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X 


ELPIS    ISRAEL 


AN    EXPOSITION 


KINGDOM  OF  GOD 


WITH  REFERENCE  TO 


THE    TIME    OF    THE    END, 


THE    AGE    TO    COME, 


BY  JOHN  THOMAS,  M.D. 
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For  the  hope  of  Israel  I  am  oound  with  thi^  chain." — Paul 


err 


THIRD   EDITION. 


PUBLISHED  BY  THE   AUTHOR, 

Mott    Haven,   Westchester   Co.,   N.   Y. 
1859. 


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Entered  according  to  Act  of  Congress,  in  the  year  1859,  by 

JOHN    THOMAS, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Southern  District  o(  New  York. 


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CO 

>>  CONTENTS: 


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THE  RUDIMENTS  OF  THE  WORLD. 

Chap.  I.— 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  ;  bnt  which  is  prac- 
tically repudiated  by  the  Moderns.— The  study  of  the  Bible  urged,  to  facili- 
tate and  promote  which  is  the  obj ect  of  this  volume I 

Chap.  II. — 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  mys- 
tery ''  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 8 

Chap.  III. — 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  necessi- 
tate ;  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  becomes  the  tempter  to  Adam 
— The  transgression  consummated  in  the  conception  of  Cain — A  good  con- 
science, and  an  evil  conscience,  defined — Man  cannot  cover  his  own  sin — 
The  carnal  mind  illustrated  by  the  reasoning  of  the  Serpent — It  is  metapho- 
rically 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  Dtvd  and  Satan — 
The  Man  of  Sin 66 

CHAP.  IV. — The  trial  of  the  Transgressors— Of  the  Literal  and  the  Allegorical — 
The  sentence  upon  the  Serpent  particularized — 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  defined — 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  Sdh  only  survive — The  Foundation 
of  the  World — The  sentence  upon  Woman  — Her  social  position  defined — 
The  sentence  upon  Adam — The  constitution  of  sin — Of  sin  as  a  physical 
quality  of  the  flesh — Of  the  hereditary  nature  of  Jesus— Of  "foriginal  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  scripture 
revelation  the  divine  principle  of  illumination  —The  awful  condition  of  "the 
church"— Of  the  Hidden  Man  of  the  heart 9G 


IV.  CONTENTS. 

Chap.  V. — Immortality  in  the  present  state  a  positive  evil — Immortality  in  misery 
unscnptural — 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  doc- 
trine of  immortality  a  divine  revelation — The  Heathens  baffled  in  their 
endeavors  to  discover  it — I  he  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  cf  Christ — "The  word'' 
preached  by  the  apostles  intrusted  to  the  disciples  of  Christ — "  Clergy"  and 
"  Laity  "  distinctions  of  the  apostasy— Religion  defined — Its  grand  deside- 
ratum—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 128 

Chap.  VI. — God  the  builder  of  all  things— Nothing  accidental,  but  all  things  the 
result  of  divine  premeditation — Whatever  exists  he  created  for  his  own  plea- 
sure 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,  peace- 
men,  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 150 


$att  Second 

THE  THINGS  OF  THE  KINGDOM  OF  GOD,  AND  THE  NAME  OF 
JESUS  CHRIST. 

Chap.  I. — 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  sus- 
ceptible 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 168 

Chap.  II. —  Five  points  of  prophetic  testimony— The  general  elements  of  a  kingdom 
constituents  of  the  kingdom  of  Christ — The  promise  made  of  God  to  the 
fatheri,  the  hope  of  Israel,  and  the  gospel,  the  same — Who  the  fathers  are — 
Abram  originally  from  Babel,  and  an  idolator — The  Lord  preaches  the  gospel 
to  him  in  Mesopotamia— He  believes  it,  and  emigrates  westward  in  conse 
quence — Becomes  a  wanderer  in  the  land  of  Canaan,  which  is  promised  to 
him  and  Christ  for  ever— His  faith  counted  to  him  for  righteousness— Tho 
pr'omise  of  a  resurrection  to  eternal  life— Confirmation  of  the  covenant 
of  promise— The  extent  of  the  land   defined  in   the  Will — The  personal  re- 


CONTENTS.  V. 

