abram's and his Seed's possession of the 
 land in the fulness of the times afterwards to be arranged. From 
 the time of the sacrifice until the going down of the suri, Abram 
 was engaged in watching the carcases, so as to keep off the birds 
 of prey. It is probable that the sacrifice was exposed about three 
 hours ; at all events, "when even was come," c and the sun was 
 going down, Abram fell into a state of figurative death, by a deep 
 sleep, and horror of great darkness coming over him. 
 
 This is a very remarkable feature in the case before us. 
 Abram had built altars, and had called upon the name of the Lord 
 before ; but there were no such attendant circumstances as these. 
 Here, however, he stands watching the exposed sacrificial victims 
 until even ; and then is laid powerless in the similitude of death, 
 and in the intense darkness of the grave. While he was in this 
 state, the Lord revealed to Abram the fortunes of his descendants 
 in the ensuing four hundred years ; the judgment of the nation 
 that should oppress them ; their subsequent exodus from bondage 
 
 Rom. iv. 18-21. b Matt.vi.33. c Matt.xxvii-46 ; Mark xv. 42.
 
 232 THE THINGS OF THE KINGDOM OF GOD. 
 
 with great wealth ; his own peaceful death in a good old age ; 
 and the return of his descendants into the Land of Canaan again. 
 The following are the words of the testimony : " Know of a 
 surety that thy seed shall be a stranger in a land that is not theirs, 
 and shall serve them ; and they shall afflict them four hundred 
 years ; and also that nation whom they shall serve, will I judge : 
 and afterward shall they come out with great substance. And thou 
 shalt go to thy fathers in peace ; thou shalt be buried in a good old 
 age. But in the fourth generation they shall come hither again : 
 for the iniquity of the Amorites is not yet full." 
 
 I suppose the reader need hardly be informed that all this was 
 literally accomplished. Jacob and his family, consisting of seventy 
 persons, migrated into Egypt two hundred and Jive years after the 
 revelation was made to Abram. When a king arose in Egypt who 
 knew not Joseph, the saviour of the country under God, the 
 Israelites were sorely oppressed till the end of Jour hundred years 
 from Abram's deep sleep. After this four hundred years had 
 expired, even thirty years after, God having judged the Egyptians, 
 they left the country with great substance ; and in the fourth 
 generation re-entered the Land of Canaan, as God had said. The 
 iniquity of the Amorites was then full ; and Israel, under Joshua, 
 became the executioners of divine vengeance upon them. 
 
 But God had said to Abram at Bethel, / will give THEE the 
 Land of Canaan FOR EVER ; and in the answer to this question, 
 '' Whereby shall I know that / shall inherit it?" here tells him 
 that he should die, and be buried in a good old age ! Now the 
 promise to Abram rests upon the veracity of God. If we attempt 
 to interpret it by the history of the past, we are brought to the 
 conclusion that the promise to Abram has failed. Stephen alludes 
 to this apparent failure of the promise to Abram in his speech before 
 the Sanhedrim in these words : " God said to him, Come into the 
 land which I shall show thee. Then came he into this land in 
 which ye dwell. And he gave him none inheritance in it, no, not so 
 much as to set his foot on : VET he promised that he would give it to 
 him for a possession, and to his seed ( cr^ep/itm, in the singular, to 
 one person called the seed) after him, when as yet he had no 
 child. " a 
 
 What shall we say then ? Shall we dare to say that God hath 
 lied to Abram, or that He meant something else than what He 
 promised ? Far be it from the writer or the reader to insult God 
 by any such insinuation ; but rather let us say with the apostle in 
 reference to this particular incident, that " God cannot lie ; " that 
 in promising to Abram an everlasting possession of the Land of 
 Canaan ; and, nevertheless, afterwards declaring that he should 
 die and be buried, and his posterity be oppressed for four hundred 
 years "He promised" to him a resurrection to "'eternal life" 
 before the arrangement of the times (?rpo -^OVMV atowwj>). 6 If 
 aActsvii. 5. &Tit. i. 2.
 
 RESURRECTION. 233 
 
 Abram were sentenced to die, how could the promise of God con- 
 cerning" the land be fulfilled, unless he were raised from the dead ? 
 And as he is to possess it for ever, when he is raised, he must be 
 also made incorruptible and immortal to enable him to possess it 
 everlastingly. The promise of eternal life, then, consists in promis- 
 ing a mortal man and his son possession of a terrestrial country for 
 ever ; and this promise to the two becomes a promise to all who 
 believe it, and are constituted one in them. 
 
 Abram understood this, and so do all who become Abraham's 
 seed through Jesus as the Christ, concerning whom the promise was 
 made. The apostle says he saw the promises in their fulfilment 
 afar off, but was persuaded of them, and embraced them, and 
 confessed that he was a stranger and pilgrim on the Land. And, 
 in saying such things, he plainly declared that he was seeking a 
 country. And truly, if he had been mindful of the Mesopotamian 
 Chaldea from whence he emigrated, he might have returned if 
 he had pleased. But no ; he desired a better country than that 
 beyond the Euphrates that is, the Land of Canaan under a 
 heavenly constitution : wherefore God is not ashamed to be called 
 the God of Abraham, Isaac, and Jacob, and the God of all whose 
 faith is like theirs in word and spirit : for He hath prepared for 
 them a city." 
 
 This manner of teaching the doctrine of a resurrection 
 namely, by promising, or declaring, something that necessitates it 
 is not peculiar to the case before us. There are other instances ; 
 one, however, will be sufficient at present. I refer to the dispute 
 between Jesus and the Sadducees. The latter, who admitted as 
 authority only the writings of Moses, denied the resurrection of 
 the dead. In proving it, therefore, to their conviction, it was 
 necessary to demonstrate it from his testimony. This Jesus 
 undertook to do. He first stated the proposition, saying, Moses 
 has shown that the dead are raised. He then directed their 
 attention to the place where Moses teaches this resurrection. b It 
 is there written, " I, the Lord, am the God of Abraham, the God 
 of Isaac, and the God of Jacob ; " in recording this, Moses 
 teaches the resurrection of Abraham, Isaac, and Jacob. " But," 
 says one, " I see nothing said about resurrection there." Nor 
 did the Sadducees. " No," continues the objector, " nor about 
 the dead either ; for Abraham, Isaac, and Jacob are not dead, 
 but alive in heaven, where Christ, and Lazarus, and the thief are. 
 They are all living ; and therefore God is their God." This is 
 very good Platonism, but very bad logic, and egregious nonsense. 
 When Jesus quoted the passage, it was to prove that " the dead 
 are raised." The question therefore is, How does this testimony 
 of Moses prove it ? In this way Abraham, Isaac, and Jacob are 
 dead ; but " God is not the God of the dead," yet He is called 
 " their God :" therefore, in order to be their God, they must be 
 Heb. xi. 8-16. & Exod. iii. 6.
 
 234 THE THINGS OF THE KINGDOM OF GOD. 
 
 made alive, " for God is the God of the living': " hence, to style 
 Him " God of Abraham " teaches the resurrection by implication ; 
 "for all live to him" in the age to come. ft But why call Him 
 the God of these fathers now ? By anticipation ; for, says the 
 apostle, "God, who makes alive the dead, styles the not being 
 (ra prj ovra) as being" (we oi'ra) 1 ' that is, God's promise is so 
 certain to be fulfilled, that He speaks of ivhat is to be as though it 
 were past. He has promised to raise Abraham, Isaac, and Jacob, 
 who, while dead, have no being ; and as He cannot lie, their 
 restoration to being is inevitable. God therefore speaks of them 
 as though they had already been raised from the dead, and ' is 
 not ashamed to be called their God." God is not the God of dead 
 men who are not to rise again. He is the God only of those who 
 become His children by being the children of the resurrection, 
 and who can die no more, because they are equal to the angels. '' 
 Such, then, is the way in which the doctrine of the resurrection is 
 taught by the Lord God in Moses and the prophets ; plainly, 
 indeed, but in such a manner as to require the exercise of the 
 reasoning faculties of men. 
 
 But to return to Hebron. Eternal life having been promised 
 to Abram and Christ by constituting them heirs of the land of 
 Canaan for ever ; the Lord proceeded to grant Abram a sign 
 whereby he might know assuredly that he and his seed should 
 inherit it. The sun having gone down entirely, which was figur- 
 ative of the setting of "the Sun of Righteousness" below the 
 horizon of life, Abram beheld ' a smoking furnace, and a flame of 
 fire pass between the pieces." This was a sign which could not 
 be mistaken. The animals he had slain, and watched, and defended 
 so long from the birds of prey, were consumed by fire from heaven. 
 By this he knew, and was assured, that he and his seed, the Christ, 
 should inherit the land for ever. But this was not all. On the same 
 day, the Lord converted his promise made at Sichem, and repeated 
 near Bethel, into a covenant with Abram, as Moses testifies, saying, 
 In the same day the Lord made a covenant* with Abraham, say- 
 ing, Unto thy Seed have I given this land, from the river of Egypt 
 unto the great river, the river Euphrates :" inhabited by ' the 
 Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, 
 Luke xx. 27-38. b Rom. iv. 17. c Luke xx. 36. 
 
 * Through the next four or five pages to the end of this section, this 
 term covenant is retained, to the exclusion of "will" and "testament," 
 which appeared in the last edition. The exposition is thereby rendered 
 more consistent in its parts. There is a lack of true analogy between" the 
 last will and testament " of a mortal man, and the " everlasting covenant" 
 of the ever-living God. How the Authorised Version came to use both the 
 terms " testament " and " covenant" in Heb. vii., viii., ix. : the following 
 note from the Oxford Helps to the Study of the Bible incidentally explains. 
 " Paul in a notable passage calls the books of Moses, if not the whole of 
 the Hebrew Canon, 'the old covenant' ('at the reading of the old cove- 
 nant '2 Cor. iii. 14, R.V.). In the same context he describes himself and
 
 THE JUDAISING APOSTASY. 235 
 
 and the Perizzites, and the Rephaim, and the Amorites, and the 
 Canaanites, and the Girghashites, and the Jebusites." 6 
 
 In commenting: upon these things, the apostle saith, "The 
 covenant previously confirmed by God, the law which came into 
 existence (yeyorwc) four hundred and thirty years after, cannot dis- 
 annul, that it should make the promise of none effect. For if the 
 inheritance (the land of Canaan and its attributes) be of the law, it 
 is no more of promise : but God gave it to Abraham by promise." 6 
 To understand this we must know, that a question agitated the 
 congregations of Galatia, namely, that it was necessary for the dis- 
 ciples from among flic Gentiles to be circumcised, and to keep the law 
 of Moses as well as to' believe the gospel and be baptised, or they 
 could have no part in the inheritance covenanted to Abraham and 
 Christ. 
 
 The apostle styles this judaizing, and preaching ' another 
 gospel." It was the beginning of that awful apostasy, the fruit of 
 which we behold in the ecclesiastical system of our da}*. He 
 contended strenuously against this perversion of the truth in all 
 places. The judaizers argued that a right to Canaan when made 
 a heavenly country under Christ, was derived from the law of 
 Moses ; the apostle denied this, and maintained that the law 
 could give no title to it. That it could only be obtained " through 
 the righteousness of the faith" ; ' for the promise that he should be 
 the heir of the world, was not to Abraham, or to his seed, through 
 the law, but through the righteousness of faith. For if they who 
 are of the law be heirs, faith is made void, and the promise is 
 made of none effect : because the law worketh wrath. Therefore 
 it is of faith, that it might be by grace ; to the end that the 
 promise might be sure to all the seed ; not to that (portion of 
 the seed) only which is of the law, but to that also which is of the 
 faith of Abraham ; who is the father of us all," both Jews and 
 Gentiles, "before God, whose promises he believed" ; as it is 
 written, " a father of many nations have I constituted thee." c The 
 judaizers claimed a right to the inheritance because they bore the 
 seal of the covenant, marked in their flesh by circumcision ; the 
 apostle, because he believed the same things that Abraham did, 
 and was the subject of God's righteousness through the faith of 
 Jesus Christ, without any title derived from the law of Moses. 
 Gen. xv. 21. &Gal. iii. 17, 18. c Rom. iv. 13, 14, 16, 17. 
 
 his fellow-labourers as ' Ministers of a New Covenant ' (2 Cor. iii. 6). These 
 terms // TraXata 8ta0ci| the Old Covenant, and >/ Kaivr) ciadriKT) the New 
 Covenant, were employed at the close of the second century by ecclesias- 
 tical writers to denote the Jewish and Christian scriptures respectively. 
 The Latin rendering of cta0//v>j fluctuated at first between instrumentum 
 and testamentum, but testamentum prevailed. Hence in the languages of 
 the West, the two collections of writings which make up the Bible came 
 to be called 'the Old Testament' and 'the New Testament.' But the 
 original idea of a Covenant must never be lost sight of."
 
 236 THE THINGS OF THE KINGDOM OF GOD. 
 
 Seeing" that he threw the law out of the question altogether, 
 lie anticipates the objection, viz., if this be so, wherefore, then, 
 serveth the law ? Of what use is it ? To this he replies, " It was 
 added because of transgressions, till the Seed should come to whom 
 the promise was made." It was " a schoolmaster " until Christ; 
 but when " the things of the name of Jesus Christ " were 
 manifested for faith ; or, as he expresses it, " after that faith is 
 come," Israel is " no longer under a schoolmaster. For ye are 
 all," both Jews and Gentiles, ' the children of God in Christ Jesus 
 through the faith."" 
 
 The apostle lays great stress upon the covenant of promise 
 being prior both to circumcision and the law of Moses ; conse- 
 quently Abram could not derive his title to Canaan and the world 
 from either of them ; for the promise was given before he became 
 the subject of the righteousness which is by faith of it ; and he 
 was constituted righteous before the promise was made a covenant 
 and confirmed ; and this confirmation was fourteen years before 
 the institution of circumcision, and 430 years before the promul- 
 gation of the Law of Moses. ' Faith," says the apostle, ' was 
 reckoned to Abraham for righteousness when he was in uncircum- 
 cision ; " and then it was, he \vas constituted the father of many 
 nations, and Heir of the World. 
 
 The promise, before it became a confirmed covenant with 
 Abram, indicated the country he is to inherit ; but it did not point 
 out its territorial frontiers. This deficiency was supplied at the 
 confirmation. It was to extend from the Euphrates to the Nile, 
 comprehending a tract of country of considerable extent, and 
 inhabited by the nations enumerated in ''''The Covenant" Abram, 
 therefore, could be at no loss to know in what direction, or to 
 what limits, his future country was to extend ; for he had travelled 
 it all over in its entire length and breadth. Now, if a map of the 
 territorial area indicated in the covenant be examined, it will be 
 seen that the broadest extent is " from sea to sea " as it is expressed 
 in scripture ; b that is, from the Mediterranean to the Persian Gulf ; 
 and its greatest length, '''from the rivers to the ends of the land" ; 
 or, from the Euphrates at its junction with the gulf, northward ; 
 and from the Pelusiac branch of the Nile, to the entrance into 
 Hamath. 
 
 But, the frontiers of the territory were afterwards more par- 
 ticularly marked out at the time ot the captivity in Babylon. The 
 twelve tribes were then all in exile from the land, and it was once 
 more wholly possessed by the Gentiles, as it is now. They were 
 powerless and prostrate under the heel of the oppressor ; and 
 without hope of recovering the country by their own efforts. At 
 this crisis, the Lord revealed to them the extent to which in after 
 times they should re-possess their country. " This," said he, ' shall 
 be the border, whereby ye shall inherit the land according to the 
 -Gal. iii. 19-29. b Psalm. Ixxii. 8; Zech. ix. 10.
 
 BOUNDARIES OF THE LAND. 237 
 
 twelve tribes of Israel And this shall be the border of the land 
 toward the north side, from the great sea (Mediterranean), the way 
 of Hethlon, as men go to Zedad ; Hamath, Berothah, Sibraim, 
 which is between the border of Damascus, and the border of 
 Hamath ; Hazarhatticon, which is by the coast of Hauran. And 
 the border from the sea shall be Hazarenan, the border of Damascus, 
 and the north northward, and the border of Hamath. This is the 
 north side of the land. And the east side ye shall measure from 
 Hauran, and from Damascus, and from Gilead, and from the land 
 of Israel by Jordan, from the border unto the East Sea. And 
 this is the east side running along the Euphrates. And the south 
 side southward from Tamar to the waters of strife in Kadesh, to- 
 the river toward the Great Sea. a This is the smith side toward 
 Teman. The west side also shall be the Great Sea from the (west 
 end of the south) border, till a man come over against Hamath. 
 This is the "west side. So shall ye divide this land unto you accord- 
 ing to the tribes of Israel." 6 
 
 Now, let it never be forgotten in the investigation of ' the 
 things of the kingdom of God," that the Israelites have never 
 possessed the country as defined in this survey since it was 
 revealed to them through the prophet. The twelve tribes have not 
 even occupied the land together ; and those of them that have 
 dwelt there after the return from Babylon to the overthrow by the 
 Romans, held but a very small portion of it, while the Gentile 
 Kingdoms lorded it over all the rest. Now, either God is a liar, 
 as some people make Him out to be who deny the restoration of 
 the twelve tribes ; or, the time He refers to in the promise of the 
 land according to these boundaries, is not arrived. This is the 
 only conclusion a believer in the gospel of the kingdom can come 
 to. All theories opposed to this are mere sublimated infidelity. 
 If Israel be not restored, then the promise to Abraham will have 
 failed. But Abraham's seed are under no apprehension of this* 
 kind. They believe in God, who has sworn by Himself, that 
 what He has promised He is able, willing, and determined to- 
 perform. 
 
 Here, then, is a noble domain, lying between Assyria, Persia, 
 Arabia, the Red Sea, Egypt, and the Mediterranean ; capable, 
 when peopled by an industrious, enlightened, and well and" 
 strongly governed, nation, of commanding the commerce and" 
 sovereignty of Asia, and the wealth of Europe and America. Such* 
 is the land, containing, according to the survey of the British 
 Government, 300,000 square miles, concerning which God said to- 
 Abram, " To thee will I give it and unto thy seed for ever. " 
 
 But, the apostle says, that the covenant, confirmed 430 years 
 
 before the law was promulged, was "concerning Christ" especially. 
 
 It was the Father's Covenant, of which Christ was the Mediator. 
 
 This being the case, his death was necessitated ; for so long as he 
 
 a Ezek. xlvii. 19 : xlviii. 28. b Ezek. xlvii. 13-21.
 
 238 THE THINGS OF THE KINGDOM OF GOD. 
 
 was alive, the covenant had no force. Neither Abraham, Isaac, 
 Jacob, nor himself, could inherit the land for ever, until the 
 covenant was ratified by his death. Hence, his was " the blood 
 of the New Covenant, which was shed for many ; " that the}' 
 which are called might receive the remission of sins, and obtain 
 the promise of the inheritance for ever." The covenant of promise, 
 then, was typically confirmed 430 years before the law ; and 
 finally dedicated by the death of the mediator ; this being 1 accom- 
 plished, the Covenant could not be disannulled, or added to/' But 
 when we look at Jesus in the light of this Divine Covenant, we 
 perceive some grand and important deficiencies in its effects, if the 
 history of the past is to be taken as the criterion of its accom- 
 plishment. In the historical view of the Covenant, we are led to 
 the conclusion that it has not been carried out at all ; and that its 
 beneficiaries have received none of their Father's estate. Look at 
 Abraham. He has received nothing. The same is true of all 
 who believed the things hoped for from his day to this. Even 
 the Lord Jesus, who has been perfected, has received nothing of 
 what is assigned to him in the covenant. " I will give," said 
 God, " this land to thy Seed for ever." Now look at the facts 
 in the case. ''Jesus came to his own, and his own received him 
 not." c What is to be understood by this ? What is signified 
 by " his own " twice repeated in this text ? The facts in the case 
 supply the answer. Jesus came "unto his own things" (king- 
 dom, or realm) ; but his own people, the Jews, who are " the 
 children of the kingdom," did not receive him ; but. rejected, 
 and crucified him. " But to as many as received him, to them 
 gave he power to become the sons of God, to them who believe 
 in his name" 
 
 But, what constituted the land of Canaan his realm, more 
 than John the Baptist's, or any other Jew's ? Because it was 
 promised to him in the covenant ; and because he was the sole 
 surviving heir of David's throne. We see, however, that, like 
 his father Abraham, he never possessed even so much as to set his 
 foot upon ; and so poor was he, that though 'the foxes had holes, 
 and the birds of the air had nests, yet he had not where to lay his 
 head." Under God, he was indebted to some of those who received 
 him, for his daily bread. What significancy this fact attaches to 
 that petition of the prayer he taught his disciples, saying, " Our 
 Father, who art in heaven, give us this day our daily bread." 
 There were thirteen of them, himself and the twelve, who had all 
 to be provided for from day to day ; and though he could multiply 
 a few loaves and fishes to feed thousands, his own wants were 
 supplied by contribution. 
 
 When Jesus was crucified, and buried, his enemies conceived 
 that his claims to the realm and throne of David were extinct. 
 The common people would have taken him and made him king, if 
 a Matt. xxvi. 28 ; Heb. ix. 15-17. b Gal. iii. 15. c John i. 11.
 
 THE MEDIATOR OF THE N 7 E\V COVENANT. 239 
 
 he would have permitted them ; but the rulers, already possessed of 
 the vineyard, hated him ; for they knew that if he should obtain 
 the kingdom they would be cast out. They rejoiced, therefore, at 
 his death. But their joy was soon turned into dismay ; for God 
 raised him from the dead. And for what purpose ? In the words 
 of the apostle, God raised up Christ to sit upon David's throne ; a 
 for, in the words of David, " The righteous shall inherit the Land, 
 and dwell therein for ever;" and again, " Wait on the Lord, and 
 keep his way, and he shall exalt thee to inherit the Land." 
 
 But, even after his resurrection, when he was made both Lord 
 and Christ, though " heir of all things," yet were not all things 
 subjected to him. He' received neither the land nor the sceptre ; 
 but ascended to heaven, having received nothing promised in the 
 covenant. He left the land, the kingdom, Abraham, and all the 
 prophets behind him. In after years, the land was reduced to a 
 wilderness, its cities laid waste, and the Hebrew commonwealth 
 dissolved. It became the battle ground of Crusaders, Saracens, 
 and Turks ; and until this day has been subjected to the worst of 
 the heathen. Thirty-nine centuries have passed away since God 
 confirmed His promise of the land to Christ, who has been waiting 
 eighteen hundred years at His right hand for its fulfilment. Is 
 Jesus never to possess the land from sea to sea, and from the rivers 
 to its extremities ? Are Turks and Arabs, and a motley crew of 
 Papists, Greeks, and Fellahs to perpetuate its reproach for ever ? 
 Or is a Gentile dominion to be established there to lord it over 
 Asia ? 
 
 Where is there a believer of the gospel of the kingdom to be 
 found who will affirm it? Millions of "professing Christians" 
 imagine something of the kind ; but they are infidels, and insulters 
 of God not believers in the " covenants of promise." To affirm 
 any other destiny for Palestine and Syria than that stated in the 
 promise, is, in effect, to tell God that He has spoken falsely. But, 
 on the ground that He cannot lie," what does the nature of the 
 case necessitate in order to fulfil the promise to Abraham and Christ? 
 This is the answer, and let the reader mark it well : to meet the 
 demands of the covenant, it is indispensable that Jesus return to 
 Canaan, and that he raise Abraham from the, dead. Reason and 
 scripture agree in this. 
 
 Hence, the second advent is as necessary as the first. The 
 appearing in sinful flesh was necessary for the dedication of the 
 covenant by the death of the "Mediator"; and the second 
 appearing in the spiritual nature in power and great glory, for his 
 effectual carrying out of all its provisions. For it is manifest that 
 this cannot be done except by One who is all-powerful. Abraham, 
 Isaac, and Jacob, and all constitutionally in them, are the bene- 
 ficiaries. The things promised them are eternal life, the land of 
 Canaan, and "a city," or state, "whose architect and builder 
 a Acts ii. 30; Luke i. 31-33 b Psalm xxxvii. 29, 34.
 
 240 THE THINGS OF THE KINGDOM OF GOD. 
 
 is God." Hence, the Mediator must be able to form them out of 
 the dust, and to give them life for ever. He must be mighty in 
 battle : for he will have to expel the Mohammedans, Catholics, 
 and other barbarians from the land, and to restore the kingdom of 
 David " as in the days of old." 
 
 The accomplishment of these, and many other things to be 
 hereafter developed, makes the future pre-millennial advent of 
 Christ a necessity. There is no room for opinion upon the subject ; 
 for opinion implies doubt. It is a matter of absolute certainty ; 
 and the belief of it is as essential to a participation in the kingdom 
 of God as faith in the death and resurrection of the Lord. For a 
 man to deny the advent of Jesus to Palestine in power and glory 
 before the millennium is to proclaim to men and angels his utter 
 ignorance of the glorious gospel of the blessed God. To talk 
 about his coming at the end of the millennium to make a bonfire 
 of the world is ridiculous. Restitution and renovation, and not 
 destruction of the earth, is the Almighty fiat, as I have already 
 shown at sufficient length. " Come, Lord Jesus, come quickly !" 
 is the heart-breathing of the true believer, who with the hearing 
 ear rejoices in the Bridegroom's voice, which says, " Behold, I 
 come as a thief, and quickly ; and my reward is with me, to give 
 every man according as his work shall be. Blessed is he that 
 watcheth, and keepeth his garments, lest he walk naked, and they 
 see his shame. " a The prolonged absence of Christ for ten more 
 centuries would break the hearts of the saints of God, who have 
 long since cried with a loud voice, saying, " How long, O Lord, 
 holy and true, dost thou not judge and avenge our blood on them 
 who dwell on the earth ?" No, no ; the day is come at length, 
 when he is about to gather the vine of the earth, to reward his 
 saints, and to destroy the oppressors of the world. b Then will 
 "the kingdoms of the world become those of Jehovah and of his 
 King; and he shall reign for ever and ever;" and the covenant 
 with Abraham concerning Christ will be fulfilled in every jot and 
 tittle of its details. 
 
 ABRAHAM THE HEIR OF THE WORLD. 
 
 Abraham and Christ are inseparably associated as co-heirs of 
 the covenant of promise. Hence, they are joint-heirs of the 
 country mentioned in the covenant. But, out of this arises a 
 question of considerable interest namely, when they jointly pos- 
 sess the land of Canaan, what will be their relation to the world at 
 large ? The answer to this is, that at that time their name will be 
 great in the earth ; Abram's descendants will be a great nation ; 
 and he and Christ will be a blessing, by all the families of the earth 
 being in them. This was stated in general terms when the gospel 
 was preached to Abraham at Haran. In searching out these 
 Rev, xxi. 1.2 : xvi. 15. &Rev. xi. 18 : xiv. 19, 20.
 
 "IN CHRIST." 241 
 
 matters, the phrases ' in thee" and ' in him" and " in thy seed," 
 should be particularly attended to. The}' are little words, but full 
 of meaning. 
 
 The reader knows what it is to be in a house, and he is aware 
 that he must pass into it before he can be in it. This is the literal. 
 Now, suppose we call the house a man ; and in answer to the 
 question, "Where is he? we say he is in the man, this would be 
 to speak figuratively, but still scripturally and intelligibly. Before, 
 however, a person, or a nation, or a multitude of nations, could be 
 said to be in the man Abraham, and in the man Christ Jesus, it is 
 equally clear that they must pass into Abraham, and into Christ. 
 Now, although many nations may literally come out of one man, a 
 multitude of nations cannot literally be packed into one man. 
 When, therefore, nations and individuals are said to be in Abraham 
 and in Christ, it is manifest it must be in a figurative sense. 
 Hence, " z 'n thee" "in him" and "in Christ" are figurative 
 expressions, or terms of constitution. They are things of stubborn 
 import. They do not express a feeling, but a relationship, which 
 is predicated on belief and obedience. These are literal and actual 
 things ; for there is no scriptural faith without belief of the letter, 
 or written, or spoken, word ; nor any obedience without confor- 
 mity to prescribed action. To pass, or to be introduced, into a 
 man, is to sustain a relationship towards him of faith, affection, 
 and allegiance, as prescribed. 
 
 No person, or nation, can introduce themselves into a man ; 
 their induction, in other words, must be according to prescription, 
 and not according to their own appointment. God, or he to whom, 
 as His " Apostle," or Ambassador, He has committed all authority, 
 is the only person that can prescribe the formula of induction. 
 Mankind are diseased, and cannot cure themselves. The bless- 
 ing of Abraham " is for their restoration to health and happiness. 
 They are, therefore, the recipients of favour, and not the pre- 
 scribers, or legislators, in the case. The nature of the inducting 
 formula is determined by the kind of subject to be induced. If the 
 subject to be passed into Abraham and Christ be an individual, the 
 formula is spiritual ; that is, it places him in amoral and domestic, 
 or family, relationship to them ; but if the subject be a nation, or 
 a multitude of nations, then the formula is civil and ecclesiastical, 
 or political. A person in Abraham and Christ (and a man cannot 
 be in one without being in the other) is the subject of adoption by a 
 spiritual formula, which will be perfected in " the redemption of his 
 body" at the resurrection ; while nations in Abraham and Christ 
 are adopted by a political formula, which is perfected in the bless- 
 ings of good government, peace, equitable laws righteously 
 administered, the enlightenment of all classes in the knowledge of 
 God, universal prosperity, and so forth. 
 
 The formula of spiritual adoption is exhibited in the gospel. It 
 requires a man to believe ' ' the promises made of God to the fathers "
 
 242 THE THINGS OF THE KINGDOM OF GOD. 
 
 concerning the land of Canaan, the Christ, the blessedness of the 
 nations in Abraham and his seed, eternal life by a resurrection, 
 &c. ; and to be baptised into the Father, Son, and Holy Spirit. 
 When an individual has done this, he is in Abraham and Christ, 
 and an heir with him of the promises he believes. So that " the 
 seed" though spoken of one person that is, of Christ compre- 
 hends all the believers of the promises, who by adoption are " in 
 him." The phrase " the seed " is therefore used in an individual 
 and federal acceptation. Hence, whatever is promised to Abraham 
 and Christ is also promised to their federal constituents to the 
 sons of Abraham, and brethren of Christ, by adoption into the 
 family of God. 
 
 But the formula of national, or political, adoption has not yet 
 been promulgated to the world. No people has ever been politically 
 in God but Israel. The natural descendants of Abraham in the 
 line of Isaac and Jacob became the people of God in a national 
 sense by the adoption provided in the Mosaic law. But no other 
 nation before or since has ever stood in the same relationship to 
 Him. Neither Egypt of old, nor Britain and America of modern 
 times, can say, " We are the people of the Lord." God has never 
 called these nations " My people" for they have never been the 
 subjects of political adoption as Israel were. State religions are 
 established upon the hypothesis that the people are God's people ; 
 and therefore as acceptable worshippers as the Jews under the 
 law ; and that they are constitutionally ' in God the Father and in 
 the Lord Jesus Christ ! " Hence, they call the nations of Europe 
 " Christian nations." 
 
 But a greater fallacy was never entertained. There are no 
 Christian nations ; neither indeed can there be until the formula of 
 political adoption shall be made known. The nations are now in 
 Satan their father, and in his vicegerent the Lord Pope. Hence, it 
 may be said to them as Jesus said to the rulers and clergy of Israel, 
 '' Ye are of your father the Devil, and the works of your father ye 
 do." The Devil is their father by birth and constitution. The 
 nations of Europe became the people of Satan by constitution, 
 when they put on the Pope as their high priest and mediator 
 according to the Justinian code. Having received this, they became 
 Satan's seed, and the Pope's brethren ; and being thus, in Satan 
 and in the Pope, are joint-heirs with them of a "just punishment, 
 even an everlasting destruction," to issue forth " from the presence 
 of the Lord and the glory of his power ; " a and which hangs over 
 them, like the hair-suspended sword of Dionysius, ready to fall 
 with death-dealing vengeance on every side. 
 
 But a time is coming when the Antichristian, Mohammedan, 
 and pagan, nations of the world, will all become the people of God, 
 and, therefore, Christian. This is evident from the testimony of 
 scripture, which saith, " In that day shall there be a highway out 
 
 2 Thess. i. 8.
 
 CONVERSION BY COERCION. 243 
 
 of Egypt to Ass)'ria, 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 
 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 " a And 
 again it is written of Christ, " He shall come down like rain upon 
 the mown grass ; as showers that water the earth. In his dtiys 
 shall the righteous flourish ; and abundance of peace so long as the 
 moon endureth. He shall have dominion also from sea to sea, and 
 from the river unto the ends of the earth. They (the Arabs) that 
 dwell in the wilderness shall bow before him ; and his enemies shall 
 lick the dust. The kings of Tarshish, and of the isles, shall bring 
 presents ; the kings of Sheba and Seba shall offer gifts. Yea, all 
 kings shall fall down before him : ALL NATIONS SHALL SERVE HIM. 
 His name shall endure for ever ; his name shall be continued as 
 long as the sun ; and men shall be blessed IN HIM : all nations shall 
 call him blessed." 6 
 
 According to this testimony, it is proved, that the nations, or 
 families, of the earth will become the people of God as well as 
 Israel, who will have the pre-eminence among them as the inheri- 
 tance of the Lord ; and so Israel and the nations will constitute a 
 kingdom and empire, which will then compose "the World," and 
 be blessed in him and Abraham ; whose subjects will reciprocate 
 the benefits bestowed upon them, and serve their god-like rulers 
 with heart-felt loyalty, and blessings upon his name for ever. 
 
 But when we contemplate the nations now in Satan, and 
 Israel scattered to the four winds, and compare their present 
 condition with what it is to be when they all serve Christ and are 
 blessed in him and Abraham, we perceive the womb of futurity to 
 be pregnant of a mighty change ; and one, too, which cannot be 
 effected by mild and persuasive measures. The time for persuasives 
 has passed away. The nations turn a deaf ear to every thing 
 which is not in harmony with their lusts. Hence, coercion can 
 alone bring them to wait for the divine law. For this reason, it is 
 testified of Christ "He shall break in pieces the oppressor"; 
 and " will execute vengeance in anger and fury upon the heathen, 
 such as they have not heard. And the nations shall see and be 
 confounded at all their (Israel's) might : they shall lay their hand 
 upon their mouth, their ears shall be deaf. They shall lick the 
 dust like a serpent, they shall move out of their holes like worms 
 of the earth : they shall be afraid of the Lord, Israel's God, and 
 shall fear because of thee ! " c 
 
 This testimony shows that the nations will be reduced to abject 
 
 submission, even the most powerful among them. Their courage 
 
 and means of resistance will have departed ; for by the sword of 
 
 the Lord and of Israel they will have been subdued. At this crisis, 
 
 a Isaiah xix. 23. & Psalm Ixxii. 6-n, 17. c yic. v. 15 : vii. 16, 17.
 
 244 THE THINGS OF THE KINGDOM OF GOD. 
 
 however, they will find a deliverer in him who hath overcome them/' 
 Look unto me," saith he, ' and be ye saved all the ends of the 
 earth ; for I am God, and there is none else. I have sworn by my- 
 self," to Abraham, " the word has gone out of my mouth in right- 
 eousness, and shall not return, that unto me every knee shall bow, 
 every tongue shall swear, saying, Surely in the Lord have I right- 
 eousness and strength : even to him shall men come." b If we turn 
 to this oath of subjection and future blessing, we shall see what is 
 meant by every knee bowing to the Lord. ' By myself have I 
 sworn, saith the Lord, for because thou, Abraham, hast done this 
 thing, and hast not withheld thy son, thine only son, that in 
 blessing I will bless thee, and in multiplying I will multiply thy 
 seed as the stars of heaven, and as the sand which is upon the 
 sea-shore ; and thy seed (Christ) shall possess the gale of his enemies; 
 and in thy seed shall all the nations of the earth be blessed ; 
 because thou hast obeyed my voice." 6 ' 
 
 The nations being prepared by coercion, the formula of poli- 
 tical adoption is promulgated to them. This is contained in the 
 lato which goes forth from Zion. The details of this law are not 
 all specified. In the general, it establishes the power of the Lord, 
 then become " a great mountain filling the whole earth, " rf above 
 all other powers ; and constitutes the newly erected Temple in 
 Jerusalem " the house of prayer for all nations." 6 This law gives 
 the kingdom to the daughter of Jerusalem, which is Zion ; where 
 the Lord reigns over them henceforth for ever/ The nations 
 accept the law, which saves them from extermination. This is 
 evinced by the effects which follow its promulgation. They all 
 flow to Jerusalem as the centre of the world, and fountain of all 
 blessings ; for ' my springs," saith the Lord, are in thee." 
 They go thither for instruction in the ways of the Lord, and return 
 to walk in his paths, to live at peace among themselves, to 
 abandon the study of war, and to devote themselves to agriculture, 
 commerce, and the arts. f/ This is the millennial future state. 
 Abraham and Jesus are, then, the greatest personages upon the 
 earth ; the former being the spiritual father of Jesus and the saints, 
 and the political father of a multitude of nations, over whom Christ 
 and his brethren rule until " the end." h 
 
 Such is " the world" of which Abraham and his Seed are the 
 heirs. Speaking of the latter in this relation, the apostle says, 
 " Whom God hath appointed heir of all things, and on account 
 of whom he constituted the Ages m the Age of Jubilees, and 
 the Jubilee Age. And to the joint-heirs of Abraham and Christ 
 he says, ' Let no man glory in men : for all things are yours ; 
 the ivorld, life, death, things present and things to come ; all are 
 yours ; and ye are Christ's ; and Christ is God's."- 7 And again v 
 Rev. xvii. 14 : xix.ii-ai. & Isaiah xlv. 22, 23. e Gen. xxii. 16, 18. 
 
 d Dan. ii. 35. e Isaiah Ivi. 7. /Mic. iv. 7, 8 ; Isaiah xxiv. 23. 
 a Isaiah ii. 2-4 : Ix. 5, 10. '' i Cor. xv. 24. i Heb. i. 2. J i Cor. iii. 21-23.
 
 THE TOKEN OF THE COVENANT. 245 
 
 " Do ye not know that the saints shall judge the world ? " rt The 
 verb here rendered judge is the same as is translated " go to law" 
 in the preceding" verse. The apostle, therefore, asks if they do 
 not know that they will sit judicially, and dispense justice to the 
 world, according: to the divine law ; and because this is their 
 destiny, he positively forbids believers in the covenants of promise 
 to submit themselves to the judgment of the unjust. It is better, 
 says he, for one to be defrauded than to submit to such a humilia- 
 tion. Let the heirs of the world arbitrate their own affairs in the 
 present state ; for it is a strange thing if men, whose destiny is 
 to judge the world and angels, cannot settle things pertaining to 
 this life. 
 
 Thus, then, there are three parties, yet constitutionally one 
 family, who are heirs of the world as it will be politically 
 organized in the Future Age namely, Abraham, Christ, and the 
 believers in the promises made to them, called saints, who are in 
 Abraham as their father, and in his Seed as their elder brother. 
 These are the inheritors of the kingdom and empire attached to the 
 land of Canaan "the children of the promise who are counted 
 for the Seed " ; and " not of the world," or subjects. These are 
 men in the flesh, Jews and Gentiles, whose lives and fortunes will 
 be at the disposal of the Royal Family of God. The members of 
 this social circle are not known now by the world, which has set 
 its affections upon those who mislead it, teaching it to look for a 
 visionary elysium beyond the skies ! But such leaders as these 
 have no light in them, for they do not speak according to the law 
 and the testimony. The word of God converts their wisdom into folly, 
 declaring in the teeth of their traditions that " he that putteth his 
 trust in God shall possess the land, and shall inherit his holy 
 mountain"; 5 while Israel in the flesh "shall be all righteous; 
 they shall inherit the land for ever, as the branch of the Lord's 
 planting, the work of his hands, that he may be glorified. A little 
 one shall become a thousand, and a small one a strong nation. 
 I, saith the Lord, will hasten it in its time." c 
 
 
 
 THE TOKEN OF THE COVENANT. 
 
 It was fourteen years after the confirmation of the covenant, 
 and when Abram had attained the age of ninety-and-nine, that the 
 Lord appeared to him to repeat his promises, and to appoint the 
 token of the covenant. On this occasion, God talked with him, and 
 changed his name from Abram to Abraham, as an everlasting 
 memorial that he had made him heir of the world, by constituting 
 him a father of a great multitude. " Behold," said God, "my 
 covenant is with thee, and thou shalt be a father of many nations. 
 Neither shall thy name any more be called Abram, but thy name 
 shall be Abraham ; for a father of many nations have I constituted 
 I Cor. vi. 2. b Isa. Ivii. 13. c Isa. Ix. 14, 18, 21, 22.
 
 246 THE THINGS OF THE KINGDOM OF GOD. 
 
 thee." And besides this constitutional fatherhood, the Lord 
 assured him that though so old, he should be prolific of multitudes 
 which should descend from his own loins. ' I will make thee," 
 said he, " exceeding- fruitful, and I will make nations of thee ; and 
 kings shall come out of thee." The Lord then announced, that 
 the covenant he had confirmed should be established between him 
 and Abraham, and his fleshly descendants in their generations for 
 an everlasting covenant ; and that He would be a God to him and 
 to them. He also again declared His oft-repeated promise, 
 saying, " I will give unto thee, and to thy Seed after thee, the land 
 wherein thou art a stranger, all the land of Canaan, for an everlasting 
 possession : and I will be their God." ft 
 
 In the passage from which this is taken, God says, " I ivill 
 make my covenant between me and thee " ; and afterwards, 
 Behold my covenant is with thee." The " will make " refers to 
 a covenant subsequent to that confirmed fourteen years before. 
 That to be made was the token of that which was already made ; 
 and " the seal of the righteousness of the faith which Abram had 
 when it was counted to him for righteousness. " b ' This," said 
 God, " is my covenant which ye shall keep, between me and you 
 and thy seed after thee : every man-child among you shall be cir- 
 cumcised ; and it shall be a token of the covenant betivixt me and 
 you Abraham." The appointing of this token in their flesh was 
 the establishment of the covenant with Abraham's seed in the time 
 of Isaac and Jacob in their generations. When, therefore, Israel- 
 ites behold the mark in their flesh it reminds them, that they are 
 " the children of the covenant which God made with their fathers, 
 saying unto Abraham, And in thy Seed shall all the kindreds of 
 the earth be blessed ;" c that the land of Canaan, all of it, is 
 promised to them for an everlasting possession ; but that an ever- 
 lasting possession in it can only be attained by belief of the things 
 promised in the covenant being counted to them for righteousness 
 in the way of God's appointment. They know, or rather ought to 
 know, that the sign of circumcision and the Mosaic law, can give 
 them no title to the everlasting- occupancy of Canaan, either as 
 individuals, or as a nation. It is circumcision of the heart, of 
 which circumcision of the flesh is but the sign of the circumcised 
 heart of Abraham, that confers a title to the land and all its 
 attributes. Before Israel can inherit the land for ever, and so be no 
 more expelled by ' the Horns of the Gentiles," they must 'circum- 
 cise the foreskin of their hearts, and be no more stiff-necked ;" and 
 " love the Lord their God with all their heart, and with all their 
 soul, that they may live." rf This may seem to some to put their 
 restoration a long way off. And so it does, if the circumcision of 
 their hearts is to be effected by the instrumentality of the Society 
 for the Conversion of the Jews. By the well-meant endeavours of 
 
 Gen. xvii. 1-8. &Rom. iv. 11. ^Actsiii. 25. ^Deut.x.6: xxx. 6.
 
 CIRCUMCISION ORDAINED AFTER THE PROMISE. 247 
 
 this body, it never can be accomplished ; for the Society and its 
 agents are themselves deficient in this particular. 
 
 But " God is able to graft them in again ;" a and testifies by 
 His prophets, saying, "A new heart also will / give you, and a 
 new spirit will /put within you, O Israel ; and / will take away 
 the stony heart out of your flesh, and / will give you a heart of 
 flesh. And /will put my spirit within you, and cause you to walk 
 in my statutes, and ye shall keep my judgments, and do them. 
 And ye shall dwell in the land that I gave to your fathers ; and ye 
 shall be my people, and I will be your God. I will also save you 
 from all your uncleanness ; and I will call for the corn, and will 
 increase it, and lay no famine upon you. And I will multiply the 
 fruit of the tree, and the increase of the field, that ye shall receive 
 no more reproach of famine among the heathen. " b In this testi- 
 mony, while Moses exhorted them to circumcise the foreskin of 
 their hearts, the Lord says that He will change their hearts Him- 
 self ; not, however, by "the foolishness of preaching," for that 
 has failed even by the mouth of apostles energised by the spirit : 
 but by means in reserve which will astonish Israel and the world, 
 and of which He has spoken at large in the hoi) 7 scriptures. I will 
 anticipate this part of the subject so far as to say, that the Lord has 
 left on record an illustration of the manner in which He changes 
 the heart of a nation, and plants them in a land flowing with 
 milk and hone)', in the history of Israel's exode from Egypt, and 
 their settlement in the land of Canaan. This is a representation 
 on a small scale of how He intends to graft them in again, as He 
 has declared by the prophets. 
 
 In after times circumcision came to be performed as a mere 
 custom, or ceremony. An institution of God, that was appointed 
 as a memorial of His promise concerning the everlasting possession 
 of Canaan and the world ; and of that righteousness by faith of 
 the promise which could alone entitle to it : and which was to 
 express the faith of those who practised it degenerated into a 
 mere form which was observed, like infant sprinkling, by "the 
 pious" and most ungodly characters alike. But, it is evident, 
 that circumcision, being instituted after the covenant of promise 
 was confirmed, and after Abraham had obtained a title to ztby a 
 righteousness of faith, could confer upon the person circumcised no 
 right to possess the things promised for ever : and certainly none 
 to reprobates who practised it, as Turks and wild Arabs do now, 
 because their fathers have done it before [them, time immemorial 
 to them. 
 
 What obligation, then, did this sign of the covenant, and seal 
 of Abraham's justification by faith without circumcision, impose 
 upon the circumcised. Let the apostle answer the question. " I 
 testify," says he, " to every man that is circumcised, that he is a 
 debtor to do the whole lain." c This was a fearful obligation for a man 
 
 Rom. xi. 23. b Ezek. xxxvi. 26-30 : xxxix. 25-29. c Gal. v. 3.
 
 248 THE THINGS OF THE KINGDOM OF GOD. 
 
 to be brought under, who sought to be justified, to the end that he 
 might obtain an everlasting inheritance in the land of Canaan, 
 which implies the acquisition of eternal life and glory. The law 
 was weak through the flesh ; and gave only the knowledge of sin. 
 It was an unbearable yoke of bondage ; and a law which no man 
 born of the will of the flesh had been able to keep without sin. 
 If, then, a man sought to obtain a right to an everlasting posses- 
 sion of the land by obedience to it, he had undertaken an impos- 
 sibility ; for the law, on account of human weakness, could give 
 no one a right to live for ever ; and without life eternal a man 
 could not everlastingly possess the land ; and this life no one can 
 attain to who is not justified from all his past sins ; for if in his 
 sins he is under the sentence of death, as it is written, " the wages 
 of sin is death." The apostle speaks directly to the point ; for he 
 says, " If there had been a law given, which could have given (a 
 title to) life (eternal), verily righteousness (or justification from 
 past sins to life) should have been by the law : " a ' for if right- 
 eousness had come by the law, then Christ is dead in vain." b He 
 says explicitly, " By the law shall no flesh be justified." A circum- 
 cised person is therefore bound to keep that which he cannot 
 possibly keep ; and which if he did keep could not benefit him, 
 because justification to life is by faith in the promise, and not by 
 conformity to the Mosaic law. 
 
 The relation of the Jews to eternal life as individuals, and to 
 the everlasting possession of Canaan in blessedness and peace as 
 a nation, is manifest. They are circumcised, and therefore 
 bound to keep the whole law ; by which law they seek to be justi- 
 fied. But, how vain and impossible is their enterprise ! The law 
 says, " Cursed is every one that continueth not in all things 
 written in the book of the law to do them ; " c and so unexcep- 
 tional is this sentence, that it even cursed the Lord Jesus, saying, 
 " Cursed is every one that hangeth upon a tree ; " d and in this 
 way he was made a curse for men/ Now, the law teaches, 
 that without the shedding of blood there is no remission of sins, 
 and prescribes certain sacrifices which must be offered upon an 
 altar in Jerusalem, and there only. To say nothing of other 
 impossible things, these offerings, which are indispensable, the 
 Jews neither do, nor can, present. These are things, then, they 
 do not continue in, and therefore they are cursed by the law, and 
 condemned by Moses in whom they trust. They are under sen- 
 tence of death, and of eternal exclusion from all inheritance in 
 Canaan and the world. They may possibly believe in the promise 
 made to Abraham, that God will give the land to him and the 
 Christ ; but they deny that Jesus is the person named in the 
 covenant, which is tantamount to rejecting the covenant itself. 
 
 While circumcision obliged Israel to keep the whole law, in 
 which there was an annual remembrance of national offences, it 
 Gal. iii. 21. * Gal. ii. 21. c Deut. xxvii. 26. d Deut. xxi. 23. Gal. iii. 13.
 
 PART FOR A TIME IS NOT ALL" ' FOR EVER." 249 
 
 gave them through that law only a tenant at ivz'll occupancy of 
 the land of Canaan ; and that not to the extent which pertains to its 
 everlasting possession. This appears from the words df Moses, 
 as it is written, " If thou wilt not observe to do all the words of 
 this law, ye shall be plucked from off the land whither thou goest 
 to possess it." a The condition of their tenancy was their good 
 behaviour. If they served God according to the law of the land 
 He had given, He would bless them in their basket and store ; 
 but if they served other gods, He would let in the worshippers of 
 those gods upon them, and expel them from the country. Israel 
 has rebelled ; and therefore they are in dispersion, until the time 
 appointed shall come to remember the covenant made with the 
 fathers ; and therefore to remember the land. b 
 
 The national tenancy of Canaan under the law being leasehold, 
 no purchases of freehold estates could be made in the land. If 
 Israel had been a freeholder, the case would have been different. 
 But the land belonged to the Lord : and they had no more right 
 to grant it away in parcels for ever, than the tenant under a 
 twenty-one years' lease has to cut up his holding into lots, and 
 sell them to purchasers for ever. Israel were the Lord's tenants ; 
 and the law said to them on the part of their Landlord, "The land 
 shall not be sold for ever ; for the land is mine, and ye are 
 strangers and sojourners with me ; " so that " in all the land of 
 your possession ye shall grant a redemption for the land." Hence, 
 if poverty compelled a man to sell his farm, it was always 
 redeemable by himself, or kin, according to certain conditions ; 
 but, if neither could raise the money to redeem, the estate was not 
 lost to the original owner ; for though it remained in the hands of 
 the purchaser, he was obliged to return it for nothing at the year 
 of jubilee. Even under the new constitution, when the nation 
 obtains everlasting possession, the servants of the Prince will have 
 to surrender his territorial gifts at the year of liberty ; while his 
 sons will possess them for ever. rf 
 
 The covenant of promise confers a more extensive holding of 
 the country than the law of Moses. At no time of their occupa- 
 tion did Israel possess all the land from the Euphrates to the 
 Nile, as promised in the covenant ; and even if they had, such 
 holding would not have been in the sense of the covenant, for they 
 have not held possession according to the limits defined for 
 ever." " All the land of Canaan for an everlasting possession " is 
 the promise ; but the indisputable fact is, that Israel have only 
 possessed a part of it for a limited and turbulent period. In Solo- 
 mon's days, when the nation was at its zenith under the law, the 
 land was jointly possessed by Israel, the Tyrians, and the remains 
 of the Hittites, Amorites, Perizzites, Hivites, Jebusites, &c. ; but 
 when the age of the covenant arrives, Israel under Shiloh will 
 Deut. xxviii. 58, 63. 6 Lev. xxvi. 40-42. c Lev. xxv. 23-28. 
 <*Ezek. xlvi. i6-18.
 
 250 THE THINGS OF THE KINGDOM OF GOD. 
 
 possess it all ; " and there shall be no more the Canaanite in the 
 house of the Lord of Hosts."" 
 
 No uncircumcised person was permitted to be a member of 
 Abraham's family. Home-born, or purchased, slaves, as well as 
 sons, were to be alike circumcised, or else to be cut off ; for he 
 that was uncircumcised on the eighth day after the first circum- 
 cisions when instituted, or not at all, had broken the Lord's cove- 
 nant. This was a great calamity ; for none but circumcised persons 
 can inherit the promises. This may startle ; but it is strictly true. 
 It will, however, be remembered that true circumcision is of the 
 heart. Circumcision of the flesh is but an outward sign of 
 Abraham's circumcision of heart ; and every one who would 
 inherit with faithful Abraham must be circumcised of heart like- 
 wise. When he was circumcised of heart his faith in God was 
 imputed to him for remission of sins that were past. His former 
 idolatry, &c., was forgiven, and the body of the sins of his flesh 
 put off. Now, a man believing what Abraham believed with the 
 same effect on his disposition and life, is also circumcised of heart, 
 when, inputting on Christ, he is " circumcised with the circumcision 
 made without hands by the circumcision of Christ," performed on 
 the eighth day according to the law. In putting on Christ, his 
 faith is counted to him for righteousness as Abraham's was. 
 ' The body of the sins of his flesh " is cut off. The foreskin of 
 his heart is circumcised, and he is the subject of " circumcision in 
 the spirit ; " and his praise, though not of men, is pronounced of 
 God.'' 
 
 Now, I respectfully inquire, will a man who understands the 
 signification of circumcision of the flesh, and the nature of circum- 
 cision of the heart, jeopardize his reputation for soundness of mind 
 by saying that infant-sprinkling, even if a scriptural practice, was 
 divinely appointed in the room of circumcision in flesh or spirit ? 
 That the immersion of a man of the same faith and disposition as 
 Abraham's is connected with circumcision, I have shown ; to such 
 a man, immersion into the glorious name is the token of his justifi- 
 cation by faith, as circumcision of the flesh was to Abraham. It 
 is, indeed, a substitute for circumcision of the flesh ; but the 
 accompaniment also for circumcision of the heart : and as all of 
 Abraham's faith were to be cut off from his people who were not 
 circumcised in flesh, so all of his faith now will be cut off who are 
 not immersed ; for immersion is the appointed, and only appointed, 
 means of putting on the circumcision of Jesus Christ by which the 
 body of the sins of the flesh are put off. c But this is a very 
 different affair to infant-rhantism coming in the room of circum- 
 cision of the flesh. Suppose it did, then the law of circumcision 
 must have become the law of the substitute that is, of infant- 
 sprinkling. The rhantized subject, then, is bound to keep the 
 whole law, and in default thereof comes under its curse. The 
 2 Chron. viii. 7 ; Zech. xiv. 21. & Rom. ii. 28. c Col. ii. n, 12.
 
 THE ALLEGORY. 251 
 
 immersion of an unbeliever amounts to nothing. To such a 
 person it is no token. What shall we say, then, of the rhantism 
 of an infant ? Is the sprinkling, and marking it with the sign of 
 a cross, a token to it, or to others, that it is "justified by faith, 
 and has peace with God through the Lord Jesus Christ ? " Or 
 is it a sign of the faith of its godfathers and godmothers, or of its 
 parents, of their being justified by faith, and circumcised of heart ? 
 Or is it a token that the clerical administrator has faith in the 
 covenant of promise ? Nay, rather, it is a token of the astounding 
 ignorance of the letter and spirit of the gospel, and of the Judaism 
 of all concerned ; and a* striking illustration of that "strong 
 delusion " spread over the face of all people as a covering veil. 
 
 THE ALLEGORY. 
 
 Abraham had two sons Ishmael, the son of Hagar, an 
 Egyptian handmaid ; and Isaac, the son of Sarah. Ishmael was 
 fourteen years old when Isaac was born. He was born in the 
 ordinary course of things, and therefore said to be " born after the 
 flesh ; " while Isaac was born out of the usual course, Sarah being 
 ninety and Abraham a hundred, she being also strengthened of 
 God, according to the promise, and consequently said to be " born 
 after the Spirit." Hagar was a bondwoman ; but Sarah was free : 
 yet, had it been left to Abraham, he would have made Ishmael his 
 heir as well as Isaac, for he loved them both. But Ishmael mani- 
 fested an evil spirit towards Sarah and Isaac, which he had imbibed 
 from his mother. Moses says, he mocked Isaac, or spoke con- 
 temptuously of him ; which the apostle, terms persecuting him, and 
 characteristic of those of Ishmael's class. Sarah's indignation was 
 fired at this ; ' Wherefore, she said unto Abraham, cast out this 
 bondwoman and her son : for the son of this bondwoman shall not 
 be heir with my son, even with Isaac." Although Abraham was 
 exceedingly grieved at this, God approved of Sarah's decision ; 
 and informed him that Christ should descend from Isaac, and 
 not from Ishmael, saying, " /;/ Isaac shall thy Seed be called . " 
 nevertheless, because Ishmael was his son, he would make a nation 
 of him also with twelve princes for its fathers. 
 
 This fragment of Abraham's history has a signification beyond 
 what appears on the face of it. The apostle informs us that the 
 incidents are allegorical. That is, that the two 'women and their 
 characteristics, represent two covenants ; and the two sons of 
 Abraham by them, two seeds, or classes of persons. The covenants 
 are, the one from Mount Sinai in Arabia," and the other, the 
 covenant confirmed of God 430 years before that of Sinai was pro- 
 mulgated ; and which, being a matter of promise, the subject of 
 which is Christ as the inheritor of Canaan, and its future king in 
 Jerusalem, now at the right hand of God, is said to be "Jerusalem 
 2 Thess. ii. n ; Isa. xxv. 7.
 
 252 THE THINGS OF THE KINGDOM OF GOD. 
 
 which is above." The apostle says, that Jerusalem is the subject of 
 both these covenants ; but in different periods of her history. 
 During her existence as the metropolis of the Hebrew common- 
 wealth under its Sinaitic constitution, she was represented by 
 Hagar the bondwoman ; because the covenant from Sinai " gen- 
 dered to bondage ; " and in consequence the citizens of the com- 
 monwealth were in bondage with the mother city. They were 
 " entangled with the yoke of bondage," " under the rudiments of 
 the world." They were bound to keep the whole law, by which 
 they sought to be justified ; and as they could not do it owing to 
 the weakness of the flesh, they came under the curse. 
 
 But this state of things was only provisional. God did not 
 intend the Hebrew commonwealth to exist perpetually under the 
 Sinaitic constitution. Israel was not always to be in bondage to 
 the law of Moses. A great revolution was predetermined of God, 
 which should result in the abolition of the Arabian covenant, and 
 the dispersion of Israel among the nations. This is allegorically 
 styled " casting out the bondwoman and her son ; " which was neces- 
 sary for the good and all-sufficient reason, that the Sinaitic consti- 
 tution of the commonwealth of Israel, was not adapted for the 
 people and State when Christ should sit upon the throne of his 
 father David, and the saints should possess the kingdom. Thelaw 
 of Moses enjoined ordinances concerning the flesh, such as the 
 water of separation, " a which would be quite incompatible with the 
 realities of the Age to Come. Under the law there was ' a remem- 
 brance again of sins every year ; " b but under the New Consti- 
 tution from heaven, " the sins and iniquities of the people will be 
 remembered no more." c The Sinaitic constitution was faulty; it 
 was therefore necessary that it should give place to a better, which 
 shall be established on better promises. d Hence, the bondwoman 
 was to be cast out, to make room for a more perfect arrangement 
 of the commonwealth. 
 
 Since the expulsion of Israel by the Romans, Jerusalem and 
 her children are in the situation of Hagar and her son, while wan- 
 dering in the wilderness of Beer-sheba. She is divorced from the 
 Lord as Hagar was from Abraham, and " being desolate she sits 
 upon the ground," 6 and bewails her widowhood/ But, there is to 
 be " restitution of all things" Jerusalem is to become a free 
 woman as Sarah was ; and to take her stand in the midst of the 
 earth, as " the city whose architect and builder is God." She will 
 then ' remember the reproach of her widowhood no more. For her 
 Maker will be her husband ; the Lord of Hosts is his name ; and her 
 Redeemer the Holy One of Israel (even Jesus) the God of the whole 
 earth shall he be called. " She will then be the metropolis of the 
 world ; and her citizens, or children, will be more numerous than 
 those she rejoiced in under the law, as a married wife. The period 
 Numb. xix. ; Heb. ix. 13. b Heb. x. 3. c Jer. xxxi. 31-34. d Heb.viii. 6, 7. 
 e Gen. xxi. I ; Isaiah iii. 26. f Isaiah liv. 4.
 
 FUTURE CARRYING OUT OF THE ALLEGORY. 253 
 
 of her glory will have arrived ; the twelve tribes be again the united, 
 peaceful, and joyous inhabitants of the land ; the " greater than 
 Solomon," their king; and his city, "theheavenly Jerusalem," which 
 " is free, and the mother of us all." 
 
 But, while Hagar represents Jerusalem under the law ; and 
 Sarah, Jerusalem under the new constitution of the Hebrew com- 
 monwealth ; Ishmael represents Israel, glorying in their fleshly 
 descent from Abraham, and boasting in the law ; and Isaac, those 
 of Israel and the Gentiles, who regard the flesh as profiting nothing, 
 and who are the sons of Abraham by believing the promises made 
 to him and to his seed. Hence, Ishmael and Isaac represent two 
 seeds, or classes of mankind, who shall not be heirs together of 
 the promise. Indeed, their natures are so opposite, that it would 
 be impossible for them to fulfil in concert the destiny marked out 
 for those who are to inherit the promises. The Ishmaelite-seed are 
 wild men ; whose hands are against all who believe the truth. 
 They are mockers ; for as Ishmael mocked Isaac, so Israel mocked 
 Jesus, and spoke reproachfully of him and his brethren, who are 
 one. The kingdom to be established is a righteous dominion, 
 and requires righteous men for its administration ; as it is 
 written, " He that ndeth over men must be just, ruling in the 
 fear of the Lotd." a It is impossible, therefore, that the Ish- 
 maelite-seed can be heirs of the promise. All the honour, glory, 
 and power, of the state, were in their hands under the Arabian 
 covenant ; and cruel and unjust was the use they made of their 
 position. They put Jesus to death ; and persecuted those to 
 whom "he gave power to become the sons of God," believing on 
 his name ; and were "contrary to all men ; forbidding the apostles 
 to speak to the Gentiles, that they might be saved." 6 They were 
 then "first /" but power was destined to change hands, when they 
 who were " the first shall be last." They had killed the heir that 
 the inheritance might be theirs ; but they have been destroyed, and 
 the vineyard now remains to be bestowed upon others, who shall 
 render its Lord the fruits in their seasons. Thus, as in the case 
 of Ishmael and Isaac, " he that was born after the flesh persecuted 
 him that was born after the spirit, even so," says the apostle, " it 
 is now : " and, we may add, ever will be, until the times of the 
 restitution of the State when ' the last shall be first," and beyond 
 the reach of evil. 
 
 No one but God had the right, or the power, to appoint " the 
 heir of all things." Abraham could not appoint him, neither could 
 he be self-appointed. Abraham wished that Ishmael might be the 
 heir ; or, as he expressed it, " O that Ishmael might live before 
 thee." But God would not consent to this. He therefore promised 
 to give him one for the heir, whom he should call Isaac ; and of 
 whom He said, " I will establish my covenant with him for an 
 everlasting covenant, and with his seed after him." d But Isaac 
 2 Sam. xxiii. 3. & I Thess. ii. 15, 16. c Matt. xxi. 38, 41. d Gen. xvii. 19.
 
 254 THE THINGS OF THE KINGDOM OF GOD. 
 
 was not only born of promise ; he believed the promises likewise : 
 for the scripture saith, " By faith Isaac blessed Jacob and Esau 
 concerning things to come.' 1 '' Now, it is written, Jn Isaac shall 
 thy seed be called " that is, Christ shall descend from him, and 
 all who believe the promises, and put on Christ, shall be considered 
 as " in Isaac /" and, being thus "the children of the promise," 
 shall be " counted for the seed, " a \v\\o shall inherit the land and the 
 world for ever. " The seed," then, is a phrase that must be under- 
 stood in a two-fold sense first, as referring to Christ ; and 
 secondly, to all who are constitutionally in him. Isaac is repre- 
 sentative of both : for Christ was in his loins, and all " in him" 
 must be constitutionally in Isaac also. 
 
 For want of understanding the scripture doctrine of the two 
 seeds, some very fatal mistakes have been made by many well- 
 meaning persons. They have gone so far as to deny that the seed 
 of Abraham after the flesh will ever be restored to the land of 
 Canaan, which is in effect to deny the fulfilment of a vast pro- 
 portion of " the testimony of God." The seed of the serpent, and 
 the seed of the woman, indicated before the Flood, were after- 
 wards distinguished in the seed of Ishmael, and the seed of 
 Isaac. ' The children of the flesh are not the children of God ; 
 neither are thej r all Israel, who are of Israel. " b This is true ; 
 but it does not therefore follow that there is nothing more to 
 be done with " the children of the flesh" than to burn them up. 
 To carry out the allegory, God has yet to make of the Ishmael- 
 seed a great nation; for though Ishmael was an outcast and 
 a wanderer in the wilderness, God promised that he should be 
 great, and dwell in the presence of his brethren. The children of 
 Abraham according to the flesh are " the children of the king- 
 dom " d as well as the children of the promise ; only these two 
 classes of children stand in a different relation to the government 
 and glory of the commonwealth, and to the dominion of the nations 
 in the age to come. The Ishmael-children were cast out of the 
 government by the Romans ; but the children in Isaac will " shine 
 forth as the sun in the kingdom of their Father," when the king- 
 dom is restored again to Israel. 6 
 
 " In the regeneration when the Son of Man shall sit on the 
 throne of his glory," the children in Isaac will reign &s sons;" 
 while the children of the flesh will be the king's subjects, or 
 'servants." This distinction is apparent from the following testi- 
 mony : " Instead of thy fathers shall be thy children, whom thou 
 mayest make princes throughout all the earth ; " f of whom it is 
 said, ' If the Prince give a gift unto any of his sons, the inheritance 
 thereof shall be his sons' ; it shall be their possession by inherit- 
 ance. But if he give a gift of his inheritance to one of his servants, 
 then it shall be his to the year of liberty ; and after it shall return 
 Rom. ix. 6-8; Gal. iv. 28. & Rom. ix. 8. c Gen. xvii. 20: xvi. 12. 
 * Matt. .viii,. 12: xiii. 28. Acts i. 6. /Psalm.xlv. 16. .
 
 PARABLE OF THE SEED. 255 
 
 to the prince: but his inheritance shall be his sons' for them." a 
 The sons of the prince are joint-heirs with him ; but the servants 
 of the prince are only leaseholders for a certain number of years. 
 If the natural Israel are not restored to Canaan, the spiritual 
 Israel, that is to say, the prince and his sons, would inherit a 
 kingdom without subjects to serve them. This would be like 
 the Royal family reigning in Windsor Castle over the realm 
 of Britain after all its inhabitants had expatriated themselves to the 
 United States. It requires more than a staff to make a regiment ; 
 so also it requires a multitude of people as well as princes, priests, 
 and kings, to constitute a Kingdom in Canaan, or in any country. 
 Now, the children in Isaac become the children of the heavenly 
 Jerusalem by believing "the exceeding great and precious pro- 
 mises" set forth in the manifold wisdom of God." They hope 
 to see Canaan and Jerusalem under the new covenant, which will 
 constitute them both heavenly. They are even now said to have 
 " come to Mount Zion, and unto the city of the living God, and to 
 the heavenly Jerusalem ; " b but it is as yet only in spirit, that is, 
 by faith and hope : and as the city and land will be made heavenly 
 by the Lord from heaven, their glorious attributes are in truth 
 "above;" to believe, then, in what will be brought down to the 
 city from above, is for the children of the promise in Isaac to stand 
 related to "Jerusalem which is above, the mother of them all." c 
 Hence, the apostle exhorts them, saying, " It then ye be risen 
 with Christ, seek those things which are above, where Christ 
 sitteth at the right hand of God. Set your affection on things 
 above, not on things on the earth. For ye are dead (to earthly 
 things) and your life is hid with Christ in God. When Christ, 
 who is our life, shall appear, then shall ye also appear with 
 him in glory. " d 
 
 PARABLE OF THE SEED. 
 
 Abraham was ninety-nine years old, and Ishmael thirteen, 
 when they were circumcised/ Isaac was born when Abraham 
 was one hundred. Between the circumcision of his household and 
 the birth of Isaac, while he was yet living " in the plain of Mamre 
 \vhich is Hebron," the Lord appeared to him, and again promised 
 Sarah a son. At this crisis Sodom and Gomorrha were destroyed, 
 and the Dead Sea formed. After this catastrophe, Abraham 
 journeyed from Hebron towards the south country, and dwelled 
 between Kadesh and Shur, and sojourned in Gerar of the 
 Philistines/ On his arrival there, he entered into an agreement 
 with the king of the country, which they confirmed by an oath, by 
 which he was permitted to dwell in any part of Philistia he 
 pleased, and a certain well of water was restored to him, called 
 
 Ezek. xlvi. 16, 17. b Heb. xii.22. ^Gal.iv. 26. d Col.iii. 1-4. 
 Gen. xvii. 24, 25. /Gen.xx. i.
 
 256 THE THINGS OF THE KINGDOM OF GOD. 
 
 Beer-sheba, which had been violently taken away by the king's 
 servants. a 
 
 After this arrangement Isaac was born according to promise. 
 On the day he was weaned, Abraham made a great feast. It 
 was then Ishmael was detected mocking at Isaac, which caused 
 his and Hagar's expulsion from the family. These being cast 
 out, Abraham planted a grove in Beer-sheba, and there " called 
 on the name of the Lord, the everlasting God." Having thus 
 settled himself, " he sojourned in the Philistines' land many 
 days." b How long he continued there may be learned from the 
 following considerations. In his speech before the Sanhedrim, 
 Stephen says, "When Abraham's father was dead, he removed 
 him into this land wherein ye dwell ; " c that is, he returned from 
 Philistia to " Hebron in the land of Canaan. " rf Now Terah, Abra- 
 ham's father, was seventy years old when Abraham was born ; so 
 that when Isaac was born at Beer-sheba, Terah was a hundred 
 and seventy. But Terah lived two hundred and five years, and 
 then died at Haran ; and it was after his death that Abraham 
 removed to Hebron where Sarah died aged one hundred and 
 twenty-seven. Now she died two years after Terah ; so that it 
 was in this two years that Abraham left Philistia. But Stephen 
 says, it was when Terah died he moved to Canaan, which makes 
 the "many days'" he sojourned in the Philistines' land, thirty-five 
 years from the birth of Isaac. This simple statement of facts 
 removes a difficulty which has puzzled chronologists exceedingly. 
 Moses says Terah died in Haran aged two hundred and five f and 
 Stephen is made to say that Abraham removed from Haran to 
 Canaan when Terah died, thereby making Sarah a resident of the 
 country only two years! This is the fault of the English version, 
 which renders iKtt0ej', " front thence" instead of afterwards, as it 
 ought to be.* ' Abraham," said Stephen, "dwelt in Haran ; and 
 afterwards " How long after? " When his father was dead, he 
 removed him " Where from ? From Beer-sheba of the Philis- 
 tines. Whereto? To Hebron in this land wherein ye dwell." 
 Thus Moses and Stephen agree. 
 
 Now, at some time while Abraham was sojourning in the land 
 of the Philistines, God appeared to him for the purpose of putting 
 his faith to the proof ; and of giving him in the person of Isaac, a 
 lively representation of what was to befall his seed, the Christ, 
 then in the loins of Isaac, before he should be exalted to inherit 
 Canaan and the world. The trial was a very severe one. He was 
 commanded to take Isaac, his only son whom he loved," into the 
 land of Moriah ; and " offer him there for a burnt-offering upon 
 one of the mountains," which God should point out. Moriah was 
 a Gen. xx. 15 : xxi. 25, 31. & Gen. xxi. 33, 34. cActs vii. 4. 
 d Gen. xxiii. i, 2. e Gen. xi. 32. 
 
 And as it is translated in Acts xiii. 21.
 
 THE PARABLE OF THE SEED. 257 
 
 itself a mountain upon which Solomon afterwards built the 
 temple ;" and the land, or region, around, is celebrated by the 
 mounts, afterwards called Zion, Olivet, and Calvary. The 
 mountain chosen of God is not named ; I can only therefore 
 express my opinion that it was Calvary. It took him till " the 
 tliird day" to arrive at the place, a distance of forty miles in a 
 straight line from Beersheba. This will not be surprising- when it 
 is remembered, that he rode upon an ass, accompanied by two 
 young men, beside Isaac, who conveyed the wood, and other 
 necessaries for the journey. Their progress was therefore slow. 
 " On the third day Abraham lifted up his eyes, and saw the place 
 afar off." He then caused the party to halt. He told the young 
 men to stay therewith the ass ; " and I and the lad," said he, " will 
 go yonder and worship, and coine again to you." But if he were 
 going to slay Isaac, how could Isaac and he come again to them ? 
 The apostle explains this, saying, ' By faith Abraham when he 
 was tried offered up Isaac ; and he that had received the promises 
 offered up his only begotten " of Sarah. " Of whom it was said, 
 That in Isaac shall thy Seed be called : accounting that God was 
 able to raise him up, even from the dead ; from whence also he 
 received him in a parable " er 7ropo/3oX;.'' Abraham fully intended 
 to slay Isaac ; but he firmly believed that God would raise him 
 from the dead again ; because all the promises God had made him 
 were to be accomplished in Isaac's Seed ; as it is written, " My 
 covenant will I establish with Isaac and with his seed after him : " 
 therefore, said Abraham to the young men, ' we will come again 
 to you." 
 
 The parable, or representation, of what was afterwards to 
 happen to Isaac's Seed, the Christ, now began. "Abraham took 
 the wood of the burnt-offering, and laid it upon Isaac, his son;" 
 while he carried the fire and the knife. Isaac went on with great 
 readiness, not in the least suspecting that he was the proposed 
 victim. "My father!" said he, as they jogged along; and he 
 said, " Here am I, my son." " Behold," said Isaac, " the fire and 
 the wood; but where is the lamb for a burnt-offering?" And 
 Abraham said, "My son, God will provide himself a lamb for a 
 burnt-offering." 
 
 Having arrived at the place, built an altar, and laid the wood 
 in order, he bound Isaac his son, and laid him on the altar upon 
 the wood. He then stretched forth his hand, and took the knife, 
 to slay his son. At this crisis, when Isaac was expecting instant 
 death at the hand of his tather, who loved him as his only son, 
 the angel of the Lord called to him out of heaven, and commanded 
 him to do the lad no harm. A ram caught in a thicket by the 
 horns was appointed as a substitute for Isaac, who was therefore 
 substitutionally slain ; but by his personal deliverance from death, 
 restored to Abraham as by a resurrection. Abraham called the 
 2 Chron. iii. i. b Heb. xi. 17-19.
 
 258 THE THINGS OF THE KINGDOM OF GOD 
 
 place of this memorable and instructive transaction, Jehovah-jireh ; 
 and upwards of 400 years afterwards, it was known by the name 
 of " the Mount of the Lord." a 
 
 But before we dismiss the parable of the Seed, it is to be 
 remarked, that it was not completed in the figurative resurrection 
 of Isaac. The sacrificial death and resurrection of Christ had been 
 represented ; but then, after these events, what was to be his 
 destiny ? The answer to this question is found in the closing inci- 
 dent of the parable. Moses testifies that " the angel of the Lord 
 called unto Abraham out of heaven the second time." The first 
 time he announced from heaven the acceptance of the son's sacri- 
 fice ; but the second time the Lord spoke from heaven, he had 
 reference to Christ's triumph over his enemies, and his possession 
 of the world, as preached to Abraham in the gospel at the begin- 
 ning. " By myself have I sworn, saith the Lord, for because thou 
 hast done this thing, and hast not withheld thy son, thine only 
 son : that in blessing I will bless thee, and in multiplying I will 
 multiply thy seed as the stars of the heaven, and as the sand which is 
 upon the sea shore : and thy Seed shall possess the gate of his 
 enemies ; and in thy Seed shall all the nations of the earth be 
 blessed ; because thou hast obeyed my voice." Thus, the parabolic 
 representation was finished, "and Abraham returned to his young 
 men ; and they rose up, and went together to Beer-sheba ; and 
 Abraham dwelt there." 
 
 SUMMARY OF ABRAHAM'S FAITH. 
 
 Abraham is the father of all them who believe, and who walk 
 in the steps of that faith which he had while yet uncircumcised. 
 This is the apostle's testimony. I think I need scarcely say, yet 
 it may be useful to do so, that no one can walk in the steps oj 
 Abraham's faith who does not believe the same things. This is self- 
 evident. It is to be to Abraham according to his faith ; and this 
 is the rule for every one else. We shall inherit what we have 
 faith in. If we have an understanding faith in the truth, we shall 
 inherit the truth ; but if we believe in what is not true, and there- 
 fore visionary, we shall inherit nothing but the whirlwind. No\v, 
 if it be asked, "What is the truth? the answer is, the things 
 which Abraham' believed, with the acknowledgment that Jesus is 
 the Seed spoken of in the promises made to him. It is, therefore, 
 essential to our salvation that we be familiar with the matters of 
 his faith. To make this as easy as possible, then, I shall here 
 subjoin a summary of the faith which was counted to him for 
 righteousness. I would just remind the reader here, that Abraham 
 was justified because he believed on God. This does not mean 
 because he believed in the existence of God. This is implied. To 
 believe on God in the scripture sense is the ' being fully persuaded 
 
 Gen. xxii. 14.
 
 THE SUMMARY OF ABRAHAM'S FAITH. 259 
 
 that what he has promised, he is also able to perform ; " and 
 because this was the case with Abraham, " therefore it was 
 imputed to him for righteousness." Furthermore, this persuasion 
 does not consist in saying, "Whatever it is God has promised I 
 know not, but of this I am persuaded, He will perform it. This 
 is not the sort of persuasion God accepts. He requires men to 
 acquaint themselves first ivith what He has promised, and then to 
 consult the testimony He has given until they are fully persuaded, as 
 Abraham was. " Now," says the apostle, " it was not written for 
 Abraham's sake alone, that his full persuasion of the divine 
 promise was counted to him for righteousness ; but for us also to 
 whom it shall be imputed if we believe on God." a 
 
 In studying the life of Abraham, his biography presents him 
 
 1 . As an idolater under condemnation with the world ; 
 
 2. As a believer of the gospel preached by the angel of the 
 Lord ; 
 
 3. As justified from all past sins by faith in its promises ; and 
 
 4. As justified by works unto eternal life. 
 
 These four particulars are affirmable of all Abraham's spiritual 
 children. Born of the flesh, they are denizens of the world, and 
 heirs of condemnation ; then they believe the gospel ; afterwards 
 they are justified by faith from past sins ; and subjected to a 
 subsequent probation by which their faith is tried and made 
 perfect. It is worthy of remark here, that Abraham believed the 
 gospel ten years before his faith was counted to him for righteousness. 
 This appears from the fact that the gospel was preached to him 
 .at Haran ; and it was not until the occasion of the confirmation of 
 the covenant at Hebron, that the Lord vouchsafed him an 
 acquittal from all his past sins ; which is implied in the testimony 
 that " he believed in the Lord ; and he counted it to him for 
 righteousness." This fact ought to teach the reader, that it is not 
 at the instant a man believes that he is justified. A man may 
 believe the truth for many years, and yet not be the subject of the 
 righteousness of God. If so, it may then be asked, " When, or 
 at what point of time, and how, is a man's faith in the truth counted 
 to him for remission of sins ? " As to the manner of its imputa- 
 tion, this must necessarily difter from the case of Abraham. The 
 angel of the Lord announced to Abraham his justification by word 
 of mouth ; but under the present arrangement of things, this is not 
 to be expected. The angel sent to Cornelius did not pronounce 
 his justification ; but simply put him in the way of attaining it. I 
 trust the reader has not forgotten the use of the key in his case. 
 
 The scriptures say that through Jesus is now preached the 
 remission of sins to those who believe the gospel of the kingdom ; 
 and that justification by faith is through his Name. That is, God 
 has appointed an institution through which remission of sins is 
 
 Rom. iv. u, 23.
 
 260 THE THINGS OF THE KINGDOM OF GOD. 
 
 communicated to believers of the things of the kingdom of God 
 and the name of Jesus : so that instead of sending an angel to 
 announce to each individual that his faith is counted to him for 
 righteousness, as in the case of Abraham ; He has caused a general 
 proclamation to be made, that " through Christ's name' 1 '' believers 
 may obtain the remission of sins. Now, there is but one way for 
 a believer of the gospel to get at this name, to wit, by being 
 " baptised into the name of the Father, and of the Son, and of the 
 Holy Spirit." The answer to the question, then, is this, that a 
 man's faith in the gospel is counted to him for righteousness in the 
 act of being baptised into the name. There is no other way than 
 this, and even a believer of the truth will die in his sins unless he 
 submit to it. 
 
 The articles," then, of Abraham's faith were these 
 
 1. That God would multiply his descendants as the stars of 
 heaven for multitude, and make them a great and mighty nation ; 
 
 2. That at that time his own name would be great ; 
 
 3. That out of his posterity should arise ONE, in whom and in. 
 himself all the nations of the earth should be blessed ; 
 
 4. That he together with this personage should have actual 
 possession of the land of Canaan for ever ; 
 
 5. That the}' two, with all his adopted seed, should possess the 
 world ; 
 
 6. That the seed, or Christ, would be an only begotten and 
 beloved son, even the seed of the woman only, and therefore of 
 God ; that he would fall a victim to his enemies ; and in his death 
 be accepted as an offering by being raised from the dead, after the 
 example in the case of Isaac ; 
 
 7. That after resurrection, or at "a second time," Christ 
 would possess the gate of his enemies in triumph, and obtain 
 the land of Canaan, and the dominion of the world according to 
 the promise ; and, 
 
 8. That, at that time, he and his adopted seed, would be 
 made perfect, receive the promises, and "enter into the joy of 
 their Lord." 
 
 Such was the faith of Abraham in outline, and such must be 
 the faith of all who would inherit with him. In conclusion, I 
 would direct the reader's attention to the fact, that Abraham was 
 the subject of a twofold justification, as it were ; first, of a 
 justification by faith ; and secondly, of a justification by -works. 
 Paul says, he was justified by faith ; and James, that he was 
 "justified by works." They are both right. As a sinner he 
 was justified from his past sins when his faith was counted to him 
 for righteousness ; and as a saint, he was justified by works when 
 he offered up Isaac. Of his justification as a saint, James writes, 
 " Abraham our father was justified by works, when he offered
 
 FAITH AND WORKS. 261 
 
 Isaac his son upon the altar. Faith wrought with his works, 
 and by ivorks was faith made perfect. And the scripture was 
 fulfilled which saith, Abraham believed God, and it was imputed 
 unto him for righteousness : and he was called the friend of God. 
 Ye see then how that by works a man is justified, and NOT by 
 faith only." a 
 
 I have termed it a twofold justification by way of illustration ; 
 but it is in fact, only one. The two stand related as cause and 
 effect ; faith being the motive principle it is a justification which 
 begins with the remission of sins that are past, and is perfected in 
 obedience unto death. The idea may be simplified thus. No 
 exaltation without probation. If a man believe and obey the 
 gospel his past sins are forgiven him in Christ ; but, if after this 
 he walk in the course of the world, his faith is proved to be dead, 
 and he forfeits his title to eternal life. But if on the other hand, a 
 man become an adopted son of Abraham, and " by a patient con- 
 tinuance in well-doing seek for glory, honour, and incorrup- 
 tibility,"'' he will find everlasting life in the Paradise of God. 
 
 James ii. 21-24. b Rom. ii. 7.
 
 262 THE THINGS OF THE KINGDOM OF GOD. 
 
 CHAPTER III. 
 
 THE GOSPEL PREACHED TO ISAAC AND JACOB. THE 
 SCRIPTURE DOCTRINE OF ELECTION. 
 
 The gospel preached to Isaac. The election of Jacob. The scripture 
 doctrine of election. Not according to popular tradition. How men 
 are elected, and how they may know it. Esau hated. Vision of 
 Jacob's Ladder. Jacob's care for his body after death. Joseph's 
 anxiety about his bones. Jacob's prophecy of the Last Days. Sum- 
 mary of "the faith" at Joseph's death. Things established. 
 Chronology of the Age before the Law. 
 
 ABRAHAM'S faith having- been perfected by the severe trial to which 
 it was subjected on the Mount of the Lord, the remainder of his 
 sojourn among' the living appears to have been no further illus- 
 trated by angelic visitations. Sarah had died " at Kirjath-arba, 
 the same is Hebron in the land of Canaan," two years after his 
 removal from Beer-sheba, where he continued to reside for the 
 rest of his days, being a period of thirty-eight years. During 
 this time, ' the Lord blessed him in all things," and he became 
 great in the midst of Canaan, though he possessed of it only the 
 field and cave of Machpelah, which he had purchased for a burial 
 place of the sons of Heth. The Lord had given him flocks, and 
 herds, and silver, and gold, and men-servants, and maid-servants, 
 and camels, and, asses ; a and so gave him an influence and con- 
 sideration among the surrounding tribes which riches are sure to 
 create. 
 
 But in all his prosperity, he did not forget the promises. He 
 had trained up Isaac in his own faith ; and in order to preserve 
 him from the evil and corrupting influence of faithless women, and 
 to contribute to the future welfare of his descendants, he took an 
 oath of his steward that he should not take a wife for his son of 
 the daughters of the Canaanites among whom he dwelt ; but from 
 among his kindred in Mesopotamia, who appear to have also 
 believed in God. b The steward, however, thought it possible he 
 might not succeed ; but Abraham had no such misgiving. ' The 
 Lord God of heaven," said he, "who took me from my father's 
 house, and from the land of my kindred, and who spake unto me, 
 and sware unto me, saying, Unto thy Seed -will I give this land : 
 he shall send his angel before," and prosper thy way. 
 
 Isaac was forty years old when he married Rebekah, whom 
 he brought into Sarah's tent. Sarah had now been dead three 
 Gen. xxiv. 35. & Gen. xxiv. 20.
 
 THE GOSPEL PREACHED TO ISAAC. 263 
 
 years. At the end of thirty-five years from this time, Abraham 
 died, being a hundred and seventy-five, having " dwelt in tents 
 with Isaac and Jacob, the heirs with him of the same promise," a 
 for fifteen years. " He was gathered to his people. And his 
 sons Isaac and Ishmael buried him in the cave of Machpelah " 
 in a good old age, as the Lord had told him. " He died having 
 obtained a good report through faith, not having received the 
 promises ; that he without the rest of the seed might not be made 
 perfect. " b Such is the scriptural obituary of all who die in hope 
 of the kingdom of God. 
 
 After Abraham's decease, Isaac broke up his encampment at 
 Hebron, purposing to go down into Egypt in consequence of a 
 famine in the land of Canaan. He had travelled south as far as 
 Gerar of the Philistines on his way thither. But the Lord appeared 
 unto him there, and said : 
 
 " Go not down into Egypt : dwell in the land which I shall tell 
 thee of. Sojourn in this land, and I will be with thee, and will 
 bless thee : for unto thee, and unto thy Seed will I give all these 
 countries, and I will perform the oath which I sware unto Abraham 
 thy father ; and I will make thy seed to multiply as the stars of 
 heaven, and will give unto thy seed all these countries : and in thy 
 seed shall all the nations of the earth be blessed : because that 
 Abraham obeyed my voice, and kept my charge, and command- 
 ments, my statutes, and my laws." 
 
 In these words, the gospel was preached unto Isaac as it had 
 been to Abraham before him. He also believed the Lord ; for on 
 the faith of these promises, he proceeded no farther on his way to 
 Egypt, but " dwelt in Gerar." There was no uncertainty in 
 Isaac's mind. He did not look beyond the grave as to " an undis- 
 covered bourne whence no traveller returns." The future was no 
 mystery to him. " Heaven " was to him a state of blessedness upon 
 earth. A well-defined, and definable, constitution of things. " I 
 will bless thee," said God : and mark the grounds upon which this 
 blessing was predicated : "for," continued the Lord, 
 
 1. I will give all these countries to thee ; 
 
 2. I will give all these countries to thy seed ; " who is Christ," 
 says the apostle ; 
 
 3. I will make thy seed a great multitude ; 
 
 4. I will give this multitude of people all these countries ; and, 
 
 5. I will bless all nations in thy seed ; the Christ. 
 
 As Abraham had died without receiving these promises made 
 to him also ; and as Isaac knew they were to inherit together ; the 
 promise of "all these countries" to him, was equivalent to an 
 assurance that he should rise from the dead ; when he would see 
 his father and the Christ in possession of the land ; and his 
 Heb. xi. 9. b Heb. xi. 13, 39, 40. c Gen. xxvi. 2-5.
 
 264 THE THINGS OF THE KINGDOM OF GOD. 
 
 descendants increased to a great multitude, and then become a 
 mighty nation exclusively occupying it ; and all the nations happy 
 and contented under the dominion of Christ. This was the gospel 
 he believed ; and the heaven, and blessedness for which he hoped. 
 
 After this Isaac sowed in the land, and received that year a 
 hundred-fold ; and ' he waxed great, and went forward, and grew 
 until he became very great ; and the Philistines envied him." And 
 their king said, " Go from us : for them art much mightier than 
 we." So he left Gerar, and went to Beer-sheba. After this, he 
 received a visit from the king of Gerar accompanied by one of his 
 friends, and the general of his army. But Isaac did not seem 
 pleased at their coming ; for he asked them, " Wherefore come ye to 
 me. seeing ye hate me, and have sent me away from you ? " Their 
 answer shows that they were aware of the relation Isaac sustained 
 to God and to His promises ; for they replied, ' We saw certainly 
 that the Lord was with thee ; we wish therefore to make a cove- 
 nant with thee that thou wilt do us no hurt ; " and they ended by 
 stating their conviction, saying, " Thou art iww the blessed of the 
 Lord;" that is, Abraham being dead with whom we made a 
 covenant before, the blessing of God promised to him now rests 
 upon thee, from whom we seek amity and peace." 
 
 When Isaac was sixty, and Abraham a hundred and sixty, Esau 
 and Jacob were born. Before their birth, the Lord said to 
 Rebekah, "Two nations are in thy womb, and two manner of 
 people shall be separated from thy bowels ; and the one people 
 shall be stronger than the other people : and the elder shall serve 
 the younger." Upon this election, the apostle makes the following 
 remarks, saying, ' When Rebekah had conceived by our father 
 Isaac : for the children being not yet born, neither having done 
 any good or evil, that the purpose of God according to election 
 might stand, not of works, but of him that calleth ; it was said 
 unto her, the elder shall serve the younger. As it is written, Jacob 
 have I loved, but Esau have I hated." 6 This election had relation to 
 the purpose of God revealed in the promises to Abraham and 
 Isaac. He purposed to make "a mighty nation" of their posterity, 
 out of whom " He should come that shall have dominion." This 
 purpose could not be accomplished if left to the undirected will of 
 man. Abtaham would have made Ishmael his heir, and Isaac 
 would have elected Esau, both of which, as events have shown, 
 would have defeated, rather than have promoted, " the purpose of 
 God." The wild Arabs of the desert, who have descended from 
 Ishmael ; or the Edomites, the posterity of Esau ; both of which 
 races illustrate the moral obliquity of their fathers ; would have 
 been a sorry election in which the purpose of God might be estab- 
 lished. The rejection of Ishmael. and the election of Jacob, prove 
 the wisdom and foresight of Him with whom the fathers had to do. 
 
 Gen, xxvi. 29 : xxi. 23. b Rom. ix. 10-13 ; Mai. i. 2, 3. c Num. xxiv. 19.
 
 GOD'S ELECT." 265 
 
 He sees the end of all things from the beginning ; and perceiving 
 the future characters of the two races, He said to \lalachi, " I 
 loved Jacob, and I hated Esau, and laid his mountains and his 
 heritage waste for the dragons of the wilderness." 
 
 It may be remarked here, that the election of scripture hath 
 reference to " the purpose of God " in relation to the constitution 
 of the kingdom. He has elected its territory ; He hath elected the 
 nation to inhabit it for ever ; He hath elected the king to rule over 
 it ; and He hath elected its saints to assist him in the administra- 
 tion of its affairs. The election in all these cases has been ' of him 
 that call eth." This election, however, is not such as "divines" 
 contend for ; nor does it relate to the subjects of which they treat. 
 He does not say to this man, " I elect you from all eternity to be 
 saved from the flames of hell, do what you may ; " nor does He 
 say to that, " I predetermine you to reprobation and eternal 
 torture, do what you can." To affirm this of God is to blaspheme 
 His name. The scriptures declare, that ' He is no respecter of 
 persons ; " that " He has no pleasure in the death of the wicked ; 
 but that the wicked turn trom his way, and live ; " and that " He 
 is long-suffering, not willing that any should perish, but that all 
 should come to repentance."" Such a statement as this, is entirely 
 at variance with "theology," whose traditions are the exhalations 
 of the carnal mind of a fierce and gloomy age. 
 
 God elects saints for His kingdom, not by foregone conclusions 
 which are irreversible ; but men are " elect through sanctification 
 of spirit, unto obedience and sprinkling of the blood of Jesus 
 Christ." 6 This reveals to us the means and design of the election 
 in relation to the present time. "Sanctification of spirit" is the 
 means ; " obedience and sprinkling of Christ's blood," the end. 
 How this is brought about is explained in these words Ye have 
 purified your souls in obeying the truth through the spirit." 6 The 
 manner in which men are brought to obedience and purification by 
 the sprinkled blood, through the spirit, is practically explained in 
 the use of the keys by Peter on the day of Pentecost, and at the 
 house of Cornelius. The spirit, through the apostle, "convinced 
 men of sin, and righteousness, and judgment to come;" and con- 
 firmed his words by the signs which accompanied them. They 
 believed and obeyed the truth ; and " in obeying it " were purified 
 from all past sins by faith in the blood of sprinkling. Thus, they 
 were "washed, sanctified, and justified by the name of the Lord, 
 and by the spirit of God ;" and after this manner elected according 
 to His foreknowledge and predetermination. 
 
 No man need flatter himself that he is one of God's elect, unless 
 he believes the gospel of the kingdom and obeys it, and walks in 
 the steps of the faith of Abraham. A man then knows, and feels, 
 that he is elected ; because God hath said, " He that believes the 
 gospel, and is baptized, shall be saved." In the prophecy of Mount 
 Acts x. 34 ; Ezek. xxxiii. ii ; 2 Pet. iii. 9. &i Pet. i. 2. e i Pet. i. 22.
 
 266 THE THINGS OF THE KINGDOM OF GOD. 
 
 Olivet the elect are named in connection with the suppression of 
 the Hebrew commonwealth. It is there written, ' Except those 
 days be shortened, there should no flesh be saved " that is, no 
 Jew should survive " but for the elect's sake those days shall be 
 shortened. " a These elect were the servants of the Lord in Israel, 
 to whom Jesus had granted power to become the sons of God ; as 
 well as the fathers, for whose sake Israel is beloved, b and for whose 
 future blessedness and glory the nation is preserved. 
 
 This preservation of Israel for the elect's sake is beautifully 
 expressed by the prophet, saying, ' Thus saith the Lord, as the 
 new wine is found in the cluster, and one saith, Destroy it not : 
 for a blessing is in it : so will I do for my servants' sake that I 
 may not destroy them all . And I will bring forth a Seed out of 
 Jacob, and out of Judah an inheritor of my mountains ; and mine 
 elect shall inherit it (the land of Canaan), and my servants shall 
 dwell there. And Sharon shall be a fold of flocks, and the valley 
 of Achor a place for the herds to lie down in, for my people that 
 have sought me." c God," then, " has not cast away his people 
 
 Israel, whom he foreknew," and spoke of to Abraham and Isaac, 
 before they had an}- sons. He has chastised them for their sins ; 
 but " there is a remnant according to the election of grace. " '' The 
 election hath obtained the grace, by accepting Jesus as the Seed, 
 and inheritor of the land ; and the rest are blinded until this day." 
 But this blindness is not permanent. The} 7 will yet become a 
 great and mighty nation, rejoicing in the service of the Lord Jesus 
 and the elect ; for " blindness in part has happened to Israel until 
 the fulness of the Gentiles be come in. And so all Israel shall be 
 saved ; " f? that is, all the twelve tribes shall be reunited into one 
 nation and kingdom upon their own land, and be received into the 
 favour of God f they will then have been grafted in again, accord- 
 ing to the word of the Lord. 
 
 In conclusion, every thing in relation to the kingdom is 
 ordained upon sovereign principles. Nothing is left to the will 
 of man. Hence, the apostle saith, " It is not of him that willeth, 
 nor of him that runneth, but of God that showeth mercy." The 
 call of the Gentiles to take part in the future kingdom is a striking 
 illustration of the truth of this. Had things been left to the 
 apostles, they would not have extended the invitation to men of 
 other nations to become with them heirs of the kingdom of 
 Canaan, and of the dominion of the world. They were running 
 to and fro among their own nation, calling upon them to become 
 the children of the promise who are counted for the seed ; but 
 it was not of their will, but contrary to it, that " the word " was 
 preached to the Gentiles, opening the kingdom to them. The 
 invitation to our race, as the apostle truly saith, was " of God that 
 showeth mercy." 
 
 Matt. xxiv. 22. bRom.xi.2i. c Isaiah Ixv. 8,9. d Rom. xi. 2. 5, 7, 
 8, 25, 26. e Ezek. xxxvii. 25-28: xxxvi. 33-38 : xxxix. 25-29.
 
 JACOB SUPPLANTS ESAU. 267 
 
 Pharaoh of Egypt is another illustration of this principle. 
 God purposed to show forth His power that His name might be 
 declared throughout all the earth. This manifestation was not 
 left to the wisdom or pleasure of Moses. The display was to be 
 according to the divine will. The world was overspread with 
 ignorance and superstition ; and Pharaoh was the autocrat of the 
 age. He was totally ignorant of who the Lord was, and therefore 
 refused to obey him. He was " a vessel unto dishonour" an 
 idolator under the dominion of the propensities. Had he been left 
 to himself, he would have continued like all other chiefs of the sin- 
 power, "a vessel of wrath fitted for destruction." His tyranny 
 had come to this crisis, namely, either the Israelites must be 
 exterminated, or the oppressor and his power must be destroyed. 
 The judgment in the case belonged to the God of Abraham, of 
 Isaac, and of Jacob ; the result could not, therefore, be for a 
 moment doubtful. He that has power over the clay, had appointed 
 Israel to be a vessel unto honour," upon whom it was his 
 sovereign pleasure to have mercy. They were, therefore, " vessels 
 fitted for mercy," whom He had before prepared, that on them He 
 might make known the riches of His glory, both then and in a 
 time to come. To effect their deliverance then ; to punish Pharaoh 
 and his abettors for their tyranny ; and to make Himself known 
 to the surrounding nations He stirred up the Egyptian king to 
 show all that was in his obdurate and relentless nature. Upon 
 this view of the case, He elected Pharaoh and his host to a terrible 
 overthrow ; while He elected Israel to become His people in the 
 land of Canaan. Thus " He had mercy on whom he would have 
 mercy, and whom he would he hardened."" 
 
 Such is the doctrine of election as taught in the scriptures of 
 truth. Let us return now to the further consideration of the case 
 of Esau and Jacob. 
 
 The boys grew to be men. " Esau was an expert hunter, and 
 a man of the field." The result of these pursuits was to surround 
 himself with warriors, whose power grew into the future kingdom of 
 Edom. When he was ninety-one years old, he was able to march 
 with four hundred men against Jacob, then on his return from 
 Mesopotamia. But Jacob was of a more peaceful disposition. 
 " He was a plain man, dwelling in tents." While they sojourned 
 with their father, Esau was Isaac's favourite ; and Jacob, his 
 mother's. One day while Jacob was preparing a pottage of red len- 
 tiles, Esau came in from hunting very much overcome with fatigue. 
 He requested Jacob to let him partake of the red lenti'es. But Jacob 
 was not disposed to part with it without a consideration. Esau 
 was the elder, and according to the custom of primogeniture, was 
 entitled to certain privileges, termed birthright. Now Jacob, whose 
 name signifies suppianter" wished to supplant him in this right, 
 that he might afterwards be entitled to the precedence over Esau, 
 
 Rom. ix. 14-33.
 
 268 THE THINGS OF THE KINGDOM OF GOD. 
 
 which God had indicated in saying", " The elder shall serve the 
 younger." Therefore, before he consented to Esau's request, he 
 said, " Sell me this day thy birthright." Esau reflected on the 
 demand a little, at length he said, " Behold, I am at the point to 
 die ; what profit shall this birthright do to me ? " " Swear then," 
 said Jacob, " to me this day : and he sware unto him : and sold 
 his birthright to Jacob." Jacob then gave him the red pottage. 
 From this time Esau acquired the surname of Edom, which signi- 
 fies red, and commemorates the fact that " Esau despised his 
 birthright."" 
 
 When Esau was forty years old, he married two Hittite 
 women, \vho were a grief of mind to both his parents. About 
 thirty years after this, when Isaac was one hundred and thirty-one, 
 he determined to bestow his blessing upon Esau, although he had 
 sold his birthright. But the faithful vigilance of Rebekah circum- 
 vented it. The elder was to serve the younger, and she intended 
 that Isaac's blessing should take that direction. Accordingly, in 
 blessing the supposed Esau (for his eyes were too dim to see accu- 
 rately), he said, " God give thee of the dew of heaven, and the fat- 
 ness of the earth, and plenty of corn and wine : let people serve thee, 
 and nations boiv down to thee : be lord over thy brethren, and let thy 
 mother's sons bmv down to thee : cursed be every one that curseth 
 thee, and blessed be he that blesseth thee." Here was a blessing, 
 contrary to the will of Isaac, pronounced upon Jacob, whom God 
 had predetermined to bless to the same purpose. Truly, "it is 
 not of him that willeth, but of God that showeth mercy." 
 
 Esau had fully calculated on the blessing, although he had 
 bartered away his birthright, seeing that Isaac had promised to 
 bestow it upon him on his return from the field. When, there- 
 fore, he entered to receive the blessing, and announced himself as 
 the real Esau, " Isaac trembled very exceedingly" when he found 
 that he had been imposed upon ; nevertheless, he confirmed what 
 he had done, saying, "Yea, and he shall be blessed." When Esau 
 discovered what had happened, "he cried with a great and exceed- 
 ing bitter cry, saying, Bless me, even me, O my father ! " And he 
 lifted up his voice and wept. But the thing that was done could 
 not be revoked, for the hand of God was in it. 
 
 The apostle cites the case of Esau as a warning to believers 
 lest any of them should " fail of the grace of God." All who are 
 Abraham's seed by being in Christ have obtained the birthright ; 
 and are thereby entitled to the blessing of Abraham, Isaac, and 
 Jacob, that hereafter " people should serve them, and nations bow 
 down to them ; and that they should be lords over their brethren." 
 But, if for some temporal advantage they should " sin wilfully," 
 and thus barter it away, " there remaineth no more sacrifice for 
 sins, but a certain fearful looking for of judgment, and fiery indig- 
 nation, which shall devour the adversaries. " fa There is no scope 
 Gen. xxv. 27-34. h Heb. x. 26-37.
 
 JACOB REMOVES TO HARAX. 269 
 
 afforded to such for repentance ; for they have placed themselves 
 precisely in Esau's position. Hence, the apostle exhorted his 
 brethren to look diligently to it, that none of them proved to be 
 " a profane person," as Esau, who for one morsel of meat sold his 
 birthright : " for," said he, " ye know how that afterward, when he 
 would have inherited the blessing, he was rejected : for he found 
 no possibility of a change of (Isaac's) mind (furavouis -oiror ov% 
 tvpe) though he sought it carefully with tears " w God is merciful ; 
 but He is also jealous ; and " will by no means clear the wilful." 
 If His children sell their birthright to the world for anything it can 
 tempt them with, His mind, like Isaac's, is immovable ; and trans- 
 gressors cannot change it, though they may seek carefully to do 
 so with tears, and prayers, and with great and exceeding 
 bitter cries. 
 
 Jacob having been involuntarily appointed heir of the blessing 
 by Isaac, Esau conceived a hatred of him, and. was overheard to 
 threaten him with death when their father was dead. This deter- 
 mination was reported to Rebekah, who, having sent for Jacob, 
 informed him of Esau's malice, and advised him to escape into 
 Mesopotamia, and remain awhile with her brother Laban at Haran, 
 until his brother's fury should subside. It was necessary, how- 
 ever, to get Isaac's consent, that no breach might be made between 
 him and Jacob, for Esau was his favourite son. Rebekah knew 
 well how to manage this. Isaac as well as herself was sorel}' 
 annoyed by Esau's wives, whose demeanour appears to have been 
 very disgusting to them. She complained to Isaac of the grief they 
 were to her, and declared to him that if Jacob were to take a wife 
 from among the daughters of the land, her life would be of no 
 value to her. This being also Isaac's feeling in the case, he fell 
 into her views immediately ; and having called Jacob, he blessed 
 him, and charged him, saying, " Thou shalt not take a wife of the 
 daughters of Canaan." He then directed him to go and take a 
 wife of Laban's family ; and said, " God Almighty bless thee, and 
 make thee fruitful, and multiply thee, that thou mayest be a multi- 
 tude of people : and give thee the blessing of Abraham , to thee, and 
 to thy Seed with thee ; that thou mayest inherit the land wherein 
 thou art a stranger, which God gave unto Abraham."** Such was 
 Isaac's understanding of the blessing in regard to the time of its 
 accomplishment. He did not expect it until the Seed, or Christ, 
 was manifested ; but when he appeared in possession, they, even 
 Abraham, Isaac, and Jacob, would be blessed -with him. Let us 
 proceed now to the consideration of 
 
 Heb. xii. 15-17. 6 Gen. xxviii. 1-4.
 
 270 THE THINGS OF THE KINGDOM OF GOD 
 
 THE VISION OF JACOB'S LADDER. 
 