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 
Tinder  the  curse  of  the  law — Circumcision  of  the  heart — The  Allegory— The 
two  seeds — Parable  of  the  Seed — Summary  of  Abraham's  faith 195 

Chat.  III. — 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"  a-t  Joseph's 
death — Things  established— Chronology  of  the  Age  before  the  Law 233 

Chap.  IV.— 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  thein  ; 
but  they  refuse  to  listen— The  Exodus — Israel  baptized  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  kingdom  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 254 

Chap.  V. — 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  manifes- 
tation—He will  re-establish  the  kingdom  and  throne  of  David-  The  priest- 
hood of  Shiloh— The  Ezekiel  temple  to  be  built  by  Christ— Of  the  Namo 
of  Jesus — Of  repentance,  remission  of  sins,  and  eternal  life— Death-bed,  and 
gaol,  repentance 275 


THE  KfNGDOMS  OF  THE  WORLD  IN  THEIR  RELATION  TO  THE 
KINGDOM  OF  GOD 

Chap.  I. — The  pandemonianism  of  the  world — The  Press,  its  organs  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  enu- 
merated The  Vision  of  the  Four  Beasts— Of  the  Saints  and  the  two 
Witnesses 287 

Chap.  IT.— 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  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  1260  years— Of  the  time 
of  the  Beast— Diagram— Of  the  1335  years 314 


▼1  CONTENTS. 

"hap.  III.™  Doings  of  the  Witnesses  when  invested  with  power — They  execute 
justice  on  their  enemies— A  great  earthquake — The  seventh  Irurnpet— 
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  the  seventh  vial — 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 325 

CliAP.  IV. — The  vision  and  prophecy  of  the  East— Of  the  Earn  and  the  Unicorn— 
The  Four  Horns  of  the  Goat— Of  the  fifth,  or  Little,  Horn— Of  the  Seventy 
Weeks — Of  the  1290  years — Summary  of  the  eleventh  of  Daniel — Para- 
phrase of  the  first  thirty-five  verses  of  Dan.  xi.— Of  the  king  and  the  strange 
god — Mahuzzim-Bazaars 349 

Chap.  V. — It  is  impossible  that  the  Holy  Land  can  be  for  ever  subject  to  the  Gentiles 
— It  is  to  be  wrested  from  them  at  the  expiry  of  "  the  time  of  the  end" — 
Of  Daniel's  2300  days — Diagram  of  Daniel's  times — 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 — Gomer  and  the 
French — Sheba,  Dedan,  the  Merchants  of  Tarshish  and  its  young  lions, 
identified  as  the  British  power 370 

Chap.  VI..  .The  restoration  of  Israel  indispensable  to  the  setting  up  of  the  king- 
dom 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  s^ea,  on  foot — I  hey  march  into 
Canaan,  receive  the  New  Covenant,  and,  re-united  to  Judah,  form  one 
nation  and  kingdom  under  Christ  for  1,000  years— The  blessedness  of  the 
nations,  and  their  loyalty  to  Israel's  king — Of  the  end  of  the  thousand  years — 
Chronology  from  the  Creation  to  the  end  of  the  Melchizedek  Kingdom.   .  .392 


DIAGRAMS   AND   TABLES. 


1 .     Diagram  of  the  Times  of  the  Apocalypse page     323 


2.  Diagram  of  the  Frogs  of  Rev.  xvi.  13 

3.  Diagram  of  Daniel's  Times 

1.  Chronological  Table  to  the  Exodus  from  Egypt 

2.  Chronological  Table  to  the  Captivity 

3.  Chronological  Table  to  the  end  of  the  Melchizedek  Kingdom. . 


339 
373 
253 
274 
410 


PREFACE  TO  THE  LONDON  EDITION. 


The  year  1848  lias  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.  The 
mercenaries  joined  the  people  by  thousands ;  and  princes, 
priests,  and  kings,  trembled  in  their  presence,  or  fled  before 
them  in  the  nakedness  of  detected  felons.  The  events  of  this 
celebrated  year  are  a  memento  to  the  world,  that  confusion  is 
the  lot  of  those  who  put  their  trust  in  princes,  and  place  their 
confidence  in  an  arm  of  flesh,  Its  wisdom  is  folly,  and  its 
power  weakness  before  God,  who  withers  up  all  its  glory  if  he 
but  breathe  upon  it.1  The  combined  power  of  the  governments 
is  insufficient  for  the  preservation  of  "  order"  for  a  single  day. 
It  is  true  they  grasp  the  sword  and  command  the  thunderbolts 
of  war,  but  their  use  of  them  is  controlled  by  the  will  of  God. 
He  has  decreed  the  persistence  of  "  the  powers  that  he"  and 
of  the  "  order"  which  they  represent,  for  1260  years,  so  that 
they  cannot  be  abolished  either  by  the  suicidal  stupidity  and 
folly  of  the  "  collective  wisdoms"  of  the  governments,  or  by 
the  socialist  excesses  of  the  million.  Man  wills,  and  Jehovah 
wills ;  and  the  antagonism  of  these  two  wills  it  is,  which  shapes 
the  course  of  things  to  their  divinely  appointed  end.  The  will 
of  man  universal  is  the  result  of  conflicts  between  the  individ- 
uals of  his  race.  Were  human  factions  left  to  work  out  their 
own  ends  uncontrolled  by  the  divine  will,  the  world  would  be 
filled  with  violence  by  their  wickedness,  and  the  righteous 
would  perish  from  the  earth.  This  came  to  pass  before  the 
Flood,  and  would  happen  again  if  mankind  were  abandoned  of 
God ;  for  human  nature  is  the  same  in  all  ages  of  the  world. 
That  things,  then,  are  not  now  as  in  the  days  of  Noah,  is  proof 
positive  that  God  is  at  work  among  the  nations.     If  he  were 

1  Isaiah  xi.  4. 


Vlll  PKEFACE   TO  THE   LONDON  EDITION 

not,  1848  would  have  seen  the  end  of  the  ruling-craft.  Noth- 
ing prolonged  the  ascendancy  of  superstition  and  tyranny,  as 
at  present  constituted,  but  the  restraint  imposed  by  Him.  His 
purpose  is  not  to  substitute  the  anarchy  of  wild  beasts  for  the 
prevailing  "order,"  however  odious  and  outrageous  of  human 
rights;  but,  "in  the  fulness  of  the  times  appointed,"  Ho  sub- 
ject the  Democracy  and  its  oppressors  to  a  New  Order  of  things, 
in  which  righteousness  shall  reign.  The  year  1849  equally 
illustrates  the  working  of  His  controlling  power ;  for  if  Eussia 
and  Austria  had  been  unrestrained,  their  triumph  over  the  De- 
mocracy would  have  been  exterminating.  But  they  cannot  do 
all  their  will ;  for  reaction  as  well  as  action  proceeds  from  God. 
They  are  the  alternations  of  his  will  for  the  promotion  of  uthat 
that  is  determined"*  which  will  be  found  to  be  far  more  wonder- 
ful in  its  future  development  than  the  wonders  of  these  years 
that  are  passed  away. 

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  con- 
clusion, 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  endeavored,  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  Moun- 
tains of  Israel ;  and  the  perpetuity  of  the  kingdoms  until  after 
this  event,  when  Christ  shall  encounter  their  kings  in  battle,3 
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.4  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  king- 
doms still  exist,  and  republics  are  at  a  discount ;  and  the 
"  Order,"  in  which  God's  enemies  rejoice,  has  been  provisionally 
reestablished. 

The  author  was  one  of  those  in  America  whose  heart  was  re- 
joiced at  the  news  of  1848.  His  joy,  however,  sprung  from  a 
different  source  to  that  of  other  Europeans  there.  Though  not 
behind  them  in  the  deepest  abhorrence    of  popes,  cardinals, 