 On the night after his departure, while asleep under the canopy 
 of heaven, the Lord appeared to him in a dream. In the vision 
 he saw, as it were, " a ladder set up on the land, and the top of it 
 reached to heaven : and behold, the angels of God ascending and 
 descending on it. And the Lord stood above it, and said, I am 
 the Lord God of Abraham thy father, and the God of Isaac ; the 
 land whereon thou liest, to thee will I give it, and to thy seed : in 
 whom all the families of the earth shall be blessed. And behold, I 
 am with thee, and will protect thee in all places whither thou goest, 
 and I will bring thee again into this land : for I will not leave thee, 
 until I have done that which I have spoken to thee of." ft Thus, 
 in the blessing that now rested upon Jacob, as well as upon Abra- 
 ham and Isaac, God promised 
 
 1. That at some future time not specified, He would give 
 Jacob actual and personal possession of the land he was then lying 
 upon, and upon which the town of Bethel stood for ages ; 
 
 2. That he should have a seed, or descendant, in whom all 
 nations should be blessed ; and, 
 
 3. That Jacob and his seed should have possession of Palestine 
 and Syria together that is, at one and the same time. 
 
 The exact time, I say, was not specified in the promise. Jacob, 
 however, was given to understand by the representation in the 
 vision that it would be a long time after the epoch of his dream. 
 As the apostle says, " he saw the promises afar off, and was per- 
 suaded of them, and embraced them, and confessed that he was a 
 stranger and pilgrim on the land." He saw the fulfilment of the 
 things promised afar off in point of time ; but not afar off as to 
 place : for the place ivhcre they were to be fulfilled was Bethel, 
 about fifteen miles from Jerusalem. He was at the place ; and so 
 well did he understand this, that he termed Bethel " the gate of 
 heaven." 
 
 Now the interval of time between the giving of the promise 
 and the fulfilment of it was represented to Jacob by a ladder of 
 extraordinary length, one end of which stood at Bethel, and the 
 other end against the vault of heaven. Here were two points of 
 contact, the land of Judah and heaven ; and the connecting medium, 
 the ladder between them. This was a most expressive symbol, as 
 will be perceived by considering the uses to which a ladder is 
 applied. It is a. contrivance to connect distant points, by which 
 one at the lower end may reach a desired altitude. It is, then, a 
 connecting medium between points of distance. Now, if, instead 
 of distant localities, distant epochs be substituted, the ages and 
 
 a Gen. xxviii. 4, 10-15: xxv. 11, 23, 28-34; Rom. ix. 10-13.
 
 JACOB'S LADDER. 271 
 
 generations which connect them will sustain a similar relation to 
 the epochs as a ladder to the ground on which it rests, and the 
 point of elevation against which it leans. The ladder, then, in 
 Jacob's vision was representative of his seed in their generations 
 and appointed times. One end of it was in his loins ; the other, in 
 the Lord Jesus when he should sit upon his throne, reigning over 
 the land upon which Jacob was asleep. 
 
 But upon this ladder of ages and generations, with Jacob at 
 the bottom and his seed, the Shiloh, at the top, " the angels of 
 God were seen ascending and descending." This represented to 
 him that the affairs of his posterity, natural and spiritual, in all 
 their relations with the world, would be superintended by the 
 Elohim, who would pass to and fro between earth and heaven, in 
 the performance of their work. Hence, the apostle styles them, 
 All ministering spirits, sent forth to minister for them who shall 
 inherit salvation. " ft Israel and the nations are under their 
 vicegerency till the Lord Jesus comes to assume the sovereignty of 
 the world. When he appears in his kingdom, the land of Israel 
 especially will be no longer subjected to their superintendence. 
 The apostle includes Palestine and Syria, when the Hebrew 
 commonwealth is reconstituted upon them, in the future habit- 
 able " b (TV oiKov^.Evr}v rit]v peXXovtrai'). When he wrote this, these 
 countries were inhabited by Israel under the Mosaic constitution, 
 mixed up with, and in subjection to, the Gentiles. 
 
 Under this arrangement their affairs were superintended by the 
 angels of God. But with the future habitable it will be different ; 
 for, the apostle says, " God hath not put it in subjection to the 
 angels :" but ' when he brings the first-born back again into the 
 habitable (e TTI\V QIKDV^IV^V) he says, ' Let all the angels of God do 
 homage to him.' ' This return of the Lord to the habitable cannot 
 be referred to the epoch of his resurrection ; because he had not 
 then left it. Indeed he never left it but once before his resurrec- 
 tion, and that was involuntarily when Joseph and Mary carried him 
 into Egypt. He said himself that he had not been to the Father 
 before rising from the dead/' He was in the habitable only asleep 
 in death. But when he ascended then he departed into a far coun- 
 try to receive the kingdom ; and when he had received it, to 
 return. But, he has not yet received it, or he would be at this 
 time reigning in the future habitable land. Till the Lord Jesus, 
 however, sits on his throne as " King of the Jews," d the provi- 
 dential direction of human affairs is committed to the Elohim ; who 
 are termed the angels of the little ones ivho believe in Jesus ; e because 
 they minister to their profit, in causing all things among the nations 
 to work together for their ultimate good. 
 
 When that remarkable change in the constitution of things is 
 brought to pass, when Jesus having received the sovereignty, the 
 Heb.i. 14. ft Heb. ii. 5. c John xx. 17. d John xviii. 33-39 : xix. 12-19. 
 e Matt, xviii. 3-6, 10.
 
 272 THE THINGS OF THE KINGDOM OF GOD. 
 
 angels shall do homage to him, there will be a great national 
 jubilee throughout the earth. The nations which are now groaning 
 under the blood-stained tyrannies of the world, and imprecating 
 curses loud and deep upon the heads of their destroyers, will send 
 up to heaven a shout " like mighty thunderings, saying, Alleluia : 
 for the Lord God, the Omnipotent reigneth."" Paul evidently had 
 a view to this period of blessedness, when he quoted the saying, 
 "Worship him all gods." He quoted this from the ninety-seventh 
 psalm,* which celebrates the epoch of the reign in these words : 
 ' The Lord reigneth ; let the earth rejoice ; let the multitude of 
 the isles be glad. Clouds and darkness are round about him ; 
 righteousness and judgment are the habitation of his throne. A 
 fire goeth before him, and burneth up his enemies round about. 
 His lightnings enlightened the world ; the earth saw and trembled. 
 The hills melted like wax at the presence of the Lord, at the 
 presence of the Lord of the ivhole earth. The heavens declare his 
 righteousness, and all the people see his glory. Confounded be all 
 they that serve graven images, that boast themselves in idols : 
 worship him all ye Elohim. Zion heard, and was glad ; and the 
 daughters of Judah rejoiced because of thy judgments, O Lord. 
 For thou, Lord, art high above the earth ; thou art exalted far 
 above all the Elohim." Such will be the manifestation when the 
 Father shall bring the Lord Jesus back again to the habitable. At 
 present, the Elohim are ascending and descending the ladder, so to 
 speak, between the Lord Jesus, who is at the right hand of the 
 Majesty in the heavens, and the earth: but, when " he reigns on 
 Mount Zion, and in Jerusalem before his ancients gloriously," b 
 heaven and the habitable will be one ; and the Elohim will ascend 
 and descend upon him. Heaven will then be open to the eyes of 
 his saints, and they will behold the wonders of the invisible. For 
 such is the doctrine taught by the Lord himself ; who, when 
 Nathaniel recognized him as the Son of God, and King of Israel, 
 because he revealed his secret actions, said to him, ' Thou shalt 
 see greater things than these. Hereafter ye shall see heaven open, 
 and the angels of God ascending and descending upon the Son of 
 Man." c Then will the future habitable have been subjected to the 
 Son. 
 
 The ladder of ages and generations, as I have said, connects 
 the commencing and terminating epochs of a long period of time. 
 Of this interval, about three thousand seven hundred and sixty 
 years have elapsed. A few more years only remain, and the top 
 of the ladder will be attained by Abraham, Isaac, and Jacob, and 
 by all others with them who shall be accounted worthy of the 
 kingdom of God. They will have reached to heaven ; not by 
 flying thither as ghosts upon the wings of angels, but by heaven 
 Rev. xix. 6. b Isaiah xxiv. 23. c John i. 51. 
 
 See note page 38.
 
 JESUS AND " THE WORLD TO COME." 273 
 
 being- brought down to earth, when the Lord Jesus shall descend 
 in glory. 
 
 Jacob sojourned with his uncle Laban twenty years." While 
 residing in Mesopotamia, eleven sons were born to him. The 
 twelfth, named Benjamin, was born of Rachel, the mother of 
 Joseph, at Bethlehem Ephratah, where she died and was buried. 
 Now, as Joseph was thirty-nine when Jacob went down into Egypt, 
 being at that time a hundred and thirty years old, b it follows that 
 Jacob was ninety-one when Joseph was born, and seventy-seven 
 when he fled to Haran. After the birth of Joseph, the angel of 
 God appeared to him, and said, ' I am the God of Bethel, where 
 thou anointedst the pillar, and vowedst a vow unto me : now, 
 arise, get thee out of this land, and return unto the land of thy 
 kindred." He obeyed. Having secretly collected together all his 
 substance, he fled from Laban, taking up his route "to go to 
 Isaac his father in the land of Canaan." Having crossed the 
 Euphrates, he arrived at the river Jabbok, which flows into the 
 Jordan about midway between the Sea of Galilee and the Dead 
 Sea. Not very far from the confluence of these rivers " the angels 
 of God met him," and on this account he named the place Mahan- 
 aim that is, God's host. Having sent messengers to Esau in the 
 land of Seir to propitiate him, and got over all that he had, he 
 remained on the north side alone. It was here that he wrestled 
 with one of the angels, who blessed him ; and changed his name 
 from Jacob to the more honourable one of Israel, which signifies 
 a prince of God. As a memorial of this honour, the angel touched 
 the tendon in the hollow of his thigh, and caused it to shrink. So 
 that Jacob became lame, " and halted upon his thigh." 
 
 Having crossed the Jabbok to Penuel, and joined his company, 
 he had an interview with Esau, who received him with apparent 
 kindness, though with evident mistrust on the part of Jacob. A 
 reconciliation ensued. Esau accepted a liberal present, and 
 pressed upon Jacob the unwelcome protection of his warriors. 
 Jacob, however, persuaded him to depart without him ; and he 
 would follow " softly, until," said he, " I come unto my lord unto 
 Seir." But as soon as Esau was well on his way, Jacob pushed 
 on to Succoth. Having halted there for a time, he crossed the 
 Jordan, and pitched at Shalem, in the land of Canaan. After his 
 sons had taken vengeance upon the city on account of Dinah their 
 sister, God appeared to him again, and told him to go and dwell at 
 Bethel, and erect an altar there to God, who appeared to him when 
 he fled from the face of Esau. The gods of Laban were still in the 
 possession of his family. In obeying the voice of God, therefore, 
 he ordered his household to put them away. This they did, and 
 surrendered their ear-rings with them, and Jacob buried gods and 
 jewels under an oak near Shechem. 
 
 a Gen. xxxi. 38. *> Gen. xii. 48 : xlv. 6 : xlvii. 9.
 
 274 THE THINGS OF THE KINGDOM OF GOD. 
 
 When he arrived at Bethel, he built the altar as God had told 
 him. And God said to him there, " I am God Almighty : be 
 fruitful and multiply : a nation and a company of nations shall be 
 of thee, and kings shall come out of thy loins : and the land which 
 I gave Abraham and Isaac, to thee will I give it, and to thy Seed 
 after thee will I give the land." 11 In this renewal of the promise, 
 the additional idea was revealed to Jacob, that the nation consti- 
 tuted of his descendants, would contain a plurality of nations that 
 is, be a national association of tribes. He was to inherit the land 
 with them, and with the Seed, or Christ ; and as he knew they 
 were to be oppressed by another nation till four hundred years, 
 after which that nation would be judged, and his children would 
 come out with great wealth ; this blessing at Bethel reminded him, 
 that he would rise from the dead with Abraham, and inherit the 
 land for ever with his Seed. Having left Bethel, he journeyed 
 towards Bethlehem, on the way to which Rachel died. After her 
 death he spread his tent beyond the tower of Edar, on Mount 
 Zion. From thence he came to Hebron, where his father Isaac 
 dwelt. Twenty-nine years having elapsed after this re-union from 
 Jacob's departure from Laban, Isaac died, having attained the age 
 of one hundred and eighty years ; and his sons, Esau and Jacob, 
 buried him.'' 
 
 THE PARABLE OF JOSEPH. 
 
 A parable is the setting forth of a certain thing as a represen- 
 tative of something else. Hence, it is a comparison, or similitude. 
 It may be spoken, or acted. In the former case, fiction is used to 
 illustrate that which is real ; while in the latter, real actions on a 
 smaller scale are representative of remoter and grander events. 
 Whether spoken, or acted, parables are dark and unintelligible to 
 those who are not skilled in the things of the kingdom ; but when 
 once they come to comprehend these, the things they resemble 
 immediately appear. To allegorise is to represent truth by com- 
 parison. For certain features of the kingdom of God to be 
 illustrated parabolically, is to speak, or act, allegorically ; and is a 
 mode of instruction more calculated to keep up the attention, and 
 to impress the mind permanently, than a set discourse, or formal 
 disquisition. The scriptures are constructed after this ingenious 
 plan, by which they are made so much more interesting, and 
 capable of containing so much more matter, than any other book 
 on the same subject, and of the same size. They are a study of 
 themselves ; and no ' rules of interpretation," or of " logic," are 
 of any value to the understanding of the things which they reveal. 
 
 A parable was enacted by Abraham in offering up Isaac. The 
 
 things transacted were real, but they were also parabolic, or 
 
 figurative, of something else, even of the sacrifice and resurrection 
 
 of the Seed, or Christ. After the death of Isaac, and when Jacob 
 
 Gen. xxxv. 12. b Gen. xxxv. 29.
 
 THE PARABLE OF JOSEPH. 275 
 
 was waxing old, Joseph was selected from among his sons by the 
 arrangements of God to be the typical representative of the future 
 Seed, through whom the promises were to take effect. Hence, the 
 life of Joseph became a living parable by which was represented to 
 Jacob and his sons, and to believers afterwards, what was to be 
 transacted in the life of Christ. In itself the story ot Joseph is an 
 interesting and moving history ; but when we read it as though 
 we were reading of Christ instead ot him, the narration assumes 
 an importance which highly commends itself to the student of the 
 word. 
 
 Jacob had resided seventeen years in the land of Canaan after 
 leaving Laban. Joseph was then seventeen, and Isaac one hundred 
 and sixty-eight. It was, therefore, when Jacob was one hundred 
 and twenty, and twelve years before the death of Isaac, that 
 Joseph had his remarkable dreams. These are the first examples 
 on record of symbolic prophecy. They represented to Joseph 
 that he should be lord over his brethren ; and when repeated 
 to them, they as clearly understood them to indicate his supremacy 
 and their subjection, as though it had been ever so literally pre- 
 dicted. I mention this to show that prophecy by symbols and 
 symbolic action is as intelligible as prophecy in the plainest words. 
 
 Joseph was the beloved of his father, and the envied and 
 hated of his brethren, whose conduct caused him to give his father 
 an "evil report" of them. He dreamed that he and the}' were 
 binding sheaves in the field, and that his sheaf stood upright, 
 and theirs also round about, and that they made obeisance to 
 his sheaf. When he told them his dream, they caught at the 
 meaning at once. " Shalt thou," said they, " indeed reign over 
 us ? or, shalt thou indeed have dominion over us ? And they 
 hated him yet the more for his dreams and for his words." In his 
 second dream, "the sun and the moon, and the eleven stars, 
 made obeisance to him ;" which Jacob interpreted, saying, " Shall 
 I and thy mother and thy brethren indeed come to bow down our- 
 selves to thee to the earth ? And his brethren envied him : but 
 his father observed the saying." 
 
 Now in these little incidents we read, not only Joseph's 
 exaltation, but the treatment Christ would afterwards receive 
 from the sons of Joseph's brethren, and his subsequent exaltation 
 to reign over them, when Abraham, Isaac, and Jacob and his 
 family shall bow down before him to the earth. Jesus gave an 
 evil report of his brethren, who saw that he was beloved of God ; 
 he troubled them with his parables and reproofs ; and they envied 
 him and hated him for his words. The fate of Joseph awaited 
 him ; for as the eleven conspired against Joseph to kill him, and 
 actually sold him to the Ishmaelites of Midian for twenty pieces of 
 silver, so was the Lord Jesus sold for thirty, and subjected to a 
 violent death by the rulers, thinking thereby to falsify his words, 
 and extinguish his pretensions to lordship over them.
 
 276 THE THINGS OF THE KINGDOM OF GOD. 
 
 Joseph, having 1 become the property of the Midianitish mer- 
 chants, was " separated from his brethren," and as good as dead 
 to them. They lost sight of him entirely, and at length forgot 
 him altogether. Their conspiracy to all appearance had perfectly 
 succeeded ; the}' had got rid of " the master of dreams ; " and 
 had imposed upon Jacob the falsehood that he had met with a 
 violent death from a savage beast. But " God was with him ;" 
 and though they had made everything sure, their sin was certain 
 to overtake them. 
 
 Joseph was carried into Egypt when he was seventeen years 
 old ; and he was thirty-nine when he was made known to his 
 brethren at their second interview ; hence, he was separate from 
 his father's house for twenty-two years. During this time his 
 fortunes were varied, but always tending to the promotion of God's 
 purpose through him. The work to be accomplished was to plant 
 the Israelites in Egypt, that they might be strangers in a land not 
 theirs, and serve them, and be afflicted, until the time should 
 arrive for their oppressors to be judged, and their deliverance 
 effected to the glory of Jehovah's name. God works by human 
 instrumentality in the affairs of men. Hence, He selected Joseph, 
 as He has since done the Lord Jesus, whom He has also 
 " separated from his brethren," to be the honoured agent in the 
 developing of His purpose in regard to Israel in relation to their 
 own destiny, and the judgment, and subsequent blessedness, 
 of the nations. 
 
 The second chapter of the Josephine parable begins with 
 Joseph in the house of Potiphar. Being there the victim of a false 
 accusation, he was immured in the State-prison. But even here 
 he found favour, as he had in Potiphar's house before ; for Joseph 
 was a righteous man, and God was with him. He had been in 
 prison t-wo full years, when the King of Egypt had his dreams of 
 the kine, and the ears. The report of his correct interpretation of 
 the chief butler's, and the chief baker's, dreams, while in durance, 
 caused him to be brought before Pharaoh to interpret his. It was 
 then believed that "interpretations belong to God;'" 7 that is, 
 when He causes men to dream prophetically, He reserves the 
 interpretation of them to Himself. This is illustrated in the case 
 before us, and afterwards in that of Nebuchadnezzar. Pharaoh 
 consulted all the magicians and wise men of Egypt, but there was 
 none that could interpret his dreams. But God revealed their 
 interpretation to Joseph, who exhibited to the king a luminous 
 exposition of them as indications of what God was about to do r 
 and offered him such advice in the emergency as convinced Pharaoh 
 that Joseph was "a man in whom the Spirit of God was," and 
 that " none were so discreet and wise as he." 'Therefore," said 1 
 the king, " thou shalt be over my house, and according unto thy 
 
 Gen. xl. 8.
 
 JOSEPH IX EGYPT. 277 
 
 word shall all my people be ruled ; only in the throne will I be 
 greater than thou." 
 
 When Joseph was thirty-seven years old, the famine began in 
 Egypt. It extended to al! the surrounding countries, and was 
 sore in the land of Canaan. Hearing that there was corn in 
 Egypt, Jacob sent "Joseph's ten brethren" to purchase some. 
 Now, Joseph, being governor, was the man who sold the grain. 
 This caused the sons of Israel to appear before him ; and, as he 
 had predicted, " they bowed themselves before him with their faces 
 to the earth." Joseph knew them ; but they did not recognise 
 him. He affected to believe they were spies, and put them in 
 ward for three days ; but afterwards released them, retaining one 
 -as a hostage, for their re-appearance with their youngest brother ; 
 and then sent them back loaded with grain for their father's house. 
 The harsh treatment they experienced from Joseph brought to 
 their recollection the manner they had treated him two-and -twenty 
 years before. Their consciences accused them ; and not knowing 
 that Joseph understood Hebrew, for he spoke with them through 
 an interpreter, they confessed their guilt to one another in his 
 presence, saying, " We are verily guilty concerning our brother, 
 in that we saw the anguish of his soul, when he besought us, and 
 we would not hear ; therefore is this distress come upon us." 
 
 Having visited Egypt a second time, they were introduced into 
 Joseph's house, when Simeon was restored to them. On Joseph's 
 entrance, " they bowed down their heads, and made obeisance." 
 They were placed at table in regular order, from the eldest to the 
 youngest ; and they ate, drank, and were merry with Joseph, still 
 supposing him to be an Egyptian. Having departed on their 
 return to Canaan, Joseph caused them to be pursued, and brought 
 back under pretence of having stolen his drinking cup. At this 
 second interview, Jndah made supplication for his brethren ; and 
 confessed that God had found out the iniquity of himself and 
 brethren ; and that they were now fairly the servants of the lord of 
 Pharaoh's kingdom. Judah having finished, Joseph could refrain 
 no longer, but wept aloud, and announced himself as their brother, 
 whom they had sold into Egypt. They were greatly troubled at 
 his presence ; but he tranquillized their fears, and assured them 
 that it was all of God, who had sent him before them into filgypt 
 to "preserve them a posterity in the earth, and to save their 
 lives by a great deliverance." 
 
 Jacob having received information of all that had been trans- 
 acted, proceeded to break up his encampment, and to go down into 
 Egypt as Joseph and Pharaoh had invited him to do. Isaac had 
 been dead ten years, and Jacob had attained the age of one hun- 
 dred and thirty. Having arrived at Beer-sheba on his way thither, 
 he offered sacrifices to the God of Isaac. On this occasion, God 
 spake unto him, and said, " I am God, the God of thy father ; 
 fear not to go down into Egypt : for / will there make of thee a
 
 278 THE THINGS OF THE KINGDOM OF GOO. 
 
 great nation : I will go down with thee into Egypt ; and / will also 
 surely bring thee up again : and Joseph shall put his hand upon 
 thine eyes." In this promise, Jacob was re-assured of a resurrec- 
 tion to life. The action of putting the hand upon the eyes repre- 
 sents death ; for this was one of the last offices of the nearest re- 
 lations. Hence, to tell Jacob he should die, and yet that he should 
 be brought up again, was telling him in effect that he should rise 
 from the dead again to possess the land. 
 
 Seventeen years having passed away after his arrival in Egypt, 
 the time drew nigh that Jacob must die. This residence in the 
 land of Ham had not at all diminished his attachment to the land 
 of Canaan. When, therefore, he found his end approaching, he 
 took an oath of Joseph, saying, " Bury me not, I pray thee, in 
 Egypt : but I will lie with my fathers, and thou shalt carry me out 
 of Egypt, and bury me in their burying-place." And Joseph pro- 
 mised to do as he had said. But why was Jacob thus anxious ? 
 Surely it could make no difference to him where he should crumble 
 into dust ! Nor would it, if Jacob had been a faithless Gentile ; or 
 a religionist whose mind was perverted by Platonism. He would 
 have cared nothing about his body ; all his solicitude would have 
 been about his " immortal soul." But in Jacob's death-bed scene, 
 he expressed no anxiety about ' his soul ; " all his care was for 
 his body after death, that it might be duly deposited in the cave of 
 Machpelah, where Abraham, Isaac, Sarah, Rebekah, and Leah, 
 were sleeping." This was equally the case with Joseph ; for 
 although Egypt had been the theatre of his glory, and he was 
 venerated there as the saviour of the country, in which he had also 
 lived ninety-three years, yet his last thoughts were upon the land 
 of Canaan and the disposal of his bones. ' I die," said he : "and 
 God will surely visit you, and bring you out of Egypt unto the 
 land which he sware to Abraham, to Isaac, and to Jacob ; " and 
 he took an oath of them, saying, ' Ye shall carry up my bones 
 from hence." 
 
 Why, I ask, is all mankind's anxiety now about their "souls," 
 and a heaven beyond the skies, when the friends of God, who had 
 all their pilgrimage been the honoured subjects of His fatherly 
 care, manifested no such carefulness ; but on the contrary exacted 
 oaths of their survivors expressive of their love for Canaan, and 
 of their concern that their bodies should moulder there ? The 
 reason is that the moderns have no faith in the promises of God. 
 Neither Protestants, nor Papists, " believe on God." They have 
 a system of faith which bears no affinity to the religion of God ; 
 and hence they hope for things which He has not promised ; and, 
 consequently, the most pious of them die with a lie in their right 
 hand. The faith and hope of Protestantism are not the faith and 
 hope of " the fathers," whom God has constituted the " heirs of 
 the world." 
 
 Gen. xlvii. 29-31 : xlix. 29-33.
 
 JACOB'S PROPHECY OF THE LAST DAYS. 279 
 
 The last thoughts of these holy men were on " the exceeding 
 great and precious promises " which are to be manifested in the 
 land of Canaan ; where their posterity will yet become " a great 
 and mighty nation " under Shiloh and his saints as the lords of 
 Israel and the Gentiles. Seeing this, then, though afar off, they 
 gave expression to their faith by giving commandment concerning 
 their bodies ; as it is written, ' By faith Joseph, when he died, 
 made mention of the departing of the children of Israel : and gave 
 commandment concerning his bones. " f ' He was, therefore, 
 embalmed, and put into a coffin ; and at the end of one hundred 
 and fifty-four years his bones were carried out of Egypt by Moses ; 
 they accompanied Israel in all their journeyings through the wilder- 
 ness ; and were finally deposited by Joshua in the cave of 
 Machpelah, where his fathers slept. 5 When professors believe the 
 truth, they will have as much interest in Canaan, and the disposi- 
 tion of their bodies, expressive of their faith, as we find testified 
 of Israel and Joseph by those who are high in the favour of their 
 God. We must believe the promises concerning Canaan, if we 
 would be immortal of body in the kingdom of God. 
 
 JACOB'S PROPHECY OF THE LAST DAYS. 
 
 Jacob being a hundred and forty-seven j'ears old, and about to 
 die, called his sons together to tell them " what should befall them 
 in the last days." From what has been already advanced on " the 
 end of the world," the reader will understand to what period the 
 prophecy of Jacob principally refers. But, lest any should have 
 forgotten, I will repeat, that it relates to events which were to 
 happen in the last days of the Hebrew commonwealth, under the 
 constitution from Mount Sinai. It sketches the political fortunes 
 of the twelve tribes which, with the blessing on Joseph's sons, it 
 now constituted ; touches upon the peculiar features of the several 
 portions of Canaan which should be allotted to them ; and reveals 
 certain principal events in connection with the tribes of Levi, 
 Judah, and Joseph. 
 
 It will not be necessary for me to do more than to point out 
 these special incidents as bearing upon the kingdom of God. 
 After Reuben, Simeon and Levi are conjoined in the prophecy. 
 They had slain Hamor and Shechem, and all the males of their 
 city. This circumstance is taken as a characteristic of their tribes 
 in the last days. " Instruments of cruelty," said Jacob, " are 
 in their habitations." And foreseeing the part they would play 
 in relation to the Seed, he exclaimed, " O my soul, come not 
 thou unto their secret ; c unto their assembly/' mine honour be 
 not thou united." But why not Jacob ? For in their anger 
 they slew a nian^ and in their self-will they digged down a 
 
 Heb. xi. 22. b Gen. 1. 24 ; Exod. xiii. 19 ; Josh. xxiv. 32. 
 
 c Psalm xxii. 16 ; Matt. xxvi. 14. ll Matt. xxvi. 57, 59.
 
 280 THE THINGS OF THE KINGDOM OF GOD. 
 
 wall," that is, overthrew a city. a "Cursed be their anger for 
 it was fierce : and their wrath, for it was cruel." The verifica- 
 tion of these things will easily be recognised in the history of 
 the tribe of Levi at the era of the crucifixion. It was the priests 
 who sought and at last accomplished the death of Jesus, to whom 
 Jacob refers ; and to mark his sense of their conduct, he said, 
 " I will divide them in Jacob, and scatter them in Israel." This 
 was fulfilled in giving Levi no cantonal inheritance in the land, 
 and in including Simeon's portion within the limits of the canton 
 of Judah. 6 From this arrangement, Levi, Simeon, and Judah, 
 became the tribes principally concerned in the transactions of the 
 last days. 
 
 Having spoken of the death of Christ by Levi and Simeon, he 
 then proceeded to speak of things connected with Judah alone. 
 Of this tribe he affirmed, 
 
 1 . That Judah should be the praise of all the tribes ; 
 
 2. That it should subdue its enemies ; 
 
 3. That it should rule over all Israel ; 
 
 4. That its sovereignty should be monarchical ; 
 
 5. That Shiloh should arise out of it as a lawgiver ; 
 
 6. That the gathering of the people should be to him ; 
 
 7. That he should ride an ass accompanied by its foal ; 
 
 8. That his garments should be dyed with the blood of his 
 enemies ; and, 
 
 9. That the fountains and rocks of the country should 
 exuberate with grapes and pasture. 
 
 Such are the points into which the members of Jacob's beau- 
 tiful prophecy concerning the things of the Kingdom, in connec- 
 tion with Judah as the royal tribe, are resolvable when converted 
 into literal, or unfigurative, speech. But, it is very clear from the 
 past history of the tribe, that the prophecy is only partially 
 accomplished. Judah is now " stooping down, and couching as 
 an old lion " ; and in view of his present prostration, Jacob 
 inquired, " Who shall rouse him up?" Yes; who shall doit? 
 Who shall start him to his feet again, that he may rend and 
 tread down, and devour the enemies of Jerusalem ? Who but 
 the Shiloh, whose goodly horse in the battle Judah is appointed 
 to be? c 
 
 Two appearances of the Shiloh are indicated by Jacob ; first, 
 after the departure of the sceptre from Judah ; and secondly, at 
 the attainment of the tribe to the dignity of giving laws to the 
 gathered people. The sceptre had departed from Judah before the 
 appearing of Jesus ; but neither Jesus, nor the tribe, have promul- 
 gated a code of laws to Israel or the Gentiles. Moses was a 
 
 Gen. xxxiv. 25-29. & Josh. xix. I, Q. <" Zech. x. 3-5 : xii.6: xiv. 14.
 
 JACOB'S PROPHECY OK THE LAST DAYS. 281 
 
 lawgiver, not of Judah, but of" Lev! ; but when Shiloh comes as 
 the lawgiver of Judah, then ' the law shall go forth from Zion, and 
 the word of the Lord from Jerusalem."" 
 
 The blessing on Judah contains in it the hope of Israel. It 
 shows what views Jacob had of the promises made to him and his 
 fathers. His faith was of things substantial and definable. He 
 looked for a kingdom and an empire, whose royal domain should 
 be the land of Canaan, and especially that part of it allotted to 
 Judah ;'' and whose imperial ruler should be the Giver of Peace, 
 descended from his loins in the line of Judah. The Spirit of God 
 in Jacob marked him out to wield the sceptre and to give laws to 
 the world, possessing the gate of his enemies, and blessing all the 
 nations of the earth. It is generally supposed that Jacob saw the 
 sceptre depart from Judah. This is implied by the English version, 
 ' Not depart until Shiloh came," which is as much as to say, when 
 Christ appears it shall depart : which is not in accordance with 
 the facts of the case. 
 
 Having blessed Judah in the terms recorded in scripture/' he 
 passed over Zebulun, Issachar, Dan, Gad, Asher, and Xaphtali, 
 with a brief notice, and then dwelt with emphasis upon Joseph. 
 He described in general terms the fertility of the cantons of 
 Ephraim and Manasseh, and invocated blessings of every kind 
 upon his posterity. Recalling Joseph's history in the past as 
 indicative of his descendants' in the future, he predicted that they 
 would be sorely grieved by their enemies, and separated from the 
 other tribes. Nevertheless their bow, though unstrung, should 
 abide in strength, and they should be made strong again " by the 
 hands of the Mighty God of Jacob, who should help them," and 
 bless them above what their progenitors enjoyed before the}* were 
 carried away into captivity. He saw that they would be a royal 
 tribe, and that at some period of their nationality, " the everlasting 
 hills " unto their utmost bound, should bow to his sceptre, who is 
 destined to rule them/' 
 
 But in the blessing of Joseph, Jacob gave a very remarkable 
 intimation concerning the Shiloh. He styles him " the shepherd 
 und stone of Israel." 1 ' In his blessing on Judah, he foretold his 
 descent from him ; but in the blessing of Joseph, he declares he is 
 from the God of Jacob, and (being thus spoken of in connection 
 with Joseph) after the parable of his history. In other words, that 
 the Seed should be both son of Judah and Son of God ; and that 
 his relation to the tribes of Israel should be after the representation 
 of Joseph's to his brethren. ' The archers should sorely grieve 
 him, and shoot at him, and hate him ; but his bow should abide 
 in strength, and his arms be made strong by the God of his fathers, 
 who should help him ; and cause all blessings to rest upon his 
 crown, who should be long separated from his brethren." 
 
 Isaiah ii. 3. & Ezek. xlviii. 8-22. < Gen. xlix. 8-12. 
 d Hab. iii. 3-16. f Isaiah xxviii. 16.
 
 282 THE THINGS OF THE KINGDOM OF GOD. 
 
 SUMMARY OF THE FAITH AT JOSEPH'S DEATH. 
 
 After the death of Joseph, which occurred two hundred and 
 seventy-six years after the confirmation ot the covenant concerning 
 Christ, Levi and his sons Kohath, Amram, and Moses, may be 
 regarded as the more especial conservators of the faith with which 
 God is pleased. Man}- of Jacob's family in the period which 
 elapsed between the death of Joseph and their glorious exodus 
 under Moses, had given themselves up to the service of Egypt's 
 gods/' This, however, was not the case with all. Some still kept 
 the promises of God before them ; and we find it testified of Moses 
 when only forty years old, and before he fled from Egypt, that 
 " he supposed that his brethren would have understood how that 
 God by his hand would deliver them : but they understood not." b 
 This was forty years before their deliverance, and one hundred 
 and fourteen years after Joseph's death. Seventy-four years after 
 this event Moses was born to Amram the grandson of Levi. The 
 supposition he entertained concerning his brethren's spiritual 
 intelligence is an indication of his own ; for he evidently judged 
 them by his own understanding of the divine promise. 
 
 Although " he was learned in all the wisdom of the Egyptians," 
 this did not divert him from the faith. He had been indoctrinated 
 into this in his tender years by his parents. For, it is testified 
 that " by faith they hid him three months, not being afraid of the 
 king's commandments ; " c thus becoming heirs of the righteousness 
 which is by faith of the promises. This testimony to their faith 
 shows that, however delinquent others might be, "the faith," the 
 one faith of the gospel, dwelt in them. They instilled this faith 
 into Moses, on the fleshly table of whose heart it was so indelibly 
 inscribed, that not all the blandishments of the court of Egypt 
 could efface it. The result of the parental instruction he had 
 received was that " by faith when he came to years he refused to 
 be called the son of Pharaoh's daughter ; choosing rather to suffer 
 affliction with the people of God, than to enjoy the pleasures of 
 sin for a season ; esteeming the reproach of Christ greater riches 
 than the treasures of Egypt ; for he had respect to the recompence 
 of the reward. B}' faith he forsook Egypt, not fearing the wrath 
 of the king ; for he endured, as seeing him who is invisible.'"' 
 
 From this testimony, then, we learn that the faith in Amram's 
 family was concerning Christ, and the recompense of the reward : 
 that this was so little sympathized with, that those who embraced 
 it were subjected to reproach, and called upon to endure on 
 account of it ; and that the things connected with Christ were 
 esteemed by those who understood them, as of greater value than 
 the most enlightened, wealthy, and powerful of kingdoms, 
 
 Josh. xxiv. 14. ''Acts vii. 25. < Heb. xi. 7, 23. f?Heb. xi. 24-27.
 
 SUMMARY OF THE FAITH AT JOSEPH'S DEATH. 283 
 
 possessed in all its glory. Now, as the faith of Amram's family 
 is the " faith without which it impossible to please God" in any 
 age, it will be of advantage to us to have as distinct a view of it as 
 possible. Omitting, then, the general principles of religion, stated 
 on pages 166 and 167 of this work, in which all the faithful were 
 instructed ; I shall present in this place a summary of the things, 
 which were ' all the salvation and all the desire " of Abraham's 
 family ; though for a long time "God made it not to grow." I 
 shall begin the enumeration with the most elementary principle, 
 and ascend to the more complex in the order of their development 
 in the promises of God. They believed, then, 
 
 1. That a son of Eve would take away the sin and evil of the 
 world ; 
 
 2. That until the sin-power should be subdued, there would be 
 perpetual strife between his adherents and the partizans of sin ; 
 
 3. That in this war the Son of the woman and his allies would 
 suffer much adversity, and be temporarily overcome ; but after- 
 wards, conquer all their foes ; 
 
 4. That Eve's son would descend from Abraham in the line of 
 Isaac, Jacob, and Judah ; 
 
 5. That Abraham's descendants in the line of Jacob would 
 become " a great and mighty nation ;" and that when this came to 
 pass, Abraham's name would be great in all the earth ; 
 
 6. That all nations should be blessed, in a social, ecclesiastical, 
 and civil sense, in Abraham and his Seed, whom I shall hereafter 
 term Christ ; 
 
 7. That this personage, the hope of Abraham's family, should 
 possess the gate of his enemies that is, gain the victory over 
 them ; 
 
 8. That Christ should possess the land of Canaan from the 
 Euphrates to the Nile ; that he should possess it " for ever," and 
 therefore be immortal ; 
 
 9. That Abraham, Isaac, and Jacob should possess Canaan 
 with Christ for ever ; 
 
 10. That Abraham was the constitutional father of nations, 
 and, with his sons namely, with Christ and his brethren the 
 " heir of the world," which was memorialized by the change of his 
 name from Abram to Abraham ; 
 
 11. That kings would descend from Abraham in the line of 
 Judah, &c. ; and that, therefore, the twelve tribes would constitute 
 a kingdom in the land of Canaan, of which Judah would be the 
 royal tribe ; 
 
 12. That through Judah, as the lion of Israel, their enemies 
 should be subdued ; 
 
 13. That " the Shepherd and Stone of Israel " would be a Son 
 of Judah and Son of God ; and that he would be the Lawgiver and 
 King of all nations to the utmost bound of the everlasting hills ;
 
 284 THE THINGS OF THE KINGDOM OF GOD. 
 
 14. That Christ would be slain by the tribe of Levi after the 
 parable of Isaac ; 
 
 15. That as Christ and Abraham are to inherit the land of 
 Canaan for ever, they would rise from the dead to possess it ; and 
 that the same thing" must occur in the case of all others who should 
 inherit with them ; 
 
 16. That after his resurrection and exaltation to power and 
 dominion, ten tribes of Christ's brethren after the flesh would go 
 down into Egypt a second time ; and meeting them there, make 
 himself known to them ; receive their humble and sincere submis- 
 sion ; and we may add, like another Moses and Joshua in one 
 person, lead them out of Egypt and plant them in the land of 
 Canaan ; 
 
 17. That to share in this consummation would be the reward 
 of a righteousness counted to those who believed the things 
 promised ; 
 
 18. That every one to whom this righteousness was reckoned 
 must be a circumcised person ; or otherwise be cut off from his 
 people ; and that circumcision was the token of the covenant of 
 promise, and the seal of the righteousness by faith. 
 
 In the exposition of the things of the kingdom, as unfolded in 
 " the promises made of God to the fathers," the following points 
 have been fairly established : 
 
 1 . That the territory of the kingdom of Shiloh is not beyond 
 the skies, but all the land of Canaan from the Euphrates to the 
 Nile ; and from the Gulf of Persia and Red Sea to the Mediter- 
 ranean ; 
 
 2. That the twelve tribes of Israel are the natural born subjects 
 of the kingdom ; 
 
 3. That Christ in the line of Judah is its King ; 
 
 4. That those of like faith and disposition with Abraham, and 
 who walk in the steps of his faith, are the joint inheritors with its 
 king; in other words, its aristocracy ; who will share in the glory, 
 honour, power, and blessedness, of the kingdom for ever : and, 
 
 5. That all nations will be subject to this kingdom, and con- 
 stitute its empire. 
 
 These five points, however, do not comprehend all the things 
 concerning the kingdom of God. Shiloh, or the Anointed One of 
 God, was promised in the line of Judah ; but the question remained 
 open from Jacob's decease for many centuries after, as to the par- 
 ticular family of the tribe of Judah he was to descend from. 
 Besides this, there is nothing said respecting the constitution, 
 laws, and ecclesiastical institutions, of the kingdom. It will, there- 
 fore, be necessary for us to look into these things, that we may 
 fully comprehend the system of the world to be established by the 
 God of heaven, when all other dominions shall have passed away.
 
 CHRONOLOGY OF THE AGE BEFORE THE LAW. 285 
 
 It may facilitate a clear and distinct conception of the contents 
 ot" this chapter b}' bringing the dates quoted into a tabular form ; I 
 shall, therefore, conclude this part of my subject by presenting the 
 reader with the following' 
 
 Years 
 after 
 Flood. 
 
 2 
 292 
 
 350 
 36? 
 377 
 
 378 
 391 
 392 
 
 427 
 
 429 
 432 
 452 
 467 
 492 
 502 
 529 
 
 543 
 549 
 
 560 
 
 727 
 767 
 
 807 
 
 CHRONOLOGY OF THE AGE BEFORE THE LAW. 
 
 Shem begat Arphaxad, and lived afterwards 500 years. 
 
 Terah aged 70 ; and Abram born. 
 
 Xoah died ; Abram 58 years. 
 
 Abram leaves Haran. aged 75. 
 
 The promise concerning Christ confirmed on the I4th day of 
 
 Abib at even ; Abram 85. 
 Ishmael born. 
 
 Circumcision instituted ; Abraham circumcises all his males. 
 Isaac born ; Abraham 100 years. Sojourns in the Philistines' 
 
 land. 
 Terah dies, aged 205 ; Abraham 135 : leaves Philistia after a 
 
 residence there of 35 years. 
 Sarah dies at Hebron, aged 127. 
 Isaac marries Rebecca ; Abram 140. 
 Esau and Jacob born ; Isaac 60. 
 Abram dies, aged 175 ; Jacob 15 years. 
 Esau marries, aged 40. 
 
 SHEM, or Melchizedec, disappears. Jacob 50; Isaac no. 
 Jacob leaves Isaac ; sees the Vision of the Ladder: arrives at 
 
 Laban's, aged 77. 
 Joseph born. 
 Jacob leaves Laban, having served him 20 years, aged 97, 
 
 Isaac 157. 
 Joseph sold into Egypt, aged 17. Jacob 108 years. 
 
 572 Isaac dies, aged 180. Jacob 120. 
 
 582 Second year of the great famine. Jacob 130; removes into 
 
 Egypt ; Joseph 39 years. 
 
 599 Jacob dies, aged 147. Joseph, aged 56. 
 653 Joseph dies, aged no years. From confirmation of covenant 
 
 276 years. 
 
 Moses born. Aaron 3 years old. 
 Moses flies from Egypt. 
 
 The Israelites return from Egvpt 430 years from the confirmation 
 of the covenant. Moses 80 vears.
 
 286 THE THINGS OF THE KINGDOM OF GOD. 
 
 CHAPTER IV. 
 
 THE GOSPEL IN RELATION TO THE MOSAIC ECONOMY. 
 
 State of Egypt and Israel before the exodus. The time of the promises 
 arrives. Call of Moses. God's everlasting memorial. Moses is sent 
 to Israel. He is accepted as a ruler and deliverer. He declares glad 
 tidings to them, but they refuse to listen. The Exodus. Israel 
 bapti/.ed into Moses. The song of victory. They are fed with angels' 
 food. The Lord's passover. How to be fulfilled in the kingdom of 
 God. The Lord's supper. The Twelve Tribes constituted the king- 
 dom of God. The gospel preached to Israel. They reject it. Of the 
 Rest. ---The Royal House of the kingdom. The sure mercies of David. 
 The kingdom and throne of David.- David's kingdom also God's 
 kingdom under its first constitution. Chronology to the captivity. 
 
 DTKING the one hundred and fifty-four years that elapsed between 
 the death of Joseph and the returning of the Israelites from Egypt, 
 they multiplied so much as to excite the apprehensions of the 
 Egyptians. " Behold," said Pharaoh, the people of the children 
 of Israel are more and mightier than we : come on, let us deal 
 wisely with them, lest they multiply, and it come to pass, that when 
 there falleth out any war, they join also unto our enemies, and 
 fight against us, and so get them up out of the land.' 1 '' 
 
 From this it would seem that the idea prevailed in Pharaoh's 
 court, that the Israelites contemplated a wholesale emigration to 
 some other country. His policy, however, was to prevent it, by 
 maintaining the numerical superiority of the Egyptians, by des- 
 troying their male children in the birth, and exhausting them by 
 oppressive toil. But what can the policy of kings effect when they 
 undertake to combat the purposes of God ? The cup of Egypt's 
 iniquity was well-nigh running over. They had not retained God 
 in their thoughts, being wholly given up to the basest superstition 
 and idolatry. They had forgotten their obligation to God, who had 
 saved their nation by the hand of Joseph ; whose posterity they 
 had enslaved, and cruelly destroyed. What, then, remained, but 
 that God should judge them ? That He, the Lord of all the earth, 
 should step in between the profane tyrant, and those whom He 
 purposed to be His people, and give to Egypt according to its 
 works ? Israel's four hundred years of affliction were accomplished. 
 They had served the oppressor long enough : and the time had at 
 length arrived, when the nation which had reduced them to servi- 
 tude should be judged, and themselves remunerated for their past 
 sufferings and services, by the spoil of their adversaries. 
 
 This was a just and equitable decree ; the illustration of which 
 is yet to be exhibited on a grander scale, " when God shall set his
 
 THE EXODUS A TYPE. 287 
 
 hand again A SECOND TIME to recover the remnant of his people 
 which shall be left, from Assyria, and from Egypt, and from Pathros, 
 and from Khush, and from Elam, and from Shinar, and from 
 Hamath, and from the islands of the sea. And when he shall 
 utterly destroy the tongue of the Egyptian sea (the Red Sea ; ) and 
 with his mighty wind shall shake his hand over the river (Nile), 
 and shall smite it in the seven streams, and make men (Israel) go 
 over dry shod. And there shall be a highway, for the remnant of 
 his people, which shall be left from Assyria ; like as it was to Israel 
 in the day that he came up out of the land of Egypt." I quote this 
 passage here by way of a hint to the reader, that if he would under- 
 stand how Jehovah will arbitrate between Israel and the existing 
 nations when He grafts them in again, he must give himself to 
 know the particulars of their deliverance under Moses : for the 
 exodus under him is the type, or representation, of their future 
 exodus under the Lord of Hosts. 
 
 But, spiritually dark as were the Egyptians with all their wis- 
 dom, the Israelites could boast of little more light than they. The 
 relative condition of these two people was very similar to what it 
 is now in regard to the Jews and papal nations among whom they 
 are scattered. The Jews have a vague idea of the promise made 
 to Abraham, and therefore cherish the hope of restoration to 
 Canaan ; but of the name of God they are as ignorant as the 
 generation to whom Moses was sent. "Who is Vahweh," said 
 Pharaoh, " that I should let Israel go? I know not who the Lord 
 God of Israel is." This is the predicament of existing nations. 
 They are called by the name of Christ, but as to God's character, 
 they are as ignorant of it as of His person. As to Israel of "the 
 fourth generation," we have seen that " they understood not" 
 when Moses supposed they \vould have recognised in him their 
 deliverer ; and, when God was about to send him for that very 
 purpose forty years after, Moses inquired, what he should say 
 unto them when the elders of Israel should say to him ' What is 
 his name ?" The name of him whom he styled the God of their 
 fathers. b Thus, without understanding of the promises, ignorant 
 of the God of Abraham, Isaac, and Jacob, and serving the gods of 
 Egypt, they differed only from the Egyptians in being the 
 oppressed instead of the oppressor, and ' beloved for the fathers' 
 sake " a type of their present condition, preparatory to their 
 everlasting emancipation from the tyranny of as ignorant, but 
 mofe brutal, nations than themselves. 
 
 Such was the benighted condition into which God's people 
 Israel had fallen "when the time of the promises (the end of the 
 four hundred years) drew nigh, which God had sworn to 
 Abraham." But though Israel had forgotten them, God had not. 
 They were overwhelmed and absorbed in their personal sufferings, 
 which elicited a cry of great distress. This was the crisis of their 
 Isaiah xi. 12, 15, 16. b Exod. iii. 13, 16.
 
 288 THE THINGS OF THE KINGDOM OF GOD 
 
 fate. ' Their cry came up to God by reason of the bondage. 
 And God heard their groaning-, and God remembered his covenant 
 ivith Abraham, tvifh Isaac, and with Jacob. And God looked upon 
 the children of Israel, and had respect unto them." 
 
 He sent an angel to deliver them. Moses was tending the 
 flock of Jethro, his father-in-law, in the vicinity of Horeb. Seeing 
 a bush on fire yet not consumed, he drew near to take a closer 
 view of it. As he approached, the angel addressed him in behalf 
 of the Lord, saying, " I am the God of thy fathers, the God of 
 Abraham, the God of Isaac, and the God of Jacob. I have surely 
 seen the affliction of my people who are in Egypt, and have heard 
 their cry by reason of their taskmasters ; for I know their sorrow : 
 and I am come down to deliver them out of the hand of the 
 Egyptians, and to bring them up out of that land unto a good land 
 and a large, unto a land flowing with milk and honey ; unto the 
 place of the Canaanites, &c. Come now, therefore, and I will 
 send thee unto Pharaoh, that thou mayest bring forth my people, 
 the children of Israel, out of Egypt."" Thus, Moses whom forty 
 years before the}" refused, saying, ' Who made thee a ruler and a 
 judge ? the same did God send to be a ruler and a deliverer by the 
 hand of the angel who appeared to him in the bush."'' 
 
 Moses being thus called of God, was first sent to the elders of 
 Israel to make proclamation to them of the good news of deliverance 
 from Egypt, and of national independence in the land promised to 
 their fathers. Moses was not only called and sent, but he was 
 also equipped for the work ; and prepared to prove that he was 
 Jehovah's ambassador to them and Pharaoh. The Lord knew how 
 incredulous they would reasonably be of the validity of Moses' 
 pretensions to the high office of his plenipotentiary. They had 
 refused Moses forty years before when he was. in favour at the 
 court of Egypt ; it was not likely, therefore, that they would 
 accept him as a returned exile. Hence, something more was 
 wanting than Moses' bare assertion that he was the ambassador of 
 God. He was, therefore, endued with divine power by the exercise 
 of which his claim to their acceptance might be attested. His staff 
 could be turned into a serpent ; his hand could become leprous 
 as snow by putting it into his bosom ; and water of the Nile spilled 
 upon the ground converted into blood. By these three signs given 
 him to perform as his credentials, he was assured by the Lord the)' 
 would recognize him. He was to execute them in their presence, 
 " that they might believe that the Lord God of their fathers, the 
 God of Abraham, the God of Isaac, and the God of Jacob, had 
 appeared unto him. And I will be with thy mouth," said God, ' and 
 teach thee what thou shalt say." " I have made thee a god to 
 Pharaoh, and Aaron thy brother shall be thy prophet.'"' 
 
 Having received his appointment after this manner, he was 
 commanded to go and introduce himself to the elders of Israel in 
 Exod. iii. 2, 6-10. '> Acts vii. 35. e Ex. vii. i.
 
 CALLED AND SENT OF GOD." 289 
 
 his new capacity. He was ordered to say to them, "The Lord 
 God of your fathers, the God of Abraham, the God of Isaac, and 
 the God of Jacob, hath sent me unto you : this is my name forever, 
 and this is my memorial unto all generations. This, the Lord God, 
 hath appeared unto me, saying 1 , I have surely visited you, and 
 seen that which is done to you in Egypt ; and I have said, I will 
 bring you up out of the affliction in Egypt" into the land of the 
 Canaanites, &c. ; into a land flowing with milk and honey. " b 
 
 In obedience to the voice of God, Moses presented himself 
 before the elders of Israel, accompanied by his prophet. He 
 announced himself as the messenger of God, and laid before them 
 his " memorial unto all generations." As I have shown on page 
 233, this memorial, which is God's name for ever, reveals the 
 resurrection of Abraham, Isaac, and Jacob, the last of whom had 
 then been dead two hundred and eight years. This was an 
 important announcement, and amounted to this, " /, Moses, am 
 sent to you by the God of your fathers, -who are to rise again.' 1 '' This 
 was a startling declaration for a fugitive from Egyptian vengeance, 
 and a Midianitish shepherd to make to a whole people. I am 
 " called and sent" of Him, who is the God of the living, and hath 
 appeared unto me, to inform you that He hath come down to 
 deliver you by my hand from your grievous bondage in this 
 country of the Nile. 
 
 This was as astounding a pretension as that of the " minis- 
 ters " and " clergy " of this time, who also claim to be ' called of 
 God as Aaron was," and to be sent with the word of the Lord to 
 the people as His ambassadors ! The important difference, how- 
 ever, in the case is, that God attested the truth of Moses' 
 pretensions, but does not confirm theirs. Clerical and ministerial 
 ambassadorship rests upon their own word, and is predicated upon 
 a feeling which no one can perceive but themselves. It is assertion 
 without proof ; and until they can adduce credentials divinely 
 attested as in all other cases of real appointments in scripture, if 
 they are not set down at once as impostors (which would be quite 
 justifiable after waiting for credentials many centuries) mankind 
 are at all events under no obligation to attend to the word they 
 profess to have received. 
 
 When Moses received his commission, he objected to go to 
 Israel, for, said he, "They will not believe me, nor hearken unto 
 my voice : for they will say, The Lord hath not appeared unto 
 thee." It was then the Lord empowered him to work the first 
 sign ; and if that did not convince them, then the second ; but if 
 still incredulous, afterwards the third ; which would be irresistible. 
 Now, when through Aaron he had spoken all the words com- 
 manded, " he did the signs in the sight of the people." If they 
 had believed his simple word, the signs would not have been given ; 
 but as they were all given, it is evident that they did not believe 
 Gen. xv. 13, 14, 16. & Exod. iii. 15-17.
 
 290 THE THINGS OF THE KINGDOM OF GOD. 
 
 his bare assertion. When they saw the wonders, however, they 
 came to the conclusion of Nicodemus in relation to "the prophet 
 like unto Moses," that he was a person "sent from God, for no 
 man could do the miracles he did except God were with him " ; a 
 as it is written, " And he did the signs in the sight of the people, 
 and they believed that the Lord had visited the children of Israel, 
 and that he had looked upon their affliction." 6 
 
 Being accepted as a ruler and a deliverer, he and his prophet, 
 accompanied by the elders of Israel, presented themselves before 
 Pharaoh. Moses announced himself as the bearer of a message to 
 him from the Lord God of Israel, saying, " Let my people go, 
 that they may hold a feast unto me in the wilderness." This 
 demand astonished Pharaoh exceedingly. " Who," said he, " is 
 the Lord, that I should obey his voice to let Israel go? I know 
 not the Lord, neither will I let Israel go. Wherefore do ye, Moses 
 and Aaron, hinder the people from their works ? Get you to your 
 burdens." The only effect of this application was to double their 
 toil, and to cause the officers of Israel to be beaten, because they 
 were not successful in extorting from their brethren what was 
 impossible. They remonstrated with the tyrant, but to no other 
 purpose than to be spurned from his presence as idle fellows. 
 They perceived that they were in an evil and desperate case ; and 
 as their condition was worse since Moses came among them, they 
 looked on him as the cause of all the aggravated evil that had be- 
 fallen them. Moses, indeed, could not deny it. He had nothing 
 to say in extenuation ; but in his extremity returned to expostu- 
 late with the Lord. "Wherefore," said he, " Lord, hast thou so 
 evil-entreated this people ? Why is it that thou hast sent me ? 
 For since I came to Pharaoh to speak in thy name, he hath done 
 evil to this people; neither hast thou delivered thy people at all." c 
 
 After this manner, being made to feel the need of deliverance, 
 Moses was sent again to them with glad tidings of a sure and speedy 
 redemption. In communicating it to Moses, the Lord prefaced the 
 message with a reiteration of the memorial. " I am the Lord," 
 said He ; "and I appeared unto Abraham, unto Isaac, and unto 
 Jacob, by the name of God Almighty, but by my name JEHOVAH 
 ( He who shall be) d was I not known unto them. And I have also es- 
 tablished my covenant with them, to give them the land of Canaan, 
 the land of their pilgrimage, wherein they were strangers. And I 
 have also heard the groaning of the children of Israel, whom the 
 Egyptians keep in bondage : and I have remembered my covenant." 
 
 Such was the preamble. The God of Abraham was about to 
 begin the fulfilment of the covenant in that part of it which related 
 to " the fourth generation " of the natural seed. He was therefore 
 in relation to Israel about to become known as the performer of 
 His word. Abraham, Isaac, and Jacob knew Him as Almighty ; 
 but as they had died without receiving the promises covenanted, 
 
 a John iii. 2. & Exod. iv. 31. c Exod. v. 22. d Isaiah xlii. 8, 9.
 
 ISRAEL GOD'S FIRST-BORN SOX. 291 
 
 they knew Him not as Jehovah : yet as Jehovah is now the name 
 of Abraham's God unto all generations, Abraham, Isaac, and Jacob 
 will know Him as set forth in His memorial, when they rise from 
 the dead. He will then be Jehovah to them. 
 
 Because, then, after nearly 430 years from its confirmation, 
 God had remembered His covenant, He said to Moses, " Say unto 
 the children of Israel, I am Jehovah, and I will bring you out from 
 under the burdens of the Egyptians, and I will rid you out of their 
 bondage, and I will redeem you with a stretched out arm, and with 
 great judgments : and I "will take you to me for a people, and I will 
 be to you a God : and ye shall know that I am the Lord your God, 
 who bringeth you out from under the burdens of the Egyptians. 
 And I will bring you in unto the land, concerning the which I did 
 swear to give it to Abraham, to Isaac, and to Jacob ; and I will 
 give it you for a heritage : I am Jehovah." According to all these 
 words Moses spoke to them, " but they hearkened not to him, for 
 anguish of spirit, and for cruel bondage." 
 
 After this the judgments of God fell fast and heavy upon 
 Pharaoh and the Egyptians, until at length they rose and thrust 
 the Israelites out of Egypt. The record of this event is thus given 
 by Moses. " Now the returning (vemuseb) of the children of 
 Israel who dwelt in Egypt was four hundred and thirty years. And 
 it came to pass, at the end of the four hundred and thirty years, 
 \ - en the self-same day it came to pass, that all the hosts of the 
 Lord went out from the land of Egypt. It is a night to be much 
 observed unto the Lord, for bringing them out from the land of 
 Egypt : this is that night of the Lord to be* observed of all the 
 children of Israel in their generations."" The period here indi- 
 cated was 430 years from the confirmation of the covenant now 
 remembered of God, which occurred on the 14th of Abib, or Nisan, 
 at even ; the month when the Jewish year and calendar begin, b 
 answering to the latter half of March and the former part of April. 
 
 The terrible display of power by the hand of Moses, while it 
 filled the minds of the Egyptians with dismay, convinced Israel at 
 length that God was able and willing to perform what He had 
 covenanted to do. He had said to Pharaoh, " Israel is my son 
 even my first-born ; therefore, let my son go, that he may serve 
 me ; and it thou refuse to let him go, behold, I will slay thy son 
 ven thy first-born." This threat had at length been carried into 
 execution ; and " there was not a house in Egypt where there was 
 not one dead." First-born for first-born : if Pharaoh destroyed 
 God's first-born, God would retaliate upon him, and not spare his. 
 Let the reader mark the style here. " Israel is my son, my first- 
 born." What does this import ? Did not God tell Abraham, that 
 he had constituted him a father of many nations ? Then these 
 nations are in effect his sons ; for a father implies sons. But 
 of this family of nation-sons which of them is the first-born son? 
 Exod. xii. 40-42. b Kxod. xii. 2.
 
 292 THE THINGS OF THE KINGDOM OF GOD. 
 
 The. testimony before us declares that Israel is. The nation of 
 Israel then is the heir, and nearest to the throne in the empire of 
 the world. But it is now, and will be for a few more years, as it 
 was in the days of Pharaoh, Israel God's first-born is scattered, 
 oppressed, and destroyed, by the tyrants of the nations, and a 
 subject of reproach among the people. But the sentence of God is 
 still unrepealed ; and at a coming crisis, he says to the Autocrat, 
 " Let my son, Israel, go that he may serve me ; and if thou refuse, 
 I will slay thy son, even thy first-born." When the events in 
 Egypt shall be re-enacted in the latter day, " a nation," even 
 Israel, " shall be born in a day ; " and other nations will soon after 
 follow him in a birth into Christ and the political family of Abra- 
 ham. When this comes to pass, all the nations of the earth will be 
 Abraham's sons and rejoice in Israel their elder brother. 
 
 But, when Israel was brought to the birth, and stood trembling 
 on the shore of the Red Sea, they were about to be introduced 
 into Moses. They had been begotten of God as His national first- 
 born ; but were they to be born of water into the everlasting pos- 
 session of Canaan ; or into a possession in which they were only 
 " strangers and sojourners " in the land ? That would depend upon 
 the question of their national baptism into Moses, or into Christ : 
 if into Moses, they could only inherit according to his law ; but 
 if into Christ, then they would obtain an everlasting national 
 possession of the land, of which no other nation, or confederacy 
 of nations, could deprive them. But they could not be nation- 
 ally baptised into Christ, for Christ had not come ; and until he 
 came, and as the mediator of the New Covenant, suffered death, 
 neither individual nor nation could have everlasting inheritance in 
 the land ; for the covenant was of no force while the mediator 
 was alive. 
 
 But there is an end of all question in the case. The apostle, 
 in reference to the passage of the Red Sea, writes, " I would not 
 that ye should be ignorant, how that all our fathers were under 
 the cloud, and all passed through the sea ; and were all baptised 
 INTO Moses (fie r<> MWITJJJ') in the cloud and in the sea a (f ^ vtfytXrj 
 and >' TT] QaXatrirri),'" This was the national baptism. An entire 
 obscuration of a whole nation from the view of all beholders on 
 either shore. It was buried, not in the sea only, but in the cloud 
 and in the sea a cloud, which was black with darkness to the 
 Egyptians, but light to Israel between the icy walls of the sea. 
 But, though buried, the nation rose again to a new life upon 
 the opposite shore, leaving all their tyrant taskmasters, and all 
 their bondage behind them, washed away by the returning waters 
 of the deep. First, then, believing in Moses and in the Lord, 
 they were baptised into Moses, and so " saved that day out of 
 the hands of the Egyptians," who were washed up " dead upon 
 the sea-shore. " fi 
 
 i Cor. x. i, 2. b Exod. xiv. 26, 31.
 
 THE SOXG OF MOSES AND THE SONG OF THE LAMB. 293 
 
 In celebration of this great deliverance, they sang the song 
 of Moses. What a thrilling incident was this ! Six hundred 
 thousand men, besides women, children, and a mixed multitude, 
 encamped upon the shore, and singing the song of the Lord's 
 victory over their enemies ! After magnifying the gloriousness of 
 His power, and the great salvation with which He had delivered 
 them, they rejoiced in the future that awaited their nation, when 
 it should realise the possession of the land ot Canaan under the 
 sceptre of Shiloh " for ever and ever." ' Thou shalt bring them 
 in, and plant them in the mountain of thine inheritance ; in the 
 place, O Lord, which thou hast made for thee to dwell in ; in the 
 sanctuary, O Lord, which thy hands have established. The Lord 
 shall reign for ever and ever."" 
 
 Let the reader peruse the song of Moses, and bear in mind 
 that it is not only a magnification of the past, but also prophetic 
 of as great, or a greater, deliverance of the nation under Shiloh. 
 Under Moses, they were saved by the angel of God ; 6 but when 
 the time of the second exodus from Egypt arrives, they will be 
 saved by the Lamb of God, whose prowess will be applauded by 
 God's harpists of the crystal sea, who will sing the neiv song of 
 Moses, the servant of God, and the song of the Lamb, saying, 
 " Great and marvellous are thy works, Lord God Almighty ; just 
 and true are thy ways, thou King of saints. Who shall not fear 
 thee, O Lord, and glorify thy name? for thou only art holj- ; for 
 all nations shall come and worship before thee; for thy judgments 
 are made manifest." The song of Moses, we have seen, cele- 
 brated the overthrow of the Egyptians ; the song of the Lamb, 
 " the prophet like unto Moses," will celebrate his future triumph 
 over all the nations in his deliverance of the twelve tribes from their 
 tyranny ; a redemption which will result in the submission of all 
 nations to his sovereignty, as predicted in the song. And it is to 
 be observed that the Lamb's victory, being the accomplishment of 
 the prophecy in Moses' song, and a victory gained on a similar 
 occasion, and in connection with the same nation, the Lamb's song 
 is styled in the Apocalypse, " the song of Moses and the song of 
 the Lamb." 
 
 The generations of Israel's nation are reckoned from Abraham. 
 Between seven of them there is a remarkable relationship in the 
 way of type and antitype. These are the fourth, the fifth, the 
 fourteenth, the fifteenth, the thirty-second, the forty-second, and, 
 possibly, the rising generation of the present time. The events of 
 the fourth occurred under Moses ; of the fifth, under Joshua ; of 
 the fourteenth, under David ; of the fifteenth, under Solomon ; of 
 the thirty-second, under Zorobabel ; of the forty-second, under 
 Christ ; and of the last, the substance of all that have preceded it, 
 and as yet in the undeveloped, but not unrevealed future. The 
 six generations present so many pictures, as it were, of what will 
 
 <i Exod. xv. 17. 18. ft Exod. xiv. 19. <" Rev. xiv. 1-5 : xv. 2-4.
 
 294 THE THINGS OF THE KINGDOM OF GOD. 
 
 be transacted in the seventh. But want of space forbids more 
 than an allusion to the fact. Referring to the remarkable inci- 
 dents of Jewish history, the apostle says, " All these things 
 happened unto them for types (rviroi^ representative things): and 
 they are written for our instruction upon whom the ends of the 
 ages ( r Ti\i] rear autn'<>)t>) are come." 
 
 Having been baptized into Moses, the}' looked to him for meat 
 and drink. The angel had brought them out by his hand into a 
 waste and howling wilderness, under a promise to give them a 
 land flowing with milk and honey. But after three days the nation 
 found itself without water ; and though soon after they found some, 
 it was so bitter they could not drink it. And they murmured 1 
 against Moses. The Lord heard them, and healed the waters. A 
 month after their departure from Egypt, their provision failed 
 them. Again they murmured against Moses and His prophet ; 
 and turned back in their hearts to the land of their affliction. But 
 God heard them, and gave them bread and meat to the full, and 
 continued to them this sustenance for forty years, until they came 
 to the borders of the land of Canaan. 
 
 One would have supposed that after giving them bread from 
 heaven, all their murmurings would have ceased. But when they 
 came to Rephidim and found no water, the}' murmured again, and 
 were ready to stone Moses, and tempted God, saying, " Is the 
 Lord among us, or not?" Though the manna still fell, the 
 rebellious-hearted Israelites questioned the presence of the Lord 
 among them ! Though tempted, He still bore with them. He 
 commanded Moses to go to the rock in Horeb, on the top of which 
 he would take his stand. He was then to smite it before their 
 eyes, that it might give forth water. And Moses did so ; and the 
 place was called Massah, and Meribah (Temptation, and Strife) 
 Ex. xvii. On a later occasion, at Kadesh (Num. xx.), God com- 
 manded Moses to speak to the rock. But, having convened the 
 assembly, he addressed them, saying, " Hear now, ye rebels ; 
 'must ive fetch you water out of this rock ? And he smote the rock 
 twice; and the water came out abundantly, and they drank."" In this 
 Moses exceeded his commission ; therefore the Lord said, Be- 
 cause ye believed me not, to sanctify me in the eyes of the children 
 of Israel, therefore ye shall not bring this congregation into the 
 land which I have given them." 
 
 These incidents had a secondary import which is found in the 
 antitypes of the forty-second generation. Thousands of Israelites 
 and Gentiles believed the gospel of the Kingdom, and were baptized 
 into Christ. As a whole they constituted " a holy nation " a 
 nation within the nation which fed upon the true bread of heaven, 
 and drank of the water of life by faith in the things of Christ. But 
 they were and are still strangers and sojourners in the world, which 
 to them is like the wilderness of Arabia to Israel of the fourth 
 Num. xx. 10. 12, 24 ; Exod. xvii. 6.
 
 THE LORD'S PASSOVER. 295 
 
 generation. But there have been multitudes in Christ, as there 
 were in Moses, who did run well but were afterwards hindered. 
 They turned back in their hearts to Egypt, loving the present world, 
 and not having faith enough to get the mastery over it. Now, the 
 apostle likens such to those of the fourth generation who were 
 murmurers, and faithless, and whose carcasses fell in the wilder- 
 ness, from which they will never arise to enter the land of Israel 
 under Shiloh. ' They did all eat the same spiritual meat," says 
 he ; " and did all drink the same spiritual drink ; for they drank 
 of that spiritual rock that followed them : and that rock was (or repre- 
 sented) Christ. But with many of them God was not well pleased ; 
 for they were overthrown in the wilderness." Now these things 
 were our examples, to the intent we should not lust after evil 
 things, as they also lusted.'" 1 Their faith was addressed through 
 sensible objects ; ours through written testimony. But for the 
 most part professors look not beyond ' the things which are seen 
 and temporal." Whether in Moses, or projessedly in Christ, they 
 are mere creatures of sensation, who walk by sight and not by 
 faith. Let us, reader, not be of this number ; but let us rejoice 
 in hope of the promise made to the fathers, though at present it 
 seemeth not to the eye of sense to grow. ' If a man eat of this 
 bread (the spiritual) he shall live for ever ; " and, drinking of the 
 blood of Christ, which is the spiritual drink represented by Horeb's 
 stream, the rock of Israel will raise him up at the last day to life 
 in the age to come. But, if after their example, we love the 
 present world, though we may have believed and obeyed the truth 
 in the beginning, we shall come under the sentence of exclusion 
 from " the rest which remains for the people of God." 
 
 THE LORD'S PASSOVER. 
 
 On the tenth day of Abib, the first month of the year, being 
 430 from the confirmation of the covenant, the Israelites were 
 commanded to put up a lamb for each house, and to kill it upon the 
 fourteenth day in the evening. They were to take its blood and 
 to sprinkle it upon the door-posts of their houses, and to eat its 
 flesh that same night, roast with fire, with unleavened bread, and 
 bitter herbs. Nothing of it was to be left till morning. They were 
 also to eat it in haste, as if about to hurry off upon a journey. The 
 meaning of this was, that God was about to destroy the first-born 
 of every family in Egypt, which would cause them to be thrust out 
 of Egypt with great haste ; and that when the destroying angel 
 should see the blood on the door-posts, he would pass over that 
 house, and not destroy the first-born there. For this cause the 
 lamb was termed the Lord's Passover. 6 Not a bone of it was to 
 be broken. No stranger, foreigner, hired person, or uncircumcised 
 individual, was to eat of it ; a servant, however, bought with the 
 i Cor. x. 3-6. t> Exod. xii.
 
 296 THE THINGS OF THE KINGDOM OF GOD. 
 
 money of an Israelite, provided he were circumcised, was permitted 
 to partake of it. 
 
 But this institution represented more than the facts upon which 
 it was founded. It pointed to events of the forty-second, and 
 present (?) generations of Israel. The apostle styles Christ the 
 believer's passover, who was sacrificed for them ; a and exhorts 
 them to " keep the feast with the unleavened bread of sincerity 
 and truth." Jesus was the Lamb of the feast whom God had 
 provided. Not a bone of him was broken. His blood was sprinkled, 
 not upon the door-posts of houses, but upon the doors of believers' 
 hearts by faith in the blood of sprinkling. None can eat his flesh, 
 if they would, but those who are circumcised in heart ; for to eat 
 his flesh is to digest ', and make a part of our mental selves, the trnth 
 concerning the kingdom of God and Jesus Christ. This is the spiritual 
 food upon which the believer's spiritual existence is sustained. As 
 Jehovah's first-born son was saved by the blood of the passover 
 lamb in Egypt, so also is the believer in the kingdom saved by the 
 blood of Christ ; so that when the day of retribution comes, and 
 the first-born of all the nations, "who know not God, and obey 
 not the gospel," are destroyed, the angel of death will pass over 
 him, and he shall not be harmed. 
 
 But while the passover has this spiritual signification, it also 
 represents facts, or events, which will be made manifest in connec- 
 tion with Israel at the appearing of their king in glory. This is 
 evident, from the saying of Christ while partaking of the Passover 
 with his apostles, the future sovereigns of the tribes. l ' With 
 desire," said he, " I have desired to eat this passover with you 
 before I suffer : for I say unto you, I will not any more eat thereof, 
 until it be fulfilled in the kingdom of God /" and " I will not drink 
 of the fruit of the vine, until the kingdom of God shall come" And 
 of this kingdom, he said, ' I appoint unto you a kingdom, as my 
 Father hath appointed unto me ; that ye may eat and drink at my 
 table in my kingdom, and sit on thrones judging the twelve tribes of 
 Israel.'" 1 ' From this, then, it is clear, that the passover was pro- 
 phetic of what is to be fulfilled in the kingdom of God. Has that 
 kingdom come ? If it have, as some very erroneously affirm, then 
 Christ has eaten another passover, and has again drunk of wine with 
 his apostles ; for he said he would do so when the kingdom had come. 
 But no man in his senses will affirm this. Another passover could 
 not be celebrated till a year after ; so that Jesus could not eat it 
 with his disciples before that. Where is the testimony to his 
 eating it with them then ? There is none ; but much of a contrary 
 nature every way. The gracious declaration of Jesus is, / will 
 eat of this passover, and drink of the fruit of the vine, with you in 
 the kingdom of God when it shall be come. He did not say, when you 
 shall go to the kingdom beyond /he skies, but when the kingdom 
 shall come, which he had taught them to pray for. 
 
 a i Cor. v. 7. b Luke xxii. 15, 16, 18, 29,30; Matt. xix. 28.
 
 THE LORD'S SL'FHER." 297 
 
 It is perfectly ridiculous to talk about the kingdom having 
 come, and of the apostles being on their thrones. To affirm this 
 proves that the professor is totall}- ignorant of the gospel. A 
 pretty sitting upon thrones it was, when they were all arraigned at 
 the bar, condemned, imprisoned, and scourged, for preaching the 
 gospel of the kingdom in the name of Jesus ! What havoc the 
 apostacy has made with the truth ! The gospel preaches no such 
 stuff as this. It treats of a kingdom which the God of heaven 
 shall set up in Judea : which shall never be removed from thence ; 
 in which the whole twelve tribes shall rejoice ; which the saints of 
 all ages shall possess ; and which shall rule overall. Its elements 
 at present are all scattered. It is not a matter of fact ; but a thing 
 of hope ; in which only they rejoice who believe the promises made 
 of God to the fathers. 
 
 The passover must be restored before it can be eaten of by 
 Christ and his apostles in the kingdom of God. This is one of 
 the things to be re-established at " the restitution of all things ; " 
 and the law of its restoration is in the following words : "In the 
 first month, in the fourteenth day of the month, ye shall have the 
 passover, a fast of seven days ; unleavened bread shall be eaten. 
 And upon that day shall (Messiah) the Prince prepare for himself 
 and for all the people of the land a bullock for a sin-offering. " n This 
 was spoken by the prophet to Israel of the fourteenth generation 
 concerning the observance of the passover by Israel of the genera- 
 tion contemporary with the " restoration of the kingdom again to 
 Israel " when it should be constituted under the Prince. Moses' 
 1aw r said all about the observance of the passover before the 
 Prince appeared ; but as Moses ceased to be the law-giver when 
 he came, a New Code is revealed through Ezekiel which will 
 become the law of the kingdom under Shiloh. When Kzekiel's 
 passover is observed at Jerusalem, Christ will be there, the apostles 
 also, Abraham, Isaac, and Jacob, and all the prophets, and many 
 from the four winds of heaven, all of them the first-born 
 redeemed from the earth, saved by the sprinkled blood of the true 
 paschal Lamb of God, and who shall find themselves in Canaan as 
 inheritors of its attributes ; celebrating their own redemption, and 
 the overthrow of all their enemies by the Lord Jesus at his revela- 
 tion in flaming fire, attended by the angels of his power. 
 
 The bread and wine of " the Lord's supper " are the remains of 
 the passover, which are to be shared by the circumcised of heart 
 and ears, until Christ comes in power and great glory. I am 
 informed by a Jew, that when they eat the passover they eat no 
 lamb, but have a dry bone of one on a dish ; and that all who 
 celebrate take hold of the lip of the dish, and unitedly offer a 
 petition. This is remarkable. They have slain the true Lamb, 
 which believers of the gospel feed upon : while onl}- a dry bone 
 remains to them, strikingly illustrative of themselves. Faith in 
 
 " Ezek. xlv. 21, 22.
 
 THE THINGS OF THE KINGDOM OF GOD. 
 
 the Lamb of God supplies the absence of the lamb in the Lord's 
 Supper. The broken bread and poured-out wine memorialize his 
 sacrifice for believers ; and the testimony, " This do in remem- 
 brance of me until I come" keeps alive the hope of his appearing" 
 in the kingdom of God. When hope becomes a reality, the supper 
 will give place to the passover ; for when Christ is come, the 
 memorial of his corning ceases to be prophetic of the event. 
 
 THE TWELVE TRIBES CONSTITUTED THE 
 KINGDOM OF GOD. 
 
 The Israelites being born into national existence under Moses 
 as a ruler and a deliverer, he led them from the Red Sea to the 
 foot of Mount Sinai to meet with God. On their arrival there, 
 the Lord commanded Moses to say to them, "Ye have seen what 
 I did to the Egyptians ; now, therefore, if ye will obey my voice 
 indeed, and keep my covenant, then ye shall be a peculiar treasure 
 unto me above all people : for all the earth is mine : and ye shall 
 be UNTO ME a kingdom of priests and a holy nation,"" This was 
 an offer on the part of God to become their King, predicated upon 
 what He had done for them. If they closed in with the proposal, 
 they would henceforth be a kingdom. Hitherto they had been a 
 crowd of slaves subject to the will of the kings of Egypt. But 
 He proposed to organise them ; to give them a constitution, 
 religion, and laws ; to appoint them a government ; to exalt them 
 by His instructions, to the freedom, independence, and moral 
 excellence, which are attainable only by the influence of divine 
 truth ; to make them the envy and admiration of surrounding 
 nations ; to make them, in short, His kingdom, and His beloved 
 nation. This was a proposal rich with blessings. All God would 
 require of them was obedience, and adhesion to the covenant He had 
 made with their fathers. The terms of the compact were highly 
 eligible. No nation had received such a liberal and honourable 
 proposal before, or since. Would they accept it, and abide by it ? 
 Moses was sent to see. 
 
 Having arrived at the encampment, he convened the elders of 
 the people, and laid the proposition before them. Having consulted 
 the nation, they returned answer to Moses, saying, "All that the 
 Lord hath spoken we will do." Upon this, Moses returned the 
 words of the people to the Lord. In this transaction a formal 
 agreement was entered into between Israel and the Lord. In the 
 word they sent back by Moses, they accepted the Lord as their 
 King, and became His subjects, or " the children of his kingdom." 
 The relation of God to the tribes as their king is undoubted ; for 
 when they demanded a visible king like other nations, the Lord 
 told Samuel that they had not rejected him, but the Lord Himself, 
 whose representative among them he was. 
 
 a Exod. xix. 3-6.
 
 ISRAEL THE KINGDOM OF GOD. 299 
 
 By this political compact, Abraham's natural seed became 
 "THE KINGDOM OF GOD." It was the first, and the only kingdom, 
 He has ever had among the sons of men. He will yet have 
 other kingdoms. All the kingdoms of the world will become His ; 
 and will yet acknowledge the king He has provided to rule over 
 them. rt But even then, the kingdom founded at the beginning 
 of the ages, the kingdom of Israel, will be His "peculiar treasure 
 above them all." If, then, we would understand "the things of 
 the kingdom of God," we must never lose sight of Israel in con- 
 nection with the kingdom. Indeed, without them there is no 
 kingdom of God ; and to affirm the contrary is to believe in a 
 kingdom of which there is no nation to rule ! No misconduct of 
 Israel can dissolve the covenant entered into between them and 
 God. The rebellion of a nation does not do away with the rights 
 of the king. If they set his laws and government at defiance it 
 becomes a question of might. If the rebellion triumph the king is 
 dethroned ; but if the rights of the throne prevail, the rebel nation 
 has no alternative but to submit to whatever terms the conqueror 
 may prescribe. 
 
 This is precisely the state of things between God and Israel. 
 The tribes have rebelled against Him. He has anointed Jesus of 
 Nazareth to be King of the Jews. But they say, No good thing 
 ever came out of Nazareth, and they will not have him for their 
 king. They have no other king, they say, but Caesar ; hence, 
 they crucified Jesus, and have served Caesar ever since. But has 
 God surrendered His rights ? Will He allow Himself to be 
 dethroned by rebels, and His Viceroy to be treated as a male- 
 factor ? All who deny the restoration of Israel in effect say, 
 ' They have rebelled successfully against God and His Christ." 
 But this cannot be. God will restore them "for His name's sake.' 
 He will plant them in Canaan ; settle them in the land according 
 to their old estates ; and place Jesus upon David's throne in 
 triumph : for He has sworn that "at the name of Jesus every knee 
 shall bow, and every tongue confess that he is Lord to the glory 
 of God the Father."" The great rebellion will then be suppressed ; 
 God will have recovered His rights ; His kingdom will be re-estab- 
 lished ; and Israel will thenceforth " obey His voice, and keep His 
 covenant," as they originally agreed to do. 
 
 The nation being adopted as the kingdom of God, and having 
 received its constitution three days afterwards, which was fifty 
 days from its redemption as Jehovah's first-born of nations ; and 
 also having received its religion, and civil laws, as related in 
 Exodus and Leviticus all things were prepared for transferring 
 the tribes from the wilderness to the land of Canaan. Moses 
 had announced to them this consummation while groaning in 
 Egypt. But they hearkened not for anguish of spirit. When, 
 however, they were "baptised into Moses in the cloud and in the 
 Rev. xi. 15. b Phil. ii. 9-11.
 
 300 THE THINGS OF THE KINGDOM OF GOD. 
 
 sea," they came to believe on the Lord and in him as His servant. 
 But their probation in the wilderness was too much for their faith. 
 They were continually turning back in their hearts to Egypt. The 
 time, however, had now arrived to put this fourth generation to a 
 final test. 
 
 Twelve principal men, one for each tribe, were sent from the 
 wilderness in Paran to view the land of Canaan, and to bring back 
 a report to the people. After an absence of forty days they re- 
 turned. They said the land was all that could be desired, and 
 flowing, indeed, with milk and honey ; but as to being able to take 
 possession of the country, that was impossible ; for the inhabitants 
 were gigantic and strong, living in well-fortified cities, and could 
 not be overcome by Israel, who were but as grasshoppers when 
 compared to them. But Caleb and Joshua, who believed on God, 
 testified to the contrary ; and encouraged the people to go up at 
 once, and possess it ; for they were well able to overcome it. 
 ' The land," said they, " which we passed through to search it, 
 is an exceeding good land. If the Lord delight in us, then he will 
 bring us into this land, and give it us ; a land which floweth with 
 milk and honey. Only rebel not ye against the Lord, neither fear 
 ye the people of the land ; for they are bread for us ; their defence 
 is departed from them, and the Lord is with us : fear them not." ff 
 
 Now, when all the people heard the evil report, they cried and 
 wept all night. They murmured against Moses, and wished they 
 had died in Egypt, or the wilderness, before they had been brought 
 into this extremity. They proposed, at length, to make a captain, 
 and march back into Egypt. As for Caleb and Joshua, they bade 
 stone them to death. 
 
 The reader's attention is particularly requested to this passage 
 of Jewish history. The apostle in commenting upon these inci- 
 dents, says that the gospel ivas preached to them on this occasion ; 
 and that the land spied out was connected with God's rest. His 
 words are these "They could not enter into his rest because of 
 unbelief: " then addressing his brethren, he says, " Let us there- 
 fore fear, lest a promise being left of entering into his rest, any of 
 you should seem to come short of it. For unto us was the gospel 
 preached as well as unto them ; but the word preached did not 
 profit them, not being mixed with faith in them that heard it." b In 
 the context of this passage the apostle had been speaking of Moses 
 and Christ, the former, as a faithful servant in another's house ; 
 and the latter as a son over His house : whose house the believers 
 in the things spoken of the land are, " if they hold fast the confi- 
 dence and rejoicing of the hope firm unto the end." He then in- 
 troduces the case of the fourth generation as a warning of the fatal 
 consequences of letting go the hope of the promise. He quotes from 
 a scripture written in the fourteenth generation, in which the Holy 
 Spirit repeats the sentence upon them, and upon all like them, 
 c Numb. xiii. xiv. '>Heb. iii. 18, 19 ; iv. i, 2.
 
 THE REST THAT REMAINETH." 30t 
 
 who harden their hearts, saying, ' they shall not enter into my 
 rest." a What rest is here spoken of? The peaceable possession 
 and enjoyment of the land so highly commended by Caleb. They 
 did not enter in, but were turned back towards the Red Sea, and 
 wandered in the wilderness for forty years, until the carcasses of 
 all the rebels above twenty years old fell to their lowest estate. 
 But the fifth generation obtained the rest under Joshua when they 
 possessed the land. No, says the apostle, the}- did not; "for if 
 Joshua had given them rest, then would God not have spoken 
 afterward by David of another day." The rest which Joshua gave 
 the nation was only transitory. When he and his associates of 
 the fifth generation died, the nations which God had not driven 
 out, were as thorns in their sides, which gave them but little rest 
 in after years. ' There remaineth then," saith he, " a rest for the 
 people of God ;" even Canaan in the age to come, under Shiloh, the 
 Prince of Peace, whose " rest shall be glorious,'' 6 and undisturbed 
 by war's alarms. 
 
 Now this rest under Shiloh was preached unto them. The 
 possession under Joshua was the first step to the full accomplish- 
 ment of the covenant. Had the nation continued to obey the 
 Lord's voice and to keep the covenant, and when Christ came, 
 received him as king on the proclamation of the gospel, they would 
 doubtless have been in Canaan until now ; and he might have come 
 ere this, and be now reigning in Jerusalem, King of the Jews and 
 Lord of the nations. But had this been the case, we Gentiles 
 would have had no part in the kingdom. We might attain to 
 eternal life at the end of the reign ; but in the glory of the king- 
 dom, and in the administration of its affairs, as heirs of the world 
 with Abraham and his seed, we should have had no part ; for it 
 was the unbelief of the forty-second generation of Israel that 
 became the riches of the Gentiles. 
 
 The fourth generation ' could not enter in because of unbe- 
 lief." Neither can we unless we also believe "what they rejected ; for 
 the same gospel that was preached to them, was preached by the 
 apostles to the forty-second generation, but cannot be said to be 
 preached to us of this century. I am endeavouring, however, to 
 set it before the people in this book ; though I feel it a difficult 
 work, seeing that men's minds are so mystified, and preoccupied, 
 with the jargon of the schools. God's rest in Canaan by which 
 is not meant that all His saints will be living there, though all that 
 abide there will be a righteous people : the things which belong to 
 Canaan will overspread the world ; and where there are nations to 
 be governed there will there be saints to rule but this rest, I say, 
 is the great theme of the gospel, whether preached by Moses, by 
 Jesus, or by the apostles. The rest and the kingdom are but differ- 
 ent terms, though substantially the same. They will both be of 
 
 a Psalm xcv. 7. & Psalm cxxxii. 11-18.
 
 302 THE THINGS OF THE KINGDOM OF GOD. 
 
 Canaan, and are both the subject of the promise made of God to 
 Abraham and his seed for ever. 
 
 THE ROYAL HOUSE OF THE KINGDOM. 
 
 The covenant made with Abraham promised an immortal in- 
 heritor of Canaan ; and in Jacob's last prophecy it was plainly re- 
 vealed that he should be its King-, and should descend from Judah. 
 By this, it was understood that Judah would be the royal tribe : 
 but it was not known what family of Judah he would be born of. 
 This was a matter which remained in abeyance until the fourteenth 
 generation. The nation had been long- settled in Canaan. For 
 four hundred and fifty years the laws of the kingdom had 
 been administered by judges, until at length the people demanded 
 a king who should go in and out before them, as among the neigh- 
 bour nations. This happened in the days of Samuel the prophet, 
 who laid their request before the Lord. Though He was displeased 
 at the demand, as it was in effect a rejection of Him, He neverthe- 
 less granted their request, and gave them Saul, of the tribe of 
 Benjamin, until another man upon whom He had set His heart, 
 should have been sufficiently trained in the school of adversity to 
 take his place. This was David, the son of Jesse, and of the 
 tribe of Judah. God ordered Samuel to anoint him king over 
 Israel. By this act David became the Lord's anointed, or Christ ; 
 and when he ascended the throne, ruled the nation as Jehovah's 
 king. 
 
 In the former part of his reign he was much engaged in war, 
 which was at length terminated by the Lord giving him rest from 
 all his enemies. At this crisis of his history, it came into his heart 
 to build a magnificent temple for the ark and cherubim of glory. 
 Though the Lord highly approved of the feeling which prompted 
 the resolution, he forbad him carrying it into effect. The work 
 was too momentous to be undertaken by one in David's case. 
 Jehovah being the real king of Israel did not permit a national 
 temple to be erected in His kingdom by a subordinate ruler without 
 His primary direction. David had shed much blood, which was 
 urged as an objection to his doing more than collecting the materials ; 
 which his son should put together after his decease. 
 
 At this time the word of the Lord came to Nathan, saying, 
 *' Go and tell David my servant, thus saith the Lord, thou shalt 
 not build me a house to dwell in. But the Lord telleth thee that 
 he will make thee a house." What follows is an explanation of 
 what is meant by this. " And when thy days be fulfilled, and thou 
 shalt sleep with thy fathers, I will set up thy seed after thee, which 
 shall proceed out of thy bowels, and / ivill establish his kingdom. 
 He shall build a house for my name, and I will establish the throne 
 of his kingdom for ever. I WILL BE HIS FATHER AND HE SHALL 
 BE MY SON. Even in suffering for iniquity I will chasten him with
 
 THE SURE MERCIES OF DAVID." 303 
 
 the rod of men, and with the stripes due to the children of Adam. 
 But my mercy shall not depart away from him, as I took it from 
 Saul, whom I put away before thee. And thy house and thy king- 
 dom shall be established for ever BEFORE THEE : thy throne shall be 
 established for ever."" 
 
 These promises are styled " an everlasting covenant, even the 
 sure mercies of David. " 6 There can be no doubt to whom they 
 refer, for the apostle has applied them to Christ. In his last 
 words, David thus expresses himself concerning them, "The God 
 of Israel spake to me, saying-, He that ruleth over men must be 
 just, ruling in the fear of God. And he (the Just One) shall be as 
 the light of the morning when the sun riseth, even a morning with- 
 out clouds ; as the tender grass springing out of the earth by clear 
 shining after rain. Although my house be not so with God : yet 
 he hath made with me an everlasting covenant, ordered in all things 
 and sure ; for this is all m3 r salvation and all my desire, although 
 he make it not to grow." rf 
 
 This covenant of the throne and kingdom was David's desire 
 and salvation, because it promised him a resurrection to eternal 
 life, in the assurance that his house, kingdom, and throne, with 
 God's son and his son, one person, sitting upon it, should be 
 established in his presence for ever. " I have made a covenant 
 with my chosen, I have sworn unto David my servant, saying, 
 Thy seed will I establish for ever, and build up thy throne to all 
 generations. He shall cry unto me, Thou art my Father, my God, 
 and the Rock of my salvation. Also I will make him my first- 
 born, higher than the kings of the earth. My covenant will I not 
 break, nor alter the thing which has gone out of my lips. Once 
 have I sworn by my holiness that I will not lie unto David. His 
 seed shall endure for ever, and his throne as the sun before me. 
 It shall be established for ever as the moon, and as a faithful 
 witness in heaven. " e 
 
 After these testimonies there requires no further proof that 
 David's family was constituted by a solemn covenant the Royal 
 House of God's kingdom ; and that that one of David's posterity 
 whom God should acknowledge to be His son, should be its ever- 
 lasting king. The claims of Jesus to be David's Seed and God's 
 Son have been full}- established by his resurrection from the dead ; 
 which is an assurance to all men, both Jews and Gentiles, that 
 God hath appointed him as the Holy One of Israel their king ; 
 to rule the world in righteousness, and to establish truth and 
 equity among the nations; as God sware to Moses, saying, " Truly 
 as I live, all the earth shall be filled ivilh the glory of the Lord. " 
 Let us then proceed now to some further inquiries about 
 
 2 Sam. vii. 11-16. & Isaiah Iv. 3 ; Actsxiii. 34. < Heb. i. 5. 
 rf 2 Sam. xxiii. 3-5. Psalm Ixxxix. 3, 4, 19-28, 34-37.
 
 THE THINGS OF THE KINGDOM OF GOD. 
 
 THE KINGDOM AND THRONE OF DAVID. 
 
 There are, as we have seen, two everlasting covenants of 
 promise upon which the kingdom of God is based the one made 
 with Abraham, and the other, with David. The former gives 
 the land of Canaan to their Seed for ever ; the latter, the king- 
 dom and throne established upon it, as long as the moon endures. 
 They are called David's because his family alone can possess 
 the kingdom David's kingdom, however, is also " the kingdom 
 of God and of his Anointed,'' 1 or Christ ; for, whether David, or 
 David's Son of the twenty-eighth generation after him, sit upon 
 the throne, they are both the Lord's Anointed, and ruling as His 
 representatives in His kingdom. The great difference between 
 the two in regard to the anointing is, that David the First was 
 anointed with holy material oil by the hand of Samuel ; whereas 
 Jesus was anointed with the Holy Spirit at his emergence from 
 the Jordan direct from the excellent glory. Hence, Jesus, who 
 is David the second as well as the second Adam, is Jehovah's 
 Christ, or Anointed King, in a higher sense than "his father 
 David." The Lord Christ and king David are associated in 
 several prophecies, because the everlasting covenantof promise made 
 with the latter declares its mercies to them both at one and the 
 same time. David is to witness the fulfilment of its promises ; for 
 the record is, " Thy house and thy kingdom shall be established 
 for ever." But when? " BEFORE THEE." From this, it is evident 
 the everlasting establishment of his kingdom cannot take place 
 under the circumstances which have obtained since the death of 
 David until this present time ; because, if it is to exist perpetually 
 " before," or in the presence of, David, David must be raised to 
 life for immortality ; for, if mortal, he could not behold his throne 
 occupied by Christ for ever. But "David is both dead and buried, 
 and his sepulchre," said Peter, " is with us until this day " ' He 
 is not ascended into the heavens. " a If, then, he " is dead," and 
 not " gone to heaven," as the phrase is, he is alive in no sense ; 
 and consequently the covenant promises are not fulfilled. David 
 must be alive when they are accomplished. Christ, his divine son, 
 has been manifested and glorified, and God has recognised him as 
 His son ; but in no other particular has the covenant been fulfilled : 
 for he has inherited neither the land of Canaan, nor the kingdom 
 and throne of David once upon it. 
 
 But where are the kingdom and throne of David? "in heaven, 
 beyond the skies, where Christ is at the right hand of God, and 
 where precious souls go to when they die." Such is the answer 
 given by Gentile theology ! Need we wonder at Jews having such 
 a contempt for what is called "Christianity," when they hear its 
 professors gravely affirm such absurd nonsense as this ? Have 
 
 Acts ii. 29, 34.
 
 THE KINGDOM AND THRONE OF DAVID. 305 
 
 Canaan, Jerusalem, and the twelve tribes been translated beyond 
 the skies? Oh no, say they, these things remain, but then they 
 are types of thing's which exist where Jesus is ! Alas, what sorry 
 stuff, what shilly-shally twaddle is this, to come out of the mouths 
 of " great and good and pious men." It is admitted that David 
 and Solomon's reigns were typical, or representative, of Christ's 
 reign ; not beyond the skies, however ; but upon their throne and 
 in their kingdom upon the veritable land promised to Abraham. 
 But, inquires one, if not beyond the skies, where are the kingdom 
 and throne of David ? In answer to this question, reader, mark 
 it well at present they exist nowhere. They once existed, and 
 while they had a being they were the kingdom and throne of God 
 among men. He has kingdoms and thrones in other orbs ; but we 
 have nothing to do with them, and have no more right, had we 
 the power, to go and take possession of them either as " souls," 
 or bodies, than the angels have to come and seize upon all the 
 thrones and kingdoms of earth, which belong to Christ and his 
 brethren by inheritance. But let us leave to the owls and bats the 
 idols of the schools, the worshipful phantasmata of the apostasy, 
 and let us turn to the enlightening testimony of God. 
 
 The scripture, foreseeing that God would temporarily abolish 
 the kingdom of David, saith in view of the covenant, " But thou 
 hast cast off and abhorred, thou hast been wroth with thine 
 anointed. Thou hast made void the covenant of thy servant : thou 
 hast profaned his crown by casting it to the ground. Thou hast 
 broken down all his hedges ; thou hast brought his strong holds 
 to ruin. All that pass by the way spoil him : he is a reproach to 
 his neighbours. Thou hast made his glory to cease, and cast 
 his throne down to the ground. The days of his youth hast thou 
 shortened : thou hast covered him with shame. " a This is des- 
 criptive of the state of the kingdom of God and ot David for 
 twenty-four centuries past. The crown and throne are in the dust, 
 and the territory and people a bye-word among the nations. 
 Instead of the covenant being fulfilled, if the present state of 
 things were final, it would be "void," and the promise of God 
 have failed. In view, then, of the promises and things as they are, 
 the scripture inquires, "How long; Lord? Wilt thou hide thyself 
 for ever ? Lord, where are thy former loving-kindnesses, which 
 thou swearest unto David in thy truth ? " b Yes : where are they ? 
 In promise still. 
 
 In the face of facts, what are we to say to the testimony, that 
 
 David shall never want a man to sit upon the throne of the House 
 
 of Israel?" Thus saith the Lord, " If ye can break my covenant 
 
 of the day, that there should not be day in its season ; then may also 
 
 my covenant be broken with David, my servant, that he should not 
 
 have a son to reign upon his throne?" What shall we say to 
 
 this ? There has been no son of David reigning upon his throne 
 
 Psalm Ixxxix. 38-45. b verses 46-49. c Jer. xxxiii. 17, 20, 21.
 
 306 THE THINGS OF THE KIJ\ 7 GDOM OF GOD. 
 
 since the dethronement of Zedekiah by Nebuchadnezzar five 
 hundred and ninety-five years before the birth of Christ. But it is 
 not a question of uninterrupted succession ; but of the everlasting 
 occupation of the throne according to the covenant. When the 
 time comes for this to be fulfilled, noted by David's resurrection, 
 from thenceforth shall his son fill the throne of Israel's kingdom 
 for ever. But what saith the scripture? 
 
 Just before the fall of Jerusalem by the Chaldeans, the sins of 
 Judah and its king had attained the full. Zedekiah was then on 
 the throne wearing the crown of David. Ezekiel was commanded 
 to say to him, " Thou profane wicked prince of Israel, whose day 
 is come, when iniquity shall have an end, thus saith the Lord God, 
 Remove the diadem, and take off the crown : this (Zedekiah) shall 
 not be the same (son of David spoken of in the covenant) : exalt 
 him that is low (even Jesus), and abase him that is high,' " that 
 is, dethrone Zedekiah. But, then, what is to become of the king- 
 dom of David? Hear the Lord by His prophet "I will overturn, 
 overturn, overturn it : and it shall be no more UNTIL he (Shiloh) 
 shall come whose right it is: and I -will give it him." a According 
 to this word so has it been to the letter. The king's eyes were put 
 out ; Zion was ploughed as a field ; and not a tribe remained in 
 the land. After seventy 3 )r ears' captivity, there was a restoration 
 under Ezra, Zerubbabel, Joshua, and Nehemiah. But until B.C. 
 165, the Israelites in Canaan were not even a kingdom, but a 
 subject province of the Persian monarchy, and afterwards of the 
 Macedonian. About the year named they became a kingdom again, 
 but not David's. The throne was that of the Asmoneans, who 
 were of the tribe of Levi. Their dynasty was superseded by the 
 Roman senate, which set up Herod's family instead. He was an 
 Idumean, and reigned till after the birth of Jesus, whom he sought 
 to put to death. He was succeeded by Archelaus, who was deposed 
 by the Romans, and Judea reduced into the form of a province 
 under a procurator ; thus verifying, as is supposed, that the sceptre 
 should depart from Judah when Shiloh came : and so it came to 
 be when God called His Son Jesus out of Egypt. From that time 
 to this, there has been no kingdom, or throne of Israel, in Canaan. 
 The Hebrew commonwealth was broken up by the Romans about 
 thirty years or so after the crucifixion ; and it hath been, and will 
 be, no more, until the Lord Jesus come, who is the King of the 
 Jews, and whose sole right it is to reign. 
 
 In reference to this good time, which is near at hand, it is 
 written, " Behold the days come, saith the Lord, that I will perform 
 that good thing which I have promised to the house of Israel and 
 to the house of Judah. In those days, and at that time, will I 
 cause the Branch of Righteousness to grow up unto David ; andhe 
 shall execute judgment and righteousness in the land. In those days 
 shall Judah be saved, and Jerusalem shall divell safely ; and this is 
 
 Ezek. xxi. 25-27.
 
 THE KINGDOM OF GOD, PAST AND FUTURE. 307 
 
 the name whereby he shall be called the Lord our Righteousness in 
 her." rt The kingdom of God, then, has existed once, but, for the 
 present, exists " no more." It existed from the fourth to the 
 twenty-eighth generation, a period of rather more than a thousand 
 years ; but it has been extinct upwards of two thousand four hun- 
 dred years a time so long that the promise of its restoration has 
 become a mere fable, or speculation, in the estimation of the world! 
 But the believer in the gospel of this kingdom rejoices in the sure 
 and certain hope of its restitution, and glorious and triumphant 
 existence for a thousand years, at the expiration of which kingdoms 
 on earth will be no more, but God will be all and in all. 
 
 The reader, then, will perceive from this exposition that the 
 kingdom of God must be studied in the two periods of its existence 
 in the thousand years of the past, and in the thousand years of 
 the Age to come. As God's kingdom of the past, it is the grandest 
 theme of ancient, or modern, histor} r ; but as His kingdom of the 
 future, it is the sublime topic of ' the truth as it is in Jesus." In 
 the past, it existed under the law of Moses, which made nothing 
 perfect. Its kings and priests were frail and mortal men, who 
 held the kingdom for a brief space, and then " lejt it to otJier people" 
 Its subjects were rebellious, and its realms invaded and wasted by 
 the hands of ruthless and barbarous foes. But how changed will 
 be its fortunes in Messiah's age ! The same land and nation will 
 then be under the law of the New Covenant which goes forth from 
 Zion. All things will be perfected. Its king and pontiff will be 
 the King immortal from the right hand of God. The rulers of the 
 tribes will be the fishermen of Galilee, "shining as the stars for 
 ever and ever." The chiefs of its cities, and the possessors of its 
 glory, its honours, and its dominion will be the holy ones of God, 
 " equal to the angels," and subject unto death no more. In short, 
 " the saints of the Most High will take the kingdom, and possess 
 the kingdom for ever, even for ever and ever," 6 never receding 
 from their position, nor leaving it to be possessed by others. 
 
 Jer. xxiii. 5, 6 : xxxiii. 14-16 ; Ezek. xlviii. 35 ; Isaiah xxiv. 23 
 b Dan. vii. 18 : ii. 44.
 
 308 THE THINGS OK THE KINGDOM OF GOD. 
 
 CHAPTER Y 
 THINGS CONCERNING THE NAME OF JESUS CHRIST 
 
 Israel unable to redeem themselves ; and the nations equally powerless 
 to their own regeneration. The reconstruction of the social fabric 
 the work of Omnipotence by the hand of the Lord Jesus at his 
 approaching manifestation. He will re-establish the kingdom and 
 throne of David. The priesthood of Shiloh. The Ezekiel temple 
 to be built by Christ. Of the Name of Jesus. Of repentance. 
 remission of sins, and eternal life. Death-bed and gaol repentance. 
 
 BY this time, I presume, the reader well understands what the 
 Lord has promised, or covenanted, to do. Let him, then, in view 
 of these " exceeding great and precious promises," take a mental 
 survey of Canaan, of Israel, and of the nations of Canaan in its 
 desolation, of Israel in their dispersion, and of the nations in the 
 abyss of mortal ignorance, and of dark and cruel superstitions ; 
 and prostrate under the iron heel of blood-stained and murderous 
 tyrannies. This is truly a bottomless abyss from which neither 
 Israel nor the Gentiles are able to extricate themselves. The 
 strength of Israel has hid his face from them ; they are therefore 
 powerless among the nations, and can neither * restore all things, 1 ' 
 nor return to their country. As for the pagan, Papal, Protestant, 
 and Mohammedan, peoples, their case is equally desperate with 
 that of the Jews. They groan under the armed oppressor ; they 
 sigh after " liberty, fraternity, and equality;" they long for the 
 regeneration of society ; but instead of looking to heaven for deliver- 
 ance, the}* curse God and despise His laws ; and grasping the 
 sword undertake the amelioration of society by deeds of blood ! 
 Mankind have not yet learned that the world's redemption from 
 all its evils is from God ; nor are they aware, such is the impene- 
 trability of human ignorance, that the}' have neither virtue, know- 
 ledge, power, nor wisdom, enough, to deliver themselves from 
 their miseries, and to re-constitute society to the promotion of 
 their own happiness, and to the glory and honour of the Most 
 High. There is no man, nor any combination ot men, under the 
 heavens, that is competent to the work of social regeneration. If 
 individuals be unable to regenerate themselves, which is unques- 
 tionable ; no association of persons, however multitudinous, can 
 renew the world, and make it what it ought to be. That it needs 
 regeneration is self-evident to all the ' sons of light ; " and that it 
 cannot of itself compass that necessity is equally apparent to all, 
 save those who are of the night. What then is the hope of the 
 believer in the world's extremity? Let the "testimony of God" be
 
 JESUS TO BRING JACOB AGAIN TO GOD. 309 
 
 our oracle; and let Him reveal to us the help He has provided, the 
 deliverance in reserve. 
 
 In the testimony a voice is heard addressing the nations in 
 these words, saying", " Listen, O isles, unto me ; and hearken, ye 
 people, from far : the Lord hath called me from the womb ; from 
 the bowels of my mother Iiath fie made mention of my name. He 
 hath made my mouth like a sharp sword ; in the shadow of his 
 hand hath he hid me, and made me a polished shaft : and said unto 
 me, thou art my servant, O Israel, /';/ whom I will be glorified." 
 Need the reader be told who this great and mighty one is? Whose 
 name was mentioned by the Lord before his birth ? Hear the 
 scripture " And Gabriel said to Mary, behold thou shall conceive 
 in thy womb, and bring forth a son, and shall call his name JESUS 
 (ffeb. Jehoshua, or Jehovah-tzidkenu, the Lord our righteousness), 
 for he shall save his people from their sins. He shall be great, 
 and shall be called the Son of the Highest ; and the Lord God 
 shall give unto him the throne of his father David : and he shall 
 reign over the house of Jacob for ever ; and of his kingdom there 
 shall be no end."" 
 