1  Eph.  i.  10.       2  Dan.  xi.  36.       3  Rev.  xvii.  14;  xix.  19,  21.        4  Dan.  ii.  44. 


PBEFACE   TO  THE  LONDON  EDITION.  IX 

priests,  and  Jesuits,  and  of  all  forms  of  tyranny  and  supersti- 
tion, yet  would  he  not  lift  a  finger  to  suppress  them  by  physical 
force — and  to  moral  suasion  they  are  as  irresponsive  as  Satan. 
Nevertheless,  when  the  potsherds  of  the  earth  strive  together, 
he  rejoices  to  see  the  Sin-power  tormented1  by  the  Democracy 
it  has  oppressed.  He  wishes  the  people  success  in  inflicting  all 
the  punishment  they  are  able  upon  the  enemies  of  God  and  of 
His  saints.  They  have  shed  the  blood  of  his  prophets  ;2  there- 
fore they  are  worthy  of  all  the  terror  inflicted  upon  them.  But 
his  satisfaction  at  the  news  was  also  on  account  of  the  proof  it 
afforded  him  that  he  had  found  the  prophetic  key,  and  had 
opened  the  "sure  word"  aright.  He  had  for  several  years 
previous  to  1848  been  calling  the  attention  of  the  people  to  the 
signs  of  the  times  which  indicated  the  approach  of  the  kingdom 
of  heaven.  He  had  pointed  to  the  wasting  of  the  Ottoman 
power  ;  to  the  reappearance  of  the  King  of  the  South,  and  to  his 
pushing  at  the  Little  Horn  of  the  Goat  in  1839,  &c. ;  as  sure  and 
certain  evidence  that  the  uTime  of  the  End"  had  actually 
arrived,  and  that  the  great  political  earthquake  of  the  last  vial 
would  soon  shake  the  kingdoms  preparatory  to  the  manifesta- 
tion of  the  kingdom  of  God.  He  particularly  enforced  upon 
them,  in  connection  with  the  earthquake,  the  evidence  to  be 
derived  from  the  sign  of  the  Unclean  Spirits  like  Frogs,3  the 
only  correct  interpretation  of  which,  he  believes,  he  has  pre- 
sented to  the  world  in  this  volume,  on  page  339.  For  the  proof 
of  his  accuracy  he  appeals  to  what  has  since-  occurred,  and  is 
now  transpiring  in  Europe ;  the  validity  of  which  every  one 
may  know  who  chooses  to  open  his  eyes  and  see — for  no  proof 
can  be  stronger  than  a  demonstration  by  facts,  which  are  stub- 
born things,  and  will  not  testify  amiss. 

The  events  of  1848  caused  many  in  the  United  States  to  re- 
visit 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  desired  to  know  the  truth,  he  determined 
to  intermit  his  labors  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  frequent  and  copious  details"  furnished  by 
the  British  than  the  American  press,  to  the  end  that  he  might 
as  speedily  as  possible  obtain   a  comprehensive  view  of  the 

1  Rev.  xiv.  9-12  ;  xviii.  20.        2  Rev.  xvi.  6.        3  Rev.  xvi.  13,  14. 


X  PREFACE   TO   THE  LONDON  EDITION. 

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  28,  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, 
Belper,  Lincoln,  Edinburgh,  Glasgow,  and  Paisley,  and  ad- 
dressed 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  de- 
sired to  know  and  disseminate  the  truth  according  to  their 
means.1  As  the  author's  labors  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  1849  years,  the  gospel  would  have 
perished  from  the  earth ;  for  the  rich  have  not  been  the  per- 
sons to  leave  the  comforts  of  their  homes,  and  to  go  forth,  with- 
out 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,  4000  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  concern- 
ing "  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."2  All  the  oppo- 
sition 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  that 
their  waywardness  has  recoiled  upon  their  own  pates. 

1  Acts  iii.  G.  2  Luke  xvi.  9  ;  1  Tim.  vi.  17-19. 


PREFACE  TO  THE   LONDON  EDITION.  XI 

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  sub- 
scription. 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.  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 
labor,  which  has  proved  sufficiently  laborious  by  the  close  ap- 
plication 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 
Birmingham,  Newark,  Dundee,  Aberdeen,  and  Liverpool.  The 
result  of  his  labors  was  a  list  of  upwards  of  a  thousand  sub- 
scribers, 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,  theological  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  cleri- 
cal, without  respect  of  persons  ;  for  all  are  concluded  under  sin, 
being  all  ignorant  of  "  this  gospel  of  the  kingdom."  Judging 
from  the  lucubrations  of  public  writers  of  the  ministerial  class, 
the  nature  of  the  times  demands  something  out  of  the  ordinary 
periodical  and  pulpit  routine,  to  awake  "  the  churches"  to  spir- 
itual life,  lest  they  sleep  the  sleep  of  death.  They  are  truly  in 
a  Laodicean  state,1  and  ready  to  be  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 

1  Eev.    iii.  17 


Xll  PREFACE   TO   THE   LONDON   EDITION, 

miserable,  and  poor,  and  blind,  and  naked."  But,  alas  for 
them,  they  know  not  bow  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  desidera- 
tum 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  which  constitute  "  the 
time  of  the  end,"  and  thenceforward  to  the  restoration  of  the 
kingdom  and  throne  of  David.  It  is  named  Elpis  Israel,  or 
IsraeVs  Hope  ;  for  the  kingdom  of  which  it  treats  is  that  which 
is  longed  for  by  all  intelligent  Israelites,  and  for  which,  said 
Paul,  "lam  bound  with  this  chain."  Elpis  Israel's  subject-mat- 
ter is  national,  not  sectarian.  It  treats  of  a  nation,  and  of  its  civil 
and  ecclesiastical  institutions  in  a  past  and  future  age.  It  is  design- 
ed to  enlighten  both  Jews  and  Gentiles  in  Israel's  Hope,  that  by 
conforming  to  the  proclamation  of  their  king,  they  may  be  pre- 
pared for  the  administration  of  its  affairs  in  concert  with  him, 
when  all  nations  shall  be  as  politically  subject  to  his  dominion, 
as  Hindostan  and  Britain  are  to  Queen  Victoria's.  It  is  design- 
ed to  show  men  how  they  may  attain  to  eternal  life  in  this  the- 
ocracy, 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  deter- 
mined. 

As  to  the  composition  of  the  work,  the  public  need  not  ex- 
pect to  be  captivated  by  what  is  termed  "  fine  writing."  The 
author's  time  has  been  too  precious  for  the  fabrication  of  tinsel. 
His  anxiety  has  been,  not  to  throw  the  critics  into  ecstacies,  but 
to  supply  the  inquirer  after  truth  with  testimony  and  reason  for 
faith.  He  has  endeavored  to  make  Elpis  Israel  rich  in  matter, 
however  poor  in  dress.  Literary  flowers  in  classic  fields  need 
not  be  sought  for  here ;  for  however  disposed  he  might  be  to 
"show  off,"  the  author  has  found  no  scope  in  his  subject  for 
flights  of  the  imagination.  His  business  has  been  to  make  man- 
ifest what  actually  exists,  and  is  declared  shall  be,  and  not  to 


PREFACE   TO  THE   LONDON   EDITION.  Xlll 

indulge  in  fiction.  Such  solemn  trifling  he  leaves  to  pulpit 
orators  and  the  divine  doctors  of  the  schools. 

A  copy  of  this  work  has  been  ordered  for  presentation  to  the 
Autocrat  of  all  the  Eussias.  He  will  find  in  it  much  concern- 
ing his  dominion.  The  high  priest  of  the  Jews  showed  Alex- 
ander 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  endeavoring  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  "Vice- 
gerent 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  like- 
ly 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 
Eussia  are  notable  signs  of  the  times,  because  they  are  predicted 
in  the  scriptures  of  truth.  The  Eussian  Autocracy,  in  its  pleni- 
tude, and  on  the  verge  of  its  dissolution,  is  the  Image  of  Neb- 
uchadnezzar standing  upon  the  Mountains  of  Israel  ready  to  be 
smitten  by  the  Stone.  When  Eussia  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  im- 
partially. While  he  has  no  wish  to  propitiate  them,  it  would 
afford  him  great  pleasure  to  convert  them  to  what  he  believes 
to  be  "  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,  Sec- 
tarianism is  dethroned,  at  least  in  the  hearts  of  those  who  re- 
ceive the  principles  inculcated.  By  Sectarianism  the  author 
means  everything  professedly  Christian  not  according  to  uthe 
law  and  the  testimony."'2  He  therefore  uses  the  word  as  repre- 
sentative of  all  state-religions,  as  well  as  of  the  forms  opposed 

1  James  ii.  22 :  Heb.  ix.  28.  2  Isai.  viii.  20. 


XIV  PREFACE  TO  THE  LONDON  EDITION". 

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,"1  he  has  shown  no  favor  to  the  Heresies  (aipeoeig) 
which  destroy  it,  and  therefore  he  expects  none.  The  perils 
to  which  he  is  exposed  are  only  to  be  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  im- 
agined. In  one  thing,  however,  he  feels  strong,  and  armed  at 
all  points  for  a  conflict  with  the  giants — he  knows  what  is  writ- 
ten in  uthe  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 ;  and  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,  per- 
haps, prudence,  which  is  sometimes  the  better  part  of  valor,  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  trouble- 
some 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  under- 
stood 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  candor,  impartiality,  and  tranquility  of  mind. 
As  individuals,  he  has  no  controversy  with  them.  His  opposi- 
tion 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 
honors  and  profits  as  mere  dross  for  the  excellency  of  the  truth. 
Let  them  leave  the  fat  things  of  the  apostacyto  those  who 
"mind  earthly  things;"  and  let  them  put  on  the  whole  armor 
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 
subscribers  this  work,  as  an  ample  fulfilment  of  his  part  of  the 
covenant  between  them.     They  can  now  form  their  own  judg- 

1  Acts  xxviii.  22. 


PREFACE  TO  THE  LONDON  EDITION.  XV 

ment  of  its  merits  or  defects  according  to  the  evidence  a  candid 
perusal  may  afford.  And  may  Grod  Almighty  bless  their  hon- 
est endeavors  to  know  and  understand  his  truth,  which  is  in- 
trinsically invincible,  and  needs  only  to  come  in  contact  with 
"  good  and  honest  hearts"  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  frater- 
nity ;  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. 