 But he was born, and has departed, and is hid in the shadow 
 of the Lord's hand ; and has neither received David's throne, nor 
 does he reign over Israel, who, though born to rule over them, 
 "curse their king and their God, and look upwards. " b We shall 
 see how this is. In the oracle quoted, the Lord Jesus, who makes 
 proclamation to the isles of Ihe Gentiles, announces himself as the 
 Servant of Jehovah in whom he will be glorified. Now a servant 
 implies work to be performed for, and in behalf of, another. What 
 work, or service, then, has the Lord Jesus to execute for the 
 Father? " Behold the Lord will come with strong hand, and his 
 arm shall rule for him : behold his reward is with him, his work 
 before him." 6 ' We want to know what ihis work is. Hear then 
 what the word saith. ' The Lord formed me from the womb to be 
 his servant to bring Jacob again to him.'" But is the resloration of 
 the tribes of Israel all he will have to do? We shall find not ; for 
 Jehovah says to him, "it is a light thing 1 that thou shouldest be 
 my servant to raise up the tribes of Jacob, and to restore the 
 desolation of Israel : / will also give thee fora light to the Gentiles, 
 that thon maycst be my salvation to the ends of the earth." A 
 
 The Lord Jesus, the servant of Jehovah, then, is in reserve at 
 the right hand of the Majesty in the heavens, for the purpose of a 
 future manifestation, not to destroy the earth, and to burn up the 
 wicked, but to fulfil the covenants of promise ; in putting an end 
 to the desolation of Canaan, restoring the tribes to their native 
 land, re-establishing the commonwealth of Israel, enlightening the 
 nations, regenerating society, filling the earth with the glory of the 
 Lord, establishing his sovereignty in the world, and in rewarding the 
 
 Matt. i. 21 ; Luke i. 31-33. & Isaiah viii. 21. c Isaiah xl. 10. 
 '' Isaiah xlix. 1-3, 5, 6. 8.
 
 310 THE THINGS OF THE KINGDOM OF GOD. 
 
 
 
 saints. All this is to be accomplished when the Lord comes. The 
 God of the fathers will then remember the covenants which He began 
 to fulfil when He called Israel out of Egypt under Moses ; and 
 when He called Jesus out of Egypt in the days of Archelaus. 
 These were but earnests of the good thing's to come, in the manifes- 
 tation of which the promises will be perfected in every jot and 
 tittle of the word. 
 
 This is the sense in which James understood the testimony of 
 God. "Simeon," said he, " hath declared how God at the first did 
 visit the Gentiles, to take out of them a people for his name." Then, 
 in quoting 1 the words of Amos, he continues, ' After this 1 will 
 return, and will build again the tabernacle of David which is fallen 
 down : and I will build again the ruins thereof, and I will set it 
 up : that the residue of men (Edom) might seek after the Lord, 
 and all the Gentiles to whom my name is called^ saith the Lord."" 
 This was adduced as a quietus upon the Judaizers to prove the 
 acceptance of Gentiles by the Lord as well as of Jews, and upon 
 the same terms. But I have introduced it here to show the 
 arrangement of things in relation to the work to be performed. 
 We see that there is a certain labour to be finished to wit, the 
 taking out a people from among the nations for the Lord's name. 
 By the time this is accomplished, the Lord ivill return. But what 
 does the text before us say he returns for ? To set up Davids 
 kingdom which is in ruins. But again, what ulterior purpose is to 
 be effected through this restitution ? The turning the Gentiles 
 from their delusions to serve God according to the institutions of 
 the Age to come. The people for the Lord's name are the saints or 
 "heirs of the kingdom." Such an institution requires adminis- 
 trators ; and as from its nature only righteous and immortal men 
 can inherit it, it became necessary to call them out, first from Israel, 
 and then from the nations, upon the principle of the obedience of 
 faith. This is one reason why so many ages have elapsed from 
 the promise of it to Abraham until now. If it had been possible to 
 set it up in Abraham's time, where would have been the kings and 
 priests to answer its requirements, seeing it is to rule over all 
 nations ? It would have been a kingdom without rulers. Hence, 
 the gospel, or glad tidings, concerning it have been preached for 
 the purpose of obtaining kings, priests, and princes of all ranks 
 and degrees, for the kingdom, when the time comes for the God of 
 heaven to establish it by the hand of His servant, the Lord Christ. 
 
 If Jew or Gentile aspire to this glorious station in the Age to 
 come, ' the prize" is attainable on the simple condition of believing 
 the things concerning the Kingdom and the name of Jesus Christ, 
 and of being baptised ; and thenceforth walking as becomes men, 
 who are to be, not only the rulers, but the companions of Christ, 
 and examples of the nations in righteousness, equity, and faith. 
 The time, however, for collecting together the nobility of the king- 
 
 n Acts xv. 14-17.
 
 THE PRIESTHOOD OF SHILOH. 311 
 
 dom is almost elapsed. It has been continuous with the desola- 
 tion of Jerusalem. She was to be " trodden down of the Gentiles 
 until the times of the Gentiles should be fulfilled. " a These times 
 are almost accomplished. Only a few more years remain, and then 
 " the accepted time and day of salvation " will have passed. The 
 door into the kingdom will be shut, and no more can obtain a right 
 to enter in. Men who may survive the worse than Egyptian 
 plagues coming upon them, may live in the future age in hope of 
 immortality when the age has passed away ; but in the glory and 
 honour of Shiloh's " everlasting dominion," they will have neither 
 part nor lot. 
 
 THE PRIESTHOOD OF SHILOH. 
 
 In the everlasting covenant made with David, the son pro 
 mised him, who is to sit upon his throne and to wear his crown 
 for ever, is also set forth as a sacrificial victim ; as it is written, 
 In suffering for iniquity I will chasten him with the rod of men, 
 and with the stripes due to the children of Adam." So the passage 
 is rendered by Adam Clarke. It is in strict accordance with the 
 truth in the case ; and in agreement with the testimony, which 
 says, " He hath borne our griefs, and carried our sorrows : yet 
 we did esteem him stricken, smitten of God, and afflicted. But he 
 was wounded for our transgressions, he was bruised for our 
 iniquities ; the chastisement of our peace was upon him ; and with 
 his stripes we are healed." 6 
 
 But, being a sacrifice for sin, who should be the priest in the 
 case, and enter into the Most Holy with his blood to make atone- 
 ment, or reconciliation, for his people? Where there is a sacrifice 
 there is also of necessity a priest. There were priests under the 
 law of Moses, who went into the Most Holy with the blood of the 
 slain beasts, and sprinkled it upon the lid of the ark called the 
 propitiator}', or mercy-seat, upon which the cherubic faces looked. 
 But the blood of David's Son was not to be sprinkled there. It 
 was not to be carried into the Most Holy made with hands, either 
 by himself, or by the high priest of the law ; and wherever its 
 memorial was presented, it could only be exhibited by a high 
 priest. The Son of David could not officiate as a priest on earth 
 so long as the covenant from Sinai continued the law of the land ; 
 because it permitted only the tribe of Levi to minister in holy 
 things. He belonged to the tribe of Judah, "of which Moses said 
 nothing concerning priesthood." He could not enter into the 
 temple after his resurrection and present himself before the Lord 
 in its most holy place ; neither could the levitical high priest 
 enter heaven with the memorial of Shiloh's death. What, then, 
 was to be done? David's son must appear in heaven in his 
 Luke xxi. 24. *> Isaiah liii. 4, 5.
 
 312 THE THINGS OF THE KINGDOM OF GOD. 
 
 own person, and as the high priest of a new law offer himself 
 before God. 
 
 But the covenant made with David, while it speaks of his son 
 as a sacrifice, and, by implication, of his resurrection, and future 
 occupation of his throne for ever ; says nothing about him as high 
 priest of his kingdom. Hence, in order that he might enter his 
 divine Father's presence as a high priest, and hereafter sit as 
 a priest upon the throne of David's kingdom, " the word of the 
 oath " a was given for the purpose. This was necessary ; for " no 
 man taketh this honour upon himself, but he that is called of God 
 as Aaron was." David's son was called to the high priesthood of 
 the kingdom, as distinctly as Aaron was to the same honour under 
 the Mosaic law. ' He glorified not himself to be made a high priest ; 
 but he that said unto him, Thou art my Son, to-day have I 
 begotten thee ; saith also in another place, Thou art a Priest for 
 ever after the order of Melchizedec. " b 
 
 Here, then, are two orders of priesthood the Order of Melchi- 
 xedec, and the Order of Aaron. Melchizedec's was contemporary 
 with Abraham ; Aaron's was not instituted until 430 years after 
 the confirmation of the covenant. Of Melchizedec, the apostle 
 could have said much more than he did say ; but he has said 
 enough to give us an idea of his order of priesthood. In this he was 
 without predecessor, or successor, without sacerdotal genealogy, 
 and without beginning of official days, or end of life ; but, 
 assimilated to the Son of God, abideth a priest continually ; of 
 whom also it is testified that he liveth. c The Aaronic priesthood 
 was the reverse of all this. Its priests were descended from 
 Aaron, their mothers were of the tribe of Levi, their fathers in 
 office before them, upon which they entered at thirty years, and 
 vacated it at fifty. But the priesthood of Shiloh is not like this. 
 His pedigree is royal, and not sacerdotal. He had no pre- 
 decessor, nor will he ever vacate the office that another may take 
 his place. 
 
 It is probable that Shem was the personage to whom Abra- 
 ham paid tithes on his return from the slaughter of the kings. 
 Abraham died thirty-five years before Shem reached his five 
 hundred and second year after the flood. At this date, Isaac was 
 one hundred and ten, and Jacob fifty ; so that they were con- 
 temporary with Shem for these periods of their lives. There is 
 no account of Shem's death in the Scripture ; on the contrary, it 
 is testified, as we have seen, that the person called Melchizedec 
 still lives. Now, Melchizedec is a word expressive of the character 
 of the person who bore it. It signifies king of righteousness, or 
 righteous king. He was the greatest king in Canaan, and reigned 
 in Salem, which signifies peace, and afterwards called Jerusalem ; 
 so that this righteous king was King of Peace. Shem, king of 
 righteousness, and king of peace, and priest of the Most High 
 Heb. vii. 28. b Heb. v. 4-6 ; Psalm ex. 4. < Heb. vii. 3. 8.
 
 SHILOH TO BUILD A TEMPLE. 313 
 
 God, is the type, contemporary with the holder of the promises, of 
 the Seed, or Christ, on the throne of the Kingdom of God. 
 
 The word of the oath, saying", " I have sworn, and will not 
 repent. Thou art a priest for ever after the order of Melchizedek," 
 having changed the priesthood of the kingdom, " there is made of 
 necessity also a change of the law " re of the State. No revolution 
 was more complete and radical than that necessitated by the 
 substitution of the Melchizedec for the Aaronic priesthood of the 
 commonwealth of Israel. Under the Mosaic code the regal and 
 pontifical offices were divided, and held by two distinct orders of 
 men. The regal was hereditary in the family of David, and the 
 pontifical was hereditary in the family of Aaron ; but when the 
 new code shall be promulged, that, namely, which is to "go forth 
 from Zion " when Christ shall give peace to the world, and judge 
 among the nations, the kingly and priestly offices will be united, 
 and their functions exercised by one person, even Jesus, " who is 
 King of Righteousness and King of Peace, and Priest of the Most 
 High God," as Melchizedec was. Jesus the High Priest will 
 inherit the throne of David by virtue of the covenant made with 
 him. If there had been no other oaths than that with Abraham, 
 and this with David, David's son could not have been a priest 
 upon his throne ; but the word of the oath coming in, the throne and 
 pontificate of the kingdom become the right of Christ, the Lord. 
 
 SHILOH TO BUILD A TEMPLE. 
 
 In the everlasting covenant made with David, it is declared of 
 his immortal son by the Lord, saying, " He shall build a house for 
 my name" David wished to execute this great national work, but 
 was forbidden. It was afterwards accomplished by Solomon, and 
 in this he eminently typified the "greater than Solomon," who is 
 to construct a similar edifice, only on a vastly more magnificent 
 scale. This will appear from the following testimony. After 
 Solomon's temple was laid in ruins, and while the Jews, after their 
 return from Babylon, were erecting a new one upon the site of the 
 old, the word of the Lord came to the prophet, saying, " Behold 
 the man whose name is THE BRANCH : and he shall grow up out of 
 his place, and he shall build tJie temple of the Lord ; even lie shall 
 build the temple of the Lord ; and he shall bear the glory, and 
 shall sit and rule upon his throne ; and sJiall be a priest upon his 
 throne. And they that are far off shall come and build in the 
 temple of the Lord." 6 
 
 Let the reader turn to the texts below, and he will have no 
 doubt as to the person styled the Branch. 6 ' The Melchixedec Son 
 of David, then, is to build the Millennial Temple in Jerusalem to 
 the name of Jehovah ; and as the Tyrian Gentiles aided Solomon 
 
 Heb. vii. 12. ''Zech. vi. 12, 13, 15. 
 ' Zech. iii. 8 ; I?aiah xi. i ; Jer. xxiii. 5 : xxxiii. 15 ; Rev. xxii. 16.
 
 314 THE THINGS OK THE KINGDOM OF GOD. 
 
 to rear his edifice, so those who are far off from Jerusalem, where 
 the prophecy was delivered, are to co-operate in the erection of 
 Shiloh's, which is to be " a house of prayer for all people,'" 11 when 
 the Lord shall " plant the heavens, and lay the foundations of the 
 earth, and say unto Zion, Thou art my people."^ If the reader 
 wish to know more about the temple to be built by Shiloh in 
 Jerusalem, he can consult Ezekiel/' The description comes in 
 between the battle of Armageddon, in which Nebuchadnezzar's 
 image is broken to pieces on the mountains of Israel, and the earth 
 shining with the glor)' of the Lord. The first nine verses of the 
 forty-third chapter show that the era of the temple described is 
 when Shiloh " dwells in the midst of the children of Israel for ever, 
 and his holy name they shall defile no more.'" This is conclusive ; 
 for ever since their exode from Egypt until the present time, they 
 have incessantly defiled the Lord's name ; but the prophecy contem- 
 plates a period when they shall do it no more." 
 
 When the Lord Jesus shall sit upon the throne of his father 
 David, as high priest of the nation, and has dedicated the temple 
 to the Most High, what then? " Many people shall go and say, 
 Come ye, and let us go up to the mountain of the Lord, to the 
 house (or temple) of the God of Jacob ; and he will teach us of his 
 ways, and we will walk in his paths.' 1 " The sons of the stranger, 
 that join themselves to the Lord, to serve him, and to love the 
 name of the Lord, to be his servants, every one that keepeth the 
 sabbath from polluting it, and taketh hold of my covenant ; even 
 them will I bring to my holy mountain, and make them joyful in 
 my house of prayer ; their burnt offerings and their sacrifices shall 
 be accepted upon mine altar." And " there shall be no more the 
 Canaanite in the house of the Lord of hosts. " r 
 
 THE NAME OE JESUS CHRIST. 
 
 If I have been successful in making a distinct impression upon 
 the reader's mind as to the nature of " the kingdom of God and of 
 his Christ ;" and that impression have originated within him a 
 desire to know what he must do to inherit it, it remains now to 
 direct his attention to the things of the name of Christ. This is a 
 subject which would occupy very much space if all were to be said 
 about it that would be profitable. I find myself, however, com- 
 pelled to confine myself to a mere sketch, which the reader must 
 more highly finish as the result of his own investigations. 
 
 The name of Jesus Christ comprehends all that is affirmable of 
 
 him ; and is therefore the summary of his character as a prophet, 
 
 sacrifice, priest, and king. Hence, to understand his name we 
 
 must know what is testified of him in the law, the prophets, the 
 
 psalms, and the apostles. From the " Old Testament" we may 
 
 Isaiah Ivi. 7. & Isaiah li. 16. c Ezek.xl., xli.. xlii. d Isaiah ii.3- 
 
 fZech. xiv. 16-21 ; Isaiah Ivi. 3-6.
 
 THE NAME OF JESUS CHRIST. 315 
 
 become acquainted with the Shiloh's name. This is absolutely 
 necessary : for unless we understand what sort of a person Christ 
 was to be, how can we, when we learn the name of Jesus as 
 described by the apostles, be able to say that the name of Christ 
 as set forth in the prophets, and the name of Jesus, are the name 
 of one and the same person ? But by comparing 1 the apostolic 
 history with the testimony of prophecy, we can intelligently confess 
 that ' Jesus of Nazareth is the Christ the Son of the living God." 
 This, then, is a first principle of the name of Jesus. Admit that 
 he is the Shiloh, and all things predicted of the Shiloh are solely 
 applicable to him. 
 
 Now there are certain things affirmed of Jesus Christ, the 
 belief of which are highly essential to the constituting of a believer 
 an heir of the kingdom. These things have regard to Jesus as an 
 offering for sin. He died, was buried, and rose again. These are 
 facts. But what is the truth, meaning, or doctrine, of the facts ? 
 " He was delivered for our offences, and raised again for our 
 justification ;" a that is, for the justification of those who believe 
 the gospel of the kingdom. It is a great mistake to suppose that 
 the belief in the sacrificial part of the name of Jesus Christ, is suf- 
 ficient for salvation. Salvation in the kingdom is not promised to 
 those who only believe that Jesus is the Son of God, and died and 
 rose again for sin. It is equally necessary to believe in the promises 
 of the covenants ; not more so, but equally so : for if one believed 
 the things of the kingdom, but rejected the sacrifice of Jesus, and 
 his resurrection, he could not be saved. The gospel must be taken 
 as a whole, and not cut up into pieces, and one or two selected 
 which suit the taste, and the rest set aside as unimportant and 
 non-essential. Without the sacrificial ingredient of the name, there 
 would be no means of justification by the name; but tbenjetus 
 as a sin-offering is not the end of faith ; but a means to the end, 
 which is the inheritance of the kingdom with him in all his glory. 
 
 A very circumscribed and superficial view of the gospel is that 
 which finds it stated in the words, "Christ died for our sins 
 according to the scriptures, was buried, and rose again the third 
 day according to the scriptures." 6 The "our" for whom Christ 
 died are those who believe the gospel of the kingdom, not those 
 who are ignorant of it ; or, as the apostle expresses it, those 
 " -wtio keep in memory A CERTAIN WORD I preacJied unto them." 
 What word? That which he taught among them a year and six 
 months ; and which he preached wherever he went. The word 
 concerning " the hope of Israel" on account of which he was taken 
 prisoner to Rome ; and which the Jews listened to patiently, so 
 long as he did not mention the name of Jesus ; but when that was 
 introduced, they opposed themselves and blasphemed/' Because 
 the apostle is made to say in the common version that he 
 Rom. iv. 25 ; Isaiah liii. 5, 10. b i Cor. xv. 3, 4. f Acts xviii. 4. 
 d Acts xviii. 5, 6, II.
 
 316 THE TH1XGS OF THE KINGDOM OF GOD. 
 
 " delivered first of all" the death and resurrection of Christ, 
 persons, who know no other than their mother tongue, conclude 
 that the sacrifice of Jesus for sin was the first thing spoken, and 
 the very gospel itself! But the apostle did not write "first vf 
 all;" his words are '' -pwroie, that is, among tlie first things. 
 And why does he call up the things mentioned in the third and 
 fourth verses in preference to the other things he delivered ? 
 Because he was about to refute the Platonic notion taught by 
 some in Corinth, to wit, ' that there is no resurrection of the 
 dead ; " and to do so it was necessary to remind them of his 
 having preached to them the sacrificial death and resurrection of 
 Jesus ; which was all a fable, if there were no future resurrection 
 as they said ; because it had " passed already: "" L ' Ye are then," 
 said he, " yet in your sins, and they who are fallen asleep in 
 Christ are perished." 
 
 Three things were to be preached in the name of Jesus Christ 
 to them who believed in the promises made of God to the fathers. 
 These were, first, repentance ; secondly, remission of sins ; and 
 third, eternal life. b To preach the kingdom in the name of Jesus 
 Christ \vas to expound the things concerning it ; and to offer them 
 to all who would become the subjects of repentance and remission 
 of sins in his name. Neither "flesh and blood" nor "sinners," 
 can inherit the kingdom of God/ These are fixed principles. 
 But why not? Because " the kingdom shall not be left to other 
 people^ and because those who inherit it are to possess it for ever. 
 Now "flesh and blood " is mortal ; how then can mortality inherit 
 immortality ? It is a physical impossibility. In other words, a 
 man who only lives seventy years, cannot hold office for a thou- 
 sand years ; he must be made deathless before he can retain it for 
 ever. Again, it is a moral impossibility for sinners to possess the 
 kingdom, because the law of the kingdom is that " he that ruleth 
 over men must be just, ruling in the fear of God." It is the 
 inheritance of saints, to whom the Lord will not impute sin. Two 
 things are therefore indispensable before Jew or Gentile can inherit 
 the kingdom first, a moral purification ; and secondly, a physical, 
 or corporeal, purification. The first is compassed in obeying the 
 truth ; the last, by a resurrection unto life. 
 
 Now, the repentance which results from believing the gospel 
 of the kingdom is not " sorrow for sin ; " nor does it contain the 
 least bitterness or remorse of feeling in it. The scripture word 
 translated repentance is /ueraroia, and signifies a c/iange of mind and 
 purpose. When such a change takes place from believing the 
 truth, it is a disposition and mode of thinking such as character- 
 ized Abraham, who is the model of the faith and temper, which 
 precedes justification in the name of the Lord. But a change of 
 mind and purpose, however "evangelical," is only granted for 
 repentance in the name of Jesus Christ. That is to say, though a 
 n 2 Tim. ii. 18. b Luke xxiv. 44-47 ; John xx. 31. < i Cor. xv. 50.
 
 COMPLETE" IN CHRIST. 317 
 
 believer of the gospel of the kingdom might possess this state of 
 mind and child-like disposition, he would not be regarded as in 
 repentance any more than in Jesus, until the name of Christ was 
 named upon him according to " the law of faith.' 1 '' It imports not 
 how much a woman loves a man, she is not his wife, and therefore 
 entitled to none of the benefits he is able to confer, until she puts 
 on his name according to law. The name of Christ consummates 
 everything. " Complete in him ; " but out of him everything is 
 imperfect. Faith is unfinished, and the change of mind and dis- 
 position is incomplete, until the believer of the gospel of the 
 kingdom puts on the name of Christ. In the act of doing this, his 
 faith is counted to him for righteousness, or remission of sins that 
 are past ; and his change of mind and disposition is granted to- 
 him for repentance." 
 
 But a right to eat of the tree of life in the paradise of God is 
 also imparted to the believer through the name of Christ. The 
 lite-giving efficacy of his name is derived from his resurrection as 
 the first-fruits of them that sleep. Had Jesus not risen from the 
 dead, men could not have obtained a right to eternal life through 
 his name. This is the doctrine of the apostles and the prophets. 
 An unrisen sacrifice is only a temporary propitiation for sin. This 
 was the nature of the sacrifices under the Mosaic law. Hence the 
 law had no vitality in it ; " for if there had been a law given that 
 could have given life, verily righteousness should have been b}' the 
 law." 6 But this was impossible. Moses was the mediator of the 
 covenant from Sinai. He died, and the Lord buried him ; but 
 there was no testimony added of his resurrection : and though he 
 lives (for he appeared to Jesus on the Mount), it was after the law 
 came into force. The Mosaic law is, therefore, a minister only of 
 death and cursing. But Jesus died and rose again, and lives for 
 evermore. Hence, the gospel in his name, and the new code 
 hereafter to be promulgated from Zion, are efficacious to the 
 bestowal of a right to eternal life upon all who believe through 
 his name. 
 
 While a believer is out of Christ, he is in his sins, and while 
 he is in his sins he is under the sentence of death ; for " the wages 
 of sin is death." As soon, however, as his sins are forgiven 
 through Christ's name, in the act of forgiveness he passes from under 
 the sentence of death ; and as there is no middle, or neutral, position, 
 he comes under the sentence of life, and rejoices in hope of the 
 kingdom of God. Thus Jesus Christ hath abolished death, and 
 brought life and incorruptibility to light in tJie gospel of the king- 
 dom? There is no other way of obtaining them than through his 
 name, and by a resurrection from the dead ; or, if living at the 
 setting up of the kingdom, by a change in the twinkling of an eye. 
 Such is the doctrine of Christ as opposed to the vain philosophy of 
 Plato The Papist and Protestant admirers of this heathen specu- 
 Acts v. 31 : xi. 18. ''Gal. iii. 21. c 2 Tim. i. 10.
 
 318 THE THINGS OF THE KINGDOM OF GOD. 
 
 lator, contend for the hereditary immortality of an immaterial 
 essence, innate in sinful flesh ; while the Lord Jesus has made 
 known that life and incorruptibility are attributes of the kingdom 
 of God, which they only can obtain who are accounted worthy on 
 gospel principles of inheriting it. In fine, incorruptible life is part 
 of the reward of the righteous ; and nowhere in the Bible is 
 immortality predicted of, or promised to, men who die in their sins. 
 Out of Christ, immortality there is none. 
 
 DEATH-BED AND GAOL REPENTANCE. 
 
 Hy " the great salvation " is meant deliverance from the grave 
 by a resurrection to life, and a share in the kingdom of God. 
 This, as we have seen, is predicted on faith in the promises made 
 to the fathers, an Abrahamic disposition, baptism into the name of 
 the Holy Ones, and faith made perfect by works. In other words, 
 salvation is promised to those only who walk in the steps of 
 Abraham's faith. To deny this is to deny the testimony of God. 
 His own Son was not exalted until he was made perfect by suffer- 
 ing. " He that believes the gospel, and is baptised, shall be saved; 
 and he that believes not shall be condemned." This fiat has never 
 been revoked ; it is, therefore, as valid and exceptionless as when 
 it fell from the lips of the Son of God. 
 
 Now. in view of this irrefutable truth, what shall we say of 
 that system, which holds out assurances of "heaven" to men of 
 earthly, sensual, and devilish lives, when they find themselves 
 prisoners of disease, and convicts in the clutches of the law ? 
 When death stares them in the face, they are exhorted by their 
 " spiritual guides " to "make their peace with God"; and even 
 when preparing for the scaffold are taught by " gaol chaplains " to 
 expect to meet in heaven the companions of their crimes ; and that 
 by partaking of the "sacrament" they are making their souls 
 ready " to meet their God ! " And upon what is all this "conso- 
 lation of religion " founded? Upon a terrible apprehension of the 
 molten and flaming sulphur in hell's cauldron, into which the 
 " penitents" are taught their " immortal souls" will be plunged by 
 God, and where they will be tormented by the Devil for all eternity. 
 A gaol-chaplain at Coventry actually burned a female convict's 
 hand with the flame of a candle as a foretaste of her tortures after 
 death if she did not repent ! This was his plan of proceeding in 
 the "cure of her soul ! " But if disease, or crime, had not cap- 
 tured the " penitents," their career would have been still onward 
 in iniquity. Finding there is no escape from death, either by the 
 rope, or in the ordinary way, their audacity and impiety are sus- 
 pended. They are imposed upon by the clerical assurance that 
 the Lord is " waiting to be gracious ; " they are directed to the 
 thief upon the cross ; and they are deceived by the falsehood, that 
 " while the lamp holds out to burn, the vilest sinner may return."
 
 DEATH-BED AND GAOL REPENTANCE. 319 
 
 All is ready, the gospel feast is prepared, and nothing is wanting 
 but for them to believe that Christ died for them, to be sorry for 
 the past, profess themselves at peace with God and all mankind, 
 and to pray for forgiveness through Jesus Christ. 
 
 Thus the ' spiritual guides " of the people shrive them to per- 
 dition. An act of the mind, prompted by terror and their persua- 
 sions, is proposed by them as a set off for a whole life of impiety 
 and crime ! What base views must such men have of the God 
 whose ministers they pretend to be! Their "consolations" are 
 unmitigated blasphemy, and false from first to last. Need they be 
 surprised at the little impression they make upon the public mind 
 by their preaching ; and that mankind are daily increasing in 
 infidelity ? The million, though ignorant, are not fools. "What 
 necessity for us," say they, " to trouble ourselves about reli- 
 gion. We can be shrived in half-an-hour for all the offences of a 
 long life of sin." It is the preachers that make men infidels by the 
 preposterous absurdities they preach in the much-abused name of 
 Christianity. 
 
 But the worst, and most repulsive, form of ministerial blas- 
 phemy is exhibited in gaol-chaplain consolations. These are a 
 striking manifestation of clerical ignorance ot the letter and spirit 
 of the truth. The scripture saith, that " no murderer hath eternal 
 life abiding in him /" and that even " he that hateth his brother is 
 a murderer," and, consequently, beyond the pale of mere}'. Murder 
 can only be pardoned through a faith in the truth that works by 
 love and purifies the heart, and made perfect by obedience. If 
 after this such a believer fail of the grace of God, and hate, and 
 murder, his brother, there is no forgiveness with God, " he shall 
 not see life ; but the wrath of God abideth upon him." What with 
 sprinkling infants in the name of the Lord, and calling it Chris- 
 tian baptism ; shriving reprobates at the gates of death, and calling 
 it repentance ; and committing their loathsome carcases to the 
 earth under a repetition of " common prayer " read over myriads of 
 times, and styling it Christian burial ; surely there is superabund- 
 ant reason to conclude, were we even ignorant of the truth itself, 
 that both priests and people are deceiving and being deceived. 
 
 To call the popular system of religion by which we are sur- 
 rounded, the religion of Christ, is not only a misnomer, but an im- 
 putation on the wisdom of God. Infant-sprinkling, death-bed 
 repentances, and " Christian burials," as they are termed, are mere 
 human inventions. They belong to the apostasy, and are no part 
 of the " things of the kingdom of God and the name of Jesus 
 Christ." If a man serve the lusts of his flesh all his life, no 
 remorse, or resolves, on a bed of death will serve in the least. 
 He that sows to his flesh shall of the flesh reap corruption ; for 
 whatsoever a man soweth that shall he also reap ; " a and again, 
 *' to be carnally minded is death;" and "they that are in the 
 
 a Gal. vi. 7, 8.
 
 320 THE THINGS OF THE KINGDOM OF GOD. 
 
 flesh cannot please God ; " and ' if ye live after the flesh ye shall 
 die." a These are testimonies, which in few words show, that there 
 is no salvation for a man who serves himself all the days of his 
 life, and when he is no longer able to grasp the world, offers the 
 extreme fag-end of his existence to God. It is like eating all the 
 meat of a joint, and throwing the bone to your friend. If he 
 would feel himself insulted, in what estimation would God hold a 
 similar treatment of His Majest}' ; would He not spurn the 
 hypocrite from His presence, and justly too ? 
 
 It is because of these abominations that the judgments of God 
 are falling upon the nations. Ministerial and popular iniquities 
 have brought the pestilence upon this people ; and war and famine 
 upon others. They are but the beginning of sorrows. At present 
 the storm has lulled ; but it is only that it may gather force to 
 sweep before it all refuges of lies. '' Woe to the world because 
 of offences ! " 
 
 In former pages, I have endeavoured to show the reader what 
 the truth is. I have advanced nothing that I can recollect, but 
 what I have adduced " the law and the testimony" to prove. Let 
 him view the landscapes of the moral world by the light of the 
 truth, and he will behold the darkness visible. He will see its 
 drapery in tatters, and its rags falling to pieces from very rotten- 
 ness. Its fabric is rent from the dome to its foundations ; and its 
 structure is like a bowing wall and a tottering fence. There is no 
 safety under its roof. Even the owls and the bats of its crannies 
 are panic-stricken. Come out, then, dear reader, and leave the 
 den, if unhappily you sojourn there. Believe the truth for its own 
 sake, and obey it ; and if you stand alone, be of good courage. 
 There is more real satisfaction in knowing, and being able to prove, 
 the truth, and in contending single-handed for it, than in all the 
 honour and enjoyment derivable from the applause of men, or the 
 abundance of the world's goods a man may possess. 
 
 If the righteous scarcely be saved " what scope is there for 
 the ungodly and the sinner ; b and if judgment began at the house 
 of God in the persecutions it endured, " what shall the end be of 
 them that obey not the gospel of God ? " b Be not deceived by the 
 traditions of the Gentile scribes, and orators. Their ministrations 
 have no vitality in them, and leave their flocks in their own pre- 
 dicament, ' dead in trespasses and in sins." Therefore, ' come 
 out from among them, and be ye separate, and touch not the un- 
 clean ; and I will receive 3 7 ou, and will be a Father to you, and ye 
 shall be my sons and daughters, saith the Lord Almighty. " r 
 
 Rom. viii. 6, 8, 13. b i Pet. iv. 18, 17. <~2 Cor. vi. 17, 18.
 
 PART THIRD. 
 
 THE KINGDOMS OF THE WORLD IN 
 RELATION TO THE KINGDOM OF GOD. 
 
 CHAPTER I. 
 
 NEBUCHADNEZZAR'S IMAGE. THE HAND OF GOD IX 
 HUMAN HISTORY. 
 
 The pandemonianism of the world. The Press, its organ to a great 
 extent. Its conductors greatly deficient in political prevision. A 
 divine agency the real source of the world's revolutions. God hath 
 revealed what shall come to pass. Nebuchadnezzar's Image 
 explained. It represents an Autocracy to be manifested in these 
 Latter Days. The Toe-Kingdoms enumerated. The Vision of the 
 Four Beasts. Of the Saints and the two Witnesses. 
 
 HAVING laid before the reader in the former parts of this work "the 
 things concerning the kingdom of God and the name of Jesus 
 Christ," and, I trust, enabled him to be ' ready always to give an 
 answer to every man that asketh him a reason of the hope that is 
 in him," and also to know, without doubt, what he must do to be 
 saved, I propose now to give an outline of the things set forth in 
 the sure word of prophecy " in relation to that crisis in human 
 affairs which has come upon the world, and which is destined to be 
 the occasion of the introduction of the kingdom of God. 
 
 The Lord hath truly said by the prophet, " I have a long time 
 holden my peace ; I have been still, and refrained myself."" It is 
 now about eighteen hundred years since He spoke by His servant 
 John to the seven congregations in Asia Minor ; and so entirely 
 hath He refrained Himself from further revelation of His will, 
 that men have at length almost generally concluded that He hath 
 ceased to take any interest in human affairs. They speculate upon 
 passing events as though they thought that mankind were formed 
 for no nobler destiny than to fret out a brief and crushing existence 
 in a precarious competition for food and raiment ; and to labour 
 with asinine endurance for the behoof of those who, by violence, 
 avarice, and fraud, have gained the ascendancy over them. God 
 is not in their thoughts when they treat of the affairs of men. They 
 deal only with secondary causes, while the agency of the great 
 
 a Isaiah xlii. 14.
 
 322 THE KINGDOMS OF THE WORLD. 
 
 First Cause is supposed to be confined to the saving of " immortal 
 souls " from purgatory, or from burning in liquid brimstone under- 
 neath. "Order" at any price, is with them the chief good. 
 They ascribe glory and honour to Satan, though he has established 
 a despotism over the nations which rivals the mythic dominion of 
 Pluto. Everything dear to truth, righteousness, and liberty, must 
 be suppressed by armed mercenaries, provided only that bank, 
 stock-exchange, and commercial speculations, and the "vested 
 interests " of public plunderers in church and state, be protected, 
 and preserved intact. 
 
 Such is the pandemonianism of the world. Sin in its most 
 heartless and hateful deformity reigns the universal despot of the 
 nations. It is enthroned, and decorated with crowns, tiaras, 
 coronets, and mitres ; and is gathering strength by fraud, hypocrisy, 
 and murder, for a last and final effort to crush all future endeavours 
 to cast it out unto the earth, and its angels with it. A corrupt and 
 vicious press is the ignoble and servile apologist of its treachery 
 and blood. It flatters the grim assassins of the people, the soul of 
 whose institutions is the ignorant stolidity and cruel superstition of 
 a dark and iron age. Its sympathies are with profligate kings, 
 blasphemous priests, and savage generals ; while no epithet is too 
 vile, or opprobrious, for those who, having endured to the utter- 
 most the debasing and ruinous oppression of their destroyers, seek 
 to break their bonds, expel them from their thrones, and to diffuse 
 truth and science among the people. 
 
 While a Christian would take no part in the armed melee, he 
 is convinced that nothing but violence in the beginning, in order to 
 punish and crush the tyrants, can prepare the way for the ameliora- 
 tion of society. This is the order, as I shall show, which God has 
 ordained as preliminary to the setting up of His kingdom. But 
 the conductors of the press do not understand this. It is not more 
 corrupt and vicious than it is blind to the scriptural philosophy of 
 the things of which it treats. It cannot see afar off, and the 
 objects which are near, it cannot comprehend. How applicable to 
 its scribes is the exclamation of the Lord, ' O ye hypocrites, ye 
 can discern the face of the sky ; but how is it ye cannot discern 
 the signs of the times ! " signs, which are announcing to the 
 nations with a voice of thunder, that Jehovah hath aroused Himself 
 in His holy habitation ; that the time hath at length come when He 
 will be still and refrain Himself no longer ; but that He will make 
 bare His holy arm, and " destroy them that destroy the earth,"" or 
 oppress mankind. 
 
 But, though the Lord hath a long time held His peace, He 
 hath not been unmindful of His people, nor heedless of human 
 affairs. The great incidents of history which have given rise to 
 successive kingdoms and dominions, from the overturning of the 
 kingdom and throne of God and of David, His anointed, in Judea, 
 
 a Rev. xi. 18.
 
 THE LIGHT OF PROPHECY. 323 
 
 by the Chaldeans, to the present time, are but events predeter- 
 mined and arranged in the purpose of God, and revealed in the 
 " sure word of prophecy." Not a kingdom has been established, 
 nor a king dethroned, but it has formed a move, which has con- 
 tributed to the maturity of the present crisis, which will ultimate 
 in the introduction of the kingdom of God. This truth is beauti- 
 fully expressed in the words of the prophet, saying, " Blessed be 
 the name of God for ever and ever ; for wisdom and might are 
 his : and he changeth the times and the seasons; HE REMOVETH 
 KINGS AND SETTETH UP KINGS : he giveth wisdom unto the wise, 
 and knowledge to them that know understanding : he revealeth 
 the deep and secret things : he knoweth what is in the darkness, 
 and the light dwelleth with him."" It is He to whom all things are 
 subjected ; " for he ruleth in the kingdom of men, and giveth it to 
 whomsoever he will, and setteth tip over it the basest of men." 1 
 This is the reason why men and women with so little wisdom, or 
 rather possessed of so much positive folly and imbecility, are able 
 to rule the nations without " setting on fire the course of nature." 
 When their wickedness and stupidity become obstacles to His 
 purpose, He removes them out of the way, and introduces other 
 actors upon the stage. In this way, He controls and regulates 
 the world's affairs ; but in every interference He shapes the course 
 of events towards the consummation predetermined from the 
 foundation of the world. 
 
 In ages past, God has had among the nations a people of His 
 own. These are wise in the wisdom of God, and venerate His 
 word above all things. Though not His counsellors, He has 
 graciously condescended to inform them what He intends to do 
 before it comes to pass. Hence, it is testified by the prophet, 
 that " the Lord God will surely do nothing, but he revealeth his 
 secret unto his servants the prophets." This revelation is made 
 that His people's faith may be confirmed and enlarged, and that in 
 every generation they may know the times and seasons to which 
 they stand related. Knowing the signs, they are enabled to 
 discern the times ; and while consternation and dismay cause 
 men's hearts to fail, they are courageous, and rejoice in perceiving 
 the approach of the kingdom of God. 
 
 This is the proper use of the prophetic word. It was thus 
 that the ancients used it, and were enabled to live in advance of 
 their contemporaries. This appears from the exhortation of the 
 apostle, who says, "We have a sure word of prophecy, whereunto 
 you do well to take heed, as unto a light that shineth in a dark 
 place until the day dawn, and the day-star arise in your hearts : 
 knowing this first, that no prophecy of scripture is of one's own 
 disclosure. For prophecy came not at any time by the will of 
 man ; but the holy men of God spake being moved by the holy 
 spirit.'"* Some were not unmindful of this exhortation, which is 
 Dan. ii. 20-22. b Dan. iv. 17. c Amos iii. 7. 2 Pet. I. 21.
 
 324 THE KINGDOMS OF THE WORLD. 
 
 as applicable to us as to them ; for the day has not yet dawned r 
 nor has the day-star arisen. Were it not for the prophetic word, 
 the "heirs of the kingdom" would be in as outer darkness as 
 gaol-chaplains, who burn the flesh to cure the soul, or administer 
 the "Sacrament" to gallows-thieves about to die! The sure 
 prophetic word is itself a shining light, but, having been " put 
 under a bushel," mankind are left enshrouded in Egyptian night. 
 " Be mindful," saith the scripture, " of the words spoken before by 
 the holy prophets " ; and on the ground that this was the case, 
 the apostle adds, " Therefore, beloved, seeing ye know these things 
 before, beware lest ye, being led away with the error of the wicked, 
 fall from your own steadfastness." The words of the prophets 
 to which he referred, related to the destruction of the Hebrew 
 commonwealth. His brethren were acquainted with these prophe- 
 cies, and therefore knew what was about to happen, though not 
 the day or the hour. Hence, this knowledge was to be their 
 caution and security against being led away by the spiritualizers of 
 the time, who wrested the scriptures to their own destruction/' 
 
 From these premises, we may conclude, that as the Lord has^ 
 also revealed what is to come to pass in these latter days, it is 
 both our duty and privilege to make ourselves acquainted with it, 
 that our faith may grow and be strengthened ; our affections be 
 detached from the fleeting present, and set more firmly on things 
 to come ; that our minds may be fortified against error ; and that 
 we may be prepared to meet the Lord as those who have kept their 
 garments, and shall not be put to shame. b It is our own faults 
 if we are not " Light in the Lord." He has plainly set before us 
 what is happening in our day, and what is yet to occur. Hence, 
 while the Priests of the State Church are drowsily exclaiming, 
 while war and political murders abound, "Give peace in our 
 time, O Lord!" and while peace-societies are with infidel voices 
 crying " Peace and safety :" they who take heed to the prophetic 
 word " know before," that the hour of God's judgment is come, 
 and that destruction is at the door. 
 
 In pursuance, then, of the work before us, namely, that of 
 unfolding the train of events which are to ultimate in the setting 
 up of the kingdom of God, I shall proceed to show the things, 
 represented in 
 
 NEBUCHADNEZZAR'S IMAGE. 
 
 This was a colossus in human form, which appeared to the 
 king of Babylon in a dream. The head was of gold ; the breast 
 and the arms of silver ; the belly and the thighs of brass ; the legs 
 of iron ; and the feet part of iron and part of clay. While the king 
 continued to behold it, a stone poised in the air, unsustained by' 
 hands, fell with great force upon the feet, and broke them to pieces. 
 
 2 Pet. iii. 2, 17, 16. & Rev. xvi. 15.
 
 NEBUCHADNEZZAR'S IMAGE. 325 
 
 After they were smitten, the iron, the clay, the brass, the silver, 
 and the gold, were all broken to pieces together, and became like 
 chaff, which the wind so completely swept away, that no vestige 
 of the image remained. The image being thus destroyed and 
 abolished, the stone that smote it became a great mountain, and 
 filled the whole earth. 
 
 The interpretation given to the king informed him that the 
 head of gold represented the dominion of which he was the head ; 
 that the silver part symbolized the monarchy which would 
 succeed his ; the brazen part, a third power which should beat- 
 rule over all the earth ; and the iron part, a fourth dominion strong 
 as iron, that should subdue everything before it. This fourth 
 kingdom, he was told, should be divided, inasmuch as there were 
 two iron legs, and ten toes. But as the toes of the feet were part 
 of them of iron, and another part of clay, the dominion represented 
 by the ten toes, would be partly strong, and partly broken. But, 
 as there was a mingling of iron and clay in the structure of the 
 feet, while the toes constituted unitedly the iron dominion, they 
 should not cleave to one another, but should be independent and 
 antagonistic kingdoms. 
 
 Lastly, the king was given to understand, that the smiting of 
 the image by the stone on the feet, represented the breaking in 
 pieces and consumption of all the toe-kingdoms by the God of 
 heaven ; who should set up in their place a kingdom which shall 
 never be destroyed, nor left to other people. 
 
 Such was the prophetic interpretation, which was given with 
 the dream about twenty-five centuries ago. I shall' now briefly 
 outline the historical interpretation, and then consider what yet 
 remains to be accomplished. 
 
 The interpreter has determined the commencement of the 
 image. It goes no further back than the time of Nebuchadnezzar, 
 whose dynasty was superseded by a tw6-armed monarchy, in the 
 reign of his son's son, Belshazzar, B.C. 542. This was the silver 
 dominion of the Medes and Persians. After 208 years, this was 
 overturned by Alexander of Macedon, B.C. 334. His dominion 
 exceeded that of Babylon and Persia, extending from the remote 
 confines of Macedonia to the Indus, or as it is expressed, " bear- 
 ing rule over all the earth." This was the dominion of "the 
 brazen-coated Greeks," answering to the brazen part of the image. 
 After a few years, the empire of brass was divided into four 
 kingdoms, two of which had especial relations with the land of 
 Canaan upon which the kingdom of the Stone is to be established. 
 These two, therefore, are alone represented in the image. They 
 answer to the two brazen thighs ; and are known in history as the 
 Syro-Macedonian kingdom of the north, that is, from Jerusalem ; 
 and the Greco-Egyptian kingdom of the south. The northern 
 kingdom continued till B.C. 67, when it became attached to the 
 iron leg ; the southern kingdom, however, " continued more years
 
 326 THE KINGDOMS OF THE WORLD. 
 
 than the king of the north," even thirty-seven, when it also merged 
 into the iron dominion. 
 
 From this epoch, the iron monarchy prevailed over all 
 antagonists. It is known in history as the Roman. In the fourth 
 century after Christ, it was finally divided into the Eastern Roman, 
 and the Western Roman, empires, answering to the two legs of 
 iron. Though divided thus, the Roman majesty was considered as 
 one. The date of the division was A.D. 396. 
 
 In about ninety-seven years from this epoch, ten kingdoms 
 appeared upon the Western Roman territory answering to the ten 
 toes. They were not all strong kingdoms. Part of them were 
 absorbed into a new dominion, which arose after them beyond the 
 limits of the Roman territory. These strong and broken toe- 
 kingdoms have existed upwards of thirteen centuries. They are 
 still in being ; but not as originally established. This the prophecy 
 does not require. All that is necessary is, that there should be ten 
 kingdoms at the time the image is smitten by the stone. And 
 these kingdoms, I am satisfied, should be on the earth" and not 
 upon the sea ;" that is to say, they should be found upon the 
 Roman continent, and not upon the islands ; and that the enumera- 
 tion of them belongs to the time of the end, rather than to the 
 period of their foundation. With this view, then, I enumerate the 
 toe-kingdoms as follows :* 
 
 1, Belgium ; 2, France ; 3, Spain ; 4, Portugal ; 5, Naples ; 
 6, Sardinia ; 7, Greece ; 8, Hungary ; 9, Lombardy ; 10, Bavaria. 
 
 I have not named Britain, although the island was a part of 
 the Roman dominion. It is, however, no more imperative that 
 she should be included in the ten than Egypt, which is also on the 
 Roman territory. Existing theories require Britain to be counted 
 in ; but I have nothing to do with them ; I propose to show a 
 more consistent interpretation that shall harmonise with other 
 important and interesting parts of the prophetic word. 
 
 The ten kingdoms enumerated above are all within the Roman 
 limits. There are many other kingdoms beyond its frontiers, rest- 
 ing upon territory that never belonged to Rome, or the iron 
 dominion ; therefore they must not be named in the same category. 
 Nebuchadnezzar's image has to do only with powers occupying 
 the area of the golden, silver, brazen, and iron, dominions ; other 
 prophecies survey the rest. 
 
 Thus far, then, history runs parallel with the prophetic inter- 
 pretation. We are not informed in this vision how many of the 
 toes were weak. It simply affirms the fact ; and defers further 
 details for illustration by other symbols. What, then, remains to 
 be accomplished ? The testimony informs us that the ten king- 
 doms are all to be broken to pieces ; and after they are smitten, 
 that the whole image in all its different metals is to be " broken to 
 
 See footnote on next page.
 
 THE TEN KINGDOMS. 327 
 
 pieces together" But how can this be? Where are the dominions 
 represented by the gold, the silver, the brass, and the iron ? How- 
 can they be broken to pieces together, seeing that they have been 
 broken to pieces one after the other many centuries ago ? The 
 answer to this question is important, and must be given ; for with- 
 out it no interpretation can be received as satisfactory. And here 
 I would remark, that the image was presented to the mind of the 
 King of Babylon, not so much to represent a succession of empires, 
 as to exhibit the catastrophe which should usher in the Kingdom 
 of God. The idea I would convey is well expressed by the prophet, 
 saying, "The God in heaven, who revealeth secrets, maketh known 
 to the king what shall be in the latter days." a That is, there will 
 be in the latter days a dominion, ruling over all the countries 
 mainly comprehended in the limits of the successive empires of 
 Babylon, Persia, Greece, and Rome ; and represented by the image 
 as a whole ; and which will be broken by a power from heaven, 
 which will utterly destroy it, and set up an empire which will cover 
 all the territory it possessed. 
 
 Now, there has never yet existed a single dominion, contem- 
 porary with the toe-kingdoms, and of course comprehending them 
 in its jurisdiction, \vhichcould claim to be represented by Nebu- 
 chadnezzar's image. In order, then, to prepare for the catastrophe, 
 the image which is now in antagonistic parts, must be confederated ;* 
 in other words, a dominion must arise before the setting up of the 
 kingdom of God, which shall rule over the toe-kingdoms, and the 
 Turkish and Persian territories, till it meets the British Power in 
 the East. The description of the dream says that the feet were 
 smitten ; and '"then was the iron, the clay, the brass, the silver, 
 and the gold, broken to pieces together ;" thereby intimating that 
 the breaking of the power of the ten kingdoms would precede that of 
 the conjoint destruction of all the other parts. That when they 
 are conquered, the dominion ot the conqueror will be overturned 
 by the revelation of power from above. 
 
 I shall be able to show, from other parts of the prophetic 
 word, that the power destined to play the conspicuous part indi- 
 cated above is RUSSIA. That it will dominate all the ten kingdoms, 
 
 Dan. ii. 28, 29. 
 
 Many things have happened since this was written in 1848, and con- 
 siderable progress has been made in the confederation of the parts of the 
 image. For instance, with reference to some of the kingdoms named : 
 Naples. Sardinia, and Lombardy have been incorporated with Italy. 
 Hungary has been united with Austria as a dual kingdom by the decree 
 of 1868. Bavaria has become confederate with Germany in 1870. 
 Probably the following enumeration of the ten kingdoms is somewhere 
 near the'truth in 1909 : i, Belgium ; 2, France ; 3, Spain ; 4, Portugal ; 5, 
 Switzerland ; 6, Germany ; 7, Italy ; 8, Austria-Hungary ; 9, Servia ; 10, 
 Greece. There are other States on the ancient Roman territory, as 
 Montenegro, Bulgaria, Turkey ; but the Turkish power is anomalous, and 
 is treated of elsewhere in Elpis Israel.
 
 328 THE KINGDOMS OF THE WORLD. 
 
 subdue Turkey, and incorporate Persia into its empire ; but that 
 when it has reached its zenith, it will in turn be precipitated into 
 the abyss, and its dominion suppressed for a thousand years. 
 When I come to unfold these thing's, the reader will see why 
 Britain is not included in the ten toes. She is reserved of God to 
 antagonise Russia, as she did France, when all Europe was 
 prostrate at the feet of " Napoleon le Grand." The ten toes 
 belong- to the image as a united dominion ; hence Britain cannot be 
 included among- them unless it is first conquered by the overshadow- 
 ing- power, which it will not be, as is clearly demonstrable from 
 many parts of the divine testimony. Russia will command the 
 land, and Britain rule the sea. They will contend for the dominion 
 of the East ; but neither i&ill obtain it. It is not for mortal man to 
 rule the world, and grasp the sole dominion of the globe. This is 
 an inheritance, the divine legacy of omnipotence, to Abraham, 
 Shiloh, and the saints. 
 
 It is evident that the dominion of the Image is not broken by 
 a human power. The stone which destroys it is represented as 
 not in hands ; that is, it symbolizes a supernatural power. If the 
 stone had been poised in a man's hands ready to smite the image, 
 we might look for an earthly conqueror to overthrow the dominion 
 of the Autocrat, as he will overthrow the rest. But the power that 
 wields the stone is plainly declared in the interpretation. It is the 
 God of heaven who pulverizes the image, and sweeps its chaffy 
 dust away by the whirling tempest which wrecks the kingdoms of 
 the world, and transfers them to His saints. The kingdom of the 
 stone grinds to powder whatsoever it falls upon, and then becomes 
 a great mountain, or empire of nations, and fills the whole earth. 
 
 THE VISION OF THE FOUR BEASTS. 
 
 There were certain important particulars to be revealed in 
 connection with the empires and kingdoms of the Metallic Image, 
 which could not be suitably expressed through a symbol of the 
 human form. It became necessary, therefore, to introduce other 
 representations, that would admit of appendages more in harmony 
 with them. Wild beasts were selected to represent dominions 
 instead of parts of a metallic figure ; and as there were four 
 different metals, four different animals were selected, according to 
 the following order : 
 
 1. The head of gold, was illustrated by a LION ; 
 
 2. The breasts and arms of silver, by a BEAR ; 
 
 3. The belly and thighs of brass, by a LEOPARD : and, 
 
 4. The legs, feet, and toes of iron, by a FOURTH BEAST WITH 
 TEN HORNS.
 
 THE LIONS OF ASSYRIA AND BABYLONIA. 329 
 
 OF THE LION. 
 
 The beasts being substituted for the metals represent of course 
 the same dominions. The lion was a very appropriate symbol for 
 the Assyrian dynasty ; as was well understood in the days of the 
 prophets. Hence, speaking" of the overthrow coming upon Judah 
 by Nebuchadnezzar, Jeremiah says, " I will bring- evil from /he 
 north, and a great destruction. The Lion is come up from his 
 thicket, and the destroyer of the Gentiles is on his way. He is gone 
 forth to make thy land desolate ; and thy cities shall be laid waste 
 without an inhabitant."" 
 
 But in Daniel, 6 the Assyrian lion appears under different 
 aspects. He is represented first, as a lion with eagle's wings, 
 crouching ; and, secondly, as a lion without wings, standing erect, 
 human-like, and with the disposition of a man. 
 
 The lion in these two aspects represents the Assyrian monarchy 
 in two phases ; first, while Nineveh was its capital ; and secondly, 
 when by conquest the seat of government was transferred to Baby- 
 lon. Esarhaddon was king of Assyria while Merodach Baladan 
 was king of Babylon, and both were contemporary with Hezekiah, 
 king of Judah. Baladan, the father of Merodach-Baladan, was 
 probably the founder of Nebuchadnezzar's dynast}'. Merodach 
 was doubtless an important member of the family ; for Nebuchad- 
 nezzar named his son Hvil-Merodach, after him. About 106 years 
 elapsed from the embassy of Merodach-Baladan, to enquire after 
 the health of Hezekiah, and concerning the bringing back of the 
 shadow ten degrees by which it had gone down on the dial, to the 
 first year of Nebuchadnezzar's reign ; which was equivalent to the 
 third of Jehoiakim, king of Judah. It was by the Merodach- 
 Baladan dynasty, that "the wings of the Assyrian lion were 
 plucked ;" that is, the Esarhaddon dynasty of Assyria was super- 
 seded by the king of Babylon, as the destroyer of the Gentiles. 
 
 Before this revolution was effected, the Assyrian dominion was 
 represented by a winged lion, having the form of a man down to 
 the waist, and furnished with arms. This is satisfactorily demon- 
 strated by Mr. Layard in his " Nineveh and its Remains." In his 
 excavations at Nineveh he laid bare sculptured lions, twelve feet 
 high and twelve feet long. In one hand, a goat was held ; and in 
 the other hanging down by the side, a branch with three flowers. 
 From the shoulder sprang forth expanded wings which spread over 
 the back. The body was that of a lion with five legs,* two on the 
 fore-end, and three on the side. The head, breast, and arms were 
 human, and as low down as the waist. A knotted girdle ending 
 in tassels, encircled the loins. 
 
 Jer. iv. 7. b Dan. vii. 
 
 :! The fifth leg was added to give an appearance of symmetry to 
 the side view.
 
 330 THE KINGDOMS OF THE WORLD. 
 
 But when Nineveh's dominion was transferred to Babylon by 
 a conqueror, a change came over the Assyrian lion. Daniel says, 
 " I beheld till its wings were plucked, and it was lifted up from 
 the earth." In consequence of its eagle's wings being plucked 
 that is, of Armenia and Persia being subdued the Assyrian 
 dominion was prostrated to the earth ; completely overthrown, but 
 not destroyed ; for Daniel says furthermore, that, " the lion was 
 made to stand upon the feet as a man.'' Nebuchadnezzar was at 
 once the conqueror and re-builder of the Assyrian Monarchy. He 
 made it stand erect, and gave it a more civilised constitution. 
 Shalmaneser had destroyed the kingdom of the ten tribes of Israel, 
 and Sennacherib had blasphemed Jehovah, and the posterity of his 
 son Esarhaddon had become effete : this was a dynasty which had 
 become a pest, a plague spot upon the nations ; but Nebuchad- 
 nezzar, though an idolater, was a man better suited to the 
 purposes of God. There was more of the man, and less of the 
 wild beast, in him than in the kings of the dynasty he had over- 
 thrown. Therefore, when the Assyrian lion was made to stand 
 erect upon its hind feet like a man, Daniel says, that " a man's 
 heart was given to it." Its golden, or imperial lion-head, was 
 responsive to divine impressions, and gave utterances to sentiments 
 which were entirely alien from the heart of the kings of Nineveh. 
 I blessed the Most High," said Nebuchadnezzer, " and I praised 
 and honoured him that liveth for ever, whose dominion is an ever- 
 lasting dominion, and his kingdom is from generation to generation ; 
 and all the inhabitants of the earth are reputed as nothing ; and he 
 doeth according to his will in the arm}' of heaven ; and among the 
 inhabitants of the earth : and none can stay his hand, or say unto 
 him, What doest thou ? I praise, and extol, and honour the King 
 of Heaven, all whose works are truth and his ways judgment ; 
 and those that walk in pride he is able to abase."" 
 
 But this " man's heart" was not the disposition of Belshatzar, 
 his son's son. Instead of praising, and extolling, and honouring 
 the God of Israel, he defied Him ; and "lifted himself up against 
 the Lord of heaven ; and out of the holy vessels of his temple, he, 
 and his lords, his wives, and his concubines, drank wine ; and he 
 praised the gods of silver and gold, and of brass, iron, wood, and 
 stone, which see not, nor hear, nor know : and the God in whose 
 hand his breath was, and whose were all his ways, he had not 
 glorified." This was his offence, on account of which the Lord of 
 heaven passed this sentence upon him : "God hath numbered thy 
 kingdom, and finished it ; thou art weighed in the balances, and 
 art found wanting. And thy kingdom is divided, and given to the 
 Medes and Persians." Nor was the execution of the decree long 
 delayed, for "on that night was Belshatzar the king of the 
 Chaldeans slain. And Darius the Median took the kingdom."'' 
 "Compare Dan. iv. 34, 35, 37, with Isaiah xxxvi. 
 b. Dan. v. 31.
 
 THE MEDO-PERSIAX BEAK. 331 
 
 OF THE BEAR. 
 
 The Lion dominion being overthrown, the dynasty of the Bear 
 took its place when " Darius the son of Ahasuerus, of the seed of 
 the Medes, was made king over the realm of the Chaldeans," in 
 542 before Christ. It was a dominion to be extended by the 
 sw 7 ord, a particular expressed in the words addressed to the Bear, 
 " Arise, devour much flesh." 
 
 In the symbolography, or description of the symbol, the 
 prophet saith, that " it raised up itself on one side." Hence, one 
 side was " higher than the other ;" but, before it raised itself up, 
 the higher side was the lower ; therefore, the higher side acquired 
 its more elevated position last. Compare this characteristic of the 
 Bear with what is said of the horns of the Ram." The inequality 
 of the sides of the Bear represents the historical fact that the 
 dynasty of the Bear-dominion was mixed ; that is, it was first 
 Median and then Persian. Darius was a Mede, and his successor, 
 Cyrus, a Persian. They were allies in the overthrow of the 
 Chaldean kingdom. When the crown was to be assumed, the 
 Mede preceded the Persian ; but when Darius died, instead of the 
 crown descending to a Mede, it passed to a Persian, whose race 
 continued to wear it until the dominion of the Bear was superseded 
 by the Leopard. Thus the Persian side of the Bear was raised 
 up last. 
 
 But the Bear had also "three ribs in the mouth of it, between 
 the teeth of it." This indicates that in devouring much flesh, the 
 result was that its prey was reduced to " three ribs," which had 
 become firmly fixed to its head. In other words, that the Medes 
 and Persians had made extensive conquests, which were reduced 
 to three divisions tor the better administration of public affairs. 
 A rib of the dominion, then, represents an imperial presidency, or, 
 as we should say, vice-royalty ; each satrapy comprehending a 
 number of principalities. This organisation of the Bear is thus 
 expressed by the prophet, " It pleased Darius to set over the 
 kingdom a hundred and twenty princes, which should be over the 
 whole kingdom ; and over these THREE PRESIDENTS ; of whom 
 Daniel was first ; that the princes might give accounts unto them, 
 and the king (or Bear's head) should have no damage." By the 
 reign of Ahasuerus, or Artaxerxes, the second, the dominion of the 
 Bear extended "from India to Ethiopia over one hundred and 
 twenty-seven provinces." Though the principalities may have 
 been increased in number, or extent, the presidencies remained the 
 same. A dominion represented by the Bear, its dynastic branch 
 by the higher side, and its three presidencies by the three ribs, 
 were the principal points which distinguished the realm of the 
 Chaldeans, under the Medo-Persian sovereignty, from that of the 
 
 Dan. viii. 3.
 
 332- THE KINGDOMS OF THE WORLD. 
 
 Lion, or the Head of Gold. And it is worthy of remark here with 
 ' reference to the image at the crisis of its fate, that the Power which 
 shall possess Persia in the latter days will be the Bear, and conse- 
 quently answer to the breast of silver. We have already in the 
 heraldry of nations an intimation of the Power destined to act the 
 part of the Bear, when the Four Beasts have " their dominion taken 
 away." This Power is the Russian, whose symbol is a Bear. 
 This is so well known, that the phrase the Russian Bear " is as 
 familiar as household words. Russia, which already comprehends 
 some of the Persian territory in its bounds, is destined to conquer 
 Persia, and to possess it from India to Ethiopia. This is not con- 
 jecture, but an absolute certainty ; for God has declared by 
 Ezekiel, that Persia in the latter days shall be a constituent of the 
 dominion of Gog" ; and, that Gog" is the autocratic dynasty of 
 Russia will be seen when we come to treat of that prophecy in 
 its proper place. We proceed now to the consideration of the 
 Third Beast, or, 
 
 FOUR-HEADED AND FOUR-WINGED LEOPARD. 
 
 This beast represents the Macedonian dominion which super- 
 seded that of the Bear, as the belly and thighs of brass did the 
 breast and arms of silver. The Leopard-dominion was more ex- 
 tended than its predecessors ; for it embraced all that belonged to 
 the Lion and the Bear, with the addition of that which had been 
 established by Philip of Macedon, the predecessor of Alexander 
 "the Great." "it bore rule over all the earth," or Image- 
 territory, thus far subjugated to "civilization," such as it was at 
 that era of the world. 
 
 In the year 301 before Christ, the Macedonian dominion in its 
 divisions, and their relative position, is illustrated by the Four 
 Wings of a fowl, and the four Leopard heads. Alexander ruled 
 his conquests for the short space of six years, when he died in 
 Babylon of intoxication. After a long period of war, his unwieldy 
 empire was resolved into several kingdoms, of which the four 
 principal ones are represented by the Four Heads of the Leopard. 
 These were its mighty Powers to which the others looked up, as 
 the lesser States do now to the great military potentates of the age. 
 
 The four great Powers, or heads, of the Grecian Leopard, were : 
 
 1. The kingdom of the South, which comprehended Egypt, 
 Libya, Arabia, Ccele-Syria, and Palestine, under the Greco- 
 Egyptian dynasty ; 
 
 2. The kingdom of the North-west, including Thrace, 
 Bithynia, &c. ; or the Thraco-Macedonian ; 
 
 3. The kingdom of the North-east, comprehending the rest 
 of Asia, and beyond the Euphrates to the Indus ; India beyond the 
 river, though allotted to this dominion, revolted ; so that the Indus 
 became its boundary : this was the Assyro-Macedonian ; and,
 
 BRITAIN AND THE LEOPARD. 333 
 
 4. The kingdom of the West, which embraced Macedonia and 
 Greece. 
 
 Such were the heads. But how was it to be determined that 
 they should stand related to these four points of the compass ? 
 This was indicated by the wings of the Leopard an interpretation 
 made evident from the words of the prophet, saying, "The Lord 
 shall gather Judah from the four corners (in Heb. the four wings) 
 of the earth."" The addition of the wings, then-, to this beast, sig- 
 nifies that the kingdoms represented by the heads would be towards 
 the east, west, north and south, of Judea. 
 
 A Leopard is sometimes used to indicate the British power. 
 During the war in the Peninsula, Napoleon and his generals often 
 threatened to "drive the leopard into the sea"; by which they 
 meant, that they would drive the British out of Spain and Portugal. 
 Now, in Daniel b the dominion of Alexander, which extended into 
 British India, is represented by a L'nicorn that is, a goat with one 
 horn. Hence, the Leopard, without additional heads, and without 
 wings, represents the same dominion as the Unicorn. Now it occurs 
 to me, that the British Unicorn is a symbol representing a similar 
 thing to the ^Egean U'nicorn of Alexander ; and, therefore, identi- 
 fies the British power with the Grecian Leopard. I do not say 
 that the mind which designed the heraldry of the British power 
 had the part predestined for Britain to enact in the latter days 
 before it, when it inserted the leopard L r nicorn. But divine wisdom 
 sometimes impels men to do things the import of which the}* very 
 imperfectly understand ; and the insertion of the Unicorn may have 
 been an act of this nature. Be this as it may, there are indica- 
 tions which make the idea more than probable. In the first place, 
 the British power is the constitutional protector of the Ionian 
 Islands contiguous to the Morea and ancient Macedonia ; and 
 secondly, it possesses a part of Alexander "-the Great's" dominion 
 in India, and is absorbing more and more of it every war it wages 
 in the far east. When the Bear pushes for Constantinople, it is 
 not unlikely that the British L'nicorn will make extensive seizures 
 of the islands in the Mediterranean* as an antagonistic compensa- 
 tion for the continental territory acquired by the autocrat in 
 European Turkey. Britain is bound to maintain a maritime 
 ascendancy in the Mediterranean ; not because she has any conti- 
 nental territory washed by its waters, but because of her vast 
 interests in India, which would be greatly endangered by an un- 
 controlled military power in Anatolia and Egypt. When the power 
 of the British Unicorn shall be fully developed in maritime Greece, 
 Egypt,* Palestine, the Red Sea, and India, a leopard dominion will 
 Isa. xi. 12 ; Dan. xi. 4. b Dan. viii. 5. 
 
 * Since this was written in 1848, Cyprus has been ceded to Britain by 
 the Anglo-Turkish Convention of 1878 ; and Egypt has been occupied by 
 Britain since 1882.
 
 334 THE KINGDOMS OF THE WORLD. 
 
 again appear upon the stage of action, and be prepared for the 
 catastrophe of the latter days. 
 
 OF THE FOURTH BEAST, OR TKN-HORNED DRAGON. 
 
 This beast was to arise out of the Mediterranean territory as 
 well as the others. The belligerent tempests on every side were 
 to give rise to it ; for, says Daniel, " the four winds of the heaven 
 strove upon the Great Sea. And Four Great Beasts came up Jroin 
 the sea, diverse one from another " : and, when he has finished the 
 description of them, he states that " they are four kings (kings 
 being used in Scripture oftentimes for their kingdoms, and vice 
 versa) which shall arise out of the earth" ; which explains, that 
 when he says " Up from the sea," he means the countries of the 
 Mediterranean, which in scripture geography is styled the Great 
 Sea. 
 
 That this beast is identical in signification with the iron part 
 of the image, and incorporates within its dominion the territory of 
 the kingdoms of the brazen thighs, is indicated by " its teeth of 
 iron and claws of brass.''' A beast of prey destroys with its teeth 
 and claws. Like the iron kingdom of the image, this iron-toothed 
 dominion was to devour and break in pieces all that came in its 
 way, and to stamp the undevoured residue with its brazen-clawed 
 feet. It was "exceeding dreadful and terrible, and strong exceed- 
 ingly ; " and, though not named by the prophet, may, by the aid 
 of history and the Apocalypse, be correctly termed the GRECO- 
 ROMAN DRAGON. 
 
 This Fourth Beast was shown to Daniel for the purpose of 
 representing certain things predestined to come to pass in connec- 
 tion with the ten toes of the image, which could not be suitably 
 displayed in symbolic feet. The things to be illustrated were 
 
 1. The eradication of the power of three /^-dynasties, or 
 royalties ; and the subjection of their territories to an imperial 
 dominion ; 
 
 2. The peculiar character and constitution of this imperiality : 
 
 3. The part this militant power was to play in relation to the 
 saints ; 
 
 4. The time the image's feet were to continue before they 
 should be smitten by the stone ; 
 
 5. The consumption of the militant power which was to precede 
 the destruction of the image ; 
 
 6. The personage through whom the destructive power of the 
 stone should be manifested ; 
 
 7. The giving of the kingdom to Him, and the saints ; and, 
 
 8. The nature of the mountain which should fill the whole 
 earth.
 
 THE LITTLE HORN. 335 
 
 These eight points constitute a summary of the things designed 
 to be represented by the Eleven Horns which made their appear- 
 ance on the head of the Fourth Beast. The first point is sym- 
 bolized, by the coming up of a Little Horn among the Ten Horns 
 which "subdues Three Horns," so as to " pluck up by the roots " 
 the regal dynasties they represent ; and in this way leaving only 
 seven independent royalties, besides its imperial self. 
 
 The second and third points are represented by this Little 
 Horn having inserted into it Human Eyes and Mouth ; and des- 
 cribed as having a more audacious look than his fellow-horns, or 
 contemporary dynasties ; and " speaking very great things," or 
 blasphemies " against God, to blaspheme his name, and his taber- 
 nacle (or saints, styled the temple of God in the scripture), and 
 them that dwell in heaven." Its character is also further illustrated 
 by its " making war upon the saints and prevailing against them," 
 and changing God's times and laws. 
 
 The fourth and fifth points are set forth by the slaying, and 
 burning of the Fourth Beast with his appendages at the end of " a 
 time, times, and the dividing of time." 
 
 And the sixth, seventh, and eighth, points, are revealed by 
 the verbal declaration, that " the Son of Man came with the clouds 
 of heaven, and came to the Ancient of Days, and there was given 
 him dominion, glory, and a kingdom, that all people, nations, and 
 languages, should serve him ; his dominion is an everlasting 
 dominion which shall not pass away, and his kingdom one which 
 shall not be destroyed." Again, " the saints of the Most High 
 shall take the kingdom, and possess the kingdom for ever, even 
 for ever and ever ; " and again, " the time came that the saints 
 possessed the kingdom ;" "and the kingdom, and dominion, and 
 the greatness ot the kingdom under the whole heaven shall be 
 given to the people of the saints of the Most High, whose kingdom 
 is an everlasting kingdom, and ALL DOMINIONS SHALL SERVE AND 
 OBEY HIM."" This is the dominion of " the great Mountain that 
 fills the whole earth." 
 
 There is nothing said about the heads of this Fourth Beast, 
 whether there were one or more. Hence, the chronology of the 
 symbol must be restricted to the Horns. The dynasties of the 
 leopard-heads were all superseded by the Fourth Beast before the 
 birth of Christ ; but the ten horns, answering to the ten toes of 
 the image, did not make their appearance till the fifth centurj' after 
 Christ. The life of the Beast is measured by the continuance of 
 the horns ; and the duration of these by the time allotted for the 
 Little Horn to prevail against the saints. It is to prevail " until 
 a time, times, and the dividing of time" shall have elapsed from 
 some determinate epoch. Nothing is more obvious to one of 
 these saints than that these "times" have not yet run out; because 
 the power still exists and prevails against them. Upwards of 
 Dan. vii. 13, 14, 18, 22, 27.
 
 336 THE KINGDOMS OF THE WORLD. 
 
 1,260 years have elapsed since the Horns established themselves oi> 
 the western Roman territory; so that the chronology of the symbol 
 is not to be calculated from the rise, or growth of the horns out of 
 the Dragon's head. Indeed, if we had no other data than what 
 are furnished us in the vision of the Fourth Beast, we could not 
 tell when " the time, times, and dividing of time " should com- 
 mence. The vision only informs us when it shall end, namely, 
 with the casting down of the thrones, or Horn-dynasties : and the 
 destruction of the Beast's dominion in all its parts by the "burning 
 flame ; " a process which has been steadily approaching since 
 February 1848, and thereby indicating that the consummation is 
 at hand. 
 
 The fall of three horns before the Little Horn which over- 
 throws them, by which it becomes an eighth power on the 
 Dragon's territory, suggests its identity with "the eighth which 
 goeth into perdition " treated of in the apocalypse. a Speaking ot 
 the signification of the Seven Heads of the Roman Beast, it is 
 stated that they have a double interpretation ; that is, they repre- 
 sent the seven mountains on which Rome is situated ; and seven 
 heads of government which have prevailed there. The seventh 
 dynasty had not appeared when John saw the vision. When it 
 was manifested, it was to continue in the seven-hilled city only " 
 short space." After this had passed away, and as history shows, 
 246 years after its entire destruction, an eighth head appeared in 
 Rome. This was an outlaying dynasty, thrusting itself in among 
 the horns from a country lying beyond the geographical limits of 
 the old Roman territory. It was a dynasty growing out of a 
 foreign country, and therefore styled "another Beast." Hence, 
 the reason why it is written in the text referred to, " the Beast 
 that was and is not, even he is the eighth, and is of the seven, and 
 goeth into perdition." This is also affirmed of the Ten-horned 
 Beast, as well as of the Two-horned Beast, or Eighth Head ; because 
 there is the same intimate connection between these two Beasts, 
 or dominions, as that which exists between the Little Horn, and 
 Seven Horns of the Greco-Roman Dragon. 
 
 John was favoured with a vision of " the wilderness," or terri- 
 tory of " the Holy Roman Empire " as it is styled. He saw it as 
 it was in the first century after Christ. Then, the dominion which 
 now exists there had no being. In spirit he viewed it as it would 
 appear several centuries after when the dominion had arisen. It 
 was then " the Beast that is ; " again, he saw the wilderness after 
 the power had passed away ; he then speaks of the dominion as 
 " the Beast that WAS," and ""the Beast that is NOT," because it 
 will then have gone into perdition. We can now say of the holy 
 Roman Beast ' it is;" and from present appearances, shall be 
 able to say in a few years, "it was and is not" because it is. 
 destroyed by ' the burning flame." 
 
 Rev. xvii. 11.
 
 THE SAINTS AND TWO WITNESSES. 337 
 
 The Little Horn's character has been more obvious to inter- 
 preters than its constitution. In certain respects it is like the 
 other Ten Horns. These were all SECULAR dynasties. If they had 
 individually possessed " eyes and a mouth," they would all have 
 been episcopal and speaking- Horns, like the Little Horn. But they 
 possessed neither. They were simple horns, evincing power, 
 secular, and not spiritual, in their operations. When eyes look 
 more stout than existences around them ; and their mouth speaks 
 blasphemies against God, angels, and the saints, they become 
 symbolical of ecclesiastical power ; and inserted into a horn, they 
 present a symbol which represents a CONJUNCT DYNASTY ; that is, 
 a dominion whose executive is imperial, and which is constituted, 
 either of an imperial pontiff and a secular emperor, or of one 
 Head in whom is vested the imperial administration both of 
 secular and ecclesiastical affairs, as was the case with the pagan 
 Roman emperors. 
 
 The Little Horn of the Greco-Roman Dragon, or fourth beast, 
 is a two-fold dynasty, or dominion. Its eyes and mouth represent 
 one horn ; and the rest of the horn, another. The former is the 
 over-seeing and blaspheming horn ; the latter, the secular, or 
 military horn, which co-operates with it, and does all the fighting. 
 Hence, when we find the little horn fully developed, we may 
 expect to discover TWO PERSONAGES, who, through subsequent 
 ages, are conspicuous as imperial chiefs of the western world. 
 These, it is almost needless to add, are the pope and the emperor. 
 
 OF THE SAINTS AND TWO WITNESSES. 
 
 When the little horn appeared among the ten horns, Daniel 
 was particularly struck by his blasphemous talking, and enmity 
 against the saints of the Most High. The mouth of this horn is 
 evidently the same as the mouth of the ten-horned, and two- 
 horned, beasts, of the apocalypse. a It was the mouth of a lion, 
 because of its roaring for prey, seeking whom it might devour ; 
 as well as for its Babylonish affinities, "it spake as a dragon," 
 with the ferocity of the old pagan emperors against the saints. 
 Describing this mouth, John says, " It spake great things and 
 blasphemies against God, to blaspheme his name, and his taber- 
 nacle, and them that dwell in heaven." These blasphemies Daniel 
 styles "great words against the Most High," which, of course, 
 were very offensive to the servants of God, and aroused their 
 indignation. They "contended earnestly for the faith once 
 delivered to the saints " against its blasphemies ; and advocated 
 the liberty of the truth, the equality of the faithful, and the 
 fraternity of the children of God. This brought down upon them 
 the hatred and revenge of the Popes, who stirred up all the horns 
 
 a Rev. xiii.
 
 338 THE KINGDOMS OF THE WORLD. 
 
 of the beast against them, as it is written, ' He made war upon 
 them, and overcame them, and killed them." 
 
 Daniel speaks of the saints' 1 '' and of " the PEOPLE of the 
 saints." I apprehend that there is the same distinction to be 
 drawn here, as between ' a Jew inwardly" and " Jew out- 
 wardly.'' 1 "The saints" is a term which includes them both ; 
 even as " Israel" includes both the natural and believing seed of 
 Abraham. 
 
 Because a person is one of the saints it does not therefore 
 follow that he is a righteous man. This is clear from the fact 
 that the twelve tribes as a company of nations are termed " the 
 Lord's witnesses;" concerning whom He says, "This people 
 have 1 formed for myself; they shall show forth my praise." 
 They are styled ' a holy nation," or a nation separated from all 
 other nations by a divine constitution, by which they are made the 
 people of God. Now this "holy nation" has proved itself to be 
 "a stiffnecked and perverse race ;" nevertheless it is " holy," or 
 separate, on the same principle that the temple, Jerusalem, the 
 land, &c., are holy. 
 
 But Pagan nations are sometimes termed holy, or sanctified. 
 Hence, the Lord says, " I have commanded my sanctified ones, I 
 have also called my mighty ones for mine anger, &c. They come 
 from a far country, from the end of heaven, even the Lord and 
 the weapons of his indignation to destroy the whole land." This 
 is from a prophecy against Chaldea. a These saints are declared 
 to be the Medes and Persians, who were Pagan nations associated 
 together in the overthrow of the Babylonian dynasty. " I will 
 stir up the Medes against them, who shall not regard silver ; and 
 as for gold they shall not delight in it. Their bows also shall dash 
 the young men in pieces ; and they shall have no pity on the fruit 
 of the womb ; their eye shall not spare children. " a 
 
 A class of persons separated in the providence of God to execute 
 any work for Him are His sanctified ones, irrespective of their 
 moral relations to the gospel. They are designated in scripture by 
 various names. They are styled witnesses, prophets, olive trees, 
 candlesticks, as well as saints ; because they are exercised in these 
 several capacities. They may have to bear witness for civil and 
 religious liberty ; to preach against the lion-mouth and his clergy ; 
 to stand forth as a lamp before God to enlighten the nations of the 
 earth, &c. ; they may discharge all these functions, and yet be 
 neither believers of the gospel of the kingdom, nor even " pious " 
 as the term is. This class of people may be found figuring largely 
 in the history of all European nations. They are the hostile party 
 to the beast in all religious wars," and wars for liberty against 
 the despotism of popes, emperors, kings, and priests. In these 
 sanguinary wars their uniform has been sackcloth ; yet they have 
 devoured their enemies with fire and sword, and smitten the earth 
 a Isaiah xiii. 3, 17, 18.
 
 PAPAL BLOODSHED. 339 
 
 Avith all the plagues of war as often as they pleased. With various 
 fortune they have combated with the tyrants of the world. Crom- 
 well " tormented them (the Royalists) who dwelt in " England, and 
 who drew the sword for the " right divine ot kings to govern 
 wrong ;" he struck terror into those in Ireland who worshipped 
 the beast, and devoured them with fire and brimstone from the 
 cannon's mouth. In France, the Huguenots did good service 
 against the beast. They shut up the political heaven, and suffered 
 not the rain of peace to descend upon Piedmont, and the south, 
 where the blood of Albigenses, and Waldenses, was crying out 
 from the ground, like Abel's, for vengeance upon those who dwelt 
 upon the earth. But, however successful for a season, they were 
 destined to succumb for a while ; as it is written, in Daniel, "The 
 little horn made war with the saints, and prevailed against them : 
 UNTIL the Ancient of Days came, and judgment was given to the 
 saints of the Most High : and the time came that the saints 
 possessed the kingdom." 
 
 Now, it must not be forgotten that, by reason of the Little 
 Horn's empire comprehending the three subjugated horns, it is a 
 part of the ten-horned apocalyptic beast as well as the independent 
 horns ; therefore what is affirmed of it, is also affirmed of the beast 
 as a whole, including its mouth and horns. Hence, John writes 
 the same thing of the ten-horned beast, and of the two-horned 
 beast, and the image of the former beast's imperial head, that 
 Daniel does of the Little Horn, saying, " The beast that ascendeth 
 out of the bottomless pit," or sea, " shall make war upon them, 
 and shall overcome them, and kill them ;" a and in another place, 
 the ten-horned " shall make war with the saints, and overcome 
 them;" 6 and again, the two-horned beast "causeth them that 
 dwell in the earth to do homage to the (imperial head of the) first 
 beast, whose deadly wound was healed. And he causeth those 
 that dwell upon the earth to err through the deeds it was given 
 him to do against the beast ; saying to them that dwelt on the 
 earth that they should make an Image of the Beast, which had the 
 wound by a sword and did live. And it was given to him to give 
 breath (TTV^V^O) to the image of the beast, that the image of the 
 beast should both speak, and cause as many as would not worship 
 the image of the beast, that they be killed. And he caused all, 
 the small and the great, the rich and the poor, the free and the 
 bond, that a sign (x (l P a 7H a ^ niark, or sign) should be made upon 
 them on their right hand, or upon their forehead : that no man 
 might be qualified (cwj/rtu, be able, in a moral sense) to buy or 
 sell, except he have the sign, or the name of the beast, or the 
 number of his name." 
 
 Now it is the saints who refuse to adore the imperial Roman 
 image, or Eyes and Mouth of the Little Horn ; and who have not 
 the sign ^ upon their foreheads, or in their right hands. These 
 Rev. xi. 7. b Rev. xiii. 7.
 
 THE KINGDOMS OF THE WORLD. 
 
 are the parties whom the image has caused war to be made upon,. 
 and who have been prevailed against, and killed with all the 
 attendant enormities of promiscuous massacre. The slaughter of 
 the Albigenses in Languedoc ; of the Vaudois in the valleys of the 
 Piedmontese mountains, in the thirteenth and fifteenth centuries ; 
 and of the Huguenots on St. Bartholomew's, and at the revocation 
 of the edict of Nantes; the dragonnades, drownings, &c., are 
 instances of the cruelties inflicted upon the saints by the roaring 
 lion of the "eternal city." In the face of these teeming testi- 
 monies of history, the special pleaders of the Papacy have the 
 hardihood and effrontery to declare that the Head of their church 
 has put none to death ; that their church is the pure, sinless 
 spouse of Christ! But the spirit denounces it as " drunk with 
 the blood of the saints," because, in stirring up the secular powers 
 to murder and massacre the opponents of Romanism and the 
 advocates of human rights, it has ' caused the saints to be killed ; " 
 and become so dyed in wickedness, and steeped in crime, that its 
 iniquity hath at last reached unto heaven, and the burning flame 
 of war is consuming and destroying it unto the end. 
 
 But, says the apostle, " the weapons of our warfare are not 
 carnal, but spiritual." In his letter to the Ephesians, a he enumer- 
 ates them as the girdle of truth, the breast-plate of righteousness, 
 the preparation of the gospel of peace for sandals, the shield of 
 faith, the helmet of salvation, and the sword of the spirit which is 
 the word of God. This is the "whole armour of God" which 
 the people of the holies " are permitted to use. The two-edged 
 sword of the spirit is the only offensive weapon they are allowed 
 to wield in combat with the Beast. The impulses of the flesh 
 would lead them to crush the tyrants who have drenched the earth 
 with their blood, and to bruise their heads like serpents, but their 
 Captain has said, " Vengeance is mine, I will repay." It is the 
 impulse of the flesh, hostile to the truth of God, which urges the 
 Beast to war against those who adhere to that truth. The people 
 of the holies are forbidden to act under such an impulse ; but to 
 imitate Jesus, who resisted not, but committed his cause to God. 
 Unresisting suffering is the law of their spiritual warfare. If 
 persecuted they must fly ; if smitten, they must not smite again ; 
 if reviled, they must bless ; but withal " fight the good fight of 
 faith " with the word of God, without favour, affection, or com- 
 promise, with any thing that exalts itself against the knowledge of 
 God. 
 
 But this may be thought to be a contradiction of what has 
 been said of the witnesses inflicting the plagues of war as often as 
 they pleased. How can they do this unless they contend in battle 
 against the Beast ? The answer is, that the anti-Papal instrumen- 
 tality of God in the earth consists of three classes of persons ; two- 
 
 Eph. vi. 14.
 
 "THE EARTH" AND "THE WOMAN." 341 
 
 of these classes are political, but the third is that class spoken of 
 by the apostle as his brethren. The prophecy of the two witnesses 
 is concerning two great parties in the ten-horned beast's dominion, 
 which antagonize it in its civil and ecclesiastical policy. One 
 party is purely secular, and styled " the earth," or democracy; 
 the other party is " religions" and termed " the woman." The 
 mission of these is to make war upon tyranny, and to take 
 vengeance upon it, and finally to be the means, or occasion, of 
 breaking it up in its ten-horned and Papal constitution. "The 
 earth," or secular witness, is the helper of "the woman," or 
 religious witness. They have co-operated since the reign of 
 Constantine more or less intimately until the present time ; their 
 co-operation consisting in a determined hostility toState-Churchism, 
 and to its monarchical allies. They are both more or less 
 Republican in their principles. "The earth" especially is 
 animated by a hatred of oppressors. Its spirit in all ages has 
 shown itself in a terrible form. It is ferocious as the tiger, but it 
 is a ferocity which is required by the nature of the work assigned 
 it. The civil and ecclesiastical tyranny it has to combat, which is 
 itself horribly terrific and blasphemous against God and His truth, 
 must be encountered by a spirit as fierce. In history, we see it 
 exhibited in the Circumcellions of the first century of its operations, 
 in the men of Munster of the sixteenth, the Camisards of the 
 seventeenth, the Terrorists of the eighteenth, and the Red 
 Republicans, Socialists, &c., of the nineteenth. Like God's 
 " sanctified ones, the Medes," the heart of " the earth" is steel, 
 and its eye unpitying. It is ready to dash out the brains of suck- 
 lings, to spoil the property of the rich, and to reduce the social 
 fabric of the Beast to its eleJiiental chaos. Its political represen- 
 tative in Europe is "THE MOUNTAIN" in the French legislature 
 a body of men who are the abomination and terror of the Jesuit- 
 priest-party throughout the world. 
 
 "The woman" is constituted of heterogeneous sects. 
 "Dissent'" and " Non-conformity" are terms which define the 
 religious witness in this country. In France she is styled 
 " Calvinist." Her tendencies are Republican, as illustrated in 
 the Cromwellian commonwealth, and in the constitution of the 
 United States of America, which was the conjoint work of " the 
 earth" and "the woman." This great religious witness is made 
 up of an infinite variety of factions, whose contempt of popes, 
 emperors, kings, priests, and aristocrats is profound ; yet, with 
 all their hatred, they conscientiously repudiate the excesses of 
 "the earth," or secular witness. These two witnessing parties, 
 however, are of one theory, which is death to tyranny, if not to 
 tyrants ; and, in some sense or other, rally around the standard 
 of "liberty, equality, and fraternity" three principles which are 
 utterly destructive of the dominion of the Little Horn, and its less 
 audacious fellows of the Roman Beast.
 
 342 THE KINGDOMS OF THE WORLD. 
 
 But there is a third party which, although it has the deep- 
 rooted enmity of truth against every form of Satanism in Church 
 and State, Papal and Protestant ; and wishes success to the 
 Two Witnesses in their war with civil and ecclesiastical tyranny, 
 yet it is distinct from them both. It is that party described by the 
 apostle in the passage above quoted. It is composed of the saints 
 of God in the highest sense of the word. It is the One Body of 
 Christ, having the one faith, the one hope, one Lord, one spirit, 
 one baptism, and one God and Father." It is styled " the holy 
 city " in the apocalypse ; b and is trodden under foot of the Gentiles 
 for forty-two months of years, till the Ancient of Days appears. 
 It is by this class that " the faith once for all delivered to the 
 saints " is preserved from being entirely lost. In the twelfth of 
 Revelation they are termed " the remnant of the Woman's seed, 
 who keep the commandments of God, and have the testimony of 
 Jesus Christ." They are a people who believe the gospel of the 
 kingdom of God and the things of Christ's name as set forth in 
 " the law and the testimony " ; for " the testimony of Jesus is the 
 spirit of the prophecy." They are also an immersed people ; for 
 they keep the commandments of God as well as believe His word. 
 It is their mission to '' contend earnestly for the faith." Hence, 
 they come into collision with all parties ; being antagonistic to 
 " every high thought that exalts itself against the knowledge of 
 God," whether entertained by the enemy, or by the witnesses, who 
 torment him with their insurrections, or with their prophesyings 
 in behalf of civil and religious liberty. 
 
 Such, then, is the antagonism ordained of God to keep the 
 Beast, or European governments, in check, and to preserve the 
 light of truth and liberty from extinction among the nations. It 
 is to this agency the world is indebted for the little liberty it 
 rejoices in. This has been conquered from the Beast at a great 
 cost of human life. The United States of America is a specimen 
 of its handy work ; and, but for the incurable condition of society 
 in the old world by human efforts, as happy a state of things 
 would ere this have been established on the European continent, 
 as in some degree hath been in this island. The Roundheads, 
 Puritans, and Lollards, or Bible - men, laid the foundation of 
 American institutions on the soil of Britain. They successfully 
 resisted the encroachments of an Act-of-Parliament-religion on the 
 rights of men ; and by contending for the Bible (without very well 
 understanding it themselves) in opposition to human authority in 
 religion, gave an impulse to the minds of men, which all the 
 powers emanating from the ' bottomless pit," can no longer 
 prevail against, or control. 
 
 But, while the liberty provided by the constitution of the United 
 States, and practically enjoyed in England, is much to be appre- 
 ciated by the people of these respective countries, there are but 
 a Eph. iv. 4-6. b Rev. xi. 2.
 
 THE HOLY CITY." 343 
 
 few of them who have tasted the sweets of that liberty which dwells 
 in "the Holy City." "if the truth shall make you free," says 
 Christ, " ye shall be free indeed." So long as a people practically 
 venerate a professional ministry, whether in the pay of the State, or 
 of the people, to preach what pleases them more than " the la wand 
 the testimony ; " so long as they are ignorant and faithless of " the 
 things concerning the kingdom of God, and the name of Jesus 
 Christ," and glorify themselves in religious systems, which no- 
 where on the sacred page meet the eye of the unbiassed student of 
 God's word ; so long as their pulpits are closed against men who 
 would reason with the people out of the scriptures " concerning 
 righteousness, and temperance, and judgment to come," irrespec- 
 tive of party shibboleths and decrees : so long are they strangers to 
 the liberty, equality, and fraternity, which belong to the truth of 
 God alone. 
 
 The e5~e of faith sees the fairest spots of earth veiled in thick 
 darkness. Its hope is not in "the earth ;" for man can neither 
 regenerate himself, nor society. Any organisation of the world 
 fabricated by human wisdom, must perish ; for men have neither 
 knowledge, wisdom, nor virtue .enough, to build a social fabric 
 conducive to the honour and glory of God ; or, to the general 
 happiness of mankind in their several relations of life. Our hope 
 is in the Ancient of Days. "The earth " may " help the Woman," 
 and consume the dominions of the Horns ; but the Son of Man can 
 alone deliver the holy city, crush the Dragon's head, and reconsti- 
 tute society to the glory of God, and the happiness of all the 
 families of mankind. 
 
 When the remnant ceased to " contend earnestly for the faith 
 once delivered to the saints," " the earth " began to fail in its efforts 
 to establish civil and religious liberty in the countries where the 
 remnant of the woman's seed " had witnessed for the truth so 
 long. The reactionists on the side of arbitrary power began to 
 prevail against both classes of witnesses, and the hoi} 7 city ; and 
 to succeed in re-establishing what they call ORDER;" that is, 
 such a state of society as existed in France from A.D. 1685 to 1789, 
 or in England under Charles II. ; or of which we have more recent 
 illustrations in the case of France under Louis XVIII. ; and 
 Charles X. ; and of Italy and Austria and the Pope, &c. , in 1815 ! 
 It is the " order " established by Satan, when he triumphs over 
 the rights of men, and the truth and righteousness of the untra- 
 ditionHsed gospel of the kingdom of God. Satan's adherents sigh 
 for that " order" in Church and State, which will enable them to 
 increase their power, augment their earthly treasures for the 
 gratification of their lusts, and perpetuate their grinding and 
 debasing tyranny over the nations. For a time they appear to 
 triumph. Indeed, their ascendancy is permitted in the wisdom of 
 God ; but its limited continuance is expressly revealed. The 
 champions of " order " are destined to preserve their ascendancy
 
 344 THE KINGDOMS OF THE WORLD. 
 
 until, not " the earth," but the Lord Jesus Christ shall appear in 
 power, and gloriously accomplish what "the saints" have 
 hitherto been unable to effect. 
 
 It is because of this permitted ascendancy of the dynasties of 
 the world for 1,260 years, that the popular insurrections in the 
 territories of the Beasts and their image, have been invariably 
 superseded by reactions, which have re-established the reign of 
 tyranny, hypocrisy, and superstition. Even the torment with 
 fire and brimstone in war, inflicted by Napoleon on the guilty 
 dynasties which had murdered the saints in past ages, at length 
 receded before the resuscitation of the old order of things, which 
 this MAN OF THE EARTH had so signally demolished. But what 
 Napoleon failed permanently to accomplish will as assuredly come 
 to pass, as there is a God in heaven who punishes the guilty. 
 
 Ot the witnesses and holy city, without discriminating them, 
 REINERIUS, the Inquisitor-General, who shed their blood, writes 
 thus concerning them as a whole: "Among all the sects which 
 are, or have been, there is not any more pernicious to the Church 
 (i.e., of Rome) than that of the Leonists. And this for three 
 reasons. The first is, because it is older ; for some say that it 
 hath endured from the time of Pope Sylvester (fourth century), 
 others from the time of the apostles. The second, because it is 
 more general, for there is scarce any country wherein the sect is 
 not. The third, because when all other sects beget horror in the 
 hearers by the outrageousness of their blasphemies against God, 
 this of the Leonists have a great show of piety ; because the}' live 
 justly before men, and believe all things rightly concerning God, 
 and all the articles which are contained in the Creed ; only they 
 blaspheme the Church of Rome and the clergy, whom the multitude 
 of the laity is easy to believe." 
 
 ' The causes of their estrangement," says Acland, " from the 
 Roman Church are thus stated : ' It is because the men and 
 women, the young and old, the labourer and the learned man, do 
 not cease to instruct themselves ; because they have translated the 
 Old and New Testaments into the vulgar tongue, and learn these 
 books by heart, and teach them ; because if scandal be committed 
 by anyone, it inspires them with horror, so that when they see 
 anyone leading an irregular life, they say unto him, The apostles 
 did not live so, nor should we who would imitate the apostles : in 
 short, they look upon all that a teacher advances, unsupported by 
 the New Testament, as fabulous.' " 
 
 It is with such people as these my sympathies are found ; and 
 it is to multiply such in the world that I write this book. If the 
 reader would be numbered with this class of witnesses, he must 
 instruct himself" by the study of the word ; he must cease to 
 surrender himself to the clergy of Church or Dissent ; but treat 
 all their hypotheses "as fabulous" unsupported by the law and 
 the testimony : for " the scriptures are able to make us wise unto
 
 THE LEONISTS. 345 
 
 salvation through the faith which is in Christ Jesus. " a What more 
 do we want than to be saved in the kingdom of God ? Ask the 
 clergy, "What you must do to be saved?" They will repeat 
 like parrots, " Believe on the Lord Jesus Christ, and thou shalt be 
 saved ; " but ask them, " What does believing on the Lord Jesus 
 for salvation consist in ? " and I hesitate not to say indeed, with 
 the preceding pages as my premises, which I firmly believe to be 
 the only scriptural exegesis of the gospel, I am necessitated to say 
 they cannot tell. 
 
 Then, like the Leonists of old, away with the clergy, the 
 "blind leaders of the blind," "dumb-dogs that cannot bark," 
 " who neither enter into the kingdom themselves, and them who 
 would they hinder." " All scripture is given by inspiration of 
 God, and is profitable for teaching, for reproof, for correction, for 
 instruction in righteousness : that the man of God may be perfect, 
 thoroughly furnished unto all good works."" Here, Paul teaches, 
 that the scriptures can make a man perfect in all these things ; 
 how perverse, then, of mankind to neglect this instrument of per- 
 fection, and lean upon such broken reeds. The Leonists, Paulicians, 
 Albigenses, Waldenses, &c., had more wisdom than this. They 
 drank from the fountain head of truth ; and it was only in later 
 times, when their minds were diverted from this by the dazzling 
 demonstrations of the protesting Romanists, who, under their early 
 leaders, were rebelling against the Pope, and laying the foundation 
 of State religions in Germany, England, &c., that they were 
 ensnared in the toils of mercenaries. They merged into Pro- 
 testantism, and thus an extinguisher was placed upon their lamp, 
 which for 1,260 years had illuminated the darkness around. 
 
 A writer on prophecy has well remarked, that " there is no 
 nation existing which, first and last, has produced such a number 
 of faithful witnesses against Papal corruptions, and tyrannies, as 
 France. No people have so long a list of martyrs and confessors 
 to show as the Huguenots of that country ; and there is no royal 
 family in Europe which has shed in the support of Popery, half 
 the blood which the Capets have shed. Who deluged the earth 
 with the blood of the Waldenses and Albigenses that inhabited the 
 southern parts of France ; and bore testimony against the corrup- 
 tions and usurpations of Rome ? The cruel kings of France slew 
 above a million of them. W T ho set on foot, and headed, the exe- 
 cutioners ot the massacre of Bartholomew in 1572, which lasted 
 seven days, and in which, some say, near 50,000 Huguenots were 
 murdered in Paris, and 25,000 more in the provinces? The royal 
 monsters of France. A massacre this, in which neither age nor 
 sex, nor even women with child, were spared ; for the butchers 
 had received orders to slaughter all, even babes at the breast, if 
 they belonged to the Huguenots. The king himself stood at the 
 windows of his palace, endeavouring to shoot those who fled, and 
 
 2 Tim. iii. 15, 16.
 
 346 THE KINGDOMS OF THE WORLD. 
 
 crying to their pursuers, ' Kill them, kill them ! ' For this 
 massacre public rejoicings were made at Rome, and in other 
 Papal countries. A medal was struck at Rome commemorative of 
 this tragical event. In the words of the apocalypse, ' They that 
 dwell upon the earth shall rejoice over them, and make merry, and 
 shall send gifts one to another ; because these two prophets tor- 
 mented those who dwelt on the earth.' " a 
 
 This dreadful massacre was 1,260 years from the separation 
 established between State-church Christians, and the remnant ot 
 the Woman's seed. In 312-3, the man child was born of the 
 Woman as the military chieftain destined to cast the pagan dragon 
 out of the Roman heaven. A great revolution was consummated. 
 The world's religion was changed ; and the foundation laid for 
 that awful despotism in Church and State, which has made all the 
 families of the earth to wail. Constantine and his successors 
 ruled the nations with a rod of iron " ; and united in adulterous 
 alliance, an apostacy from apostolic Christianity to the kingdom 
 of the world. Thus, a Satanic system was established, which 
 persecuted all " who kept the commandments of God, and had the 
 testimony of Jesus Christ." The troubles of the witnesses 
 commenced with the institution of State Christianity ; and 
 they will not cease until every State Religion is abolished 
 from the earth. 
 
 This Bartholomew massacre of 1572, marks the epoch of the 
 terminating of the testimony of the two witnesses. From 1572 till 
 1685 was a period of war, during which unnumbered thousands 
 fell in defence of their civil and religious rights. The war was 
 waged with various fortune on both sides. At first, the Huguenots 
 were so far successful, that their valour and devotedness raised 
 their leader, Henry of Navarre, to the throne of France. Though 
 a Huguenot, he could not withstand the temptation of an earthly 
 crown, for which he changed sides, and professed himself a Papist. 
 He could not, however, forget his companions in arms, but granted 
 them in 1598 the celebrated edict of Nantes. This charter accorded 
 to them the right to celebrate their worship in every place in which 
 they were resident previous to the year 1597. It permitted them 
 to publish books in certain towns, to convene their synods, to 
 open academies and schools for the education of youth, 
 and to fill public offices. It also gave to them a number of 
 cities as cautionary towns, or pledges of security, with the privilege 
 of keeping them garrisoned, and levying taxes on their own 
 account. Thus there was a little State within the State. The 
 Romanists and Huguenots were like two armies, or two nations, 
 in view of each other. They had concluded a treaty of peace, in 
 which the king himself was the mediator ; and it was necessary 
 that each of the contracting parties should obtain their guarantees 
 for the future. This singular state of things resulted from the 
 Rev. xi. 10. b Rev. xii. 7-9, 17.
 
 THE DEATH OF THE WITNESSES. 347 
 
 violation of their engagements by the Papists, and from the 
 priests inculcating the treacherous policy of not keeping faith 
 with heretics. 
 
 Henry IV. was assassinated in 1610, by Ravaillac, a fanatic 
 of the Jesuit order. Upon this, troubles immediately recommenced 
 between the warlike Huguenots and Papists. The former were 
 conquered ; they lost all their strongholds ; and in 1628, Rochelle, 
 their last bulwark, fell into the hands of Cardinal Richelieu. Thus 
 disappeared in this kingdom of the Beast their power to "devour 
 their enemies by fire proceeding out of their (cannon) mouth. " a 
 They had no longer " power to shut heaven that it should not 
 rain " ; nor could they any more turn the waters of Piedmont, 
 and the departments of France, into blood, and smite the earth 
 with the plague of war " as often as they willed." Their political 
 power was gone, and their affairs grew worse and worse, until 
 their total wreck in the reign of Louis XIV. 
 
 " Soon after he came to the crown," says Mr. Claude, " there 
 arose in the kingdom a civil war, which proved so sharp and 
 desperate, as brought the State within a hair's breadth of utter 
 ruin. Those of the reformed religion still kept their loyalty so inviol- 
 able, and accompanied it with such a zeal, and with a favour so 
 extraordinary, and so successful, that the king found himself 
 obliged to give public marks of it by a declaration made at St. 
 Germains in the year 1652. Then as well at Court as in the 
 armies, each strove to proclaim loudest the merits of the reformed." 
 Now, however commendable Mr. Claude and others may deem 
 them on account of this loyalty, the simple import of the matter is, 
 that their devotion to Louis XIV. proved that their testimony was 
 finished. Instead of standing aloof, and testifying against the 
 despotism of Church and State, and "contending earnestly for 
 the faith once delivered to the saints ; " their pastors and congre- 
 gations had sunk down into the formalism of Calvinism ; and 
 actually drew the sword for a horn, or dynast}', of the very Beast, 
 which had "made war against the saints" with all the attendant 
 cruelty of massacre, rapine, and ravishment : and which was 
 destined finally to "kill them." Calvinists in the imperio-papal, 
 and royal, armies, of the Beasts and their horns, have forfeited 
 all claims to divine favour as His witnesses of either class. Their 
 mission is ended, and the sentence of death rests upon them. In 
 about thirty years after this fatal demonstration of loyalty to the 
 monster of the sea, God permitted their enemies to destroy them. 
 
 Moved by the Jesuits, who flattered his pride by persuading 
 him, that for him was reserved the glory of re-establishing reli- 
 gious unity in his dominions, Louis XIV. determined to accom- 
 plish the suppression of Huguenotism in France. The plan was 
 arranged in the spirit of Jesuitism, and pursued with dreadful 
 perseverance. Referring to their new-born zeal for the Bourbon 
 
 a Rev. xi. 5.
 
 348 THE KINGDOMS OF THE WORLD. 
 
 dynasty, their enemies said, " If on this occasion the Huguenots 
 could preserve the State, this shows likewise that they could have 
 overthrown it; this party must therefore by all means be crushed." 
 Hence, Louis, and the abettors of the tyranny, immediately set 
 about it. " A thousand dreadful blows," says M. Saurin, "were 
 struck at our afflicted churches before that which destroyed them : 
 for our enemies, if I may use such an expression, not content with 
 seeing our ruin, endeavoured to taste it." They were persecuted 
 in every imaginary way. They were excluded from the king's 
 household ; from all employments of honour and profit ; all the 
 courts of justice, erected by virtue of the edict of Nantes, were 
 abolished, so that in all trials their enemies only were their judges, 
 and in all the courts of justice the cry was, "/ plead against a 
 heretic / " " I have to do with a man of a religion odious to the 
 State, and which the king is resolved to extirpate." 
 
 "Orders were printed at Paris, and sent from thence to all 
 the cities and parishes of the kingdom, which empowered the 
 parochial priests, churchwardens, and others, to make an exact 
 inquiry into whatever any of the reformed might have done, or 
 said, for twenty years past, as well on the subject of religion as 
 otherwise ; to make information of this before the justices of the 
 peace, and punish them to the utmost extremity. Thus the 
 prisons and dungeons were everywhere filled with these pretended 
 criminals ; orders were issued, which deprived them in general of 
 all sorts of offices and employments, from the greatest to the 
 smallest, in the farms and revenues ; they were declared incapable 
 of exercising an}' employ in the custom-houses, guards, treasury, 
 or post-office, or even to be messengers, stage coachmen, or 
 waggoners. Now a college was suppressed, and then a church 
 shut up, and at length they were forbidden to worship in public at 
 all by the revocation of the edict of Nantes in 1685." Rude Popish 
 missionaries, without learning, or decency, went from house to 
 house, for the purpose of inducing them to abjure their religion ; 
 they interrupted the preachers ; and, if the congregation forcibly 
 ejected them, they complained to the magistrate, who seized the 
 opportunity thus presented to suppress the meeting-house." 
 
 " Consciences were bought up like articles of merchandise. 
 Pastors were forbidden to preach beyond the place in which they 
 resided, under penalty 6f several years imprisonment. Children of 
 tender age were authorised to embrace Popery in spite of the 
 opposition of their parents ; who, without regard to rank, con- 
 dition, or merit, were declared unworthy to serve the State. 
 
 ' The great majority continued steadfast. Promises of wealth 
 and honours, seductions, artifices, threats, failed to shake their 
 constancy : so that their persecutors resorted to the still more 
 energetic measures, commonly known as THE DRAGONNADES. 
 
 "These were a species of punishment unthought of by the 
 Inquisition. Profligate and merciless soldiers were sent into the
 
 THE DRAGOXNADES. 349" 
 
 houses of the Huguenots. The}- had orders to resort to every 
 method except assassination to convert their victims to Papalism L 
 They laid waste their property, destroyed their household goods, 
 treated mothers, wives, and maidens, in an infamous manner, 
 brutally struck the men ; and, by a refinement of cruelty, hindered 
 them from taking an hour's rest until they had signed a derisive 
 abjuration. Some, crushed beneath such accumulated sufferings, 
 lost their reason ; others, led away by despair, suffered death by 
 their own hands. The Dragonnades still live in the memory of 
 Frenchmen, as a fearful and horrible memento of by-gone days. 
 But even these atrocities were insufficient to consummate the 
 conversion of the Huguenots to Romanism. 
 
 " In 1685, as we have said, Louis the Fourteenth signed the 
 revocation of the edict of Nantes. The preamble of this ordinance 
 made the king say, ' We now see, with the gratitude we owe to 
 God, that our endeavours have had the result which we proposed, 
 since the best and greatest portion of our subjects of the pretended 
 reformed religion have embraced the Catholic faith.' But this did 
 not express the truth. Hundreds of thousands emigrated from 
 France, to seek asylums in foreign lands ; into every part of 
 Europe ; and from the Cape of Good Hope to the American wilder- 
 ness, the}' carried their faith, industry, laborious habits, and their 
 example ; and besides these, two millions remained in the land of 
 their birth, who persevered in their opinions beneath the sword of 
 the executioner, and in the sight of the fires of martyrdom. 
 
 " Those who had not quitted France were in the most 
 deplorable condition. Deprived of their leaders, and having no 
 regular means of religious instruction, pursued like rebels, they met 
 at distant intervals, in some wild retreat. When they were sur- 
 prised, the soldiers fired on them, as if they had been ferocious 
 animals. Thousands of poor victims were condemned to the 
 galleys, and were there confounded with the vilest wretches. 
 Others were hung, beheaded, or burned. If a dying man, moved 
 to remorse, disavowed in his last moments the Popish religion, to 
 which he had conformed during his life, his dead body was dragged 
 through the streets by the hangman, and was afterwards cast into 
 a receptacle for filth, like the carcass of an unclean beast. "- 
 Abridg. of G. De Felice. 
 
 Speaking of the revocation, M. Saurin says, ' Now we were 
 banished, then we were forbidden to quit the kingdom, on pain of 
 death. Here we saw the glorious rewards of those who betrayed 
 their religion ; and there we beheld those who had the courage 
 to confess it, haled to a dungeon, a scaffold, or a galley. Here, 
 we saw our persecutors drawing on a sledge the dead bodies of 
 those who had expired on the rack : there we beheld a false friar 
 tormenting a dying man, who was terrified on the one hand with 
 the fear of hell if he apostatized ; and on the other, \vith the fear 
 of leaving his children without bread, if he should continue in the
 
 350 THE KINGDOMS OF THE WORLD. 
 
 faith." ''They cast some," says M. Claude, ''into large fires, 
 and took them out when they were half roasted ; they hanged 
 others with ropes under their arm-pits, and plunged them several 
 times into wells till they promised to renounce their religion ; 
 they tied them like criminals on the rack, and poured wine with a 
 funnel into their mouths till, being intoxicated, they promised to 
 turn Catholics. Some they slashed and cut with pen-knives ; 
 some they took by the nose with red-hot tongs, and led them up 
 and down the rooms till they agreed to turn Catholics. These 
 cruel proceedings made 800,000 persons quit the kingdom." 
 
 Thus, Oct. 18th, 1685, became the epoch ot the death of the 
 witnesses. The war had been long, but the Beast had subdued 
 them at last. The voice of testimony against Papalism in Church 
 and State was silenced. The stillness of death pervaded, not 
 France only, but Europe likewise ; and if I were called upon to 
 point out the darkest period of BIBLE CHRISTIANITY from the time 
 of Constantine to the present time, I should point to the interval 
 from the revocation of the edict of Nantes to the breaking out of 
 the French Revolution in 1789. During this time the holy city 
 was laid low, and the symbolic witnesses lay dead, though 
 unburied. Their lamps were extinguished, and " before the God 
 of the earth " there was no light ; no Illuminati ; none to torment 
 them that dwelt upon the earth with a faithful testimony against 
 tyranny and State religion. Everything was sunk into cold 
 formality, and the Beasts" and their Image" were triumphant 
 everywhere. 
 
 Rev. xiii. i, n, 15.
 
 EUROPEAN CONSTITUTION OF SIN-POWER. 
 
 CHAPTER II. 
 
 ROMAN BABYLON AND THE RESURRECTION OF THE 
 WITNESSES. 
 
 The Sin-power in its war against, the seed of the woman in the West, 
 symbolised by the Beasts and their Image. God will surely avenge 
 His saints. The crimes for which the nations are being judged 
 stated The geography of the "Lake of Fire" where the judgment 
 sits. The saints the executioners of the Little Horn. They are 
 raised from political death for this purpose. Events connected with 
 their resurrection. The three days and a half of their unburied state 
 explained. Their ascension. End of 1,260 years. Of the time of the 
 Beast. 
 
 THE fourth beast of Daniel's vision, the ten-horned and two-horned 
 beasts, and the image of sixth head of the ten-horned beast, are 
 so many different symbols, which represent the Sin-power in its 
 European constitution. The apocalyptic beasts and their image 
 are introduced into the thirteenth chapter of Revelation to repre- 
 sent certain things in relation to the Little Horn, to its Eyes, and 
 to its Mouth, which could not have been set forth in the symbol 
 of the Roman dominion seen by Daniel. In this prophet, the 
 Eyes of the Little Horn are said to be " like the eyes of a man," 
 which gave it " a look more stout than its fellow horns." Of the 
 mouth it is said, that "it spake very great things," which were 
 " words against the Most High ; " and that " because of the voice 
 of these great words," consumption and final destruction came 
 upon the whole beast. 
 
 This is the nearest approach the Eyes and Mouth make to that 
 order of men called the Popes. They are represented as an 
 audacious and blasphemous power, " wearing out the saints of the 
 Most High, and changing times and laws;" and concerning the 
 saints, it is added, "They were given into his hand until a time, 
 times, and the dividing of time." 
 
 Under a new symbol, some additional information is given 
 respecting the Eyes and Mouth in the exercise of their power, &c. 
 They are inserted into an image, which is said to resemble that 
 head of the ten-horned beast which had been wounded in its 
 power, throne, and jurisdiction over the third part of the Roman 
 world. a This was the sixth, or imperial, head. Hence, the Eyes 
 and Mouth were part of an imperial Image. Now, when we look 
 into the testimony, we find that it did not set up itself ; but is the 
 puppet of another power represented by a beast with two horns, 
 a Rev. viii. 12 ; xiii. 3, 14.
 
 352 THE KINGDOMS OF THE WORLD. 
 
 which answers to the Little Horn itself, minus the Eyes. The 
 Mouth of the Little Horn, of the two-horned, and of the ten-horned 
 Beasts, is common to the three symbols it is mouth to them all. 
 It is said to be like the mouth of a dragon ; hence it is Roman and 
 Imperial the speaking organ of the three. Now, the same things 
 are affirmed of it by John as by Daniel. He says, " It speaks 
 great things and blasphemies against God, to blaspheme his name, 
 and his tabernacle, and them that dwell in the heaven." And then 
 it is added, that " it was given to him to make war with his saints, 
 and to overcome them." It also continues the same length of time, 
 which is expressed by ' forty-two months" instead of by " time, 
 times, and dividing of time ; " for it is clear that as long as the 
 beast lives so long will its mouth continue to speak. 
 
 Now, in the exercise of the power given to it, the imperial, or 
 Papal image, spoke, and in consequence of its speaking it caused 
 all to be killed who would not do homage to it. It also caused all 
 its subjects to be marked with the sign of a cross " in tJicir right 
 hand" in ordination, and on their foreheads" in paidorhantism ; 
 and unless a man had this mark he would not permit him to " buy 
 or sell" as a spiritual soul-merchant in his bazaars. 
 
 The symbols of this chapter of revelation, it may also be 
 remarked, represent the Gentiles in their civil and ecclesiastical 
 constitution, who tread down the holy city. a This is evident from 
 the testimony, that the beast with its ten horns and mouth of a 
 lion, possessed "power over all kindreds, and tongues, and 
 nations." From what has been advanced the reader will then 
 perceive, that two parties are represented which are antagonists, 
 namely, the saints and the sin-power. Hence, he has before him 
 a symbolical exhibition of the sentence upon the serpent, saying, 
 *' I will put enmity between thee and the woman, and between thy 
 seed and her seed ; it shall bruise thy head, and thou shalt bruise 
 his heel." The saints are marshalled on the side of the woman ; 
 and their persecutors on the side of the serpent. The war has 
 been long, fierce, and bloody ; but the saints' victory is certain, and 
 the destruction of the beasts and their image inevitable and sure. 
 
 In the previous chapter I have briefly sketched the cruelties 
 practised by the Ten Horns, the Little Horn, and the ecclesiastical 
 image, upon the witnesses and the holy city (called the saints in 
 the aggregate) in all the countries in which they have appeared. 
 France, and the " bloody house of Austria," have been pre-eminent 
 in the strife. They are dyed in infamy of every kind, which they 
 have enacted on the most virtuous of the human race. In all their 
 deeds of fiendishness, they have been applauded by the archdemon 
 of the Papacy, who styles them his beloved sons, and the mercen- 
 ary instruments of his cruelty, his ' dear children." Does the 
 reader suppose that the just and merciful Father of the Lord Jesus 
 Christ, and of those who keep His commandments and have His 
 
 Rev. xi. 2.
 
 THE CRIMES OF THE PAPAL NATIONS. 353 
 
 testimony, hath looked on the fiendism of the sin-power with 
 indifference ; and that He will permit their wrongs to die 
 unavenged ? If he do, he has greatly mistaken God's character, 
 and knows nothing at all of the awful judgments He has decreed 
 against those who "bruise the heel" of His beloved. Did He 
 judge Egypt for oppressing Israel, though at the time idolaters ; 
 did He sink Sodom into the volcanic abyss for its crimes ; and 
 did He punish Judah with pestilence, famine, sword, and scattering 
 for eighteen centuries, because of unbelief of " the truth as it is 
 in Jesus," and for killing His servants and will He not avenge 
 His elect whom He hath chosen upon the demoniac powers which 
 have continued to crush them ? The scripture saith, " Precious 
 in the sight of the Lord is the death of his saints" ; and 
 " precious shall their blood be in his sight." If the blood of the 
 murdered Abel, crying from the ground, was heard of God and 
 avenged, what shall be said of that exceeding great and piercing 
 cry, which upon the same principle, ascends to His throne from 
 that ocean of blood which has been poured out like water from the 
 hearts of his slaughtered saints ? Doth it not cry aloud to heaven 
 against popes, emperors, kings, hypocritical and blaspheming 
 priests, and their hordes of mercenaries ; and against all ecclesi- 
 astical abettors of arbitrary power in Church and State ? Yes, 
 that voice, though unheard and unheeded by those who worship 
 the beast and their image, continually ascendeth, and hath 
 " entered into the ears of the Lord of sabaoth," saying, How 
 long, O Lord, holy and true, dost thou not judge and avenge our 
 blood on them that dwell on the earth ? ' ><7 The hour has come, 
 and the death-knell of the destroyer hath sent forth its clangor 
 throughout the dominion of the Roman beast. As in the case of 
 Sodom, though unseen by the eye of the flesh, God hath " come 
 down to see if they have done altogether according to the cry." 
 He has found it even so. ' Their sins have reached unto heaven," 
 therefore, He will reward them double for all the evil with which 
 they have afflicted His saints. 
 
 Such, then, is the case before us. The great national crime 
 has been committed, and perpetuated, of converting the truth of 
 God into a lie, of blaspheming His name, and of bruising the heel of 
 His saints. All nations are guilty of this, and as national offences 
 can only, and must necessarily, be punished by national judgments, 
 retribution is pouring out upon them according to the word of the 
 Lord. The outline I have sketched has brought us down to the 
 epoch of the death of the two witnesses. Daniel beheld this, and 
 at the same time received the information, that the Little Horn 
 was to triumph over " the saints " to the end of the beast's life, 
 which it arrives at by the end of 1,260 years. This long period 
 having elapsed, he beheld a sight, the knowledge of which must 
 rejoice the heart of every one who sympathises in the award of 
 
 a.Rev. vi. 10.
 
 354 THE KINGDOMS OF THE WORLD 
 
 justice to them who are oppressed. He saw a revolution in 
 human affairs that completely reversed every thing that had 
 previously existed. Instead of the saints " being worn out any 
 longer, he saw the power of judgment given to them to take away 
 the dominion of the Little Horn," to slay the beast, and to destroy 
 his body with the burning flame, so that nothing represented by 
 the symbol should be left. 
 
 The territory which is to be the scene of this judgment is all 
 that region comprehended in the Roman Dragon, and in the 
 Austrian and German domain. By the Roman Dragon, I mean 
 the old Roman territory, extending from the Euphrates to the 
 German Ocean, including Turkey, Italy, Switzerland, Roman 
 Africa, and the other countries contained within the limits of the 
 ten toe-kingdoms. Upon this territory, then, our attention must 
 be fixed if we would discern the progress of the events by which 
 the beast's destiny is fulfilled. He is to be destroyed by the burn- 
 ing flame. It is evident therefore that the territory of his dominion 
 will be turned into a region of flame, in which the populations being 
 everywhere insurgent, and contending with fire and sword against 
 their oppressors, it will become " a lake of fire burning with brim- 
 stone. " b Into this are cast alive the two-horned beast of the 
 earth, and the image, which before the end of its existence is 
 stripped of its imperial character, and reduced to the humbler 
 dignity of a " prophet," and that a false one.* 
 
 What remains of this chapter will be occupied in explaining 
 these words of the prophet, "The judgment shall sit, and they 
 shall take away his dominion, to consume and destroy it unto the 
 end." c The judgment sits upon the whole beast, and consists of 
 slaying and burning. This distinction is preserved in the 
 Apocalypse ; for whilst the beast and false prophet are cast alive 
 into a lake of fire, " the remnant" or the horns that remain, are 
 " slain with the sword of him that sits upon the horse, which 
 sword proceedeth out of his mouth." "With the breath of his 
 lips will he slay the wicked." This implies a prolongation of 
 existence to certain powers beyond that of the beast and false 
 prophet. These will be totally destroyed by " the saints "; but 
 " the remnant " are reserved for a future fate at the hand of the 
 King of kings and Lord of lords. Daniel makes the same dis- 
 tinction in the judgment of the fourth beast. Speaking of it as a 
 whole, he says, " I beheld till the beast was slain, and his body 
 given to the burning flame." The consuming affects the body ; 
 and the destroying, " the remnant" of his political carcass by the 
 sword. Turkey, and the Austro-Papal dominions, constitute the 
 body and Little Horn of the beasts. These go into perdition first. 
 Dan. vii. 22, 26, 11. & Rev. xix. 20. c Dan. vii. 26. 
 
 The complete fulfilment of this came to pass in 1870, in the fall of 
 the Temporal Power of the Pope.
 
 THE GREAT CITY, SPIRITUALLY CALLED SODOM AND EGYPT. 355 
 
 They entirely disappear from among- "the powers that be"; as 
 completely as a carcass cast into Nebuchadnezzar's furnace. After 
 their fate is sealed, a power arises to conquer the toe, or horn- 
 kingdoms, which are not suppressed, but made tributary to the 
 conquering power ; and are incorporated as vassal kingdoms into 
 his dominion ; and under his banner meet the Lord of hosts in battle 
 in the plains of another Waterloo, called Armageddon, where both 
 he and they are overcome, and lose their crowns for ever. 
 
 Speaking of the Little Horn, or Austro-Papal power, the 
 prophet says, They shall take away his dominion." Now the 
 context shows that the agents indicated in "they" are "the saints" 
 with whom the horn has contended so long. In the twenty-second 
 verse he says, "judgment ivas given to the saints." Having 
 received power to judge, what use did the)' make of it ? This is 
 answered in the twenty-sixth verse "to take away his dominion" ; 
 and if a further inquiry be made, by what means ? The reply is, 
 by consuming and destroying it with fire and sword. There is a 
 fitness in this. The Austro-Papacy has been established by fraud 
 and violence ; and shored up to the end of its existence by murder. 
 It has fattened on the blood of the two witnesses in all countries 
 of its dominion ; and therefore the rule of the judgment is to " give 
 them blood to drink for they are worthy."" This is the fate 
 impending over Austria and all thrones which have given their 
 power to execute the will of the Roman prophet. 
 
 But to this some may object, How can the saints execute the 
 judgment written, b seeing that the beast overcame them and killed 
 them in the reign of Louis XIV. ? It is very certain that they 
 cannot, unless they are the subjects of a political resurrection ; and 
 this the testimony affirms they should be. But before they rose 
 from political death, they were to remain politically dead, but 
 unburied, for three symbolic days and a half; after which the spirit 
 of political life from God was to enter into them ; and in conse- 
 quence they were to stand upon their feet, ascend to power, and 
 strike terror into all their enemies who beheld them. c They were 
 to lie dead and unburied " upon the broad way (eirt TT)Q irXareiae) of 
 the great city, which spiritually is called Sodom and Egypt, where 
 also our Lord was crucified." Jesus was put to death in Judea ; 
 but then Judea was a Roman province at the time, and therefore 
 a part of "the great city;" for all the Roman provinces were 
 regarded merely as an extension of Rome which ruled over them, 
 inasmuch as the Roman city was made co-extensive with the 
 empire by the edict of Caracalla. This empire, then, as a whole, 
 is figuratively designated by the Spirit as Sodom and Egypt as 
 Sodom, because of its filthiness, and as Egypt, because of its 
 darkness ; and as Sodom and Egypt conjointly, because the fate 
 of Sodom awaits Rome, and the judgments of Egypt, the nations 
 that acknowledge its spiritual dominion. 
 
 a Rev. xvi. 6. b Psalm cxlix. 5-9. c Rev. xi. 8-12.
 
 356 THE KINGDOMS OF THE WORLD. 
 
 The ten horns of the Roman Dragon are ten parts of this great 
 city ; the most ample of which, as will be seen by consulting a 
 map of the Roman empire, is the realm of France. It is therefore 
 styled "the broad -way" by the Spirit. Here the witnesses received 
 their death blow, which was speedily followed by their political 
 death in all other parts of the great city. Though politically dead, 
 the witnesses were still visible, or unburied. The democracy and 
 the Calvinists still existed in France ; and democracy and dissent 
 in England, where thousands of the Huguenots found refuge ; but 
 in all countries of the beast they were at zero in political affairs. 
 
 In their exile from Europe, multitudes found an asylum in the 
 American wilderness. There they mingled with their brethren, 
 whose progenitors had expatriated themselves from Britain to 
 escape the galling yoke of Church and State Toryism which was 
 carrying itself with a high hand. Thus, by the tyranny of the 
 beast, liberty and democracy were crushed in Europe, and simul- 
 taneously planted in American soil. But even there the witnesses 
 were not permitted to rest, for they lived in the other hemisphere, 
 though dead in this. Home tyranny claiming the right to tax the 
 unrepresented, the descendants of the Puritans and Huguenots 
 resisted, and refused to pay. A profligate and extortionate 
 government goaded them into insurrection, by which they became 
 entitled to the honourable distinction of " rebels," and by their 
 success, to that of "patriots." The struggle was between might 
 against right. An arbitrary government demanded tribute, and an 
 ignorant clergy, tithes ; and the democracy, religious and secular, 
 gave them lead and steel. This was the old fashion in which they 
 had been accustomed to "devour their enemies" during their 1,260 
 years contest with the beast. But the conflict was unequal ; and 
 but for the suicidal policy of one of its horns, the witnesses would 
 have again been overcome. 
 
 The liberty-hating, and the heretic-slaying, Bourbons, sent a 
 fleet and army to enable liberty, equality, and fraternity " to 
 triumph in America ! Not that they hated sectarism and 
 democracy less than formerly, but that they hated England more. 
 La Fayette and his companions, though scions of nobility, became 
 the sons of freedom. Britain was check-mated ; and the model 
 republic founded, and acknowledged by all the horns of the beast. 
 There then, beyond the broad waters of the mighty deep, the tree 
 of liberty, planted by the two prophets of human rights, spreads 
 its ample and expanding branches, affording shade and shelter for 
 the persecuted and oppressed of all nations, who may be fortunate 
 enough to escape the great iron teeth," and " brazen claws," of 
 the all-devouring monster of the sea. 
 
 Peace being proclaimed, the French army returned to Europe 
 in 1783. This proved a refreshing breeze to the democracy of 
 that kingdom. "Philosophers" were hard at work teaching the 
 people to despise the superstition of Rome, and the creatures that
 
 THE DEATH STATE OF THE WITNESSES : THREE DAYS AND A HALF." 357 
 
 fattened upon it. They miscalled it Christianity ; as if the religion 
 of Christ had the remotest affinity to that of "Sodom and Egypt!" 
 But Romanism was the only view the people had of Christianity ; 
 for there had been no testimony borne against it in France for 
 ninety-eight years. The priests taught them that Romanism was 
 the religion of the Bible, but would not permit them to look into 
 it to see. Need one be surprised, then, that when the democracy 
 arose to judgment, it should abolish such a Christianity as that 
 which had destroyed them ; treat the Bible with contempt ; and 
 even deny the existence of a God, who was supposed to sanction 
 the falsehoods of Romanism, or to approve its hypocritical and 
 licentious priests ? The liberalism of the American auxiliaries 
 manifested itself soon after their return, in the appearance of 
 an American party in French politics. The influence of this in 
 connection with the scepticism of " the philosophers," became 
 "the breath of (political) life from God." It entered into the 
 unburied witnesses ; and ' they stood upon their feet," ready for 
 action. Thus they drew their first breath in the very city where 
 they had received their death blow. 
 
 A few words may be offered here respecting the time signified 
 by " three days and a half," during which the two witnesses 
 were deprived of political life. The Apocalypse as a whole is a 
 miniature representation of " the things which are, and the things 
 which shall be hereafter ; "" that is, of things in existence while 
 John was in Patmos, and of the things shortly to happen after 
 he wrote, and until the setting up of the kingdom. Everything is 
 exhibited on a smaller scale than the reality ; and the time of the 
 symbols is in keeping with them. Thus, multitudes of witnesses 
 are reduced to two ; and the years of their prophesying, to days. 
 It would have been a violation of the fitness of things to have made 
 them testify for 1,260 years, because this is far beyond the dura- 
 tion of human life, which is the rule of speaking in the case. So in 
 indicating the time of their unburied state, the real time must be 
 expressed in accordance with the physical laws. A dead body 
 might lie in the open air for " three days and a half" without dis- 
 appearing ; but not three years and a half, or three months and a 
 half. Hence, the symbol required the smallest possible period 
 capable of expressing the real time of their political non-existence ; 
 and that is " three days and a half." 
 
 The time that elapsed between their death in 1685, and their 
 resurrection in 1790, was 105 years. This is a period contained in 
 three lunations and a half, on the day for a year principle. It is 
 harmoniously related to the "forty-two months" of the down- 
 treading of the Holy City mentioned in Rev. xi. 2. That is to 
 say, forty-two months equals three-and-a-half years, which, in 
 prophetic language, would be expressed as "three days and a 
 half." 
 
 a Rev. i. I, 19.
 
 358 THE KINGDOMS OF THE WORLD. 
 
 This consideration led Mr. Bicheno, a Baptist Pastor in 
 Newbury, England, in 1793, to conclude that lunar days were 
 intended. Taking the Jewish month of 30 days (for the 42 months 
 of Rev. xi. 2 are coupled with the 1,260 days in verse 3), Mr. 
 Bicheno found that three-and-a-half times thirty, or 105 days 
 (years), gave just the interval from the death of the witnesses in 
 1685 to their political resurrection in 1790, in the time of the 
 Great French Revolution. Mr. Bicheno, though cloudy on some 
 points, was, nevertheless, sufficiently sound to be regarded as one 
 of the witnesses. He did well in stirring up his own generation to 
 the study of the Apocalypse ; and in discovering for us the true 
 import of the " three days and a half." His labour was not lost ; 
 and we thank our Heavenly Father for raising up such witnesses, 
 whose memory the faithful in Christ Jesus do always delight to 
 honour.* 
 
 Now, "after three days and a half, the breath of life from 
 God entered into the witnesses ;" that is, after the three months 
 and a half of day-years had fully expired, " they stood upon their 
 feet." The death-period elapsed on Feb. 18, 1789, and in two 
 months and fourteen days after, being May 4, they accepted the 
 invitation of " a great voice from the heaven," saying to them, 
 " Come up hither !" This great voice was the royal proclama- 
 tion by which the States General were convened, and in which the 
 witnesses took their seats as the third estate of the kingdom. They 
 soon proved their existence there by the events which followed. 
 They ascended to power in a portentous cloud, which burst upon 
 the devoted heads of their enemies ; and in the earthquake which 
 followed they shook the world. 
 
 The resurrection of the Calvinist, and Secular, democracies, 
 in the great city, constitutes a great and remarkable epoch in 
 prophetic time. It was 1,260 years from A.D. 529. Now when we 
 turn to the history of that period, we find that it is also dignified 
 as a notable epoch of the times of the Gentiles. From 529 to 
 December 16, 533, a period of four years and eight months, there 
 were published the celebrated code, pandects, institutes, and 
 novels, of Justinian. " These were declared," says Gibbon, "to 
 be the legitimate system of civil jurisprudence ; they alone were 
 admitted in the tribunals ; and they alone were taught in the 
 academies of Rome, Constantinople, and Berytus. He addressed 
 them to the senate and provinces as his eternal oracles ; and his 
 pride, under the mask of piety, ascribed the consummation of this 
 great design to the support and inspiration of the Deity." These 
 documents became the civil and ecclesiastical constitution of the 
 Roman empire ; and as the new kingdoms of the west looked up 
 to the majesty of Constantinople and the episcopate of Rome as 
 
 "The preceding two paragraphs have been re-written on the basis of 
 Eureka, a later work by the author of Elpis Israel.
 
 THE TIMES OF THE BEAST. 359 
 
 the founts of jurisprudence, civilisation, and religion, they 
 gradually came to adopt the Justinian as the common law code of 
 their kingdoms. An incident recorded in the memoirs of Lavallette 
 will illustrate the truth of this. 'The events that preceded the 
 grand drama of 1789," says he, "took me by surprise in the 
 midst of my books, and my love of study. I was then reading 
 the Esprit des Lois, a work that charmed me by its gravity, &c. 
 I wished also to become acquainted with the code of the laws of 
 France ; but Dommanget, to whom I mentioned my desire, 
 laughed, and pointed to the Justinian code as the common law code 
 of the kingdom." The institutes were published in 533, and in 
 that year, in the case of an appeal by the Emperor Justinian to the 
 ecclesiastical decision of the Bishop of Rome, he addressed him 
 as the head of all the holy churches of the empire. 
 
 But the Justinian code was not adopted by Europe simultane- 
 ously, nor in 534, when his labours were complete. He had made 
 the Roman bishop spiritual head of the empire, but his supremacy 
 was not acknowledged by the toe-kingdoms until about seventy-five 
 years after. Students flocked from all of them to the schools of 
 Rome, Constantinople, and Berytus, where they studied the law of 
 the empire ; and from these centres also priests and missionaries 
 were sent to propagate the faith, and to convert the governments 
 of the west to the religion of the Roman bishop. When this was 
 accomplished, Roman law and Roman superstition struck deep 
 root among the institutions of the west. The Roman high priest 
 was regarded as their spiritual father ; and the emperor, as the 
 imperial head of the divided, but still Roman, dominion of the 
 east and west. This work required years to complete ; but when 
 finished, as it was about 606 or 608, we find the contest between 
 the Bishop of Rome and the Patriarch of Constantinople for the 
 spiritual supremacy of the world, brought to a conclusion by the 
 former being proclaimed universal bishop by the Emperor Phocas. 
 From 529 to 604 is a period of 75 years ; and from 533 to 608 is also 
 75 years ; and between 604 and 608, the Bishop of Rome obtained 
 his legal recognition, which was celebrated by the erection of a 
 statue to Phocas, with the date of 608 inscribed upon it. 
 
 This period of 75 years with a double beginning and a double 
 ending of four years, is the period of the civil and ecclesiastical 
 constitution of the ten-horned beast, when the Roman dragon 
 "gave him his power, and his throne, and great authority. 
 Xow this symbol is to " continue forty and freo months ," which i: 
 the representative time of the continuance of the things represented 
 by the symbol, expressed in miniature. It is the symbolical 
 duration of the decemregal and imperial constitution of 
 Europe. Daniel expresses the same duration by the P^se, 
 " time, times, and dividing of time " / which also represents 1,ZW 
 years. The beasts and their image, and the little horn and 
 
 Rev. xi. 2.
 
 360 THE KINGDOMS OF THE WORLD. 
 
 eyes and mouth, are to prevail against the saints until the end of 
 that period. The little horn, and the two-horned beast and the 
 image, do not exist all that time ; for they did not appear till 270 
 years " after" the Justinian epoch : but although they did not all 
 rise from the earth and sea, and attain to dominion at one and the 
 same time, yet it is plainly revealed, that they are all to lose their 
 independence, and finally their sovereignties at the end of the 
 1,260, or forty-two months of years ; so that while the ten horns 
 will have practised 1,260 years from the time of Phocas, the little 
 horn and his apocalyptic synonyms, will have existed only somewhat 
 more than 1,000. The Bishop of Rome, however, as lion mouth 
 of the ten horns, will have passed through his 1,260 years. 
 
 Not to interrupt the train of thought before us, I shall finish 
 what I have to say about the time of the beast before I return to 
 the subject of the witnesses. The prophet saith, " Blessed is he 
 that waiteth, and cometh to the 1,335 days." a The end of this 
 period is a time of blessedness to the saints of the Holy City, 
 because like Daniel, they shall " stand in their lot in the end of 
 the days." But so long as the fourth beast "prospers" this 
 cannot be ; for the Gentiles tread down the Holy City until the 
 42 months expire. . . . There will, however, be no delay of 
 the resurrection on account of the "practising" of the beast, 
 because it will have to be destroyed out of the way by the Holy 
 City. The prophet informs us, that all things shown to him are 
 to be finished after a " time, times and a half," b or 1,260 years ; 
 and among these wonders is the resurrection of man}' of the dead 
 to everlasting life." 6 
 
 "Justinian's legislation (A.D. 530-3) was all devoted to the 
 building up and strengthening of the Catholic Church ; while the 
 legislation of the National Assembly (A.D. 1790-3) was all directed 
 to its destruction. It is a remarkable fact that these two mutually 
 antagonistic and subversive systems of legislation flourished exactly 
 1,260 years apart from epoch to epoch, and that the one hour of 
 30 years added to it, or 1,290, brings us to the beginning of the 
 outpouring of the sixth vial (A.D. 1820) upon ' the great River 
 Euphrates.' ... Is this, indeed, the true ending of Daniel's 
 1,290? And, if so, is A.D. 1865-6 the ending of the 1,335, as 
 well as of John's forty and two months ? If it be, then there is 
 an epoch upon us of four years in any day of which Christ may 
 come as a thief. . . . This appears to me, at this writing, to 
 be the correct interpretation of the times. // is, of course, impos- 
 sible to say that the interpretation is without error. The ensuing 
 years will determine this point beyond dispute. While I write, it is 
 the most satisfactory to my own mind. I have thought that 
 Daniel's 1,290 terminated in 1864, and his 1,335 in 1909. But in 
 writing the exposition of this chapter, the fact of the great earth- 
 quake-resurrection of the witnesses being exactly 1,260 years after 
 Dan. xii. 12, 13. 6 Dan. xii. 7, 2.
 
 THE RESTORATION OF THE WESTERN EMPIRE. 361 
 
 the promulgation of the civil law of the city, and the .hour of 30 
 years added, bringing us to the beginning of the pouring out upon 
 the desolator of the Holy Land, that which is determined (Dan. 
 ix. 27), or 1,290 years afterwards I do not feel at liberty to 
 persist in rejecting my original conviction that the 1,290 ends in 
 1820 ; and the 1,335 forty-five years after, or in the epoch current 
 with 1865-6, or thereabouts."* 
 
 In A.D. 799 came the restoration of the Roman empire of the 
 west, or establishment of the little Latin Horn of Daniel, and two- 
 horned beast, and the image, of the Apocalypse. This was 270 
 years from the publication of the Justinian code ; and 240 from the 
 settlement of Italy, according to the articles of the Pragmatic 
 sanction, by which " Rome was degraded to the second rank " 
 among the cities of the empire. The fourth trumpet, which pro- 
 claimed the smiting of the sixth head of the Beast in its jurisdiction 
 over a third part of the Roman territory, still continued its sound- 
 ings. The events which pertained to it yet, showed themselves in 
 the wars between Justinian and the Vandals, Goths, and other 
 people, until Italy was depopulated of many millions of its 
 inhabitants. Under this trumpet, the sovereignty of the eternal 
 city suffered a total eclipse ; so that the imperial day shone not 
 upon her " for a third part of it, and the night likewise." This 
 was a day and a night of years, the minimum of time demanded by 
 the nature of the eclipse. 
 
 A day of years, and a night of years, are each 360 years long; 
 for as a day in symbolic time represents a year, or 360 days ; so, 
 if the decorum of the symbol require it, each of these days may 
 represent a year. A scripture, or Jewish, day contains 12 hours ; 
 and a night likewise. Hence, the third part of a day is four hours ; 
 and the third part of a night, four hours also. An hour being a 
 twelfth part is equal to 30, which multiplied by 4 gives 120 years 
 for the third part of the day ; and 120 years for the third part of 
 the night, which added together make 240 years. Now, if my 
 calculation and interpretation be correct, it follows that Rome (in 
 which there had been seven sovereignties from the foundation of 
 the city till the fall of the Gothic kingdom of Italy in A.D. 5^3 
 should'be no more the seat of empire, from the degradation by the 
 Pragmatic sanction until the end of 240 years. In other words, 
 that at the end of that period her eclipse should terminate, and she 
 should once more shine forth with imperial splendour. 
 
 Rev. viii. 12. 
 
 "This paragraph is taken from a later work bv Dr. Thomas, Eureka, 
 an exposition of the Apocalypse, vol. IL, p. 680. " The "**Httg* 
 the language of Dr. Thomas, have " deterrmned the point beyond dispu 
 The 1,335 years are not yet ended, for the event that marks .their ter rnina- 
 tion tffiB in the future (1909). The erroneous interpretation has there- 
 fore been omitted from this edition otElpii Israel.
 
 362 THE KINGDOMS OF THE WORLD. 
 
 Now, no interpretation of prophecy is worth anything- which 
 is not sustained by facts; for prophecy is not a prediction of 
 opinions, principles, or feelings, but of tangible and stubborn 
 facts. What, then, are the facts in the case before us ? I give 
 the answer to this question in the words of Gibbon. ' On the 
 festival of Christmas," says he, " the last year of the eighth 
 century (i.e., 799) Charlemagne appeared in the church of St. 
 Peter. After the celebration of the holy mysteries, Leo suddenly 
 placed a precious crown upon his head, and the dome resounded 
 with the acclamations of the people, ' Long life and victory to 
 Charles, the most pious Augustus, crowned by God the great and 
 pacific emperor of the Romans ! ' The head and body of Charle- 
 magne were consecrated by the royal unction ; after the example 
 of the Caesars, he was saluted or adored by the pontiff : his 
 coronation oath represents a promise to maintain the faith and 
 privileges of the Church ; and the first fruits were paid in his rich 
 offerings to the shrine of the apostle." Gibbon styles him " the 
 Restorer of the western empire," which included France, Spain, 
 Italy, Germany, and Hungary ; and from the restoration of which 
 " Europe," says he, "dates a new era." Thus, Rome's eclipse 
 passed away, and her system was again illumined by the shining 
 forth of the imperial sun, moon, and stars, over the third part 
 from which they had been so long obscured.
 
 THE "VIALS OF THE WRATH OF GOD " ARMAGEDDON. 
 
 363 
 
 CHAPTER III. 
 THE "VIALS OF THE WRATH OF GO D "ARMAGEDDON. 
 
 Doings of the witnesses when invested with power. They execute justice 
 on their enemies. A great earthquake. The seventh trumpet. 
 Divided into seven vial-periods. The third, fourth, and fifth vials, 
 and Napoleon. England and the second vial. Turkey and the sixth 
 vial. All Europe and its second series. The prophecy of the Frogs 
 explained. The mission of the unclean spirits. Their operation the 
 sign of Christ's stealthy and sudden return. The great desideratum 
 in view of the Advent. 
 
 " The time oj the end" a styled also by Daniel '''the latter days'' 1 ' is 
 the period of the Beast's trouble by sword and flame at the^ hands 
 of the saints. They are to ' consume and destroy his dominion 
 to the end." Their success, however, in this work of blood will 
 be the occasion of bringing 1 up a power upon them, which will 
 overcome them in turn ; and by his conquests build up the Image 
 of Nebuchadnezzar, and bring out again to view the Lion, the 
 Leopard, and the Beast ; of which the image will be broken to 
 shivers ; and the Beasts, " have their dominion taken away by the 
 Ancient of Days;" though their existence will be prolonged for " a 
 season and a time," or 1,000 years, during which their destinies 
 will be at the disposal of the inheritors of the Kingdom of God. 
 
 There elapsed four years and eight months between the pub- 
 lication of the Justinian code, and that of the pandects and insti- 
 tutes. A second edition of the code, amended and enlarged, was 
 proclaimed in rather less than six years after its first publication. 
 Now it is remarkable, that about the same space of six years was 
 occupied by the antagonists of the Beast, in the national assembly 
 of its principal kingdom, in repealing, by its 8,370 degrees, the 
 Justinian constitution of the empire by which the Bishop of Rome 
 became the lion-mouth of the dominion, and the Roman supersti- 
 tion, the State religion of the Horns. In 533, the supremacy of 
 Rome in ecclesiastical affairs was recognised by Justinian : and in 
 1 ,260 years after, that is, in 1793, the new constitution was adopted, 
 and the Roman religion abolished. There are other notable con- 
 siderations of the same kind which the reader may observe for 
 himself in studying the history of these periods. Want of space 
 forbids me going more into detail upon this part of the subject ; 
 I shall, therefore, return to a brief outline of what remains con- 
 cerning the witnesses after their ascension to supremacy in the 
 .sight of their enemies. 
 
 Dan. viii. 17: xi. 40. ft Dan. ii. 28: x. 14; Ezek. xxxviii. 16.
 
 364 THE KINGDOMS OF THE WORLD. 
 
 Having responded to the "great voice from the heaven, saying 
 unto them, Come up hither ! " they were not long in making their 
 power felt. They converted the States General into the National 
 Assembly on June 17, 1789 ; abolished the feudal system, and all 
 privileges ; and declared ecclesiastical property to be the property 
 of the nation. In 1790 they continued to shake the monarchy 
 with great violence. They suppressed all religious orders ; and 
 destroyed "seven thousand names of men" (ovop,ara eu'flpwTrwi') 
 that is, completely abolished all titles of nobility, not even sparing 
 the king's. These things were only preliminary to the fall of the 
 throne. " The tenth of the city fell /" for, in 1792, they abolished 
 the monarchy, and proclaimed a republic. On Jan. 31, 1793, they 
 executed " national justice " upon Louis XVI., the representative 
 of the king who, in 1685, had massacred them by thousands in 
 cold blood. His Queen soon met with the same fate ; and to 
 crown all, the worship of Reason was substituted for the vile 
 superstition of Rome. The national justice having been carried 
 to this extent, " the remnant ivere affrighted.''' The reign of 
 terror was established. They sent a revolutionary army over the 
 departments with artillery and the guillotine to take vengeance on 
 their enemies. Priests, aristocrats, and their adherents, became 
 bread for the avenger. The dragonnades were retributed by 
 wholesale drownings, and pitiless slaughters. They slew 2,160 
 nobles and priests at Nantes; drowned and shot 2,000 infants, 
 7,641 women, and 5,300 artisans. Thus the broadway of the 
 great city became a field of blood from one end of the domain to 
 the other. In the hour of their vengeance, they did not omit an 
 act of justice to the heirs of their brethren, the murdered 
 Huguenots. They restored to them all their confiscated estates 
 which remained unsold ; and declared all Frenchmen who were not 
 Papists admissible to all offices, civil and military. 
 
 In 1794, the saints had nearly completed the national justice 
 for the present upon the French horn of the beast for its cruelties 
 upon their brethren, and its impiety, and licentiousness, down to 
 this time. It was truly "a great earthquake," and had produced 
 terrible devastation. The real character of the events of this 
 epoch has never been appreciated so far as I am informed. They 
 have been viewed too much as the incidents merely of a 
 sanguinary conflict between political factions. Viewed in this 
 light, indeed, the actors in the scenes can only be looked upon 
 with horror and detestation. They were exceedingly wicked 
 and depraved men; and so were God's '"sanctified ones" the 
 unpitying Medes,^whom He had prepared to execute vengeance 
 upon Babylon. ' The wicked are the sword of the Lord ; " hence, 
 it is in this light His "saints" of the Median character must be 
 regarded. Viewed through a scripture medium, we see in the 
 democracy of the eighteenth century, the sword of God "bathing
 
 THE SEVENTH TRUMPET. 365 
 
 itself in the heaven, and coming down upon the people of his curse 
 to judgment." 
 
 If the saints to whom the judgment of the beast is committed 
 were men disposed to mercy, they would be unqualified for their 
 work in the absence of the captain of their salvation. The saints 
 oj the holy city are not appointed to take vengeance at present. 
 This work is for the wicked, that the wicked may destroy the 
 wicked. But with all their depravity, the saints of the sword 
 were no worse, nor, indeed, so detestable, as Charles IX., Louis 
 XIV., the Popes, the Inquisition, and the savage mercenaries by 
 whom their orders were executed. There has been this redeeming 
 quality in the saints, that they have "helped the woman " ; and 
 in their conflicts protected " the remnant of her seed " against the 
 Beast ; while kings, priests, and nobles, have soaked the soil of 
 Europe with their blood ; and celebrated their sufferings with 
 illuminations, gifts, and merry-makings. " b 
 
 A most unexpected event marked the end of the second woe 
 which has hitherto been under consideration. It was revealed to 
 John that the reign of terror would pass away by their giving 
 " glory to the God of heaven." The democracy, which had been 
 trained to atheism and blasphemy by the Roman superstition and 
 the "philosophers," had decreed that there was no God when 
 they abolished the Papal worship. The nation, however, did not 
 maintain this edict for many months ; for on May 7, 1794, 
 Robespierre obtained a decree from the convention, proclaiming 
 the existence of the Supreme Being ; and another on June 8, 
 decreeing a national festival to His honour, which was celebrated 
 accordingly in Paris with popular demonstrations of joy. Thus 
 ended the sixth trumpet, which was to be quickly succeeded by the 
 seventh and last. 
 
 THE SEVENTH TRUMPET. 
 
 " In the days of the voice of the seventh angel when he shall 
 sound (<>TO.V p.\\ri aaXTTifav) the secret of God shall be finished, as 
 he hath declared to his servants the prophets." Here is a con- 
 tinuance of time specified, namely, " in the days of the voice of the 
 angel ; " that is, the sounding of the last trumpet would be no 
 exception to those which had gone before ; but, that as they had 
 occupied years in sounding, so the seventh would sound through a 
 succession of years, even until the kingdom of God should 
 established as revealed in the writings ot the prophets, 
 the declared mystery, to the manifestation of which all things an 
 
 tending. , 
 
 The things which will have been accomplished whe 
 seventh trumpet shall have ceased to sound are stated summarily 
 in the following words: "And the seventh angel sound 
 
 a Isaiah xxxiv. 5. "Rev.xi. 10. * Rev. x. 7. <* Dan. ii. 44-
 
 366 THE KINGDOMS OF THE WORLD. 
 
 there were great voices in heaven, saying, The kingdoms of this 
 world are become the kingdoms of our Lord and of his Anointed 
 (Xpurroe) ; and he shall reign for ever and ever." This is the con- 
 summation, which is introduced by these foregoing events, to wit : 
 "The nations were angry, and thy wrath is come, and the time of 
 the dead, that they should be judged, and that thou shouldest give 
 the reward to thy servants the prophets, and to the saints, and 
 them that fear thy name, small and great ; and shouldest destroy 
 them that destroy the earth." In connection with these wonderful 
 events, "the temple of God was opened in the heaven, and there was 
 seen in his temple the Ark of his testament ; " and this exhibition 
 is to be accompanied by "lightnings, and voices, and thunderings, 
 and an earthquake, and great hail ; "" the result of which will 
 be the translation of the kingdom under the whole heaven to the 
 prophets, and saints, and to them who fear the name of the Lord. 
 
 The eleventh chapter of the Revelation terminates with the 
 glorious and terrible advent of Christ. The thirteenth verse 
 records the end of the sixth trumpet or second woe ; and the 
 nineteenth, the end of the seventh trumpet, or of the third woe, 
 which is consummated in the destruction of the tyrants who have 
 for so many ages been the demoralisers and destroyers of the 
 people ; and in the introduction of the era of blessedness to the 
 world. As I have said, the sounding of the last trumpet is not an 
 instantaneous blast, but a series of blasts in regular succession. 
 He is the trumpeter who summons the nations to war throughout 
 the time of the end, after which " the judgment sits to take away 
 the dominion of the fourth beast to consume and to destroy it unto 
 the end." 
 
 While this trumpet is sounding, seven angels, or messengers, 
 are engaged in pouring out " the wrath of God upon the earth," or 
 continental Europe and Asia, especially that portion of them com- 
 prised in the Greco-Roman Dragon. The portions of wrath com- 
 mitted to these symbolical angels are termed " vials," which were 
 to be emptied upon certain territories and powers of the Roman 
 world. The first five were consecutive in their beginnings, but 
 afterwards concurrent for several years. The vengeance they 
 contained fell upon the ten horns of the beast, the two-horned 
 beast, and the image of the beast ; while the agent, or executioner, 
 was the French democracy, to which " power was given." They 
 had first plagued God's enemies, and those of His people, in 
 France ; and having finished their work there, they were let loose 
 upon the other horns of the beast, and upon his little horn and its 
 appendages, to plague them for their crimes against God and man. 
 The democracy were invited to their work abroad by the conti- 
 nental coalition against France, in which Austria was a principal. 
 
 The reader can consult the history of the period for details ; 
 it will be sufficient for me to say here, that with every disadvantage 
 
 Rev. xi. 15-19.
 
 THE THIRD VIAL. 367 
 
 in the outset, the sans-cnHottes-so\d\ery became at length every- 
 where triumphant. They were without funds, imperfectly armed 
 and disciplined, and led on by inexperienced generals ; they were 
 opposed by well-appointed armies, with all the military talent of 
 Europe to direct them : but God's power was with them in a way 
 not visible to flesh. They were contending with His foes, and 
 avenging the blood of His saints, therefore no power could with- 
 stand them so long as they did not transcend their mission. The 
 history ot these events ought to teach politicians that God can 
 punish the destroyers of the earth by an agency which in itself is 
 without strength or wisdom. When He takes the work in hand, 
 the feeble become strong ; and the poor despise riches. His 
 saints of Media ' did not regard silver ; and as for gold they 
 delighted not in it." Politicians speculate as though money were 
 omnipotent; and we hear "financial reformers" predicting the 
 inactivity of Russia and Austria for want of funds ! Where did 
 the barbarians procure funds for the overthrow of the western 
 empire in the fifth and sixth centuries? Did they not support 
 themselves by the spoil ? Let the Russian treasury be as empty 
 as it is said to be, and its expenditure exceed its revenue by double 
 the alleged deficit, it will only operate as a pressure from within, 
 causing her Autocrat to " enter into the countries, and to overflow 
 and pass over," and to enrich himself with the spoil of those he is 
 destined to subdue. 
 
 The Third Vial. From among the lowest of the people there 
 arose a military hierarchy headed by a chief, who became the sword 
 of God and scourge of Europe. It is scarcely necessary to say- 
 that this was NAPOLEOX and his generals. To him, as the man of 
 the earth and sword of the democracy, it was given to carry on the 
 vengeance upon Daniel's fourth beast. He^appears pre-eminent in 
 the pouring out of the third vial upon "^ the rivers and foun- 
 tains of waters," which, under his hand, "became blood." His 
 celebrated campaigns in the Alpine regions and plains of Italy, 
 abounding in springs, lakes, and rivers, strikingly illustrate this vial 
 of wrath. The Austro-Papal, or little horn, was the principal jn 
 the war with whom he had to contend. The "Italian fields" 
 were the arena of the dreadful massacres of the witnesses by the 
 " holy Roman " power, whose mercenaries on the same aceldama 
 received blood to drink at Napoleon's hand. This righteous retri- 
 bution is the subject of angelic celebration, saying, Thou art 
 righteous, O Lord, which art, and wast, and shalt be, because 
 thou hast judged thus. For they have shed the blood of saints, 
 and prophets, and thou hast given them blood to drink ; for they 
 are worthy." To this, a voice is represented as issuing forth 
 from the symbolical altar, responding in these words, so, 
 
 * See Milton's sonnet, "On the Massacre in Piedmont, 1655."
 
 368 THE KINGDOMS OF THE WORLD. 
 
 Lord God Almighty, true and righteous are thy judgments. " a This 
 vial began in 1796 with the war against Piedmont, and ended with 
 the destruction of the little horn, or two-horned beast's, dominion 
 over Italy ; and with the establishment of the sovereignty of the 
 military democracy of France. 
 
 The Fourth Vial. But the vengeance of the '"earth" upon 
 the little horn did not stop here. They next proceeded to pour out 
 God's wrath upon "the sun" of Roman Europe. They had 
 eclipsed him in Italy ; and their Corsican chieftain received imperial 
 power, and in the exercise of it literally " scorched men with fire.'' 
 Being now himself the sun ot a great part of Europe, he would 
 tolerate no rival. The house of Hapsburg still claimed to be the 
 sun of the Roman world, which the head of the now imperial 
 democracy resolved should not be. He therefore " scorched men 
 with great heat " in his German wars. He executed all the wrath 
 of the fourth vial upon the Austrian empire, till at length the time 
 arrived to " fill the beast's kingdom with darkness." This could 
 only be accomplished by a total eclipse of the Roman sun. 
 
 The Fifth Vial was, therefore, poured out upon the beast's 
 throne. The vengeance was terrific. The people of the beast 
 '' gnawed their tongues for pain. And blasphemed the God of 
 heaven because of their pains and their sores, but repented not of 
 their deeds." The power of the little horn was ''consumed" but 
 not yet " destroyed to the end." The battle of Austerlitz in 1805 
 decided the fate of its dominion for a time. Francis of Austria 
 still retained possession of his hereditary domain, which included 
 Hungary and Bohemia ; but " THE HOLY ROMAN EMPIRE," says Sir 
 Walter Scott, " having lasted full 1,000 years, was declared to be 
 no more, and of its ancient influence, the representation was to be 
 sought for not at Vienna, but at Paris." 
 
 But the work was yet unfinished while the Papal Jupiter 
 remained temporal sovereign of Rome. Napoleon having to 
 contend with the British Leopard in Spain, the Beast and the 
 Image deemed it a favourable opportunity to break the yoke of 
 their consumer. Napoleon had required the Pope to declare war 
 against England. But England was too good a friend to receive 
 such treatment. He therefore refused ; and replied to his demand 
 by hurling the thunders of the Vatican at his head ; while Austria, 
 energized by British gold, assembled 500,000 men for the war. 
 This was in 1809. In five days this mighty host was broken and 
 dispersed. The battle of Wagram reduced the little horn once 
 more to inactivity ; and the Corsican avenger obtained leisure 
 to extinguish the Image of the Beast. By a decree dated from 
 the palace of the little horn at Schoenbrun, he annexed the Eccle- 
 siastical State to the kingdom of Italy ; and by a second decree, 
 dated at Vienna, May 17, 1809, he suppressed the temporal 
 
 a Rev. xvi. 5-7.
 
 THE FIFTH VIAL. 369 
 
 sovereignty of the Pope ; incorporated Rome with the French 
 Empire ; declared it to be his second city ; appointed a committee 
 of administration for its civil government ; and settled a pension 
 on the Pope in his spiritual capacity : all of which came to pass 
 exactly 1,260 years from the capture of Rome by Totilla and 
 his Goths. 
 
 Thus, by the power given to " the earth," the dominion of the 
 ten-horned, and two-horned, Beasts and their Image, was com- 
 pletely taken away till the fall of their consumer. The kingdoms, 
 or horns, of the Beast were all reduced to vassalage, while the 
 imperial Chief of the democracy created thrones, and made kings 
 and princes of whomsoever he pleased. It was a glorious sight to 
 the eye of faith to behold him and his democratic nobles with the 
 Beast writhing at their feet. He claimed for his immediate liege 
 subjects a population of 42,000,000 of souls ; with Italy, Carniola, 
 and the Illyrian provinces, as a portion of his personal empire. 
 His authority was almost absolute in Switzerland. He was Lord 
 of the confederation of the Rhine. The King of Naples was one 
 of his generals ; and the Peninsular seemed on the verge of final 
 subjugation. Thus, an empire of 800,000 square miles, and con- 
 taining a population of 85,000,000, in territory one fifth part, and 
 in number of inhabitants one half, of united Europe, was either in 
 quiet subjection to Napoleon's sceptre, or on the point, as was 
 supposed, of becoming so. 
 
 But the time had not then arrived either for the final destruction 
 of the Beast's dominion ; or, for the saints to possess the kingdom 
 for ever ; nor, indeed, are the saints of the Median class the 
 persons for whom everlasting dominion is intended. These are 
 merely the consumers and tormentors of the fourth beast ; and not 
 " the possessors of the kingdom under the whole heaven for ever, 
 even for ever and ever." This is reserved for the saints of the 
 holy city, styled by Daniel, "the people of the saints." It was 
 necessary, therefore, to energise the prostrate Beasts, and to 
 enable them once more to prevail against the saints, but not to 
 kill them, as in 1685 ; for their agency was still needed for the 
 perfecting of the plagues that yet remain to be executed for the 
 tormenting of the Little Horn to the end. 
 
 To compass this necessity, God had reserved powers on the 
 east and west of Europe which had not been subdued. These 
 were the great rival dominions of England and Russia. To the 
 former had been assigned the pouring out the wrath of the second 
 vial upon the sea. England began her work in 1793, and. with 
 little interruption, made the sea "as the blood of a dead man" 
 for two-and-twenty years. The maritime parts of the Beast's 
 dominion suffered the vengeance of her power ; and so completely 
 did she clear the sea of his ships of war and commerce, that^it 
 might be truly said of them, " every living soul in the sea died " ; 
 and the waves were ruled by Britain's fleets qlone.
 
 370 THE KINGDOMS OF THE WORLD. 
 
 In attacking- Russia, the democracy exceeded the limits of its 
 commission ; for the Russian dominion is not yet of the ten-horned 
 Beast of the sea, or two-horned Beast of the earth. While Russia, 
 indeed, was combating for the Beasts in Italy and Germany, her 
 hosts were at length everywhere defeated ; but when they stood 
 upon their own soil, God shielded them from the Avenger, whose 
 strength was wasted by His frost and snow. Repelled within the 
 limits of Roman Europe, the power of Napoleon dried up more 
 rapidly than it prevailed. By the armies of Russia on the east, 
 and by those of England on the south, the Beasts were again 
 enabled to stand. The Eagle fled before the Leopard and the 
 Bear, who at length wrested from him the prey, and restored it to 
 liberty and dominion, just 1,260 years from the defeat and death 
 of Teias, the last of the Gothic kings of Italy ; and the defeat of 
 the Franks and Allemanni there. 
 
 Thus far the seventh trumpet had sounded with terrible effect 
 against the Greco-Roman dragon ; which was plagued not only in 
 Europe, but in Egypt and Syria. In 1815, peace was finally 
 proclaimed; "the holy alliance" formed; the "holy Roman 
 empire " resuscitated ; and the Papal Jupiter re-instated on his 
 throne ; and the rest of Europe portioned out according to the 
 interests of the old dynasties of the Beast, and the good pleasure 
 of the Congress of Vienna. But the Beast and his allies can settle 
 nothing upon a permanent basis any more. "For ever" in its 
 decrees, extends only to the end of the blasts of the seventh 
 trumpet. The " holy alliance " was pledged to keep down the 
 democracy, and to maintain the ' order" in which the blasphemers 
 of God's name, and the destroyers of the earth, delight. But after 
 a few years, God dissolved it like a thing of air. 
 
 The Sixth Vial. The time at length arrived to make prepar- 
 ation for the restoration of Israel. The " abomination that maketh 
 desolate " had prevailed under divers forms from the celebrated 
 epoch 529 '33 beginning the third year of Justinian's reign upon 
 the throne of Constantinople. The dragon, of whose dominion 
 this city became the seat after Constantine transferred the govern- 
 ment from Rome, was the desolator of the Hebrew commonwealth. 
 He destroyed the city and temple, scattered Judah, and consumed 
 the land with fire and sword. These have been its works for about 
 1,780 years. But of this long period, a portion has been separated 
 which should reach to the time when "that determined should be 
 poured upon the desolator."" Now, that " which is determined " 
 is the wrath of God contained in the sixth vial, and which is 
 appointed to be poured out upon the eastern division of the Greco- 
 Roman Dragon. 
 
 When we look into the history of our own time, it is easy to 
 perceive that the sixth vial began in 1820-'3. The other vials had 
 been exhausted principally upon the western division of the empire, 
 
 a Dan. ix. 27.
 
 THE SIXTH VIAL. 371 
 
 with the exception of the second, which affected the east and west 
 alike. The sixth, however, is poured out primarily upon the east, 
 and drying up the desolator's dominion there, pours on until its 
 stream is commingled with that of the seventh, by which both the 
 east and the west are wrapped in an universal conflagration, which 
 terminates in the final destruction of the little horn, or two-horned 
 beast and his prophet ; the subjection of the ten kingdoms to the 
 dragon of Constantinople ; and lastly, their combined overthrow 
 at the battle of Armageddon by the Lord of hosts. The details of 
 the sixth and seventh vials are amplified in that portion of the 
 Apocalypse beginning at the fourteenth verse of the seventeenth 
 chapter, and ending at the sixth of the twentieth. But to return 
 to the sixth. 
 
 The sixth trumpet brought up the four dynastic powers from 
 the Euphrates, which was the western boundary of their domain. 
 They crossed this river under Alp Arslan, who, at the head of an 
 immense cavalry, invaded the Roman dragon. After " an hour, 
 and a day, and a month, and a year," from the invasion that is, 
 360 years added to 30, added to 1 year and 30 days, which is equal 
 to 391 years 30 days the period of Turkish preparation to seize 
 the dragon's throne was complete. On May 29, 1453, Constanti- 
 nople fell into the hands of the Turks, who have retained it to this 
 day. The predecessor of Alp Arslan was Togrul Beg, who was 
 constituted lieutenant of the prophet by the last ot the Califs. 
 Togrul's successors down to the present Sultan have inherited this 
 lieutenancy, by which they are regarded as the political and 
 spiritual head of the Mohammedan world. 
 
 The judgment of the sixth vial is to takeaway his supremacy, 
 and to wrest from him the dragon's sceptre. This is termed 
 "drying up the waters of the Euphrates ; " which occurs for the 
 purpose of bringing about the restoration of Israel, who by the 
 constitution of Sinai, are "a kingdom of priests, and a ^ holy 
 nation," and to whom belongs the adoption, through which " the 
 kings of the east " are provided. Now, when the Turks obtained 
 possession of Constantinople, the Catholics were doomed to one of 
 three things to turn Mussulmen, to pay tribute, or to suffer 
 death ; and for apostates there was no mercy. 
 
 In June, 1844, which was 391 years and 30 days from the 
 capture of the city, and the imposition of these conditions upon 
 the conquered, religious liberty and the right of apostasy were 
 conceded at the instance of the western powers. This was 7& 
 years and 2 months from Alp Arslan's invasion. These facts 
 suggested to me a principle of calculation in relation to the passing 
 away of the Sultan's supremacy. It was 396 years 131 days from 
 Togrul Beg's investiture by the commander of the faithful, to the 
 taking of Constantinople. I argued therefore, from the analogy 
 before us, that it would be 396 years 131 days after the capture, 
 to the time when the Sultan would be about to lose his supremacy
 
 372 THE KINGDOMS OF THE WORLD. 
 
 at the hand of Russia, who was then fully occupied in the Hungar- 
 ian war. This time would terminate Sept. 29, 1849. I made this 
 statement in my lectures in various parts of England and Scotland, 
 when all the country was expressing its sympathy for the Hungar- 
 ians, and the news of their victories abundant. My calculation 
 was too late by ten days. All relations were broken off between 
 Russia and Turkey on Sept. 19 instead of the 29th. This event 
 was a recommencement of sorrows for the Sublime Porte. 
 
 The following events will give the reader some idea of the 
 manner in which the sixth vial has been pouring out " on the great 
 river Euphrates." In 1820, the Greeks rebelled against the Sultan, 
 and after several years war, succeeded, by the aid of the western 
 powers, in establishing the kingdom of Greece. In 1826, the 
 Janisaries revolted, and thousands of them were massacred by 
 order of the Sultan. In 1827, Turkey lost 110 ships in the battle 
 of Navarino. In 1828, war with Russia, and a general revolt 
 throughout Albania. From 1821 to 1831, ravages of cholera and 
 plague, and depopulation of the eastern provinces. From 1829 to 
 1848, the Algerine war by which Algeria is annexed to France. 
 In 1839, Egypt and Syria wrested from the Porte by Mehemet Ali. 
 War between Egypt and Turkey, in which the Turkish fleet revolts 
 to Egypt. In 1844, massacres by the Turks in Syria ; and exter- 
 minating war between the Maronites and Druses there. And in 
 1848, Russia moved her forces south, and took up her position in 
 the Turkish Principalities of the Danube, to be in readiness to 
 avail herself of subsequent events. All these disasters have so 
 weakened the Porte, that the dominion of the Sultan could not be 
 preserved for a month, but for the jealousies of England and 
 France against Russia, which only awaits the opportunity of 
 re-planting the Greek cross on the dome of St. Sophia.* 
 
 Ten years after the commencement of the sixth vial, its second 
 series of plagues began to affect the political constitution of the 
 beast. By the judgment of the sixth, a ninth horn was brought 
 out upon the Greco-Roman dragon, which at present wears a 
 crown. This is the Greek kingdom. But there was still another 
 wanting to make up the ten. This tenth horn was brought to 
 light by the second series, whose beginning was marked by the 
 revolution in Paris in 1830." The congress of Vienna had consti- 
 tuted the kingdom of the Netherlands, part of which lay in Roman 
 Europe, and part of it, namely, Holland, beyond it. The sixth 
 vial, however, paid no respect to the political geography of the 
 holy alliance." The beast required ten crowned horns to answer 
 the prophetic symbol at the epoch of its destruction ; for they are 
 then to be unjewelled that they may become the vassal-horns of 
 the Greco-Roman Dragon. Hence, when the air of the Roman 
 world was touched, an electric shock passed through all its king- 
 
 See Preface and Appendix.
 
 WESTERN DEVELOPMENTS UNDER THE SIXTH VIAL. 373 
 
 doms, producing " voices, and thunders, and lightnings " on every 
 side. A thunderbolt fell upon the Netherlands, striking the throne, 
 and dividing it into two. The result was the establishment of the 
 kingdom of Belgium as the tenth horn of the beast. 
 
 It is unnecessary for me to enumerate the ten horns, for they 
 are the same as the ten toe-kingdoms of Nebuchadnezzar's image 
 which are already named. The constitution of France was changed ; 
 Louis Philippe, the citizen king, being substituted, by a ruse upon 
 the democracy, for the elder branch of the Bourbons imposed 
 upon them by the " holy alliance." The kingdom of Poland was 
 suppressed, and incorporated as a conquered province with the 
 Russian empire. In Spain and Portugal their several thrones were 
 disputed by pretenders ; and even England, though not included in 
 either of the beasts, or in the dragon of " the time of the end," did 
 not escape the vibrations of the air. Events on the continent 
 gave a salutary impulse to the reform movement, and passed " the 
 bill " (1832). 
 
 Eighteen years had passed away since the blending of these 
 first and second vial-periods. Two years before, a new Pope was 
 elected to the Papal throne. He intended to rule, he said, accord- 
 ing to the New Testament ! His professions deceived the simple- 
 hearted, and alarmed the despots of the kingdoms. When Satan 
 undertakes to cast out Satan his kingdom is sure to be convulsed. 
 The reforms of Pius IX. satisfied nobody, and tended only to 
 create a longing after liberty, and a determination to free the 
 country from the rule of priests. The hopes of the democracy 
 throughout Europe were inflamed; and "the earth" began to 
 tremble until in 1848 every throne was shaken to its foundation. 
 The events of this wonderful year are too recent to require to be 
 chronicled in this place. It will be enough to say that the 
 democracy broke loose, and commenced a movement, which, 
 though it has been restrained to prevent it progressing too 
 rapidly, cannot be suppressed until the little horn, or two-horned 
 beast and his prophet, be destroyed to the end, and the dominion 
 of the ten-horned beast be taken away. 
 
 The events of February, 1848, have developed the " unclean 
 spirits " of the sixth vial. These are precursory to the earthquake 
 of the Apocalypse, Chap. ix. 19. Its first shocks will be terrific ; 
 but they are only the premonitions of worse to come. The earth- 
 quake, or political convulsion, which followed the resurrection and 
 ascension of the witnesses in 1789, was awful, as all know who 
 are versed in .the history of the time. But that fell far short of 
 what God is preparing for Europe. The tumult of the peoples, 
 and the tempest whose bowlings are heard even now, are thus 
 intimated by the prophet, saying, "There shall be a time 
 trouble such as never was since there was a nation to that sam 
 time : and at that time Israel shall be delivered, every one that
 
 374 THE KINGDOMS OF THE WORLD. 
 
 shall be found written in the book. a And many of them that 
 sleep in the dust of the earth shall awake, some to everlasting life, 
 and some to everlasting 1 shame and contempt." 6 
 
 This " time of trouble " is contemporary with the resurrection 
 of a portion of the dead. It is the epoch of Israel's deliverance, 
 both of the Ishmael, and Isaac, seeds ; and of the casting down of 
 the thrones of the beast. c The convulsion which effects their 
 overthrow is described by the apostle as "a great earthquake, 
 such as was not since men were upon the earth, so mighty an 
 earthquake, and so great.'"* Ascertain the calamities of former 
 ages, and however terrible they may appear, this will exceed them 
 all. The Flood, Sodom, Egypt, Jerusalem, the fall of the Roman 
 empire, were all judgments which chill the heart, and make the 
 blood run cold to contemplate ; but times have now come over 
 the world which will have been hitherto unsurpassed. The wrath 
 of the sixth and seventh vials which remains, is about to over- 
 whelm the nations with ' torment and sorrow," for the cup of 
 their iniquity is full. 
 
 The more remote effect of past events will be the subdivision 
 of Roman Europe, styled 'the great city," into "three parts." 
 This division will be the result of war, for which the governments 
 are now preparing themselves, perhaps unwittingly. The tripartite 
 division is attended by the fall of the cities of the nations, as it is 
 written, ' The great city was divided into three parts and the cities 
 of the nations fell." That is, as I take it, that in consequence of 
 the approaching contest, growing out of the Frog-power mani- 
 festation of 1848, the ten kingdoms will lose their independence ; 
 by which a new partition of the Roman world will ensue ; and that 
 when this is brought to pass, events will flow more directly east- 
 ward. .But before the cities fall," or as Daniel expresses it, 
 " the thrones are cast down," Rome comes in for her final over- 
 throw. I say ' before," because these kings are to be parties to 
 her tormenting, and are to " bewail and lament for her," to them, 
 unexpected doom. " Judgment " hath then to be given to Zion ; 
 for as yet she hath in no part performed her mission. Then are 
 prostrated the horns, the little horn, and the image of the beast, 
 and consumed their dominion ; but in connection with this earth- 
 quake of the last vial, she has " io destroy it to the end" 
 
 They are repressed for the moment ; but things are progress- 
 ing in such a direction as to bring the power of the democracy to 
 bear against Austria and Rome, perhaps through France and 
 Prussia.* When they have done their work, the earth must be 
 again repressed and suppressed, as they were in 1814 and 1815, by 
 a power, however, that will subdue all for itself. There will be 
 no more resuscitation of the old governments, but all things will 
 
 Isaiah iv. 3. & Dan. xii. i, 2. c Dan. vii. 9. d Rev. xvi. 18. 
 
 * And so it has come to pass (1866-1870).
 
 "THREE UNCLEAN SPIRITS LIKE FROGS." 375 
 
 be absorbed into one continental dominion upon the old Roman 
 domain. In the midst of this great commotion, Britain promotes 
 the colonization of Judea, which is an event pertaining- to the sixth 
 vial. By this time, Turkey is no more ; and Constantinople 
 acknowledges the sceptre of the Autocrat. England and the 
 Russian lead on the world to the day of doom. They advance 
 their hosts to " the wine-press without the city," a which is called 
 Armageddon 5 in the Hebrew tongue, and geographically situated 
 in the land of Israel/ There " as a cloud to cover the land" the 
 armed multitudes are assembled, and preparing to decide the fate 
 of Asia by the sword. 
 
 But there falls upon them " a great hail out of heaven." 
 Their power is broken ; Judah is saved ; Messiah appears " as a 
 thief V" the Roman Dragon is bound ; and the restoration of the 
 kingdom and throne of David is commenced. Such is an outline 
 of the results to be brought about by the " mighty earthquake " 
 whose premonitions have already revealed what is hereafter to come 
 to pass. In the coming tumult, "great Babylon comes into 
 remembrance before God, to give unto her the cup of wine of the 
 fierceness of his wrath. And every island disappears, and the 
 mountains are not found. And there falls upon men a great hail 
 out of heaven, every stone about the weight of a talent : and men 
 blaspheme God because of the plague of the hail ; for the plague 
 thereof will be exceeding great. " d 
 
 "THREE UNCLEAN SPIRITS LIKE FROGS." 
 
 But the second series having commenced in 1848, and the 
 democracy which caused it having been repressed to a considerable 
 extent, what agency remains, as revealed in the scriptures of truth, 
 by which is to be brought about the wonderful consummation we 
 have been considering ? The answer to this question is contained 
 in the following words. " I sa\v," says the apostle, " three unclean 
 spirits like Frogs out of the mouth of the dragon, and out of the 
 mouth of the beast, and out of the mouth of the false prophet. 
 For they are the spirits of demons (cat^oi-oty) working wonders 
 TTowvi'-a (rrjpeia) and they go forth to the kings of the earth, and of 
 the whole habitable (oivou^trr/c oXfje) to assemble them to the war 
 (fj -oXepoy) of that great day of God the Almighty. And he 
 gathered them together into a place called in the Hebrew tongue, 
 Armageddon.'"' 
 
 In this passage we have to consider the "THREE UNCLEAN 
 SPIRITS like frogs," THE THREE MOUTHS out of which they proceed, 
 the parties to whom they go forth, and THE FRUIT OF THEIR 
 MISSION. There are three spirits, and three mouths, that is, one 
 spirit proceeding out of each mouth ; but as they are all three like 
 Rev. xiv. 20. b Rev. xvi. 16. c Ezek. xxxix. 4 ; Dan. xi. 41, 45. 
 d Rev. xvi. 19-21. e Rev. xvi. 13-16.
 
 376 THE KINGDOMS OF THE WORLD. 
 
 frogs and unclean, though proceeding from three different mouths, 
 they are in nature, origin, and tendency, the same. They are 
 called " the spirits of demons/' not because of their uncleanness, 
 or wickedness ; but because the mouths from which they issue are 
 the demons, or chiefs, of the dominions represented by the dragon, 
 the beast, and the false prophet. 
 
 Now the throne of the dragon is Constantinople ; that of the 
 two-horned beast, Vienna ; and that of the image of the beast, 
 Rome. The thrones being in these cities, it follows that the demon 
 of the dragon is the Sultan ; the demon of the two-horned beast, 
 the Emperor of Austria ; and the demon of the image, the False 
 Prophet himself. It is worthy of observation here, that the text 
 says, " out of the mouth of the false prophet," and not "out of 
 the mouth of the image of the beast." In the beginning of the 
 chapter, while the first vial is supposed to be pouring out, the 
 Papal Jupiter is styled the beast's image ; but in the thirteenth 
 verse of the same chapter (Rev. xvi.), while the spirits are at 
 work, he is termed the false prophet ; and in verse twenty of 
 chapter nineteen also, where it speaks of his perdition. This 
 change of style is by no means accidental. 
 
 If the reader take a view of the Papal dominion at the close 
 of the last century ; then view it as it is now, and compare the 
 views together ; he will doubtless come to the conclusion, that the 
 Pope is no longer the image of the imperial head of the beast. 
 He has no dominion really, for it is so far consumed, that what 
 remains is of little, or no account. He has good will enough to 
 make terrible examples of the democrats who caused his flight 
 from Rome ; but he cannot carry it into effect, because the French 
 will not permit him. He is a fugitive in exile, and though pressed 
 to return to Rome, he is afraid to go.* He is then no longer 
 imperial, and consequently, has fallen from his Iconism, and 
 become a simple prophet. 
 
 Protestant and Papal scribes are in the habit of applying the 
 epithet " false prophet" to Mohammed, and therefore do not 
 perceive its applicability to the Roman bishop. But neither 
 Mohammed, nor his successors, are termed " the false prophet " 
 in the Apocalypse. The Arabian was false enough, doubtless ; 
 but he was a far more respectable character than any Pope that 
 has ever reigned ; and were I to choose between the two super- 
 stitions, I would rather be a Moslem than a Papist. It was the 
 glory of Mohammed to destroy idolatry : it is the infamy of the 
 Popes to be the high priests of the " queen of heaven." The 
 Saracens were God's locusts to torment, and the Ottomans, God's 
 cavalry to slay with political death, the Catholic image-worshippers 
 
 * Written in 1849. Pius IX. fled from the Revolution to Gaeta in 
 November, 1848, and returned to Rome in 1850. It w.as not until 1870 
 that the fall of the Temporal Power was perfected.
 
 THE DEMONS." 377 
 
 of the Asiatic third part of the Roman dragon. Mohammed was 
 the star; and his successors, the " commanders of the faithful," 
 the "angel of the bottomless pit; whose name in the Hebrew 
 tongue is Abaddon, but in the Greek tongue hath his name 
 Apollyon." These names in English signify Destroyer, which is 
 indicative of the mission of those who marshalled themselves under 
 the standard of the Arabian. 
 
 The epithet " false prophet " is singularly applicable to the 
 Roman bishop. It is a part of his function to preach or prophesy ; 
 that is, to " speak unto men to edification, and exhortation, and 
 comfort." 6 From him these blessings are supposed to flow to all 
 "his children." Aaron was given to Moses to be his prophet 
 because he could speak well. As Aaron, then, was speaker, 
 mouth, or prophet, to Moses ; so the Pope is now the mouth, 
 or prophet, or speaker, of the Papacy, and no more. He is 
 virtually stripped of his dominion ; he can prophesy, but his rule 
 is a thing of name, and not a fact. A false prophet is he ; truth- 
 less as Satan ; sporting himself with his own deceivings, and 
 thereby provoking a speedy fate, which is "capture and 
 destruction." 
 
 But, before he and the two-horned beast before whom he is 
 now working, perish in the European fiery lake they are blowing 
 into a flame, they must fulfil the mission to which they are 
 appointed under this series of the sixth vial. The Sultan, the 
 Pope, and the Emperor, are the " demons " of the crisis, and the 
 mouths, or speakers, of the systems to which they belong. Forth 
 from them are to proceed such measures of policy as will produce 
 a general war. These political measures are symbolised as 
 ' unclean spirits." They are ' spirits^* or influences, exerted 
 through the policy of the three governments ; and " unclean" 
 because nothing clean can proceed out of such mouths. Rome, 
 Vienna, and Constantinople, are so many centres of intrigue, 
 whence proceeds the evil that is to ruin the beast. From these are 
 to go forth to " the kings of the earth," and to " the kings of the 
 whole habitable," the results of the intrigues, which will stir up all 
 their propensities to war. The "kings of the earth" are here 
 distinguished from the "kings of the habitable." The former are 
 the kings of Germany and Russia, &c. ; while the latter are the 
 kings of Roman Europe, such as of Belgium, France, Spain, 
 Portugal, Sardinia, Naples, and Greece. They are all to be involved 
 in war by the " unclean spirits" of the three demons, whose policy 
 will bring about results that will ruin themselves, and astonish 
 the world. 
 
 But why are these three political influences likened to frogs ? 
 
 " I saw," says the apostle, " three unclean spirits like frogs come 
 
 out of these mouths." The interpretation, I conceive, is this. 
 
 The frogs are the heraldic symbol of a power, which at the prophetic 
 
 Rev. ix. I, ii. & I Cor. xiv. 3.
 
 378 THE KINGDOMS OF THE WORLD. 
 
 crisis is to be the proximate cause of the several policies which 
 characterise the demon-mouths. That is to say, if this frog-power 
 had not struck out a new course of operation which deranged 
 everything, there would have been no ground for the Sultan, the 
 Emperor, and the Pope, to change their policy, and all things would 
 have gone on as usual. The frogs, therefore, and "the spirits," 
 stand related to each other as cause and effect, the 'demons" 
 being only the media through which the frog-power brings about 
 the fatalities of the two-horned beast and the false prophet ; and 
 at the same time brings upon the arena a power which is to overtop 
 the horns, repress the frog-power itself, and build up the image of 
 Nebuchadnezzar, preparatory to its being shivered to pieces on the 
 mountains of Israel. 
 
 In other words, the scenery of the thirteenth and fourteenth 
 verses of this chapter is a symbolical representation of the working 
 of things unto the judgment, when " they shall take away his 
 dominion to consume and to destroy it to the end." a Who " they " 
 are to whom the work of destruction is committed is obvious from 
 the twenty-second verse, where it is written, "judgment was given 
 to the saints" that is, in the higher sense, who do their work 
 coevally with " the people of the saints," or saints of the holy 
 city, assuming the ruling-judgment " under the whole heaven." 
 
 Now, from the evidence I am about to adduce, I think I shall 
 be able to convince the reader, that " the Frogs" are the symbol of 
 the French democracy, the old enem)' of the Beasts and their 
 Image. The testimony to establish this is as follows, gleaned 
 from Elliot's Horce Apocalyptica*. 
 
 1. Montfaucon, in his Monument de la Monarchic Francaise, 
 p. 4, plate vi., gives a Frog as one of the monuments of the French 
 king, Childeric ; thus writing respecting it, " 3. Another medal 
 representing a frog, which was also an Egyptian symbol." This 
 was found A.D. 1623, at St. Brice, near Tournay, with other things 
 belonging to Childeric. He reigned A.D. 456. That is, before the 
 Franks acknowledged the Roman Bishop. 
 
 Medal of a Frog found in the tomb of Childeric I. 
 
 2. In the Monde Primitif, compare avec le Monde Moderne, 
 par M. Court de Gebelin, Paris, 1781, the author thus writes, p. 
 181, " Nous venons de voir que les Armoiries de la Guyenne sont 
 un leopard, celles des Celtes (surtout les Belgiques) etoient un 
 
 Dan. vii. 26.
 
 THE FROGS AS HERALDIC SYMBOLS. 379 
 
 lion, et celles des Francs un crapand. Le Crapaud designe les 
 marais dont sortirent les Francs." And again, on p. 195, " La 
 Cosmographie de Munster (1. ii.) nous a transmit un fait tres 
 remarq Liable dans ce genre. Marcomir, Roi des Francs, ayant 
 penetre de la Westphalie dans le Tongre, vit en songe une figure a 
 trois tetes, 1' une de lion, 1'autre ftaigle, la troisieme de crapaud. 
 II consulta la dessus, ajoute on, un celebre Druide de la contree, 
 appele Al Runus ; et celuici 1'assura que cette figure designoit les 
 trois puissances qui auroient regne successivemens sur les Gaules ; 
 les Celtes dont le symbole etoit le lion, les Romains designes par 
 Yaigle, et les Francs par le crapaud, a cause de leur marais." 4 
 
 3. In the sixth century, xlvi. of the prophecies of Nostra 
 Damns (p. 251), translated by Garencieres of London, 1672, occur 
 the following lines : 
 
 Un juste sera un exil envoy e 
 Par pestilence aux confins de non seigle ; 
 Response au rouge le fera desvoye, 
 Roi retirant a la Rane et a 1' aigle. 
 
 On which, Garencieres observes : "By the eagle he meaneth the 
 Emperor ; and by the frog, the King of France ; for, before he 
 took the fleur de luce, the French bore three frogs." 
 
 4. In Pynson's edition of Fabyaiis Chronicle, at the beginning 
 of the account of Pharamond (the first king of the Franks, who 
 reigned at Treves about A.D. 420), there is a shield of arms bear- 
 ing three frogs (p. 37, Ellis' edit.), with the words beneath : 
 
 This is the Olde Armys of France. 
 
 s The following translation will serve for those who do not under- 
 stand French. In M. Court de Gebelin's work, styled "The Primitive 
 World compared with the Modern World," he says, " The armorial bear- 
 ings of Guyenne are a leopard : those of the Celts (especially of the Bel- 
 gians) are a lion ; and of the French a frog. The frog represents the marshes 
 whence the French sprung." And again, " The Cosmography of Munster 
 has transmitted to us a very remarkable fact of this kind. Marcomir, 
 king of the French, having penetrated from Westphalia into Tongres, 
 saw in a dream a figure with three heads, the one of a lion, the other of an 
 eagle, and the third of a frog. He consulted there, it is added, a cele- 
 brated druid of the country, named Al Runus; who assured him that this 
 figure represented the three powers which had reigned successively over 
 the Gauls ; the Celts whose symbol was the lion : the Romans designated 
 by the eagle, and the Francs by the frog, because of their marshes."
 
 380 THE KINGDOMS OF THE WORLD. 
 
 The banner underneath, having upon it the three frogs, is from 
 ancient tapestry in the cathedral of Rheims, representing- battle 
 scenes of Clovis, who is said to have been baptised there upon his 
 conversion to Christianity. 
 
 The Banner of Clovis. 
 
 The next engraving is from the Franciscan church at Innspruck ; 
 where is a row of tall bronze figures, twenty-three in number, 
 representing principally the most distinguished personages of the 
 House of Austria ; the armour and costumes being those chiefly of 
 the 16th century, and the workmanship excellent. Among them is 
 Clovis, king of France, and on his shield three flenr de Us and 
 three jrogs, with the words underneath, ' Clodovceu s tier i Christen- 
 lich kcenig von Frankreich" ; that is, Clovis the first Christian king 
 of France. 
 
 Armorial Shield of Clovis.
 
 FROGS AND LILIES. 381 
 
 5. Uptonus dc Militari Officio, p. 155, states that three frogs 
 were the old arms of France, without specifying what race of kings. 
 
 6. Professor Schott supposes the three frogs to have been dis- 
 tinctly the original arms of the Bourbons ; bourbe signifying mud. 
 This may have been the case. When their family became the 
 dynasty of France, they probably assumed the frogs as their arms, 
 being kings of the Franks, whose symbol it had been so long. 
 The Bourbons arose out of the mud which is natural to frogs, and 
 by the revolution of 1848 are deep in the mud again ! 
 
 7. Typoticus, p. 75, gives as the device on a coin of Louis VI., 
 the last French king before Hugh Capet, the first of the Bourbons, 
 a frog with the inscription MiJii terra lacusque, land and water 
 are mine. 
 
 8. In the Encyclopaedia Metropolitana, on Heraldry, it is stated 
 that " Paulus Emilius blazons the arms of France, argent three 
 diadems gules " ; others say, they bear three toads, sable in a field 
 vert (ap. Gwillim. c. l), which, if ever they did, it must have been 
 before the existence of the present rules. 
 
 Such is the testimony I have to offer in the case before us. 
 The conviction produced on my mind is, that the Frogs in the 
 prophecy are the symbol of the French democratic power. It will be 
 seen from the armorial shield of Clovis, that the frogs and the lilies 
 were both used as symbols. They are both indigenous to wet, or 
 marshy, lands, and therefore very fit emblems of the French, who 
 came originally from the marshes of Westphalia. 
 
 But on the shield of Pharamond, so far back as A.D. 420, the 
 frog's without the lilies appear in the armorial bearings of the 
 Franks ; and in the medal of Childeric I. there is no lily, but the 
 frog only. It would therefore seem from this, that the lilies were 
 not in the original arms, but superadded many years after ; and at 
 length adopted by the Bourbons as the symbol of their race in its 
 dominion over the frogs. These, then, represent the nation, and 
 the lilies, or fleur de Us, the ruling dynasty. Now, if the apostle 
 had said, " I saw three unclean spirits like lilies come out of the 
 Mouths," he would have intimated by such a similitude that the 
 French Bourbons were the cause of the unclean spirits " issuing 
 forth from the Sultan, the Emperor, and the Roman prophet. But 
 he does not say this ; he says they were like frogs. 
 
 The truth, then, is obvious. In A.D. 96, when John was an 
 exile in Patmos, the Franks were savages in an unnamed country, 
 living by hunting and fishing like American Indians. But the 
 Holy Spirit revealed to him that this people would play a con- 
 spicuous part in the affairs of nations ; and, foreseeing by what 
 symbol they would represent themselves, he symbolised their 
 nation by it, and styled them "Frogs." He informed him, that 
 under the sixth vial their influence would be remarkably apparent. 
 That the Frog-nation would have much to do with the dragon >
 
 382 THE KINGDOMS OF THE WORLD. 
 
 beast, and false prophet ; in fact, that so intimate and direct would 
 their dealing be with them, that its effect would be perceived in 
 the warlike tendency and influence of the measures proceeding 
 from the Sultan, the Emperor, and the Pope ; who, being so 
 completely entangled in the complications created by the policy of 
 the Frog-power, would in their endeavours to extricate themselves, 
 involve the whole habitable in war, which would end in the 
 destruction of the two-horned beast, and the false prophet, and in 
 the subjugation of the surviving horns to a new Imperial dominion 
 for a time. 
 
 The foregoing analyses of the eleventh, and sixteenth, chapters 
 of Revelation will be found in no other book that I am aware of. 
 It is entirely new. But, as I have said before, no interpretation 
 of prophecy in relation to the past, or present, is worth any thing, 
 which is not in harmony with facts. My interpretation must be 
 tried by the same rule, and if it will not stand the test, then let it 
 fade away into everlasting forgetfulness ; but if it prove to be 
 correct, I have no apprehension that it will be lost. Facts, then, 
 I remark, are in strict accordance with the exposition given, as I 
 shall briefly point out. 
 
 In the last week of February, 1848, the Parisian democracy, 
 ever foremost in revolution, plucked the Bourbon Lily from its 
 throne, and thrust it deep into its native mud. This dynasty of a 
 thousand years was abolished, and the nation resumed its original 
 Westphalian right of choosing a ruler better suited to its taste. 
 The Fleur de Us being thrown aside, the Frogs by a vote of six 
 millions set over themselves the nephew of their democratic 
 emperor, who had done such good service in executing judgment 
 upon their enemies. The President of the French Republic* is 
 therefore the incarnation of the Frog-power, as the Bourbons were 
 of the beast while ruling the tenth of the kingdoms. From Feb- 
 ruary the outbreaks of the democracy in other countries became 
 frequent and formidable ; and the National Assembly and its 
 Provisional Government constituted in fact the Parliament and 
 executive of the democracy throughout Europe. Under the 
 shadow of their favour Germany and Italy became insurgent, and 
 Hungary followed in the wake of insurrection. The earth shook 
 on every side. Urged on by its democracy, Sardinia attacked the 
 Beast ; and, provoked by the treachery of the false prophet, the 
 people of Rome rose, and scared him into exile. After this, the 
 plucking up of the Lombard kingdom by the roots, and the defeat 
 of the Sardinian horn at Novara, by which the Little Horn became 
 
 *That is, of course, the Second Republic. In 1852 the President, L.ouis 
 Napoleon, revived the Empire, being proclaimed Emperor as Napoleon 
 III., and declaring that "The Empire is Peace " !
 
 HISTORICAL ILLUSTRATION OF THE WORK OF THE FROGS. 383 
 
 triumphant in Italy, caused the Frogs to seize on Rome that their 
 interests in the Peninsular might be preserved from annihilation. 
 
 By this move the Frog-nation placed itself in antagonism to 
 the two-horned Beast and the false prophet. The Frogs invite 
 the prophet to return to Rome ; in other words, to put himself in 
 their power, for which, with the experience of French hospitality 
 towards his predecessors before his eyes, and the treatment he has 
 already received in Rome, he has not the smallest inclination, 
 notwithstanding all his professions to the contrary. If he were to 
 return, he could not remain there twenty-four hours in the absence 
 ot a strong military torce ; and the Frogs will consent to no 
 other than their own ; for they occupied Rome, not out of love to 
 the Pope, but as a check upon Austria in Italy. The truth is, 
 Austria and the Pope are natural allies ; and are as intimately 
 related as the eyes and mouth of a man are to the man himself. 
 Their fortunes are inseparable. The fate of one is the fate of both, 
 even perdition by the burning flame of war. 
 
 The army of the Frog-power has seized upon Rome, and the 
 false prophet will not return, because he regards the Frogs as his 
 real foes. If the Austrians had possession of the city he would 
 go back in triumph ; but this not being the case, he is obliged to 
 temporize until the times be more propitious. After this manner, 
 then, the Frogs have become an obstacle in the way of Austria 
 and the Pope, who are both desirous of their expulsion from Rome. 
 They have become the occasion of unclean spirits proceeding from 
 the Emperor and the Roman prophet, which will yet embroil them 
 all, and in the end accomplish the destruction of the Austro-Papal 
 dominion. 
 
 In regard to the Sultan, the Frogs are seen exerting their 
 influence upon him. They have assured him of their support in 
 case of his being attacked by Russia. This promise is sure to bring 
 on a ivar between the Porle and the Autocrat* If the Sultan had 
 been left to himself, being weak, he would have yielded and so 
 have avoided war ; but being energized by France and England, 
 two strong military and naval powers, the Sultan feels himself a 
 match for Russia, and prepared to assume a bold and warlike 
 attitude. But these assurances will only lure him on to ruin. No 
 powers, however strong, can save dominions fore-doomed of God. 
 Their friendship for the Sultan will be as fatal to him, as the friend- 
 ship of England for Austria and the Pope were to them in the days 
 of Napoleon. The Autocrat, being God's sword upon Turkey, 
 will be too strong for them both ; t for in the tumult and confusion 
 created by the measures of the Sultan, the emperor, and the Roman 
 
 * It did (1853)- 
 
 t Ultimately it will be so ; although Russia was checked by the 
 Crimean War.
 
 384 THE KINGDOMS OF THE WORLD. 
 
 bishop, their several dominions will be abolished, and the Autocrat 
 remain lord of the ascendant. 
 
 If the reader take a survey of Europe as exhibited in the 
 events of the last two years, he will see the view I have presented 
 still further illustrated. The Pope and the Emperor have been the 
 principals who have brought about the wars on the Continent. 
 The unclean spirit of the Little Horn went forth to Russia and 
 brought down its hosts upon Hungary; it is alsogoingforth to Prussia 
 in opposition to the democratic constitution it is developing at 
 Erfurt ; and, in concert with Russia, it has gone forth to the Sultan, 
 with whom it has interrupted its former amicable relations. Before 
 the Pope consented to be restored by France, an unclean spirit went 
 forth from him likewise, and brought the Austrians, Neapolitans, 
 and Spaniards, into his States, when he found the Frogs could not 
 be excluded. 
 
 I pointed these things out to thousands of people in my 
 lectures, and told them that in regard to Hungary, they were deceiv- 
 ing themselves if they imagined the Magyars would succeed in their 
 war of independence. That Hungary was a brittle toe-kingdom, 
 and one of the three horns which were to be " plucked up by the 
 roots " by the Little Horn. Meetings of sympathy for the 
 Hungarians were being held throughout England ; and news 
 arriving every week of Austrian defeats, and Magyar victories. 
 Still, I said, if I have fallen upon the true principles of interpreta- 
 tion, it is impossible for the Hungarians to triumph. So certainly 
 incorrect did some regard this view of the matter, that the}' said, 
 when I returned to London I should have to expunge what I had 
 advanced about Hungary from the manuscript before I published 
 this book. A preacher who had listened to me at one place, was 
 so convinced of my error, that in his next discourse, he predicted 
 the certain triumph of the "brave Hungarians" over all their 
 enemies. But, alas for him. Men should never prophesy of the 
 future from present appearances. 
 
 Though these were against my exposition, I was persuaded it 
 would turn out in the end as I had said ; and I added, furthermore, 
 that an unclean spirit " was to go forth out of the mouth of the 
 dragon, as well as from the mouths of the beast and of the false 
 prophet; but that while we could discern "the spirits" issuing 
 forth from these, we did not yet perceive one issuing from the 
 Sultan : nevertheless, though then calm and tranquil, we should 
 soon see a warlike disposition manifest itself in his policy growing 
 out of the Hungarian war. The unclean spirit of the Little Horn 
 had brought the Russians into Hungary, which would only whet 
 their appetites for Turkey, whom they would prepare to devour 
 next. In two or three weeks after making these statements, which, 
 as I have said before, were not whispered in a corner, but spoken 
 before thousands, all Europe was astounded by the news of 
 Gorgey's surrender, and the ruin of the Magyar cause. The details
 
 BEHOLD, I COME AS A THIEF." 385 
 
 are known to every one. And as I had said, so it came to pass, 
 Turkish sympathy with the Hungarians, and hospitality to the 
 refugees, was made a casiis belli by the Autocrat ; and on the 
 refusal of the Sultan to violate it, diplomatic relations were broken 
 off between Russia, Austria, and Turkey ; and the ^unclean spirit'" 
 energized by the Frogs, exhibits even the Sultan as a belligerent. 
 
 The mission, then, of these three demons for the period which 
 remains of their political existence, is to stir up the nations to war, 
 which will redound to their own confusion. The Press is prophesy- 
 ing smooth things, and persuading the world of the moderation of 
 the Autocrat, and of the good intentions of Austria and the Pope ! 
 It has told us several times that the extradition affair was composed 
 and that peace between Russia and Turkey will not be interrupted ; 
 and as often it unsays what it had before affirmed. But, the reader 
 need place no reliance upon newspaper speculations. Their scribes 
 know not what God has revealed, consequently their reasonings 
 are vain, and sure to take a wrong direction. As records of facts, 
 the journals are invaluable ; but if a person permit his opinions to 
 be formed by the views presented in leading articles, and the letters 
 of " our own correspondents," he will be continually misled, and 
 compelled to eat his words for evermore. 
 
 The Bible is the enlightener. If men would not be carried 
 about by every wind that blows, let them study this. It will 
 unfold to them the future, and make them wiser than the world. 
 The coming years ivill not be years of peace. The policy of the 
 Autocrat will be to throw his adversaries off their guard, and 
 take the Sultan by surprise. He is to "come against him like a 
 whirlwind, with chariots, and with horsemen, and with many ships ; 
 and he will enter into the countries, and overflow and pass over. 
 And many countries shall be overthrown. " a This is the career 
 marked out for him ; which neither France, nor England, nor the 
 world combined can obstruct, or circumvent. 
 
 "BEHOLD, I COME AS A THIEF!" 
 
 In dismissing this part of the subject, it is necessary to call 
 the attention of the reader to a very important intimation in 
 connection with the prophecy of the "unclean spirits like frogs." 
 This part of the prediction is contained in four verses, that is, from 
 the thirteenth to the sixteenth inclusive. Now, if the reader will 
 examine the passage, he will find that there is a break in the 
 prophecy. That is to say, the subject of the spirits of demons 
 gathering the kings of the whole habitable to war, is suddenly and 
 entirely dropped ; and an altogether different subject introduced. 
 
 This new topic is nothing less than the appearance of him who 
 sent and signified the contents of the Apocalypse to his servant 
 
 a Dan. x:. 40, 41.
 
 386 THE KINGDOMS OF THE WORLD. 
 
 John. a "Behold," says he, "l COME AS A THIEF. Blessed is he 
 that ivatcheth, and keepeth his garments, lest he walk naked, and 
 they see his shame." 
 
 Then, in the next verse, the former subject is revived, and it is 
 revealed, that the angel of the sixth vial gathers the kings and 
 their armies into the battle field of Armageddon ; where, as we 
 learn from other testimony, they encounter the Lamb, upon whom 
 they make war, without knowing, probably, that he is the 
 Commander of the forces with which they are contending. b 
 
 Now, does it not strike the reader as remarkable that the 
 coming of the Lord should be introduced in a prophecy like that 
 concerning the frogs ? But singular as it may seem it is by no 
 means accidental, but the best possible place for it, because it is 
 intimately connected with their operations. It is mercifully intro- 
 duced as a warning of what is about to happen at the crisis, that 
 the believer may not be taken at unawares. It speaks to us in 
 effect, saying, "When you perceive the policy of the Frog-power 
 acting upon the demon of Turkey, the demon of Austria, and the 
 demon of Romanism, so as to cause them to assume an attitude 
 tending to embroil the nations, you may then know that I, the 
 Lord, am about to revisit the world stealthily." 
 
 Christ says, " Behold, I come as a thief." That is, he comes 
 as a thief comes when he is bent on stealing. A thief not only 
 comes unexpectedly, but he gets into the house with secrecy. 
 John, indeed, says, " He cometh with clouds, and every eye shall 
 see him, even those (" oinvec) who pierced him ; and all the 
 tribes of the land shall mourn over him (CTT airo/)." c This, 
 however, is affirmed of his appearance in Israel, when he shall 
 make himself known to his brethren after the type of Joseph ; d 
 which will be subsequently to the great battle in the valley of 
 Megiddo. 
 
 The 185,000 Assyrians in the reign of Hezekiah felt the 
 vengeance of the destroyer, but they saw him not ; so I believe it 
 will be at the battle of Armageddon, the kings and their armies 
 will be overcome with dreadful slaughter, but they will not see the 
 Avenger's person. The work of the succeeding years requires that 
 so signal a revelation be withheld from them. Israel and the saints 
 of the holy city will see the Lord, but not the nations at large. 
 The divine majesty is not prodigal of its manifestations. Men in 
 the flesh, therefore, will, I apprehend, believe in the presence of 
 the Lord on earth as its imperial and pontifical Ruler, as nations 
 now believe in the existence and sovereignty of the Autocrat, the 
 Sultan, the Emperor, or the Pope, of whom they have heard by the 
 report of others, but whom they have not seen, and perhaps may 
 never behold. Men profess now to believe that the Lord Jesus is 
 a Rev. i. i. b Rev. xvii. 14 : xix 19,21. c Rev. i. 7. d Zech. xiii. 10-14.
 
 WATCHING AND KEEPING THE GARMENTS. 387 
 
 at the right hand of God ; but hereafter they will believe that he is 
 " reigning in Jerusalem before his Ancients gloriously ;" a and their 
 faith if made perfect by works, will, doubtless, as now, be counted 
 to them for righteousness. 
 
 But, let the reader observe, that in connection with the warn- 
 ing given, a blessing is pronounced on those who are heedful of 
 the signs of the times. " Blessed," says Jesus, "is he that 
 watcheth." Now no one can watch without light. If the heavens 
 be dark, the watchman must be provided with a light, or he cannot 
 watch. By gazing at the natural luminaries as some professors 
 are accustomed to do, no light can be derived, nor signs observed 
 premonitory of the coming of the Lord. This is " the way of the 
 heathen," and a custom which is vain." & The natural heavens 
 are impenetrably dark in relation to his appearing. The believer, 
 or spiritual watchman, must take " the sure word of prophecy," 
 which is the only " light" capable of enlightening him in the sur- 
 rounding gloom. This world is "a dark place," and its cosmopo- 
 lites who understand not the prophetic word mere embodiments of 
 fog. If we understand " the word of the kingdom " we shall 
 " shine as lights in the world," and be enabled to rejoice in the 
 approach of "the day of Christ." By the "shining light of 
 prophecy " we shall be able to interpret the signs which God has 
 revealed as appearing in the political heavens and earth. Events 
 among the nations of the Roman habitable, and not atmospheric 
 phenomena, are the signs of the coming of the Lord as a thiet ; 
 whose nature, whether signs or not, can only be determined by 
 " the testimony of God." 
 
 From the whole, then, there can be no doubt in the mind of a 
 true believer. He discerns the sign given under the sixth vial as 
 manifestly, and believes as assuredly that the Lord is at hand, as 
 they who observed the sun setting in Syrian splendour knew that 
 the coming day would be glorious. Be not deceived, then, by the 
 syren-voices of the peace-prophets. Ere long the last and most 
 terrible of wars will break out. The Beast and the False Prophet 
 will be plagued, and the Lord will come as a thief in the night. 
 Let this conviction work out its intended results. The blessing is 
 not simply to him that watcheth ; but to him that " watcheth and 
 keepeth his garments. " Simply to believe that the Lord is near, 
 and to be able to discern the signs of the times, will not entitle a 
 man to the blessing. He must "buy gold tried in the fire ; and 
 white raiment, that he may be clothed, and that the shame of his 
 nakedness do not appear ; and anoint his eyes with eye-salve, that 
 he may see." c In other words, he must believe "the things con- 
 cerning the kingdom of God and the name of Jesus Christ ;" 
 follow the example of the Samaritans and be baptized into the 
 name of the Holy Ones ; and thenceforth perfect his faith by his 
 works, as Abraham did. He will then be a lamp, well oiled and 
 a Isaiah xxiv. 23. b Jer. x. 2, 3. c Rev. iii. 18.
 
 388 THE KINGDOMS OF THE WORLD. 
 
 trimmed, and fit to shine forth as a glorious light at the marriage 
 of the Lamb. 
 
 A community of such persons in a city, constitutes the Lamb's 
 wife there, prepared for the coming of the Lord. He is arrayed 
 in fine linen, clean and white ; tor the fine linen represents the 
 righteousness of the saints ; ft who have " washed their robes, 
 and made them white in the blood of the Lamb." Therefore 
 they will be " before the throne of God, and serve him day and 
 night in his temple (or kingdom) : and he that sitteth upon the 
 throne shall dwell among them. They shall hunger no more, 
 neither thirst any more ; neither shall the sun light on them, nor 
 any heat. For the Lamb which is in the midst of the throne shall 
 feed them, and shall lead them unto living fountains of waters ; 
 and God shall wipe away all tears from their eyes.''^ The 
 representative number of their aggregate is 144,000; and their 
 representative measure 144 cubits. d " These are they who (in the 
 days of their flesh) were not defiled with women ; for the}' are 
 virgins. These are they who follow the Lamb whithersoever he 
 goeth. These were redeemed from among men, being the first- 
 fruits unto God, and to the Lamb. And in their mouth was found 
 no guile : for they are without fault before the throne of God." 
 At present, they are the " holy city trodden under foot of the 
 Gentiles ; " but when changed and raised from the dead, and 
 exalted to meet the Lord in the aerial, and seen descending 
 there as Zion, they are " the great city, the new and holy 
 Jerusalem, having the glory of God." e 
 
 This, then, is the great desideratum of the age namely, the 
 preparation of a people for the Lord; a people whose character 
 shall answer to the testimonies adduced. '' The churches " do not 
 contain such a people, neither can their pulpit ministrations 
 produce them. In fact, "the churches" are precisely what 
 college divinity is alone competent to create. ''The truth as it 
 is in Jesus " is not taught in the schools. They are inere nurseries 
 of pride, professional religion, and conceit; and " the droppings 
 of the sanctuary " which their nurselings are appointed to distil, 
 wear away the intelligence of the people, and leave them irrespon- 
 sive to " the testimony of God." Nothing short of this, unmixed 
 with the traditions of men, can make people what they must be if 
 they would inherit His kingdom. Other gospels will make other 
 kinds of Christians than those who believe the gospel the apostles 
 preached. We must forsake the pulpits, and devote the time 
 usually spent in dozing over their mar-text expositions to the 
 Berean scrutiny of the scriptures for ourselves. These alone are 
 able to make us wise unto salvation through the faith which is in. 
 Christ Jesus. 
 
 Rev. xix. 7, 8. & Rev. vii. 14-17. c Rev. xtv. 1-3. d Rev. xxi. 17. 
 e Rev. xi. 2 : xxi. 2, 9, 10, n.
 
 HEARING SERMONS AND HEARING THE WORD. 389 
 
 Hearing "sermons" is not 'hearing 1 the word." It is this 
 we must hear if we would have faith ; for " faith comes by 
 hearing the word of God." If the gospel of the kingdom were 
 preached in " the churches," and believed, there would be no 
 more complaints of want of spirituality and life. There would 
 be so much of these, that they would be too hot to hold the 
 worldlings who overshadow them with the wings of death. They 
 would go out from them, because they were not of them. Let the 
 well disposed in " the churches" try the experiment, and they will 
 soon discover the truth of what is here stated. The time is come 
 in which there must be no faint-heartedness, and when a courageous 
 testimony must be borne for the word of the kingdom. Ministerial 
 favour and popularity must be utterly disregarded ; and the question 
 be, not " What saith the minister? " or " What will people think ? " 
 It matters not what they say, or think, in the case; the simple 
 question is, "How is it written?" "What saith the word?" 
 Let this course be pursued in candour, and I doubt not, but in a 
 short time a people will spring up in these islands prepared for the 
 Lord, whom he will acknowledge at his return.
 