3  Brudenell  Place,  New  North  Road,  London, 
January  1,  1850. 


PREFACE   TO   THE  SECOND  EDITION. 


It  is  customary  to  introduce  a  new  edition  of  a  work  by  an 
additional  preface.  This  is  very  well  if  the  publisher  have  any- 
thing to  say  that  is  likely  to  interest  the  reader ;  otherwise  it 
only  increases  the  bulk,  cost  and  weight  of  the  work  unneces- 
sarily. I  have  endeavored  to  persuade  myself  that  there  was 
no  need  to  add,  in  the  way  of  preface,  to  what  I  have  said  al- 
ready in  the  London  edition  ;  but  I  find  I  cannot  evade  the  ne- 
cessit}^  of  inserting  a  few  pages  more,  which  the  circumstances 
of  the  case  have  rendered  indispensable. 

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  Bussias."  This  was  the  fact.  It  was  ordered  by  a  friend  in 
Dundee,  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  possession  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  Avork  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. 

Apprehensive  that  he  might  have  difficulty,  and  desiring  to 
make  its  transmission  sure,  I  determined  while  in  London  to 
send  it  through  Baron  Brunnow,  the  Eussian  ambassador  at  the 
Court  of  St.  James.  I  accordingly  put  it  up  in  parcel  form, 
wTith  a  letter  to  his  excellency,  and  another  to  the  emperor  him- 
self, and  sent  it  by  a  special  messenger.  He  found  some  diffi- 
culty, however,  in  procuring  admission  for  it,  it  being  a  rule  at 
Ashburnham  House  to  receive  nothing  from  private  persons, 
unless  previously  ordered.  After  some  little  dispute,  and  my 
messenger  refusing  to  take  it  back,  it  was  received  and  handed 
in  to  the  ambassador.  This  was  on  February  11,  1850.  He 
retained  the  book  sixteen  days,  and  on  the  27th  returned  it 
through  the  "  Parcels'  Delivery  Company,"  with  the  following 
note: 

"Xe  Baron  de  Brunnow  presente  ses  complimens  a  Monsieur 
John  Thomas  et  en  lui  restituant  ci-pres  un  ouvrage  imprime, 
et  la  lettre  jointe  a  son  billet  du  11  Fevrier  dernier,  se  fait  un 
2 


XVlll  PREFACE   TO   THE   SECOND  EDITION. 

devoir  de  le  prevenir  en  meme  terns  que  les  regies  du  service 
n'autorisent  point  les  Ambassades  de  Eussie  de  transmettre  a 
St.  Petersbourg  des  envois  a  l'adresse  de  S.  M.  FEmpereur. 

"  Le  Baron  Brunnow  regrette  de  devoir  aj  outer  qu'il  lui  serait 
impossible  de  solliciter  de  son  gouvernement  une  exception  a  la 
r&gle  generale  en  faveur  du  present  envoi, 

ASHBURNHAM  HOUSE, 

Le  27  Fevrier. 

For  those  wbo  do  not  know  French,  I  submit  the  following 
version : — "  Baron  Brunnow  presents  bis  compliments  to  Mr, 
John  Thomas,  and  in  returning  to  him  so  soon  a  printed  work, 
and  the  letter  which  accompanied  his  note  of  the  11th  of  Febru- 
ary last,  feels  it  his  duty  to  inform  him,  at  the  same  time,  that 
the  rules  of  the  service  do  not  at  all  allow  the  ambassadors  of 
Eussia  to  transmit  to  St.  Petersburg  things  sent  to  the  address 
of  His  Majesty  the  Emperor. 

"Baron  Brunnow  regrets  the  necessity  of  adding,  that  it 
would  be  impossible  for  him  to  solicit  of  his  government  an  ex- 
ception to  the  general  rule  in  favor  of  Elpis  Israel." 