 390 THE KINGDOMS OF THE WORLD. 
 
 CHAPTER IV. 
 THE EASTERN QUESTION BEFORE CHRIST. 
 
 The vision and prophecy of the East. Of the Ram and the Unicorn. 
 The Four Horns of the Goat. Of the fifth, or Little Horn. Of the 
 Seventy Weeks. Of the 1,290 years. Summary of the eleventh of 
 Daniel. Paraphrase of the first thirty-five verses of Dan. xi. Of the 
 King and the strange god. "Mahuzzim-Bazaars." 
 
 THE Greco-Roman Dragon, or Fourth Beast, is a symbol which 
 represents the dominion of the whole habitable ; of a greater 
 extent of territory than the empire of pagan Rome, by so much as is 
 included in the countries of the Little Horn, which lie beyond the 
 frontiers of the old dominion. But although this symbol covers all 
 this territory, as it were, it was as impossible to signify by it every 
 thing necessary to be represented as it was by Nebuchadnezzar's 
 Image. The Four Beasts were illustrations of the Image. This 
 was especially the case with the fourth. But, even by these 
 additional symbols many very important details were left unrepre- 
 sented. Hence, the Fourth Beast has been itself illustrated by 
 the apocalyptic symbols of the dragon, the ten-horned Beast, the 
 two-horned Beast, and the image of the sixth head of the ten- 
 horned Beast, which was also the sixth head of the dragon. 
 
 But notwithstanding all these symbols have been given, all of 
 them in some particular illustrative of the Image, there remains a 
 highly interesting portion of literal prophecy un symbolized. The 
 above-named symbols introduce us to the knowledge of things which 
 history has verified, and to events which belong to " the time of 
 the end." They represent the great truth of the destruction of 
 the Sin-power, and the setting up of the kingdom of God ; but of 
 the events connected with the subjects of that kingdom, there is a 
 representation that needs to be supplied by other symbols with 
 their appropriate description. These are found in Daniel's vision 
 of the east. 
 
 But why, it may be asked, has all this symbolography been 
 introduced into the Bible ? The answer is, to illustrate the 
 relations of the Sin-power to "the holy people"" in the eastern 
 and western divisions of the Roman empire. By the holy people 
 is meant the twelve tribes of Israel, and the two witnesses, includ- 
 ing also the saints of the holy city among the Gentiles. The 
 Roman power, under its several constitutions, has been the des- 
 troyer of " Judah and his companions," and the slayer of the 
 Dan. viii. 24: xii. 7.
 
 THE VISION AXD PROPHECY OF THE EAST. 391 
 
 Christians grafted into the stock of Israel, and of those associated 
 with them for their defence against the Beast. The ten horns and 
 Little Horn of the Fourth Beast represent the Roman power of the 
 West in its contest with the two witnesses ; but there still remained 
 to be represented, the Roman dragonic power of the East, as the 
 desolator of Canaan and the destroyer of the Jews, who are the 
 political subjects of the kingdom which the God of heaven will set 
 up when He demolishes the Image on the mountains of Israel. 
 
 To supply this desideratum the symbols of the eighth chapter, 
 and the exposition of them in the ninth and eleventh chapters, were 
 revealed to Daniel. These may be styled the vision and prophecy 
 of the East ; while the Fourth Beast is the vision of the West: both 
 of which are set forth briefly and unitedly in the image of divers 
 metals. Having said as much as is necessary to the comprehension 
 of our subject respecting the things which relate to the saints and 
 the Western powers, our attention will henceforth be confined to a 
 brief exposition of the vision and prophecy of the East. 
 
 The reader is invited to peruse the eighth chapter of Daniel. 
 
 About three years after the vision of the Four Beasts, the 
 prophet saw another vision in which there were only two, namely, 
 a Ram and He-goat. The former had two horns of unequal height, 
 and " the higher came up last." In the twentieth verse we are 
 informed that the horns represent ' the kings of Media and Persia." 
 Hence the Ram symbolises the Medo-Persian power, with its two 
 dynasties which were not contemporary, but came up one after the 
 other, the Median first, and then the Persian. Having established 
 itself, the Medo-Persians pushed their conquests westward towards 
 Greece," northward towards Armenia, and southward towards 
 Egypt and Ethiopia ; so that no powers could stand before them, 
 nor was there any dominion strong enough to deliver the conquered 
 nations from their yoke. 
 
 Things continued thus about two centuries from the death of 
 Belshatzar, when a power arose in the west which was represented 
 to Daniel by a unicorn, that is, by a goat with one horn. This 
 was the Macedonian kingdom ; and the horn, its first king, or 
 Alexander the Great. He is styled in the vision " a notable horn ;" 
 and in the prophecy "a mighty king, ruling with great dominion, 
 and doing according to his will." 6 The Ram's dominion is repre- 
 sented by the silver part of the image, and the Goat's by the 
 brazen, "which bare rule over all the earth." War broke out 
 between these two powers, which ended in the breaking off of the 
 Ram's two horns; so that the hundred and twenty-seven provinces 
 of the Ram, stretching from India to Ethiopia, were transferred to 
 the Macedonian victor. Now, " when he stood up," or ' was 
 strong," " his kingdom," or "great horn was broken, and instead 
 of it came up four notable horns towards the four winds (wings) of 
 heaven;" that is, "four kingdoms stood up out of the nation." 
 a Dan. xi. 2. *>Dan. xi. 3.
 
 392 THE KINGDOMS OF THE WORLD. 
 
 These have been enumerated on page 332 in speaking- of the four 
 heads of the Leopard, which represent the same things as the four 
 horns. Of the horns, it is said, " they stood up not in his power," 
 which is interpreted to signify, that the power of the kingdoms 
 did not accrue " to the first king's posterity ; " for his kingdom 
 was plucked up for others beside them. 
 
 Now, in the latter time of these tour Macedonian kingdoms, a 
 fifth power made its appearance among them, and subdued them 
 all. This is represented in the vision by a Little Horn growing up 
 out of one of the four horns ; and in the prophecy, as "a king 
 doing according to his will."" Though relatively small in its 
 beginnings, this fifth power "waxed exceeding great, toward the 
 south, or Egypt ; toward the east, or Euphrates ; and toward the 
 pleasant land of Canaan." The history of the kingdoms into which 
 Alexander's dominion was broken, enables us to determine what 
 fifth power is represented by the little horn of the goat, and upon 
 which of the four horns it made its appearance in relation to the 
 land of Israel, which is the arena of the latter time of the vision 
 and prophecy. 
 
 The Little Horn, then, is representative of the dragon's power 
 in the East that is, of the Roman ; which was planted on the 
 Assyro-Macedonian Horn B.C. 65, when it became a province of 
 the dragon empire. It continued to wax exceeding great in these 
 countries until it established its dominion over Syria, Palestine, 
 part of Arabia, and Egypt. The tenth, eleventh, and twelfth 
 verses, represent the part it was to enact in the overthrow of the 
 Jewish State ; and the twenty-fifth, outlines its ecclesiastical 
 policy, and its exaltation against the Prince of princes in "the 
 last end of the indignation," when it " shall be broken without 
 hand' 1 '' that is, by the Stone of Israel ivhen he smites the Image on 
 the feet 
 
 We see, then, that Daniel treats of TWO LITTLE HORNS ; the 
 one the " Holy Roman " power of the West that came up " after'"'' 
 the Ten Horns ; and the other, the Pagan Roman power of the 
 East that appeared in Syria and Palestine in the latter end of the 
 Macedonian kingdoms, and before the Ten Horns by many 
 centuries. The Little Horns are representative of powers on 
 certain territories, not of races. It matters not whether they be 
 Pagan Romans, Catholic Greeks, Moslem Turks, or Greek-Catholic 
 Russians, the power that rules in Constantinople and plants its 
 standard in Assyria, is the Little Horn of the Assyro-Macedonian 
 Horn of the Goat ; and begins its career by crucifying " the Prince 
 of the Host " ; b destroying Jerusalem and the temple f sets up 
 a God in Rome whom his fathers knew not ; d and ends by stand- 
 ing up against Michael, the Prince of princes, who brings him to 
 his end, with none to help him. 6 All the power of the dragon in 
 
 a Dan. xi. 36. & Dan. viii. 11. c Dan. ix. 26. ^ Dan. xi.36. 
 Dan. viii. 25 : xi.45: xii. i.
 
 THE PROPHECY OF THE SEVENTY WEEKS. 393 
 
 relation to Israel and the land of promise is embodied in the Little 
 Horn of the East. The smiting of the Image, the breaking of the 
 Goat's little horn, and the binding of the dragon, are synchronous 
 and synonymous catastrophes ; and " the Stone," " the Prince of 
 princes," " Messiah the prince," and " Michael the great prince 
 who stands up for Israel," are but different titles by which the 
 Lord Jesus is designated, who is to descend from heaven and fight 
 the battle of God Almighty against them. 
 
 Such, then, was " the vision," which was understood by none. 
 At the time it was revealed, Jerusalem and the temple were in 
 ruins, and Israel dispersed among the Gentiles. The time, how- 
 ever, had approached to within two years of the period of 
 restoration. Daniel being aware of this from the testimony of 
 Jeremiah, made confession ot sins, and supplicated the return of 
 national prosperity. His prayer was heard, and " the man 
 Gabriel," who had given him the interpretation of the symbols of 
 the vision, was sent forth to "give him skill and understanding" 
 of that part of the vision of the Ram and the Goat which had 
 reference to the subject of his prayer ; and to communicate some 
 additional particulars. The matter" revealed is termed the 
 prophecy of the seventy iveeks. In this he was informed that a 
 decree should be made for the restoration of the Jewish State ; but 
 that at a subsequent period the city and temple should be again 
 destroyed ; and that this second destruction should be followed by 
 a desolation of the country which should continue till that deter- 
 mined should be poured out upon the desolator, that is, on the 
 Little Horn of the goat in " the time of the end." 
 
 But he was informed that, between the restoration from 
 Babylon and the second destruction of the city, the following 
 important events would come to pass namely, first, the trans- 
 gression of the law of Moses would be put an end to ; secondly, an 
 end would be made of sin-offerings by causing the sacrifice and 
 oblation to cease ; thirdly, reconciliation would be made for iniquity 
 by cutting off Messiah the Prince ; fourthly, everlasting righteous- 
 ness, as opposed to the temporary righteousness of the law, would 
 be brought in ; fifthly, the vision and the prophecy would be sealed 
 up in the confirmation of the covenant ; and sixthly, the Most Holy 
 would be Anointed. These things were to be brought about by 
 the instrumentality of the Little Horn of the goat ; who should 
 " magnify himself against the Prince of the host (of Israel), and by 
 him the daily (sacrifice and oblation) should betaken away, and 
 the place of his sanctuary (the temple) be cast down." To effect 
 this, " an army (the people of the Prince that should come) should 
 be given him against the daily ;" because the transgressors in 
 Israel " had come to the full." Therefore he should "cast down 
 the truth (the law and covenant of Sinai) to the ground," and 
 "prosper and practise, and destroy the mighty and the holy 
 people."
 
 394 THE KINGDOMS OF THE WORLD. 
 
 But when should this second destruction of the city and temple 
 be ? This was a question which Gabriel could not answer. When 
 Jesus was discoursing upon the same topic, four of the apostles 
 addressed him privately, saying, " Tell us, when shall these things 
 be?" But, after giving them certain signs by which they might 
 know that the desolation was approaching, he added, " Of that 
 day and hour knoweth no man, no, not the angels which are in 
 heaven, neither the Son, but the Father."" It \vas a secret 
 reserved in the power of the Father only. 
 
 But if the time when " a host should be given to the Little 
 Horn of the Goat against the city and temple " was withheld, pre- 
 cise information was granted concerning the time when the things 
 testified in the twenty-fourth verse of the ninth chapter, and the 
 cutting off of Messiah the Prince, should come to pass. They were 
 to be accomplished in a period of seventy weeks of years from the 
 promulgation of a certain decree that is, after 490 years. Two 
 years after this was revealed to him, Daniel's heart was rejoiced by 
 the proclamation of Cyrus in the first year of his reign, for the 
 rebuilding of the temple in Jerusalem. b But had he reckoned the 
 490 years from this date, they would have terminated 13 years 
 before Messiah was born. The seventy weeks, however, were 
 not to commence with a decree for rebuilding the temple ; but 
 "from the going forth of the commandment to restore and build 
 Jerusalem ; " in other words, to restore the wastes of the city by 
 setting up the wall and the gates thereof, that Israel's reproach 
 might cease. 6 ' This was issued by Artaxerxes on the first day of 
 Nisan in the twentieth year of his reign, which was exactly 490 
 years to the crucifixion. No date of any other decree answers the 
 demand of "the matter;" therefore there is no option but to 
 receive it as a demonstration by fact. 
 
 Gabriel divided the seventy weeks of years into three portions, 
 namely, into one of seven weeks ; another of sixty-two weeks ; and 
 into a third oj one week, which he subdivided into two half parts. 
 The seven weeks, or 49 years, were allotted to the restoration of 
 the state ; after the end of which, 434 years, or sixty-two weeks 
 more, were to elapse to the manifesting of Messiah the prince. 
 This was 483 years to " the beginning of the gospel concerning 
 Jesus Christ" announced by John the Baptist, d who came baptising 
 in water " that he might be made manifest to Israel." 6 From this 
 date there remained seven years to the end of the 490. 
 
 The seventieth week was the week in which the covenant was 
 
 confirmed in the attestations which the Father gave to Jesus as His 
 
 Son, and as the Seed of Abraham and of David, to whom He had 
 
 promised the land of Canaan, and the kingdom and throne of David 
 
 for an everlasting inheritance. The week of confirmation was 
 
 divided between the ministry of John and that of Jesus. The 
 
 Mark xiii. 3, 4, 32. & 2 Chron. xxxvi. 22, 23. c Neh. ii. i, 5, 17. 
 
 d Mark i. I. e John i. 31.
 
 THE MINISTRY OF JOHN* AND OF JESUS. 395 
 
 former was engaged in baptising- the people into the hope of 
 Messiah's immediate manifestation ; and when he was about 
 finishing his work, Jesus was baptised, and publicly recognised 
 before the assembled people, as the Son of God by a voice from the 
 excellent glory. He was also anointed at the same time, and 
 sealed, as the Most Holy One of Israel. John having now finished 
 his ministry, was thrown into prison by Herod the tetrarch ; a and 
 Jesus being thirty years old, entered upon the work of the latter 
 half part of the week, or three years and a half remaining to 
 complete the 490. After he had passed some months of his 
 ministry, he was warned by some Pharisees that Herod would kill 
 him ; to which he replied, Go tell that fox, Behold I cast out 
 devils and do cures to-day and to-morrow, and the third day I shall 
 be perfected. Nevertheless, I must walk to-day and to-morrow, and 
 the day following ; for it cannot be that a prophet perish out of 
 Jerusalem. " b 
 
 Besides showing that a day is sometimes used prophetically 
 for a year, the Lord's reply shows also the period of his ministry 
 as equivalent to the latter half part, at the end of which he 
 expected to die. and afterwards to be perfected by a resurrection 
 to life. Exactly to the month ' he was cut off, but not for him- 
 self," 490 years after the decree of Artaxerxes in the twentieth of 
 his reign. The matter' 1 '' revealed to Daniel, who was at the 
 same time exhorted to '"''consider the vision," to a part of which it 
 referred, was all accomplished as far as the seventy weeks were 
 concerned. There only remained now the destruction of the city 
 and temple, the taking away of the sacrifice and the oblation, 
 and subsequent desolation of the land, by the Little Horn of the 
 Goat. Was that to succeed the crucifixion instanter, or after 
 how long a time were these calamities to come to pass ? As I 
 have alreadj- shown, no one but God could tell ; for He withheld 
 the knowledge of it Irom everyone but Himself ; and left it to 
 reveal itself when the time of the judgment of Gehenna should 
 arrive. 
 
 At the end of the latter half-part of the week the Lord "caused 
 the sacrifice and oblation to cease " as an acceptable offering for 
 sin. The sacrifice of himself put an end to sin-offerings as far 
 as believers in him were concerned. They still continued to be 
 offered by the nation ; but when the people of the Little Horn 
 should come to execute the work assigned them, even these 
 should be violently interrupted ; for " the daily was to be taken 
 away, and the place of its sanctuary cast down." This was full) 
 accomplished about 37 years after the crucifixion, that is to say, 
 in about seventy years from the birth of Christ. But why was 
 it removed ? Why might not the Mosate religion continue to be 
 practised in Canaan, as well as the false religions of the Gentiles 
 in the several countries of the earth? Because " an abomination 
 Luke iii. 15, 19. 20-23. b Luke xiii. 31-32.
 
 396 THE KINGDOMS OF THE WORLD. 
 
 that maketh desolate" was to be " set up." Now, so long" as the 
 daily and its holy place continued, there would be no place for this 
 abomination. The daily must therefore be removed to make way 
 for it. They could not exist contemporarily : neither does it 
 follow that the abomination " was to succeed the suppression of 
 the daily, immediately. The facts in the case forbid this conclusion. 
 Palestine and Syria were for ages after, populous and wealthy 
 provinces of the Roman habitable. 
 
 The notion that the duration of the abomination was to be 
 dated from A.D. 70 is derived from the English version of Daniel, 
 twelfth chapter and eleventh verse. It is there written, " And 
 from the time that the daily sacrifice shall be taken away, and 
 the abomination that maketh desolate be set up, there shall be 
 1,290 days." In the Hebrew the italic words are not in the text. 
 Leaving" out these words, or rather, giving a more literal version 
 without supplying any words at all, the passage appears intelligible 
 enough. " And at the time of vengeance the daily shall be taken 
 away, in order to set up an abomination that maketh desolate a 
 thousand two hundred and ninety days." This rendering agrees 
 with the facts in the case. The daily was taken away at the time 
 of vengeance," and 461 years after, an abomination was set up 
 which continued 1,290 years, ending A.D. 1821.* Desolation, it 
 is true, still continues, but this is no objection to their termination 
 then. We are not to suppose that the 1,290 years being ended, 
 internal improvement was to begin the year after. All it justifies is 
 the expectation that when they expired " that that is determined " 
 should begin to be ' poured out upon the desolator ; " an expecta- 
 tion that has been literally verified in the opening of ihe sixth vial 
 upon the Ottoman empire in the epoch of 1820-3. 
 
 But is the little horn of the goat that destroyed the mighty 
 and holy people, to experience simply a drying up of its power 
 over Palestine and Syria, or what shall be its destiny? It is to be 
 broken to pieces without hand. Its present Ottoman dynasty 
 being changed, it is to "destroy wonderfully, and to magnify 
 himself in his heart, and to stand up against the Prince of princes," 
 that he may receive the blow on the head that shall disable him 
 for a thousand years. 
 
 " The matter " of the vision concerning the taking away of 
 the daily was made known. to Daniel in the first year of Darius, 
 B.C. 542. Three years after that is, in the third of the joint reign 
 of Cyrus and Darius 6 "a thing was revealed" to him, "the 
 appointed time" of which " was long." In connection with this 
 revelation, or prophecy, ' a vision " was also presented before 
 him. It was a representation of the Son of Man in his glory. 
 After he had recovered the overpowering effect caused by what he 
 Luke xxi. 22. b Dan. i. 21 : x. i. 
 
 * See Appendix.
 
 SYNOPSIS OF DANIEL, CH. XI. 397 
 
 sa\v, he was informed by one that he came to make him understand 
 what should befall Israel in the latter days. a In carrying 1 out this 
 gracious intention, the revelator added furthermore that he would 
 show him " that which is noted in the scripture of truth ; " by 
 which he meant, he would make known to him what yet remained 
 to be communicated explanatory of the vision of the Ram and 
 He-Goat, which he had seen in the third year of Belshatzar. 
 
 The Lord then proceeded to reveal the thing's contained in the 
 eleventh and twelfth chapters of Daniel, which have respect, First, 
 to the pushing of the Ram westward against Greece in the reign of 
 the fourth king after Cyrus ; Secondly, to the power of Alexander 
 of Macedon, and the division of his kingdom into four lesser ones, 
 which should be inherited by others not descended from him. 
 These matters occupy the first four verses, and constitute a kind of 
 preface to what follows ; and serve to establish the connection of 
 "the prophecy " with "the vision of the evening and morning" 
 contained in the eighth chapter. Thirdly, the revelation relates to 
 the Greco-Egyptian, and to the Assyro-Macedonian, horns of the 
 goat, st3'led " the king of the south," and " the king of the north." 
 The wars and policy of these two Powers as far as they com- 
 promised the land of Israel and the Jews, form the subject of the 
 eleventh chapter from the fifth to the thirty-fifth verses, inclusive. 
 Fourthly, from the thirty-sixth to the fortieth verse, the prophecy 
 relates to the Little Horn of the goat and the Accursed One whom 
 he should acknowledge and increase with glory. Fifthly, it refers 
 to the time of the end, or " the latter days," when " the king of 
 the south," and " the king of the north," should re-appear on the 
 stage of action, and the power of the little horn, and that of the 
 king of the north, should coalesce, and form one pmver, as when the 
 Roman and Assyro-Macedonian were blended together, B.C. 67. 
 Sixthly, it reveals the invasion of the land of Israel by the little 
 horn's northern king, who over-runs Egypt, and finally encamps 
 before the holy mountain. And seventhly, the revelation closes 
 with the prediction of his final destruction at the hand of Michael, 
 the great prince of Israel, their consequent deliverance, the resur- 
 rection of many of the dead, and the exaltation of the wise in the 
 kingdom of God. b 
 
 Such are the general topics of this remarkable prophecy, which 
 in a chapter of forty verses covers a period of 2,408 years from 
 the third of Cyrus to the breaking of the little horn. I propose 
 now to give the reader a more particular, yet necessarily brief, inter- 
 pretation of this "difficult passage" of the sure prophetic word. 
 t shall paraphrase the text. The words in italics will be those of 
 the scripture, and the Roman type, the interpretation of the text, 
 after the following manner. 
 
 a Dan. x. 14. b Dan. xii. 1-3.
 
 398 THE KINGDOMS OF THE WORLD. 
 
 PARAPHRASE OF DANIEL'S ELEVENTH CHAPTER. 
 
 To the thirty-fifth verse inclusive. 
 
 The date of the prophecy is the third year of Cyrus, B.C. 540, 
 and runs thus : 
 
 Behold, there shall stand up yet three kings in Persia, namely, 
 Ahasuerus, Smerdis, and Darius ; and the fourth, or Xerxes, shall 
 be far richer than they all : and by his strength through his riches 
 he shall stir up all against the realm of Grecia. 3. And Alexander, 
 the Macedonian, a mighty king shall stand up, ruling with great 
 dominion and doing according to his will. 4. And when he shall 
 stand up, having suffered no defeat, his kingdom shall be broken, 
 and shall be divided into four kingdoms toivard the four winds of 
 heaven : but their glory and power shall fall not to his posterity, nor 
 according to the extent of his dominion which he ruled : for his 
 kingdom shall be plucked up, even for other rulers, beside those of 
 his family. 
 
 5. And the king of the south, Ptolemy Soter, shall be strong, 
 and shall be one of his, Alexander's princes, or generals ; and he 
 shall be strong above him, and have dominion ; his dominion shall be 
 a great dominion, extending over Egypt, Libya, Cyrenaica, Arabia, 
 Palestine, Ccele-Syria, and most of the maritime provinces of 
 Asia Minor ; with the island of Cyprus, and several others in the 
 x^Egean Sea, and even some cities of Greece, as Cicyon and Corinth. 
 Such was the dominion of Ptolemy Soter, the first Macedonian 
 king of Egypt. 
 
 6. And in the end of fifty-two years from B.C. 301, they, the 
 kings of Egypt and Assyro-Macedonia, shall associate themselves 
 together ; for the king" 1 s daughter of the south, Berenice, the daughter 
 of Ptolemy Philadelphus, shall come, or be conducted, to Antiochus 
 Theos, the king of the north, to make a marriage agreement: but 
 she shall not retain the power of the arm of her father Ptolemy 
 Philadelphus. Neither shall he, her husband Antiochus, stand ; for 
 Laodice, his repudiated wife, whom he shall receive again when 
 he divorces Berenice after her father's death, shall cause him to be 
 poisoned. Nor shall his arm, Berenice, stand ; btit she shall be 
 given up to suffer death'; and they, the Egyptians also, that brought 
 her to Syria ; and he, her son, whom she brought forth, and he that 
 strengthened her in these times, shall die ; and thus leave her to the 
 mercy of Laodice, which will be treachery and death. 
 
 7. But out of a branch of her parent roots shall Ptolemy 
 Euergetes,* her brother, stand up in his estate, or kingdom, and 
 
 *This is the Ptolemy of the Decree of Canopus, found in "the field of 
 Zoan " in 1866, and now in the Gizeh Museum, Cairo (Copy in the British 
 Museum).
 
 THE KINGS OF THE NORTH AND SOUTH AND ISRAEL. 399 
 
 come with an army, and shall enter into Antioch the capital, and 
 the fortress of the king of the north, and shall deal, or make war, 
 against them, even against Laodice and her son Seleucus, and shall 
 prevail : 8. and Euergetes shall also carry captives into Egypt their 
 gods, with their princes, and with their precious vessels of silver and 
 of gold ; and he shall continue to reign nine more years than the king 
 of the north, who shall die a prisoner in Parthia five years before 
 the king of Egypt. 9. So the king of the south shall come into his 
 kingdom, and shall return into his own land, B.C. 244. 
 
 W. But his, Seleucus Callinicus' sons Seleucus Ceraunus, and 
 Antiochus, shall be stirred up to war ; and shall assemble a multi- 
 tude of great forces : and one of them, even Antiochus the Great, 
 shall certainly come and overflow through the passes of Libanus, 
 and pass through into Galilee, and possess himself of all that part 
 of the country, which was formerly the inheritance of the tribes of 
 Reuben and Gad, and of the half tribe of Manasseh. Then, the 
 season being too far advanced to prolong the campaign, shall he 
 return to Ptolemais, where he shall put his forces into winter 
 quarters. But, early in the spring B.C. 217, Ptolemy Philopator 
 shall march with a large army to Raphia, by which Antiochus shall 
 be stirred up again to war, and defeated with great slaughter, so 
 that he shall retreat to his fortress. 11. Thus, shall the king of the 
 south be moved "with choler, and come forth and fight -with the king 
 of the north ; and the king of the north shall set forth a great multi- 
 tude, even 72,000 foot and 6,000 horse ; but the multitude shall be 
 given into the hand of the king of Egypt. 
 
 12. And when he, the king of the south, hath taken away the 
 multitude by a signal defeat of Antiochus, his heart shall be lifted 
 up, for he will desire to enter the most holy place of the temple. 
 But while he was preparing to enter, he was stricken, and carried 
 off for dead. In his victory over Antiochus he shall cast down ten 
 thousands, even 10,000 foot and 300 horse. But, not following up 
 his advantages, Philopator shall not be strengthened by his victory. 
 13. For Antiochus the Great, the king of the north, shall return, 
 and set forth a multitude of troops, greater than the former, and 
 shall certainly come after certain, that is, nineteen years after the 
 battle of Raphia, or B.C. 198, with a great army and with much 
 riches, and shall subjugate all Palestine and Ccele-Syria. 
 
 14. And in those times, when Ptolemy Epiphanes* shall 
 reign over Egypt, many shall stand tip against the infant king of 
 the south, even the kings of Macedonia, and of Syria, and Scopas, 
 the general of his deceased father. But the deputies of the 
 Romans, the breakers of thy people, Daniel, shall interfere to 
 establish the vision. They became the guardians and protectors 
 
 -This is the Ptolemy of "The Rosetta Stone," found near Rosetta, 
 1799, now in the British" Museum.
 
 400 THE KINGDOMS OF THE WORLD. 
 
 of Epiphanes during" his minority ; and appointed three deputies, 
 who were ordered to acquaint the king's with their resolution, and 
 to enjoin them not to infest the dominions of their royal pupil ; for 
 that otherwise they should be forced to declare war against them. 
 The deputy, Emilius, one of the three, after delivering' the message 
 of the Roman senate, proceeded to Alexandria, and settled every- 
 thing to as much advantage as the state of affairs in Egypt would 
 then admit. In this way the Romans began to mix themselves up 
 with the affairs of Egypt, Palestine, and Syria ; and in a few years 
 established themselves as lords paramount of the East, and so con- 
 stituted a power in Asia, symbolized by the Little Horn of the 
 Goat, and in the thirty-sixth verse, styled " THE KING." But, 
 though they should be "the breakers of Israel," the assurance was 
 given to Daniel, saying, they shall jail. 
 
 15. So the king of the north, being checked by the Romans, 
 shall come into Palestine, and cast up a ifount against Sidon, where 
 he shall besiege the forces of the Egyptians ; and he shall take 
 Jerusalem, the city of munitions, from the castle of which he shall 
 expel the Egyptian garrison ; and the arms of the south shall not 
 withstand, neither his chosen people, neither shall there be any 
 strength to withstand Antiochus. 16. But Antiochus the Great, 
 who cometh against Ptolemy Epiphanes, shall do according to his 
 own will in Ccele-Syria and Palestine, and none shall stand before 
 him : and he shall make a permanent stand in the glorious land of 
 Israel, which by his hand shall be consumed. 17. He shall also set 
 his face to enter into Greece, with the strength of his whole kingdom, 
 and Israelites ( Ishrim) with him. Thus shall he do to incorporate 
 Greece into his dominion, by which the Romans, who had recently 
 proclaimed it free, would be stirred up against him. Therefore, to 
 secure the neutrality of their Egyptian ally, he shall give Cleopatra, 
 the daughter of women, or princess royal, to Epiphanes to wife, 
 corrupting her to betray him by resigning to him Ccele-Syria and 
 Palestine as her dower, but on condition that he should receive 
 half the revenues. Thus, the land of Israel was given over as a 
 bribe to bind Cleopatra to her father's interests, that she might 
 influence Epiphanes either to remain neutral, or to declare against 
 the Romans, his protectors. But she shall cleave to her husband 
 and not stand, neither be for him, but shall join with her husband 
 in congratulating the Roman Senate on the victory they had 
 gained over her father at Thermopylae (B.C. 191). 
 
 18. After this shall Antiochus, at the earnest solicitation of 
 the yEtolians, turn his face unto the isles of Greece, and shall take 
 many; but a military commander (kolzin), L. Scipio, the Roman 
 consul, shall cause the reproach offered by him to cease ; without his 
 own disgrace he, Scipio, shall cause it to turn upon Antiochus, by 
 defeating him at Mount Sipylus, and repulsing him from every 
 part of Asia Minor. As the condition of peace, the Romans
 
 ANTIOCHUS THE GREAT. 401 
 
 required him to pay 15,000 talents ; 500 down, 2,500 on the 
 ratification of the treaty, and the rest in twelve years at 1,000 
 talents per annum. These terms being: acceded to, 19. he shall 
 turn his face toward the fortress, or capital, of his own land, being 
 much at a loss how to raise the tribute. While in the province 
 of Elymais, he heard of a considerable treasure in the temple of 
 Jupiter Belus. He accordingly broke into it in the dead of night, 
 and carried off all its riches. But he shall stumble and fall, and 
 not be found ; for the provincials, exasperated at the robbery, 
 rebelled against him, and murdered him and all his attendants 
 (B.C. 187). 
 
 20. Then shall stand up in Antiochus' estate, or kingdom, his 
 son Seleucus Philopator, one who causeth an exactor to pass over the 
 glory of the kingdom ; the business of his reign being to raise the 
 tribute for the Romans. But within few days that is, twelve years 
 he shall be destroyed, neither in anger, nor in battle, being 
 poisoned by Heliodorus, his prime minister, having reigned long 
 enough to pay the last instalment to the Romans. 
 
 21 '. And in his, Seleucus Philopator's, place shall stand up 
 Heliodorus a vile person, being both a poisoner and usurper, to 
 whom they, the authorities of the nation, shall not give the honour 
 of the kingdom : but Antiochus Epiphanes shall come in peaceably, 
 and obtain the kingdom by flatteries bestowed on the party of 
 Heliodorus. 
 
 22. And -with the arms of a flood by which they shall be 
 formidably invaded, shall they, the Egyptians, be overflown from 
 before Antiochus, whom they excite to war by demanding the 
 restitution of Coele-Syria and Palestine. And they shall be broken, 
 or subdued ; yea, also Onias the prince, or high priest, of the 
 Mosaic covenant, shall be murdered, as B.C. 172, it came to pass. 
 23. And after the league made with Ptolemy Philometer, Antiochus 
 shall work deceitfully after his second invasion of Egypt, B.C. 170 ; 
 for he shall come up to Alexandria, and he shall become strong with 
 a small people, or army. By his deceit, 24. he shall enter peaceably 
 even upon the fattest places of the province to which he reduces 
 Egypt ; and he, Antiochus, shall do that which his fathers, or pre- 
 decessors, have not done, nor his fathers' fathers ; namely, he shall 
 scatter among his followers, the prey, and spoils, and riches: yea, 
 he shall forecast his devices against the strong holds of Egypt, even 
 for a time. 25. And he shall stir up his power and his courage 
 against the king of the south with a great army ; and the king of the 
 south shall be stirred up to battle with a very great and mighty 
 army; but he shall not stand : for the Alexandrians seeing him in 
 the hands of Antiochus, and lost to them, shall forecast devices 
 against him, and place the crown of Egypt upon the head of his 
 brother, Euergetes II. 26. Yea, they that feed of the portion of 
 Philometer's meat, even his courtiers, shall separate, or renounce,
 
 402 THE KINGDOMS OF THE WORLD. 
 
 him; and his \ Antiochus', army shall over/low Egypt; and many 
 of the Egyptians shall fall down slain. 27 . And the hearts oj both 
 these kings shall be to do mischief, and they shall speak lies at one 
 table ', but shall not prosper ; for the end is yet at the time appointed. 
 
 28. Then shall Antiochus Epiphanes return into his land with 
 great riches ; and his heart shall be against the Holy Covenant : 
 and he shall do terrible things against Jerusalem, taking it by 
 storm, butchering 80,000 men, making 40.000 prisoners, and caus- 
 ing a like number to be sold for slaves. And then shall he return 
 to his own land, laden with the spoils of the temple, amounting to 
 1,800 talents, or ^270,000 (B.C. 169). 
 
 29. At the time appointed, under pretence of restoring 
 Philometer to the throne, he shall return, and come toward the south 
 against Alexandria to besiege it. But it, this fourth invasion, shall 
 not be as the former, or as the latter. He raised the siege, and 
 marched towards Memphis, where he installed Philometer as king. 
 As soon, however, as he had departed, Philometer came to an 
 understanding with Euergetes, and they agreed to a joint reign 
 over Egypt. This coming to the ears of Antiochus, he led a 
 powerful army against Memphis for the purpose of subduing the 
 country. Having nearly accomplished his project, he marched 
 against Alexandria, which was the only obstacle to his becoming 
 absolute master of Egypt. But the Roman embassy, sent at the 
 request of the Ptolemies, met him about a mile from the city. 
 They had left Rome with the utmost diligence. When they 
 arrived at Delos, they found a fleet of Macedonian, or Greek, ships, 
 on board of which they embarked for Alexandria, where they 
 arrived at the crisis of his approach. Popilius delivered him the 
 decree of the Senate, and demanded an immediate answer. Sorely 
 against his will, he agreed to obey its mandate, and draw off his 
 army from Egypt. Thus his invasion terminated very differently 
 from the former : 30. jor the ships of Chittim shall come against 
 him, and prevent him from incorporating Egypt into his Assyrian 
 kingdom of the north. a 
 
 All his wrath was kindled at this interference ; therelore he 
 shall be grieved, and return, and have indignation against the Holy 
 Covenant ; for in his return march through Palestine, he detached 
 20,000 men under Apollonius with orders to destroy Jerusalem, 
 B.C. 168. So shall he do ; he shall even return, and have intelligence 
 with them that forsake the Holy Covenant. 
 
 31 . And arms shall stand on his part under Apollonius ; 
 and they, the Assyro-Macedonian troops, shall pollute the temple, 
 or sanctuary of strength, by shedding the blood of the worshippers 
 in its courts ; and they shall take away the daily sacrifice ; and 
 they shall place a strong fort and garrison to command the temple, 
 even the abomination thatmaketh desolate, and overawes the nation. 
 
 Num. xxiv. 24.
 
 THE MACCABEES. 403 
 
 As soon as Antiochus Epiphanes was returned to Antioch, he 
 published a decree by which all his subjects were required to 
 conform to his religion. This was aimed chiefly at the Jews, whose 
 religion and nation he was resolved to extirpate. Atheneus, a man 
 advanced in years, and extremely well versed in all the ceremonies 
 of the Grecian idolatry, was commissioned to carry the edict into 
 effect in Judea and Samaria. As soon as he arrived at Jerusalem, 
 he began by suppressing the daily, or burnt offering of continuance, 
 and all the observances of the Jewish law. He caused the 
 sabbaths and other festivals to be profaned ; forbade the circum- 
 cision of children ; carried off and burned all copies of the law 
 wherever they could be found ; and put to death whoever acted 
 contrary to the decree of the king. To establish it the sooner in 
 every part of the nation, altars and chapels filled with idols were 
 erected in every city, and sacred groves were planted. Officers 
 were appointed over these, who caused the people generally to offer 
 sacrifice in them every month, on the day of the month on which 
 the king was born, who made them eat swine's flesh and other 
 unclean animals sacrificed there. The temple in Jerusalem was 
 dedicated to Jupiter Olympus, whose statue was placed within it. 
 Thus he did in his great indignation against Jehovah and His 
 people Israel. 
 
 32. And such of the Jews as do wickedly against the covenant 
 shall Antiochus by flatteries cause to dissemble. These not only 
 "forsook the holy covenant," but "had intelligence" with the 
 king, and aided him all they could in the desolation with which he 
 was overspreading their country. But the Maccabees and their 
 adherents, people ivho do know their God shall be strong, and do 
 valiantly in war. 33. And they, even Mattathias and his five sons, 
 &c., that understand among the people shall instruct, and encourage, 
 many ; yet they of their party shall fall by the sword, and by flame, 
 by captivity, and by spoil, days. 
 
 34. A0w when they shall Jail by these calamities they shall be 
 holpen -with a little help ; tor whilst Antiochus was amusing himself 
 by celebrating games at Daphne, Judas Maccabeus had raised the 
 standard of independence, and was helping his countrymen in 
 Judea. He levied a small army, fortified the cities, rebuilt the 
 fortresses, threw strong garrisons into them, and therebj- awed 
 the whole country. He defeated and killed Apollonius, and made 
 jjreat slaughter of the troops. With 3,000 men he defeated Lysias 
 with 47,000 ; and another army of 20,000 under Timotheus and 
 Bacchides ; and in the year B.C. 170, he gave Lysias a second 
 defeat at Bethsura, by which he dispersed 65,000 of the enemy. 
 Yet, many shall cleave to them, the Maccabees, with flatteries, for 
 it was a time of trial. 35. And therefore some of them of under- 
 standing shall fall to try them, and to purge, and make them white 
 FOR THE TIME OF THE END ; because it, the time of the end, is yet 
 for a time appointed
 
 404 THE KINGDOMS OF THE WORLD. 
 
 The thirty-fifth verse of this eleventh chapter brings us down 
 to the end of 430 years from the destruction of the city and temple 
 of Jerusalem by the Chaldeans. There is here a break in the 
 prophecy. Nothing more is said about Israel and the king of the 
 north, until the prediction is resumed in the fortieth verse, which 
 may be regarded as continuous with verse thirty-five. The latter 
 speaks of their being tried and made white to, or till, the time of the 
 end, and then the fortieth re-introduces the king of the south and 
 the king of the north, and outlines the events they were to bring to 
 pass in that time, and which will end in the resurrection, when 
 they who have been tried and made white in the long interval, will 
 stand in their lot with Daniel at the end of the 1,335 days. With 
 the exception of the " little help " derived from the victories of the 
 Maccabees, the history of Israel has been a series of calamities to 
 this day ; and will so continue to be till the " time appointed " for 
 their deliverance arrives. 
 
 But the Maccabean epoch is particularly interesting as the 
 termination of Ezekiel 's 430 years. The house of Israel, and the 
 house of Judah, had been great transgressors of the holy covenant 
 from the foundation of the temple in the fourth year of Solomon 
 to the sack of the city in the 19th of Nebuchadnezzar. This was 
 a period of 430 years, which was divided into two periods 
 namely, one of forty years from the foundation of the temple to 
 the apostasy of Rehoboam and Judah ; the other, of three hundred 
 and ninety from this apostasy to the destruction of the temple. 
 God determined that this long national transgression should be 
 punished by as long a retribution. He therefore gave Israel " 
 sign " of what was coming upon them. a This consisted in Ezekiel 
 lying on his left side 390 days, and then upon his right for 40 days 
 more. By this sign was represented the prostrate condition of 
 Israel for 430 years. The 430 years of transgression had not quite 
 ended when the sign was appointed in the fifth of Jehoiachin's 
 captivity. The thing signified began to take effect in the sacking 
 of Jerusalem. Israel then began to "eat their defiled bread among 
 the Gentiles;" so that the 430 years would end B.C. 161, according 
 to my chronology. 
 
 These four centuries of punishment were a very calamitous 
 period of Jewish history. They endured a captivity in Babylon for 
 70 years : for several years more their times were "troublous;" 
 they were vassals to the Persians till their dominion was over- 
 thrown by Alexander ; afterwards, as we have seen, they were 
 alternately subject to the king of the south and the king ot the 
 north, and their land became a field of battle for the hosts of these 
 Powers, who defiled the temple, and at length converted it into a 
 house for the worship of Jupiter. But, a very few years before 
 the 430 years were about to expire, Judas Maccabeus commenced 
 a war against Antiochus Epiphanes, which ended in the recovery 
 
 Ezek. iv. 1-8
 
 THE KING AND THE STRANGE GOD." 405 
 
 of Jerusalem, the purification of the temple from the heathen wor- 
 ship, its re-dedication to God, and the erection of Judea into an 
 independent kingdom under the Asmoneans, which continued until 
 it was placed under Herod the Idumean by the Romans, about 39 
 years before Christ. 
 
 THE KING AND THE "STRANGE GOD." 
 
 The 430 years of national retribution being ended, and with 
 it the prophecy concerning Israel and the king of the northern 
 horn of the Macedonian Goat, a new power is introduced as super- 
 seding that of the northern king. This power appeared on the 
 territory of the north, and absorbed its dominion into itself, so 
 that it became all in all. In " the vision of the evening and the 
 morning" (Dan. viii.), it is represented by a Little Horn standing 
 upon another horn, and is styled " a king of fierce countenance, 
 and understanding dark sentences." Moses describes the same 
 power in these words, saying to Israel, "The Lord shall bring a 
 nation against thee from far, from the end of the earth swift as the 
 eagle flieth ; a nation whose tongue thou shalt not understand ; a 
 nation of fierce countenance, and he shall besiege thee in all thy 
 gates. " a " His power shall be mighty," said Gabriel, " but not 
 by his own power : and he shall destroy wonderfully, and shall 
 prosper and practise, and shall destroy the mighty and the holy 
 people. And through his policy, also, he shall cause craft to prosper 
 in his hand," or by his power : " and he shall magnify himself in 
 his heart, and in prospering shall destroy many ; he shall also 
 stand up against the Prince of princes : but he shall be broken 
 without hand." 6 This is a general description of the power which 
 should rule over the Assyro-Macedonian territory as well as over 
 the Greco-Egyptian, when " their kingdom " should come to an 
 end for a time, that is, until their revival " in the time of the end." 
 
 I am particularly desirous that this part of the prophecy 
 should be understood. Perhaps what I mean may be better com- 
 prehended by the following homely illustration. Suppose we were 
 to take a goat's horn, and with a fret-saw were to cut out a small 
 piece of its surface. Then fix this piece upon a spring, the lower 
 end of which should be fixed inside the horn itself. Now if pres- 
 sure be applied to the small piece it would be brought down to a level 
 with the general surface of the horn. In this state, the horn would 
 represent the Assyro-Macedonian kingdom under the Seleucidae ; 
 but remove the pressure and the small piece of horn would start up 
 to the height of the spring's length. Let this represent the Little 
 Horn upon the Goat's horn, and we have the symbol of the power 
 which prevails from the conquest of Assyro-Macedonia, B.C. 65, 
 until " the time of the end." But if pressure be afterwards applied 
 to the small piece, it is brought down to a level with the surface of 
 a Deut. xxviii. 49, 50, 52. & Dan. viii. 23-25.
 
 406 THE KINGDOMS OF THE WORLD. 
 
 the horn, and it again appears like one horn, for by the pressure 
 the Little Horn is merged into it. This last action and its result 
 will represent the merging of the Little Horn power of Constanti- 
 nople into the Assyro-Macedonian, or Russian, Horn of the Goat 
 in the time of the end ; so that the Constantinopolitan, and Russo- 
 Assyrian, powers, become one horn, as before the Little Horn 
 arose. In the time of the end, the Horn of the North, in its 
 enmity against Israel, plays a similar part to that it did of old by 
 the hand of Antiochus Epiphanes in the days of Judas Maccabeus. 
 Therefore, he may be fairly taken as the type of Israel's last and 
 greatest enemy, who shall come to his end, with none to help him. 
 
 This Little Horn power, or " King of fierce countenance," is, 
 in the thirty-sixth verse of the eleventh chapter, styled ' the King 
 who doth according to his will." This federal potentate must be 
 studied in his secular and ecclesiastical characters. His secular, 
 with a hint or two of his spiritual, character, is given in the eighth 
 chapter ; while his ecclesiastical is exhibited more fully in the 
 eleventh, from the thirty-sixth to the thirty-ninth verses inclusive. 
 His policy was to be of a remarkable description ; for " through 
 his policy he shall cause craft to prosper by his power." Hence, 
 his doings with regard to another, and that person's words and 
 deeds, are all affirmed of this wilful king ; for, it is by his power, 
 as well as through his policy, that this person is enabled to do 
 Thus, putting them both together, for they are one in policy and 
 action, the power is thus outlined by the prophet, who says, ' And 
 the King shall do according to his will ; and he shall exalt himself, 
 and magnify himself above every god," or ruler, and shall speak 
 marvellous things against the God of gods, and shall prosper 
 fill the indignation be accomplished : for that that is determined 
 shall be done. He shall disregard all the gods of his fathers 
 (tTrt Travrof SEOVQ ruj' Trarfpwi' avrov ov avvr\ai Sept?) and the 
 desire of wives, nor shall he regard any god : for he shall 
 magnify himself above all." 
 
 This is evidently not descriptive of the Pagan Roman power, 
 but of that power invested with a new ecclesiastical character. In 
 other words, it is descriptive of the imperial Constantinopolitan 
 Catholic power. Of all who swayed this sceptre from Constantine, 
 the founder of the city, to Pala3ologus, who lost it to the Turks, 
 the Emperor Justinian is the best illustration of the wilful king in 
 his secular aspect. Never prince," says Dupin, did meddle 
 so much with what concerns the affairs of the church, nor make 
 so many constitutions and laws upon this subject. He was 
 persuaded that it was the duty of an emperor, and for the good of 
 the State, to have a particular care of the church, to defend its 
 faith, to regulate external discipline, and to employ the civil laws 
 and the temporal power to preserve it in order and peace." 
 
 Justinian," says Gibbon, sympathised with his subjects in 
 their superstitious reverence for living and departed saints ; his
 
 THE CZAR IN THE TIME OF THE END. 407 
 
 code, more especially his novels, confirm and enlarge the privileges 
 of the clergy ; and in every dispute between the monk and the 
 layman, the partial judge was inclined to pronounce, that truth and 
 innocence are always on the side of the church. In his public and 
 private devotions, he was assiduous and exemplary ; his prayers, 
 vigils, and fasts displayed the austere penance of a monk ; his 
 fancy was amused by the hope, or belief, of personal inspiration ; 
 he had secured the patronage of the Virgin, and St. Michael, the 
 archangel ; and his recovery from a dangerous disease was 
 ascribed to the miraculous succour of the holy martyrs, Cosmas 
 and Damian. Among the titles of imperial greatness, the name of 
 Pious was most pleasing to his ear ; to promote the temporal and 
 spiritual interest of the (Greco-Roman) church was the serious 
 business of his life ; and the duty of father of his country was 
 often sacrificed to that of defender of the faith. While the 
 Barbarians invaded the provinces, while the victorious legions 
 marched under the banners of Belisarius and Narses, the successor 
 of Trajan, unknown to the camp, was content to vanquish at the 
 head of a synod." 
 
 The reign of Justinian was an uniform yet various scene 
 of persecution ; and he appears to have surpassed his indolent 
 predecessors, both in the contrivance of his laws, and rigour of 
 their execution. The insufficient term of three months was assigned 
 for the conversion or exile of all heretics ; and if he still connived 
 at their precarious stay, they were deprived, under his iron yoke, 
 not only of the benefits of society, but of the common birthright of 
 men and Christians." 
 
 Antiochus Epiphanes and Justinian represent 'the king" as 
 he will be manifested, when, as the king of the north, he appears 
 upon the arena, standing up to contend with the Prince of princes, 
 on the field of Armageddon ; for he is to prosper till the indigna- 
 tion be accomplished " against Israel. Impious and cruel as 
 Antiochus, and superstitious and fanatical as Justinian, with the 
 arrogance, ambition, and profanity of the Roman Bishop in his 
 halcyon days, this incarnation of the sin-power in the crisis of its 
 fate, will fully answer to all that has been predicated of this king 
 who does according to his will, and " for whom Tophet is ordained 
 of old." a At present he is represented by the Sultan, who " divides 
 the land for gain." But when the Little Horn's sceptre is wrested 
 from his feeble grasp by the Autocrat, we shall see in him a 
 potenate, unrivalled in presumption and impiety by any of his 
 fathers, not excepting Pharaoh of the olden time. 
 
 In times past, the little horn of the goat has admirably illus- 
 trated the prophecy concerning him. "Through his policy he shall 
 cause craft to prosper by his power." In studying the reign of 
 Justinian this is remarkably apparent. But before the Horn could 
 a Isaiah xxx. 27-33 : xxxi. 8, 9.
 
 408 THE KINGDOMS OF THE WORLD. 
 
 find scope for the promotion of the species of craft referred to, it 
 was necessary that he should disregard all the gods of his 
 fathers," that is, embrace some other religion than Paganism ; in 
 other words, become a Greco-Roman Catholic, such as Justinian, 
 who occupied the throne, but did not inherit the peculiar super- 
 stition of the Caesars. Having discarded the gods of his fathers, 
 it suited the Horn's policy to bestow his patronage upon another, 
 who should be a god upon the earth, and residing in Rome instead 
 of above the heights of Olympus. 
 
 The testimony of Daniel is, that " In his estate he shall honour 
 the god of forces ; " or more intelligibly, ' In his kingdom shall he 
 do honour to a god of guardians.'" The word rendered " guardians " 
 is mahuzzim and signifies munitions. Hence, any real, or sup- 
 posed, persons adopted as protectors, guardians, or patrons, are 
 mahuzzim, or munitions of strength and safety. Now the god 
 whom the Little Horn of the Goat honoured in his kingdom, was a 
 god of guardian saints, who are regarded by his worshippers as 
 protectors and towers of strength and security against all "the 
 ills that flesh is heir to." Such a god is the Bishop of Rome ; 
 who, to the pagan officials of the Little Horn, was unknown, being 
 in their reign only a simple bishop, undistinguished from the rest 
 of his class, save that he flourished in the capital, and they in the 
 provinces, of the empire. He is therefore styled in the scripture, 
 " a god whom his (the Little Horn's) fathers knew not; " hence he 
 is also termed " strange god." But though "strange" and 
 unknown to Trajan and the Antonines, he was afterwards brought 
 into notice by Constantine and his successors. In 313, he was 
 made chief magistrate of Rome, or, as we would say, Lord Mayor, 
 for life. His jurisdiction was confined to the city. In 378, how- 
 ever, the Little Horn of the Goat then reigning over the east and 
 west, extended his spiritual authority over all the churches of Italy 
 and Gaul ; and by the time of Justinian, he was prepared for 
 presentation to the nations as spiritual head of the whole Roman 
 habitable. He was the god of a new system of idolatry, whose 
 idols were the images of Mahuzzim, or " the ghosts" of pretended 
 saints and martyrs, the demi-gods, or demons, of the new Roman 
 mythology. 
 
 In a celebrated letter written by the Emperor Justinian to this 
 god of patron saints, dated March 533, and which thenceforth 
 became part and parcel of the civil law, he is recognised as the 
 legal head of all the churches of the eastern and western provinces 
 of the empire. ' We suffer not," says the imperial writer, "any 
 thing that belongs to the state of the churches to be done without 
 submitting it to your holiness, who art head of all the churches." 
 In this way, " the king, who did according to his will," " acknow- 
 ledged" a this "strange god" as of supreme spiritual authority 
 " in the most strong holds." 
 
 Dan. xi. 39.
 
 THE DECREE OF PHOCAS. 409 
 
 The work of recognition thus far advanced by Justinian was 
 perfected by the edict of the Emperor Phocas, who began to reign 
 in 603. He also wrote to the Roman Bishop in 604, and acknow- 
 ledged his spiritual supremacy. He was very liberal to the churches, 
 and allowed the Pantheon, a temple dedicated to all tJie gods by 
 his fathers, to be turned into a church, or " most strong hold," to 
 all the saints. Phocas was a monster in crime, and therefore the 
 better qualified for a patron of the Roman Bishop, who hailed him 
 as the pious avenger of the church. By this kind of flattery a 
 decree was obtained from him by Boniface III., in 606, declaring 
 the Roman god UNIVERSAL BISHOP. Two years after, a pillar with 
 a gilt statue on the top of it, was erected in Rome to the honour 
 of Phocas, with the following inscription Pro inmnnerabilibus 
 Pietatis ejus beneficiis, etproquiete procurata, ac conservata libertate. 
 Thus was memorialised the fulfilment of the sure word of prophecy, 
 that the Little Horn of the Goat should " in his kingdom do 
 honour to a god of guardian saints." 
 
 When the Bishop of Rome was honoured as a god by the 
 Little Horn of the Goat, the other Little Horn had not yet made 
 its appearance among the ten-horned kingdoms of the Beast. 
 There elapsed 266 years from the date of Justinian's letter, and 193 
 from the decree of Phocas, before this came to pass ; for Charle- 
 magne was not crowned Emperor of the western third part of the 
 Roman Empire till A.D. 799. Upon this occasion, he also 
 " acknowledged and increased with glory" the Universal Bishop 
 as a god "'above every god" of his dominions. Through his 
 policy he also caused craft to prosper by his power. Priestcraft 
 gained an ascendancy in Europe which it had never attained before 
 the rise of the Germano-Roman Little Horn among the kingdoms 
 of the west. By forming an alliance with "the Accursed One," 
 all the powers were cemented together by a bond far stronger than 
 the sword. The Emperors perceived this, and shaped their policy 
 accordingly. The influence of the Popes in strengthening the 
 imperial authority is well shown in the following quotation : 
 
 "There was no general connection existing between the 
 States of Europe till the Romans, in endeavouring to make 
 themselves masters of the world, had the greatest part of the 
 European States under their dominion. From that time there 
 necessarily existed a sort of connection between them, and this 
 connection was strengthened by the tamous decree of Caracalla, 
 by the adoption of the Roman laws, and by the influence of the 
 Catholic religion, which introduced itself insensibly into almost all 
 the subdued states. After the destruction of the empire of the 
 west in 493, the Hierarchial system naturally led the several 
 Papal states to consider themselves in ecclesiastical matters as 
 unequal members of one great society. Besides the immoderate 
 ascendant, the Bishop of Rome had the address to obtain as the 
 spiritual chief of the church, and his consequent success in elevat-
 
 410 THE KINGDOMS OF THE WORLD. 
 
 ing the Germano-Roman emperor to the character of temporal 
 chief, brought such an accession of authority to the latter, that most 
 of the nations of Europe showed for some ages so great a defer- 
 ence to the emperor, that in many respects Europe seemed to form 
 but one society, consisting of unequal members subject to one 
 sovereign." 
 
 Thus, then, the " Wicked One " was manifested by the work- 
 ing of Satan with all the power of the Little Horn of the Goat, 
 and afterwards, of the Little Horn of the west. Strange and 
 unknown to the Pagan emperors, he became a god to the wilful 
 king, and Eyes and Mouth to the Little Horn of the west : so that 
 until the capture of Constantinople in 1453, he was in some sort a 
 connecting link between the two imperial horns. The prophecy 
 before us, however, not only foretells his recognition by the 
 Roman power, but sets forth other particulars of a striking and 
 interesting character. 
 
 " MAHUZZIM BAZAARS." 
 
 The text, when literally rendered, throws much light upon the 
 subject. Thus, it reads, " In his kingdom shall he do honour to a 
 god of guardians, even an Accursed One whom his fathers knew 
 not shall he honour ivith gold, and with silver, and with precious 
 stones, and with things desired. Thus shall he do in Bazaars of 
 Guardians with an Accursed Dissembler, whom he shall acknow- 
 ledge and increase with glory : and he shall cause them to exercise 
 authority over multitudes, and he (the Little Horn) shall divide the 
 land for gain." 
 
 There are peculiarities in this translation which I shall notice 
 presently ; of the whole text, it may be remarked here, that it 
 is in strict accordance with history, and therefore worthy to be 
 received. It testifies that the Little Horn of the Goat should do 
 honour to a god of guardians with riches, and things desired. 
 Now, to honour a god of guardians with such things, is to enrich 
 the institutions dedicated to the guardian saints, whose high priest 
 Rome's episcopal god is. In meeting the suggestions of the 
 Accursed One, the Little Horn was honouring him with things 
 desired." Justinian was a remarkable instance of liberality to 
 the church and its chief. Besides the magnificent temple of St. 
 Sophia, he dedicated twenty-five others in that city and its suburbs 
 to the honour of the Virgin and the saints : most of these edifices 
 were decorated with marble and gold. His munificence was dif- 
 fused over the Holy Land ; throughout which monasteries for both 
 sexes were amply diffused. Almost every saint in the calendar 
 acquired the honour of a temple ; and the liberality with which he 
 honoured them was boundless. He employed 10,000 workmen in 
 the erection of St. Sophia, which he finished in five years, eleven 
 months, and ten days from the first foundation. No wood except
 
 MAHUZZIM BAZAARS. 411 
 
 the doors was admitted into its construction. Paul Silentiarius, 
 who beheld its primitive lustre, enumerates the colours, the shades, 
 and the spots of ten or twelve marbles, jaspers, and porphyries, 
 which nature had profusely diversified, and which were blended 
 and contrasted as it were by a skilful painter. 
 
 '' The triumph of Antichrist was adorned with the last spoils 
 of paganism, but the greater part of these costly stones was extracted 
 from the quarries of Asia Minor, the isles and continent of Greece, 
 Egypt, Africa, and Gaul. A variety of ornaments and figures was 
 curiously expressed in Mosaic ; and the images of Christ, of the 
 Virgin, of the saints, and of angels, were exposed to the super- 
 stition of the Greeks. According to the sanctity of each object, the 
 precious metals icere distributed in their leaves, or in solid masses. 
 The spectator was dazzled by the glittering aspect of the cupola ; 
 the sanctuary contained forty thousand pounds weight of silver ; 
 and the holy vases and vestments of the altar were of the purest 
 gold, enriched with inestimable gems." 
 
 Such are the words of Gibbon ; and no description of things 
 could more palpably demonstrate the applicability of the text to 
 any other person, than this does to Justinian as the individual 
 emperor of the little Greek Horn, who " in his kingdom honoured 
 an accursed god of guardian saints in their bazaars with gold, with 
 silver, and with precious stones, and with things desired." Thus 
 shall he do," saith the scripture, " in the most strong holds with a 
 strange god," or accursed dissembler. In the margin of the 
 passage instead of ' in the most strong holds," it reads, ' in for- 
 tresses of munitions ," which does not help the matter at all. The 
 Hebrew words are le-mi-ctzahrai mahuzzim. The root otmivtsahrai 
 is bahtzar, and signifies " to enclose with a wall, or the like, for 
 safety. As a noun, it signifies store, or treasure so secured. 
 Derivative a bazaar, a kind of covered market-place among the 
 eastern nations, somewhat like our Exeter 'Change, but frequently 
 much more extensive" (Parkhursfs Lexicon). "In the strong 
 holds of Mahuzzim," or " in Mahuzzim-Bazaars," comes nearer to 
 the original. Understanding that Mahuzzim are deified ghosts, 
 worshipped as patrons and protectors, the question need only be 
 asked, what are their strong holds, or bazaars ? and every 
 reflecting mind will answer immediately ' Why, the churches 
 to be sure ! " 
 
 This is the truth. The churches, chapels, and cathedrals are 
 the strong holds, and houses of merchandise, dedicated by the 
 prospering craft to guardian-saints and angels. There are the 
 images and pictures of the saints. They are saints' houses in 
 which are deposited their shrines ; silver, gold, and ivory 
 crucifixes ; old bones, and various kinds of trumpery. They are 
 literally " dens of thieves," without ever having been the houses of 
 the Father, where people are robbed of their money under divers 
 false pretences. They are places where pews are sold by auction ;
 
 412 THE KINGDOMS OF THE WORLD. 
 
 where fairs are held for "pious objects"; and where spiritual 
 quacks pretend to cure souls in exchange for so much per annum. 
 In view of these facts, the scriptural epithet bestowed upon the 
 church-houses of the apostacy is most appropriate. They are 
 truly Bazaars of spiritual merchandise ; and the prospering craft, 
 " the great men of the earth," made rich by trading in their wares, 
 are the bazaar-men, who extort all kinds of goods from their 
 customers by putting them in fear, and comforting them with 
 heavenly pay. They buy and sell under license from the State, 
 having received the mark on their foreheads, and in their hands. 
 
 The reader may find the catalogue of sale in the eighteenth of 
 Revelation. Among the articles of merchandise are (<7w^arwr. /ecu 
 ^ux a avQptawtitv) bodies, and souls of men. But the trade of these 
 soul-merchants is fast falling into disrepute. Their customers 
 growl exceedingly at being compelled to deal at Bazaars, where 
 the profit is all on one side. This state of things, however, will 
 not last much longer ; for the time cometh it is written, when 
 " no man buyeth their merchandise any more." There is often 
 more truth than fiction, though not much elegance, in the proverbs 
 of the vulgar ; but the reader will now perceive the scripture 
 origin of the term "gospel shop" as applied to places of religious 
 convocation, where men preach gospels at so much per sermon, or 
 per annum. I am aware, Paul says, that " the Lord hath ordained 
 that they which preach the gospel should live of the gospel." This 
 is just and proper. But this ordinance does not apply to those 
 who do not preach the gospel, but preach mere human tradition 
 instead. These are preachers of other gospels ; and to pay them 
 is "to take the bread out of the children's mouths, and cast it to 
 dogs," even to " dumb dogs that cannot bark." 
 
 The places where they deal out their traditions are well and 
 truly designated shops, or bazaars ; for the system which sanctifies 
 them is mere trading in religion, and haggling for a crust of bread. 
 But then, bazaars of priestly wares are distinguished from places 
 of honourable trade by being dedicated to Makuszim. This is a 
 remarkable feature in the prophecy, which finds its counterpart in 
 the dedication of the churches to guardian saints and angels. 
 St. Sophia at Constantinople, St. Peter's at Rome, Our Lady's at 
 Paris, St. Paul's at London, and innumerable other bazaars, 
 dedicated to all conceivable kinds of saints, and, lest any should 
 be forgotten, to "All Saints," and even to "All Souls" are 
 examples in point. In these bazaars of guardians, then, the two 
 Little Horns, and the other Horns, " through their policy have 
 caused craft to prosper by their power ; and have done honour to 
 the god of guardians with gold, and silver, and precious stones, 
 and things desired."
 
 THE EASTERN QUESTION IN THE TIME OF THE END. 413 
 
 CHAPTER V. 
 THE EASTERN QUESTION IN THE TIME OF THE END. 
 
 It is impossible that the Holy Land can be for ever subject to the Gentiles. 
 It is to be wrested from them in the course of "the time of the end." 
 Of Daniel's 2,400 days. Of the beginning of " the time of the end." 
 Of the king of the south at that time. The Autocrat of Russia the 
 king of the north at "the time of the end." England and the Jews. 
 Of Gogue and Magogue. Ezekiel's and John's two different and 
 remote confederacies. Daniel's king of the north of " the time of the 
 end," and Gogue of " the latter days," the same. The Gogue of 
 Ezekiel proved to be Emperor of Germany and Autocrat of all the 
 Russias. Corner and the French. Sheba/Dedan, the Merchants of 
 Tarshish and its young lions, identified as the British power. 
 
 OUR paraphrase was discontinued (page 403), at the end of the 
 thirty-fifth verse of the eleventh chapter of Daniel. It left 
 Antiochus Epiphanes, the king 1 of the north, at war with the Jews 
 under Judas Maccabeus, who were fighting against fearful odds for 
 their very existence as a nation. 
 
 The prophecy about the Little Horn king led our attention off 
 from events in the land of Israel to others in Italy and Constanti- 
 nople where we beheld the Little Greek Horn, and after him, the 
 Little Latin Horn, doing honour to the Roman Bishop, and con- 
 verting him into a god in their respective dominions. But, though 
 the testimony directed our attention to Rome, in order that we 
 might be able by the transactions of which that city was the centre, 
 to identify the power represented by " the king who did according 
 to his will," before it dismisses the Little Horn by pressing it down 
 into the Assyrian Horn of the Goat, our thoughts are again turned 
 upon Israel and their interesting country, by the prophet telling 
 us that the Little Greek Horn ''''shall divide the land for gain." 
 This treatment of the Holy Land is particularly characteristic of 
 the Ottoman power which has possessed the country since 1509, 
 when it was incorporated with the Turkish empire by Selim IX. 
 It has been divided by his successors to their Pashas literally " for 
 gain ; " by which the ruin of the country was made sure and 
 expeditious.* Having purchased principalities in it at enormous 
 prices, they make a conscience of reimbursing themselves in the 
 shortest possible time by every kind of extortion : well-knowing, 
 in past times at least, that if a higher price were offered than they 
 
 a And "the Little Latin Horn" has done the like throughout all its 
 section of Anti-Christendom, as the division of the land into "parishes," 
 and the "tithes" testify to this day.
 
 414 THE KINGDOMS OF THE WORLD. 
 
 had "given, their heads would soon appear at Constantinople, in 
 attestation of their dangerous posts being occupied by equally 
 unscrupulous exactors. 
 
 But, is the Holy Land to continue for ever as it is at this day ? 
 Is the Little Horn of the Goat always to divide it for a price among 
 his pashas ? These are questions of great interest to all who 
 believe the gospel of the kingdom of God and his Christ. If the 
 reader have accompanied me through this volume, he will, I doubt 
 not, be ready to answer in full assurance of faith and hope, with 
 an emphatic No, it is impossible." Yea, verily, it is impossible 
 that it can always be desolate and subject to the horns of the 
 Gentiles. If it were, the kingdom of God could never be estab- 
 lished ; for the Holy Land is the territory of the kingdom. To 
 all, then, who believe "the things of the kingdom of God and the 
 name of Jesus Christ," how intensely interesting must the future 
 destiny of this country be ! Well may it be said by the prophet, 
 "Ye that make mention of the Lord, keep not silence, and give 
 him no rest, till he establish, and till he make Jerusalem a praise 
 in the earth. " a 
 
 But when and how shall the land of Israel be wrested from the 
 Little Horn of the Goat ? As to the ivhen, the prophecy contained 
 in the last, six verses of the eleventh chapter plainly informs us, 
 that it shall be in the Time of the End ; " for to the time of the 
 end shall be the vision.' This period is also termed, " the last 
 end of the indignation ; for at the time appointed the end shall 
 be." b In other words, the minding up of the "vision shall be at the 
 expiration of a given time. The next question is, What given time 
 is this, and when does it expire? In reply to this, I remark that 
 the only time given in connection with the vision of the Ram and 
 He-goat, and the prophecy connected with it, is a long interval of 
 2,300 years from the evening to the morning of the vision-period. 
 The Septuagint reads 2,400* ; and the Hebrew may not be better 
 authority than the Greek translation here, and that says 2,300, as 
 in the common version. Assuming, then, 2,400 is correct, the 
 question is still before us, When does this period expire ? A 
 similar inquiry is made in the text, namely, ' How long the 
 vision ? " " At," or till " the time of the end shall be the vision." 
 Then the 2,400 years are to reach no further than the time of the 
 end, the duration of that end not being defined by the time of the 
 vision. . . . To repeat the question, " How long the vision 
 (concerning the taking away of) the daily, and the treading down 
 by that which maketh desolate, to give both the holy (land) and 
 
 Isaiah Ixii. 6, 7. b Dan. viii. 17, 19. 
 
 * Only the Vatican MS. Documentary evidence so far does not seem to 
 warrant the " 2,400." At the same time.it is obvious that an "evening 
 morning" is 24, and not 23 hours. And this seems to necessitate the 
 " 2,400" reading.
 
 THE CLEANSING OF THE SANCTUARY. 415 
 
 the host (of Israel) to be trodden under foot?" To this question 
 it was replied, " Unto 2,400 days ; then shall the holy (land) be 
 cleansed." We are not to understand by this, that the Holy Land 
 would be cleansed in the 2,401st year; but that the 2,400 years 
 being: expired, the subsequent event to be brought about would be 
 the cleansing of the land of Israel. This is a work that requires 
 time, and cannot possibly be accomplished till after the battle of 
 Armageddon. 
 
 I say that " the cleansing of the sanctuary" is the cleansing 
 of the land of Israel ; and I cannot conceive how any other inter- 
 pretation can be put upon it in the face of Ezekiel's testimony 
 short of this. He predicts the fighting of a great battle in the 
 land of Israel ' in the latter days," which is synonymous with 
 " the time of the end." He describes it as taking place between 
 the Lord God and a great northern power, which is signally 
 defeated upon the mountains of Israel. The heaps of slain are 
 enormous ; for it takes seven months to' bury them, and seven 
 years to use up their weapons as fire-wood for domestic purposes. 
 " Seven months," says Ezekiel, " shall the house of Israel be 
 burying of them, that they may cleanse the land." Then describing 
 the thorough manner in which the buriers shall do their work, 
 so that not a single bone shall be left visible, he finishes this 
 part of his prediction by saying, "THUS shall they cleanse the 
 land. " 
 
 But, if the 2,400 years terminate at the time of the end, when 
 do they commence, that we may know when the time of the 
 end begins ? 
 
 The solution of this problem will be found in Chronikon 
 Hebraikon appended to this edition. It is there shown that the 
 " evening-morning " period of Dan. viii. 14, should read 2,400 
 instead of 2,300 ; and that the reed or rule by which the beginning 
 of this time of the vision should be ascertained is, that the time of 
 a vision must be computed from the first event foresliadmved in the 
 vision : inasmuch as it cannot be perceived that there is an}' valid 
 reason for the exclusion of any of the events of a vision from its 
 time. My suspicion was not awakened with regard to the 
 correctness of the reading of this text on the publication of the 
 former editions of this work. I am, however, now satisfied that 
 2,300 is a corruption of some of the Hebrew manuscripts in the 
 hands of Western Jews, from which it found its way into modern 
 versions. 
 
 In this vision of Dan. viii., the first event the prophet sees is 
 the last horn of the Ram Power overtopping the first verse 3. This 
 event came to pass B.C. 540, when the Persian Dynasty of the Ram 
 represented by Cyrus superseded the Median at the death of Darius 
 the Mede. Can any good reason be given why this coining up of 
 the higher horn last, should not be included in the 2,400? I can 
 see none. I accept it, therefore, as the beginning of the vision's
 
 416 THE KINGDOMS OF THE WORLD. 
 
 evening-morning- time. Hence the question, " How long the 
 vision of the Daily and of the transgression making desolate, to 
 give both the Holy and the Host for a trampling?" must be 
 understood as an inquiry, " How long shall it be from the Persian 
 Horn overtopping the Median Horn to the Time of the End, when 
 the Holy and the Host shall no longer be given over for a treading- 
 down ? " for " to the time of the end shall be the vision " verse 
 17. The answer to the question reveals the terminal epoch. So 
 long a time was to elapse before 'THE DAY OF VENGEANCE " came. 
 The 2,400 would not include the day of vengeance, but would 
 conduct to that terrible epoch, concurrent with the end of the 
 Sixth, and all the quadragintal period of the Seventh, vials ; that 
 is, an epoch commencing with the opening of the third section of 
 the Frog Sign in which the advent occurs, and continuing in all 
 the period of the Seventh Vial, in which the Seven Thunders utter 
 their voices, and ending with this last vial, which occupies the 
 forty years of Israel's Exodus testified of in Mic. vii. 15. 
 
 Now, if my computation be correct, namely, that the 2,400 
 years terminated in 1860, and that this was the beginning of the 
 time of the end, we ought then to find on the political map a " king 
 of the south," a " king of the north," and the Little Horn of the 
 Goat, all contemporary. Besides this, we ought to find the king 
 of the south making war on the Little Horn, and the land of Israel 
 should be the subject of the strife. I say we ought to find these 
 things in the time of the end, because the time of the vision, or 
 2,400 years, is to be the time of the end ; " for at the time appointed 
 the end shall be :" and it is also written, ' He ;" the Little Horn 
 of the Goat, " shall divide the laud for gain. And AT the time of 
 the end the king of the south shall push at him ; and the king of 
 the north shall come against him."" It is evident from this that 
 at the time of the end, there are to be two horns of the Goat and the 
 little horn all coexistent, and as hostile in their policy as in the 
 days of Antiochus Epiphanes. 
 
 These are the things which ought to be, but what do we find ? 
 The answer is just what the prophecy requires. There is the 
 reigning king of Egypt, or of the south ;* the Russian Autocrat, 
 king of the north, and the Sultan, the representative of the Little 
 Horn of the Goat. The two former were brought up upon the 
 territories of the ancient kings of the north and south, by the 
 pouring out of that determined upon the Little Horn, subsequently 
 to 1820, when the sixth vial began. There had been no kings of 
 the north and south upon the Eastern Roman territory for many 
 centuries previous to this period. The war between Russia and 
 the Porte, however, in 1828 advanced the frontiers of the Russian 
 
 Dan. xi. 39, 40. 
 
 * Britain is now de 'facto King of the South (see The Christadelphian, 
 
 January, 1900.)
 
 MEHEMET ALl's REBELLION. 417 
 
 empire to Asia Minor, Ararat, and thence to the Caspian ; by 
 which a considerable portion of the territory of the old Assyro- 
 Macedonian kingdom is included in the dominions of the Autocrat. 
 He is, therefore, in relation to Judea, the king of the north and 
 representative of Antiochus Epiphanes. He is also " the Assyrian" 
 of the latter days, for whom Tophet is ordained of old. 
 
 Very soon after the Russian war, which ended in 1829, 
 Mehemet Ali established himself as king- of the south. He attacked 
 and conquered Syria, and for a time was lord ascendant of the 
 east. This exaltation opened new prospects to Mehemet, and he 
 aspired to the throne of the Sultan. The time of the end was not 
 far off, there being only a few years of the 2,400 j'ears to expire. 
 In 1838, Mehemet Ali, king of the south, " pushed at" the Sultan. 
 Hitherto he had confined his operations to Egypt and Syria, but 
 now at the closing of the war he pushed for Constantinople, and 
 advanced as far as Smyrna ; and but for the interference of the 
 great powers, unconsciously "to establish the vision," he would 
 doubtless have dethroned him. Wearied of this state of affairs, 
 which endangered " the balance of power," England, Russia, 
 Prussia, and Austria undertook to establish peace, and to place 
 things on a permanent footing. They ordered the king of the 
 south to surrender Syria, including Palestine, to the Sovereignty of 
 the Little Horn ; and to restore the Turkish fleet, which had re- 
 volted from the Sultan during the war. Mehemet refused to do 
 either ; contending that Syria was his as a part of his kingdom for 
 ever by right of conquest ; and the fleet, as the spoils of war. 
 These great powers, however, were not to be trifled with. They 
 were willing that the throne of Egypt should be hereditary in his 
 family ; but determined that he should only be Pasha of Syria for 
 life. But Mehemet would not yield, and the result was, that the 
 allied fleet bombarded the cities of the Syrian sea-board, and took 
 possession of St. Jean d'Acre. They again offered him " all that 
 part of Syria, extending from the Gulf of Suez to the lake of 
 Tiberias, together with the province of Acre for life," if he would 
 restore the Turkish fleet. But he still refused, and in the autumn 
 of 1840, they compelled the Egyptians to evacuate the country, 
 and determined he should not have it at all ; and threatened that 
 if he did not restore the fleet in ten days, they would bombard him 
 in Alexandria. Prudence at length overcame the obstinacy of 
 Mehemet ; he therefore yielded, and surrendered the ships within 
 the time. Thus, the land of Israel was returned to the sovereignty 
 of the Little Horn, and Mehemet restricted to the kingdom of 
 Egypt ; so that as the result of the sixth vial down to 1840, the 
 political geography of the east had been so changed, that there now 
 existed the king of the south in Egypt, the king of the north 
 towards Ararat, and the dominion of the Little Horn of the Goat 
 between them, extending to the Euphrates.
 
 418 THE KINGDOMS OF THE WORLD 
 
 Such are the important events which mark the end of the 
 2,400 years, and the approach of the time of the end. They are 
 evidential of the time soon arriving to which the Lord refers, saying, 
 " I will remember my covenant with Abraham, Isaac, and Jacob, 
 and I will remember the land." a Mehemet AH claimed the land as 
 his for ever ; but Jehovah hath said, "The land shall not be sold 
 for ever ; for the land is mine." If, then, the Lord would not 
 permit the Israelites to alienate it from one to another for ever, 
 he would be far from permitting Mehemet to possess it, or the 
 Allies to grant it to him, for ever. The hand of God may be clearly 
 discerned in the events of this epoch. He hardened the 
 king of Egypt's heart not to accept the land on any other terms 
 than his own, which were certain not to be granted. If they had 
 yielded to his demand, "the eastern question" would have been 
 diplomatically settled, and the course of events regarding Israel 
 turned into a different, and perhaps, opposite, channel ; but as 
 the affair of 1840 has left the country, its destiny remains to be 
 the subject of a future arrangement, when the dominion of the 
 Little Horn subsides into that of the Russo-Assyrian Horn of the 
 Goat. 
 
 The eleventh chapter of Daniel is therefore fulfilled as far as 
 the first colon of the fortieth verse.* The things which remain to 
 be accomplished in the time of the end are briefly outlined in the 
 remaining part of the chapter. The king of Egypt having pushed 
 at the Little Horn, as we have seen, the next event of the prophecy 
 is an attack upon him by the king of the north, as it is written, 
 " And the king of the north shall come against him like a whirl- 
 wind, with chariots, and with horsemen, and with many ships ; " 
 that is, the Russo-Assyrian autocrat shall attack Constantinople 
 by sea and land, and with such whirlwind impetuosity that the 
 Sultan's dominion shall be swept away. The whirlwind-nature of 
 the attack implies, I think, not only its overwhelming character, 
 but that when it is made, the allies of the Sultan will be off their 
 guard ; that is, by the Autocrat's assurances of peace and modera- 
 tion for which they will give him credit, Constantinople will be left 
 unprotected, and it will fall into his hands before they can come to 
 the rescue. To ' push at him^ " and to ''come against him" are 
 phrases which imply more than simple invasion : they indicate like- 
 wise the direction that invasion is to take. In the case of the king 
 of the south, when he " pushed at him," he directed his course 
 towards Constantinople, but he did not " come against him," 
 because he was stopped by "the powers." The king of the north, 
 however, is to do more than push, he is actually to " come against" 
 
 Lev. xxvi. 42. 
 
 * Query: May not a. British "push" at Russia in Turkey-, bring on 
 the overwhelming storm? Mehemet Ali's rebellion of 70 years ago does 
 not now (1909) seem more tnan an incipient fulfilment.
 
 THE RUSSIAN INUNDATION' OF THE LATTER DAYS. 419 
 
 the Sultan, which can only be clone by sitting down before Con- 
 stantinople. 
 
 It is not to be supposed that the Autocrat would attack the 
 Porte without some provocation, real or pretended. It is there- 
 fore the mission of the Frogs, as we have seen in a former chapter, 
 to bring about such a state of things as will involve the Autocrat 
 and Sultan in war.* The reader will perceive, then, that the opera- 
 tion of the Frog-power comes in between the attacks of the king 
 of Egypt, and the Russo-Assyrians, upon the Porte. The policy 
 they originate is to involve the whole habitable in war, the more 
 immediate effect of which will be, that " the king of the north 
 shall enter into the countries, and shall overflow and pass over." 
 To " enter into the countries " implies invasion ; but to "overflow 
 and pass over " indicates conquest. The result of the conquest 
 .will be that many countries shall be overthrown." 
 
 Of the horn-kingdoms, it is predicted, saying, " These shall 
 make war with the Lamb, and the Lamb shall overcome them ; " re 
 and again, " The Beast and the kings of the earth, and their 
 armies, gathered together to make war against him that sat upon 
 the horse, and against his army. And (these) the remnant were 
 slain with the sword of him that sat upon the horse, which sword 
 proceeded out of his mouth : and all the fowls were filled with their 
 flesh." 6 Now, this field of battle is to be the valley of Megiddo 
 in the land of Israel. In view of this, has the question ever 
 occurred to the reader, what possible inducement could there be for 
 the kings of Belgium, Spain, Portugal, Italy, &c., to march their 
 armies into Palestine? What inducement was there for the kings 
 of Europe to meet Napoleon at Dresden, and to march their armies 
 into Russia in 1812? It was compulsion, and not inclination. A 
 similar cause will operate on them again. When the king of the 
 north J "ove'rHbws and passes over " their countries, they will 
 become subject to him as their emperor ; and when his autocracy 
 shall attain the extent marked out for it in the word, his dominion 
 will be fitly represented by Nebuchadnezzar's Image, of which they 
 will be the toes. They must exist as regal parts of a great 
 dominion until Christ comes ; because they are to war with him 
 in person ; and because God will set up His kingdom in their 
 time ; and, having broken to pieces the power of their imperial 
 ruler on the mountains of Israel, by that same kingdom He will 
 ** break in pieces and consume all their's." 
 
 The overthrow of the Sultan will not be contemplated by the 
 British Government with indifference. They have already beheld 
 continental Europe to the confines of Russia subject to the will 
 ot one man, and they are Oestmea to witness it again. They will 
 
 a Rev. xvii. 14. *> Rev. xix. 19, 21, 17, 18; Ezek. xxxix. 17-21. 
 * See page 383, footnote.
 
 420 THE KINGDOMS OF THE WORLD. 
 
 unquestionably adopt all possible measures to circumvent the 
 Autocrat. England's Indian Empire, and its contiguity to Asiatic 
 Russia, make her his natural enemy. It will be her policy to 
 prevent him from taking possession of Egypt and the Holy Land ; 
 for if he were to do this, he would intercept all communication 
 between England and India by the Red Sea. Hence, while she is 
 the natural enemy of the Autocrat, she is also the natural friend of 
 Egypt and the Jews. The triumph of Russia in the west will 
 cause her to strengthen herself in the east ; and, as I shall show, 
 she will take possession of Sheba, Dedan, Edom, Moab, and part 
 of Ammon ; colonise Judea with Israelites, and form an intimate 
 alliance of offence and defence with Egypt.* Thus the Red Sea 
 will become a British lake ; and by holding Gibraltar, Aden, and 
 some commanding position at the entrance of the Persian Gulf, she 
 will be enabled to retain for a short time longer her commercial 
 and maritime ascendancy. 
 
 But these measures of the British will be the means of luring 
 on the Autocrat to his destruction. Having fulfilled the mission 
 
 of his " sacred Russia" to put down rebellion, to plant the Greek 
 cross on the dome of St. Sophia, and to prostrate Europe at his 
 feet, he will next address himself to the work of establishing his 
 dominion over the east. The prosperity of Egypt and Judea will 
 tempt him to seize them for himself; for, as the prophet saith, 
 " He shall enter also into the glorious land, and many shall be 
 overthrown ; but these shall escape out of his hand, even Edom, 
 and Moab, and the chief of the children of Ammon." He will 
 have proclaimed war against the east ; and at the head of his 
 vassal kings and their armies have invaded Syria. The war will 
 be bloody, and his hosts, like a cloud to cover the land. Having 
 over-run Syria, and Persia, he will invade Egypt, Libya, and 
 Ethiopia. For it is written, ' He shall stretch forth his hand also 
 upon the countries : and the land of Egypt shall not escape. But 
 he shall have power over the treasures of gold, and of silver, and 
 over all the precious things of Egypt ; and the Libyans and 
 Ethiopians shall be at his steps." This subjugation of Egypt 
 arouses all the indignation of Britain. England's interference! 
 troubles him ; for "tidings out of the east and out of the north 
 shall trouble him : therefore he shall go forth with great fury to 
 destroy, and utterly to make away many." Judea will now feel 
 the weight of his power. He will lay siege to Jerusalem, and take 
 
 s Something more than this since 1882. 
 
 | The "tidings" seem rather to have to do with the subsequent inter- 
 ference of " Michael the Great Prince." Sennacherib was troubled by 
 tidings or a "rumour" of Tirhakah's advance, and drawn off from 
 Jerusalem to Libnah, where his blasphemies were avenged in the angelic 
 destruction of his army. The King of the North is troubled by tidings 
 out of Jerusalem, and is drawn against the city to encounter the Lord 
 (Zech. xiv.).
 
 GOGUE AND MAGOGUE. 421 
 
 it; for, "He shall pitch his palatial tents in the glorious holy 
 mountain." ' Yet," though thus far triumphant, " he shall come 
 to his end, and none shall help him." As a further elucidation of 
 this portion of the book of Daniel, I shall now proceed to speak of 
 the prophecy in relation to 
 
 GOGUE AND MAGOGUE. 
 Tor Ffaiy KO.I ror Maywy. 
 
 These names occur together in two remarkable prophecies, the 
 one delivered through Ezekiel, 6 and the other through the apostle 
 John.** Xo portion of scripture has been more mangled, perhaps, 
 than these ; yet there is none, as it appears to me, more easy to 
 be understood. An illustration of popular opinion on the subject 
 may be seen in Guildhall, or in " the Lord Mayor's Show," where 
 two huge giants appear, whom the wise men of Gotham have 
 rhantized " Gog and Magog ! " Interpreters have enlightened ihe 
 public upon this subject about as much as the wooden giants them- 
 selves. They generally confound the Gogue and Magogue of 
 Ezekiel with the Gogue and Magogue of the Apocalypse ; but if 
 the reader carefully examine the two testimonies, he will find that 
 they have reference to different times exceedingly remote from each 
 other. The Apocalyptic Gogue and Magogue are the nations and 
 their leader, who rebel against the government of Christ and his 
 saints, 1,000 years after the binding of the Greco-Roman Dragon 
 is finished. They are the then existing nations outlying the land 
 of Israel on the north, south, east, and west ; who, being seduced 
 from their allegiance, revolt and invade Canaan, and lay siege to 
 Jerusalem, but are destroyed by fire from heaven. They are styled 
 Gogue and Magogue because the confederacy is similar to that of 
 Ezekiel's prophecy ; being a combination of the posterity of the 
 same populations to invade the same land, and take possession of 
 the same city, and for the same purpose namely, to seize the 
 sceptre of universal empire, which has been the matter of contest 
 since God first put enmity between the seed of the serpent and the 
 seed of the woman. 
 
 If the reader compare the two prophecies, he will discern the 
 following diversities, which prove them to be confederacies belong- 
 ing to different epochs. 
 
 1. The Gogue of Ezekiel invades Judea " in the latter days : " 
 but the Apocalyptic Gogue does not invade the land till 1,000 years 
 after the binding of the dragon ; 
 
 2. Ezekiel's Gogue goes forth from the north ; John's, from 
 the four corners of the earth ; 
 
 1 spell these names as they should be pronounced. & Ezek. xxxviii. 2-3 : 
 xxxix. 6. c Rev. xx. 8.
 
 422 THE KINGDOMS OF THE WORLD. 
 
 3. The Ezekiel-Gogue's invasion is the occasion of the Lord's 
 manifestation, and therefore pre-millennial ; but that of John's is 
 after the Lord has reigned with his saints on earth 1,000 j r ears, 
 and therefore post-millennial ; 
 
 4. The Lord himself brings the Ezekiel-Gogue against his 
 land ; but some arch-rebel stirs up hitherto loyal nations against 
 the government, and as the Apocalyptic Gogue and Magogue defy 
 the king already in Jerusalem ; 
 
 5. The Lord brings the Ezekiel-Gogue up to battle against 
 Jerusalem, that he may be made known to the nations ; but John's 
 Gogue has known him for 1,000 years. 
 
 The prophecy of Ezekiel concerning Gogue evidently relates to 
 a power that is to arise hereafter ; for the Lord says in his address 
 to its chief, " In the latter years thou shalt come into the land that 
 is brought back from the sword, and is gathered out of many people, 
 against the mountains of Israel, which have been always waste : 
 but it is brought forth out of the nations, and they shall dwell 
 safely all of them. In another verse of this chapter, the ' latter 
 years " are termed ' latter days," as it is written : And thou 
 shalt come up against my people of Israel, as a cloud to cover the 
 land ; it shall be in the latter days, and 1 will bring thee against 
 my land." This testimony shows, that there will have been a 
 gathering of the Jews to some extent before Gogue invades their 
 land ; and that this gathering is subsequent to a long desolation 
 of the country. Hence, those acquainted with Jewish History will 
 perceive directly, that the prediction has not been fulfilled ; but is 
 yet in the future, and belongs to " the time of the end," which is 
 synchronous with ' the latter days." 
 
 The prophecy of Gogue synchronises with the events set forth 
 in the forty-first verse of the eleventh chapter of Daniel. In short, 
 Ezekiel's prophecy of Gogue is an amplification of Daniel's con- 
 cerning the king of the north. That these two powers are the 
 same will be manifest from the following considerations : 
 
 1. Gogue. or the prince of Ros, is king of Meshech and Tubal, 
 therefore he is the king of the north geographically ; those countries 
 being north of the Holy Land, which, according to the covenant, 
 extends to Amanus and the Euphrates ; 
 
 2. Gogue is to invade the land of Israel "from the north 
 parts " and "in the latter days ;" and the king of the north is to 
 enter into the same country at the same time ; therefore, as the}' 
 come against the same enemy and at the same time, they must be 
 one and the same power ; 
 
 3. The Libyans and Ethiopians belong to Gogue's army ; and 
 Daniel testifies, that " the Libyans and Ethiopians are at the 
 steps of the king of the north," that is, they march among 
 his troops ;
 
 ROSH, MESHECH, AXD TUBAL. 423 
 
 4. Hostile tidings come to Gogue from Sheba and Dedan east- 
 ward ;* and from the Merchants of Tarshish and the young 
 lions thereof " northward : f so, also, " tidings out of the east 
 and out of the north," says Daniel, " shall trouble the king of the 
 north " ; 
 
 5. Gogue is to " fall upon the mountains of Israel," where he 
 and his multitudes are to be buried ; so the king of the north 
 having- encamped "between the seas in the glorious holy 
 mountain," the hill-country, "comes to~~his end" there, with 
 "none to help him": and, 
 
 6. Gogue unexpectedly encounters the Lord God in battle on 
 the mountains of Israel ; and the_king of the north contends with 
 Michael the great prince, who standeth up for Israel, and delivers 
 them : the}' are both defeated and deprived of dominion by the 
 same supernatural powen 
 
 Here, then, are six particulars which clearly establish the 
 identity of Gogue with the king of the north. The multitudes 
 the}' are destined to lead into the Holy Land are the " all 
 nations " which Zechariah has predicted the Lord will gather 
 together against Jerusalem, to destroy them in battle with a small 
 exception," and whose slain are " the carcases of the men that 
 have transgressed against the Lord, whose worm shall not die, nor 
 their fire be quenched ; and who shall be an abhorring to all 
 flesh, " b who pass through " the valley of the passengers on the 
 east of the sea " : c for the consumption of their bodies by the 
 worm will commence while they are yet standing alive upon their 
 feet ; rf so that like Antiochus Epiphanes, the stench of their 
 consuming bodies will " stop the noses of the passers by." 
 
 ROSH, MESHECH, AND TUBAL. 
 
 The prophet Ezekiel is addressed by Jehovah as the type, or 
 representative, of Him, who is to vanquish Gogue on the 
 mountains of Israel. Hence, He says to him, "Son of Man, set 
 thy face against Gogue , of the land of Magogue, the prince of Rosh^ 
 Meshech, and Titbal, and prophesy against him" (R.V.). In this 
 title to the prophecy, the antagonists are indicated namely, the 
 Son of Man on one side, and Gogue on the other. But, while it 
 is quite clear who the Son of Man is, it is but little understood 
 what power is represented by Gogue. It will, therefore, be my 
 endeavour in the following pages to identify this adversary of 
 Zech. xiv. 2. & Isaiah Ixvi. 24. c Ezek. xxxix. 11. d Zech. xiv. 12. 
 
 e Say rather, southward : " the Queen of the South" (Matt, xii. 42 ; 
 2 Chron. ix. i). 
 
 t '^All the young lions thereof " : i.e., from Asia, Africa, America, and 
 Australia. See footnote page 42 1 .
 
 424 THE KINGDOMS OF THE WORLD. 
 
 Israel and their king ; so that the reader may know which of 
 41 the powers that be" is chosen of God to personate the serpent's 
 head when it is crushed by the woman's Seed. 
 
 The Jews appointed by Ptolemy Philadelphus, king- of Egypt, 
 to translate the Old Testament into Greek, gave a different 
 rendering of the title to that which appears in the Authorised 
 English version. They rendered the original by fwy, Hpxpvra Pwc, 
 Mtffdg, k-ai QofteX i.e., Gogne, Prince of Ros, Mesoch, and Thobel ; 
 so that the difference of the two translations turns upon the 
 Hebrew word rosh being regarded as a proper, or common noun. 
 The Seventy were sensible that in this place it was not an 
 appellative noun, but a proper name; and they rendered it 
 accordingly by Ros. But Jerome not finding any such proper name 
 among the nation-families mentioned in Genesis, rather disputed 
 the Septuagint reading, and preferred to consider the word Ros as 
 a common noun ; and his interpretation, established in the Latin 
 Vulgate, has universally prevailed throughout the west. Jerome, 
 however, was more scrupulous than the editors of later versions, 
 who have unqualifiedly rejected it as a common name; for although 
 he inclined to the other rendering, he did not feel authorised to 
 reject altogether one so ancient, and he has therefore preserved 
 them both, translating the passage thus Gogne, terrain Magogue, 
 principem capitis (sive Ros) Mosoch, et Thubal." 
 
 But the question between the phrases " the chief prince," and 
 ' the prince of Ros," has been long set at rest by the concurring 
 judgment of the learned, who have adopted the primitive inter- 
 pretation of the Alexandrine Jews. And although the common 
 English version has not the benefit of their decision, yet the title 
 of the prophecy has been generally received among the erudite 
 portion of the western nations for nearly 200 years, according to 
 the ancient Greek interpretation ; that is to say, as uniting the 
 three proper names of nations Ros, Mosc, and Tobl. By the inser- 
 tion of vowels, or vowel-points, the Hebrew words have been 
 made to assume the different forms of Meshech, Mesoch, Tubal, 
 and Thcbel : but, as the meaning of Hebrew words depends not 
 on the points, but upon the radical consonants, or letters, it may 
 be as well to express these names by the forms and elements of 
 the original words, for by so doing we keep nearer to the original 
 idea, and are less likely to be mystified by hypothesis. " Ros," 
 says David Levi, ' is not an appellative, as in the common 
 translation of the Bible, but a proper name." The word 
 chief" ought, therefore, to be replaced by the proper name 
 Ros, or Rosh. 
 
 But what nations are signified by these three proper names? 
 This question has been long since determined by the learned. The 
 celebrated Bochart, about the year 1640, observed in his elaborate 
 researches into Sacred Geography, that P&S, Ros, is the most 
 ancient form under which history makes mention of the name of
 
 ROSH, MESHECH, AND TUBAL. 425 
 
 RUSSIA ; and he contended that Ros and Mosc properly denote the 
 nations of Russia and Moscovy. "it is credible," says he, "that 
 from Rhos and Mesech (that is the Rhossi and Moschi) of whom 
 Ezekiel speaks, descended the Russians and Moscovites, nations of 
 the greatest celebrity in European Scythia." We have, indeed, 
 ample and positive testimony, that the Russian nation was called 
 P12, Ros, by the Greeks in the earliest period in which we find 
 it mentioned, as, EBvoc ff Pwc Zm&uor, irtpi TOV ap^wor 'I'dvpov 
 that is, " the Ros are a Scythian nation, bordering on the northern 
 Taurus." And their own historians say, " It is related that the 
 Russians (whom the Greeks called l'e, Ros, and sometimes Pwrroc, 
 Rosos) derived their name from Ros, a valiant man, who delivered 
 his nation from the yoke of their tyrants." 
 
 Thus, then, we discern the modern names of Russia and of 
 Moscow, or Moskwa, in the ancient names of Ros and Mosc, or 
 Muse. It is not difficult to recognise in Tobl, Tubl, or Thobel, a 
 name which naturally connects itself with them ; and which, in 
 conjunction with them, tends, in a very remarkable manner, to 
 determine and fix the proper object of the prediction. The river 
 Tobol gives name to the city Tobol/V/w, or Tobolsk*', the metropolis 
 of the extensive region of Siberia, lying immediately eastward of 
 the territories of Moscovy, or Mosc. Tobol and Mosc are men- 
 tioned together by Ezekiel, who characterizes them as nations 
 trading in copper ;" a metal which, it is notorious, abounds in the 
 soil of Siberia ; a region which includes all the northern part of 
 Asia which borders on Russia to the west, on the Ice-Sea to the 
 north, on the Eastern Ocean on the east, and on Great Tartary to 
 the south. And thus the three denominations Ros, Mosc, and 
 Tobl, united in prophecy, point out, with equal capacity and con- 
 ciseness, those widely extended regions, which, at the present day, 
 we denominate collectively THE RUSSIAN EMPIRE. 
 
 Gogue is styled the " Prince oj Ros, Mosc, and Tobl," that is. 
 Autocrat of the Russians. Moscovites, and Siberians, or of "All 
 the Russias." But he is also styled "Gogue of the land of 
 Magogue," as well. There is something important in this. It 
 affirms that he is sovereign of Magogue as well as prince of all the 
 Russias ; for there, at the time of the prophecy, is his proper 
 dominion. "Whoever reads Ezekiel," says Michaelis, "can 
 hardly entertain a doubt that Gogue is the name of a sovereign, 
 and Magogue that of his people ; the prophet speaks of the former, 
 not as a people, but as AN EMPEROR." Let us, then, now inquire, 
 where is the region styled Magogne: that we may be enabled to ascer- 
 tain of what people besides the Russians Gogue will be the Emperor. 
 And as Gomer, and Togarmah of the north quarters, are repre- 
 sented as being connected with him, we shall also endeavour to find 
 out what modern nations will answer to these names. 
 
 Ezek. xxvii. 13.
 
 426 THE KINGDOMS OF THE WORLD. 
 
 MAGOGUE AND GOMER. 
 
 We know from the Hebrew scriptures that Magogue and 
 Gomer were the names of two sons of Japhet : and it is to ancient 
 Hebrew authority alone that we can resort to learn where, accord- 
 ing to the common repute of the Israelites, the nations which 
 descended from these two heads of families, and which long retained 
 the proper names of those heads, were spread and established. 
 Josephus says, " that Japhet, the son of Noah, had seven sons ; 
 who, proceeding from their primitive seats in the mountains of 
 Taurus and Amanus, ascended Asia to the river Tanais (or Don) ; 
 and there entering Europe, penetrated as far westward as the 
 Straits of Gibraltar, occupying the lands which they successively 
 met with in their progress ; all of which were uninhabited ; and 
 bequeathed their names to their different families, or nations. 
 That Gomer founded the Gomari, whom the Greeks, at that time, 
 called Galatae rove vvv v<f>' EXXjjrwr TaXXarac KaXovpevovt; -and 
 that Magogue founded the Magogae, whom the Greeks then called 
 Scythae, 2/o>0at." It only, therefore, remains for us to ascertain, 
 which were the nations that the Greeks, in the time of Josephus, 
 called Scythae, and which they then called Galatce ; and to observe 
 whether the geographical affinities of these nations are such as 
 answer to those which are plainly required by the prophecy for 
 Magogue and Gomer. 
 
 Herodotus, the most ancient Greek writer accessible, acquaints 
 us " that the name Scythae was a name given by the Greeks to an 
 ancient and widely extended people of Europe, who had spread 
 themselves from the river Tanais, or Don, westward along the 
 banks of the Ister, or Danube." L 'The Greeks," observes Major 
 Rennel, " appear to have first used the term Scythia, in its applica- 
 tion to their neighbours, the Scythians of the Euxine, who were 
 also called Getce, or Gothi ; and were those who afterwards subdued 
 the Roman empire : and from which original stock the present race 
 of people in Europe seem to be descended." And again, the 
 Scythians of Herodotus appear to have extended themselves in 
 length from Hungary, Transylvania, and Wallachia, on the west- 
 ward ; to the river Don on the eastward." Thus the testimony of 
 Herodotus and Josephus is in perfect agreement concerning the 
 progress of Magogue and Gomer. In these same regions the 
 Scythae continued many ages after Herodotus, and even long after 
 the time of Josephus ; for Dio Cassius, who lived 150 years after 
 Josephus, and above 200 after Christ, relates, that Pompey, in his 
 return into Europe from Asia, " determined to pass to the Ister, or 
 Danube, through the Scythae ; and so to enter Italy." These were 
 the original Scythae. But Herodotus states further, that a portion 
 of the same people, in an after age, turned back upon the European 
 seats of their fathers, and established themselves in Asia ; and
 
 SCYTHIA AND GALATIA. 427 
 
 from these sprung the Asiatic Scythae, who, in process of time, 
 almost engrossed the name to themselves. 
 
 Since the name of Scythae, i.e., Magogue, is to be considered 
 not by itself, but in geographical connection with Galatae, or 
 Gomer, we have only to inquire, whether any geographical affinity 
 is really ascribed by the Greeks to the Scythae and Galatae ? and to 
 ascertain to what regions of the earth those names, so associated, 
 were applied. If we can discover these two points, we ought 
 thereby to have discovered specifically the Magogue of the prophecy, 
 which is to be associated with the region, or people of Gomer. 
 
 Diodorus Siculus, who lived about a century before Josephus, 
 traces them much further into Europe than the Danube ; even 
 to the shores of the Baltic, and to the very confines of the Galatce of 
 the Greeks. In speaking of the amber found upon the shores of 
 that sea, he there places the region expressly denominated, 
 " Scythia above, or north of, Galatia." In which description we 
 at length find the Scythae, or Magogue,- in the immediate neigh- 
 bourhood of the Galatae of the Greeks, or Gomer. 
 
 Galatia, FaXarm, is the common and familiar name used by all 
 the earlier Greek historians for Gaul, the Gallia of the Latins ; and 
 Galatae, TaXarat, is the common Greek name for Gauls, or the Galli 
 of the Latins. Thus, "all the Galatae" (or Gauls), says Strabo, 
 ' were called Celtae by the Greeks ; " and the converse is equally 
 true : "the Celtae were called Galatae by the Greeks, and Galli by 
 the Latins." To inquire, ivho were " the Galatae of the Greeks ? " is, 
 therefore, the same as to inquire who were the Galli of the Romans ? 
 A colony of these Galatae, or Galli, indeed, in the third century 
 before Christ, emigrated from Gaul and established themselves in 
 Asia Minor ; where they were ever after called by their Greek name, 
 Galatians. Diodorus' " Scythia above Gaul extending towards the 
 Baltic," accurately describes that large tract of Europe above the 
 Rhine, or northern boundary of Gaul, through which flow the rivers 
 Elbe, Ems, and Weser. Here, and in the countries immediately 
 adjoining, were the SCYTH/E bordering upon the GALAXY on the 
 north; that is to say, a considerable part of MAGOGUE, geographically 
 associated with GOMER.* Diodorus elsewhere describes the northern 
 part of Galatia, or Gaul, as confining upon Scythia. The Greeks," 
 says he, " call those who inhabit Marseilles and the inland territory, 
 and all those who dwelt towards the Alps and the Pyrenean Moun- 
 tains, by the name of Celts ; but those who occupy the country lying 
 to the northward, between the Ocean and the Hyrcynian mountain, 
 and all others as far as Scythia, they denominate Galatae ; but the 
 Romans call all those nations by one collective appellation, Galatae : 
 that is, Galli." These geographical, affinities unite in the name of 
 
 ::: " Gomer, ex quo Galatae, id est, Galli," that is to say, "Gomer, from 
 whom proceeded the Galatae, that is, the Gauls." Isidor. Origin, lib. ix. 
 He wrote about A.D. 400.
 
 428 THE KINGDOMS OF THE WORLD. 
 
 Celto-Scythae, mentioned by Strabo. "The ancient Greeks," says 
 he, "at first called the northern nations by the general name of 
 Scythians ; but when they became acquainted with the nations in the 
 West, they began to call them by the different names of Celts, Celto- 
 Scythae ; " and again, ' the ancient Greek historians called the 
 northern nations, collectively, Scythians, and Celto-Scythae ;" which 
 latter name plainly denoted the most western portion of the Scythae, 
 adjoining Gaul ; of the number of whom were the Scythae on the 
 north of the Galatae, or the S/v-vflcu virtp TaXartai'. 
 
 In this general description may easily be discerned that 
 extended portion of the West of Europe, comprehending ancient 
 Gaul, Belgium, and the countries bordering upon them, which 
 constituted in our day the Napoleon empire. Gomer, then, points 
 immediately to France. It is a curious coincidence that Louis 
 Philippe paid his visit to England in the Gomer ; when this vessel 
 was thus named, did they adopt it allusively to their country being 
 originally peopled by the descendants of Gomer ? " Scythia above 
 Gaul," or Magogue above Gomer, or to the north of it, through 
 which flowed the Elbe, Ems, and Weser, was the country from 
 whence proceeded principally that renowned people, who, in the 
 early ages of Romanism, formed an extensive confederacy with 
 their kindred nations upon the Rhine, which had migrated suc- 
 cessively thither from the regions of the Danube ; and who, under 
 the common denomination of FRANKS, overran Gaul, and subdued 
 it ; and finally establishing their power and population in the 
 conquered country, permanently superseded the name of Gaul by 
 that of FRANCE. "As for the seats of the Franks," says the 
 "Universal History," "it appears from their constant excursions 
 into Gaul, that they dwelt on the banks of the Rhine, in the neigh- 
 bourhood of Mentz. All historians speak of them as placed there 
 till their settling in Gaul. Their country, according to the best 
 modern geographers and historians, was bounded on the north by 
 the Ocean ; on the west by the Ocean and the Rhine ; on the south 
 by the Maine ; and on the east by the Weser." 
 
 These, therefore, were the KEXrw-S/oiflai, or 2/aiflcu i>7rep r/jr 
 raXartru', the Celto-Scythians, or Scythians on the northern confine 
 of Gaul ; that is, Magogue in contiguity with Gomer. The 
 Chaldean interpreter applies the name of Magogue to the Germans ; 
 in short all the ancients looked for the Magogue of scripture in the 
 West. The Scythae of Asia, who, as we have seen, were only a 
 partial emigration, or reflux, from their ancient stock in Europe, 
 cannot, with any soundness of criticism, be taken account of in 
 this argument. 
 
 'Togarmah of the north quarters, and all his bands," is also 
 to form a part of the Gogue's confederacy against the Holy Land in 
 " the time of the end." There is little said about Togarmah in 
 history beyond conjecture. He was a son of Gomer, therefore his 
 posterity would migrate originally from the same locality as
 
 THE NAME GOGUE. 429 
 
 Comer's other descendants namely, from the mountains of Taurus 
 and Amanus ; but, instead of going westward with their brethren, 
 they diffused themselves over "''the north quarters" that is, rela- 
 tively to Judea. Ezekiel says, "The house of Togarmah traded 
 in the Tyrian fairs with horses, and horsemen, and nudes.'" 11 Hence 
 doubtless they were a nomadic people, tending flocks and herds 
 in the pasture lands of the north, where nature favoured their pro- 
 duction with little care and expense. Russian, and Independent, 
 Tartary are the countries of Togarmah, from which in former times 
 poured forth the Turcoman cavalry, "which," says Gibbon, "they 
 proudly computed by millions." Georgia and Circassia, probably, 
 are ' bands of Togarmah's house." 
 
 These, then, are the regions which are to supply the numerous 
 and formidable armies with which their arrogant and mighty 
 Emperor, prophetically denominated Gogue, is hereafter "to 
 ascend as a cloud " against the Holy Land, not long after he shall 
 have gone, " like a whirlwind," against the Little Horn. Let us 
 now consider, as briefly as possible, the applicability of this word 
 to the Prince of Ros, Mosc, and Tobl. 
 
 " Gogue of the land of Ma-gogue." that is, styling the ruler of 
 Magogue by the latter syllable of the name of the country over 
 which he rules. We have seen that Magogue is the region extend- 
 ing from the Ros, or Russia, to the Rhine, comprehending Wal- 
 lachia, Transylvania, Hungary, and Germany. Of course tfTe 
 prophecy must be future, because the Prince of the Ros is the 
 Gogue of Magogue ; and as yet no Emperor of Russia has been 
 also Emperor of Germany, &c. But why is the future autocrat 
 of Gomer, Magogue, Ros, Mosc, Tobl, and Togarmah, styled 
 Gogue ? 
 
 There is no name in the Bible which has more puzzled the 
 critics than this of Gogue. The depths of Hebrew etymology have 
 been explored in vain, and the versatile efforts of ingenuity in vain 
 exerted, in the search of a mystical sense which might attach to 
 this name. But Gogue is a Gentile, and not a Hebrew name ; and 
 Michaelis has correctly remarked, " that the origin of a barbaric, 
 or foreign name, ought not to be sought for in the Hebrew, nor in 
 any of its kindred tongues, as many have erroneously done." A 
 writer some thirty-five years ago, who very incorrectly applied the 
 name to Napoleon, refers to Fredegarius' History as the only 
 satisfactory account of any person of the name of Gogue. With- 
 out adopting his application of it to the French Emperor, I will 
 give the substance of what he says concerning it. 
 
 It is a proper name well known to continental history ; and 
 borne in one notable instance by an ancient ruler, which answers 
 immediately to the Magogue of the scriptures. Gogue was the 
 proper name of the Major Domus Regiae, or chief of the palace, 
 who, after having been exalted by the voice of the nation to the 
 
 a Ezek. xxvii. 14,
 
 430 THE KINGDOMS OF THE WORLD. 
 
 highest authority, fell by a violent and sanguinary death. The 
 name of this personage appears in the history which is written in 
 Latin under the double form of Gogo ( onis) and Gog\.\s (i.) ; these 
 different terminations and inflexions having been suffixed to the 
 original name. But although modern authors have followed those 
 Latin forms, the name has nevertheless been preserved in the ver- 
 nacular tongue, with its genuine, original, and simple enunciation 
 of Gogue. 
 
 About sixty years after the death of Sigebert, King of 
 Austrasia, A.D. 575, Fredegarius undertook to write the history of 
 his reign ; in which he gives the following account of Gogue: 
 
 " When Sigebert (grandson of Clovis) saw that his brothers 
 had contracted marriages with women of inferior condition, he sent 
 Gogue on an embassy to the King of Spain, to demand his daughter, 
 Bruna, in marriage. The King sent her, with great treasures, to 
 Sigebert ; and in order to add greater dignity to her name, it was 
 changed to, Brunechildis. Sigebert received her for his consort, 
 with great rejoicings. 
 
 Prior to this event, and during the infancy of Sigebert, the 
 Austrasians had made choice of the Duke Chrodinus, to be Major 
 Domus Regiae, or chief of the palace ; because he was a man of 
 vigorous conduct in affairs, fearing God, endued with patience, 
 and possessing no quality but what rendered him dear both to God 
 and men. Chrodinus rejected the honour proffered to him, saying, 
 ' I am unable to establish peace in Austrasia, for all the nobles 
 and gentry of Austrasia are allied to me by blood ; and I have not 
 the power of enforcing discipline amongst them, or of taking away 
 the life of any man. They will all rise against me to follow their 
 own superstitions ; and God forbid, that their actions should draw 
 me into the condemnation of hell. Choose ye, therefore, from 
 among yourselves whom ye may approve." 
 
 When they could find no one they chose Gogue, the tutor of 
 the prince, by' the advice of Chrodinus, to be the Major Domus 
 Regiae. And on the following morning Chrodinus repaired the 
 first to the dwelling of Gogue, and placed his arm upon his neck ; 
 which the rest perceiving, they all followed his example. And 
 thus was the government of Gogue prosperous ; until he brought 
 Brunechildis out of Spain. But she soon rendered him odious to 
 Sigebert, who, by her instigation, put him to death." 
 
 The high authority of Gogue while he held the reins of the 
 Austrasian Government, is strongly marked in the complimentary 
 poems addressed to him by Fortunatus, Bishop of Poitiers, a 
 distinguished poet of that age ; from one of which the following 
 passage, translated from the Latin, may be worthy of selection, on 
 account of its geographical references, so remarkably connecting 
 the proper name of Gogue with the Rhenish section of Magogue.
 
 THE ALLEGORY OF GOGUE. 431 
 
 TO GOGUE HIMSELF. 
 
 Ye clouds whose course the northern winds impel, 
 
 Of my lov'd GOGUE some grateful tidings tell ! 
 
 Say, with what health his valued life is blest; 
 
 What peaceful cares engage his tranquil breast. 
 
 If on the banks of Rhine awhile he stay, 
 
 Where the rich salmon yields itself a prey. 
 
 Or where Moselle through vineyards guides her stream, 
 
 While gentle breezes cool the sultry gleam, 
 
 Or flowing waters mitigate the heat 
 
 And with tresh waves the bowery margins greet. 
 
 Or where the Meuse in murmurs soft is heard. 
 
 Mid threefold wealth, of vessel, fish, and bird. 
 
 Or where the Aisne through grassy banks is borne, 
 
 Whose waters nourish pasturage and corn. 
 
 Or if by Oise, by Sare, by Cher, or Scheld, 
 
 Somme, Sambre, Saur, the loitering Chief beheld. 
 
 Or when the Seille, with mouth expanded, laves 
 
 Meiz stately bulwarks with her copious waves. 
 
 Or if in forest shades he seeks his prey, 
 
 With toil, or spear, to capture, or to slay. 
 
 Or if on Ardenne's wild, or Vosge's height, 
 
 The echoing woods resound his arrow's flight. 
 
 Or if, return'd beneath his PRINCELY DOME, 
 
 Their lord, a zealous people welcome home. 
 
 Of the origin, or family, of Cogue, the first Maire dtt Palais, 
 or Dux Francorum, of the kingdom of Austrasia, no mention is 
 made in history ; but it is plainly to be collected from the words 
 of Chrodinus, that he had no consanguinity with either the nobles 
 or the gentry the "primates," or " liberi," of that kingdom; 
 and it seems equally implied in the words of Fredegarius, that he 
 was not a native of the kingdom, since he was elected to his 
 dignity, because the Austrasians could find no one among 
 themselves. 
 
 Thus, it is evident that Gogue is an historical character, and 
 that he was Regent of a part of Magogue. Now, it is probable 
 that, because of certain peculiarities in his history in relation to 
 Magogue, God selected his name as the prophetic title of one who 
 should rule over the same country in " the time of the end." The 
 resemblances between the historical and prophetic Gogues may be 
 stated as follows. I shall distinguish them as Gogue I. and 
 Gogue II. 
 
 1. Gogue I. was a foreigner ; Gogue II. will be one likewise. 
 belonging to the Ros, and not to the Germans ; 
 
 2. Gogue I. became sovereign in fact, though not de jure ;\ 
 Gogue II. will become sovereign in fact by conquest ; 
 
 3. Gogue I. became ruler in a time of confusion, because the 
 native princes could not maintain order; weakness of the sovereigns, 
 and anarchy of the people, will precede the de facto sovereignty of 
 Gogue II. also ;
 
 432 THE KINGDOMS OF THE WORLD. 
 
 4. Gogue I., though exalted to the highest post of honour 
 and power, short only of the legitimate sovereignty, was precipitated 
 from his high estate by a violent death. This is also the destiny 
 of the prophetic Gogue, who is to "come to his end, and no one 
 shall help him." 
 
 With these premises before us, I have no doubt that the 
 following paraphrase will present the reader with the true import 
 of the exordium to the prophecy of Ezekiel concerning Gogue. 
 
 " Son of Man, set thy face against Gogue, the Emperor of 
 Germany, Hungary, &c. , and Autocrat of Russia, Moscovy, and 
 Tobolskoi, and prophesy against him, and say, Thus saith the 
 Lord God : Behold I am against thee, O Gogue, Autocrat of Russia, 
 Moscovy, and Tobolskoi : and I will turn thee about, and put a bit 
 into thy jaws, and I will bring thee forth from the north parts, and 
 all thine army, horses, and horsemen, all of them accoutred with all 
 sorts of armour, even a great company with bucklers and shields, 
 all of them handling swords: among whom shall be Persians, Ethio- 
 pians, and Libyans ; all of them with shields and helmet : French 
 and Italians, &c. ; Circassians, Cossacks, and the Tartar hordes of 
 Usbeck, &c. : and many people not particularly named besides. Be 
 thou prepared ; prepare thyself, thou, and all thy company that are 
 assembled unto thee ; and be thou Imperial Chief to them." 
 
 From these premises, then, I think, there cannot be the shadow 
 of a doubt that the Autocrat of Russia, when he shall have attained 
 to the plenitude of his power and dominion, is the subject of_th 
 
 ^ prophecy contained in the thirty-eighth and thirty-ninth of Ezekiel. 
 This personage at present is only "Autocrat of All the Russias," 
 "that is, of Ros. Mosc, and Tobl ; while the Emperor of Austria holds 
 
 <-, ^he position of the Gogue and Magogue. But, as we have seen else- 
 ~~where,. the} Austrian and German empire is doomed to extinction Jiy 
 fire and sword ;( so that when this is broken up_ the Gpgueship will 
 be assumed by the Autocrat, or " prince of Ros, Mosc, and Tobl." 
 Having proved, as I think, that the phrase Gogue of the land 
 of Magogue" signifies Emperor of Germany, and that the particular 
 emperor referred to will also be the '" prince of Ros, Mosc, and 
 Tobl " that is, that at some time hereafter, and that not far off, a 
 Czar of Russia will bejjoth EmBerorLof Germany and Autocrat of 
 All the Russias 1 proceed to remark that, although the Son of Man 
 is his conqueror, he is to be antagonised by another power before he 
 comes to fight his last battle, in which he loses both his life and 
 crown. Ezekiel informs us that Gogue's earthly adversary occupies 
 the countries of Sheba, Dedan, and Tarshish ; and that when the 
 Autocrat (for Gogue is an autocrat, ruling by his own will) invades 
 the Holy Land for the purpose of spoiling the Jews, the Lion-power 
 of these countries assumes a threatening attitude, and dares him to 
 execute his purpose. "Art thou come to take a spoil ? Hast thou 
 gathered thy company to take a prey ? " Thus it speaks to Gogue :
 
 SHEBA, DEDAN, AND TARSHISH. 433 
 
 as much as to say, " Thou shalt not spoil Israel and subdue their 
 country, if we can help it." 
 
 The prophet Daniel, however, shows that the only effect of these 
 threatening tidings is to make him furious; for he says, "Therefore 
 shall he go forth with great fury to destroy, and utterly to make 
 away many." But furious as Daniel represents him, Ezekiel 
 testifies that he meets with one more potently furious than himself. 
 But this is not the Lion-power of Tarshish, but the Lord God 
 himself " whose fury comes up into his face," when he beholds the 
 extortioner and spoiler" ravening upon his prey. The lion-and- 
 merchant'power of Tarshish will not be permitted to usurp the 
 glory of the Lion of the tribe of Tudah. It is to the latter that 
 Jehovah hath assigned the work of delivering His people from the 
 destroyer. The Lion-power of Tarshish, which will possess Edom 
 and Moab, and Ammon, as well as Sheba and Dedan, will be indeed 
 a covert to Jehovah's outcasts ; a and therefore will ' Edom, and 
 Moab, and the chief of the children of Ammon escape out of his 
 hand : " but it is only Michael the great prince, who commands 
 the artillery of heaven, that can break in pieces the oppressor." 
 The men upon the face of the land shall shake at his presence ; 
 and the solid earth itself will be convulsed. He will turn their 
 swords against themselves ; and Judah shall fall upon them, and 
 augment the slain. Mutual slaughter and pestilence will be 
 aggravated by terrors from above; for "the Lord of hosts will 
 visit them with thunder, and with earthquake, and great noise, 
 
 with storm and tempest," and an overflowing rain, and great 
 hailstones, fire, and brimstone." 'Thus," saith he, "will I 
 magnify myself, and sanctify myself ; and I will be known in the 
 eyes ot many nations, and they shall know that I (Jesus) am the 
 Lord." 
 
 But what is the lion-po\ver of which Ezekiel speaks? To 
 ascertain this we must direct our attention to the countries named in 
 connection with " the young lions." Of these, Sheba and Dedan 
 are districts of Arabia. The men of Dedan are in the list given by 
 Ezekiel of the traders in the Tyrian fairs. The Dedanim carried 
 thither the ivory and ebony which they procured from "the many 
 isles" to the eastward, and "precious clothes for chariots." 
 Sheba carried the " chief of all spices, precious stones, and gold." 
 Dedan and Sheba were those parts of Arabia which lay convenient 
 to the ivory, gold, precious stones, and spice countries of Africa 
 and India. The Sultan of Muscat now rules the country of Dedan ; 
 while the British have planted their standard on the soil of Sheba, 
 Isaiah xvi. 4. *>Zech. xiv. 14. c Isaiah xxix. 5-8. <*Ezek. xxxviii. 18-22
 
 434 THE KINGDOMS OF THE WORLD. 
 
 at Aden, the Gibraltar of the Red Sea, and key of Egypt. 
 The British power is the lion-power of Sheba.* 
 
 As to Tarshish, there were two countries of that name in the 
 geography of the ancients. Jehoshaphat built ships at Eziongeber, 
 a port of the Red Sea, that they might sail thence to Tarshish. 
 Now it will be seen by the map that they could only sail southward 
 towards the straits of Babelmandeb, from which they might then 
 steer east, or north for India. As they did not sail by compass in 
 those days, but coastwise, they would creep round the coast of 
 Arabia, and so make for Hindostan. They might have sailed 
 southward again along the coast of Africa instead of to India ; 
 but it is not likely they did, as the commerce of the time was with 
 the civilised world, and not the savage. The voyage occupied 
 them three years. In the days of Solomon the trade was shared 
 between Israel and the Tyrians ; for " he had at sea a navy of 
 Tarshish with the navy of Hiram ; once in three years came the 
 navy of Tarshish bringing gold and silver, ivory, and apes, and 
 peacocks.'' 1 These products point to India as the eastern Tarshish 
 a country which has always conferred maritime ascendancy on 
 the power which has possessed its trade and been its carrier to the 
 nations. 
 
 But there was also a Tarshish to the north-west of Tudea. 
 This appears in the case of Jonah, who embarked at T^oppa, now 
 Jaffa, on the Mediterranean, "to flee unto Tarshish from the 
 presence of the Lord." It is evident he must have sailed west- 
 ward. It is not exactly known where the western Tarshish was 
 situated. It was a country, however, not a city, whose " mer- 
 chants " frequented the Tynan fairs. Addressing Tyre, the 
 prophet says, ' Tarshish was thy merchant by reason of the multi- 
 tude of all kinds of riches ; with silver, iron, tin, and lead, they 
 traded in thy fairs." These metals are the products of Britain, 
 celebrated by the Phoenicians as Baratanac, or " the land of tin," 
 as some construe it. The merchandise of the northern Tarshish, 
 and of the eastern, identifies Britain and India with the Jwo 
 countries of that name ; and Sheba and Tarshish in the prophecy 
 of Gogue are manifestly indicative of the Lion-power of the Anglo- 
 Indian empire. 
 
 But, in corroboration of this, I remark further, that the lion- 
 power is represented also as a merchant power, in the words, " the 
 Merchants of Tarshish shall say unto Gogue." Having ascertained 
 
 8 In the Scripture genealogies (Gen. x. 6, 7: xxv. 1-3), the names 
 Sheba and Dedan occur both in the third generation of the descendants 
 of Ham, and in the tenth generation of those of Shem ; the latter being 
 the grandsons of Abraham by Keturah. These gave their names to the 
 Arabian countries spoken of here by Dr. Thomas. The Hamitic Sheba 
 and Dedan seem to indicate a North African country near Cush, or 
 Ethiopia. British power is now established on the Upper Nile and in the 
 Soudan ; and thus, here also " is the Lion- Power of Sheba."
 
 THE MERCHANTS OF TARSHISH." 435 
 
 the geography of Tarshish, it is easy to answer the question, Who 
 are its merchants ? This inquiry will admit of but one answer, 
 namely, the British East India Company, which is both the mer- 
 chant and ruler of the elephant-tooth country of the east. But 
 the association of " the young lions of Tarshish " with the " mer- 
 chants of Tarshish," makes this still more obvious; for it repre- 
 sents the peculiar constitution of the Anglo-Indian government.* 
 As every one knows, this government is neither purely a merchant- 
 sovereignty, nor a purely imperial one like that of Canada, but a 
 combination of the two. The Honourable Company has no power 
 in Canada, but, with its imperial partner, the firm is omnipotent 
 in India. Now the imperial member is represented in the prophet 
 by " young lions:" that is, the lion is chosen to represent the 
 imperial British power, as the Ram and the Goat, the self-chosen 
 emblems of the nations, were adopted to symbolise that of the 
 Persians and Macedonians. Young rams and young goats were 
 civil and military officials under the ram and goat sovereignties ; 
 so also "young lions" are the same under the old Lion of England. 
 This, the lion-power, is represented in the government of India by 
 "the Board of Control," and the imperial forces which serve with 
 the Company's troops in the Indian army. The merchants of 
 Tarshish govern India under the control of the lion-power a 
 constitution of things well represented in the Company's arms, 
 which are a shield whose quarterings are filled with young lions 
 rampant, with the motto ' Auspicio Senatiis A nglice. " From these 
 facts, it may be concluded, that the united imperial power of 
 Britain and merchant-power of India, is the power of the latter 
 days, destined of God to contend with the Autocrat, when, having 
 laid all Europe prostrate, his ambition prompts him to grasp the 
 sceptre of the east. 
 
 But the lion-power of Britain has not vet attained the limit 
 marked out for it by the_finger__of God. The conquest of Persia 
 By the AutocraT wilf doubtless cause England to conquer 
 Afghanistan, and to seize -upon Dedan that she may command 
 the entrance to the Persian Gulf, and so prevent him from obtain- 
 ing access to India either by land or sea. Possessing Persia and 
 Mesopotamia, the apprehension of his pushing still further south- 
 ward, and perhaps establishing himself on the north-eastern coast 
 of the Red Sea, and so taking them in the rear and gaining access 
 to India by the straits of Babelmandeb, will also be a powerful 
 motive for the merchants of Tarshish and its young lions to take 
 possession of all the coast from the Gulf of Persia to the Straits, 
 and thence to Suez, by which the lion-power will not only become 
 
 e 'The prophet says "all the young lions thereof." The whole British 
 Empire is a " merchant "-dominion. The British East India Company, 
 The Hudson's Bay Company, The British South Africa Company, &c., 
 are illustrations of the dominion of " the Merchants of Tarshish."
 
 436 THE KINGDOMS OF THE WORLD. 
 
 the Sheba and Dedan, but also the Edom. Moab, and Ammon. of 
 "the latter days ; " for in speaking of the events of these days, the 
 prophets refer not to races of men, but to powers on territories 
 designated by the nanTes ot tne people who anciently inhabited 
 them. Hence, for instance, the Lion-power planted hereafter in 
 the ancient territory of Moab, becomes the^loab of the latter days; 
 so that when the countries before-named are possessed and settled 
 by the British, they will be men of Dedan in Muscat, men of Sheba 
 in Aden and Mocha, and Moabites, Edomites, and Ammonites in 
 their several territories. Thus, the prophecies concerning those 
 countries in their latter-day developments have regard to the power 
 to which they then belong, and which, I have no doubt, will be the 
 British ; which, together with the Autocrat's, though henceforth 
 always rival dominions, will endure until both powers be broken up 
 by the Ancient of Days. 
 
 It may be as well in this place to recall the reader's attention 
 briefly to the vision of the four Beasts." The Lion, the Bear, and 
 the Leopard, the symbols of the Assyrian, the Persian, and of a 
 greater dominion than that comprehended in the four heads of the 
 Leopard, or horns of the Goat ; therefore, I will call it Alexan- 
 drine : b these three Beasts are represented in the vision as out- 
 living the destruction of the Fourth Beast, or Roman Dragon. 
 Speaking of this, the prophet says, ' I beheld till the beast was 
 slain, and his body destroyed, and given to the burning flame." 
 Having seen his violent death, he goes on to say, " As concerning 
 the rest of the beasts, they had their dominion taken away ; yet a 
 prolonging in life was given them fora season and a time." The 
 meaning of this is, that at the consummation of the judgment, the 
 territories comprehended in the dominions of the four beasts to 
 their full extent will be divided between two independent dominions 
 of the Latter Days namely, that of Gogue and that of the Lion of 
 TarshislT Gogue's will include so much of the territory as to 
 entitle his dominion to be represented by Nebuchadnezzar's Image. 
 Assyria proper, Persia, Asia Minor, Armenia, and Mesopotamia ; 
 Egypt, Italy, Germany, Belgium, France, Spain, Portugal, Sar- 
 dinia, Naples, Lombardy, Bavaria, Hungary, and Greece coun- 
 tries all included in the catalogue given by Ezekiel in his prophecy 
 of Gogue are symbolised by the head, breast, body, thighs, legs, 
 and toes of the Image. These are at the crisis united together in 
 one dominion, which is broken to pieces as the result of the battle 
 of Armageddon. Gogue's yoke being broken off the neck of these 
 nations, Assyria and Persia resume their independence ; but they 
 do not retain it long, tor it is ".taken away," yet they continue 
 separate states for 1,000 years, only ruled by the saints, whom the 
 Lord may appoint over them. 
 
 The Lion of Tarshish is Alexandrine in its dominion, and will 
 then possess much of the territory represented by the Unicorn Goat 
 Dan. vii. & Dan. xi. 3, 4.
 
 GOGUE'S DOMINION. 437 
 
 and the Leopard all, indeed, not included in the Image. Alex- 
 ander the Great extended his conquests over Afghanistan, the 
 Punjaub, and into India beyond the Indus. The Lion of Tarshish 
 has already annexed much of his territory, indeed quite sufficient 
 to confer upon it Unicorn and Leopard attributes. Its supremacy 
 over the Ionian Republic still further approximates it to the Mace- 
 donian character ; which will become still more conspicuous, when 
 it beholds " the prince of Ros, Mosc, and Tobl" possessed of 
 Constantinople, and contending for the Gogueship of Magoglie ; it 
 will then, doubtless, make extensive seizures of the Isles of Greece, 
 to strengthen itself in the Mediterranean, and to antagonise as 
 much as possible the power of the Autocrat in that direction. 
 Thus, then, answering to the Leopard of the latter days, the Lion 
 of Tarshish survives the destruction of the Image. But subsequent 
 events will affect it in common with the Lion and the Bear ; for 
 though it may, in alliance with Assyria, and Persia, hold out for 
 a time against the Stone of Israel, its ' ' dominion will be taken 
 away ; " for the kingdom he is to establish will " break in pieces 
 and consume all these kingdoms; " yet Assyria, Persia, and Britain 
 will continue to exist as people for a season and a time," being 
 subject and obedient to the King~of Israel, in the light of whose 
 government they will walk with joy, and lay their wealth and 
 honour at his glorious feet.
 
 438 THE KINGDOMS OF THE WORLD. 
 
 CHAPTER VI. 
 
 THE RESURRECTION OF ISRAEL THE SECOND EXODUS 
 THE MILLENNIUM "THE END." 
 
 The restoration of Israel indispensable to the setting up of the kingdom 
 of God. Israel to he grafted into their own olive on a principle of 
 faith. Not by Gentile agency, but by Jesus Christ, will God graft 
 them in again. Britain, the protector of the Jews, as indicated by 
 Isaiah xviii. The British power in the south, the Moab. &c., of "the 
 latter days." The second exodus of Israel. The nations of the Image 
 to be subdued by Israel to the dominion of their king.- The New- 
 Covenant delivered to Judah, and the kingdom of God set up in 
 Judea. The returning of the Ten Tribes to Canaan will occupy forty 
 years. Elijah's mission. Israel re-assembled in Egypt. They cross 
 the Nile, and pass through the Red Sea, on foot. They march into 
 Canaan, receive the New Covenant, and, re-united to Judah, form 
 one nation and kingdom under Christ for 1,000 years. The blessed- 
 ness of the nations, and their loyalty to Israel's king. Of the end 
 of the thousand years. 
 
 IN the previous chapters the reader has been conducted to the 
 crisis that awaits the world at the conclusion of the time of the 
 end. The two great powers of the day namely, Gogue, the lord 
 of the earth, and the Lion ot Tarshish, the king of the sea, have 
 been brought up in battle array in tTie region of the Dead Sea. 
 This state of things will have been created by the angel of the 
 sixth vial, whose province it is to gather the kings of the earth 
 and of the whole habitable, with their armies, into the land of 
 Israel, which is "the great winepress of the wrath of God " a for 
 a space of 200 miles. This will be brought about upon the same 
 principles as the fulfilment of all other prophecies in ages past 
 namely, through the policy of " the powers that be," controlled by 
 God. The insurrection of " the earth " in 1848 has created the 
 
 situation, in which the Roman question, the German question, and 
 the Turco-Hungarian question, have become the elements ot an 
 inevitable war throughout Europe, which will terminate in the 
 final destruction of the Austrian Empire and the Fapacy, and the* 
 subjection of the Porte and the toe-kingdoms to the Autocrat. 
 
 But without some other element to complicate affairs, things 
 might settle down into a mere substitution of one gigantic 
 despotism for the many lesser ones that now exist. It is necessary, 
 therefore, that some other ingredient be introduced into the mess, 
 in order that the course of events may be directed into an eastern 
 channel, by which the crisis may be transferred from Europe to the 
 Holy Land. This political element is round in the commercial 
 
 a Rev. xiv. 19, 20.
 
 THE RESTORATION OF ISRAEL. 439 
 
 interests of Britain in India ; in the importance of Syria, Pales- 
 tine, and Egypt being in the possession of a friendly people to 
 the preservation of those interests ; and in the policy ot colonising 
 Palestine with Jews, and so attaching them to the interests ot the 
 country by which they are protected. 1 mis tne ascendallliy uf the 
 Autocrat in Constantinople and the West, by the jeopard}- in which 
 it puts the commerce and dominion of the Lion-power, excites the " 
 British Government to the adoption of a policy which, in its 
 application to emergencies as they arise, elaborates the restoration 
 of the Jews, and the resuscitation of the East. 
 
 The restoration of Israel is a most important feature in the 
 divine economy. It is indispensable to the setting up of the 
 Kingdom of God ; for they are the kingdom, having been consti- 
 tuted such by the covenant of Sinai, as it is written, ' Ye shall be 
 unto me a kingdom of priests, and a holy nation." The apostles 
 understood this well enough, and so do all who understand the 
 Gospel of the Kingdom. After his resurrection, Jesus conversed 
 with them during forty days, " speaking of the things pertaining 
 to the Kingdom of God." This was certainly long enough, under 
 the instruction of such a teacher, to enable them to understand the 
 subject well. It took possession of their minds and hearts, and 
 created in them a desire for its immediate establishment. Hence, 
 they put the question to him, saying, " Lord, wilt thou AT THIS 
 TIME restore AGAIX the kingdom to Israel ? " 
 
 It is evident from this, that they regarded Israel as having 
 once possessed the kingdom, and expected the same Israel to 
 possess it again. No other meaning can be put upon their words ; 
 for to restore a thing " again " to a party implies that they had 
 once possessed it before. When Israel had the kingdom, they 
 were ruled by Israelites, and not by Gentiles, for a foreigner could 
 hold no office under their law. This was not the case in the days 
 of the apostles, for they were ruled by the Roman Senate, and 
 kings of its appointment. But it will not be so when the kingdom 
 is restored to them again. The horns of the Gentiles will then be 
 cast out of the land, and they will be ruled by " Israelites indeed," 
 who will have become Jews by adoption; for no Jews or Gentiles 
 after the flesh can have any part in the government of Israel and 
 the Israelitish empire, which will embrace all nations, unless their 
 Jewish citizenship is based upon a higher principle than natural birth. 
 The flesh constitutes a Jew a subject of the kingdom, but confers 
 on him no right to sit and rule upon the thrones of the house of 
 David. This is reserved for Christ and his apostles, who " shall 
 sit upon twelve thrones judging the twelve tribes of Israel," when 
 he sits upon the throne of his glory ; and for all other Jews and 
 Gentiles who shall have become "Jews inwardly" for whom the 
 dominion under the whole heaven is decreed in the benevolence 
 
 of God. 
 
 a Exod. xix. 6. *> Acts i. 3, 6.
 
 440 THE KINGDOMS OF THE WORLD. 
 
 There are several strange fancies in the world concerning the 
 restoration of the Jews. Some deny it in toto, and yet impose 
 upon themselves the imagination that they believe the gospel of 
 the kingdom ! If any such have followed me through this work, 
 they will, I think, long since have concluded that they have been 
 in error. Others advance a little further, and regard it as an 
 " open question " a position that may be disputed, but for which 
 more may be said than against it, but concerning which they are 
 not able to decide. This is tantamount to saying that the gospel 
 is an open question, and that they really cannot say whether the 
 kingdom of God will have subjects or not. There are others who 
 believe that Israel will certainly be restored, but they clog it with 
 a condition which in effect makes its fulfilment impossible, or 
 eternally remote. They tell us that they will not be restored until 
 they are converted to Christianity ! 
 
 By Christianity they mean the inanity preached from the 
 sacred desks " of the apostacy the pulpit-gospels of the day ; 
 "for," say the}', "if they abide not in unbelief they shall be 
 grafted into their own olive again." This is quite'true ; but the 
 fallacy consists in construing this to mean that their restoration is 
 predicated on their believing what the Gentiles teach. The Gentiles 
 themselves are in unbelief. How, then, can they convert the 
 Jews ? Because of unbelief they were broken off, and thou 
 Gentile standest by faith. Be not high-minded, but fear : for if 
 God spared not the natural branches, take heed lest he also spare 
 not thee ; " for " thou also shalt be cut off if thou continue not in 
 his goodness."" Both Jews and Gentiles are faithless in the gospel 
 of the kingdom in the name of Jesus. The Jews believe one part 
 of it, and the Gentiles another part of it, but even these several 
 parts they adulterate with so many traditions, that neither Jews 
 nor Gentiles believe anything as they ought. Therefore, as He 
 broke off Israel by the instrumentality of the Romans, so He is 
 now about to break off the Gentiles by the judgments soon to be 
 poured out upon them. 
 
 The work of grafting Israel into their own olive belongs to 
 God, who, as the scripture saith, is able to graft them in again." 
 No one, I presume, will dispute His ability. As I have shown else- 
 where, He has assigned the work of restoration to the Lord Jesus, 
 who will graft them in again upon a principle of faith. He will 
 bring their unbelief to an end in a way peculiar to the emergency 
 of the case. When the fulness of the Gentiles is come in, then 
 Israel's blindness will be done away. 
 
 The restoration of the Jews is a work of time, and will require 
 between fifty and sixty years to accomplish. When Gogue comes 
 to be lord of Europe, like Pharaoh of old, he will not permit Israel 
 to remove themselves and their wealth beyond his reach. His 
 dominion must, therefore, be broken before the north will obey the 
 
 a Rom. xi. 20-23.
 
 TWO STAGES OF RESTORATION. 441 
 
 command to " give up," and the south to " keep not back ; " and 
 even then Israel must fight their way to Palestine as in the days 
 of old. 
 
 The truth is, there are two stages in the restoration of the 
 Jews, the first is before^the battle of ArmagecTdon ; and the second, 
 after it ; but both pre-millennial. Uod has said, ' * / ioill save the 
 tents of Judah first." This is the first stage of restoration. Jesus 
 has already been a stone of stumbling and rock of offence" to 
 Judah and his companions for 40 years, that is, from the day of 
 Pentecost to the destruction of the temple, so that they need not 
 to be subjected to a like process any more. But the word saith, 
 " He shall be a stone of stumbling and a rock of offence to both 
 the houses of Israel ; "" now it is well known that this has not 
 been fulfilled in relation to the ten tribes. They did not inhabit 
 Canaan at the time Jesus sojourned and ministered there. The 
 gospel of the kingdom has never been preached to them in his 
 name ; hence, they are only acquainted with him as they have 
 heard of him by the report of Jesuits, and the priests of Gentile 
 superstitions a report which is incapable of making men responsible 
 for not believing. 
 
 It remains, then, after Judah's tents are saved, to make use of 
 them as apostles to their brethren of the other tribes, to preach to 
 them a word from Jerusalem, h inviting them to come out from the 
 nations, and to rendezvous in " the wilderness of the people," 
 preparatory to a return to a land flowing with milk and honey, 
 in which Judah is dwelling safely under the sceptre of the Seed 
 promised to their fathers. Judah's submission to the Lord Jesus, 
 as the result of seeing him, will give them no right to eternal life, 
 or to the glory and honour of the kingdom. It just entitles them 
 to the blessedness of living in the land under the government of 
 Messiah and the saints. So with the Ten Tribes ; their faith in 
 the word preached will entitle them to no more than a union into 
 one kingdom and nation with Judah ; and a participation in the 
 blessings of Shiloh's reign during their natural lives. If any of 
 them attain to eternal life and glory, it will be predicated on some 
 other premises than those which precede their restoration. 
 
 There is, then, a partial and primary restoration of Jews 
 before the manifestation, which is to serve as the nucleus, or 
 basis, of future operations in the restoration of the rest of the 
 tribes after he has appeared in the kingdom. The pre-adventual 
 colonisation of Palestine will be on purely political principles ; 
 and the Jewish colonists will return in unbelief of the Messiahship 
 of Jesus, and of the truth as it is in him. They will emigrate 
 thither as agriculturists and traders, in the hope of ultimately 
 establishing their commonwealth, but more immediately of getting 
 rich in silver and gold by commerce with India, and in cattle and 
 goods by their industry at home under the efficient protection 
 Isaiah viii. 14. b Isaiah ii. 2.
 
 442 THE KINGDOMS OF THE WORLD. 
 
 of the British power. And this their expectation will not be 
 deceived ; for, before Gogue invades their country, it is described 
 by the prophet, as "a land of un walled villages, whose inhabitants 
 are at rest, and dwell safely, all of them dwelling" without walls, 
 and having neither bars nor gates ; and possessed of silver and 
 gold, cattle and goods, dwelling in the midst of the land." a Now 
 any person acquainted with the present insecure condition of 
 Palestine under the Ottoman dominion must be satisfied from the 
 testimony, that some other power friendly to Israel must then have 
 become paramount over the land, which is able to guarantee pro- 
 tection to them, and to put the surrounding tribes in fear. This is 
 all that is needed, namely, security for life and property, and 
 Palestine would be as eligible for Jewish emigration as the United 
 States have proved for the Gentiles. 
 
 But to what part of the world shall we look for a power 
 whose interests will make it willing as it is able, to plant the ensign 
 of civilization upon the mountains of Israel ? The reader will, 
 doubtless, anticipate my reply from what has gone before. I know 
 not whether the men, who at present contrive the foreign policy o_f 
 Britain, entertain the idea of assuming the sovereignty of the Holv 
 Land, and of promoting its colonization by the Jews; their present 
 intentions, however, are of no importance one way or the other ; 
 because they will be compelled, by events soon to happen, to do 
 what, under existing circumstances, heaven and earth combined could 
 not move them to attempt. The present decisions of " statesmen " 
 
 are destitute of stability. A shooting star in the political firmament 
 is sufficient to disturb all the forces of their system; and to stultify 
 all the theories of their political astronomy. The linger of God 
 has indicated a course to be pursued by Britain which cannot be 
 evaded, and which her counsellors will not only be willing, but 
 eager, to adopt when the crisis comes upon them. 
 
 The decree has long since gone forth which calls upon the Lion 
 of Tarshish to protect the Jews. Upwards of a thousand years 
 before the British were a nation, the prophet addresses them as the 
 power which at ^evening-tide" should interest themselves in behalf 
 of Israel. In view of this, the time of the end," he says, The 
 nations shall rush like the rushing of many waters : but God shall 
 rebuke them, and they shall flee far off, and shall be chased as tEe 
 chaff of the mountains before the wind, and like a rolling thing 
 before the whirlwind ; " or, as it is expressed by another, ' and 
 they became like the chaff of the summer threshing-floors ; and the 
 wind carried them away, that no place was found for them : " b 
 " Behold," says the former prophet, concerning Israel at this time, 
 at evening-tide trouble ; and before the morning he is not. This 
 is the portion of them that spoil us, and the lot of them that rob 
 us" c referring, doubtless, to the overthrow and destruction 
 of Gogue. Now, the invasion of their country by a spoiler 
 Ezek. xxxviii. 11, 12, 13. b Dan. ii. 35. c Isaiah xvii. 13.
 
 BRITAIN, THE JEWS, AND THE HOLY LAND. 443 
 
 at " evening-tide, who robs them, implies their previous return. 
 This finished colonisation Isaiah styles, "a present unto the Lord 
 of hosts of a people scattered and~peeledT for, speaking of " the 
 time of the end," he says, "in that time shall the present be 
 brought unto the Lord of hosts of a people scattered and peeled 
 to the place of the name of the Lord of Hosts, the Mount 
 Zion." a But, then, the question returns upon us, by whom is the 
 present to be made ? The prophet answers this question in the 
 first verse, saying, " Ho ! to the land shadowing with wings. 
 which is beyond the rivers of Khush : that sendeth ambassadors 
 by sea, and on vessels of papyrus upon the waters, Go ye swift 
 messengers, to a nation scattered and peeled, to a people terrible 
 from this and onward : a nation meted out and trodden down, 
 whose land the rivers (invading armies 6 ) have spoiled." Now, 
 the geography of this passage points to the Lion -power of Tarshish 
 as "the land shadowing with wings." Taking Judea, where 
 the prediction was delivered, as the place of departure, the word 
 beyond " points to the east ; that is, running a line from Judea 
 across the Euphrates and Tigris, ' the rivers of Khushistan," it 
 passes into Hindostan, where " the Merchants of Tarshish, and 
 its young lions," rule the land.* 
 
 But the British power is still further indicated by the insular 
 position of its seat of government ; for the " sending of fleet mes- 
 sengers by the sea," implies that the shadowing power is an island- 
 state. Ambassadors are sent from the residence of the Court, and 
 if they proceed to their destination by sea, the throne of the power 
 must be located in an island. The text, therefore, points to the 
 north and east, to England and Hindostan, as the land shadowing 
 Israel with its wings. To Britain, then, the prophet calls as the 
 protector of the Jewish nation in the evening-tide trouble^ and com- 
 mands it to send its messengers in swift vessels because the crisis 
 is urgent, and to plant Israel as "an ensign upon the moun- 
 tains ; " c as it is written in another place, saying, The Lord 
 shall set an ensign for the nations, and shall assemble the outcasts 
 of Israel, and gather together the dispersed of Judah from the four 
 corners of the earth.'" 1 
 
 When this is accomplished to the required extent it becomes a 
 notable sign of the times. It will then be seen that the political 
 Euphrates is evaporated to dryness, and that Israel is walking in 
 the way of the kings of the east. In view of this, the prophet 
 addresses mankind, saying, "All the inhabitants of the world, and 
 dwt-llcM-s on the earth, tremble, when he liflelh up an ensign on the 
 mountains; and when he blbweth a trumpet, shall hear. '^ ine 
 Isaiah xviii. 7. *> Isaiah viii. 7. dsa. xviii. 3. <* Isa. xi. 12. 
 
 * And the British rule the land " bevond the rivers of Kush," or 
 Ethiopia, in Africa, that is, Egypt, the Soudan, and the far South beyond 
 the Atbara and the Blue and White Nile.
 
 444 THE KINGDOMS OF THE WORLD. 
 
 ensign being 1 planted on the mountains of Israel by Britain, the 
 Lord will cause the Assyrian Autocrat to " blow a trumpet," sum- 
 moning the hosts of his nations to war ; for he has said, " I will 
 bring thee, O Gogue, against my land." They will " ascend and 
 come like a storm from the north parts, and be like a cloud to 
 cover the land : " a but "they shall be left together unto the 
 fowls of the mountains, and to the beasts of the earth ; and the 
 fowls shall summer upon them, and all the beasts of the earth 
 shall winter upon them," for their carcasses will lie exposed for 
 "seven months" upon the field. b Then shall " the present" be 
 brought in full of all the tribes of Israel not previously assembled 
 by the land shadowing with wings." 
 
 But from the subjugation of the Jews for a short time after they 
 have been colonized, the protection of the shado wing-power, would 
 seem to have been inefficient. So it will, as far as the mountainous 
 parts of the land are concerned ; but, then, it is testified by Daniel, 
 that ' Edom, and Moab, and the chief of the children of Ammon. 
 shall escape out of the hand of the king of the north." These 
 countries will be a place of refuge for those who fly from the face 
 of the spoiler, as Turkey has recently been for the Hungarians, 
 who have fled from the same power. The Lion-power ot Tarshish 
 being in military occupation of the countries that escape, is enabled 
 to continue their protection efficiently. Hence, the prophet 
 addresses it, saying, Take counsel, execute judgment ; make 
 thy shadows as the night in the midst of the noon-day ; hide the 
 outcasts; bewray not him that wandereth. Let mine outcasts 
 dwell with thee, Moab; be thou a covert to them from the face of 
 the Spoiler." The context shows that this has reference to a future 
 time ; for, having shadowed them from the spoiler, who, during 
 their coverture in Moab, has met with his overthrow at the hand 
 of Michael, the great Prince of Israel, the prophet goes on to 
 announce the good news, saying, ' The extortioner is at an 
 end, the spoiler ceaseth, the oppressors are consumed out of the 
 land." 
 
 This cannot be said of any period of Jewish history since the 
 prophecy was delivered ; nor can it be said of the land in its 
 present state, for the extortioner and oppressor still keeps it in 
 subjection. But what follows shows conclusively, that the time 
 referred to is yet future ; for, as soon as the deliverance of the land 
 is declared, and the spoiler is no more, the prophet directs the 
 reader's attention to the setting up of the kingdom, as the next 
 event to come to pass, saying in these words, " In mercy shall the 
 throne be established : and HE shall sit upon it in truth in the taber- 
 nacle of David, judging, and seeking judgment, and hasting right- 
 eousness." But Moab's population is vanished, and the country 
 a mere wilderness, whose solitude is only disturbed by the howl of 
 
 Ezek. xxxviii. 9, 16. b Ezek. xxxix. 14. 
 
 c Isaiah xvi. 3-5 ; Jer. xxiii. 5 : xxxiii. 14-15.
 
 ENGLAND IN EGYPT. 445 
 
 beasts, or the occasional tramp of the Bedouins. For Moab, 
 therefore, to respond to the prophetic exhortation, a power must 
 take possession of the country capable of outstretching its wings 
 for the defence of a people, "whose land the rivers have 
 spoiled," and that power, I believe, is Britain's, the Moab of the 
 latter days. 
 
 As I have said elsewhere, the Lion-power will not interest 
 itself in behalf of the subjects of God's kingdom, from pure 
 generosity, piety towards God, or love of Israel ; but upon the 
 principles which actuate all the governments of the world upon"" 
 those, namely, of the lust of dominion, self-preservation, and self- 
 aggrandizemenE God, who rules the world, and marks out the 
 bounds of habitation for the nations, wil| make Britain a gainer by 
 the transaction. He will bring her rulers to see the desirableness 
 of Egypt, Ethiopia, and Seba, which they will be induced, by the 
 Torce of circumstances, probably, to take possession of. They 
 will, however, before the battle of Armageddon, be compelled to 
 retreat from Egypt and Ethiopia ; for the king of the north shall 
 stretch forth his hand upon the land of Egypt, which shall not 
 escape ; and the Libyans and Ethiopians shall be at his steps." 
 Hence, these will become the battle-ground for a time, until the \. 
 seat ot waris remoHcd^toglhe mountains of Israel, where, by the 
 Autocrat's discomfiture, the war is "brought to an end between the 
 image-giant of Assyria and the Lion 6T the north and east. 
 
 The possession, or ascendancy of Britain in Egypt, Ethiopia, 
 and Seba, will naturally lead to the colonization of Palestine by 
 the Jews. Thus the proverb will be verified which saith, "The 
 wicked shall be a ransom for the righteous, and the transgressor 
 for the upright." Though generations of the Jews have been 
 " stiff-necked and perverse," yet their nation is a " holy nation," 
 which other nations are not, inasmuch as Israel is the only nation 
 God has separated to Himself for a peculiar people. In view of 
 what I have been presenting, Jehovah saith to them, " Fear not, 
 O Israel ; for I have redeemed thee : I have called thee by thy* 
 name : thou art mine. When thou passest through the waters, I 
 will be with thee ; and through the rivers, they shall not overflow 
 thee ; when thou walkest through the fire, thou shalt not be 
 burned ; neither shall the flame kindle upon thee. For I am the 
 Lord thy God, the Holy One of Israel, thy Saviour ; I gave Egypt 
 for thy ransom, Ethiopia and Seba for thee. Since thou wast 
 precious in my sight, thou hast been honourable, and I have loved 
 thee ; therefore loill I give men for thee, and people for thy life. 
 Fear not ; for I am with thee : I will bring thy seed from the 
 east, and gather thee from the west ; I will say to the north, Give 
 up ; and to the south, Keep not back : bring my sons from far, 
 and my daughters from the ends of the earth ; even every one that 
 
 s And so it has come to pass 1882 and after.
 
 446 THE KINGDOMS OF THE WORLD. 
 
 is called by my name : for / have created Israel for my glory, I 
 have formed him ; yea, I have made him." a 
 
 Thus the Lord disposes of nations and countries as it pleases 
 Him. To " the land shadowing- with wings," which shall pro- 
 claim their return to the dust of their fathers, He will give Egypt, 
 Ethiopia, and Seba as their ransom ; and enable them, through 
 its power, " to lay their hands upon Edom and Moab ; " and to 
 obtain the ascendancy over " the children of Ammon." Thus they 
 will settle in these countries of the Red Sea ; to which they will be 
 attracted by the riches to be acquired through their connection 
 with the commerce of the east ; which will then resume its channel 
 of the olden time, when Israel and the British, like Solomon's 
 servants and the men of Tyre, will drive a thriving trade between 
 the Indian and China seas, and the nations of the West. 
 
 Having thus brought my exposition of the sure prophetic 
 word down to the termination of ' the time of the end," I shall 
 conclude my interpretations by exhibiting the truth revealed con- 
 cerning the things of the transition period during which the God of 
 heaven is setting up His kingdom, and breaking in pieces and con- 
 suming all the kingdoms of the world, and transferring their glory, 
 honour, and dominion under the whole heaven to the saints of the 
 Most High. These matters will be set forth in brief under the 
 caption of 
 
 THE SECOND EXODUS. 
 
 When the Lord has " broken to pieces together'" all the parts 
 of Nebuchadnezzar's Image that is, destroyed that power which 
 bound them all together as one dominion the work next to be 
 accomplished in relation to them is to subdue the gold, the silver, 
 the brass, the iron, and the clay -in other words, the powers 
 represented by them that they may become like the chaff of 
 the summer threshing-floors ; " so that, being carried away by 
 the tempest of war, " no place may be found for them," and 
 the subjugating power become as "a great mountain, and fill 
 the whole earth." 
 
 But a question arises here which must be answered, or our 
 exposition is at fault, and deficient of a very important link in the 
 chain of testimony which connects the kingdom of God with the 
 foundation of the world. It is, By what means are " the kingdoms 
 of the world to become the kingdoms of our Lord and of his 
 Christ" after he has dissolved the imperial bond of union among 
 them by the glorious victory of Armageddon ? Is it to be accom- 
 plished by sending missionaries of the tribe of Judah to the nations, 
 preaching to them salvation from hell by Jesus Christ, as mission- 
 aries are now doing among the heathen, and inviting them to 
 submit to the spiritual authority of the Lord administered through. 
 
 a Isaiah xliii. 1-7.
 
 THE SECOND EXODUS. 447 
 
 men of like passions with themselves ? Or is it to be brought about 
 by burning up the wicked, and leaving none but the righteous to 
 inherit the earth ? Or are the existing orders of bishops, priests, 
 ministers, and missionaries to be employed to bring the nations to 
 the obedience of faith, that they may voluntarily surrender all 
 political power into their hands, as the saints of the Most High 
 God? 
 
 I answer unhesitatingly, that the conversion of the world to 
 Christ's supremacy will be accomplished by no such fantastical 
 schemes as are implied in these suppositions. The answer to the 
 question is, that the nations will be subdued to the sceptre of Shiloh 
 by the sivord, and that the tribes of Israel will be his soldiers in the 
 loar. Besides punishing them for their idolatry, and subsequent 
 unbelief of the gospel of the kingdom preached to Judah in the name 
 of Jesus, Israel has been also scattered among all nations, that they 
 may be ready for the work assigned them in " the time of trouble," 1 
 which intervenes between the battle of Armageddon and their final 
 and complete restoration at the end of forty years. Though the 
 dominion of Gogue be broken, the kingdoms and states which 
 acknowledged him as their imperial chief will not voluntarily 
 surrender themselves to another lord, any more than the populations 
 of the old Assyrian empire did when the power of Sennacherib was 
 broken in one night. The effect of his overthrow was only to 
 prepare them for subjection to a more civilized and powerful ruler 
 In this case, the Lord used the Chaldeans for their subjugation : 
 but in the coming strife He will use the tribes of Israel. 
 
 The Lord Jesus Christ at his appearing in his kingdom finds 
 Judah inhabiting the land. Not all the Jews, but a goodly number 
 of them. Having gained the victory of Armageddon, he convenes 
 the elders of the people, which as their deliverer he has a right to 
 do. Thus "they look upon him whom they have pierced;" 
 " and one shall say unto him, What are these wounds in thy 
 hands ? Then he shall answer, Those with which I was wounded 
 in the house of my friends." 6 The effect of this information upon 
 the people is to cause a national lamentation. They will then 
 discover that He to whom they owe their deliverance from Gogue, 
 is Jesus of Nazareth, whom their fathers crucified. They will 
 therefore " mourn for him, as one mourneth for his only son, and 
 will be in bitterness for him, as one that is in bitterness for his 
 first-born. In that day, there will be a great mourning in Jerusalem, 
 as the mourning of Hadadrimmon in the valley of Megiddo." c Two- 
 thirds of the people will have been cut off by the war against 
 Gogue, and the third which survives will have passed through a 
 fiery ordeal. It will have been a refining process in which they 
 will have been refined like silver, and tried as gold is tried. Thus 
 prepared "a spirit of grace and of supplications" will be poured 
 upon them, and they will call on the name of the Lord, and he will 
 Zech xii. 10. & Zech. xiii.6. c Zech. xii. 10-14; Rev. i. 7.
 
 448 THE KINGDOMS OF THE WORLD. 
 
 hear them," a and open for them a fountain for sin and for unclean- 
 ness. b He will say, " It is my people : and they shall say, The 
 Lord (even Jesus) is my God." 6 ' Thus will Judah be grafted again 
 into their own olive, and brought to acknowledge Jesus as King of 
 the Jews, and to confess that "he is Lord, to the glory of God 
 the Father." 
 
 The New Covenant being made with the house of Tudah. th,e 
 kingdom is established. Not, however, to its full extent. It is but 
 the kingdom in its small beginning, as when David reigned in 
 Hebron over Judah only. The Lord Jesus, as King of Judah, will 
 ~have to bring the ten tribes and the nations generally to acknow- 
 ledge him as King of Israel and Lord ot the whole earth. What: 
 would the reader think of the little kingdom of Greece undertaking 
 to subdue the whole world ? Yet when the Lord appears in his" 
 little kingdom of Judea, he will undertake to deliver every Israelite 
 in bondage, establish David's kingdom to its full extent, overturn 
 all kingdoms and dominions among the Gentiles, abolish all their 
 superstitions, enlighten them in the truth, and bring them to 
 submit to him joyfully as their lawgiver, high priest, and king. 
 He will begin this mighty enterprise with Judah ; for " he hatli^ 
 made them as his goodly horse in the battle. And they shall be as 
 mighty men, which tread down their enemies in the mire of the 
 streets in the battle : and they shall fight, because the Lord is with 
 them^ and the riders on horses shall be confounded. " d "And the 
 governors of Judah shall say in their heart, The inhabitants of 
 Jerusalem shall be my strength in the Lord of hosts their God. In 
 that day," saith the Lord, " I will make the governors of Judah 
 like a hearth of fire among the wood, and like a torch of fire in a 
 sheaf ; and they shall devour all the people round about, on the 
 right hand and on the left." 6 
 
 Such is the illustration of their prowess. The nations will be 
 as wood, or as sheaves, subjected to the action of fire. They may 
 resist, but they are certain to be subdued without further power of 
 resistance. ' They shall tread down the wicked ; for they shall 
 be ashes under the soles of their feet."-^ Their conquests will begin 
 with the countries contiguous to Judea. For when the Assyrian 
 shall invade their land, the Judge of Israel having caused him to 
 fall, "Judah shall waste the land of Assyria with the sword, and 
 the land of Nimrod in the entrances thereof: thus shall he" that 
 is to be ruler in Israel "deliver them from the Assyrian when he 
 cometh into their land, and when he treadeth within their borders. 
 And /he remnant of Jacob shall be in the midst of many people as 
 a dew from the Lord."* 7 
 
 Having thus conquered the land which God promised to 
 Abraham and his seed for an everlasting possession, and made 
 Judah as a bent bow in the hand of the king, the next thing is for 
 Zech. xiii.g : &ver. i: cyer.g. ^Zech. x.3-5. eZech. xii.6. 
 / Mai. iv. 3. o Mic. iv. 1-7.
 
 ISRAEL S PROWESS. 449 
 
 the Lord to fill it with Ephraim as his arrow-headed weapon of 
 \var. a In other words, "the Lord will seek to destroy all the 
 nations that come against Jerusalem " b under the banner of Gogue ; 
 -and to accomplish this so as at the same time to bring back the 
 ten tribes to the land of Canaan, he will cause Judah to make war 
 upon Greece, and blow the trumpet to war against the ten king- 
 doms of the habitable, and the populations of the west among 
 whom "the remnant of Jacob" is dispersed. These scattered 
 tribes will have been " hissed for " or invited to leave the lands of 
 their oppressors, and to make common cause with Judah. They 
 will respond to the invitation ; and as "the arrow of the Lord they 
 \yillgoforth as lightning ; and they shall devour and subdue." 
 "And they shall be like a mighty man, and their heart shall rejoice 
 as through wine. And I will bring them, saith the Lord, again also 
 out of the land of Egypt, and gather them out of Assyria ; and I 
 will bring them into the land of Gilead and Lebanon ; and Ephraim 
 shall pass through the sea ivith affliction and shall smite the waves 
 in the sea, and all the deeps of the river shall dry up : and the 
 pride of Assyria shall be brought down ; and the sceptre of Egypt 
 shall depart aivay. " d 
 
 Let us, then, attend more particularly now to the relation sub- 
 sisting between the king of Israel and his ten tribes, designated as 
 " Ephraim" and " the remnant of Jacob" in the word. Address- 
 ing them, the Lord says by the prophet, " Thou art my battle-axe 
 and weapons of war; for with thee will I break in pieces the nations, 
 and with thee will I destroy kingdoms ; with thee will I break in 
 pieces captains and rulers." 6 This has never been the case since 
 the prophecy was delivered ; it remains, therefore, to be fulfilled. 
 With Judah as his goodly war horse and well-strung bow, filled 
 with the Ephraim-arrow, and wielding the Israel-battle-axe, "The 
 Lord will go forth with the whirlwinds of the south." ''The 
 remnant of Jacob will" then ' be among the Gentiles in the midst 
 of many people as a lion among the beasts of the forest, as a 
 young lion among the flocks of sheep : who, if he go through, 
 both treadeth down, and teareth in pieces, and none can deliver." 
 By such a weapon as this, the Lord will " execute vengeance in 
 anger and fury upon the heathen, such as they have not heard. "-^ 
 
 This belligerent state of things between the King of Israel and 
 the nations of Gogue's dominion, styled the goats" will continue 
 for forty years?* The subjugation will be gradual, as Israel is 
 
 Zech. ix. 12-16. & Zech. xii. 9. c Zech. ix. 12-16. rf Zech. x. 7-11 ; 
 Isaiah xi. 15, 16. e Jer. li. 20-23. f M' c - v - 8 > J 5- 
 
 * Mic. vii. 15 is taken to indicate this period. But the prophet does 
 not say, "According to the number of the days," but simply "As in the 
 days." The allusion is to the characteristic wonders of those days, rather 
 than to their duration. Compare the parallel expressions in the following 
 scriptures : Isa. ix. 4 : xi. 16 : li. 9 ; Hos. ii. 15 : ix. 9 ; Zech. xiv. 3.
 
 450 THE KINGDOMS OF THE WORLD. 
 
 made to "go through" from kingdom to kingdom. " Feed thy 
 people," saith the prophet, with thy rod, the flock of thy 
 heritage, which dwell solitarily in the wood ; let them feed in Bashan 
 and Gilead as in the days of old." In answer to this petition, the 
 Lord replies, " According to the days of thy coming out of the land 
 of Egypt will I show unto him (Israel) marvellous things." This 
 is forty years ; for so long were they in passing from Egypt to 
 Canaan, which was the type of their coming out from among the 
 nations to the Hoi}' Land under the generalship of Elijah, the 
 Lord's harbinger, to the Ten Tribes. The " marvellous things " 
 to be shown them will not be performed in private, but will be as- 
 notorious as the plagues of Egypt ; for " the nations shall see and 
 be confounded at all their might : they shall lay their hand upon 
 their mouth, their ears shall be deaf. They shall lick the dust like 
 a serpent, they shall move out of their holes like worms of the 
 earth ; they shall be afraid of the Lord the God of Israel, and shall 
 fear because of thee." a 
 
 The more immediate consequence of these exterminating wars 
 will be the cessation of all further resistance in the north, which 
 will have been thus compelled to ''''give up" the Israelites among 
 them, and to let them go and serve in " the wilderness of the 
 people." They will not march directly into the Holy Land, because 
 the generation of Israelites who leave the north will be no more fit 
 for immediate settlement there than their fathers were who left Egypt 
 under Moses. They would be as rebellious under the government of 
 Shiloh as that generation whose carcasses fell in the wilderness, 
 and concerning whom " Jehovah sware in his wrath that they 
 should not enter into his rest." They must, therefore, be subjected 
 to discipline, and trained up under the divine admonition. But, 
 notwithstanding all the "marvellous things" they will have wit- 
 nessed, they will prove themselves true to the character of their 
 fathers, who were stiff-necked and perverse, and resistant always 
 of the Spirit of God ; so that they will not be permitted to enter 
 into the land of Israel. Their children, however, will come thither 
 from " the land of the enemy," and attain to their own border. b 
 
 The reader will, doubtless, desire to know upon what ground 
 I affirm these things. This is as it ought to be ; for he should set 
 his face like a flint, and refuse credence to anything and everything 
 which is not sustained by ' the testimony of God." Turn, then, 
 to the prophet Ezekiel, where it is thus written, " As I live, saith 
 the Lord God, surely with a mighty hand, and with a stretched-out 
 arm, and with fury poured out, will I rule over you : and I will 
 bring you out from the people, and will gather you out of the 
 countries wherein ye are scattered with a mighty hand, and with a 
 stretched-out arm, and with fury poured out. And I will bring 
 you into the wilderness of the people, and there will I plead ivith 
 you face to face ; like as I pleaded with your fathers in the wilderness 
 ft- Mic. vii. 14-17. & Jer. xxxi. 15-17.
 
 PURGING OUT THE REBELS. 451 
 
 of the land of Egypt, so will I plead with you , saith the Lord God. 
 And I will cause you to pass under the rod ; and will bring you 
 into a delivering of (he covenant : and I will purge out from among 
 you the rebels, and them that transgress against me : I will bring 
 them forth out of the country where they sojourn, and they shall not 
 enter into the land of Israel : and ye shall know that I am the Lord.'" 1 
 
 While they are in this wilderness it is, that the Lord Jesus 
 becomes " a stone of stumbling and rock of offence to the house of 
 Israel," as he had before been to Judah ; and the consequence is, 
 that "the rebels among them" are excluded from the blessings of 
 Shiloh's government, and eternal life and glory in the then world 
 to come. Nothing can be plainer than Ezekiel's testimony. If the 
 reader know how the Lord pleaded with Israel face to face in the wil- 
 derness by the hand of Moses, he will well understand the ordeal that 
 yet awaits the tribes to qualify them for admission into the Holy 
 Land. The Lord's power and the angel were with them in the 
 wilderness of Arabia, but they saw not his person; so, I judge, will 
 the Lord Jesus and some of the saints be with Israel in their Second 
 Exodus, seen perhaps by their leaders, as the Elohim were by 
 Moses, Aaron, the elders, and by Joshua ; but not visible to the 
 multitude of the people, who must walk by faith and not by sight ; 
 for, though God is able to graft them in again, He can only do it 
 upon a principle of faith ; for the condition of their restoration 
 laid down in His word is, " If 'they abide not in unbelief, they shall 
 be grafted in again." 
 
 It would seem frpm the testimony of Malachi, who prophesied 
 concerning the ten tribes, that while they are in the wilderness of 
 the people they will be disciplined by the law of Moses as their 
 national code, while things concerning Jesus will be propounded 
 to them as matter of faith ; for it is testified by Hosea that they 
 shall be gathered, and " shall sorrow a little for the burden of the 
 King of princes." 6 The person with whom they will have more 
 immediately to do in their Second Exodus is Elijah. There would 
 seem to be a fitness in this. In the days of their fathers, when 
 they forsook the Lord and abolished the law of Moses, Elijah was 
 the person whose ministerial life was occupied in endeavouring 
 to "restore all things." Though he did much to vindicate the 
 name and law of Jehovah, he was taken away in the midst of his 
 labours. For what purpose ? That he might at a future period 
 resume his work and perfect it by restoring all things among the 
 ten tribes according to the law of Moses, preparatory to their being 
 planted in their land under a new covenant to be made with 
 them there. 
 
 But it may be objected, that Elijah has come already, and that 
 John the Baptist was he. rf True, in a certain sense, he was. John 
 was Elijah to the house of Judah in the sense of his having come 
 a Ezek. xx. 30-36. b Hos. viii. ia c Mai. iv. 4-6 ; Jer. xxxi. 31. 
 <*Luke i. 17.
 
 452 THE KINGDOMS OF THE WORLD. 
 
 " in the spirit and power of Elijah."" But John was not the Elijah 
 who talked with Moses on the Mount of Transfiguration. The latter 
 is Elijah to the house of Israel. The scribes taught that Elijah 
 must precede Christ ; which Jesus approved, saying, " Elijah truly 
 shall first come, and restore all things.'' 1 He said this after John 
 was put to death. John did not restore all things; but Elijah will, 
 and that too before the Lord Jesus makes himself known to the ten 
 tribes, whom he will meet in Egypt. 
 
 The period of Israel's probation drawing to a close, they will 
 have advanced as far as Egypt on their return to Canaan, as it is 
 written, " They shall return to Egypt. " b This is necessary, for it 
 is written also in more senses than one, "Out of Egypt have I 
 called my son." As they are to be gathered from the west, north, 
 and east, they will have gone through the countries by a circuitous 
 route to Egypt. They are to be gathered from Assyria, or the 
 countries of Gogue's dominion ; but I have not yet discovered in 
 the word the line of march they are to follow in arriving at Egypt. 
 But that they are to be assembled there is certain ; for it is 
 written, " I will bring them again also out of the land of Egypt." 
 This was spoken some two hundred years after the overthrow of 
 Samaria ; and it is indisputable that neither Israel nor Judah have 
 been again brought out of Egypt to inhabit their land : the exodus 
 from Egypt is therefore still in the future. 
 
 But in coming out of Egypt they will have to cross both the 
 Nile and the Red Sea ; and although their march thither will have 
 been one ot conquest, it will not have been unattended with defeat, 
 because of their own rebelliousness. The hearts of their enemies 
 will be hardened to their own destruction to the last conflict. The 
 south will still be disposed to "keep back" Israel from their 
 country. Therefore, in leaving Egypt, " Ephraim shall pass 
 through the sea with affliction, and shall smite the waves in the 
 sea, and all the deeps of the river shall dry up : and the pride of 
 Assyria shall be brought down, and the sceptre of Egypt shall 
 depart a\vay." c The combined forces of Egypt and Assyria shall 
 be broken as the hosts of Pharaoh, and the horse and his rider be 
 drowned in the depths of the sea. For " the Lord shall utterly 
 destroy the tongue of the Egyptian sea ; and with his mighty 
 wind shall he shake his hand over the river, and shall smite it in 
 the seven streams, and make (Israel) go over dry shod 
 like as it was to Israel in the day that he came up out of the 
 land of Egypt. " d 
 
 They will now sing the song of Moses, and the song of the 
 Lamb, who will have given them such a mighty deliverance from 
 all their enemies. Being now "the ransomed of the Lord, they 
 shall return, and come to Zion with songs and everlasting joy upon 
 their heads." The prophet " like unto Moses," mightier than 
 Joshua, and " greater than Solomon," will conduct them into the 
 Luke i. 17. & Hos. viii. 13. c Zech. x. 10, 11. d Isaiah xi. 15, 16.
 
 THE GLORY OF THE RESTORATION. 453 
 
 Holy Land, and, having- delivered to them the New Covenant, will 
 "settle them after their old estates." Having "wrought with 
 them for his own name's sake," and by them as his "battle-axe 
 and weapons of war," subdued the nations, and brought them to 
 his holy mountain, he will " accept them there," and " there shall 
 all the house of Israel, all of them in the land," as one nation and 
 one kingdom under Shiloh " serve the Lord God." a 
 
 Thus the little kingdom of Judea will become " a great moun- 
 tain." or empire. *' filling the whole earth." The "Economy ot 
 the Fulness of Times " will now have fairly commenced, and the 
 Day of Christ in all the glory of the Sun of Righteousness have 
 opened in all its blessedness upon the nations of the earth. The 
 gospel preached to Abraham, saying, " In thee shall all the families 
 of the earth be blessed," will be a reality. The Lord, with Judah 
 as his bended bow and Israel for his arrow, having subdued the 
 nations, and ' bound their kings with chains, and their nobles with 
 fetters ot iron " as his conquests progressed, will have transferred 
 their much-abused power to his saints, 6 who shall rule them with a 
 rod of iron which cannot be broken. 
 
 Having received his law, c and experienced the justice of its 
 administration, "all nations will call him blessed," and "daily will 
 he be praised." An universal jubilee will celebrate the admiration 
 of mankind, and their devotion to the King of all the earth. The 
 world will no more resound with war's alarms for a thousand years; 
 and among the highest there will be glory to God, on the earth 
 there will be peace, and good-will among men. ri The mission of 
 the Lord's Christ will have been gloriously fulfilled. He will have 
 raised up the tribes of Jacob, restored the preserved of Israel, and 
 been the salvation of Jehovah to the end of the earth. e In his days 
 there will be abundance of peace ; for the nations will beat their 
 swords into ploughshares, and their spears into scythes, and 
 practise war no more. " At that time they shall call Jerusalem 
 the throne of the Lord ; and all the nations shall be gathered to it, 
 to the name of the Lord, to Jerusalem " as the metropolis of the 
 world : " neither shall they walk any more after the imagination of 
 their evil heart"? The things they now delight in, will then be 
 an abomination to them ; for " the Gentiles shall come unto the Lord 
 from the ends of the earth, and shall say, Surely our lathers have 
 inherited lies, vanity, and things in -which there is no profit. " 
 
 When enlightened by the Lord, this will be their judgment of 
 the "nations and denomination^," Pagan, Mohammedan, Papal, 
 and Protestant, which now as a covering vail spread over all 
 nations, 7 ' darkens their understandings, and alienates them from the 
 life of God. But when the Kingpf Tsrael and his Saints shall rule 
 the world, all these superstitions will be for ever abolished, and 
 
 Ezek. xxxvii. 21, 28 : xx. 40 : xxxiv. 22, 31. 
 
 & Rev. ii. 26, 27. c Isaiah xlii. 4. <* Luke ii. 14. t Isaiah xlix. 6. 
 f Jer. iii. 17. a Jer. xvi. 19. A Isaiah xxv. 7.
 
 454 THE KINGDOMS OF THE WORLD. 
 
 mankind will be of one faith and practice. They will speak one 
 religious language, and serve Jehovah with unanimity ; for, says 
 He, "Then will I turn to the people a pure language, that they 
 may all call upon the name of the Lord with one consent."" This 
 must, indeed, be the Lord's doing, for who among men has the 
 wisdom, knowledge, and power to bring the nations to speak 
 intelligibly on religious subjects, and to be of one religion ? The 
 sword only, can prepare the way for this. Mankind must be made 
 to " lick the dust like a serpent," before they will consent to change 
 their creeds for eternal truth. Judgment will bring them to reason, 
 and they will say at length, " Come, let us go up to the mountain of 
 the Lord, to the temple of the God of Jacob ; and He will teach us 
 of his ways, and we will walk in his paths : for out of Zion shall 
 #o forth the law, and the word of the Lord from Jerusalem." 6 Under 
 such teaching as this the work will be accomplished. 
 
 As to Israel, the Lord will have gotten them praise and fame 
 in every land where they have been put to shame ; and have made 
 them a name and a praise among all the people of the earth. "All 
 nations shall call them blessed, for they shall be a delightsome 
 land, saith the Lord of hosts. " d Instead of being a bye-word and 
 a reproach, as at this day, the Gentiles will glory in their patronage ; 
 for " 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 ivith you.'" 6 Yes, the kingdom and 
 throne of David will then be in their midst again, and Christ the 
 Lord God, and Holy One of Israel, sitting upon it in power and 
 great glory. The gospel of the kingdom will be no longer a matter 
 of hope, but a reality ; and those who have believed it, and 
 submitted cheerfully and lovingly to the law of faith in the obedience 
 it requires, and have perfected their faith by works meet for 
 repentance, will be shining "as the brightness of the firmament, 
 and as the stars for ever and ever."-^ This is the Hope of Israel 
 which is set before men in the Gospel, and for which Paul was 
 bound with a chain. It is a very different one to that exhibited 
 in pulpit-theology ; yet it is that which must be embraced as 
 the soul's anchorage, if a man would be saved, and inherit the 
 Kingdom of God. 
 
 Such will be the order of things for a thousand years. But, 
 
 though truth and righteousness will have gained the ascendancy 
 
 and have prevailed for so long a period, sin will still exist in the 
 
 flesh, and in some instances reveal itself in overt acts of disobedience. 
 
 This is implied by the sayings : " The sinner shall die accursed j"* 7 
 
 and " Whoso will not come up of all the families of the earth unto 
 
 Jerusalem to worship the King, the Lord of Hosts, even upon them 
 
 shall be no rain."' 1 There will be no occasion to march an army 
 
 Zeph. Hi. 9. Msa. ii. 3. c Zeph. iii. 19, 20. d Mai. Hi. 12. 
 
 e Zech. viii. 23. / Dan. xii. 3. a Isa. Ixv. 20. h Zech. xiv. 16-19.
 
 THE POST-MILLENNIAL REVOLUTION. 455 
 
 into a country to put down rebellion ; it will be quite effectual to 
 bring it back to its allegiance to withhold from it the fruits of the 
 earth. This spirit of insubordination will, however, smoulder 
 -among the nations until at the end of the thousand years the 
 " enmity " against the Woman's Seed burst forth again into a flame. 
 If the apostle felt the workings of " the law of sin " within him, 
 though obedient to " the law of the spirit of life ; " need we wonder' 
 that the same " law of nature " should gather force in the hearts of 
 nations subdued by fire and sword to the sovereignty of Israel's 
 King. Man, unrenewed man, is essentially ungrateful and 
 rebellious. The whole history of his race attests it. A thousand 
 years of peace and blessedness will fail to bind him, by the bonds of 
 love and a willing fealty, to the glorious and benevolent, yet just 
 and powerful, emancipator and enlightener of the world. 
 
 Some new demon, who would rather reign as Satan than serve 
 in heaven, will arise among the nations, and unfurl the old satanic 
 standard of the Dragon empire, which will be known to the genera- 
 tion of that remote future as the past existence of the 'Assyrian, 
 Persian, Macedonian, and Roman empires are known to us ; that 
 is, historically. A giant will this rebel be in presumption and 
 crime, and surpassing in hardihood the pre-millennial Autocrat, 
 whom Michael bound with a great chain and cast into the abyss. 
 But what will not a man adventure inspired with the pride of life ! 
 Enchanted thus, he becomes the Adversary (Satan) of the King of 
 Glory ; and goes forth to the remotest nations, to Gogue's Magogian 
 people, and falsely accuses his administration, by which means he 
 succeeds in detaching them from their allegiance, and in deceiving 
 them into a vain attempt to recover their ancient dominion." 
 
 The King, instead of nipping the insurrection in the bud, 
 permits the Adversary and Seducer (the Satan and the Devil) to 
 mature his plans, marshal his hosts, and lead them on to an 
 invasion of the land of Israel. The King permits him to come up 
 ou ''the breadth of the land," and to "compass the camp of the 
 saints about, and the beloved city." Having enclosed the Governor 
 of the world and his ancients in the metropolis, and so hemmed 
 them in as to prevent all escape, with no army in the rear to raise 
 the siege, the sceptre of universal dominion would seem once more 
 to be withjn the grasp of the Head of the old Serpent empire. Like 
 our contemporaries, professing to believe the past, but denying 
 that its scenes will ever be repeated, he remembers the overthrow 
 of the former Gogue, as the Autocrat of Russia now remembers 
 that of Sennacherib in the days of Hezekiah, but believes not in the 
 repetition of so terrible a destruction. He will know, doubtless, 
 .and who after that the knowledge of the Lord shall have covered 
 the earth for a thousand years will not know, that " he must reign 
 till he have put all his enemies under his feet?" but he will no 
 more believe that it will be so, than the Old Serpent, the founder of 
 
 Rev. xx. 7-10.
 
 456 THE KINGDOMS OF THE WORLD. 
 
 his dominion, believed that God would subject Adam to death in 
 the day of his transgression though He had declared it. He will 
 persuade the nations that the King of Israel shall not reign for 
 ever, and that the overthrow of his government is possible. 
 
 Thus deceived, we find them enrolled under Satan, or the 
 Adversary, and " encompassing the camp of the saints, and the 
 beloved city," full of savage exultation at the expected destruction 
 of the best of kings. But fallacious will be the hopes of the rebel 
 multitude, and dreadful the vengeance to burst upon them. The 
 trembling earth and the blackening heavens warn them of a coming 
 tempest. The dark vapours and thick clouds of the sky, curling 
 in dense and lowering masses, suddenly hiss forth the forked 
 lightning, and the heaven is rent by the deafening roar of the 
 voice of God. Hail and fire, mingled with hail, pour down upon 
 them, and they are destroyed from the face of the land. Thus 
 God will deliver His King ; for " fire shall come down from God 
 out of heaven, and shall devour them." 
 
 Thus, though corruption of the flesh, nationally expressed^ 
 was restrained by the overthrow of Gogue, the Dragon -chief, at 
 the pre-millennial advent of the King of Israel, it is finally subdued 
 only when the head of the Serpent-power is crushed at the end of 
 the thousand years. After this victory, another enemy remains to 
 be destroyed to perfect the work of the Son of Man. Death is the 
 last enemy. The power of death is the corruption of the flesh, 
 which is the consequence oF sin. But, the wicked all HeuTg 
 destroyed by fire, there remain upon the earth only the faithful and 
 true, who are rewarded for their fidelity with the inheritance of the 
 ages. The "law of sin," or law of their flesh, is abolished in the 
 change they undergo from corruption to incorruptibility and life. 
 This is the abolishing of death from the earth, so that its inhabi- 
 tants can die no more. This being brought to pass, the saying 
 will be fulfilled, and the work accomplished, that "the Son of God 
 was manifested that he might destroy the works of the Devil ; " 
 and " him that hath the power of death, that is the Devil." 
 
 Such is ' the end, when the Son shall deliver up the Kingdom 
 to the Father that God may be all and in aU." rt The separation 
 between God and Man began with the transgression of the first 
 Adam ; it continues till the end of the 7,000 years, when sin and 
 death are utterly eradicated, and harmony again established in this 
 orb of His glorious universe. Earth will have been delivered from 
 moral and physical evil by His power administered and displayed 
 through the Lord Jesus Christ, who, though "subjected to the 
 Father," will have the pre-eminence over all "his brethren " 
 through the endless duration of ages. The last resurrection, 
 which is employed in the development of " the end," b will bring 
 up from the dust the sleeping dead of the previous thousand years^ 
 
 i Cor. xv. 24-28 : Rev. xxi. 3. Rev. xx. 6.
 
 " THE END." 457 
 
 Those who are accounted worthy of eternal life will receive it, and 
 be added to the saints of the "first resurrection." 
 
 Thus a population will have been provided tor the earth, 
 which, instead of being- destroyed, will be renovated, and all things 
 belonging' to it made new. a The earth and its inhabitants will be 
 incorruptible, undefiled, and unfading. God, according to His word, 
 will have made " a full end of all nations," except that of Israel; 
 which will be the sole occupant of the globe, and every Israelite, 
 " an Israelite indeed," " equal to the Elohim," and crowned with 
 glory and honour throughout all ages. During the thousand years 
 their nation will consist of three classes, Christ and the saints, 
 righteous Israelites in the flesh, and those who " die accursed," 
 but when perfection comes, there will be but one class, and all wilt 
 be immortal. The purpose of God, in the formation of the earth, 
 will be accomplished ; and " the headstone of the creation will be 
 brought forth with shoutings, crying, Grace, grace unto it." 
 
 Rev. xxi. 5.
 
 INDEX 
 
 Aaron, priesthood of, 312 
 
 Abel, the faith of, 116 ; type of Jesus 
 Christ, 117 
 
 Abomination of desolation, 395 
 
 Abraham, the heir of the world, 190, 
 240; birthplace, 228; faith counted 
 for righteousness, 231 ; as wanderer 
 in Canaan, 229; "thy seed" ex- 
 plained, 241; emigration with Lot, 
 228 ; to be raised from the dead, 233 ; 
 seed of, 191, 227 ; origin, 227 ; faith, 
 231 ; summary of faith, 258 ; allegory, 
 251 ; last days of, 263 
 
 Abrahamic covenant, priority of, 235 
 
 Adam, sentence upon, 126 ; transgres- 
 sion and consequences of, 69, 84 ; 
 faith of, 162 ; in relation to immor- 
 tality, 73 ; " Adam to Moses," 93 ; 
 the first and second, 132 
 
 Advent, thief-like, 386 
 
 Adversary, the, 102 
 
 " Aion of the aions," 212 
 
 Alexander the Great, a notable Horn, 
 391 
 
 Alexandrine dominion of Tarshish, 436 
 
 Alien: marriage with, 119 
 
 " All things hew," 172 
 
 Allegory, the, Gal. iv., 251 ; of Gogue, 
 432 
 
 America and the French Revolution,357 
 
 Ancient of Days, 335, 339 
 
 Angels, 11 ; as ministering spirits, 271 ; 
 Jacob wrestles with, 273 
 
 Anglo-American developments, 356 
 
 Antediluvian Apostasy, 118 
 
 Antiochus Epiphanes, 401, 407 ; the 
 Great, 400 
 
 Apocalyptical Beast, 351 ; Earthquake, 
 372 
 
 Apostacy in Galatia : Judaisers, 235 
 
 Apostles, the : the only Ambassadors 
 of Christ, 158 ; Qualifications of, 210 
 
 Apostolic church, 98 ; succession, 209 
 
 Arbitration impossible, 111 
 
 Armageddon, 103, 355, 375, 386, 407, 
 415, 436, 441, 445 ; after the war, 447 
 
 Artaxerxes' commandment to build the 
 
 Temple, 394 
 Assyrian Lion, 329 ; gives place to 
 
 Babylonian, 330 
 Assyro-Macedonia, 405 
 Atheism defined, 115 
 Austria, as Gog of Magog, 432; and 
 
 Germany, extinction of them, 433 
 Austrian Empire, destruction of, 438 
 Autocrat of Russia, king of the North, 
 
 416; and Europe, 419 
 
 Baby-sprinkling, 207 
 Babylon as the capital of Assyria, 329 
 Baptism and faith, 53, 135 ; into Christ 
 necessary for salvation, 208; of Cor- 
 nelius, 208 ; of Israel, 292 ; into 
 Moses, 292 
 
 Bartholomew. St., Massacre, 346 
 Bazaars, the Churches, 408, 411 
 Bear of Daniel's Visions, 328, 331, 436 
 Beast, time of the, 360; fourth, 328, 
 334, 390, 391, 436; first, second, and 
 third, 328 ; the, 387 ; Apocalyptical, 
 351 
 Beasts, the, and their image of the 
 
 Apocalypse, 351, 369 ; times of, 359 
 " Before the World began," 213 
 Belief and obedience, 75 
 Bible against Christendom, 96 
 Birth, the new, 135 
 Bishops Universal of Rome, 409 
 Blessedness of the nations, 453 
 Body, natural, 32 ; spiritual, 32, 41 ; 
 brightness of spiritual, 153 ; One, 54, 
 140, 159 
 
 Bondage, house of, Egypt, 291 
 Bones, Jacob's and Joseph's care of 
 
 their, 278 
 Boniface III., 409 
 Boundaries of the Land, 236 
 Bread and wine, 297 
 Bride, the, 51, 159 
 
 Britain, not one of the ten kingdoms, 
 326 ; as the Protector of the Jews, 
 442
 
 INDEX. 
 
 459 
 
 British power, identified as Sheba, 
 Dedan, and Tarshish and her young 
 lions, 433; in the South as Edom and 
 Moab, 444; in Egypt, 445; and 
 Ethiopia and Seba, 445 ; represented 
 by the Leopard and the Unicorn, 333 
 
 Broad way, 355 
 
 Builder of all, God, 171 
 
 Bush on fire, 288 
 
 Cain, "of the wicked one," 93, 117; 
 
 faithless, 116; rejected, 116 
 Cainites, 118 
 Call of the Gentiles, 266. 
 Canaan, promised to Abraham and 
 
 Christ, 229 
 
 Carnal mind, 88; sin in the flesh, 90 
 Charlemagne crowned, 362; and the 
 
 Pope, 409 
 Cherubim of Ezekiel and John, 150; 
 
 faces of, 150 ; in Eden, 154 ; Mosaic, 
 
 147, 148 
 
 Chittim, ships of, 402 
 Christ, putting on, 52 ; church espoused 
 
 to, 54 ; mistakes of Jew and Gentile 
 
 concerning, 193; the "seed" of Abra- 
 ham, 229, 263; "in Christ," 241; 
 
 thief-like advent of, 386 ; sacrifice of, 
 
 395; as King of Israel, 453 
 Chronology, difficulty solved, 256; of 
 
 the age before the law, 285 
 Church, apostolic, 98, 159; of the 
 
 present day, 140 ; awful condition of, 
 
 139 ; mother, 104 
 Circumcision, token of the covenant, 
 
 245 ; of the heart, 250 ; ordained 
 
 after the promise, 247; "without 
 
 hands," 250; and baby-sprinkling, 
 
 250 
 City, the Holy (Rev. xi.), 342; Freedom 
 
 of, 343 
 
 Cleansing of the sanctuary, 415 
 Clergy, and laity, 143, 159; unhappy 
 
 position of, 216 
 Coats of skins, 161 
 "Come out!" 146 
 Coming end, events of, 416 
 Commonwealth of Israel, 131, 150 ; 
 
 Hebrew, 212, 252 
 
 Condemnation of sin in the flesh, 161 
 Conscience, defined, good and evil, 85 
 Constantine, as man-child of sin, 27 ; 
 
 established in Rome A.D. 313, 102; 
 
 built new Rome A.D. 334, afterwards 
 
 called Constantinople, 103 
 Constantinople fell into hands of 
 
 Turks, 371 
 
 Constantinopolitan Catholic power, 406 
 Conversion by Coercion, 243 
 
 Cornelius, and what he had to do, 205 ; 
 
 lessons from the case of, 205 ; Peter 
 
 at the house of, 206 ; baptism of, 207 
 Covenant, typical confirmation of, 231 ; 
 
 the New: Jesus the Mediator, 239; 
 
 the token of, 245; the, 288; confirmed 
 
 to Jacob, 274; at Sinai, 299; New 
 
 Covenant delivered to Judah, 448; 
 
 and Israel, 451 
 Creation, the earth before the, 10: of 
 
 the six days, 13; New, 172; THE 
 
 FATHER in relation to, 185 
 Creeds and the Bible, 6 
 Cyrus' proclamation to rebuild Temple, 
 
 394 
 Czar in the time of the end, 407 
 
 Daily sacrifices suppressed, 395 
 
 Daniel's vision of the East, 390; his 
 last vision, 397 ; paraphrase ch. xi., 
 398; King of the North, and Gog 
 the same, 425 
 
 David, throne of, Jesus heir to, 195, 
 304; Covenant with, 304; "both dead 
 and buried," 304; kingdom of now 
 non-existent, 305 ; Kingdom of also 
 God's Kingdom, 304 
 
 Day, of Adam's transgression, 67 ; of 
 Vengeance, 416 ; Sabbath and Lord's, 
 13, 23; Constantine and Sabbath, 23, 
 27 ; last, 279 ; seventh, of one thou- 
 sand years, 454 
 
 Days, three and a half, 357 ; twelve 
 hundred and ninety, 396 ; of Judg- 
 ment, 12 ; Ancient of, 336, 339 
 
 Death, second, 131 
 
 Death-bed and gaol repentance, 318 
 
 Death-state of the witnesses, 357 
 
 Dedan, the British power, 433 
 
 Demons, the Frog, 377 
 
 Dens of thieves, 411 
 
 Destiny, Man cannot define his, 2 
 
 Devil, fatherhood of, 94 ; wiles of the, 
 97; works of the, 99; final destruc- 
 tion of the, 456 ; and Satan, 97 
 
 Disease and Satan, 100 
 
 Dominion, Man's, 62 
 
 Dragon, power, phases of, 102 ; of the 
 latter days, 103; the, 104; great, 
 101 ; great red, 103 ; and the Beast, 
 103 ; Greco-Roman, 334, 370, 372, 
 390 ; throne of, 376 
 
 Dragonnades, the, 348 
 
 Earth before the Creation, 8 
 " Earth " helps the Woman, 341 
 Eastern Question before Christ, 390
 
 460 
 
 INDEX. 
 
 Ecclesiastical Police, 145 
 
 Eden, 55 ; marriage in, 50 ; Garden of, 
 57 ; cherubim in, 153 
 
 Edom and Moab, 433; Edom, Moab, 
 and Ammon escape the King of the 
 North, 444 
 
 Egypt, "house of bondage," 290; type 
 of Rome, 355 ; with Ethiopia, and 
 Seba in the possession of Britain, 
 445 ; and the Exodus, 450 ; and As- 
 syria, 243 
 
 Egypt and Syria wrested from the 
 Porte, 371 
 
 Election, Jacob, 264 ; the elect, 265 
 
 Elijah's Mission, 43, 451 
 
 Elohim, Dissertation on the, 181 ; in 
 relation to angels and men, 183 ; and 
 the Father, 184 ; and creation, 184 ; 
 the Ruach Elohim, 185 
 
 Empire, Western, Restoration of, 361 
 
 End, the, 438, 456 
 
 England, and the Jews, 431, 442 ; and 
 the second vial, 368 ; and her work, 
 420 ; conquests (enumerated) in the 
 time of the end, 436 ; the adversary 
 of Russia, 432; the protector of the 
 Jews, 442 
 
 England and Russia lead on the World 
 to Armageddon, 375, 420 
 
 Enoch, 43, 119 
 
 Ephraim, and remnant of Jacob, 449 
 
 Esau, hated, 267 ; and Jacob, birth of, 
 264 ; his wailing, 269 ; profane per- 
 sons like, 268 
 
 Eternal Life, 178, 316 
 
 Ethiopians and Libyans, 422 ; and 
 Seba and Britain, 445 
 
 Euphrates, drying up of the, 372 
 
 Europe under the Autocrat, 419 
 
 Eve, derived from Adam, 48 ; as a type 
 of the church, 51 ; beguiled, 82 
 
 Evening Morning Period, 415 
 
 Evening-tide, 442 
 
 Everlasting, dominion, 173 ; inherit- 
 ance, 229 
 
 Exodus, Israel's, 291, 415 ; before the, 
 286 ; a type, 287, 450 ; Israel's second, 
 438, 446, 452 
 
 Ezekiel, cherubim of, 149; Temple of, 
 313 ; 430 years of, 404 ; paraphrase 
 of ch. xxxviii. 432 
 
 Fables of the heathen, 148 
 Faces of the cherubim, 151 
 
 Faith, and baptism, 53; the law of, 
 134 ; scripturally defined, 162 ; how 
 it comes, 162 ; Abraham's counted 
 for righteousness, 231 ; and works, 
 justification by, 259; of Adam and 
 Eve in Eden, 161 ; trial of, 74 ; sum- 
 mary of, at Joseph's death, 282 
 
 False Prophet, 354, 376, 382, 387 
 
 FATHER, THE, and the Elohim, 183 ; in 
 relation to creation, 185 
 
 Fathers, the, of Israel, 226 ; biographies 
 of indispensable, 227 
 
 Fig-leaf devices, 160 
 
 First-born, Israel as the, 291 
 
 Five Points of Prophetic Testimony, 
 219 
 
 Flaming Sword, 147, 152 
 
 Flesh, works of, 91 ; thinks, 127 ; the 
 law "weak through the," 248 
 
 Forty days, spies, 300 
 
 " Foundation of the world," 122 
 
 Four Beasts, vision of the, 328, 436 
 
 Fourth Beast (Daniel's), 334 
 
 France, and the witnesses, 345; the 
 broad way, 355 ; and the Revolu- 
 tion, 364 ; as Gomer, 427 
 
 Free-will and obedience, 176 
 
 French democracy, 365 
 
 Frogs, the three spirits, 375 ; heraldry, 
 378 ; and lilies, 381 ; historical illus- 
 tration of working of, 382 ; mission 
 of the, 385, 419 
 
 Fruit, the forbidden, 68 
 
 Fulness of times, economy of, 453 
 
 Gabriel, the man, 393 
 Galatia and Scythia, 427 
 Gentiles, call of, 202, 266 
 Geological error corrected, 10 
 Germany and Magogue, 428 ; and 
 
 Gogue, 431 
 
 " Get thee out of thy country," 228 
 Glory of the Lord, likeness of, 153 
 Goat, Daniel's He-, 391 ; four Horns of 
 the goat, 392 ; fifth horn, 392 ; little 
 Horn of, 406 
 
 God, and the Powers that be, 66 ; His 
 law, and sin, 74 ; foreknowledge in 
 relation to trial, 79 ; means what He 
 says, 82 ; Builder of all things, 168 ; 
 has revealed the future, 323 ; the 
 purpose of, 170; premeditated all 
 things, 169 ; the means by which His 
 purpose is to be attained, 178 ; the 
 Regulator of the world, 323 ; two- 
 fold purpose, 175 ; all and in all, 456 
 God, a strange, 406 
 
 God's Truth the only rule of right and 
 wrong, 92 ; rest, 301
 
 INDEX. 
 
 461 
 
 Gogue, of Ezekiel, 103 ; and Magogue, 
 421 ; in Ezekiel and the Apocalypse, 
 422 ; and the King of the North the 
 same power, 422; derivation of name, 
 429 ; like a whirlwind, 429 ; against 
 the Little Horn, 429 ; poem to, 431 ; 
 account of, by Fredegarius, 430 ; al- 
 legory of, 432 ; will dominate Austria 
 and Germany, 432 ; antagonised by 
 Tarshish, 432 ; future magnitude of 
 his dominion, 436 ; dominion styled 
 "the goats," 449 
 
 Gogue and Magogue, of Ezekiel and j 
 John compared, 420, 436 
 
 Gomer is France, 427 ; and Togarmah, 
 425 
 
 Gospel, the, 189 ; reference to, 138 ; in 
 the wilderness, 192, 300 ; apostolic 
 preaching of endorsed by God, 192 ; j 
 in relation to the Mosaic economy, j 
 286 ; and the Name of the Lord, 310 ; 
 beginning of the, 394 ; preached 
 to Abraham, 189, 228, 453; to 
 every creature, 214; to Isaac, 263; 
 to Israel, 299; rejection of, 300; 
 preached by Jesus, 191 ; Gospel and 
 the hope of Israel the same, 224 ; 
 Gospel of the Kingdom a reality, 
 454 ; Orthodoxy not the, 140 
 
 Great City figuratively called Sodom 
 and Egypt, 355 
 
 Great Earthquake in France, 364 
 
 Grecian Leopard, 332, 392 
 
 Greco-Egyptian power, 405 
 
 Greco-Roman Dragon, 334 ; Church, 407 
 
 Greece, Kingdom of, established, 372 
 
 H 
 
 Habitable, the ; or Roman territory, 104 
 
 Hades, keys of, 198 
 
 Hagar, 252 
 
 Harlots, Mother of, 106 
 
 Heart-hardening, 267 
 
 Heaven, "every creature under," 215 
 
 Hidden Man of the Heart, 141 
 
 Holy City (Rev. xi.) 342 
 
 Holy Land, not for ever subject to the 
 
 Gentiles, 413 
 Holy Roman power, 392 
 Hope, of Israel a reality, 224, 454 ; of 
 
 the gospel, 226 
 
 Horn, little, of fourth beast, 337 
 House of Prayer, 313 
 Huguenots, massacre of, 345 
 Human designs as opposed to God's 
 
 plan, 174 ; agencies now at work, 174 
 Hungary, a brittle toe Kingdom, 384 ; 
 
 annexed to Austria, 385 
 
 Image and likeness of God, 37, 186 
 Immortality, defined, 36; doctrine of, 
 147 ; first intimated, 71 ; in misery 
 unscriptural and impossible, 71, 143 ; 
 a positive evil in present state, 143 ; 
 of the soul, a fable, 278 
 Infant salvation and damnation, 30 
 Inheritance, the law of, 190; everlast- 
 ing, 229 ; of the saints, 244 
 Intermediate state, the true, 172 
 Isaac, 253; the offering of, 256 ; leaves 
 Gerar and goes to Beer-sheba, 263 ; 
 the gospel preached to, 263 ; Philis- 
 tines make peace with, 264 ; de- 
 ceived by Jacob, 268 
 Ishmael, and Isaac, allegory, 251 ; as 
 types, 253 ; future carrying out of 
 the allegory, 254 
 
 Israel, God's firstborn, 291 ; baptised 
 into Moses, 292; unable to redeem 
 themselves, 308; political resurrec- 
 tion of, 438 ; restoration of, 439 ; 
 Redeemed not byConversionism,440; 
 two signs of the restoration, 441 ; 
 will mourn over Jesus, 447 ; assembled 
 in Egypt, 452 ; orthodox belief of 
 restoration, 440; the hope of, 224; 
 grafted into their own olive, 440, 447 ; 
 probation of, 452 ; to cross the Nile and 
 pass through the Red Sea on foot and 
 march into Canaan, 452 ; as a strong 
 nation, 219; reunite with Judah, 453; 
 Christ their King for one thousand 
 years, 453 ; new covenant delivered 
 to, 448 ; Commonwealth of, 132, 150 
 
 Jacob, elected before birth, 264 ; sup- 
 planted Esau, 267 ; departs to Haran, 
 269; ladder, 270; returns to Canaan, 
 273 ; wrestles with the angel, 273 ; 
 God's promise renewed to, 274 ; cares 
 for his bones, 278 ; his prophecy of 
 the last days, 280; death, 278; mi- 
 grates into Egypt, 233 ; remnant of, 
 448 
 
 Japhet's seven sons, 426 
 
 Jerusalem in Widowhood, 252 ; the 
 heavenly, 255 
 
 Jesus, the manifestation of God, 40 ; 
 and the Bride, 51 ; as the way of life, 
 155; preached the Kingdom of God, 
 191 ; as a Messenger, 194 ; heir to the 
 throne of David, 195 ; and the end ot 
 the world, 211 ; and Joseph, 275; to 
 bring Jacob again to God, 309 ; temp- 
 tation explained, 76 ; hereditary na- 
 ture, 127 ; rejected by the Jews, 238 ; 
 Son of God, 193 ; name of, 206
 
 462 
 
 INDEX. 
 
 JESUS CHRIST, THINGS OF THE NAME 
 OF, 189 ; the name of, 314 
 
 Jews, under the law, 249 ; colonization 
 of, 446 ; restoration; England their 
 protector, 442 ; recognize the Mes- 
 siah as Jesus of Nazareth, 447 ; in- 
 wardly, 439 
 
 John the Baptist, 195, 395 ; as Elijah, 
 451 
 
 Joseph, parable of, 274 ; and Jesus, 276 ; 
 in Egypt, 276 ; cares for his bones, 
 278 ; summary of faith at his deatb.,282 
 
 Jubilee and the Millennium, 249 
 
 Judah, lion of the tribe of Judah, 432 ; 
 reunited with Israel, 453 ; new cove- 
 nant delivered to, 447 ; becomes in- 
 vincible, 448 
 
 Judaizing Christians, 27, 235, 310 
 
 Judgment, 10 
 
 Justification by faith and works, 259 
 
 Justinian, epoch, 359 ; and the strange 
 god, 406 ; and Phocas, 409 
 
 K 
 
 Keys of the kingdom, 197; of know- 
 ledge, 198; of Hades, 198; Peter's 
 use of, 200 ; become the property of 
 believers, 208 
 
 King, rejected, 298 ; of North and of 
 South (Dan. xi.), 399 ; the, and the 
 strange god, 405 ; of the South, 416 ; 
 of the North, 416, 422 ; of the North 
 and Gog the same, 424; of the South 
 pushed at the Sultan, 416 
 
 Kingdom of God: THE KINGDOMS OF 
 THE WORLD IN RELATION TO THE, 
 223, 321 ; set up in Judea, 447 ; over- 
 throw of, 306 ; restoration is com- 
 menced, 375 
 
 Kingdom, the, 304 ; OF GOD, 175, 188 ; 
 preached by Jesus, 191 ; in the future, 
 147 ; mystery of, 196 ; elements of a, 
 222 ; keys of the, 196 ; re-establish- 
 ment of, 308; of Satan, 95; deliv- 
 ered up to God, 456 ; in the prophets, 
 219; preparing, 220; of old, 298; 
 Royal House of, 302 ; and throne 
 of David, 304 ; now non-existent, 
 304 ; overturned, 306 ; past and 
 future, 307 ; of Austrasia, 430 ; the 
 Macedonian, 103, 391 ; Kingdoms, 
 the ten, 326 
 
 Laity and Clergy, 146, 160 
 
 Lake of fire, 106, 354 
 
 Lamb, slain from the foundation of the 
 
 world, 126; song of. 293 
 Lamb's Wife, 388 ; the Lamb, 150 
 
 Land of Promise, specified, 235; bound- 
 aries of, 236 ; never yet possessed by 
 Israel, 237; and the Turk, 413; 
 cleansing of, 415 
 
 Land shadowing with wings, 443 
 
 Law, which goes forth from Zion, 244 ; 
 Mosaic, 122 ; the new, 123; in regard 
 to Sabbath day, 20; Judaizing Chris- 
 tians and, 26, 235 ; of faith, 134 ; of 
 Moses after Abrahamic covenant, 
 236; the Jews under, 249; limited 
 tenure of the Land under, 249 ; 
 " weak through the flesh," 248 
 
 Leonists, the, 344 
 
 Leopard of Daniel's Visions, 332, 436 ; 
 Britain the latter-day, 333 
 
 Libyans and Ethiopians, 422 
 
 Life of man and beast, 34 
 
 Light, of the Scriptures, 5, 138; God 
 the Source of, 139 ; within, 164 
 
 " Likeness of God," 37, 186 
 
 Lion of the tribe of Judah, 432 ; of 
 Daniel's Visions, 329, 436 ; power of 
 Tarshish, 432, 444 
 
 Little Horn, 335, 339, 370, 405, 413; 
 eyes and mouth of, 351, 410; of Goat, 
 390, 395,405; two, 392 
 
 Living soul, 31 
 
 Lord's, the, day, 13 ; supper, 297 ; rest, 
 301 ; passover, 295 ; fulfilment of. 
 passover, 297 ; Lord the Spirit, 43,. 
 128 
 
 Love scripturally defined, 163 
 
 M 
 
 Maccabean epoch, 403 
 Macedonian kingdom, 103, 391 
 Magog, region styled, 427 ; geographic- 
 ally associated with France, 427 ; 
 and Germany, 428 
 Mahuzzim-Bazaars, 408, 410 
 Man, formation of, 27 ; in the image 
 and likeness of the Elohim, 31, 37 ; in 
 his novitiate, first state, 71 ; of sin, 
 104; the, Gabriel, 393; his dominion, 
 62 ; sovereignty, domestic only, and 
 limited, 65 ; degenerates if left to 
 himself, 124 ; hidden, of the heart, 
 141 ; not a mere machine, 176 
 Man-child of sin, Constantine, 105 
 Manna in the wilderness, 294 
 Mark, of the Beast, 339 
 Marriage, in Eden, 50 ; with the Alien, 
 
 119 
 
 Massacre of St. Bartholomew, 346, 348 
 Medes, 391 ; and Persians, 325 
 Mediator, Jesus of the New Covenant, 
 
 238 
 
 Mehemet Ali as king of the South, 417 
 Melchisedec, priesthood of, 193, 312
 
 INDEX. 
 
 463 
 
 Memorial Name of God, 291 
 
 Men become saints by adoption, 132 
 
 Mentality, the designed of God, 89 
 
 Merchandise, Rome's, 412 
 
 Merchants of Tarshish, 435 
 
 Meshech and Tubal, Gogue is king of, 
 422 
 
 Messiah, the prince, 393 ; "as a thief," 
 375, 386; the future King of the 
 world, 453 ; recognised by Jews as 
 Jesus of Nazareth, 447 ; cutting off 
 of, 393 
 
 Michael the Great Prince, 392, 423, 444 
 
 Millennium, 174, 453; and Jubilee, 249, 
 438 ; Revolt of nations after, 455 
 
 Mind, Carnal, 88 ; the Serpent, 91 
 
 Missionaryism, modern, futility of, 217 
 
 Mistakes of Jew and Gentile concern- 
 ing Christ, 193 
 
 Moab the British power, 443 
 
 Morning stars, 54, 184 
 
 Mortality defined, 36 
 
 Moses, 43 ; the call of. 288 ; sent to 
 Pharaoh, 288 ; " called and sent of 
 God," 289 ; acceptation of, by Israel, 
 290 ; declares glad tidings, 290 ; they 
 refuse to hear him, 291 ; Israel bap- 
 tised into, 292 ; Song of, 293 
 
 Mother, Church, 104 ; of Harlots, 106 
 
 Mount Zion, 444 
 
 Mouths of Dragon, &c., 376 
 
 Mystery, the Word of God, an intelli- 
 gible, 3 ; of Iniquity, 5 ; Paul shows 
 Corinthians a, 45 ; of the Kingdom 
 of God, 196 ; the Revealed, 199 
 
 N 
 
 Name of Jesus Christ, things concern- 
 ing 309, 314. 
 
 Names, symbolic, of Russia, 103 
 
 Nantes, Edict of, 346 ; revocation of 
 same, 349 
 
 Napoleon I., 367 ; as man of the earth, 
 343 ; kings of Europe meet him at 
 Dresden in 1812. 419 
 
 Nations, the, not God's people, 241,242 ; 
 many to be joined to the Lord, 243 ; 
 unable to save themselves, 308 ; of 
 the image to be subdued by Israel, 
 447 ; their crimes and punishment, 
 353 ; blessedness of, 453 ; loyalty to 
 king of Israel, 454; all, shall serve 
 the Lord. 454 
 
 Nature, hereditary, of Jesus, 127 
 
 Navarino, battle of, 372 
 
 Nebuchadnezzar's image, 321, 324, 378; 
 members of, 325 ; countries symbol- 
 ised by, 436 
 
 New birth, 135 
 
 New creation, 172 
 
 New man, 141 
 
 Nile, Israel to cross the, 452 
 Nineveh, as capital of Assyria, 329 
 Noah and the hope of the Sethites, 119 
 
 Obedience, 75 ; the act of, 136 ; and 
 love, 163 ; and free will, 177 
 
 Offerings of Cain and Abel, 116 
 
 One body, the, 54, 140, 158 
 
 One hope, the, 454 
 
 "Orthodoxy," so called, not the Gospel, 
 140 
 
 P 
 
 Pagan Roman power, 392 
 Pandemonianism of the world, 321 
 Papacy, destruction of the, 328 
 Papal, dynasty, 106; Bloodshed, 340; 
 
 nations, crimes of, 353 ; latter-day 
 
 judgments of crimes, 366 
 Parable of the seed, 254 ; of Joseph, 274 
 Paradise, 57 ; and the thief on the cross, 
 
 59 
 
 Paraphrase of Daniel xi., 398 
 Passover, the, 295 ; in the kingdom of 
 
 God, 297 
 
 Pattern of the redeemed : Christ, 44 
 Paul : what he preached " first of all," 
 
 316 
 Peace, and safety cry, 110; society the 
 
 enemy of God, 114 ; cry, a sign of 
 
 the times, 114; Christ "came not to 
 
 give," 113 ; basis of Christ's, 112 ; 
 
 how and why the world wants, 114; 
 
 for one thousand years, 453 
 Pentecost, 200 
 Perdition, son of, 106 
 Perfecting the Sons of God, 187 
 Persians, 331, 391 ; and Medes, 325 
 Peter, on the day of Pentecost, 200 ; 
 
 his vision at Joppa, 203 ; at the house 
 
 of Cornelius, 205 
 Phantasma, 43 
 
 Pharaoh and heart-hardening, 267 
 Phocas, reign of, 409 
 Pious, title of, 407 ; reforms of Pius 
 
 IX., 373 
 Plan, the divine, 169 ; opposed by human 
 
 counter-schemes, 174 
 Pneuma, 43 
 Poem about Gog, 431 
 Poland annexed, 373 
 Police, ecclesiastical, 145 
 Political resurrection of the Little Horn, 
 
 356 
 
 Popes, 105 
 
 Potentate, the Blessed and only, 182 
 Powers, that be, and God, 65 ; Policies 
 
 of, 438
 
 464 
 
 INDEX. 
 
 Preadamic world, 10 
 
 Preparation period, 388 
 
 Press, the, 322 
 
 Priesthood of Aaron, 312 ; Melchisedec, 
 193, 312 ; Shiloh, 311 
 
 Prince of this World, 95 ; cast out, 99 ; 
 of the World shown to be sin, 97 ; of 
 Peace, 112; of Princes, 392; of the 
 Host, 393; Messiah, the, 393 ; ofRos, 
 423; Michael the Great, 392, 423, 444; 
 of the power of the air, 98 
 
 Principles of religion, summary of, 109 
 
 Probation before exaltation, 76 
 
 Promise, of resurrection to Abraham, 
 233; land of, specified, 234 ; made to 
 Abraham, 227 ; heirs according to, 
 227 
 
 Promises, the, 193 ; made of God to the 
 Fathers, 223 ; and the Hope of Israel, 
 224 ; time of the, arrives, 288 
 
 Prophecy of last days, Jacob's, 279 
 
 " Prophet," the False, 376 
 
 Prophetic, testimony, five points, 219 ; 
 word, proper use of, 321, 324 
 
 Prophets on the Kingdom of God, 219 
 
 Protestant Fallacies, 7 
 
 Qualifications of an apostle, 210 
 Queen of Sheba, 424, 433 
 
 Ram, Daniel's, 391 ; Power of Daniel 
 
 viii. 3, 415 
 
 Rebels of Israel to be purged out, 451 
 Reconciliation, God alone dictates 
 
 terms of, 157 ; word of, 158 
 Red Sea, 292 ; Israel to cross the, 452 
 " Regeneration, in the, " 254, 308 
 Reinerius, and the two witnesses, 344 
 Religion, principles of, 109, 143, 156 ; 
 of two kinds, 164; temporary, 165; 
 word explained, 156 ; false, 156 ; 
 defined, 161 ; summary of prin- 
 ciples, 166 
 Religious world ruled by terror, 145, 
 
 156, 158 
 
 Remission of sins, 206, 316 
 "Repent and be baptised," 201 
 Repentance, 316; deathbed & gaol, 318 
 "Rest that remaineth," 301 
 Restoration of Israel, 309; (see Israel), 
 
 glory of, 453 
 
 Resurrection, 41, 45, 234, 374 ; necessi- 
 tated by the terms of God's promise, 
 233; political, of Israel, 438; political, 
 of the Little Horn power, 355 
 Revealed mystery, the, 180 
 
 Revelation, necessity of, 1 ; an intelli- 
 gible mystery, 3 
 
 Revolution, the Great French, 364 ; the 
 post-millennial, 456 
 
 Right and Wrong, 92 
 
 Righteousness, the constitution of, 131; 
 Sun of, 139, 234 
 
 Rock, the smitten, 294 
 
 Roman, Dragon, 334, 356, 436 ; is bound, 
 375 ; power, 174 ; habitable, 103 ; 
 image, 339 ; Beasts, 336, 353, 392 
 
 Rome, old and new, 103; "merchandise 
 of," 412 
 
 Royal house of the kingdom, 302 
 
 Rosh, Meshech, and Tubal, 424 
 
 Ruach Elohim, 184 
 
 Rudiments of the world, 125 
 
 Russia, the head, 329, 405, 432; symbolic 
 names of, 103; as Ros, 424; as the 
 Assyrian of the latter days, 417 ; 
 inundates the Holy Land in the latter 
 days, 417 ; and England in the time 
 of the end, 420; on Danube in 1848, 
 371; and Turkey, relations broken 
 off, 372 ; in Italy and Germany, 370 
 
 Sabbath, 13 ; the law in regard to the, 
 15, 20; a sign, 15; and Jesus, 17; and 
 Paul's teaching, 18; and Jewish 
 Christians, 19; and the assembling 
 on the first day of the week, 20; in 
 the Restoration of Israel, 21 ; sum- 
 mary concerning the, 24 
 
 Sabbatarianism modern, not of God, 24 
 
 Sacrifice, Abraham's typical, 231 ; of 
 Christ, 397 ; daily, suppressed, 396 
 
 Sadducees, ancient and modern, 233 
 
 Sanctuary, cleansing of the, 415 
 
 Saints, the inheritance of, 244 ; the, 337 ; 
 God will avenge His, 353 ; execution- 
 ers of the Little Horn, 355; and king 
 of Israel, shall rule the world, 453 
 
 Salvation, infant, 30, 208 
 
 Sarah, 252 
 
 Satan, 76, 343; devil and, 97; and dis- 
 ease, 100 ; kingdom of, 95 ; bound of, 
 100; bound, 454; release of, 455 
 
 Scripture, the court of last appeal, 170 
 how to read, 171 
 
 Scythae, name of a people of Europe, 
 and as Magog, 425 ; and Galatia, 427 
 
 Second death, 131 
 
 Seed, of Abraham, 227, 229, 263 ; " in 
 thy," explained, 241 ; the two, 102, 
 251, 252 ; of the woman, 102, 110, 
 161; of the serpent, 101, 110; 
 parable of the, 255
 
 INDEX. 
 
 465 
 
 Serpent, the, 80; how he knew, 82; 
 mind. 90 ; deceives the woman, 81 ; 
 sin in the flesh, 91 ; the old, 101, 102 ; 
 and "the woman," war between, 102; 
 Dragon, symbol of, 103 ; the wicked 
 one, 94 ; seed of, 101, 109 ; sentence 
 on, particularised, literal and alle- 
 gorical, 109 
 
 Seth, 115 ; appointed, 11? ; eight sons 
 of, 120 ; " in the image and likeness 
 of Adam," 39 ; type of Christ. 117 
 
 Sethites, 119 
 
 Seven thousand years, 174, 180 
 
 Seventy weeks, 393 
 
 Sex in animals and in man : a differ- 
 ence, 47 
 
 Shadow of things to come, 17 
 
 Shadowing with wings, 443 
 
 Sheba. the British power, 433 ; Dedan 
 and Tarshish, 434 
 
 Shiloh, reign of, 310 ; priesthood of, 311 
 
 Signs of Israel's Eestoration, 441 
 
 Sinai, at, 299 
 
 Sin, constitution of, 126 ; twofold sense 
 of the term, 126 ; Jesus " made sin," 
 128; shame and fear, 86 ; " sin in the 
 flesh," 92,161 ; personified, 93 ; origi- 
 nal, 128 ; power, 351 ; Constantine 
 and. 23, 27 
 
 Sinners, men in a twofold sense, 131 
 
 Society, the " order " of, 343 
 
 Sodom and Rome, 355 
 
 Son of Perdition, 106 
 
 Sons of God, 118, 184, 186 ; by adop- 
 tion, 190 
 
 Song, of Moses, 293, 452 ; of the Lamb, 
 452 
 
 Souls, vain philosophies concerning, 28 ; 
 in the word of God, 29 
 
 Spies and the forty days, 300 
 
 Spirit, 34 ; " beareth witness," 206 ; 
 " and breath " God's, 35 ; Lord the, 
 43, 128 
 
 Spirits, angels, 271 ; three unclean, 378 
 
 Spiritual body,41 ; "flesh and bones," 43 
 
 Stars, morning, 54, 184 
 
 Stone power, 393 
 
 Strange god, 405, 408 
 
 Succession, Apostolic, 209 
 
 Suez, gulf of, 417 
 
 Sultan, the, 416 ; overthrow of, 419 
 
 Summary, of principles of religion, 166 ; 
 of the faith at the death of Joseph,282 
 
 Sun of righteousness, 139 ; of Roman 
 Europe, 368 
 
 Sword, flaming, 152 
 
 Systems, the two, natural and spiritual, 
 180 
 
 Tarshish, lion power of, 432, 443 ; versus 
 Gogue, 432 ; merchants of, 436 ; 
 young lions of, 435 ; identified as 
 British power, 433 ; Alexandrine do- 
 minion of, 436 
 
 Temple of the Future Age, 313 
 
 Temptation, of Adam, 84 ; of Jesus 
 explained, 76 
 
 Ten-horned Dragon of Nebuchadnez- 
 zar's image, 334; tenth horn of the 
 Beast, 372 
 
 Ten toe kingdoms enumerated, 326, 370 ; 
 subjection of. 438 ; and ten Horns 
 the same, 373 
 
 Ten tribes, return of, occupy forty 
 years, 449 
 
 Thief on the cross, 60 ; a unique case, 
 180 
 
 Thinking of the Flesh, 127 
 
 Thousand, seven, years, 174, 180 
 
 Throne of David, 304 ; Jesus heir to, 195 
 
 Time, times, and dividing of time, 359 ; 
 of the end, 414 ; Israel's, of trouble, 
 447 
 
 Titles of the Messiah, 393 
 
 Togarmah, Russia and Tartary are the 
 countries of, 428 
 
 Transgression of Adam, 69 ; nature of, 
 83 
 
 Transgressors, trial of the, 107 
 
 Tree, of life. 59 ; of lives, 70, 83, 155 ; 
 of death, 66 ; of knowledge of good 
 and evil, 66 ; fruits of literal and 
 figurative, 67; the way of the, of 
 life, 118, 155 
 
 Trial of faith, 75 ; of Adam and Eve, 
 107 
 
 Trouble, time of, 373, 374 
 
 Trumpet, sixth, 371 ; seventh, 365 
 
 Truth, the, indicated, 188 ; must be be- 
 lieved, 189 
 
 Turkey, and the sixth vial, 371, 396; 
 energized by France and England, 
 makes war with Russia, 383 ; and the 
 Holy Land, 413 
 
 Twelve tribes constituted the Kingdom 
 of God, 298 
 
 Two principles of good and evil, 137 
 
 Type, Eve, of the Church, 51 ; Joseph, 
 274 ; Abel, 117 ; in Israel, 294 
 
 Tyre suppressed, 57 
 
 U 
 
 Unclean spirits, 377, 385 
 Unicorn, Daniel's, 391; British, 333; 
 
 Goat, 436 
 
 Unity of Worship in the Millennium, 454 
 Universal Bishop, as a god, 409 
 Universalism a fallacy, 179
 
 466 
 
 INDEX. 
 
 Veil of the Temple, 151 
 
 Vengeance, day of, 416 ; for the elect, 
 
 353 
 Vials, of the wrath of God, 363, 366 ; 
 
 first and fourth, 372 ; second, 367 ; 
 
 third and fourth, 367, 372 ; fifth, 368 ; 
 
 sixth, 370, 371, 372, 374, 396; sixth in 
 
 the West, 373 ; seventh, 366, 375 
 Vision of the East, 390 ; West, 391 ; 
 
 four Beasts, 328, 436 
 
 W 
 
 War, a divine institution, 112; between 
 Algeria and France, 372 ; Egypt and 
 Turkey, 372; Russia and the Porte, 
 1828, 41? ; King of the South and the , 
 Porte, 1838, 417; Turkey and Greece, | 
 372 ; Russian, 1829, 416 
 "Washing of water by the word," 134 
 ' Watchethand keepeth his garments," 
 
 387 
 
 Water, ' can any forbid," 207 
 Way of Life, kept by flaming sword, , 
 
 147, 155 
 
 Weeks, seventy, of Dan. ix., 394 
 West, the, and the sixth vial, 373 
 Western Empire, Restoration of, 361 
 Wicked One, the, 93, 95, 410 
 Wilderness ol Egypt, gospel preached 
 
 in, 192 
 
 Wings, land shadowing with, 443 
 Wisdom, 5 
 
 Witnesses, the three, 133 ; two, 337, 
 344; historical glimpses of, 339 ; and 
 France, 345 ; death of two, 348, 355 ; 
 ascension of, 357; doing of the, 363; 
 unburied state of, 350, 357 ; resurrec- 
 tion of, 351 ; execute justice on their 
 enemies, 363 
 
 Woman, formation of, 47 ; seed of the, 
 57, 101, 110, 161 ; great mystery of 
 her formation, 51 ; serpent deceived 
 the, 81 ; sentence upon the, 121 ; 
 her social position defined, 121 ; as 
 the tempter, 122 
 
 "Woman" (Rev. xii.), the earth helps 
 the, 341 
 
 Word, the, preached by the Apostles, 
 158 ; of reconciliation, 158 ; washed 
 by the. 135; God's attestation of. 158 
 
 Works, of the devil. 99; of faith, which 
 justify, 260 
 
 World, Pre-adamic, 10; foundation of 
 the, 122; rudiments of the, 124; the 
 professing, 145 ; God's enemy, 94 ; 
 God reconciled to the. 156 ; heirs of 
 the, 220, 244 ; Prince of the, 95 ; end 
 of, signs of its approach, 214 ; "before 
 the began." 213; in the parable of 
 the Sower, 213; "to come," 272; 
 why it is to be judged, -520 ; pande- 
 monianism of, 321 
 
 World-rulers of this age. 97 
 Wrong, what is ? 92 
 
 Y 
 
 YAHWEH, the Memorial Name of God, 
 290 
 
 Years, return of ten tribes to Canaan ; 
 forty, 450 ; seventy-five, 363 ; four 
 hundred and ninety, and division of 
 them, 394 ; one thousand, 173, 363, 
 453 ; end of one thousand, 454 ; end 
 of twelve hundred and sixty, 353. 
 357, 363, 368 ; twelve hundred and 
 ninety, 371, 396 ; thirteen hundred 
 and thirty-five, 396; end of, 360; 
 twenty-three or twenty-four hun- 
 dred. 415 ; seven thousand, 173. 180, 
 456 
 
 Z 
 
 Zedekiah's overthrow, 306 
 Zion, mount, 443
 
 INDEX OF SCRIPTURES QUOTED. 
 
 NOTK. The first figures are the chapter and verse in the Bible ; 
 the last figures are the pages in Elpis Israel. 
 
 Genesis. 
 
 Genesis continued. 
 
 Exodus. 
 
 i. 
 
 1 .. 
 
 . 11. 
 
 XV. 
 
 13-16 . 
 
 . 289. 
 
 iii. 
 
 2 ... 
 
 289. 
 
 M 
 
 2 .. 
 
 12, 33. 
 
 
 17 . 
 
 . 153. 
 
 
 
 6 ... 
 
 233. 
 
 " 
 
 20 .. 
 
 32. 
 
 
 18 . 
 
 . 55, 58. 
 
 
 6-10 ... 
 
 288. 
 
 
 20-25 .. 
 
 13, 32. 
 
 fl 
 
 21 
 
 . 235. 
 
 M 
 
 13 ... 
 
 287. 
 
 
 28-31 
 
 13, 32. 
 
 xvi. 
 
 12 . 
 
 . 254. 
 
 ,, 
 
 15 ... 
 
 289. 
 
 
 30 '.'. 
 
 32. xvii. 
 
 1-8 . 
 
 . 246. 
 
 M 
 
 16 ... 
 
 287, 289. 
 
 ii. 
 
 7 . 
 
 31. 
 
 n 
 
 19 . 
 
 . 253. 
 
 M 
 
 17 ... 
 
 289. 
 
 
 8 . 
 
 . 55. 
 
 
 20 . 
 
 . 254. 
 
 iv. 
 
 5 ... 
 
 226. 
 
 
 10-14 .. 
 
 . 55. 
 
 ' 
 
 24, 25 . 
 
 . 255. 
 
 5> 
 
 31 ... 
 
 290. 
 
 
 17 . 
 
 . 67. 
 
 xviii. 
 
 1 . 
 
 . 183. 
 
 v. 
 
 22 ... 
 
 290. 
 
 
 18 . 
 
 . 47. 
 
 ^ 
 
 12 . 
 
 . 123. 
 
 vii. 
 
 1 .. 
 
 288. 
 
 
 19 . 
 
 . 13, 32, 47. 
 
 XX. 
 
 1, 15 . 
 
 . 255, 256. 
 
 xii. 
 
 
 295. 
 
 
 21-24 . 
 
 . 50. 
 
 xxi. 
 
 1 . 
 
 . 252. 
 
 
 2 '.'. 
 
 291. 
 
 
 25 . 
 
 . 72. 
 
 
 23 . 
 
 . 264. 
 
 M 
 
 40-42 .. 
 
 291. 
 
 iii. 
 
 3 . 
 
 . 66. 
 
 
 25-34 . 
 
 .. 256. 
 
 xiii. 
 
 19 .. 
 
 279. 
 
 
 5 . 
 
 . 66, 67. 
 
 xxii. 
 
 14 . 
 
 . 258. 
 
 xiv. 
 
 26-31 .. 
 
 292. 
 
 
 7 . 
 
 . 66, 82. 
 
 M 
 
 16-18 . 
 
 .. 244. 
 
 
 
 19 ... 
 
 293. 
 
 t ' 
 
 15 . 
 
 . 99, 101, 
 
 xxiii. 
 
 1-11 . 
 
 .. 256. 
 
 XV. 
 
 17-18 .. 
 
 293. 
 
 
 
 102. 
 
 xxiv. 
 
 20 . 
 
 .. 262. 
 
 xvi. 
 
 4 ... 
 
 21. 
 
 
 17-19 . 
 
 . 68, 69. 
 
 
 35 . 
 
 . 262. 
 
 
 
 29 ... 
 
 16. 
 
 
 22 . 
 
 . 66,70,82, 
 
 xxv. 
 
 1-3 
 
 .. 434. 
 
 
 
 33 .. 
 
 149. 
 
 
 
 186, 
 
 M 
 
 11 . 
 
 . 270. 
 
 xvii. 
 
 6 .. 
 
 294. 
 
 
 23 . 
 
 . 70. 
 
 
 18 . 
 
 .. 56. 
 
 xix. 
 
 3-6 .. 
 
 298-. 
 
 iv. 
 
 14 . 
 
 . 148. 
 
 II 
 
 23 . 
 
 .. 270. 
 
 
 
 6 .. 
 
 439. 
 
 
 26 . 
 
 . 118. 
 
 
 27-34 . 
 
 .. 268,270. 
 
 M 
 
 18 .. 
 
 152. 
 
 V. 
 
 3 . 
 
 . 08, 186. 
 
 xxvi. 
 
 2-5 . 
 
 .. 263. 
 
 xxiii. 
 
 28 ... 
 
 183. 
 
 vi. 
 
 1-5 . 
 
 . 119. 
 
 
 29 . 
 
 .. 264. 
 
 xxv. 
 
 10-21 .. 
 
 149. 
 
 
 2 . 
 
 . 118. I xxviii. 
 
 1-4 . 
 
 .. 269. 
 
 xxxi. 
 
 12-17 ... 
 
 15. 
 
 
 12 . 
 
 . 155. 
 
 4 . 
 
 . 270. 
 
 xxxv. 
 
 2,3 ... 
 
 15. 
 
 
 17 . 
 
 . 32. 
 
 10-15 . 
 
 .. 270. 
 
 xl. 
 
 35-38 ... 
 
 152. 
 
 vii. 
 
 15,21 . 
 
 . 32. xxxi. 
 
 38. 
 
 .. 273. 
 
 
 
 
 
 ix. 
 
 11 . 
 26 . 
 
 . 35. xxxii. 
 . 227. xxxiv. 
 
 25-29 '. 
 
 .. 182. 
 .. 280. 
 
 Leviticus. 
 
 X. 
 
 6, 7 . 
 
 . 434. xxxv. 
 
 9 . 
 
 . 183. 
 
 ix. 
 
 24 ... 
 
 153. 
 
 xi. 
 
 4, 8 . 
 
 . 174. 
 
 11, 12 . 
 
 .. 274. 
 
 xvii. 
 
 11 .. 
 
 36. 
 
 
 21, 28 . 
 
 . 227. 
 
 
 29 . 
 
 .. 275. 
 
 xxiii. 
 
 34-43 .:. 
 
 22. 
 
 
 31 . 
 
 228. 
 
 xi! 
 
 8 . 
 
 .. 276. 
 
 xxv. 
 
 23-28 .. 
 
 249. 
 
 
 32 . 
 
 . 256. xii. 
 
 48 . 
 
 .. 273. 
 
 xxvi. 
 
 40-42 .. 
 
 249. 
 
 xii. 
 
 2,3 . 
 
 . 228. xiv. 
 
 6 . 
 
 .. 273. 
 
 
 
 42 ... 
 
 418. 
 
 
 7 . 
 
 . 229. 
 
 xlvii. 
 
 9 . 
 
 .. 273. 
 
 
 _ 
 
 
 xiii. 
 
 48 . 
 10-12 . 
 
 . 273. 
 . 56. xlix. 
 
 29-31 . 
 8-12 . 
 
 . 278. 
 . 281. 
 
 Numbers. 
 
 XV. 
 
 14-17 . 
 All . 
 
 .. 229. 
 . 230. 
 
 i'. 
 
 29-33 . 
 2-4 
 
 . 278. 
 279. 
 
 xiii. xiv 
 
 xv 
 
 32-36 . 
 
 16. 
 
 i t n 
 
 
 7 . 
 
 .. 228. 
 
 
 
 xvii 
 
 8 .. 
 
 149.
 
 468 
 
 INDEX. 
 
 Numbers- continued. 1 Chronicles. 
 
 Psalms continued. 
 
 xix. ... 252. xxi. 16, 18, 
 
 Ixxxix. 3. 4 ... 303. 
 
 xx. 10-24 ... 294. 
 
 26 ... 153. 
 
 19-28 ... 303. 
 
 xxiv. 19 ... 264. xxii. 1 ... 153. 
 
 34-37 ... 303. 
 
 24 ... 402. 
 
 
 38-45 ... 305. 
 
 
 xxv. 1.2. ..119. 
 
 2 Chronicles. 
 
 46-49 ... 305. 
 
 xxvii. 15 ... 35. 
 xxviii. 9, 10 ... 16. 
 xxx. 3, 15 ... 122. 
 
 iii. 1 ... 257. 
 v. 14 ... 152. 
 vi. 1 ... 152. 
 
 xci. 11-12 ... 78. 
 xcv. 11 ... 301. 
 7-11 ... 61, 301. 
 xcvii. 7 ... 38, 183. 
 
 
 vii. 1 ... 153. 
 
 ciii. 19-21 ... 185. 
 
 
 viii. 7 ... 250. 
 
 
 Deuteronomy. 
 
 xxxvi. 22, 23 ... 394. 
 
 ,, 20 ... 38. 
 civ. 30 ... 34. 
 
 iv. 24 ... 151. 
 
 
 
 ex. 1 ... 191. 
 
 v. 15 ... 15. 
 
 vi. 16 ... 78. 
 viii. 2 ... 80. 
 
 3 ... 78. 
 19 61. 
 
 Nehemiah. 
 
 ii. 1, 5, 
 17 ... 394. 
 ix. 30 ... 52. 
 
 4 ... 312. 
 cxix. 105 ... 138. 
 142 ... 81. 
 cxxxii. 11-18 ... 62, 301. 
 
 
 cxxxix. 7 ... 34. 
 
 ix.' 1 ... 61. 
 
 
 cxliii. 3 ... 99. 
 
 
 x. 6 ... 246. 
 xii. 23 ... 36. 
 
 Job. 
 
 cxlix. 5-9 ... 66, 355. 
 
 xiii. 15 ... 69. 
 
 i. 8 ... 77. 
 
 
 
 xxi. 23 ... 248. vii. 13-16 ... 144. 
 xxvii. 9-26 ... 20. xiv. 4 ... 127. 
 
 Proverbs. 
 
 26 ... 248. xv. 14-16 ... 128. 
 
 iii. 13 ... 7. 
 
 xxviii.' 49-52 ... 405. xxv. 4 ... 127. 
 
 14-18 ... 5. 
 
 58, 63 ... 249. xxxi. 33 ... 108. 
 
 18 ... 71, 130. 
 
 xxx. 6 ... 246. xxxii. 8 ... 72. 
 
 v. 3-5 ... 123. 
 
 ., 18, 19 ... 61. 9 ... 30. 
 
 vi. 23 ... 138. 
 
 xxxii. 43 (LXX.) 3.9 xxxiii. 4 ... 31, 72. 
 6 ... 37. 
 
 xv. 8, 9 ... 27. 
 26-29 ... 27. 
 
 xxxiv. 14 ... 34. 
 
 
 Joshua. xxxvii. 10 ... 34. 
 , ,> ,,, n xxxviii. 4-7 ... 13. 
 
 Ecclesiastes. 
 
 xix. 1-9 ... 280. 
 
 
 xxiv. 2-24 ... 228. 
 
 ii. 5 ... 58. 
 
 14 ... 282. 
 32 ... 279. 
 
 Psalms. 
 
 iii. 19, 20 ... 35. 
 19-21 ... 38. 
 
 
 i. 1, 2 ... 279. 
 
 v. 1,2. ..157. 
 
 
 
 viii. 5 ... 38. 
 
 vii. 29 ... 87. 
 
 1 Samuel. 
 
 xiv. 1 ... 115. 
 
 
 xv. 3 ... 130. 
 
 xvi. 11 ... 155. 
 
 
 ,',22, 23 '.'.. 163. 
 
 xxii. 16 ... 279. 
 
 Song of Solomon. 
 
 
 xxxvii. 11 ... 165. 
 
 iv. 12,13 ... 58. 
 
 
 .,29,34 ... 239. 
 
 
 2 Samuel. 
 
 vii. 11-16 ... 303. 
 xxiii. 3 ... 23, 253, 
 303. 
 
 xiv. 6 ... 181. 
 10-15 ... 54. 
 16 ... 254. 
 xlix. 7, 9 ... 167. 
 
 Isaiah. 
 
 ii. 2... 244, 441. 
 
 3... 244, 281, 
 
 4 23 303 li- 5 128> 
 
 314, 454. 
 
 , . T . . . -W t/ , 'J\JtJ* _. ,- 1 A 1 
 
 5 ... 303. 
 
 4 ... 112, 113, 
 
 
 Iviii. 4 ... 99. 
 
 1 v v i -i A 1 1 O 
 
 173, 244. 
 
 1 Kings. 
 
 Ixxu. 4 .. 114. 
 ,. 6-11 ... 112, 243. 
 7 ... 112. 
 
 iii. 26 ... 252. 
 iv. 3 ... 374. 
 viii. 7 ... 443. 
 
 xviii. 28 ... 156. 
 
 8 ... 236. 
 
 14 ... 441. 
 
 
 ,,11,17 ... 112, 243. 
 
 20 ... 6,52, 138. 
 
 
 Ixxviii. 39 ... 120. 
 
 21 ... 309. 
 
 2 Kings. 
 
 Ixxx. 1-3 ... 152. 
 
 ix. 2 ... 138. 
 
 ix. 22 ... 111. Ixxxii. ' 6 ... 183. 
 
 4 ... 449.
 
 IXDEX. 
 
 469 
 
 Isaiah continued. 
 
 Isaiah continued. 
 
 Ezekiel continued. 
 
 ix. 6 ... 42, 200. 
 
 Ivii. 13 ... 245. J 
 
 cxxviii. 3 ... 421. 
 
 xi. 1 ... 149, 313. 
 
 21 ... 111. 
 
 8 ... 103. 
 
 11 ... 22. 
 
 Iviii. 13, 14 ... 14. 
 
 9... 103, 444. 
 
 12 ... 287, 333, 
 
 Ix. 1,2... 57. 
 
 10 ... 103. 
 
 443. 
 
 5,10 ... 244. 
 
 ,,11,12 ... 103,442. 
 
 ..15, 16 ... 287.449, 
 
 ,.14,18 ... 245. 
 
 13 ... 442. 
 
 452. 
 
 ,.21,22 ... 245. 
 
 15 ... 444. 
 
 xiii. 3, 17, 
 
 Ixii. 4, 5... 58. 
 
 16 ... 363, 444. 
 
 18 ... 338. 
 
 6,7 ... 414. 
 
 ., 18-22 ... 433. 
 
 xvi. 3 ... 444. 
 
 Ixiv. 8 ... 37. 
 
 xxxix. 4 ... 102. 103. 
 
 4 ... 433. 
 
 Ixv. 8-10 ... 266. 
 
 375. 
 
 5... 21,444. 
 
 ,,17,18 ... 15. 
 
 6 ... 421. 
 
 xvii. 13, 14 ... 442. 
 
 20 ... 454. 
 
 11 ... 423. 
 
 xviii. 3 ... 443. 
 
 Ixvi. 24 ... 423. 
 
 11-16 ... 415. 
 
 7 ... 443. 
 
 
 14 ... 444. 
 
 xix. 23 ... 243. 
 
 
 17-21 ... 419. 
 
 ,,24, 25 ... 59. 
 
 Jeremiah. 
 
 ,. 25-29 ... 247, 266. 
 
 xxiv. 23 ... 154, 173, 
 
 iii. 17 ... 453. 
 
 xl. All ... 314. 
 
 244, 272, 
 
 iv. 7 ... 329. 
 
 xli 314. 
 
 307, 387. 
 
 x. 2, 3 ... 387. 
 
 xlii. ... 314. 
 
 xxv. 7 ... 251, 453. 
 
 xvi. 19 ... 453. 
 
 xliii. 7-9 ... 22. 
 
 8 ... 45. 
 xxviii. 16 ... 281. 
 xxix. 5-8 .,. 433. 
 xxx. 27-33 ... 407. 
 xxxi. 8 ... 407. 
 9... 214, 407. 
 xxxiii. 6 ... 146. 
 
 xvii. 21-27 ... 16. 
 xxiii. 5 ... 307, 313, 
 444. 
 6 ... 134, 307. 
 ,,23,24 ... 85. 
 xxxi. 15-17 ... 450. 
 31 ... 451. 
 
 ,, 27 ... 22. 
 xliv. 15, 24 ... 21. 
 xlv. 21, 22 ... 297. 
 xlvi. 16, 18 ... 249,255. 
 xlvii. 13.21 ... 237. 
 xlviii. 8,22 ... 281. 
 28 ... 237. 
 
 IK -JOT 
 
 xxxiv. 5 ... 365. 
 
 31-34 ... 252. 
 
 ,, Ot> . . . <>U ( . 
 
 xxxvi. All ... 330. 
 
 xxxiii. 14 ... 307, 444. 
 
 
 xxxvii. 12, 13 ... 56. 
 
 15 ... 313, 444. 
 
 Daniel. 
 
 xl. 10 ... 62, 309. 
 
 16 ... 307. 
 
 i. 21 ... 391. 
 
 12, 13, 
 
 17 ... 305. 
 
 ii. 20-22 ... 323. 
 
 14 ... 169. 
 
 ,,20,21 ... 305. 
 
 28 ... 103, 327, 
 
 xli. 17-20 ... 59. 
 
 li. 20-23 ... 449. 
 
 363. 
 
 xlii. 4 ... 223, 453. 
 
 
 29 ... 327. 
 
 8, 9 ... 290. 
 
 
 34 ... 103. 
 
 14 ... 321. 
 
 Ezekiel. 
 
 35 ... 103, 173, 
 
 xliii. 1-7 ... 446. 
 
 i. 4. 13, 
 
 244, 442. 
 
 xlv. 7 ... 126. 
 
 14 ... 153. 
 
 41 ... 173. 
 
 22, 23, 
 
 ,,26-28 ... 153. 
 
 44 ... 42. 44, 
 
 24 ... 244. 
 
 iv. 1-8 ... 404. 
 
 173, 307, 
 
 xlix. 1-3 ... 309. 
 
 xi. 19 ... 141. 
 
 365. 
 
 5 ... 62, 309. 
 
 xx. 33-38 ... 451. 
 
 iv. 3 ... 33. 
 
 6... 62, 309, 
 
 40 ... 453. 
 
 17 ... 65, 323. 
 
 453. 
 
 xxi. 25-27 ... 214,306. 
 
 20,22 ... 56. 
 
 8 ... 62. 309. 
 
 xxvii. 13 ... 425. 
 
 34, 35, 
 
 li 3 . 59. 
 
 14 ... 429. 
 
 37 ... 330. 
 
 9 ... 449. 
 
 xxviii. 13, 16, 
 
 v. 23-31 ... 330. 
 
 16 ... 314. 
 
 19 ... 57. 
 
 vii. 3-7 ... 329, 136. 
 
 liii. 4, 5 ... 311. 
 
 xxxi. 3-9 ... 56. 
 
 6 ... 102. 
 
 5, 10 ... 315. 
 
 xxxiii. 11 ... 265. 
 
 9 ... 374. 
 
 liv. 4, 5 ... 252. 
 
 xxxiv. 22-31 ... 453. 
 
 11 ... 103, 354. 
 
 Iv. 1-3 ... 131. 
 
 xxxvi. 26-30 ... 247. 
 
 13 ... 191, 335. 
 
 3 ... 303. 
 
 33-38 ... 266. 
 
 14 ... 173, 191, 
 
 13 ... 59. 
 
 xxxvii. 21-28 ... 453. 
 
 335. 
 
 Ivi. 3-6 ... 314. 
 
 25-28 ... 266. 
 
 18 ... 15, 191. 
 
 6, 7 ... 244, 314. 
 
 xxxviii. 2... 103.421. 
 
 307, 335.
 
 470 
 
 INDEX. 
 
 Daniel continued. 
 
 Micah. 
 
 Matthew. 
 
 vii. 22 ... 15, 335, 
 
 iv. 1-7 ... 448. 
 
 i. 17 .., 
 
 25. 
 
 354. 
 
 3-8 ... 219. 
 
 21 ... 
 
 309. 
 
 25 ... 106. 
 
 ., 7, 8 ... 244. 
 
 iv. 1 ... 
 
 76. 
 
 26 ... 354, 378. 
 
 v. 1-9 ... 220. 
 
 v. 12 ... 
 
 169. 
 
 27 ... 15, 173, 
 
 8 ... 449. 
 
 22-24 ... 
 
 116. 
 
 191, 335. 
 
 15 ... 220, 243, 
 
 vi: 1-4 ... 
 
 87. 
 
 viii. ... 392. 
 
 449. 
 
 ,. 5-7 ... 
 
 87. 
 
 3 ... 331. 
 
 vii. 14-17 ... 449,450. 
 
 ., 16-18 ... 
 
 87. 
 
 5 ... 333. 
 
 16 ... 243,450. 
 
 33 ... 
 
 117, 231. 
 
 9-12 ... 61, 392. 
 
 17 ... 222, 243, 
 
 vii. 14 ... 
 
 147. 
 
 17 ... 363, 414. 
 
 450. 
 
 21-23 ... 
 
 87, 216. 
 
 19 ... 414. 
 
 
 
 viii. 12 ... 
 
 180, 213, 
 
 23 ... 405. 
 
 
 
 254. 
 
 24 ... 61, 390. 
 
 Habakkuk. 
 
 ix. 2, 3, 6 ... 
 
 210. 
 
 25 ... 392, 405. 
 
 iii. 3-16 ... 281. 
 
 x. 19 ... 
 
 52. 
 
 ix. 24 .. 197, 213. 
 
 
 20 ... 
 
 52, 158. 
 
 :>6 ... 61, 213, 
 
 . 
 
 34 ... 
 
 113. 
 
 2] 4. 392. 
 
 
 ,,35,36 ... 
 
 64, 113. 
 
 ->? ... 214. 370. 
 
 Zephaniah. 
 
 37 ... 
 
 55. 
 
 x. 1 ... 396. 
 
 iii. 9 ... 454. 
 
 xii. 5 ... 
 
 16. 
 
 14 ... 363, 397. 
 
 19,20 ... 454. 
 
 26 ... 
 
 95. 
 
 xi. L-40 ... 398. 
 
 
 xiii. 11 ... 
 
 196. 
 
 ,. 2, 3... 391. 
 
 
 
 19 ... 
 
 52. 135. 
 
 4 ... 333, 436. 
 36 ... 392. 
 
 Zechariah. 
 
 ,. 22 ... 
 
 '23 ... 
 
 139. 
 109, 110. 
 
 38 ... 105, 392. 
 
 iii. 3, 4 ... 87. 
 
 28 ... 
 
 254. 
 
 39 ... 105, 408. 
 
 8 ... 313. 
 
 .,31,32 ... 
 
 124. 
 
 416. 
 
 vi. 12-15 ... 60, 313. 
 
 ,,37,40 ... 
 
 213. 
 
 40 ... 360, 385, 
 
 viii. 23 ... 454. 
 
 38 ... 
 
 109, 110. 
 
 416. 
 
 ix. 10 ... 112, 113, 
 
 43 ... 
 
 42. 
 
 41 ... 103, 375, 
 
 236. 
 
 xiv. 26 ... 
 
 44. 
 
 385. 
 
 12-16 ... 449. 
 
 xv. 6,9 ... 
 
 141. 
 
 45 ... 103. 375, 
 
 x. 3-5 ... 280,448. 
 
 24 ... 
 
 192. 
 
 392. 
 
 7-11 ... 449. 
 
 xvi. 19 ... 
 
 197. 
 
 xii. 1 ... 103, 374, 
 
 10-11 ... 452. 
 
 xvii. 2 ... 
 
 40. 
 
 391. 397. 
 
 xii. 6 ... 280. 
 
 xviii. 3-10 ... 
 
 371. 
 
 2 ... 360, 374. 
 
 ,,5, 6, 9 ... 448,449. 
 
 xix. 28 ... 
 
 296. 
 
 3 ... 42, 154, 
 
 10-14 ... 386,447. 
 
 xxi.38, 41 ... 
 
 25''.. 
 
 454. 
 
 xiii. 1,6,9 ... 386,447, 
 
 xxiii. 5-15 ... 
 
 87. 
 
 7 ... 360, 390. 
 
 448. 
 
 33 ... 
 
 91. 
 
 10 ... 114. 
 
 xiv. 2 ... 423. 
 
 35 ... 
 
 57. 
 
 12,13 ... 360. 
 
 3 ... 449. 
 
 xxiv. 3 ... 
 
 214. 
 
 
 4 ... 60. 
 
 14 ... 
 
 192, 214. 
 
 
 
 9 ... 173. 
 
 22 ... 
 
 266. 
 
 
 12 ... 423. 
 
 ,,38,39 ... 
 
 120. 
 
 Hosea, 
 
 14 ... 280,433. 
 
 xxv. 23 ... 
 
 15. 
 
 ii. 15 ... 449. 
 
 16-19 ... 22,454. 
 
 34 ... 
 
 15, 123. 
 
 viii. 10 ... 451. 
 
 16-21 ... 314. 
 
 xxvi. 14 ... 
 
 279. 
 
 13 ... 452. 
 
 21 ... 250. 
 
 28 ... 
 
 238. 
 
 ix. 9 ... 449. 
 
 
 ,,57,59 ... 
 
 279. 
 
 
 
 xxvii. 46 ... 
 
 231. 
 
 
 M alanhi 
 
 xxviii. 2 ... 
 
 26. 
 
 
 BvUMflB* 
 
 19 ... 
 
 206. 
 
 Amos. 
 
 i. 2, 3 ... 264. 
 ii. 7-9 ... 198. 
 
 20 ... 
 
 19, 211. 
 
 iii. 6 ... 126. 
 
 iii. 12 ... 454. 
 
 
 
 7 ... 323. 
 
 16 ... 126. 
 
 Mark. 
 
 
 ix. 11, 12. 
 
 iv. 3 ... 169,448. 
 
 i. 1 ... 
 
 :!94. 
 
 14, 15 ... 60, 195. 
 
 4-6 ... 451. 
 
 12 ... 
 
 76.
 
 IXDFX. 
 
 471 
 
 Mark continued. 
 
 John continued. 
 
 i. 14 ... 
 
 192. 
 
 i. 47 ... 
 
 95. 
 
 ii. 27 ... 
 
 17. 
 
 51 ... 
 
 070 
 
 iv. 11 ... 
 
 196. 
 
 ii. 15, 16 ... 
 
 68~' 
 
 vi. 49 ... 
 
 44. 
 
 25 ... 
 
 28, 38. 
 
 x. 29,30 ... 
 
 146. 
 
 iii. 2 ... 
 
 159. 290. 
 
 xiii. 3,4... 
 
 394. 
 
 3-10 ... 
 
 135. 
 
 31 ... 
 
 60. 
 
 5 ... 
 
 44. 
 
 32 ... 
 
 60, 212, 
 
 6 ... 
 
 42, 44, 
 
 
 394. 
 
 
 128. 
 
 xv. 37, 38 ... 
 
 151. 
 
 16 ... 
 
 124, 157. 
 
 42 ... 
 
 231. 
 
 34 ... 
 
 52. 
 
 xvi. 1 ... 
 
 26. 
 
 iv. 24 ... 
 
 151, 182. 
 
 ,,15,16 ... 
 
 133, 194. 
 
 v. 18 ... 
 
 40. 
 
 20 ... 
 
 192. 
 
 21-29 .. 
 
 45. 
 
 
 
 47 .. 
 
 52. 
 
 
 
 vi. 33 .. 
 
 149. 
 
 Luke 
 
 
 57 .. 
 
 59. 
 
 i. 17 ... 
 
 451, 452. 
 
 63 .. 
 
 52. 
 
 31-33 ... 
 
 239, 309. 
 
 vii. 16 .. 
 
 52. 
 
 ii. 11 ... 
 
 61. 
 
 viii. 39 .. 
 
 94. 
 
 14 ... 
 
 453. 
 
 44 .. 
 
 81, 94. 
 
 iii. 15-23 .. 
 
 39-'). 
 
 x. 27 .. 
 
 218. 
 
 iv. 1 ... 
 
 76. 
 
 34 .. 
 
 183. 
 
 6,7.. 
 
 78. 
 
 xii.48, 49 .. 
 
 52. 
 
 18, 19, 
 
 
 31 .. 
 
 99. 
 
 43 .. 
 
 191. 
 
 xiv. 6 .. 
 
 155. 
 
 vii. 29 .. 
 
 210. 
 
 21-24 .. 
 
 163. 
 
 35 .. 
 
 288. 
 
 xv. 3 .. 
 
 51. 
 
 viii. 1 .. 
 
 192. 
 
 5 .. 
 
 217. 
 
 ix. 2,6.. 
 
 192. 
 
 16 .. 
 
 210. 
 
 xi.50, 51 .. 
 
 125. 
 
 xvi. 7, 10 .. 
 
 201. 
 
 52 .. 
 
 198. 
 
 11 .- 
 
 . 99. 
 
 xii.49,51 .. 
 
 . 113. 
 
 17 .. 
 
 . 62. 
 
 xiii 10-17 .. 
 
 . 100. 
 
 33 .. 
 
 . 71, 99. 
 
 31-33 .. 
 
 GO, 212, 
 
 xvii. 4 .. 
 
 . 26. 
 
 
 395. 
 
 xviii. 33-39 .. 
 
 . 271. 
 
 xviii. 29, 30 .. 
 
 . 146. 
 
 xix. 10 .. 
 
 . 110. 
 
 xix. 11-15 .. 
 
 . 191. 
 
 ,,12, 19 .. 
 
 . 271. 
 
 ,,12,15 .. 
 
 . 4-2. 
 
 ., 28-30 .. 
 
 . 26. 
 
 xx. 27-38 .. 
 
 . 234. 
 
 ,,33,34 .. 
 
 . 53. 
 
 3f) .. 
 
 . 38. 
 
 xx. 17 .. 
 
 . 271. 
 
 36 .. 
 
 . 38, 45, 
 
 19 .. 
 
 . 18. 
 
 
 186, 234. 
 
 ,,22, 23 :. 
 
 . 210. 
 
 xxi. 2i* .. 
 
 . 396. 
 
 26 .. 
 
 . 18. 
 
 24 .. 
 
 . 311. 
 
 27 .. 
 
 . 43. 
 
 xxii. 15-29 . 
 
 . 296. 
 
 31 . 
 
 . 316. 
 
 xxiii. 43 . 
 
 . 60. 
 
 
 
 
 56 . 
 
 xxiv. 36-43 . 
 .. 44-47 . 
 
 . 26. 
 .43. 
 . 316. 
 
 Acts. 
 
 i 3... 60, 439. 
 6 ... 60, 254, 
 
 
 
 
 439. 
 
 John. 
 
 7 . 
 
 . 60, 212. 
 
 i. 1-5 . 
 
 . 31. 
 
 8 . 
 
 . 210. 
 
 5 
 
 . 41, 139. 
 
 21 
 
 210. 
 
 11 . 
 
 . 238. 
 
 22 . 
 
 . 210. 
 
 12 . 
 
 . 41. 
 
 ii. 2-4 . 
 
 . 154. 
 
 29 . 
 
 . 110. 
 
 28 . 
 
 . 155. 
 
 31 . 
 
 . 133, 394. 
 
 29 . 
 
 . 304. 
 
 Acts --continued. 
 
 ii. 30 ... 
 
 195, 239. 
 
 32 .. 
 
 . 159. 
 
 34 .. 
 
 . 304. 
 
 37 .. 
 
 . 201. 
 
 38 .. 
 
 . 133, 201. 
 
 41 .. 
 
 202. 
 
 42 .. 
 
 . 19, 24. 
 
 
 202. 
 
 iii. 20,21 .. 
 
 . 195, 213. 
 
 22.. 
 
 . 213. 
 
 25 .. 
 
 . 246. 
 
 iv. 12 .. 
 
 . 201. 
 
 19 - 
 
 . 65. 
 
 v. 9, 10 .. 
 
 . 211. 
 
 29 .. 
 
 . 65. 
 
 31 .. 
 
 . 317. 
 
 vii. 2, 3 .. 
 
 . 228. 
 
 4 ., 
 
 . *56. 
 
 ., 5 .. 
 
 . 232. 
 
 25 .. 
 
 . 282. 
 
 35 . 
 
 . 288. 
 
 viii. 1? . 
 
 . 53, 134, 
 
 
 189, 195. 
 
 14, 18 . 
 
 .. 211. 
 
 x. .'54 .. 
 
 . 265. 
 
 xi. 15 .. 
 
 154. 
 
 18 .. 
 
 . 29,317. 
 
 xiii. 11 
 
 .. 211. 
 
 21 
 
 .. 256. 
 
 34 . 
 
 .. 303. 
 
 xiv. 21 . 
 
 .. 19,146. 
 
 ., 23 . 
 
 .. 19. 
 
 XV. 1 . 
 
 .. 17. 
 
 5 . 
 
 .. 17. 
 
 9 . 
 
 .. 53, 145. 
 
 10 . 
 
 .. 26. 
 
 14 . 
 
 .. 23, 215. 
 
 14-18 . 
 
 .. 195, 310. 
 
 '24-29 . 
 
 .. 27. 
 
 xvii. - . 
 
 .. 19. 
 
 7 . 
 
 .. 193. 
 
 11 . 
 
 .. 6, 199. 
 
 12 . 
 
 .. 6, 199. 
 
 17 . 
 
 .. 19. 
 
 30 . 
 
 .. 158. 
 
 31 . 
 
 .. 18, 193, 
 
 
 195. 
 
 xviii. 4 . 
 
 .. 19, 315. 
 
 5, 6 . 
 
 .. 315. 
 
 8 . 
 
 .. 134. 
 
 11 . 
 
 .. 315. 
 
 xix. 8 . 
 
 .. 19, 195. 
 
 19 
 
 .. 6. 
 
 xx. -'0-25 
 
 .. 195. 
 
 11 
 
 ... 195. 
 
 29-30 
 
 ... 160. 
 
 xxi. 20 
 
 ... 26. 
 
 -21, 26 
 
 ... 26.
 
 472 
 
 INDEX. 
 
 Acts continued. 
 
 Romans 
 
 continued. 
 
 1 Corinthians con. 
 
 xxii. 5 .. 
 
 . 183. 
 
 vii. 12, 13 
 
 ... 76. 
 
 v. 5 .. 
 
 . 100. 
 
 16 .. 
 
 . 210. 
 
 17, 18 
 
 ... 76, 127. 
 
 7 . 
 
 . 296. 
 
 ,,21,22 .. 
 
 224. 
 
 22 
 
 ... 141. 
 
 ., 12, 13 . 
 
 . 20. 
 
 xxiii. 6 .. 
 
 . 224. 
 
 23 
 
 ...40, 89. 
 
 vi. 2 . 
 
 . 23, 245. 
 
 xxiv. 5, 6 .. 
 
 . 224. 
 
 24 
 
 ... 77. 
 
 3 . 
 
 . 12. 
 
 xxvi. 6 .. 
 
 . 195, 224. 
 
 viii. 2 
 
 ... 89. 
 
 9-11 .. 
 
 . 133. 
 
 7 .. 
 
 . 195, 224. 
 
 3 
 
 ...99, 128. 
 
 11 - 
 
 . 53. 
 
 xxviii. 20 .. 
 
 . 195, 224. 
 
 5 
 
 ... 91. 
 
 15 . 
 
 . 54. 
 
 23 .. 
 
 . 7, 96. 
 
 6 
 
 ...90, 320. 
 
 17 . 
 
 . 54. 
 
 
 195, 225. 
 
 11 7 
 
 ... 76,95, 
 
 vii. 15 . 
 
 . 51. 
 
 30 .. 
 
 . 225. 
 
 
 110. ix. 1 . 
 
 . 210. 
 
 31 .. 
 
 . 7, 96, 
 
 8 
 
 ...320. x . 1,2. 
 
 . 292. 
 
 
 195, 225. 
 
 10 
 
 ... 132. 
 
 ,, 3-6 . 
 
 . 295. 
 
 
 
 
 18 29 42 
 
 ,,; i a 
 
 ^n 
 
 Romans. 
 
 if 
 
 ... o,/i;7, i/i, AJ . |-^ . 
 
 77, 128, ,. 32 . 
 
 . ou. 
 . 100. 
 
 i 3, 4 .. 
 
 42 
 
 
 132. xiv. 3 . 
 
 . 377. 
 
 5 .. 
 16 .. 
 17 .. 
 20-31 .. 
 22 .. 
 23 .. 
 ,,28, 29 .. 
 
 . 117, 133. 
 . 117. 
 . 117, 134. 
 . 91. 
 . 147. 
 . 182. 
 . 95. 
 
 1 rr* 
 
 )i 13 
 17-25 
 20 
 ix. 6, 7 
 8 
 10-13 
 14-33 
 x. 17 
 
 ... 68, 320. 
 ... 41. 
 ...72, 130. 
 ... 95, 254. 
 ... 190, 254. 
 ... 264, 270. 
 ... 267. 
 ...53, 162. 
 
 34, 6b . 
 xv. 3, 4 . 
 12 . 
 14, 20 . 
 21 . 
 21, 23 . 
 23 . 
 24 . 
 
 . 122. 
 . 315. 
 . 29. 
 . 18. 
 . 42. 
 . 132. 
 . 30, 45. 
 . 30, 244, 
 
 ii. 4 .. 
 
 . 157. 
 
 1O C O 1 
 
 18 
 
 ... 139. 
 
 
 456. 
 
 7 .. 
 .,14, 15 .. 
 20 .. 
 
 oo, *ol. 
 . 139. 
 . 109. 
 
 xi. 2-8 
 17 
 20 
 
 ... 266. 
 
 ... 7. 
 ... 7, 141, 
 
 28 . 
 41-42 . 
 
 44 . 
 
 . 166, 456. 
 . 29, 154. 
 . 32. 
 
 28 .. 
 
 . 250. 
 
 /r^ 
 
 
 440. 
 
 45 . 
 
 . 32, 45. 
 
 iii. 20 .. 
 21 .. 
 22 .. 
 25 .. 
 
 . 67. 
 . 117, 134. 
 . 117, 134. 
 . 117, 134, 
 
 21 
 22 
 
 23 
 
 ... 266. 
 ... 7, 141, 
 440. 
 ... 247,440. 
 
 49 . 
 
 50 . 
 53, 54 . 
 xvi. 22 . 
 
 . 44. 
 . 44, 316. 
 . 36. 
 . 216. 
 
 26 .. 
 
 27 .. 
 iv. 7 . 
 
 . 
 
 . 117, 134. 
 . l:J3. 
 
 . 87. 
 
 25 
 26 
 xiii. 1-5 
 10 
 
 ... 141, 266. 
 ... 266. 
 ... 65. 
 
 163. 
 
 
 tiians. 
 
 . 100. 
 
 2 Corint 
 
 ii. 6-11 . 
 
 11 . 
 12 - 
 
 . 246, 259. 
 . 25. 
 
 xv. 9, 10 
 12 
 
 '.'.'. 22.' 
 223. 
 
 iii. 3 . 
 17 . 
 
 .. 89. 
 .. 32. 
 
 13 . 
 14, 16 . 
 
 . 124, 235. 
 . 235. 
 
 xv'i'. 25 
 
 ... 3, 117, 
 196. 
 
 18 . 
 iv. 3, 4 . 
 
 . 32, 41. 
 . 95, 139. 
 
 17 . 
 
 . 234, 235. 
 
 26 
 
 3, 117, 
 
 6 . 
 
 .. 41, 95, 
 
 18-21 . 
 18-22 . 
 
 . 231. 
 . 25. 
 
 
 196,213. 
 
 7 . 
 
 139. 
 .. 141. 
 
 20 . 
 
 . 49. 
 
 
 
 14 . 
 
 .. 42,45. 
 
 25 . 
 
 . 18, 133, 
 
 1 Corinthians. 
 
 16 . 
 
 .. 141. 
 
 
 315. 
 
 i. 10 
 
 ... 159. 
 
 v. 17 . 
 
 .. 141. 
 
 v. 6, 8 . 
 
 . 51. 
 
 19 
 
 ... 95. 
 
 18 . 
 
 .. 159. 
 
 12 . 
 
 . 91. 
 
 20 
 
 ... 95, 147. 
 
 19 . 
 
 .. 145. 
 
 13 . 
 
 . 93. 
 
 24 
 
 ... 71. 
 
 20 . 
 
 .. 145, 159. 
 
 14 . 
 
 . 109. 132. 
 
 30 
 
 ... 134. 21 . 
 
 .. 128, 134. 
 
 18 . 
 
 . 132. 
 
 ii. 9, 10 
 
 ... 3. vi. 2 . 
 
 .. 62. 
 
 19 . 
 
 . 130, 132. 
 
 9-16 
 
 ... 148. ,. 17-18 . 
 
 .. 320. 
 
 vi. 3-11 . 
 
 . 136. 
 
 13 
 
 ... 3, 75. x. 5 . 
 
 .. 93. 
 
 7, 12, 
 
 
 iii. 18-21 
 
 ... 3. xi. 2 . 
 
 .. 54, 80. 
 
 19 . 
 
 . 109. 
 
 21-23 
 
 ... 24J. 
 
 2-4 . 
 
 .. 105. 
 
 21-23 . 
 
 . 68. 
 
 22 
 
 ... 146. 
 
 13-15 . 
 
 .. 211. 
 
 22 . 
 
 . 73. 
 
 iv. 20, 21 
 
 ... 211. 14 . 
 
 .. 77. 
 
 vii. 5 . 
 
 . 137. 
 
 v. 4, 5 
 
 ...211. xii. 12. 
 
 .. 210.
 
 IXDKX. 
 
 473 
 
 Galatians. 
 
 Ephesians. continued. Z Thess. continued. 
 
 i. 7 . 
 
 . 31. 
 
 vi.ll, 12 ... 97. ii. 10 ...23, 104. 
 
 8 . 
 
 . 31, 79, 
 
 ..14, 17 ... 340. 11 ...23, 251. 
 
 
 159. 189, 
 
 16 ... 77. 12 ... 23. 
 
 
 210, 216. 
 
 19 ... 196. 
 
 9 . 
 
 . 31, 216. 
 
 
 
 11, 12 . 
 ii. 8 . 
 14 . 
 
 . 141. 
 . 201, 210. 
 . 26, 210. 
 
 1 Timothy. 
 Philippians. j 17 i^-y 
 
 21 . 
 
 . 248. 
 
 ii.6, 7,8 ... 40. ii. 11-14 .. 122. 
 
 iii 4 . 
 
 . 18. 
 
 9-11 ... 43,299. in. 6 ... 143. 
 
 8 . 
 
 . 189. 
 
 iii.18, 19 ... 91. 9,16 4. 
 
 13 . 
 
 . 99, 248. 
 
 ,,20,21 ...42. iv. 1-3 ... 215. 
 
 15 . 
 
 . 238. 
 
 
 vi. 15 ... 182. 
 
 16 . 
 
 . 229. 
 
 
 16 ... 33. 
 
 17-18 . 
 
 . 235. 
 
 Colossians. 
 
 20 ... 29. 
 
 , 19-29 . 
 
 236. 
 
 
 21 ... 46. 
 
 21 . 
 26 
 
 . 248, 317. 
 191. 
 
 i. 3 ... 171. 
 5... 52, 215. 
 
 - 
 
 ! 26-29 ! 
 
 .' 54/137. 
 
 6... 193. 215. 
 13 ... 137. 
 
 2 Timothy. 
 
 iv. 3-10 . 
 24 . 
 26 . 
 28 . 
 29 . 
 30. 
 v 3 . 
 4 . 
 
 . 18.' 
 . 109. 
 . 255. 
 . 190, 254. 
 . 110. 
 . 191. 
 . 247. 
 . 18. 
 
 15 ... 40. 
 22 ... 23, 75. " 12 - 146. 
 23 ...23, 75. 14 ... 29. 
 193,215. ,,16,17... 29. 
 26 25 ,, 18 ...29, 316. 
 ii'. 3, 9 .'.. 46,' 151. ,,20, 21 ...74. 
 10-12 ... 134. iii- 1-8 - 215- 
 ,,11,'12 ... 250. 12 ...146. 
 14 ... 17. ,,15,16 ...5, 345. 
 
 , 6 . 
 , 16-17 . 
 19 . 
 vi. 7-8 . 
 
 . 145. 
 . 110. 
 . 2, 24, 90. 
 . 68r319. 
 
 ", 16 ...7, 17. 
 17 ... 17, 167. 
 18 ... 7, 116. 
 23 ... 116. 
 
 17 ... 5. 
 iv. 1 ... 59, 142, 
 206. 
 2. ..206. 
 
 
 
 iii. 1-4 255. 
 
 3, 4. ..215. 
 
 
 
 2 91. 
 
 8 ... 59, 142. 
 
 Ephesians. 
 
 10 '.'.'. 44', 52, 
 
 
 i. 9 . 
 
 . 168. 173. 
 
 142. 
 
 
 10 . 
 
 . 21, 173. 
 
 Titus. 
 
 ii 1 9 
 
 Oft 
 
 
 11. X, -. . 
 
 12 . 
 
 . . 7O. 
 
 . 115, 131. 
 
 1 Thessalonians. i. 2 ... 213, 232. 
 
 13, 19 . 
 
 .. 131. 
 
 ii. 15-16 ... 253. 
 
 20 . 
 
 . 150. 
 
 19 ... 23. .: w : l i :H- 
 
 iii. 3-10 . 
 6 . 
 
 . 4, 196. 
 . 4, 132, 
 196. 
 
 iii. 13 ... 23. 
 iv. 13-18 ... 45. 
 14-17 ... 30. 
 
 11. 4, ... IZZ. 
 
 11 ... 23. 
 11-14 ... 142, 165. 
 
 9 . 
 
 . 196, 213. 
 
 v. 1-3 ... 115. ' 
 
 10 . 
 
 . 98, 159, 
 
 
 
 
 196. 
 
 
 
 
 11 . 
 17 . 
 
 .. 98. 
 . 53, 165. 
 
 2 Thessalonians. Hebrews. 
 
 iv. 1 . 
 
 . 135. 
 
 i. 7-10 ... 20, 30, i- 1 52,211, 
 
 4 . 
 
 .. 140, 159, 
 215, 342. 
 
 242. 226. 
 8. ..20, 30, 2. ..40, 52, 
 
 17 . 
 
 .. 132. 
 
 163, 242. 244. 
 
 18 . 
 
 .. 52, 127, 
 
 ii. 2 ... 12. 
 
 
 132. 
 
 4 ... 105. 4 ... 40 
 
 23 . 
 
 .. 52. 
 
 7 102. .. 5 ... 30-3. 
 
 24 . 
 v. 22-32 . 
 
 . 52, 142. 
 .. 55. 
 
 8... 30, 106. ,, 6 ... 38. 
 9... 104. 14... 184,271.
 
 474 
 Hebrews continued. 
 
 INDEX. 
 
 11. 
 
 3,4 
 5 
 
 8,9 
 
 9-18 
 
 14 
 
 16 
 
 ,,16-18 
 
 iii. 3 
 
 4 
 
 6 
 
 8-11 
 
 13 
 
 14 
 
 18,19 
 
 iv. 1 
 
 2 
 
 ., 3,4 
 9 
 
 10 
 11 
 
 n 
 
 12 
 
 
 13 
 
 
 15 
 
 V. 
 
 4, 6 
 
 
 
 7 
 
 t) 
 
 8, 9 
 
 n 
 
 13 
 
 vi. 
 
 1, 2 
 
 vii. 
 
 3 
 
 M 
 
 6 
 
 H 
 
 8 
 
 M 
 
 12 
 
 ,, 
 
 13,14 
 
 (J 
 
 28 
 
 viii. 
 
 5 
 
 M 
 
 6, 7 
 
 n 
 
 13 
 
 ix. 
 
 9 
 
 M 
 
 13 
 
 
 15-17 
 
 
 22 
 
 
 
 23,24 
 
 
 26 
 
 
 28 
 
 X. 
 
 1 
 
 
 3 
 
 
 4 
 
 H 
 
 4-14 
 
 -- 
 
 10,12 
 
 M 
 
 14 
 
 () 
 
 19, 20 
 
 M 
 
 25 
 
 M 
 
 26-37 
 
 ,, 
 
 38,39 
 
 xi. 
 
 1 
 
 133. 
 
 271. 
 
 40. 
 
 76. 
 
 99. 
 
 40. 
 
 128. 
 
 125. 
 
 123. 
 
 222. 
 
 125. 
 
 61. 
 
 222. 
 
 192, 300. 
 
 300. 
 
 192, 300. 
 
 125. 
 
 20, 61. 
 
 20. 
 
 20. 61, 
 
 222. 
 
 116. 
 
 107. 
 
 76, 128. 
 
 312. 
 
 78. 
 
 76. 
 
 60. 
 
 167. 
 
 312. 
 
 227. 
 
 312. 
 
 60, 313. 
 
 60. 
 
 312. 
 
 109. 
 
 252. 
 
 61. 
 
 109. 
 
 252. 
 
 238. 
 
 116, 160. 
 
 109. 
 
 212. 
 
 46, 142. 
 
 109. 
 
 252. 
 
 161. 
 
 116. 
 
 128. 
 
 116, 128. 
 
 155. 
 
 19. 
 
 268. 
 
 222. 
 
 53, 115, 
 
 162. 
 
 40, 116. 
 
 ebr 
 
 ews continued. 
 
 2 Peter. 
 
 xi. 
 
 5 ... 
 
 116, 119. 
 
 i. 1 .. 
 
 189. 
 
 u 
 
 6 ... 
 
 53, 116. 
 
 2-4 ... 
 
 52. 
 
 n 
 
 7 ... 
 
 120, 282. 
 
 4 ... 
 
 134. 
 
 M 
 
 8 ... 
 
 228. 
 
 16 ... 
 
 154. 
 
 
 
 8-16 ... 
 
 233. 
 
 19-21 ... 
 
 138. 323. 
 
 _. 
 
 9 ... 
 
 263. 
 
 ii. 4 ... 
 
 11. 
 
 
 
 10 ... 
 
 228. 
 
 iii. 2 ... 
 
 324. 
 
 
 13 ... 
 
 226, 263. 
 
 9 ... 
 
 265. 
 
 , 
 
 16 ... 
 
 233. 
 
 ,,16, 17 ... 
 
 324. 
 
 1 
 
 17 ... 
 
 226, 257. 
 
 
 
 
 18,19 ... 
 
 257. 
 
 
 
 
 
 22 ... 
 
 279. 
 
 
 
 , 
 
 23 ... 
 
 282. 
 
 1 John. 
 
 
 24 ... 
 
 282. 
 
 
 
 
 26 ... 
 
 119, 282. 
 
 i. 5 ... 
 
 151. 
 
 
 27 ... 
 
 282. 
 
 ii. 15 ... 
 
 91. 
 
 " t 
 
 39 ... 
 
 226, 263. 
 
 iii. 2 ... 
 
 41. 
 
 n 
 
 40 ... 
 
 226, 263. 
 
 4 ... 
 
 67. 
 
 xii. 
 
 15-17 ... 
 
 269. 
 
 8 ... 
 
 99, 110, 
 
 
 22 ... 
 
 255. 
 
 
 116. 
 
 
 24 ... 
 
 117. 
 
 9 ... 
 
 52. 
 
 xiii. 
 
 20 ... 
 
 218. 
 
 12 ... 
 
 93, 116. 
 
 
 
 
 15 ... 
 
 116, 149. 
 
 
 
 
 10.99 
 
 or 
 
 
 
 
 ,, 1 V MM . . . 
 
 iv. 6 ... 
 
 158. 
 
 
 James 
 
 . 
 
 ,,17,18 ... 
 
 145. 
 
 i. 
 
 13 ... 
 
 76. 
 
 v. 4 ... 
 
 59. 
 
 
 14 ... 
 
 68. 
 
 6 ... 
 
 164. 
 
 
 15 ... 
 
 68. 
 
 6-10 ... 
 
 134. 
 
 () 
 
 18 ... 
 
 52, 135, 
 
 10 ... 
 
 82, 116. 
 
 
 
 202. 
 
 
 
 ,, 
 
 27 ... 
 
 165. 
 
 
 
 ii. 
 
 5 ... 
 
 146. 
 
 
 
 
 17-24 ... 
 
 75. 
 
 Jude. 
 
 
 iii. 
 
 21-24 ... 
 15,17 ... 
 
 261. 
 91. 
 
 3 ... 
 
 7, 65, 98, 
 113. 
 
 iv. 
 
 4 ... 
 
 61, 94. 
 
 H 
 
 119 
 
 V. 
 
 14 ... 
 
 100. 
 
 14, 15 ... 
 
 119. 
 
 1 Peter. 
 
 
 
 
 i. 
 
 10-12 ... 
 
 196. 
 
 Revelation. 
 
 
 
 2 ... 
 
 265. 
 
 i. 1 ... 
 
 61, 357, 
 
 
 
 4 ... 
 
 171. 
 
 
 386. 
 
 ,, 
 
 5 ... 
 
 77. 
 
 7 ... 
 
 386, 447. 
 
 r1 
 
 5-7 ... 
 
 74. 
 
 18 ... 
 
 199. 
 
 
 7-13 ... 
 
 59. 
 
 ii. 6-15 ... 
 
 31. 
 
 ,, 
 
 22 ... 
 
 53, 265. 
 
 7 ... 
 
 59. 
 
 ,, 
 
 23 ... 
 
 52, 110, 
 
 ,,26,27 ... 
 
 15, 453. 
 
 
 
 135. 
 
 iii. 7. 8 ... 
 
 208. 
 
 ii. 
 
 1-6 ... 
 
 123. 
 
 17 ... 
 
 55, 140. 
 
 iii. 
 
 3-6 ... 
 
 51. 
 
 18 ... 
 
 87, 387. 
 
 ,, 
 
 4 ... 
 
 142. 
 
 20 ... 
 
 114. 
 
 ,, 
 
 19 ... 
 
 120. 
 
 21 ... 
 
 15, 75. 
 
 H 
 
 21 ... 
 
 86. 
 
 iv. 3,5... 
 
 153. 
 
 iv. 
 
 17,18 ... 
 
 320. 
 
 8 ... 
 
 150. 
 
 V. 
 
 2, 3 ... 
 
 160. 
 
 9 ... 
 
 150. 
 
 
 
 8, 9 ... 
 
 98. 
 
 10... 
 
 150.
 
 INDEX. 
 
 475 
 
 Revelation 
 
 contin. 
 
 Revelation 
 
 contin. 
 
 Revelation contin. 
 
 v. 9, 10 
 
 . 12,15,18, 
 
 xiii. 7 . 
 
 106, 339. 
 
 xix. 17, 18 . 
 
 . 419. 
 
 
 150. 
 
 8 .. 
 
 125. 
 
 19 . 
 
 . 386, 419. 
 
 vi. 10 
 
 . 353. 
 
 11 .. 
 
 103, 106, 
 
 20 . 
 
 . 106, 354. 
 
 vii. 14-17 
 
 . 388. 
 
 
 350. 
 
 21 . 
 
 . 386, 419. 
 
 viii. 12 . 
 
 . 351, 361. 
 
 14 .. 
 
 106, 351. 
 
 XX. 1 . 
 
 . 199. 
 
 ix. 1-11 .. 
 
 . 377. 
 
 15 .. 
 
 106, 350. 
 
 2 . 
 
 . 80. 
 
 x. 7 .. 
 
 . 365. 
 
 xiv. 1-3 .. 
 
 388. 
 
 4 . 
 
 . 12,15,45. 
 
 xi. 2 .. 
 
 . 342, 352, 
 
 ,, 1-5 .. 
 
 293. 
 
 5 . 
 
 . 30. 
 
 
 359, 388. 
 
 19 .- 
 
 240, 438. 
 
 6 . 
 
 . 173, 456. 
 
 4 
 
 139. 
 
 20 .. 
 
 240, 375. 
 
 7-10 . 
 
 . 455. 
 
 5 
 
 S47 
 
 
 438. 
 
 8 . 
 
 . 421. 
 
 7 
 
 . tf*r l . 
 
 SS9 
 
 xv. 2-4 .. 
 
 293. 
 
 11-15 
 
 . 12. 
 
 8 
 
 - Ijtjv* 
 
 114. 
 
 8 .. 
 
 45. 
 
 12 . 
 
 . 126. 
 
 8-12 
 
 355. 
 
 xvi. 5 .. 
 
 368. 
 
 14 . 
 
 . 131. 
 
 10 '.'. 
 15 .. 
 
 '. 346! 365. 
 45. 137, 
 299 
 
 6 .. 
 
 7 .. 
 
 Ill, 355, 
 368. 
 368. 
 
 xxi. 1 . 
 1-7 . 
 2 . 
 
 . 181. 
 . 172. 
 . 102, 103, 
 
 15-19 .. 
 
 . 366'. 
 
 !, 13 .. 
 
 103, 375. 
 
 
 388. 
 
 18 .. 
 
 . 45, 112, 
 
 14 .. 
 
 . 375. 
 
 3 . 
 
 . 166, 456. 
 
 
 240, 322. 
 
 15 .. 
 
 114, 240, 
 
 4 . 
 
 . 99, 166. 
 
 xii. 1 .. 
 
 . 102, 104. 
 
 
 324, 375. 
 
 5 . 
 
 . 99, 166, 
 
 2 .. 
 
 . 27. 
 
 16 .. 
 
 103, 375. 
 
 
 457. 
 
 3-5 
 
 27, 102. 
 
 18 .. 
 
 374. 
 
 , 9-11 . 
 
 . 388, 
 
 6 .. 
 
 . 102. 
 
 19-21 .. 
 
 375. 
 
 12-14 . 
 
 . 150, 240. 
 
 7 .. 
 
 . 103, 346. 
 
 xvii. 8 .. 
 
 . 126. 
 
 17 . 
 
 . 388. 
 
 8 
 
 346. 
 
 11 .. 
 
 106, 336. 
 
 27 . 
 
 126. 
 
 9 .. 
 10-17 .. 
 
 . 102, 346. 
 . 102. 
 
 14 .. 
 
 222, 244, 
 386, 419. 
 
 xxii. 2 . 
 3 . 
 
 . 71. 
 . 99, 120, 
 
 17 .. 
 
 . 346. 
 
 xviii. 6 .. 
 
 111. 
 
 
 166, 172. 
 
 xiii. 1 .. 
 
 . 337, 350. 
 
 24 .. 
 
 106. 
 
 7 . 
 
 . 114. 
 
 ~ 
 
 . 102. 
 
 xix. 6 .. 
 
 . 272. 
 
 14 . 
 
 . 9. 
 
 3 .. 
 
 . 351. 
 
 7, 8 .. 
 
 54, 388. 
 
 16 . 
 
 . 313. 
 
 4 .. 
 
 . 102, 103. 
 
 ,,11,14 .. 
 
 103. 
 
 17 . 
 
 . 131, 159. 
 
 6 .. 
 
 106. 
 
 11-21 .. 
 
 244. 
 
 20 . 
 
 . 114.
 
 APPENDIX. 
 
 REFERENCE has been made, in notes appended to the Preface, to Dr. 
 Thomas' wonderful political prevision on the basis of the prophetic 
 word. A few words may be added here on the progress of the 
 world during the past fifty years in the direction definitely antici- 
 pated by the expositions of Elpis Israel. 
 
 As has been abundantly shown therein, the prophets delineate 
 the uprise in " the latter-days " of two great Rival Empires of the 
 North and South ; the leading powers in each being Russia and 
 Britain respectively. Glancing back upon the developments of 
 these rival powers during the last half-century, we cannot but be 
 impressed with the truth declared in the Scriptures that " the Most 
 High ruleth in the kingdoms of men " to the working out of His 
 purpose in the earth. 
 
 'The King of the North/' or Russo-Assyrian Power of the 
 Jatter-days, has steadily continued its slow and resistless inarch 
 during the past fifty years, fully illustrating the career of the 
 proud man" of Habakkuk's prophecy (ch. ii. 5), who keepetn" 
 not at home, but enlargeth his desire as sheol, and is as death and^ 
 cannot be satisfied, but gathereth unto him all natidits-f^nd heapefh 
 unto him all peoples''' Sir Edward Dicey, in the'leading article in 
 
 the Nineteenth Century for December, 1903, entitled The Rival 
 Empires," paints a sombre picture of Russian aggression, without 
 in any way designing to illustrate the prophets. Indeed he declares 
 that, as concerning the supervision ot Providence " in the matter, 
 he feels himself " utterly incompetent to express an opinion one 
 way or the other.'' But he illustrates it all the same. He points 
 out that the Crimean War (anticipated by Elpis Israel pp. 115, 
 383, &c.), did nothing to cripple Russia, and that the Congress of 
 Berlin, " the last united effort made by Europe to set limits to the 
 advance of Russia," has been entirely abortive, for, during the 
 past quarter of a century, "every one of these limitations have 
 been set aside." Further, that Germany, France, Austria, Italy, 
 Spain, Belgium, and Holland are so fettered by various political 
 necessities as to entirely dispose of "the idea of any Continen-
 
 APPENDIX. 477 
 
 tal coalition, either directly or indirectly of an anti-Russian 
 character." 
 
 Speaking- of the beginning of Russian headship in Europe, Sir 
 Edward says : " It was at Olmutz, in 1850, that the Czar Nicholas 
 imposed his will on Austria and Prussia in respect of the Hesse- 
 Cassel constitutional controversy, and thereby vindicated his claim 
 to be considered as the Supreme Arbiter of Europe." From 1850 
 to 1899 is a good stride, but at the end of it we see Czar Nicholas 
 II. fig-tiring as Supreme Arbiter in the celebrated Peace Congress 
 at the Hague, the true inwardness of which Sir Edward very clearly 
 discerns. 
 
 Russian supremacy in the Balkan States is too notorious now 
 to need more than a passing mention, and it is admitted on all 
 hands that she has Constantinople in the hollow of her hand. 
 Similarly in the Far East Russia is pursuing a policy of aggression 
 that is at the present time threatening the peace of the world. In 
 this connection it is to be remarked that the Asiatic development 
 of Russia, and her great railway enterprise in Siberia, is an entirely 
 modern development. When Elpis Israel was written, Russian 
 domination of Europe was clearly foreseen and expounded in the 
 most interesting section dealing with " Gogue and Magogue " 
 (p. 421). But the full extent of her Asiatic dominion was not per- 
 ceived. Looking back now we perceive that "Magogue," or the 
 Scythae of the Greeks, indicates an Asiatic as well as a European 
 dominion. Ptolomy, in his map about A.D. 150, delineates 
 " Scythia intra Imaum " and " Scythia extra Imaum "; that is, 
 Scythia this side the Imaus mountains (of Central Asia), and Scythia 
 beyond the Imaus. The first would denote roughly Russia in 
 Europe and Western Asia, while the second points indefinitely 
 North East in the direction of Mongolia, Manchuria and Siberia. 
 These Asiatic Scythae must not be left out of the argument (see 
 Elpis Israel, p. 428). As a matter of fact ** Gog of the Land of 
 Mago.y" is no\v si-en to represent a K r '~t- j; >' dominion .st retching" 
 right across Europe and Asia from the North Sea to the Pacific 
 Ocean. And it is not a little significant that Col. Conder, in his 
 lecture on " The Future of Palestine " (1892), should, in connec- 
 tion with some remarks on Har-Megiddon, quietly argue as to the 
 best line of ** defence of southern Palestine from a Scythian inva- 
 sion " in the future ! 
 
 Similarly, the " King of the South" or British-Egyptian 
 Power of the latter days has been the subject of a vast development
 
 478 APPENDIX. 
 
 during the past half-century. The British occupation of Egypt 
 was explicitly foreseen by Elpis Israel (page 445). But the full 
 extent of Britain's Empire, and the final grouping of " All the 
 young lions thereof," was of course hidden from view. The past 
 fifty years, however, have greatly elucidated matters. The Revolt of 
 Arabi Pasha was followed by the withdrawal of the French, and the 
 occupation of Egypt by the British in 1882. The fall of Khartoum 
 and the death of Gen. Gordon, that so raised public opinion in 1885, 
 has been followed by the re-conquest of the Soudan and the 
 re-taking of the city by Lord Kitchener in 1898. Thus Britain is 
 more firmly established upon " the rivers of Cush," the Atbara, 
 Blue and White Niles, etc. When Dr. Thomas wrote Elpis Israel, 
 his attention was mainly confined to the eastern Cush, and the 
 great Indian Dominion beyond the Euphrates and Tigris (page"4"43). 
 Now, however, by the events above alluded to, and by the more 
 recent Boer War, still further to the South, Britain has become mqre 
 conspicuously than ever before the land shadowing with wings 
 which is beyond the rivers of Cush " (Isa. xviii. Ij. It has also 
 been pointed out by an esteemed tellow-labourer, tnat as nfo 
 
 creature flies with an odd number of wings, we might regard these 
 great military operations, in conjunction with Australian federation 
 as well, as the perfecting of the four wings of the Empire, namely 
 its American, Asian, African and Australian Dominions. 
 
 Similarly, when Dr. Thomas wrote Elpis Israel, the Indian 
 Empire looming so large before him, and the Australian, Canadian, 
 and African dominions, being all still hid in the future, his atten- 
 tion was confined to the Semitic ' Sheba and Dedan," who, in 
 the tenth generation of Shem's sons, gave their names to Arabian 
 countries. But, looking back now, we notice that in the third 
 generation of Ham's sons, ' Sheba and Dedan " figure, connecting 
 their names with the African Cush, or Ethiopia, where now 
 Britain is so securely settled. Indeed Sir John Tenniel has gone 
 so far, as to combine the elements of John Bull, the British Lion, 
 and the Sphinx, in a cartoon in Punch, November, 1898, entitled 
 " A fixture," representing the dominion of John Bull in the land 
 of the pyramids. By and bye this will need revising, for it is 
 written in Dan. xi. 42, that " The land of Egypt shall not escape " 
 the King of the North. But, for the present at any rate, Tor 
 '* Sheba and Dedan" of Ezek. xxxviii. 13 we may read British 
 power on both sides of the Red Sea. 
 
 So also with regard to "the lions of Tarshish " ; when Dr. 
 Thomas wrote 50 years ago, the most that was visible was the
 
 APPENDIX. 479 
 
 Indian contingent thereof. Now, however, it is different, and 
 the prophetic phrase, " All the young lions thereof" (of Tarshish), 
 is seen to have application to the four wings of the great dominion 
 already denned. The Egyptian campaign of 1882, the Boer War 
 of 1899-1900, and Australian federation have all helped to reveal 
 " the young lions." Sir John Tenniel's cartoons in Punch, March, 
 1891 (on the occasion of Sir Henry Parkes' suggestion of 
 Australian federation), and June, 1897 (on the occasion of the 
 great Naval Review at Spithead, in the year of the Diamond 
 Jubilee), both graphically represent "the young lions" of the 
 prophetic imagery of Ezekiel nearly six hundred years before 
 Christ. 
 
 Turkish decline, which is the subject of the Lord's prophecy 
 of "the sixth vial" (Rev. xvi. 12-16), has progressed steadily 
 during the past half-century. The Russo-Turkish War of 1877 
 resulted in a further great loss of territory to Turkey, including 
 Roumania, Servia, Bulgaria, Bosnia, Herzegovina, Montenegro, 
 Batoum, etc. Cyprus was ceded to Britain in 1878, the Egyptian 
 insurrection of 1882 led to the British occupation of Egypt. In 
 1883 came the annexation of Tunis by the French. The Arme- 
 nian atrocities of 1895 and 1896 were followed in 1897 by the 
 Greco-Turkish War, in which, though "the Sick Man" recovered 
 sufficiently to triumph over his tiny rival, he was not permitted 
 by his stronger neighbours to enjoy the fruits of victory. They 
 even installed Prince George of Greece as Governor-General of 
 Crete, whence also the shadow of Turkish domination has 
 departed. In fact, as Sir Edward Dicey points out in the article 
 aforesaid, though " the refusal of Lord Beaconsfield to sanction 
 the Treaty of San Stefano has prolonged the nominal independence 
 of Turkey, yet, owing to the indifference of Europe and to the 
 disintegration of the Ottoman Empire under a ruler of supreme 
 incapacity, Russia has made herself the virtual ruler of Turkey in 
 Europe." On page 395 Dr. Thomas reckons the setting up of the 
 abomination of desolation as dating from the Justinian epoch, 1,290 
 years from which ends in 1821, but it seems probable that it is 
 more correctly to be dated from the Phocan epoch of 606-10, 1,290 
 years from which, brings us to 1896-1900, when, as we see, the 
 disintegration of the Turkish Empire is much more advanced, and 
 its European power reduced almost to a vanishing point. 
 
 Concurrently with the decline of the Turk, comes the hopeful 
 and beautiful sign of the uprise of a JEWISH STATE. When Elpis 
 Israel was written there was no sign whatever of that " pre-adven-
 
 480 APPENDIX. 
 
 tual colonization of the Holy Land " by the Jews, which its author 
 so clearly discerned from the prophecy of Ezekiel. During- the last 
 half-century, however, anti-Semitic excesses in almost all the States 
 of Europe have forced the situation. In a small way Jewish colo- 
 nization has been attempted almost from 1860. The survey of 
 Palestine in the seventies by the Palestine Exploration Society was 
 another sign of the times, but it was not until 1895 that the Jewish 
 Question became a first-class one in the world. In that year Dr. 
 Herzl published his pamphlet, " A Jewish Slate^ an attempt at the 
 modern solution of the Jewish Question." Out of this arose the 
 movement that is now so well known over all the earth as ZIONISM. 
 The aim is to secure in Palestine "a publicly and legally assured 
 home " in which the Israelites of the second exodus may find rest 
 from their oppressors and found a new Jewish State. As a result 
 of this, the first Zionist Congress was held at Basle, Switzerland, 
 in 1897, and six of these Jewish parliaments have now been held ; 
 the fourth being in London in August, 1900, and indicating the 
 friendship prophetically decreed, between "the land shadowing with 
 wings" and the " scattered and peeled " nation of Israel (Isa. xviii.). 
 This phase of matters has been even more clearly revealed, in the 
 sixth Congress held at Basle in 1903. The British Government 
 offered the Jews a grant of land in British East Africa, with power 
 to form a small Jewish State under British suzerainty. This will, 
 of course, be but a stepping stone towards the re-settlement of the 
 Jews in Palestine, as defined by the prophets. 
 
 Time would fail to trace the developments of the past half- 
 century in the various other notable channels of European history 
 Jn their bearing upon the sTgns of the times. The foregoing 
 remarks may be regarded as hints to intelligent seekers after the 
 Kingdom of God, and proofs that in this book the way of God Is 
 rightly indicated. 
 
 (The foregoing was written in 1903).
 
 CHROXIKOX HEBRAIKON: 
 
 OR THI 
 
 CHRONOLOGY T O H F E SCRIPTUEES: 
 
 AS CONTAINED IN TI1KIR 
 
 Jjistovic anb Prophetic plumbers anb Dates, 
 
 SET FORTH WITH THE CLEARNESS AND SIMPLICITY WHICH BELONG 
 
 TO THE TRUTH. 
 
 BY JOHN THOMAS, M.D., 
 
 Author of " Elpis Israel," "Eureka: an Exposition of the Apocalypse," Ac. 
 
 "Watchman, what of the night? The watchman said, The morning cometh, 
 and also the night. If ye will inquire, inquire ye." ISAIAH. 
 
 " It shall be for a time, times, and an half. Then said I, Daniel, O my 
 Lord, what shall be the end of these?" 
 
 BIRMINGHAM : 
 
 C. C. WALKER, l> I . HEN DOS ROAD, S r A R K in L i. 
 
 1 1) 1 .
 
 CONTENTS. 
 
 PAOE 
 
 Prefatory Remarks ... ... ... ... ... 5 
 
 FIRST PERIOD: From the Creation to the Deluge 9 
 
 1. The Millennary Week of 7,000 years ... ... ... 10 
 
 2. The Chronological Chain ... ... ... 10 
 
 SECOND PERIOD: The Postdiluvian Patriarchal 12 
 
 1. Abraham's Age at Terah's Death ... ... 13 
 
 2. Shem and Melchix.edec the same person ... ... 13 
 
 3. The Time of Joseph's Birth ... ... ... 14 
 
 4. The Birth of Moses ... ... ... 14 
 
 T. The Birth of Joshua ... ... 14 
 
 6. The 430 years to the ICxodus .. ... 14 
 
 7. Computations concerning the Exodus 15 
 
 THIRD PERIOD : From the Exodus to the Judges if) 
 
 i. " The Great Chronological Gordian Knot " ... ifi 
 
 FOURTH PF.RIOD : The Time of the Judges "until Samuel the 
 
 Prophet" ... 20 
 
 1. Joshua's Age at the Exodus ... ... 20 
 
 2. The Time of the Judges 21 
 
 FIFTH PERIOD : From Samuel as Prophet to the Foundation of the 
 
 Temple ... ... 23 
 
 i. A Reign of Forty Vears Impossible for Saul 23
 
 CONTENTS. 
 
 PAGE 
 
 SIXTH PERIOD: The Temple Era from the Foundation to the 
 
 Destruction by Nebuchadnezzar ... ... ... ... 25 
 
 i. The Number 430 ... ... 26 
 
 SF.VF.NTH PERIOD: From the Destruction of the Temple to the 
 
 Decree for Building of Jerusalem ... ... .. 29 
 
 1. Interesting Dates of Nebuchadnezzar's Reign .. ... 29 
 
 2. The Medo- Persian Dynast}' ... ... ... 30 
 
 3. "The Third Year of Cyrus" ... ... ... ... ... 30 
 
 4. The Evening-Morning Period ... ... ... 31 
 
 T. The Four Decrees ... ... ... ... ... ... 35 
 
 EIC.HTH PKRIOD : From the Beginning of Daniel's Seventy Weeks 
 
 to the Crucifixion ... ... ... ... ... ... 37 
 
 The Decree of Phocas ... ... ... ... ... ... 38 
 
 DANIEL'S SEVENTIETH WEEK ... ... 38 
 
 1. Improved Translation of the Text ... ... ... . 39 
 
 2. Speculations of Chronologists on the Seventy Weeks ... ... 39 
 
 CHRONOLOGICAL STMMAKY ... ... ... ... 41 
 
 NINTH PERIOD: From the Crucifixion to the End of the Evening- 
 Morning Period of 2,400 Years ... ... ... 42 
 
 Sl'MMARY OF THE GREAT MlLLENNAKY WEEK . . ... ... 43 
 
 APPENDIX ... ... 45
 
 PREFATORY REMARKS. 
 
 MUCH of Scripture is a record of past events, or HISTORY. This 
 story of the past informs the reader in what manner, to what 
 extent, and to what time the promises of the Deity made to the 
 fathers have been fulfilled. By this information light is thrown 
 upon the future, by which its coming 1 events may be discovered. 
 The outline of this future is correctly delineated in no other national 
 or private record than the Scriptures. The writers of these were 
 at once historians and prophets. They not only recorded the past 
 with inimitable conciseness, ingenuity, and truthfulness, but they 
 sketched out events with wonderful precision as to their times and 
 seasons, which should be providentially developed in the course of 
 a multitude of ages and generations. Hence their writings 
 naturally resolve themselves into HISTORY and PROPHECY: the former 
 a record of the past ; the latter, a sketch of the future. 
 
 But History and Prophecy are a body without eyes in default 
 of CHRONOLOGY and GEOGRAPHY, which have, therefore, been 
 termed "the eyes of history," because of the intimate connection 
 subsisting between these branches of knowledge. Hence, it has 
 been well observed that " in order to make any regular progress in 
 learning, some acquaintance with chronology is indispensable. 
 To pretend to read history, the source and treasure of civil as well 
 as sacred knowledge, without attending to chronology, would be 
 to little or no purpose. To chronology, history owes its use and 
 beauty." 
 
 Deeply impressed with the truth of these 'remarks, I have 
 concluded to perfect previous chronological sketches in their 
 revision for the reader's use. Many into whose hands Elpis Israel 
 and Eureka may come, it is presumable may know but little of past 
 times and events ; for their benefit, therefore, and to refresh the 
 recollection of the better informed, I have appended this little 
 treatise, to which I have given the title of CHRONIKON HEBRAIKON, 
 because it treats of Hebrew Periods. I have endeavoured to sim- 
 plify the subject as much as possible, and to strip it of all the 
 theories and speculations of chronologists, who have created diffi- 
 culties where none exist, discussed all shades and forms of error, 
 but left the truth untouched. The great question with the reader
 
 6 PREFATORY REMARKS. 
 
 should be, not what profane writers of heathen antiquity, and 
 theorists of the Apostacy may teach ; but what saith the scripture, 
 and how is what it saith to be understood ? 
 
 In solving this question, it is true, there is not much scope for 
 a display of "ripe scholarship," which discusses everything and 
 settles nothing. It affords no room for learned talk about Hermes 
 Trismagistis, Sanchoniathon, the great Chaldeo-Babylonish his- 
 torian Berosus, Confucius, and all other like confusionists , who have 
 darkened the human mind by a multitude of " words without know- 
 ledge." The profane writers of ancient and modern times are all 
 unreliable, according to the confession of their own oracles. 
 "Whoever," says Sir William Jones, ' in those early ages, expects 
 a certain epocha, unqualified with about or nearly, will be greatly 
 disappointed." 
 
 This Chrouikon, however, of mine is not compiled upon the 
 qualifying principles of about or nearly.* This will be evident if the 
 reader consult the " references" given. I only accept the dates of 
 the profane when they harmonise with the scripture in its his- 
 torical and prophetical periods and dates. Thus, it matters not to 
 me how many years profane writers may reckon to the interval 
 between " the going forth of a commandment for causing to return 
 and build Jerusalem" in the 20th of Artaxerxes, to "the cutting 
 off of Messiah the Prince " by crucifixion. They may make it 
 500 years, or 487 years, or any other duration they please. Under- 
 standing how to read the testimony in Dan. ix. 24-26, I know that 
 such computations are infallibly wrong. Anything short or in 
 excess of 490 years must be incorrect, for seventy times seven was 
 the period decreed. 
 
 The knotty questions untied and expounded in this Chronikon 
 are : 
 
 1. Stephen's chronology of Abraham's return to Canaan after 
 Terah's death (Acts vii. 4) ; 
 
 2. The Age of Joshua at the invasion of Canaan, and con- 
 sequent time of his administration ; 
 
 3. The time elapsing between the death of Joshua and the 
 beginning of the time of the Judges ; 
 
 4. The ending of the time of the Judges ; 
 
 5. The duration of Saul's reign ; 
 
 6. The 480 years of 1 Kings vi. 1, and Paul's chronology in 
 Acts xiii. ; 
 
 * "About . . . 450 years" (Acts xiii. 20). Publisher.
 
 PREFATORY REMARKS. 7 
 
 7. The 2,200, 2,300, or 2,400 of Dan. viii. 14 ; 
 
 8. The Seventy Weeks in their termination ; 
 
 9. Ezekiel's 430 days. 
 
 The sixth of the above items is styled " The Great Chrono- 
 logical Gordian Knot," which has proved an insoluble mystery to 
 all chronologists. The reader will find that the Chronikon unties 
 it with the greatest ease ; whereby the Scriptures are vindicated, 
 and Paul shown to teach in perfect harmony with them. 
 
 It may be remarked here, that an idea prevails, that the 
 Millennium, or Great Sabbatic Chiliad will commence when the 
 world has attained exactly the age of 6,000 years. In conformity 
 with this opinion, speculative theologists have sought to increase 
 the years of the world's age in order to approximate to their own 
 times, as nearly as possible, the commencement of the Great 
 Sabbatism. 
 
 MILLER staked his whole theory upon the notion that the 
 world was 6,000 years old in 1843. But time has proved his 
 computation, and therefore his theory, to be utterly erroneous. 
 
 In 1859, SHIMEALL, in " Our Bible Chronology" p. 182, 
 announced that the world will be 6,000 years old in 1868, and 
 that the " year A.M. 6001 will be the ushering in of the Great 
 Sabbatism, spoken of in Rev. xx. 1-6." Thus, he fixes the com- 
 mencement of the Millennium to the A.D. 1869; which he assigns 
 as the limit of the " unparalleled ' tribulation ' predicted by our 
 Lord." But the current three years will not afford scope for such 
 a tribulation. Mr. Shimeall has made a mistake. His chrono- 
 logical speculations have misled him. The world will not be 
 6,000 years old until A.D. 1910, which is 44 years from 1866. 
 
 But there is reason to believe that the Millennium will com- 
 mence a few years before the world attains to 6,000 years. It is 
 apocalyptically revealed, that it will end at the " LITTLE SEASON," 
 which comes within the limit of the Millennary Week of 7,000 
 years from the Creation "after the 1,000 years are fulfilled, 
 Satan must be loosed a little season " (Rev. xx. 3, 7). This puts 
 the beginning of the Millennium back into the Sixth Chiliad, and 
 before its termination, as many years as may constitute the Little 
 Season. If this consists of four years, then the Millennium will 
 begin four years before the world is 6,000 years old in A.M. 5996 ; 
 and consequently end A.M. 6996, or A.D. 2906. Thus, the end of 
 the Little Season will synchronize with the end of the A.M. 7000, 
 Avhich is equivalent to the A.D. 2910
 
 8 PREFATORY REMARKS. 
 
 The " unparalleled tribulation " is to precede the Millennium, 
 and will, of course, require time for its development. In Micah 
 vii. 15, the period for performing the truth and mercy sworn, or 
 covenanted, to Abraham and Jacob is chronologized by " the days 
 of Israe? s coming out of the land of Egypt"* which every reader 
 of scripture knows was a period of 40 years. The ' unparalleled 
 tribulation " of Mark xiii. 19, 20 belonged to the end of the Mosaic 
 Dispensation, and has long since passed away : but the " time of 
 trouble" foretold by Daniel and Jeremiah, and styled "the 
 unparalleled tribulation" by Mr. Shimeall, is a pre-millennial 
 chronological period of 40 years. This, his chronological scheme, 
 as also the schemes of all others, I believe, altogether ignores. 
 There can be no Millennium until the judicial work of these 40 
 years is accomplished. They are the period of the Seventh Vial ; 
 and "no one can enter into the Nave until the Seven Plagues of 
 the Seven Angels " of the Vials, ' may have been fulfilled " 
 (Apoc. xv. 8). 
 
 Chronologists make no allowance of time for the last of these 
 plagues. With them, this "TIME OF THE END" is left to chance. 
 '' We have no chronological data," say they, " by which to deter- 
 mine its length." True, they have none ; but only because they 
 are unacquainted with what exists. The whole world of powerful 
 kingdoms has to be revolutionized. The governments, aristo- 
 cracies, hierarchies, and democracies, have all to be broken up ; 
 the nations, emancipated from these destroyers, illuminated and 
 blessed in Abraham and his seed. And to accomplish all this, 
 theologists and chronologists, with their " science falsely so 
 called," crowd us into an unchronological period between A.M. 
 6000 and the year after, A.D. 1869 ! This is doing the work up in 
 a flash, which none but the spiritual inebriates of the clerical 
 kingdom could for a moment admit. 
 
 Hudson City, N.J., U.S.A., 
 November 20, 1865. 
 
 See footnote Elpis Israel, page 449.
 
 THE WORLD'S AGE 
 SCRIPTURALLY DEMONSTRATED. 
 
 FIRST PERIOD. 
 
 FROM THE CREATION TO THE DELUGE. 
 EMBRACES 165G YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 
 CREATION 
 
 
 Gen 1 2 
 
 4089 
 
 130 
 
 Adam aged at the birth of Seth 
 
 130 
 
 , . 3 .. 
 
 3959 
 
 235 
 
 Seth 
 
 105 
 
 6 
 
 ^854 
 
 325 
 
 Enos 
 
 90 
 
 9 
 
 3764 
 
 395 
 
 
 70 
 
 , 12 
 
 3694 
 
 460 
 
 Mahalaleel 
 
 65 
 
 . 15 
 
 3629 
 
 622 
 
 
 162 
 
 18 
 
 3467 
 
 687 
 
 Enoch 
 
 65 
 
 , . 21 
 
 3402 
 
 874 
 
 
 187 
 
 25 
 
 3215 
 
 1056 
 
 Lantech 
 
 182 
 
 . 28 
 
 3033 
 
 1656 
 
 Noah at the Flood 
 
 600 
 1656 
 
 , iii. 13, 14 .. 
 
 2433 
 
 NOTES. 
 
 1. Chronology, in relation to history, is the Science of Time, 
 or the ascertaining the correct dates of past events, and the proper 
 arrangement of them. 
 
 2. It is of two kinds, sacred 'And profane. 
 
 3. SACRED CHRONOLOGY is divided into two parts, the historic 
 and prophetic. 
 
 4. For our data in sacred chronology we are entirely depen- 
 dent on the Hebrew and Greek Scriptures. 
 
 5. Great confusion exists in determining 1 the true epochs of 
 the Creation, the Deluge, and the Exodus of the Israelites from 
 Egypt, among those who are not satisfied with the Hebrew original. 
 In Dr. Hales' Chronology may be found a hundred and twenty 
 different opinions, among some 300, on the epoch of the Creation, 
 dating backward from the birth of Christ. 
 
 6. Out of twenty-nine computations of the World's age before 
 me, I find only one that approximates to the truth, and that is the
 
 10. CHRONOLOGY OF THE SCRIPTURES. 
 
 reckoning of the Chinese Jews, who make the world 4,079 years at 
 the Nativity. This is within ten years of the truth. 
 
 7. The wide discrepancies of chronologists are not owing to a 
 defect in the data of the record, but to the want of a proper know- 
 ledge of the subjects treated of in the Scriptures. 
 
 1. The Millennary Week of 7,000 Years. 
 
 8. All things are ordered by the Deity, who has assigned to 
 the SIN-CONSTITUTION OF THINGS upon earth, a limited and 
 definite duration of 7,000 years, commencing from the Creation, 
 and ending with the destruction of ' the last enemy DEATH." 
 
 9. This 7,000 years is the GREAT DEMIURGIC WEEK of that 
 Creation which continues eternally and unchanged ; and is typified 
 by the smaller demiurgic week familiarly known as the Mosaic. 
 
 10. It is a very ancient tradition that, as the Deity employed 
 Six Days in fitting up the earth for the indwelling of sinners, and 
 ceased creating on the Seventh, which He hallowed ; so He will 
 consume Six Days of a thousand years each in preparing it for the 
 inhabitation of saints ; and ceasing therefrom, will hallow the 
 seventh period of a thousand years as "a season and time" of 
 rest and blessedness for the regenerated world. Paul evidently 
 endorses this traditional view in Heb. iv. 9. 
 
 11. The Millennium is the Sabbath Day of the previous Six 
 Thousand years. 
 
 ~i. The Chronological Chain. 
 
 12. The Chronological Chain of Scripture is Historico- Pro- 
 phetic. From the Creation to the Deluge is purely historical ; but 
 from the First of Nebuchadnezzar to the First of Darius the Mede, 
 and from the 20th of Artaxerxes to the Crucifixion, historico- 
 prophetical. These periods of 70 and 490 years respectively, were 
 expressly foretold ; and the years intervening between the begin- 
 ning and the end of each, corroborate each other : so that by the 
 mutual aid of sacred history and prophecy, I have been enabled to 
 prove all my positions. 
 
 In one place, Dan. viii. 14, I believe the original text has been 
 deliberately corrupted by the Jews 2,400 having been shortened 
 to 2,300 in order to suit the period to their notions concerning 
 Antiochus. In no other place is there any reason to complain of 
 unfaithfulness in the original.
 
 CHRONOLOGY OF THE SCRIPTURES. 11 
 
 13. But few generations intervened between Adam and Moses. 
 Seven consecutive historic links only were required to bridge this 
 interval. Whence had Adam all his knowledge ? From revela- 
 tion. All he knew antecedent to observation and experience must 
 have been communicated by the Deity. What he knew he could 
 impart to Lamech, the father of Noah, who was 56 years con- 
 temporary with Adam. Noah was the third link of the seven-fold 
 chain, and conversed with his father 595 years. Noah was 58 
 years contemporary with Abram. Then comes Noah's son Shem, 
 who as the fourth link, was contemporary with Abraham, Isaac 
 and Jacob, the last of whom was 50 years old at the end of 
 Shem's earthly career. These fathers were the fifth. After them 
 Joseph, the sixth, who died 74 years before the birth of Moses, 
 and 154 years before the Exodus. And lastly, the Elders in Egypt 
 to the time of Moses. 
 
 14. The following extract, mostly from Hales' Chronology, 
 supplies an example of the widely different opinions of Chrono- 
 logists on the epoch of Creation, dating backward from the 
 Nativity. 
 
 BIBLICAL TEXTS AND VERSIONS. 
 
 B.C. 
 
 The Septuagint Computation ... ... ... ... 55^6 
 
 Samaritan Text ... ... 435 
 
 Hebrew Text, as interpreted by chronologists ... ... ... 4 J 6i 
 
 English Bible 4<x>4 
 
 "JEWISH" COMPUTATIONS. 
 
 [Playfair ... ... 5555 
 
 ,. Jackson ... - 548i 
 
 Josephus, according to A Hales ... ... 5402 
 
 [universal History ... ... 4&Q8 
 
 * Chinese Jews ... 
 
 Vulgar Jewish Computation ... 370 
 
 "DIVINES" OF THE LAODICEAN APOSTACY. 
 
 Clemens Alexandrinus ... ... 5" 2 4 
 
 Dr. Hales 
 
 Origen, A.D. 230 
 
 Usher 
 
 Luther - 39&I 
 
 Shimeall 4132
 
 12 
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 SECOND PERIOD. 
 
 THE POSTDILUVIAN PATRIARCHAL. 
 
 EMBRACES 807 YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 1656 
 
 THEDELUGE ; Shem 98, and lives 502 years after 
 
 
 Gen. xi. 10, 11 . . 
 
 2433 
 
 1658 
 
 Arphaxad born two years after the Flood 
 
 '"2 
 
 M 
 
 2431 
 
 1693 
 
 Salah born, Arphaxad being thirty- five 
 
 35 
 
 12 '.'. '.'. 
 
 2396 
 
 1723 
 
 Eber born, after whom " the fathers ' ' are called 
 
 
 
 
 
 Hebrews ' ' 
 
 30 
 
 14 
 
 2366 
 
 1757 
 
 Peleg born, in whose days the earth was divided 
 
 34 
 
 16 
 
 2332 
 
 1787 
 
 Reu 
 
 30 
 
 ,, 18- x 25 
 
 2302 
 
 1819 
 
 Serug 
 
 32 
 
 20 
 
 2270 
 
 1849 
 
 Nahor 
 
 30 
 
 22 
 
 2240 
 
 1878 
 
 Terah 
 
 29 
 
 ,, 24 
 
 2211 
 
 1948 
 
 Abram born, Terah being seventy 
 
 70 
 
 26 .. ;; 
 
 2141 
 
 2006 
 
 NOAH dies 350 years after the Flood, aged 950 
 
 
 
 
 
 years ; Abrain 58 
 
 
 ,, ix. 28, 29. 
 
 
 2023 
 
 Abram, being seventy-five, leaves Charran 
 
 75 
 
 ,, xii. 4 
 
 2066 
 
 
 Abram's faith counted to him for righteousness. . 
 
 
 xv. 5, 6. 
 
 
 2033 
 
 Abram marries Hagar, being eighty-five .. 
 
 "io 
 
 ,, xvi. 3 
 
 2056 
 
 
 AIL-SHADDAI confirms His covenant to Abram 
 
 
 
 
 
 430 years before the promulgation of the 
 
 
 
 
 
 Mosaic Law 
 
 
 ,, xv. ; Gal. iii. 17. 
 
 
 2034 
 
 Ishmael born the year after 
 
 '"i 
 
 xvi. 16 
 
 2055 
 
 2047 
 
 Abram's name changed to Abraham, and circumci- 
 
 
 
 
 
 sion instituted as the token of the confirmed cov- 
 
 
 
 
 
 enant thirteen years after, he being ninety-nine 
 
 13 
 
 xvii. 1, 5 
 
 2042 
 
 
 Sodom destroyed 
 
 
 xviii. 10, 16. 
 
 
 2048 
 
 Isaac born next year, Abraham 100 ; Terah 170 ; 
 
 i 
 
 
 2041 
 
 
 After this, " Abraham sojourned in the Philis- 
 
 
 
 
 
 tines' land many days " 
 
 
 xxi. 34. 
 
 
 2083 
 
 Terah dies aged 205 ; Isaac 35 ; Abraham 135 ; 
 
 
 
 
 
 Sarah 125 
 
 35 
 
 xi. 32 ; xvii. 17 
 
 2006 
 
 
 " And afterwards KClKEl6ei'^ after that his father 
 
 
 
 
 
 was dead " Abraham removed him into the 
 
 
 
 
 
 land of Moreh . ' . . 
 
 
 Acts vii. 4. 
 
 
 2085 
 
 Sarah dies two years after Terah, aged 127 
 
 
 Gen. xxiii. 1. 
 
 
 2088 
 
 Isaac marries Rebecca three years after, aged 40 
 
 
 ,, xxv. 20. 
 
 
 2108 
 
 Esau and Jacob born ; Abraham 160 ; Isaac 60 . . 
 
 "25 
 
 26 
 
 1981 
 
 2123 
 
 Abraham dies 15 years after, aged 175 ; Ishmael 89 
 
 15 
 
 7 
 
 1966 
 
 2148 
 
 Esau marries Judith and Bashemath, aged 40 . . 
 
 
 xxvi. 34. 
 
 
 2158 
 
 SHEM ceases from among men 35 years after 
 
 
 
 
 
 Abraham's death 
 
 
 xi. 10, 11. 
 
 
 2171 
 
 Ishmael dies, aged 137, having overlived Abraham 
 
 
 
 
 
 48 years ; Jacob 63 
 
 
 ,, xxv. 17. 
 
 
 
 Jacob visits Laban, aged 77 
 
 
 ,, xxviii. 6. 
 
 
 
 After 20 years with Laban, Jacob returns to Isaac 
 
 
 
 
 
 and remains with him till his death 
 
 
 xxxi. 18, 38, 41. 
 
 
 2199 
 
 Joseph born at Laban's, Jacob being 91 .. 
 
 
 ,, xxx. 25. 
 
 
 2228 
 
 Isaac dies 180 years old ; Jacob 120 
 
 'ios 
 
 ,, xxxv. 28 
 
 1861 
 
 2229 
 
 Joseph 30 years old when he stands before Pharaoh 
 
 
 xli. 46. 
 
 
 2238 
 
 Jacob goes down into Egypt in the second year of 
 
 
 
 
 
 famine, being 130 years old ; Joseph 39 
 
 
 xlvii. 9. 
 
 
 2255 
 
 Jacob dies in Egypt after residing there 17 years, 
 
 
 
 
 
 aged 147 ; Joseph 56 
 
 27 
 
 28 
 
 1834 
 
 2309 
 
 Joseph dies aged 110 y'rs, being after Jacob's death 
 
 54 
 
 1. 26 
 
 1780 
 
 2383 
 
 MOSES born 74 years after the death of Joseph. 
 
 
 
 
 
 Moses being 80 years old at the Exodus, which 
 
 
 
 
 
 was 430 years after the Confirmation of the 
 
 
 
 
 
 Covenant to Abram, he was therefore born 
 
 
 
 
 
 after Joseph's death .. 
 
 74 
 
 Exod. vii. 7 ; xii. 41 
 
 1706 
 
 2423 
 
 JOSHUA born 110 years before the time of the 
 
 
 
 
 
 Judges who succeeded him ; he was therefore 
 
 
 Josh. xxiv. 29 ; Acts xiii. 
 
 
 
 40 years old at the Exodus 
 
 
 19, 20. 
 
 
 
 Moses flies from Egypt into the land of Midian 
 
 
 
 
 
 from the face of Pharaoh 
 
 
 Acts vii. 33, 30. 
 
 
 2463 
 
 THE EXODUS from Egypt ; Moses 80 ; Caleb 40 ; 
 
 
 
 
 
 Joshua 40. The 430 years of sojourning " in 
 
 
 
 
 
 Canaan and Egypt " end 
 
 80 
 
 ,, xiv. 7, 10; Ex. xii. 41. 
 
 1626 
 
 
 Number of years from the Deluge to the Exodus 
 
 807 
 

 
 CHRONOLOGY OF THE SCRIPTURES. 13 
 
 NOTES ON THE SECOND PERIOD. 
 1. Abraham's Age at Terah's Death. 
 
 1. Shimeall says that "Abraham \vas75years old at the death 
 of Terah in his 205th year " (Bible Chron. p. 43). I suppose he 
 arrives at this conclusion from Acts vii. 4, which says: "Then 
 came he (Abram) out of the land of the Chaldeans, and dwelt in 
 Charran : and from thence^ when his father was dead, he removed 
 him into this land wherein ye now dwell." He, in common with 
 others, has been contented with the letter of the English Version. 
 This certainly teaches that Abram dwelt in Charran till Terah's 
 death ; and as Moses says in Gen. xii. 4, that " Abram was 75 
 years old when he departed out of Haran," Abram, of course, could 
 have been only 75 years old when Terah died. But chronologists 
 have here overlooked two things : first \ that the word xaKeititv, 
 rendered from thence'" in the text, signifies also " and then" i.e.^ 
 " AFTERWARDS " (Acts xiii. 2l); and secondly^ that Abraham not 
 only dwelt in Charran till he was 75 years, but that he also after- 
 ivards sojourned in the land of the Philistines many days," or 
 years (Gen. xxi. 34). It was from the land of the Philistines 
 Abraham departed on his expedition "into the land of Moriah," 
 for the purpose of offering Isaac ' upon one of its mountains." 
 This transaction accomplished, he returned to Beersheba in the 
 Philistines' land, and dwelt there (Gen. xxii. 19). Now Terah died 
 A.M. 2083, and Sarah, Abraham's wife, in A.M. 2085, two years 
 after Terah. After Abraham's return to Beersheba in the Philis- 
 tines' land, he received tidings from his relations in Charran ; when, 
 among other family matters, he doubtless heard of Terah's death. 
 See verse 20. Alter this, he removed " into the land of Canaan," 
 to Kirjath Arba, which is Hebron ; and while there Sarah died, 
 and was afterwards buried in the covenanted land (Gen. xxiii. 
 1, 2). This is the simple and scriptural statement of the case which 
 former writers have not discerned, and in consequence of which 
 they make " the call of Abram " A.M. 2083, when he was really 135 
 years old, instead of A.M. 2023, when he \vasonly75. A chronology 
 founded on such data must be incorrect. 
 
 2. Shem and Melchizedec the Same Person. 
 
 2. It nowhere says in Scripture that Shem died. I have, 
 therefore, said, " he ceased from among men." I rather conclude 
 that he is the Melchi, king of zedek righteousness, of whom Paul 
 says "it is testified that he liveth " (Heb.^vii. 8) ; and that being 
 alive, he is a very fit and proper type of " the Apostle and High 
 Priest of our confession " (Heb. iii. l).
 
 14 CHRONOLOGY OF THE SCRIPTURES. 
 
 3. The Time of Joseph's Birth. 
 
 3. JOSEPH was the son of Rachel, and born at Laban's, fourteen 
 years after Jacob entered his service. Jacob was born A.M. 2108, 
 and went down into Egypt A.M. 2238, being 130 years old. This was 
 in the second year of famine, or 9 years after Joseph stood before 
 Pharaoh. When he stood before the king he was of the same age 
 as Jesus when he stood before Yahweh in baptism. Hence, being 
 39 when Jacob was 130, Joseph must have been born of Rachel 
 when Jacob was 91. Jacob remained six years in Laban's service 
 after Joseph's birth in all 20 years. He was therefore 97 when 
 he fled from Laban. From this hegira till Joseph was sold into 
 Egypt (aged 17) was eleven years ; and from the end of that to the 
 reunion of the family in Egypt in the second year of the famine, 
 were 22 years more. 
 
 As Joseph lived till he was 110, and was born when Jacob was 
 91, he must have been born A.M. 2199, and have died A.M. 2309, 
 and 54 years after Jacob's death. 
 
 4. The Birth of Moses. 
 
 4. MOSES was 80 years old at the EXODUS (Ex. vii. 7). This 
 occurred exactly at the very night of the first passover, 430 years 
 after Abram's marriage with Hagar, A.M. 2033. The year of the 
 Exodus was therefore A.M. 2463. From this deduct 80 years, and 
 we find that Moses was born A.M. 2383 ; from which the year of 
 Joseph's death, A.M. 2309, being subtracted, we discover that the 
 interval between the death of Joseph and the birth of Moses was 
 74 years. 
 
 5. The Birth of Joshua. 
 
 5. JOSHUA was born 110 years before the time of the Judges \ 
 who succeeded him (Josh. xxiv. 29 ; Judges i. l). The time of the 
 Judges was 450 years,* beginning at the death of Joshua and 
 ending at the establishment of Samuel as prophet of Yahweh, in 
 the 13th of Eli's judgeship. Hence Joshua was of the same age as 
 Caleb at the Exodus, namely, 40 years (Josh. xiv. 7). He was 
 therefore born 40 years after Moses, A.M. 2423. 
 
 6. The 430 Years to the Exodus. 
 
 6. " They shall afflict thy seed 400 years. And also that nation 
 (Egypt) whom they shall serve, will I judge ; and afterwards shall 
 they come out with great substance" (Gen. xv. 13, 14). These 
 words were spoken to Abram at the Typical Confirmation of the 
 Land-Covenant. They gave him to understand that full 400 years of 
 affliction would pass before deliverance should be sent to his seed in 
 the land of the oppressor. He was not told how soon after the ter- 
 mination of 400 years deliverance should come ; but simply that it 
 
 * " About 450 years " (Acts xiii. 20). Publisher.
 
 CHRONOLOGY OF THE SCRIPTURES. 15 
 
 should be after the lapse of that long period. Moses, in Exod. xii. 
 40, 41, shows us that it was thirty years after the end of the 400 
 years ; which 430 years he terms " the sojourning of Israel's sons." 
 He does not say that they spent this 430 years in Egypt, 
 as is generally supposed. His words are : " Now the sojourning 
 of the sons of Israel (who dwelt in Egypt), was thirty years and 
 400 years. And it was at the end of thirty years and four 
 hundred years, even the self-same day it was, that all the armies 
 of Yah weh went out from the land of Egypt." The 430 years 
 were the time of " the sojourning,'" not the time of dwelling in 
 Egypt. Moses simply affirms that "they dwelt in Egypt" but does 
 not say how long. They were only 225 years in Egypt ; the rest 
 of the 430 years, that is, 205 years, was spent by the family as 
 "strangers and pilgrims in the land" (Heb. xi. 9, 13). The 
 Septuagint Version of the text adds the words u iv yr\ Xavaav, 
 and in the land of Chanaan ; as "the sojourning of the sons of 
 Israel (who dwelt in Egypt and in the land of Canaan) was " so 
 long a time. But the addition is superfluous, as, " the sojourning" 
 and " the dwelling" are not identical. The sojourning covers the 
 time of the dwelling in Egypt, but the dwelling there does not 
 comprehend all the time of the sojourning. 
 
 The 400 years end A.M. 2433, ten years after the flight of 
 Moses from the Court of Pharaoh, and this is, therefore, the begin- 
 ning of the 30 years' time of the end, in which Egypt was to be 
 judged. The consummation of the judgment signalized the 
 Exodus " in the fourth generation /" the first being represented 
 by LEVI contemporary with Abraham ; the second, by KOHATH ; 
 the third, by AMRAM ; and the fourth, by MOSES and his contem- 
 poraries (Exod. vi. 16-20). We are informed by Paul in Gal. iii. 
 16, 17, that there was an interval of 430 years between the Con- 
 firmation of the Abrahamic Land Covenant and the promulgation 
 of the Mosaic Law. My chronology exactly fills up that interval 
 with the required number of years, without any shortening, stretch- 
 ing, or overlapping of periods. It begins A.M. 2033, and ends 
 A.M. 2463. 
 
 7. Computations Concerning the Exodus. 
 
 B.C. 
 Josephus and Hales make the Exodus ... .. ... 1648 
 
 Usher and the Editors of the English Bible 
 
 Calmet 
 
 Vulgar Jewish Chronology 
 
 Shimeall 
 
 1491 
 1487 
 1312 
 1619 
 
 The author's Computation, which differs 22 years from Hales' 
 josephus, and 135 from Usher's incorporated with the English 
 Version ... l626 
 
 Shimeall makes the world at the Exodus too old by 50 years. 
 He reckons it at 2513 ; an error arising from his mistake about the 
 age of Abraham at the death of Terah.
 
 16 
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 THIRD PERIOD. 
 
 FROM THE EXODUS TO THE JUDGES 
 EMBRACES 70 YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C 
 
 2463 
 
 2503 
 
 2508 
 2533 
 
 Exode from Egypt on the night of the first Pass- 
 over on the 14th of Abib or Nisan, the first 
 month of the Hebrew year and calendar 
 
 The Law given from Sinai fifty days after the 
 Exode 
 
 The Spies, with the exception of Joshua and 
 Caleb, give an evil report 
 
 Moses dies, aged 120 ; Sojourn in the wilderness 
 ends : Joshua succeeds him, being 80 years old : 
 he invades Canaan at harvest time on the 10th 
 of the first month 
 
 The people circumcis?d and keep the Passover in 
 the plains of Jericho ; the supply of manna 
 stopped two days after 
 
 Beginning of the 480 years of 1 Kings vi. 1, at 
 the end of the forty years' " coming out of the 
 land of Egypt 
 
 The Angel-Princ3 of Yahweh's host appears 
 armed to Joshua 
 
 Seven priestly trumpeters compass Jericho once a 
 day for six days, followed by the ark of the 
 Covenant ; but on the seventh day seven times : 
 and at the seventh time the people shouted, and 
 the wall of the city fell 
 
 The land of Canaan has rest from war five years 
 after the passage of Jordan ; Caleb 85 years . . 
 
 Joshua dies, aged 110, and is succeeded by the 
 Judges 
 
 Number of years from the Exode to Joshua's death 
 
 40 
 
 Exod. xii. 2, 6 ; xiii 
 
 ,, xix. 1 
 Numb. xiv. 37, 38. 
 
 Josh. iii. 15 : iv. 19 ; 
 Deut. xxxiv. 7. 
 
 v. 2, 12. 
 
 1 Kin. vi. 1 
 Josh. v. 13. 
 
 vi. 20. 
 
 xiv. 10, 15; xi. 
 
 ,, xxiii. 1 ; xxiv. 
 
 Judg. i. 13 : 
 
 23.. 
 29; 
 iii. 9. 
 
 1626 
 
 1586 
 
 1581 
 1556 
 
 NOTES ON THE THIRD PERIOD. 
 
 1. The Great Chronological G-ordian Knot. 
 
 1. Upon the entrance of Israel into Canaan and the times 
 immediately succeeding", Shimeall says : "' There is a difference 
 between the chronology of 1 Kings vi. 1, of the received version, 
 and that of Acts xiii. 17-22, of more than 100 years." In another 
 place, he says : " It is within this period of the chronology of the 
 Old Testament that we meet with the principal difficulties to be 
 encountered in its adjustment. It relates to the discrepancy 
 between the dates of 1 Kings vi. 1, and those of Acts xiii. 17-22, 
 in reference to the interval between the Exode and the fourth 
 year of Solomon. Then, further connected with this chronological 
 discrepancy are faoo breaks, or chasms the first, the Interregnum, 
 or time of anarchy of Israel, between the death of Joshua and the 
 first servitude, in regard .to. which the Scriptures are entirely
 
 CHRONOLOGY OF THE SCRIPTURES. 17 
 
 silent ; and the second, the 'administrations of Eli, Samuel, 
 Samson, and Saul, the dates of which are not defined in the Old 
 Testament. It is hence, taken as a whole, THE GREAT CHRONO- 
 LOGICAL GORDIAN KNOT, which, till within a few years past, 
 has baffled the skill of many a master in Israel, who failing- to 
 untie it like the knot in the harness of the Phrygian king 1 
 Gordius at the hand of Alexander have attempted to cut it 
 asunder. This process, howjsver, in view of the important issue 
 involved that of a difference of over 100 years in the current 
 chronology of our English version as to the true date of the 
 Nativity -will not do. The two chasms must be bridged over, 
 and the discrepancy which overleaps the whole period, as given 
 in 1 Kings vi. 1, and Acts xiii. 17-22, must be accounted for, and 
 the true period determined from reliable data" {Bible Chron., 
 pp. 9, 186). 
 
 I have, for the sake of simplifying the matter, resolved this 
 notable chronological period into three divisions ; first, from the 
 Exode to Joshua's death ; second, from Joshua's death to the 
 establishment of Samuel as prophet ; and third, from the estab- 
 lishment of Samuel to the foundation of the temple in the fourth 
 of Solomon. These periods are, in fact, the divisions presented 
 to the reader in 1 Kings vi. 1 itself, which I here place before 
 him in columnar juxtaposition with Acts xiii. 17-22, between 
 which I undertake to prove there is no discrepancy at all to be 
 accounted for. 
 
 1 KINGS vi. 1. ACTS xiii, 17-22. 
 
 " And it was in eighty years and four hun- 17. " The God of this people Israel chose our 
 
 dred years, from the going out of the sons of fathers and raised the people in the sojourning 
 Israel from the land of Mitzraim, in the fourth in the land of Egypt, and with an exalted arm 
 year, in the month Zif, which is the second brought them put of it. 18. And as it were of 
 month of the reigning of Solomon over Israel, forty years' time, He bore with their conduct 
 he builds the house for Yah weh." in the wilderness. 19. And having cast down 
 
 seven nations in the land of Canaan, He dis- 
 tributed their land to them by lot.. 20. And 
 after these things, He gave judges, as it were, 
 four hundred and fifty years until Samuel the 
 Prbphet. 21. Afterwards (^a^ft^Ev) they de- 
 manded a king, and the Deity gave to them 
 Saul, the son of Kis, a man of the tribe of 
 Benjamin, forty years. 22. And having removed 
 him, He raised up to them David for king, to 
 whom also He gave testimony, saying, I have 
 found David the son of Jesse, a man after my 
 heart, who will execute all my purposes." 
 
 Here, then, is a period in 1 Kings vi. 1 of 480 years, to be 
 computed " from the going out of Egypt " into the land of 
 Canaan. This going out was not a day or a week's march ; but, 
 as Paul, in Acts xiii. 17, 18 intimates, a period of forty years in 
 the wilderness. So long as the tribes were in the wilderness, they 
 were on the march to Canaan, and not yet beyond the geographical 
 limits of Egypt : for the wilderness was ' the wilderness of the 
 land of Egypt" (Ezek. xx. 36). Shimeall says: "The whole 
 period from the Exode to the foundation of the Temple in the fourth
 
 18 
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 year of Solomon is 587 years." This shows that he, as an example 
 of others, begins his computation at the time when Israel crossed 
 the Red Sea. But this is forty years too early. The 480 years of 
 1 King's vi. 1 is exclusive of this forty years, which being added, 
 as they are in effect in both texts, give 520 years from the Exode 
 to Samuel the Prophet, and 84 years thence to the fourth of 
 Solomon : a total of 604 years instead of 587. 
 
 After mentioning the forty years in the wilderness, Paul then 
 specifies the conquest of the seven nations, and distribution of 
 their country by lot, without stating how many years were con- 
 sumed in the operation. He then proceeds to say that " after 
 these things " came the time of the Judges, which lasted 450 years 
 until Samuel the Prophet. He does not say how long after the 
 conquest and survey it was to the commencement of the time of 
 the Judges, but merely tells us that it was a subsequent period. 
 Indeed, it was quite unnecessary for him to specify this. For, 
 having stated that the time of the Judges was 450 years, they were, 
 therefore, given to understand that the remainder of the 480 of 1 
 Kings vi. 1, that is, 30 years, was the interval between the entrance 
 into Canaan under Joshua and the beginning of the time of the 
 Judges. He then points to the time of Samuel as the terminus of 
 the 450 years. And that it might be known in what time of 
 Samuel's history they ended, he speaks of him as " Samuel the 
 Prophet " to the establishment of Samuel as Yahweh's prophet 
 in Israel. 
 
 Having disposed of the 480 years of 1 Kings vi. 1, Paul states 
 that Israel afterwards demanded a king. He does not specify how 
 long after the establishment of Samuel as prophet they preferred 
 this demand, but he briefly disposes of the period by giving forty 
 years to the removal of Saul by death. He then proceeds to 
 David, whom he introduces as the ancestor of Christ, even Jesus, 
 whom he preached. 
 
 Now, in all this, there is not the least discrepancy between the 
 recorder in 1 Kings vi. 1 and the apostle Paul. The chronological 
 harmony between these two authorities may be synoptically 
 exhibited in the following view : 
 
 The Recorder of Israel. 
 
 The Apostle Paul. 
 
 1 KINGS vi. 1. 
 
 The going out from the land of 
 Mitzraim, ending in the passage 
 of the Jordan 
 
 From the end of the going out . . 
 
 From the end of 480 years to the 
 4th of Solomon 
 
 Years. 
 
 40 
 480 
 
 84 
 
 Whole number of years from the pas- 
 sage of the Red Sea to the 
 
 foundation of the Temple ac- 
 
 cording to 1 Kings vi. 1 . . 604 
 
 ACTS xiii. 17-22. 
 
 1. The Deity bore with their conduct 
 
 in the Wilderness 
 
 2. Conquest and survey of the land 
 
 to the time of the Judges 
 From the time of the Judges to 
 Samuel the Prophet 
 
 3. From Samuel to removal of Saul . . 
 From Saul's death to the 4th of Solomon 
 
 Whole number of years according to 
 Acts xiii. 
 
 Years. 
 
 40 
 
 30 
 
 450 
 40 
 44 
 
 604
 
 CHRONOLOGY OF THE SCRIPTURES. 19 
 
 2. Of the "two breaks or chasms," I shall treat in the notes 
 upon my FOURTH PERIOD. They are, I believe, as easily disposed 
 of, as we have found the untying of this "GREAT CHRONOLOGICAL 
 GORDIAN KNOT," which Mr. Shimeall claims to have untwisted. 
 But from the data before us, it is impossible that his claims can be 
 allowed. On the contrary, we are compelled to add him to the 
 number of the " many masters in " the Laodicean " Israel," 
 whose skill has been baffled in the work of applying their "ripe 
 scholarship " to the untying or cutting this intricate involution of 
 dates. Instead of there being " a difference of over 100 years 
 between the chronology of 1 Kings vi. 1 and Acts xiii. 17-22," we 
 find that there is no difference at all ; but that the chronologies 
 of these two texts beautifully harmonize. The "discrepancy" 
 lies between the texts, which are correct enough, and the inability 
 of chronological theorists, or mar-texts, to understand them. 
 Inability, not from deficiency of classical, astronomical, and 
 collegiate divinity lore; but, in the words of Mr. Shimeall, "of 
 a proper knowledge of the subject involved." Their scholarly 
 acquirements have proved of as little use to them in the chrono- 
 logy of the Scriptures, as in the understanding of the gospel. 
 They have all signally failed to interpret either ; and they must 
 ever fail, until they ignore their worldly wisdom, which the Deity 
 condemns as folly ; and they come to apply themselves with the 
 disposition of little children, to the study of the first principles of 
 His deep and holy oracles.
 
 20 
 
 CHRONOLOGY OF THE SCRIPTURES 
 
 FOURTH PERIOD. 
 
 THE TIME OF THE JUDGES "UNTIL SAMUEL 
 THE PROPHET." 
 
 EMBRACES 450 YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 2533 
 
 Death of Joshua 
 
 
 
 1556 
 
 2580 
 
 The Elders outliving Joshua, and all their gener- 
 
 
 
 
 
 ation gathered to their fathers : another gen- 
 
 
 
 
 
 eration arises after them not knowing Yahweh, 
 
 
 
 
 
 nor His works done for Israel, who serve Baal 
 
 
 
 
 
 and Ashtaroth 
 
 47 
 
 Judg ii 10- xx 28- xxi 25 
 
 1509 
 
 2588 
 
 Subject judicially to Chusan-rishathaim, King of 
 
 
 
 
 
 Mesopotamia 
 
 8 
 
 iii. 8 
 
 1501 
 
 2628 
 
 Delivered by Othniel,' Caleb's younger brother, 
 
 
 
 
 
 under whom the land rests 
 
 40 
 
 
 iii. 9, 11 
 
 
 
 1461 
 
 2646 
 
 Servitude to the King of Moab 
 
 18 
 
 
 iii. 14 
 
 
 
 1443 
 
 2726 
 
 Ehud, Shamgar, and Rest 
 
 80 
 
 
 iii. 30 
 
 
 
 1363 
 
 2746 
 
 "Israel mightily oppressed " by Jabin, King of 
 
 
 
 
 
 
 
 
 Canaan 
 
 20 
 
 
 iv. 2, 3 
 
 
 
 1343 
 
 2786 
 
 The land has rest under Deborah and Barak 
 
 40 
 
 
 v. 31 
 
 
 
 1303 
 
 2793 
 
 Servitude to Midian 
 
 7 
 
 
 vi. 1 
 
 
 
 1296 
 
 2833 
 
 The country in quietness in the days of Gideon . . 
 
 40 
 
 
 viii. 28 
 
 
 
 1256 
 
 2836 
 
 A bimelech reigns over Israel 
 
 3 
 
 
 ix. 22 
 
 
 
 1253 
 
 2859 
 
 Tola defends Israel 
 
 23 
 
 
 x 2 
 
 
 
 1230 
 
 2881 ; Jair judges the nation .. 
 
 22 
 
 
 x 3 
 
 
 
 1208 
 
 2899 i Israel sore distressed by Philistines & Ammonites 18 
 
 
 x 8 
 
 
 
 1190 
 
 2905 
 
 Jephthah judges Israel . . . . . . . . 6 
 
 
 x i. 7 
 
 
 
 1184 
 
 2912 
 
 Ibsan . . . . . . . . . . . 7 
 
 
 x i. 9 
 
 
 
 1177 
 
 2922 
 
 Elon 
 
 10 
 
 
 x i. 11 
 
 
 
 1167 
 
 2930 
 
 Abdon 
 
 8 
 
 
 xii. 14 
 
 
 
 1159 
 
 2970 
 
 Israel subject to the Philistines 40 years, in the 
 
 
 
 
 
 
 latter half of which the land is partially ruled 
 
 
 
 
 
 by Samson 20 years 
 
 40 
 
 ,, xiii. 1 : xv. 20 
 
 1119 
 
 2983 
 
 Eli's judgeship to the establishment of Samuel as 
 
 
 
 
 
 the Prophet of Yahweh 
 
 13 
 
 ISam. iii. 20; iv. 18 .. 
 
 1106 
 
 
 Number of years from the death of Joshua " until 
 
 
 
 
 
 Samuel the prophet"; and 480 from the 
 
 
 
 
 
 invasion of Canaan . . 
 
 450 
 
 1 Kin. vi. 1; Acts xiii. 20. 
 
 
 NOTES ON THE FOURTH PERIOD. 
 
 1. Joshua's Age at the Exodus. 
 
 1. Some chronologists have rightly guessed the age of Joshua 
 at the Exodus. Among these is Mr. Shimeall, who says "Joshua 
 was 40 years old when sent out with the spies, and 45 when the 
 land was divided ; hence that division was effected five years 
 after their first occupying of it in Joshua's 85th year." In proof 
 of this, he tells the reader to " compare the references " given, 
 as Josh xiv. 7, 10. But, on turning to said references, we find 
 the most extraordinary kind of proof! We find that instead 
 of proving Joshua to be the alleged age, it says nothing about
 
 CHRONOLOGY OF THE SCRIPTURES. 21 
 
 Joshua's age at all, but only of Caleb's ! This is truly clerical 
 logic ; of which sort is the argument, that because Moses was 80 
 years old at the passage of the Red Sea, the Man in the Moon 
 was then 80 also ! 
 
 But, as I have said, chronologists have rightly guessed that 
 Joshua and Caleb were of the same age at the Exodus, though 
 they have failed to prove it. They have supposed it ; but 
 supposition will not do for a reliable chronological basis. It 
 must be proved ; and this is the proof I have to offer. 
 
 When administrations vacate office, they are immediately 
 succeeded by others. Joshua's administration terminated with 
 his death. He was 110 years old when he died; but it is not 
 expressly stated how old he was when he succeeded Moses. It is, 
 therefore, a question, how many years elapsed during the 
 administration of Joshua ? This question has been answered by 
 1 Kings vi. 1, and Paul. We learn from these, that as the time 
 of Moses was succeeded by the time of Joshua ; so the time of 
 Joshua was succeeded by the time of the Judges. The text in 
 Kings testifies to the time of Moses ending 480 years before the 
 event Paul specifies in the words ' Samuel the Prophet ; " and 
 Paul gives us further to understand, that the time of the Judges 
 began 450 years before the same event. The difference between 
 these two numbers, which is 30 years, is, therefore, the duration 
 of the time of Joshua's administration, intervening between the 
 time of Moses and the time of the Judges. Now Joshua died at 
 the end of his official time, aged 110 ; or 70 years after the passage 
 of the Red Sea. Deduct 70 from 110, and there remain 40, which 
 was the age of Joshua at the Exodus. 
 
 2. The Time of the Judges. 
 
 2. We come now to the time of the Judges. This has been a 
 great trouble to chronologists. The great difficulties with them 
 are what they term chasms, or breaks ; the first, from the death of 
 Joshua to the first servitude, of which, they say, the Scriptures 
 say nothing ; and the second, the periods of the administrations of 
 Eli, Samuel, Samson, and Saul, concerning the dates of which 
 the Old Testament affords them no light. Accepting this confession 
 as the truth, it is manifestly useless to expect any aid from them. 
 They are left in a hopeless quandary ; hemmed in between two 
 chasms they are unable to bridge. 
 
 The condition of the chronologists being so hapless, there 
 remains no alternative but to abandon the subject, or to engineer 
 deliverance for ourselves. I believe that the chasms can be 
 spanned with solid and substantial bridges, upon which the 
 wayfaring man may wend his way, with firm and steady step, 
 from the death of Joshua to the House building for Yahweh in 
 the 4th of Solomon.
 
 22 CHRONOLOGY OF THE SCRIPTURES. 
 
 In the first place, Paul does not lead us to suppose that the 
 time each judge ruled, when added together, made 450 years. He 
 simply affirms that, at a time subsequent to the distribution of 
 the land by lot, the Deity gave Israel judges. These judges, his 
 audience well knew, were raised up as occasional deliverers ; not 
 as consecutively elected or hereditary rulers. The regular 
 government of the nation was the Mosaic Law administered by 
 the High Priest and Elders. The aggregate time in which the 
 individual judges "given," exercised secular and military authority, 
 was 292 years. These years, Paul informs us, in effect, were 
 distributed over a period of 450 years, ending at Samuel the 
 prophet. The rest of this long period was made up of lesser 
 periods, in which such conditions of public affairs obtained as 
 created a necessity for divine assistance. These periods collectively 
 make 158 ; which, added to the 292, make 450. After " Samuel 
 the prophet," judges were no more given as aforetime ; the time 
 having come to place the nation under kings and hereditary civil 
 chief magistrates. 
 
 In computing the constituent periods of this remarkable era, 
 we are limited to " Samuel the prophet." Beyond this point the 
 450 years must not pass. And Paul tells us where to find that 
 point, namely, forty years before the death of Saul. It follows, 
 then, that, as it was 480 years from Joshua's passage of the 
 Jordan to Samuel the prophet, it was 520 years from the said 
 passage, A.M. 2503, to the death of Saul, A.M. 3023, which is 490 
 years, or Seventy Weeks, from the beginning of the 450 years. 
 Thus the two chasms are spanned by one bridge ot 490 years' 
 span from the deatli of Joshua to the death of Saul, and the 
 beginning of David's reign. This apportions 40 years to all the 
 events transpiring between Samuel's installation and Saul's death. 
 Calculating the servitudes and deliverances by judges, backwards 
 from Samuel in the 13th of Eli, we have 403 years ; leaving a space 
 of 47 years from Chusan-rishathaim's conquest to the death of 
 Joshua. This afforded time for the Elders who survived Joshua, 
 and all their generation, to die out ; and for another generation to 
 arise, not knowing Yahvveh and His works. 
 
 2. Eli judged Israel 40 years. He died at the end of this 
 period on hearing that the Ark was taken, and that his sons, 
 Hophni and Phineas, were slain.* When the Ark was returned, 
 it remained 20 years at Kirjath-jearim, when it was removed by 
 David in the eighth of his reign, or seven years and six months 
 after Saul's death ; between which and the capture of the Ark 
 and death of Eli, there could only have been 13 years. These 13 
 years deducted from the 40 of Acts xiii. 21, leave 27, which carry 
 
 * Josephus reckons 32 years from the death of Eli to the death of Saul 
 (Ant. vi. i i) ; and Saul's reign as 20 years, 18 years during Samuel's life, 
 and 2 after his death (Ant. vi. 14 9).
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 23 
 
 us back to the year of Eli's judgeship indicated by the phrase 
 " Samuel the prophet," namely to the 13th, which ended the 450 
 years of the judges. 
 
 FIFTH PERIOD. 
 
 FROM THE ESTABLISHMENT OF SAMUEL AS 
 
 PROPHET, TO THE FOUNDATION OF THE TEMPLE 
 
 OF SOLOMON. 
 
 EMBRACES 84 YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 2983 Establishment of Samuel as prophet in Shiloh in 
 13th of Eli 
 
 3010 The Ark of the Covenant captured by the Philis- 
 tines in the fortieth of Eli's judgeship, and 
 twenty-seventh of Samuel's officiate . . 27 
 
 3023 Saul falls upon his sword on Mount Gilboa 13 
 Solution of the saying, " God gave them Saul by 
 the space of 40 years " .. .. .. 40 
 
 David begins to reign in Hebron seven years and 
 six months before he removes the Ark to Zion, 
 being thirty years old ; he was therefore born 
 ten years after Samuel's installation, and 
 seventeen before the Ark's capture 
 
 3030 Zion captured by David ; upon which he removes 
 the capital of his kingdom thither, and calls it 
 " THE CITY OF DAVID," having previously 
 reigned in Hebron seven years and six 
 months.. 
 
 j HE REMOVES THE ARK TO ZION twenty years 
 and ten months after its capture. . 
 
 3063 j He reigns there thirty and three years over all 
 
 Israel and Judah 
 | David dies, aged seventy years 
 
 3067 Solomon succeeds him, and begins to build the 
 Temple in the fourth year of his reign 
 
 40 
 
 1 Sam. iii. 21 
 
 ,, xxxi. 4. 
 Acts xiii. 21 
 
 2 Sam. ii. 11. 
 
 v. 7 
 
 1 Sam. vi. 1 : vii. 2 ; 
 
 2 Sam. vi. 11, 12 
 
 2 Sam. v. 4 
 
 1 Kings vi. 1 
 
 1106 
 
 1066 
 
 1059 
 
 1026 
 1022 
 
 NOTES ON THE FIFTH PERIOD. 
 
 1. This fifth period of 84 years is the third of 1 Kings vi. 1, 
 whose terminus is indicated by " the fourth year of Solomon." It 
 begins at the end of the 480, and ends at the year of the foundation 
 of the temple 
 
 1. A Reign of Forty Years Impossible for Saul. 
 
 2. All the chronologies extant, as far as I am informed, assign 
 40 years to Saul's reign. They are led into this egregious mistake 
 by a misinterpretation of Acts xiii. 21, ' The Deity gave to them 
 Saul the Son of Kis forty years." But it was utterly impossible 
 that Saul could have reigned forty years ; neither is Paul to be 
 understood as so saying. We learn from 1 Sam. vii. 6, that 
 Samuel was the judge of Israel after the death of Eli, and after
 
 24 CHRONOLOGY OF THE SCRIPTURES. 
 
 the return of the captured Ark from the Philistines' land. Down 
 to this time, and "all the days of Samuel " after (ver. 13), the 
 name of Saul does not appear on the record. Samuel's judgeship 
 continued years after the return of the Ark, as is manifest from 
 verses 13-17 ; even till he had become an old man, and had 
 associated his sons with him in the administration of public affairs 
 (ch. viii. 1-5). It was the evil course of these sons that caused 
 the elders of Israel to say, " Make us a king- to judge us like all 
 the nations." The Deity commanded Samuel to comply with 
 this demand ; to anoint Saul over them, and to frame a constitu- 
 tion for the kingdom (l Sam. x. 25 ; xi. 14, 15). When Saul 
 had reigned two years, he committed a transgression which caused 
 him the loss of the kingdom (l Sam. xiii. 14). David was then 
 anointed, and subsequently persecuted by Saul, who dies in 
 battle not long after at the end of 40 years from the 13th of Eli. 
 
 Now, on Saul's death, David immediately began to reign 
 over Judah in Hebron, being thirty years old. He reigned there 
 seven years and six months ; at the end of this time he captured 
 Zion from the Jebusites, which he called " the city of David," and 
 made it his capital and abode. Having removed thither, he 
 determined also to transfer the Ark from Kirjath-jearim to the 
 same place. Now, let the reader mark well, that it is expressly 
 stated that the Ark, when captured, was seven months with the 
 Philistines ; after his return, 20 years at Kirjath-jearim ; and, at 
 the end of that " long time," three months at Obed-edom's in all 
 20 years 10 months. This is the whole number of years from the 
 death of Eli, or capture of the Ark, to the eighth year of David's 
 reign, which was seven years and six months after Saul's death ; 
 leaving only 13 years and 4 months from the death of Eli to that 
 of Saul. How, then, could it be possible for Saul to have reigned 
 40 years? The probability is that he did not reign seven. With 
 such errors as I have pointed out, no wonder that chronologists 
 have so signally failed in presenting the world with a correct compu- 
 tation of its age at the Nativity of its Deliverer.
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 25 
 
 SIXTH PERIOD. 
 
 THE TEMPLE ERA FROM THE FOUNDATION TO 
 THE DESTRUCTION BY NEBUCHADNEZZAR. 
 
 EMBRACES 430 YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 3067 
 
 Foundation of the Temple laid in the fourth of 
 
 
 
 
 
 Solomon 
 
 
 1 Kin. vi. 1 
 
 1022 
 
 
 The EZEKIEL-/our hundred and thirty years of 
 
 
 
 
 
 Judah and Israel's iniquity begin 
 
 
 Ezek. iv. 6. 
 
 
 
 The Temple finished in seven years, and dedicated 
 
 
 1 Kin. vi. 37, 38. 
 
 
 3103 
 
 Solomon dies, having reigned forty years 
 
 
 
 986 
 
 
 Rehoboam succeeds him, and walks in the way of 
 
 
 
 
 
 David three years 
 
 
 2 Chron. xi. 17. 
 
 
 3107 
 
 " Rehoboam forsook the law of Yahweh and all 
 
 
 
 
 
 Israel with him " at the end of the Ezekiel-forty 
 
 
 
 
 
 years, and the beginning of the Ezekiel-three 
 
 
 
 
 
 hundred and ninety, in the fourth ol h:s reign 
 
 40 
 
 xii. 1 . . 
 
 982 
 
 3120 
 
 Rest of Rehoboam's reign 
 
 13 
 
 1 Kin. xiv. 21 
 
 969 
 
 3123 
 
 Abijam 
 
 3 
 
 xv. 2 
 
 966 
 
 3164 
 
 Asa 
 
 41 
 
 xv. 10 
 
 925 
 
 3189 
 
 Jehoshaphat ... 
 
 25 
 
 2 Chron xx 31 
 
 900 
 
 3197 
 
 Jehoram 
 
 g 
 
 .. xxi. 5 
 
 892 
 
 3198 
 
 Ahaziah 
 
 1 
 
 ,, xxii. 2 . 
 
 891 
 
 3204 
 
 Queen Athaliah's Usurpation 
 
 6 
 
 xxii. 12 
 
 S85 
 
 3244 
 
 Joash 
 
 40 
 
 . . xxiv. 1 . . 
 
 845 
 
 3273 
 
 Amaziah 
 
 29 
 
 XXV. 1 . . 
 
 816 
 
 3325 
 
 Azariah or Uzziah Isaiah the prophet flourishes 
 
 52 
 
 ,, xxvi. 3 ; Isa. i. 1 
 
 764 
 
 3341 
 
 Jotham 
 
 16 
 
 ,, xxvii. 1 
 
 748 
 
 3357 
 
 Ahaz 
 
 16 
 
 ,, xxviii. 1 
 
 732 
 
 3386 
 
 Hezekiah 
 
 29 
 
 ,, xxix. 1 
 
 703 
 
 
 End of the Kingdom of the Ten Tribes in 6th 
 
 
 
 
 
 Hezekiah 
 
 
 2 Kin. xviii. 10. 
 
 
 3441 
 
 Manasseh 
 
 55 
 
 2 Chron. xxxiii. 1 
 
 648 
 
 3443 
 
 Amon 
 
 2 
 
 ,, xxxiii. 21 
 
 646 
 
 3474 
 
 Josiah 
 
 31 
 
 ,, xxxiv. 1 
 
 615 
 
 
 The great Passover, surpassing all celebrations 
 
 
 
 
 
 since the days of Samuel the prophet in the 
 
 
 
 
 
 18th of Josiah ; Ezekiel's epoch ; Jeremiah 
 
 
 xxxv. 18, 25 ; 
 
 
 
 the prophet flourishes 
 
 
 Ezek. i. 1. 
 
 
 
 Jehoahaz reigns three months, when he was 
 
 
 
 
 
 dethroned by Necho 
 
 
 xxxvi. 2. 
 
 
 3477 
 
 The first of Nebuchadnezzar 
 
 
 
 612 
 
 3485 
 
 Jehoiakim, or Eliakim, succeeds him, and is 
 
 
 
 
 
 dethroned by Nebuchadnezzar after 
 
 11 
 
 
 604 
 
 
 Jehoiachin, or Jeconiah, succeeds him, and reigns 
 
 
 
 
 
 three months and ten days ; at the end of the 
 
 
 
 
 
 year he is carried to Babylon in the eighth 
 
 
 
 
 
 year of Nebuchadnezzar's reign ; also Ezekiel 
 
 
 
 
 
 and Daniel 
 
 
 2 Kin. xxiv. 8, 12, 14. 
 
 
 34% 
 
 Zedekiah, Jehoiachin's uncle, set up by Nebu- 
 
 
 
 
 
 chadnezzar, against whom he rebelled ; he 
 
 
 
 
 
 was dethroned after reigning 
 
 11 
 
 xxiv. 17, 18 
 
 593 
 
 3497 
 
 The Temple burnt in the 19th of Nebuchadnezzar 
 
 1 
 
 Ezek. xxxiii. 21 .. 
 
 592 
 
 
 In the fifth year of Jehoiachin's captivity. Ezekiel 
 
 
 
 
 
 "sees visions of Elohim." This was " the 
 
 
 
 
 
 thirtieth year " from Josiah's Great Passover 
 
 
 ., i. 1, 2. 
 
 
 
 The years of the iniquity of Judah and Israel 
 
 
 
 
 
 during the Temple era, on account of which 
 
 
 
 
 
 they eat their defiled bread among the Gentiles 
 
 
 
 
 
 
 for a like period. 
 
 430 
 
 .. iv. 13. 

 
 26 CHRONOLOGY OF THE SCRIPTURES. 
 
 NOTES ON THE SIXTH PERIOD. 
 
 1. The Number 430. 
 
 1. I style this sixth period THE TEMPLE ERA, because its 430 
 years are current with the existence of Solomon's building', from 
 its foundation to its destruction ; and because its foundation is 
 made an epoch in 1 Kings vi. 1. 
 
 2. The whole number 430 is evidently an important and signifi- 
 cant totality in Bible Chronology. There was exactly that number 
 of years from the Confirmation of the Abrahamic Land Covenant 
 to the historico-typical initial fulfilment of its promises at the 
 Exodus. In this sixth period it is exactly reproduced. It was a 
 time in which, as Daniel testifies, We Israelites have sinned 
 and committed iniquity, and done wickedly, and rebelled, even 
 by departing trotn Thy precepts and from Thy judgments, O 
 Yahweh, the great and dreadful God, neither have we hearkened 
 unto Thy servants the prophets, who spake in Thy name to our 
 kings, our princes, and our fathers, and to all the people of the 
 land " (chap. ix. 4-6). For this general apostacy, and for their 
 not turning from their iniquities that they might understand the 
 truth, Daniel furthermore deposes that, in destroying the city 
 and temple, slaying them by the sword, and sending them into 
 captivity far off from the land, which he terms " a great evil," the 
 Deity had " confirmed His words, which He spake against us, 
 and against our judges that judged us ; . . . for under the 
 whole heaven hath not been done as hath been done upon 
 Jerusalem ; as it is written in the law of Moses, all this evil has 
 come upon us" (ver. 12, 13). Of this period of 430 years, Judah 
 was held responsible solely for forty years of the iniquity ; because, 
 during that period, from the foundation of the temple to the fourth 
 of Rehoboam's reign, Judah was the ruler of the nation. It was 
 Solomon's commingling of idolatry with the worship of Yahweh 
 that brought calamity upon Israel ; for which apostacy, consum- 
 mated nationally in Rehoboam's reign, Judah was severely 
 punished at the end of the 430 years. 
 
 From the 4th of Rehoboam to the 19th of Nebuchadnezzar 
 was an interval of 390 years. This was the remainder of the 430, 
 after deducting the 40 years assigned to Judah. Of these 390, 
 the kingdom of Ephraim consisting of the Ten Tribes, continued 
 256 years ; and ceased to exist for ever in the 6th of Hezekiah, 
 A.M. 3363. After this, Judah continued the sole kingdom in the 
 land 134 years, which brings us to the end of the 430, in all of 
 which Judah had the supremacy 174 years. 
 
 Now the whole number 430 years, and its division into 40 
 years for Judah, and 390 for Israel, are chronologically determined
 
 CHRONOLOGY OF THE SCRIPTURES. 27 
 
 in Ezek. iv. 4-6. In this place, the prophet is made to represent 
 the Hebrew nation laden with iniquity. As its sin-bearer, he is 
 commanded to lie on his left side, with the iniquity of the House 
 of Israel upon it, to bear its iniquity as many days as it was years 
 in accumulating- 390 days for 390 years ; or " a day for a year." 
 He was to go through the same course on his right side for Judah 
 a day for a year ; or 40 days for 40 years. Had the accumulated 
 iniquity been developed only in the 256 years of the kingdom of 
 Ephraim, Ezekiel would have laid on his left side 256 days ; but 
 the iniquity to be punished with the destruction of the City and 
 Temple, had been accumulating in all the temple-era of 430 years ; 
 and, therefore, the prophet had to bear it typically 430 days for 
 the real time 430 years. In this way, Ezekiel determines for us 
 the exact number of the years of the sixth period of our chrono- 
 logy, with which we find events and their times in strict accord. 
 
 The fifth of Jehoiachin's captivity was the 13th year of Nebu- 
 chadnezzar's reign ; and the 30th from Josiah's great Passover, in 
 the 18th of Josiah's reign. In this year of the captivity " the 
 word of Yahweh " began to "come expressly to Ezekiel in the 
 land of the Chaldeans." Ezekiel became a captive in the 7th of 
 Nebuchadnezzar (Jer. lii. 28). In the 12th of his captivity, he 
 received information by one who had escaped that Jerusalem was 
 taken (Ezek. xxxiii. 21). It was smitten the year before the temple 
 was burned, in the 18th of Nebuchadnezzar. In the five years 
 between the fifth of Jehoiachin and the 18th of Nebuchadnezzar, 
 Ezekiel typically bore Israel's iniquity 430 days ; or 1 year, 2 months, 
 10 days. As he typically laid siege to Jerusalem while he was 
 typically bearing the iniquity of the nation, his typical siege must 
 have commenced at the beginning 1 of the 430 days. While these 
 were progressing 1 , it was " a sign to the House of Israel," that 
 the nine years' siege of the city would end at the end ot the days 
 in capture and destruction, in part punishment of past iniquity ; 
 and, furthermore, that the 430 typical days being ended, they 
 should enter upon a like period of 430 years, in all of which ' the 
 children of Israel should eat their defiled bread among the Gentiles, 
 whither Yahweh would drive them " (Ezek. iv. 13). 
 
 Daniel was informed, in reference to the condition of his com- 
 patriots in this long- period, in which they groaned under Chaldean, 
 Persian, and Greek oppression, that "they should fall by the 
 sword, and by flame, by captivity, and by spoil, days." It was not 
 necessary to tell him how many " days," for that had been signifi- 
 cantly revealed through Ezekiel. He was told respecting the end 
 of those " days," that " the people who knew their God should be 
 strong and do ; " and that " those among the people who under- 
 stood should instruct many " (Dan. xi. 32-34). This was encou- 
 raging ; and also remarkably verified in the times of the Maccabees. 
 This Levitical family, known also as the Asmoneans, began to
 
 28 CHRONOLOGY OF THE SCRIPTURES. 
 
 acquire celebrity in the reign of Antiochus Epiphanes, who under- 
 took to abolish Judaism, and to make all his subjects Greeks. 
 This mad enterprise was initiated in the 145th year of the Era of 
 the Greeks, when he caused an abomination of desolation to be 
 placed upon the altar (l Mace. i. 54). This answers to A.M. 3918. 
 The year after, Matthias, the patriarch of the family, died, and on 
 his deathbed, appointed his son, Judas Maccabasus, to lead the 
 revolt of Israel against the Greeks. This was in the year 
 before Christ, 170. Six years did Judas, by his mighty deeds, 
 show that Israel was in the epoch foreshown to Daniel. Judas 
 and his adherents, " who knew their God were strong and did 
 exploits." ' In his acts he was like a lion, and like a lion's 
 whelp roaring for his prey ; for he pursued the wicked and sought 
 them out, and burned up those that vexed his people. Wherefore 
 the wicked shrunk for fear of him, and all the workers of iniquity 
 were troubled. He grieved also many kings, and made Jacob glad 
 with his acts, and his memorial is blest for ever" (l Mace. iii. 4). 
 Judas died in battle, in the year 152 of the Era of the Greeks, or 
 B.C. 164, which was 428 years after the burning of the temple in 
 the 19th of Nebuchadnezzar. There still remain two years of the 
 430 to be accounted for. In regard to these, the history of the 
 epoch informs us that Judas' brother Jonathan was elected "Prince 
 and Captain in his stead : " and that, on the death of Alcimus, in 
 the 153rd year, the Greeks evacuated the land of Judea, in conse- 
 quence of which " it was in rest two years /" at the end whereof, 
 there was a delivery of Hebrew captives, " and the sword ceased 
 from Israel" A.M. 3927, and B.C. 162(1 Mace. ix. 54, 57, 73). 
 
 Thus, having " eaten their defiled bread among the Gentiles " 
 430 years, as a punishment for 430 years' iniquity under their 
 kings, coeval with the existence of Solomon's temple, "they were 
 holpen with a little help," according to the Deity's word in Dan. 
 xi. 34. The wars of this Maccabsean epoch had re-conquered for 
 them their independence. Under their Asmonaean kings, Israel 
 again became a power in the earth ; and in alliance with their new 
 friends of the Roman Senate, assumed not only a respectable, but 
 a formidable, position in the esteem of their still powerful neigh- 
 bours of Syria and Egypt.
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 29 
 
 SEVENTH PERIOD. 
 
 FROM THE DESTRUCTION OF THE TEMPLE TO 
 THE DECREE FOR BUILDING JERUSALEM. 
 
 EMBRACES 13G YEARS. 
 
 A.M. 
 
 Names and Events. 
 
 Years. 
 
 References. 
 
 B.C. 
 
 3497 
 
 Temple burnt in the 19th of Nebuchadnezzar 
 
 
 Jer. Hi. 12, 13 . . 
 
 592 
 
 3501 
 
 In the 23rd of Nebuchadnezzar 745 Jews carried 
 
 
 
 
 
 captive to Babylon 
 
 
 28, 30. 
 
 
 3523 
 
 Jehoiachin liberated from prison in the 37th of 
 
 
 
 
 
 his captivity 
 
 
 31. 
 
 
 
 The captivity began in the 8th of Nebuchadnezzar ; 
 
 
 
 
 
 the 37th is, therefore, forty -five years after the 
 
 
 
 
 
 1st of Nebuchadnezzar ; and after the burning 
 
 
 
 
 
 of the Temple 
 
 26 
 
 
 566 
 
 3547 
 
 From the 37th Jehoiachin and 1st of Evil 
 
 
 
 
 
 Merodach to fall of Belshazzar, in the first of 
 
 
 
 
 
 Darius the Mede ; 70 years from first of 
 
 
 
 
 
 Nebuchadnezzar 
 
 24 
 
 
 542 
 
 3549 
 
 " The third year of Cyrus" the first of his sole 
 
 
 
 
 
 reign. He decrees the rebuilding of the 
 
 
 Jer. xxv. 12 : xxvii. 7 : 
 
 
 
 Temple 
 
 2 
 
 xxix. 10 ; Ezra i. 1. 
 
 540 
 
 
 Daniel the Prophet dies 
 
 \ 
 
 Dan. i. 21. 
 
 
 3567 
 
 Darius the Persian, in the 2nd of his reign, issues 
 
 
 
 
 
 a decree enforcing that of Cyrus, being 70 years 
 
 
 
 
 
 from 19th of Nebuchadnezzar 
 
 18 
 
 Ezra iv. 24 : vi. 1-12 . . 
 
 522 
 
 3571 
 
 The Temple is finished in the 6th of Darius, or 70 
 
 
 
 
 
 years from the 23rd of Nebuchadnezzar 
 
 4 
 
 vi. 15.. 
 
 518 
 
 3601 
 
 Darius reigns after the Temple is finished. . 
 
 30 
 
 Rollin 
 
 488 
 
 3613 
 
 Xerxes, the fourth and richest of all the Medo- 
 
 
 
 
 
 Persian kings 
 
 12 
 
 Dan. xi. 2 ; Rollin 
 
 476 
 
 3620 
 
 Artaxerxes issues a decree in the 7th of his reign 
 
 
 
 
 
 for the restoration of the Temple-service, 
 
 
 
 
 
 magistrates and judges with power to tax and 
 
 
 
 
 
 execute the law 
 
 7 
 
 Ezra vii. 24-26, 7 
 
 469 
 
 3633 
 
 Artaxerxes makes a second decree in the 20th of 
 
 
 
 
 
 his reign for building the walls and gates and 
 
 
 
 
 
 restoring Jerusalem, termed in Daniel " restor- 
 
 
 
 
 
 ing and building Jerusalem." The 70 weeks 
 
 
 Dan. ix. 25, 26 ; 
 
 
 
 begin here and end at the crucifixion 
 
 13 
 
 Neh.ii. 1, 5, 17.. 
 
 456 
 
 
 Whole number of years from 19th Nebuchadnezzar 
 
 
 
 
 
 to the 20th of Artaxerxes 
 
 136 
 
 
 
 NOTES ON THE SEVENTH PERIOD. 
 
 1. Interesting Dates of Nebuchadnezzar's Reign. 
 
 1. The epoch of Nebuchadnezzar contains several dates of 
 interest and importance, which may be enumerated thus : 
 
 a. The first year of his reign, A.M. 3477, and B.C. 612. This 
 began the subjection of nations, including Israel, to " him, his son, 
 and his son's son," for 70 years (Jer. xxv. 12: xxvii. 7). This 
 period ended with the capture of Babylon by Darius the Mede, 
 B.C. 542. The first year is also the beginning of the "SEVEN
 
 30 CHRONOLOGY OF THE SCRIPTURES. 
 
 TIMES " which were to pass over "the kingdom of Men" (Dan. 
 iv. 23). This long- period is the lifetime, or ALon, of the Image 
 the King of Babylon, in the second of his reign, saw in his dream 
 (Dan. ii. 31). It ends in the A.D. 1908 A.M. 5997. 
 
 b. The seventh of Nebuchadnezzar, 3,023 Jews taken to 
 Babylon ; and in the 8th, Jehoiachin, the royal family, and great 
 men, with 10,000 captives of the people, and all the precious 
 vessels of the temple. 
 
 c. The 18th of Nebuchadnezzar, "Jerusalem smitten," and 
 832 more Jews deported to Babylon (Jer. lii. 39). 
 
 d. In the 19th of his reign, the temple is burnt, A.M. 
 3497 = B.C. 592. Here begin Ezekiel's prophetic 430 years ; also 
 a period of 70 years which terminated in the 2nd of Darius the 
 Persian, when the rebuilding of the temple was resumed by the 
 king's edict (Ezra iv. 24 ; vi. l) ; A.M. 3567 = B.C. 522. 
 
 e. In the 23rd year there was another deportation of captives 
 to Babylon (Jer. lii. 30). This also became the beginning of a 
 period of 70 years, which ended in the 6th of Darius, the year in 
 which the rebuilding was finished (Ezra vi. 15 ; B.C. 518). 
 
 2. The Medo- Persian Dj-nasty. 
 
 2. In the first year of Darius the Mede, the Breast and Arms 
 of silver superseded the Head of go'd in the government of the 
 kingdom of men. In that year one said to Daniel, ' There shall 
 stand up yet three kings in Persia, and the fourth shall be far 
 richer than they all " (Dan. xi. 2). The three were C}'rus, 
 Cambyses, and Darius the Persian Smerdis the Magian not being 
 reckoned, the few months of his usurpation merging into the first 
 of Darius. The fourth was the renowned Xerxes, who " by his 
 strength, through his riches, stirred up all against the realm of 
 Graecia." 
 
 3. Of the Third Year of Cyrus. 
 
 3. Usher's computation incorporated with the English Version, 
 makes " the third year of Cyrus " synchronize with B.C. 536 ; but 
 according to mine, this date is four years too late. It should 
 be B.C. 540. 
 
 4. This B.C. 540 is an interesting and important epoch. It was 
 the time of Daniel's " going his way." " He continued to \\\e firsf 
 year of King Cyrus " (Dan. i. 21) ; and received a revelation in 
 "the third year of Cyrus" (ch. x. l) : which years are therefore 
 the same ; the first year of Cyrus as the sole monarch of the Medo- 
 Persian empire being the third from the beginning of his joint-rule 
 with Darius the Mede.
 
 CHRONOLOGY OF THE SCRIPTURES. 31 
 
 4. The Evening-Morning Period. 
 
 1. The thing revealed to Daniel in the third year of Cyrus is 
 continued in chapters x., xi., xii. He was told that " the time 
 appointed" of this thing was * long" and that it extended to the 
 latter days, or " time of the end." In these chapters the whole of 
 the appointed time is not expressed in figures. It was not 
 necessary that it should be, because it had already been indicated 
 in ch. viii. 14, 17. There the appointed time is declared to be an 
 Evening - Morning, .reaching to the time of the end, but not 
 embracing it. The periods in verse 14 are two ; first, the period 
 in which the Holy and the Host are trodden under foot ; and the 
 second, the period in which the Holy is cleansed, vindicated, 
 justified, or avenged. This second is not included in the first, but 
 succeeds it. The duration of the interval between the end of the 
 first period and the beginning of the second is not stated ; the 
 sequence only of the one to the other is revealed in the word 
 then," in the sense of afterwards ' then shall the Holy be 
 cleansed " or vindicated. Between the end of the Evening- 
 Morning period and the beginning of the cleansing period is the 
 advent of the Ancient of Days. How many months or years after 
 the end of the Evening-Morning is not declared ; but this is 
 certain, that the cleansing of the Holy cannot begin in his 
 absence. 
 
 But here we have to encounter a great embarrassment. The 
 majority of Hebrew manuscripts that have come down to us, 
 inform us that the Evening-Morning is a period of 2,300. This is 
 the number adopted by the English Version. If all copies and 
 versions extant read 2,300, we should have no alternative but to 
 receive it or to reject it altogether. But in this reading they are 
 not agreed ; for tl^e Septuagint version made by the Jews learned 
 in Greek, B.C. 265, reads 2,400 ; while other manuscripts, accord- 
 ing to Jerome, read 2,200. "it is objected to this prophetic 
 number 2,300," says Shimeall in his Bible Chronology, p. 152, 
 " that the Vatican copy of the Septuagint reads 2,400 days ; and 
 copies translated by Jerome ' 2,200 days ' ; and that in support of 
 the former number, the celebrated missionary, Joseph Wolff, states 
 that the Jews of Ispahan and Bokhara possess some ancient manu- 
 scripts of the prophetic writings of Daniel, in which chap. viii. 14 reads 
 2,400, instead of 2,300 days." Also, that when in Adrianople, in 
 1826, he saw an Armenian manuscript of the Bible, in Greek, 
 supposed to be of the fifth century, and translated by Mesrop, in 
 which the same number occurs ; and yet this missionary tells us 
 that " as the most number of manuscripts contain 2,300, he 
 adopted that number in his arguments with the Mullah at 
 Lucknow." He says also that " the authorities in favour of 
 2,300" are very numerous compared with the others; and the 
 number 2,400 in the printed Septuagint is a typographical error of
 
 32 CHRONOLOGY OF THE SCRIPTURES. 
 
 the Vatican edition, taken from the Vatican manuscript, which is 
 said to read 2,300. 
 
 But we have found that the so-called " authorities " recognised 
 by "divines" and chronologists are of little worth. We cannot, 
 therefore, reject the 2,400 on their testimony. Should it be true 
 that the Vatican manuscript reads 2,300, this only convicts the 
 printed Septuagint of error. It does not affect Wolff's testimony 
 concerning" the ancient manuscripts of the Jews of Ispahan and 
 Bokhara, and the Armenian copy at Adrianople. It is evident that 
 error exists somewhere, and that the " authorities " are unable 
 to rectify it. We are in a difficulty from which authority cannot 
 deliver us. Let us then see if help cannot be obtained from 
 another source. 
 
 What is the reed or rule by which the time of a vision should 
 be measured ? If this can be satisfactorily determined, its appli- 
 cation to the claims of the rival numbers will show which of the 
 three is entitled to a verdict in its behalf. The correct rule I 
 conceive to be this, namely : that the time of a -vision must be 
 computed from the first event seen in the vision. There can be no 
 good reason why any of the events of a vision should be excluded 
 from its time. In this vision of Dan. viii., the first event the 
 prophet sees is the last horn of the Ram-Power overtopping the first 
 (ver. 3) ; and the last, the standing up of the Prince of princes 
 (ver. 25). The event predicted in the third verse came to pass in 
 the third year of Cyrus, B.C. 540. The two horns of the Medo- 
 Persian Ram were high. The Median Horn, represented by Darius 
 the Mede, and the Persian Horn, represented by Cyrus, were high 
 above the Chaldean, which had been prostrated before them. For 
 two years they ruled jointly in " the kingdom of men." But one 
 of these horns became " higher than the other." Darius the Mede 
 died, and left all the power of the kingdom in the hands of Cyrus, 
 so that the Persian Horn was now higher than the Median, and 
 retained the ascendancy henceforth Thus, " the higher came up 
 last ; " the Median having precedency, B.C. 542, and the Persian 
 two years atter, B.C. 540. 
 
 Here then is the first event seen in the vision. Can any good 
 reason be given why it should not be included in the time of the 
 vision, whatever that may be ? I can see none. I accept it, there- 
 fore, as the beginning of the vision's Evening-Morning time. 
 Hence the question in Dan. viii. 13 : " Until when the Vision of 
 the Daily and of the transgression making desolate, to give both 
 the Holy and the Host for a trampling?" must be understood as 
 an inquiry, " How long shall it be from the Persian Horn over- 
 topping the Median Horn to the end of the Holy and the Host 
 being given over for a down-treading? " The answer to the ques- 
 tion reveals the terminal epoch. So long a time was to elapse 
 before "THE DAY OF VENGEANCE" came. The period would not
 
 CHRONOLOGY OF THE SCRIPTURES. 33 
 
 include the day of vengeance, but would conduct to that terrible 
 epoch. 
 
 The third year of Cyrus, then, is our commencing epoch the 
 year in which Daniel died, B.C. 540 ; and who is "to arise to his 
 inheritance at the end of the days." Now, if the 2,200 be the 
 correct number, it will bring us to the verge of judgment the 
 dawn of the day of vengeance, when " the Holy and the Host," 
 in the highest sense of these terms, will be avenged ; in other 
 words, when the Saints shall be prevailed against no longer, and 
 judgment shall be given into their hands, that they may take the 
 kingdom, and possess the kingdom under the whole heaven. By 
 deducting the B.C. 540 from 2,200 there remains A.D. 1660 for its 
 termination. But this cannot be its terminal, because, instead of 
 the Holy being vindicated in the triumph of the Saints and the 
 restoration of their people Israel, they were then themselves com- 
 plaining to the British Government of their down-treading ; and in 
 twenty-five years after, A.D. 1685, they were " killed," and laid 
 prostrate for 105 years more, in the breadth of the Great City. 
 Then again, if the 2,300 be subjected to the same process, we 
 have the terminal advanced a hundred years indeed ; but A.D. 
 1760 is as devoid of the ending characteristics of the Vision of 
 the Daily as A.D. 1660. If our reed, then, be according to the 
 divine standard of measurement, 2,200 and 2,300 are both 
 inadmissible. They are both of them spurious in spite of the 
 numerous " authorities " and " competent judges," and the Pope's 
 Vatican manuscript. 
 
 But how is it with the 2,400 years of the Ispahan and Bokhara 
 Hebrew manuscripts Ispahan, in the region where Daniel dwelt 
 when he saw the vision ? Deduct the B.C. 540 from 2,400, and 
 there remains A.D. 1860, for the time of the end of the vision 
 ' to the time of the end of the vision.' 1 ' 1 Now 1860 is a notable year 
 in the history of the unmeasured Court of the Gentiles. It ter- 
 minated after the Hebrew method in the Spring of 1861. In this 
 season the first gun boomed from Fort Sumter, commencing the 
 inauguration of impending vengeance upon the worshippers of 
 " daemonials and idols." The end of A.D. 1860, brought upon the 
 whole Fourth Beast Habitable the current epoch, made red with 
 the blood, and flooded with the tears of ruined, groaning, and 
 slaughtered myriads. It has be"en an epoch of woe upon the 
 United States, Federal and Confederate ; upon Mexico, Poland, 
 Denmark, and all other countries untowardly affected by the 
 AMERICAN CIVIL WAR. These are only the . " beginning of 
 sorrows " the initiation of that distress of nations with per- 
 plexity," which signalizes the appearing of the Ancient of Days. 
 The Evening-Morning of 2,400 the erev boker is ended ; and 
 its ending notably signalized by Divine vengeance falling upon 
 nations, whose religious institutions and traditions are a stereo-
 
 34 CHRONOLOGY OF THE SCRIPTURES. 
 
 typed " blasphemy of the Name and Tabernacle of the Deity, and 
 of them that dwell in heaven "a dovvntreading- of " the Holy and 
 the Host " (Apoc. xiii. 6). Its termination has brought us to a 
 crisis signalized also by the Frog 1 sign in the third and last stag-e 
 of its development. The ^unclean spirits like frogs'" go forth 
 " from the Mouth of the False Prophet" (Apoc. xvi. 13). The 
 convention of the Frog Power with the King of Italy, dated 
 September 15, 1864, for the withdrawal of the French troops from 
 Rome two years after date, that is, by the end of 1866, will doubt- 
 less notably develop from the Papal Government the " unclean 
 spirit" with which it is obviously inspired. The "god of the 
 earth," unsupported by foreign bayonets, will certainly fall into 
 much grief.* Let it be noted, that 1,260 years ago, the Bishop 
 of Rome was created by the Dragon-Emperor Phocas, a god in 
 his estate : and now the policy of the Frog-Emperor and his 
 intimates is to destroy his deity, or godship ; and to reduce him 
 to his original insignificance as an episcopal subject of the empire. 
 But gods generally die hard. If they cannot defend themselves 
 by their own power, they appeal to other gods for aid. The Pope 
 will doubtless do this. Abandoned to his own resources by the 
 French, threatened by the Italians, and swallowed up by his own 
 revolutionary Romans, a wail of anguish and distress will arouse 
 his worshippers and despotic allies to a grand rally in the interest 
 of order and legitimacy, of which he is the ecclesiastical repre- 
 sentative an order imperilled even now on every side. 
 
 Thus, from all the signs of the times connected with the Eastern 
 and Romish questions questions concentrating round the fate of 
 Rome and Constantinople it is not to be doubted that our current 
 epoch is a great prophetic crisis ; a crisis signalised by the termi- 
 nation of one or more important prophetic periods, and marking 
 the speedy or actual commencement of another. I have a strong 
 conviction that 2,400 is, and can only be, the correct number, and 
 that it has reached its terminus. I have " full assurance of faith" 
 that it commenced in " the third year of Cyrus ; " and if that year 
 were, according to the computation of Usher and others, B.C. 536, 
 even then it will have ended A.D. 1864 ; and the bloody epoch of 
 1861-5, will have been included in the 2,400 as its terminal four 
 years. But the facts and figures of my chronology prove that 
 "the third year of Cyrus " is not to be dated B.C. 536, but B.C. 
 540, which therefore causes the 2,400 to end in A.D. 1860. 
 
 Sir Isaac Newton accepted the 2,300, the beginning of which 
 he assigned to B.C. 538. Shitneall rejects this, and begins them 
 B.C. 480, at the invasion of Greece, by the Ram-power pushing 
 westward under Xerxes. Miller and his disciples computed them 
 from the initiation of Daniel's 70 weeks, B.C. 457. Of these Sir 
 
 *The Temporal Power fell 1870. This was written in 1865. Publisher.
 
 CHRONOLOGY OF THE SCRIPTURES 35 
 
 Isaac Newton came nearest to the truth concerning the commencing 
 era : but like all the rest, was prevented from arriving at a correct 
 solution, owing to the spuriousness of the number 2,300. Before 
 my suspicions were aroused as to its genuineness, though always 
 an opponent of Millerism, I accepted their commencement of the 
 period. But, from what is before the reader, it is evident to me 
 that the acceptance of 2,400 as the true reading is indispensable to 
 even a probable solution of the difficulty. 
 
 5. The Four Decrees. 
 
 Ezra informs us in ch. i. that Cyrus, King of Persia, in the 
 first of his reign, issued a decree, saying that the Lord God, who 
 had given him all the kingdoms of the earth, had charged him to 
 build for Him a house at Jerusalem ; and that in obedience to this 
 he invited all Jews so disposed to go up to that city, and to begin 
 the work. This proclamation was made 70 years after Nebuchad- 
 nezzar saw the Image in the second year of his reign (Dan. ii.). 
 He saw that image demolished by the antitypical Cyrus in the 
 latter days. These 70 years of Jeremiah, styled " the land enjoy- 
 ing its sabbaths to fulfil threescore and ten years," ended with the 
 third year of Cyrus, or the first of his sole reign, B.C. 540. So that 
 the end of these sabbatic years was the beginning of the 2,400 of 
 treading-down. 
 
 EIGHTEEN years after, another decree was issued by Darius the 
 Persian in the second year of his reign, enforcing the decree of 
 Cyrus which had been suspended by Cambyses, styled by Ezra, 
 Artaxerxes. This was B.C. 522. Haggai and Zechariah the 
 prophets, greatly encouraged the building of the temple under this 
 decree : so that the work was finished in the 6th of Darius, 
 B.C. 518. 
 
 FIFTY-THREE years after the decree of Darius, another was 
 issued in the 7th of Artaxerxes Longimanus, king of Persia, B.C. 
 469. This was for the appointment of " magistrates and judges to 
 judge all the people beyond the river, all such as knew the laws of 
 God " (Ezra vii. 7-25, 26). 
 
 THIRTEEN years after this Artaxerxes made a second decree in 
 the month Nisan of the 20th year of his reign, B.C. 456. It was 
 issued to Nehemiah while Jerusalem was "lying waste, without a 
 wall, or gates ; and therefore a reproach for its enemies." The broad 
 ivall was in ruins with breaches in all its length (Neh. ii. 13, 17 : iii. 
 8 : iv. 7). This unfortified state of the city caused few people to 
 dwell there, and prevented many houses from being erected : "The 
 city," says Nehemiah, " was large and great (or broad in space) : 
 but the people were few therein, and the houses not builded " (ch. 
 vii. 4). This condition of the Holy City caused him great grief.
 
 36 CHRONOLOGY OF THE SCRIPTURES. 
 
 ' When I heard it," says he, " I sat down and wept, and 
 mourned, and prayed before the God of heaven " (ch. i. 4). Being- 
 cupbearer to the king", on presenting him with wine, his sadness 
 was observed, and the reason demanded. Having- explained the 
 cause, Artaxerxes commissioned him to go to Jerusalem, and cause 
 the people to return and build it ; that so Jerusalem might return, 
 the broad wall be builded, and the breaches closed. 
 
 This second decree of Artaxerxes is " the commandment " 
 referred to in Dan. ix. 25, from the going forth of which the 
 Seventy Weeks were to be computed. Beginning in the month 
 Nisan of the 20th of Artaxerxes, and extending " to the cutting off 
 of Messiah the Prince," this latter event, the Crucifixion, must 
 necessarily be 490 years from the issuance of the decree ; so that, 
 if none ot the dates of our Eighth Period were extant a suspension 
 bridge would still span the interval ; and reveal to us that the 
 world would be 490 years older at the Crucifixion, than in the 20th 
 of the king. Tt is more satisfactory, however, to be able to fill in 
 the interval with authentic dates, whose sum total is exactly 
 Seventy Weeks of Years. And this I have been enabled to do, as 
 the reader will perceive.
 
 CHRONOLOGV OF THE SCRIPTURES. 
 
 EIGHTH PERIOD. 
 
 37 
 
 FROM THE BEGINNING OF DANIEL'S SEVENTY WEEKS 
 TO THE CRUCIFIXION OF MESSIAH. 
 
 EMBRACES 490 YEARS. 
 
 A.M. Names and Events. Yeans. References. B.C. 
 
 3633 
 3662 
 
 The beginning of Daniel's Seventy weeks in the 
 20th of Artaxerxes 
 Rest of the reign of Artaxerxes from his second 
 decree 
 
 '. , ... .. 456 
 29 .. . Rollin . . 427 
 
 3681 
 
 Xerxes II., and after him Sogdianus 8 months 
 Darius Nothus .. . .. . . .? - .. 
 
 19 408 
 
 3724 
 3747 
 3749 
 
 Artaxerxes Mnemon . . . . . . . . ^ . .; 
 Artaxerxes Ochus . . . . . . .... 
 Arses 
 
 43 .... .365 
 23 .. .. .. 342 
 2 ... .340 
 
 3755 
 3762 
 
 3774 
 
 3805 
 3824 
 
 DARIUS CODOMANNUS, the last king of the 
 Silver Dynasty of Nebuchadnezzar's Image . . 
 ALEXANDER of AfaceJon, the notable horn of the 
 Goat, and first of the Brazen Dynasty of the 
 same Image, dies at Babylon after Darius 
 To the Era of the Seleueidae, termed " THE ERA 
 
 OF THE GREEKS" 
 
 Beleucus Nicator reigns from this Era 
 Antiochus Soter .. 
 
 6 .. .. 334 
 
 7 1 Mace. i. 7 .. 327 
 
 12 i. 10 315 
 31 .. .. .. 284 
 19 265 
 
 3839 
 3859 
 3862 
 3898 
 3910 
 3919 
 
 3922 
 
 3924 
 3936 
 
 Antiochus Theos 
 Seleuchus Callinicus 
 Seleucus Ceranus . . . . . ; 
 Antiochus " the Great " .. .... 
 Seleucus Philopator 
 Antiochus Epiphanes ; in the 9th year of his reign, 
 Judas Maccabeus is appointed by Matthias to 
 the government of Judea, now in full insurrec- 
 tion against the Greeks. The Era of the 
 Asmoneans begins 
 Antiochus dies a most miserable death three years 
 after Judas Maccabeus is appointed chief of 
 the Insurrection, in the 149th of "the Kingdom 
 of the Greeks " 
 Antiochus Eupator 
 Demetrius Soter 
 
 15 .... .. 250 
 20 .... ..230 
 3 .... ..227 
 36 ; .. .. .. i 191 
 12 .... 179 
 
 9 ! 1 Mace. ii. 66, 70 .. 170 
 
 3 vi. 16 .. .. 167 
 2 vi. 17: vii. 1-4 165 
 12 ,, x. 50, 57 .. 153 
 
 3941 
 
 Judas slain in this reign ; the Roman Senate 
 forms a league with the Jews ; Ezekiel's 430 
 years of retribution end, B.C. 161, eight years 
 before Demetrius Soter's death. Israel 
 " holpen with a little help 
 
 ., viii. 1: Dan. xi. 34. 
 5 .: 148 
 
 3959 
 3963 
 
 Demetrius Nicator 
 
 18 130 
 4 126 
 
 3990 
 3994 
 
 Antiochus Grypus .. .. ... ..'... 
 
 >7 99 
 4 , 95 
 
 4018 
 4022 
 
 4024 
 
 4048 
 4050 
 4089 
 
 4116 
 
 4120 
 4123 
 
 Antiochus Eusebes 
 Antiochus Asiaticus, the last King of the North- 
 Horn Dynasty of the Goat, in the 4th of Aristo- 
 bulus II., King of Judea, dethroned by Pompey 
 Aristobulus II., having reigned six years, dies 
 two years after 
 Hyrcanus II., King of Judea, reigns 
 Antigonus 
 Herod the Idumeean 
 JESUS OF NAZARETH asking questions of the 
 doctors, aged 12 
 The SEVEN WEEKS AND THREESCORE AND 
 TWO WEEKS of Daniel end 
 " The beginning of the Gospel of Jesus Christ " 
 at John's baptism, which commenced the last 
 week of the 70 
 In " the Half of the Week " khatzi husshahvuar 
 Jesus manifested to Israel by immersion in 
 Jordan, being about 30 years of age 
 In the Second Half of the Week " HE does cures 
 to-day and to-morrow, and the third He is 
 perfected," having been ''CUT OFF" pre- 
 viously by crucifixion 
 
 Seventy weeks of years are equal to 
 
 24 ! 71 
 
 4 67 
 
 2 i . ..65 
 24 41 
 2 39 
 39 00 
 A.D. 
 i Luke v. 42 .. .. 12 
 
 27 Dan. ix. 25. 
 '. Mark i. 1. 
 4 ! Luke iii. 23 .. .. 30 
 
 3 xiii. 32 ; Dan. ix. 26 33 
 490
 
 38 
 
 CHRONOLOGY OK THK SCRIPTURES. 
 
 The Decree of Phocas. 
 
 The authorities for the statement, that Phocas confirmed the 
 supremacy of the Roman See, and thereby constituted the Bishop 
 of Rome the Spiritual Chief of All Churches, are Paul the Deacon ; 
 and ANASTASIUS in his Ecclesiastical History of the A.D. 606. The 
 latter observes: "This (Boniface III.) obtained from Phocas the 
 Prince, that the Apostolical See of the Blessed Apostle Peter 
 should be Head of All Churches ; because the Constantinopolitan 
 church had written that she is the first of all the churches." 
 
 Gordon and Bnronius date Phocas' decree A.D. 606 ; Muratori^ 
 A.n. 607. In 608, he gave the Pantheon to the Pope ; a temple 
 originally dedicated to Cybele and all the gods. The Pope 
 rededicated it to the Virgin and all the Martyrs the gods and 
 goddesses of the Catholic superstition. 
 
 DANIEL'S SEVENTIETH WEEK. 
 
 FROM THE BEGINNING OF JOHN THE IMMERSER'S 
 
 MISSION TO "THE CUTTING OFF OF MESSIAH 
 
 THE PRINCE." 
 
 A.M. 
 
 EMBRACES 7 YEARS. 
 
 Names and Events. Years. References. 
 
 A.D. 
 
 3033 
 
 The Seventy Weeks, or 490 years, begin in the 
 
 
 
 
 
 20th Artaxerxes . . 
 
 
 
 
 4116 
 
 Sixty-nine of the Seventy, or 483 years end 
 
 
 
 Luke i. 36, 56 .. 
 
 26 
 
 John the Immerser, now 26 years and 6 months old 
 
 
 
 
 
 
 As the Voice crying in the Wilderness, he begins 
 
 
 
 
 
 to preach " the Baptism of Repentance for 
 
 
 
 
 
 Remission of Sins " 
 
 , 
 
 Mark i. 4 ; Luke iii. 1-3. 
 
 
 
 This Seventieth Week, the Week of the Con- 
 
 
 
 
 
 firmation of the Abrahamic Covenant, is 
 
 
 
 
 
 divided into TWO HALVES 
 
 
 Dan. ix. 27. 
 
 
 4120 
 
 At the end of the first half all the people and 
 
 
 
 
 
 Jesus being immersed, John is shut up in 
 
 
 
 
 
 prison by Herod 
 
 3H 
 
 Luke iii. 20, 21. 
 
 
 
 For 40 days after his immersion, Jesus is tempted 
 
 
 iv 2. 
 
 
 
 The temptation finished, Jesus begins to preach 
 
 
 
 
 the Gospel of the Kingdom 
 
 
 iii. 23 .. 
 
 30 
 
 4123 " He does cures to-day and to-morrow, and the 
 
 
 
 
 
 third day " a dan for a year, and is then cut 
 
 
 
 
 
 off" at the end of the second half of the week 
 
 3^ 
 
 
 33 
 
 
 
 7 
 

 
 CHRONOLOGY OK THE SCRIPTURES. 39 
 
 NOTES ON THE SEVENTIETH WEEK. 
 
 I. Improved Translation of the Text. 
 
 The following' translation made by me I regard as an improve- 
 ment upon that of the English version. Gabriel said to Daniel in 
 the first year of Darius the Mede, B.C. 542, " Seventy sevens have 
 been decreed with respect to thy people, and with respect to thy 
 holy city, for finishing 1 the transgression, for perfecting sin-offerings, 
 for covering iniquity, for causing to come in a righteousness of 
 hidden periods, for sealing the vision and Prophet, and for 
 anointing the Holy of holies. 25. Know then and be wise. 
 From the going forth of a commandment for causing to return 
 and for building Jerusalem to the Anointed Prince then' shall be 
 seven sevens and sevens sixty and two : she shall return, and the 
 Broad ivall and the breach be builded, even in the trouble of the 
 times. 
 
 26. And after the sixty and two sevens the Anointed one shall 
 be cut off, but there shall be nothing in Him. And the City and 
 the Holy Place the people of the Prince coining shall destroy ; and 
 the end thereof shall be with a sweeping away, and before the end 
 of the war desolations are decreed. 
 
 27, And He shall cause to confirm a covenant for many one 
 seven : and half of the seven He shall cause to cease sacrificing 
 and offering. And because of an overflowing of abominations 
 there shall be a desolating even to destruction ; and that decreed 
 shall be poured out upon the desolator." 
 
 2. Speculations of Chronologists on the Seventy Weeks. 
 
 Various have been the speculations of " the wise and prudent " 
 concerning the beginning and ending of this notable and interesting 
 prophecy. Mr. Shimeall tells us, that the Seventy Weeks, which 
 he admits are 490 years, began in the seventh of Artaxcrxes, B.C. 
 453, and ended 3/4 years after the crucifixion, Jesus being crucified 
 " in the midst of the week." Besides this, he tells us that the 
 decree issued to Ezra in the 7th year was for the re-building of the 
 city, street, and wall of Jerusalem. This, however, is all mere 
 fiction. The 7th year of Artaxerxes was B.C. 469, and not 453, a 
 difference of 16 years ; which leaves only 21 years, instead of 33, 
 the age of Jesus when crucified ; so that Mr. Shimeall's termination 
 of the 490 years is 12 years before, instead of 3/4 years after, that 
 event. 
 
 Jesus was not crucified "in the midst of the week." What 
 Gabriel said was khatsi hasshahviia* " half of the seven : " khatsi 
 signifies "half, part or portion of anything." He divided the
 
 40 CHRONOLOGY OK THE SCRIPTURES. 
 
 last seven into halves, and said in ' half of the seven He (the 
 Prince) would cause to cease sacrificing- and offering." But 
 whether the first half or the last half, he did not say. He left that 
 to be determined by events. And events did determine it most 
 remarkably : for at the full end of the last half, even fifty days 
 after it had ended in the Crucifixion, many for whom the covenant 
 was confirmed, obeyed the voice of the Spirit in Peter, in being 
 immersed upon the name of Jesus Christ into remission of sins ; 
 and thenceforth were caused by ' the word of reconciliation " to 
 cease offering' bloody sacrifices and meat-offerings according to 
 the law. 
 
 Others would have us believe that the Crucifixion occurred at 
 the end of 69 weeks, and that the last, or seventieth week, is all 
 yet in the future ! Upon this hypothesis, then, Jesus of Nazareth 
 is not the Christ, and Christianity is all a fable ! Gabriel declared, 
 that certain six things were to be accomplished within the seventy 
 weeks ; first, the finishing the transgression of the law ; second, the 
 perfecting of sin offerings in the Christ ; third, the covering of 
 iniquity with a spotless robe ; fourth, the induction of a righteous- 
 ness that should entitle to life in the ages to come ; fifth, the 
 sealing the vision and prophet like to Moses ; and sixth, the 
 anointing the Most Holy of the saints with spirit and power. 
 These things were all to be done within the 490 years. It is certain 
 they were none of them fulfilled within 69 weeks, or 483 years. If, 
 then, the seventieth week is still future, which is the only portion of 
 time allotted to their accomplishment, these six important and indis- 
 pensable items are in the future likewise. And, as the apostolic 
 revelation of the mystery, set forth in the word of reconciliation 
 they preached, was all based upon the truth of the claims of Jesus 
 to the Messiahship, their proclamation is a mere cunningly devised 
 fable on the supposition of the last seven years of the 490 being in 
 the future. But the Chronikon Hebniikon demonstrates the error 
 common to all chronologists who do not terminate the Seventy 
 Weeks with the Crucifixion. 
 
 It is entirely incorrect to say that the decree issued to Ezra in 
 the 7th of Artaxerxes was " for the building of the city, street, and 
 wall of Jerusalem" It was for no such purpose; but for the 
 restoration of the civil law. The Seventy Weeks can only be 
 computed rightly from the 20th of this reign, when the second decree 
 of Artaxerxes was issued to Nehemiah for the execution of what is 
 erroneously assigned to Ezra ; and the years elapsing between the 
 20th year and the Crucifixion exactly filling up the interval, prove 
 the commandment delivered to Nehemiah, B.C. 456, to be the 
 true beginning.
 
 CHRONOLOGY OF THE SCRIPTURES. 
 
 41 
 
 CHRONOLOGICAL SUMMARY. 
 
 A.M. 
 
 Erentn. 
 
 (WOO 
 1656 
 2033 
 2463 
 
 2503 
 2533 
 2983 
 3023 
 3067 
 3107 
 3477 
 3497 
 
 3567 
 
 3571 
 
 3601 
 3613 
 3633 
 
 4089 
 4123 
 
 The Creation 
 
 : The Deluge 
 
 | To the Confirmation of the Covenant with Abraham 
 To the beginning of the Hebrew Calendar at the institution of the 
 
 Passover and Exodus 
 To the Invasion of Canaan under Joshua 
 To the death of Joshua, aged 110 years 
 "Judges until Samuel the Prophet" 
 
 To the death of Saul and beginning of David's reign over Jndah 
 To the foundation of the Temple in the 4th of Solomon .. 
 To the apostacy of Judah in the 4th of Rehoboatn 
 Nebuchadnezzar begins to reign 
 From the 4th of Rehoboam to the Destruction of the Temple in the 
 
 19th of Nebuchadnezzar 
 To the 2nd of Darius the Persian when the building of the Temple is 
 
 resumed 
 The Temple finished in the 6th of Darius, 70 years from 23rd 
 
 Nebuchadnezzar 
 
 Darius reigns after the Temple is finished 
 Xerxes, the 4th, after Cyrus, reigns 
 Artaxerxes Longimanus reigns 20 years, and issues his decree which 
 
 begins the 70 weeks of Daniel . . . . , . 
 
 '90 BIRTH OF JESUS CHRIST 
 
 To the " cutting off of Messiah the Prince" by crucifixion, aged 33 years 
 Whole number of years from the Creation to the Crucifixion . . 
 
 1656 
 377 1 
 
 430 I 
 40 
 30| 
 
 450 / 
 401 
 44 / 
 40 I 
 
 39oJ 
 70 
 
 :i 
 
 so 
 
 12 
 20J 
 490 
 4123 
 
 1656 
 807 
 
 40 
 480 
 
 430 
 
 136 
 
 490 
 4123 
 
 B.C. 
 
 4089 
 2433 
 2056 
 
 1626 
 1586 
 1556 
 1106 
 1066 
 1022 
 982 
 612 
 
 592 
 522 
 
 518 
 488 
 476 
 
 456 
 
 A.D. 
 
 33
 
 42 
 
 CHRONOLOGY OF THK SCRIPTURES. 
 
 NINTH PERIOD. 
 
 FROM THE CRUCIFIXION TO THE END OF THE 
 EVENING-MORNING PERIOD OF 2,400 YEARS. 
 
 EMBRACES 1,827 YEARS. 
 
 A.M. 
 
 4123 
 
 Events. 
 
 Years. A.D. 
 
 41(50 
 
 4187 
 4402 
 
 4413 
 4414 
 4426 
 4620 
 
 4620 
 
 The "cutting off of Messiah the Prince " by crucifixion inflicted by the Little 
 Horn of the Goat, in which he was " given for a covenant of the people " 
 (Isa. xlii. 6 : xlix. 8) ; and believers were " caused to cease sacrificing and 
 offering " . . 
 
 The forty years ensuing are styled in Scripture, irutrac rat: /ucoa, ewe 
 T>]C (>vi'T(\fl(lc rov ai(dl'0g : all the days until the end of the aeon 
 
 (Matt, xxviii. 20) ; very incorrectly rendered in the English version, 
 " Alway, even unto the end of the world." These years are " the last 
 ilays " of Heb. i. 2, James v. 3, and 2 Tim. iii. 1, and " the end of the world " 
 of Hel). ix. 26 and 1 Cor. x. 11. The JEon, of which these years were the 
 last days, was the MOSAIC COURSE constituted by the law, which had 
 "waxed old and was ready to vanish away " (Heb. viii. 13). These last days 
 
 of the MOSAIC JEOX or 
 
 rtlWI'UH (Tit. i. 2) are familiarly styled 
 
 the APOSTOLIC AGE : the events of which, worthy of being remembered, 
 are recorded in all the New Testament, except the APOCALYPSE 
 
 '' The Daily taken away and the place of his sanctuary cast down," by " an 
 army being given against the Daily because of transgression." The people 
 of Messiah the Prince, styled in Matt. xxii. 7, " the King's armies," sent 
 forth to destroy the city and sanctuary. These armies were "the host 
 given to the little Horn of the Goat," or " king of fierce countenance," by 
 which " he cast down to the ground the truth," in its Mosaic representation 
 (Dan. viii. 11, 12, 23: ix. 26). Referring to this destruction of Jerusalem 
 and the Temple by the Roman Little Horn, Jesus said, " Of that day and 
 hour knoweth no man no, not the angels who are in heaven, neither the 
 Son, but the Father" (Mark xiii. 32). Forty years afterwards, however, 
 history recorded the event as having transpired 
 
 "The Vulgar, or Christian .(Era, symbolized by A.D., was not fully 
 settled till the year 527, when Dionysius Exiguus, a Romish abbot, fixed 
 it to the 4713th year of the Julian period, which was four years too late. 
 It is, however, now so generally received that this gross error in calcula- 
 tion is but seldom regarded." According to this, four years should be 
 added to all the dates of the Vulgar JEra. for the true A.D. denomination. 
 
 The Apocalypse communicated to the apostle John while an exile in Patmos, 
 about 
 
 The " One Body," apocalyptically symbolized by a woman, pregnant during a 
 '' set time " of 280 years from Pentecost, A.D. 33. During this symbolical 
 gestation she advances into the period of the sixth seal, when she is 
 delivered of the MAN CHILD OF SIN, who is caught up by the power of the 
 sword to the throne of Deity, or supreme government of the world. He 
 founds the despotism styled "Church and State," which thenceforth rules 
 all the nations of Daniel's Fourth Beast with a rod of iron (Apoc. xii. 5) . . 
 
 " Silence in the (Catholic) heaven about half-an-hour " begins .. 
 
 The Constantinian or Laodicean Pentecost, styled the Council of Nice 
 
 The silence in the heaven ends at the death of Constantine 
 
 The Daily having been abolished when the place of its sanctuary was destroyed 
 A.D. 70, the time is now arrived after an interval of 460 years, " to set up 
 an abomination making desolate the Holy Land ; which is to continue 1,290 
 years; or, " to the outpouring of that determined upon the Desolator" 
 (Dan. xii. 11 : ix. 27). In the Justinian epoch, Noushirvan invades the 
 land of Israel. Antioch is taken, and its inhabitants translated to the 
 hanks of the Tigris. The wars were long and desolating, and continued 
 through the reigns of Justinian, Justin, and Tiberius. Syria was reduced, 
 and the Persian standards advanced to the shores of the Mediterranean . . 
 
 Beginning also of the 1,335 years, which extend to " the time of the dead," 
 when Daniel and John "arise to their inheritance " (Dan. xii. 12, 13) 
 
 After a gestation of 280 years from the Council of Nice, A.D. 325, the " GREAT 
 HARLOT" gives birth to "THE GOD OF THE EARTH," who, in the 
 Phoean epoch, is fully ''revealed " in Rome (Dan. xi. 36-39) 
 
 33 
 
 37 70 
 
 28 98 
 
 215 313 
 
 11 324 
 1 325 
 
 12 337 
 
 194 531 
 531 
 
 75 606 
 573
 
 CHRONOLOGY Of THE SCRIPTURES. 
 
 43 
 
 A.M. 
 
 Events. 
 
 Years. A.D. 
 
 Beginning of the " time, times, and dividiny of time " when the saints were 
 imperially "given into the hand" of the Episcopal Mouth of the Little 
 Horn by the Civil Power (Dan. vii. 25). These " times" are identical with 
 the 42 months of Apoc. xi. 2 : xiii. 5, in the Phocau epoch 
 Beginning of the " time, times, and a half" sworn to by the " Man clothed in 
 linen" (Dan. xii. 7) ; and by the Rainbowed Angel also swearing that the 
 " time shall be no longer " (Apoc. x. 6), which personages are identical . . 
 
 4721 Beginning of the first period of " five months " Saracenic tormentation of the 
 unsealed (Apoc. ix. 4-6) 
 
 5021 Ending of the second period of "five months" signalized by the fall of the 
 Caliphs 
 
 5151 Beginning of " the hour and day and month and year," or 391 years and 30 
 days, appropriated to the subversion of the Greek Catholic Imperial Third 
 ot the Roman Orb (Apoc. ix. 15) 
 
 5542 End of the 391 years and 30 days, signalized by the capture of Constantinople 
 by the Turks 
 
 5661 The St. Bartholomew Massacre, which signalizes the finishing of the testifying 
 of the witnesses before the Serpent and the God of the earth, at the end of 
 " a time, times, and half-a-time," or 1,260 years (Apoc. xi. 3 : xii. 6, 14, 17) ; 
 and the making war upon them by the Beast 
 
 5774 The witnesses conquered by the Beast and "killed " (Dan. vii. 21 ; Apoc. xi. 7 : 
 xiii. 7) 
 
 5b79 The witnesses remain unburied corpses in the Breadth of the Great City " three 
 days and a half," lunar time ; at the end of which political life enters into 
 them, and they ascend to power, 1,260 years from the Justinian epoch 
 
 5911 End of the 1,290 years desolating abomination, signalized by the beginning of 
 the outpouring of "that determined upon the Desolator" of the Holy 
 Land, in the Greek Revolution 
 
 5950 End of the Evening- Morning period, 2,400 years from "the third year of 
 Cyrus"; notably signalized by the immediately succeeding hexennial 
 epoch of the American-Civil, the Franco- Mexican, the Russo-Polish and 
 the Austro-Prussian Danish wars ; with pestilence, financial perplexity, 
 and the ominous ROMAN QUESTION 
 
 Whole number of years from the crucifixion to the end of the 2,400 
 
 573 
 
 .... 604-8 
 
 . . . . 604-8 
 
 26 682 
 
 300 982 
 
 130 
 391 
 
 105 
 
 10(52 
 1453 
 
 119 1572 
 113 1685 
 
 1789 
 
 1821 
 
 38 I 1860 
 1827 
 
 HEBREW CHRONOLOGICAL PERIODS 
 
 OF THE 
 
 GREAT MEDIATORIAL MILLENNARY WEEK OF SEVEN 
 THOUSAND YEARS. 
 
 Order. 
 
 Periods. 
 
 Duration. References. 
 
 1 
 
 The Antediluvian ending in the 600th year of Noah 
 
 1656 
 
 Gen. vii. 6. 
 
 2 
 
 The Postdiluvian Patriarchal ending with the Exodus . . 
 
 807 
 
 
 3 
 
 Beginning of the MOSAIC JEOfl, styled by Paul oi chronoi 
 
 
 Exod. xii. 2. : xiii. 4 ; 
 
 
 aionoi, to the Time of the Judges 
 
 70 
 
 Tit. i. 2. 
 
 4 
 
 Time of the Judges " until Samuel the Prophet " 
 
 450 
 
 Acts xiii. 20. 
 
 5 
 
 From Samuel to the Foundation of the Temple in the 4th 
 
 
 
 
 of Solomon 
 
 84 
 
 1 Kin. vi. 1. 
 
 6 
 
 The Temple Era till the Destruction thereof in the 19th 
 
 
 
 
 Nebuchadnezzar 
 
 430 
 
 2 Kin. xxv. 8. 
 
 7 
 
 From Destruction of the Temple to the beginning of 
 
 
 
 
 Gabriel's 70 weeks in the 20th Artaxerxes 
 
 136 
 
 Neh. i. 1-3: ii. 1. 
 
 8 
 
 From the Beginning of the 70 weeks to the Crucifixion . . 
 
 490 
 
 Dan. ix. 26. 
 
 9 
 
 From the End of the 70 weeks at the "cutting-off of 
 
 
 
 
 Messiah the Prince," to the end of the Evening- 
 
 
 
 
 Morning Period of 2,400, in A.D. 1860-1 
 
 1827 
 
 
 10 
 
 From the End of the 2,400 to the End of the " Little 
 
 
 
 
 Season," including it and Micah's premillennial 40 
 
 
 
 
 years, and the Thousand Years' Reign. 
 
 1050 
 
 Apoc. xx. 3, 7; 
 
 
 
 
 Mic. vii. 15. 
 
 
 Whole number of years from the Creation to the Cessation 
 
 
 
 
 
 of every curse . . . . . . . . 
 
 7000 
 
 Aroc. xxii. 3.
 
 APPENDIX. 
 
 Chronikon Hebraikon, to the best of our belief, remains the best 
 and most scriptural Chronology extant. Yet in some details more 
 light is to be desired, and the author's conclusions cannot be 
 accepted in their entirety. While sympathising entirely with the 
 desire for unquestionable accuracy and final and conclusive demon- 
 stration, it cannot be conceded that the qualifications of " about or 
 nearly " are entirely eliminated from this chronology. Neither 
 does the apostle Paul speak thus absolutely in the celebrated 
 passage in Acts xiii., for he says ' about the space of four hundred 
 and fifty years," God gave Israel Judges until Samuel the prophet. 
 Nor is the phrase ' until Samuel the prophet " susceptible of so 
 rigid a construction as this chronology lays down, for Samuel was 
 a judge AS well as a prophet, as he himself emphasises. These 
 remarks are made in no hypercritical spirit, but only for the sake 
 of truth, which, it is believed, may still harmonise all the intricacies 
 of this most difficult subject. 
 
 A few notes are therefore added, and the final solution of 
 the problems involved, if ever they be finally solved this side the 
 Kingdom of God, is left over. 
 
 First, then, with regard to the celebrated difficulty the 480 
 years of 1 Kings vi. 1 ; it is to be remarked that the Septuagint 
 has "440 years," showing that there was a difficulty over the 
 matter between two and three hundred years before Christ It is 
 evident that from the Exodus to Solomon's accession is a span of 
 600 years (Josephus makes it 592 years Ant. viii. 3, 1), but the 
 final adjustment of the component spans that make up this period 
 does not yet appear. 
 
 On page 20 the definition of the " fourth period,'' to be strictly 
 faithful to the inspired word, needs revision. It should not 
 say: "embraces 450 years," but embraces about 450 years." 
 The appearance of absolute accuracy is misleading, for the apostle
 
 46 APPENDIX. 
 
 does not so speak. Neither does he accurately define a point of 
 time in the phrase until Samuel the prophet ; " nor does there 
 seem to be any good reason why the greater part of Samuel's life 
 should be excluded from the time of the judges. The facts are 
 these. Samuel was a judge. " Samuel judged Israel in Mixpeh " 
 (l Sam. vii. 6). 'Samuel judged Israel all the days of his life. 
 And he went from year to year in circuit to Bethel and Gilgal and 
 Mizpeh, and judged Israel in all those places. And his return 
 was to Ram ah, for there was his house ; and there he judged 
 Israel ; and there he built an altar unto the Lord " (1 Sam. vii. 
 15-17). When "old and grey-headed" (1 Sam. xii. 2), after the 
 anointing of Saul, he rallied the people to the memory of God's 
 deliverance by the judges, including himself among them : " The 
 Lord sent Jerrubbaal and Bedan (Abdon) and Jephthah and Samuel, 
 and delivered you out of the hand of your enemies " (v. 11). 
 
 The true explanation of Paul's remark in Acts xiii. 21 seems 
 to be, that towards the end of Samuel's career God gave them 
 Saul, and that Samuel and Saul's joint administration endured 
 " by the space of forty years" another "round number," like 
 the four hundred and fifty. Josephus says that Saul reigned 20 
 years 18 years contemporary with Samuel, and two years after 
 his death (Ant. vi. 13, S 5, and 14, 9). Also that Samuel "governed 
 and presided over the people alone, after the death of Eli the High 
 Priest, 12 years " (ibid). This makes 32 years from the death of 
 Eli to the death of Saul (Ant. vi. 1). Whiston's Josephus, by 
 interpolating in brackets ["and twenty"] in Ant. vi. 14, 9, to 
 make Saul's reign up to 40 years, to square with the popular mis- 
 understanding of Acts xiii. 21, at once upsets the Bible history and 
 Josephus' paraphrase thereof. 
 
 It is quite evident, as Dr. Thomas argues, that a reign of 40 
 years is impossible for Saul ; but, on the other hand, to assign to 
 him a reign of less than seven would seem to be an error in the 
 other direction. It may be remarked here that in the difficult 
 passage : 1 Sam. xiii. 1, the R.V. points in the margin to a certain 
 rescension of the Septuagint which reads : " Saul was thirty years 
 old when he began to reign " He reigned two years and com- 
 mitted a trespass which caused him the loss of the kingdom. But 
 he afterwards reigned long enough to subdue all his enemies round 
 about. " Saul took the kingdom over Israel, and fought against 
 all his enemies on every side, against Moab, and against the 
 children of Ammon, and against Edom, and against the Kings of
 
 APPENDIX. 47 
 
 Zobah, and against the Philistines, and whithersoever he turned 
 himself he vexed them. And he gathered an host and smote the 
 Amalekites, and delivered Israel out of the hands of them that 
 spoiled them " (l Sam. xiv. 47). A period of less than five 
 years would seem to be inadequate for all this. Further, 
 Ishbosheth, Saul's son, was 40 years old at Saul's death (2 Sam. 
 ii. 10) ; and Jonathan's little son was five years old at the 
 same time (2 Sam. iv. 4), which better accords with the longer 
 reign of Saul. Josephus is manifestly somewhere near the truth, 
 even if he be not actually correct. 
 
 What, then, of the captivity of the Ark, and its long sojourn 
 at Kirjath Jearim, which Dr. Thomas makes such a strong point ? 
 The answer is, that it is nowhere said in the Scriptures that 
 the "20 years" of its abode at Kirjath Jearim measures the 
 interval between its return from the land of the Philistines and 
 the eighth year of the reign of David (Chron. Heb., p. 24 ; 
 1 Sam. vii. 2 ; 2 Sam. v. vi.). The inference that it does so 
 is very natural, but is mistaken all the same. If David had 
 been born "seventeen years before the Ark's capture" (Chron. 
 ffeb., tab. p. 23), then he must have been 37 years old at the 
 end of these 20 years, and still older when he slew Goliath, 
 and a man advanced in years when he began to reign ; all 
 of which is, of course, quite out of harnion}^ with the 
 scripture, which depicts him as a stripling in his encounter 
 with the giant, and as 30 years old when he began to reign 
 (2 Sam. v. 4). The termination of the 20 years of 1 Sam. 
 vii. 2 is the solemn repentance of Israel and their return to 
 Yahweh, when they "put away Baalim and Ashtaroth and 
 served Yahweh only " ; and He accepted Samuel's offering and 
 miraculously subdued the Philistines, so that " they came no 
 more into the coast of Israel"; but "the hand of the Lord 
 was against the Philistines all the days of Samuel." The 20 
 years are, in fact, the measure of the period of servitude that 
 followed the judgeship of Eli in retribution for the iniquity of 
 his house. Probably more than 40 years intervened between 
 the death of Eli and the capture of the Ark by the Philistines, 
 and its removal to the city of David from Kirjath Jearim, 
 in the eighth year of David's reign. 
 
 The date of Daniel's deportation to Babylon cannot be "the 
 eighth year ol Nebuchadnezzar's reign " (tab. " Sixth Period ") 
 for he prophesied before the King in Babylon "in the second
 
 48 APPENDIX. 
 
 year" of his reign (Dan. ii. l), after "three years" prepara- 
 tory training 1 (Dan. i. 5). The explanation of this added 
 apparent discrepancy is to be found in the fact that Nebu- 
 chadnezzar invaded Judea and took captives from Jerusalem 
 before he actually ascended the throne. 
 
 The foregoing modifications do not affect the main question, 
 but only the correct relative placing of various periods. The 
 dates of the Christian Era are likewise unaffected by the obscu- 
 rities in certain Old Testament periods. The fall of the Temporal 
 Power is a great landmark that cannot be mistaken. Expected 
 by Dr. Thomas in 1865, it became a fully accomplished fact in 
 1870. Thirty years and more have now elapsed, and the Rise 
 of the Jew is the Sign of the Times that most signally marks 
 the end of that interval after the fall of the Pope. We are in 
 the last days of " the sixth vial," when the Power that at 
 present desolates the Lord's land is being enfeebled to the last 
 degree, prior to its removal to make way for "the Kings of the 
 East." At such a crisis the Lord himself has by a striking 
 parenthesis (Rev. xvi. 15) declared that he will come upon the 
 world as a thief. " Blessed is he that watcheth and keepeth 
 his garments, lest he walk naked and they see his shame." 
 
 PUBLISHER.