Before  this  I  had  sent  a  copy  of  the  work,  with  a  letter,  to 
Lord  Palmerston,  the  English  Secretary  of  State  for  Foreign 
Affairs.  On  receiving  his  reply,  which  will  be  found  on  another 
page,  I  printed  them  both,  and  sent  a  copy  to  the  Baron,  with 
the  following  note : 

u  Mons.  le  docteur  Thomas  presente  ses  complimens  a  Mons, 
le  Baron  de  Brunnow,  et  lui  remet  une  lettre  qu'il  a  publiee 
et  addressee  au  vicomte  Palmerston,  Secretaire  d'Etat  pour 
les  affaires  etrangeres.  Mons.  T.  envoie  ladite  lettre  a  Mons, 
le  Baron  dans  l'objet  de  Finformer  que  le  Vicomte  possede  deja, 
et  apprecie  l'information  y  contenue,  en  regrettant  en  meme 
terns  que  les  regies  du  service  ambassadorial  de  Eussie  ne 
permettront  pas  a  Mons.  le  Baron  de  le  transmettre  a  Sa  Majeste 
l'Empereur.  Mons.  T.  se  permet  aussi  de  faire  observer  a 
Mons.  le  Baron  si  ce  ne  soit  pas  une  mauvaise  politique  de 
fermer  les  yeux  sur  cela  que  les  ennemis  de  l'Empire  de  Eus- 
sie se  trouvent  de  connaitre.  Les  destinees  des  nations  sont 
determinees  par  les  idees,  qui  sont  aussi  la  cause  de  la  chute  des 
gouvernements :  il  faut  done  que  nous  n'ignorons  pas  ce  qui 
peut  donner  probablement  1'avantage  a  nos  adversaires. 

"  Mons.  T.  pric  Mons.  le  Baron  de  vouloir  bien  agreer  ses 
remerciemens  pour  la  politesse  dont  son  billet  du  27  Fevrier 
porte  l'expression." 

When  rendered  into  English,  the  above  reads  as  follows : — 


PEEFACE   TO   THE   SECOND   EDITION.  XIX 

"Dr.  Thomas  presents  his  compliments  to  Baron  Brum  now,  and 
sends  him  a  letter  he  has  published,  and  addressed  to  Viscount 
Palmerston,  Secretary  of  State  for  Foreign  Affairs.  Mr.  T. 
sends  the  said  letter  to  the  Baron  for  the  purpose  of  informing 
him  that  the  Viscount  already  possesses  and  appreciates  the 
information  contained  (in  Elpis  Israel),  at  the  same  time  re- 
gretting that  the  rules  of  the  ambassadorial  service  of  Russia 
will  not  allow  the  Baron  to  transmit  it  to  His  Majesty  the 
Emperor.  Mr.  T.  would  also  submit  to  the  Baron,  if  it  be  not 
bad  policy  to  close  the  eyes  upon  what  the  enemies  of  the  Rus- 
sian Empire  are  themselves  acquainted  with.  Ideas  determine 
the  destinies  of  nations,  and  cause  the  fall  of  governments  :  it  is 
necessary,  then,  that  we  do  not  remain  ignorant  of  what  may 
probably  give  the  advantage  to  our  opponents. 

"  Mr.  T.  begs  the  Baron  to  accept  his  thanks  for  the  polite- 
ness evinced  by  his  note  of  the  27th  February." 

3  Brudenell  Place,  New  North  Road, 
London,  March  7,  1850. 

This  concluded  my  correspondence  with  the  ambassador.  He 
retained  the  "billet,"  but  returned  the  "letter"  addressed  to  the 
Emperor.  The  "rules  of  the  service"  are  an  effectual  expedient 
to  exclude  from  the  Autocrat's  mind  all  inconvenient  ideas.  I 
have  no  doubt,  however,  but  that  it  is  just  as  it  ought  to  be. 
The  Angel-Princes  who  watch  over  and  superintend  the  affairs 
of  the  nations,  may  have  arranged  that  it  should  be  so ;  the 
darkness  of  the  Russian  Majesty  being  necessary  for  its  precipi- 
tation upon  the  hopeless  destiny  that  awaits  it. 

It  would,  perhaps,  be  deemed  tantalizing  to  have  mentioned 
my  correspondence  with  these  high  personages,  and  to  leave  the 
reader  ignorant  of  its  purport.  I  will  therefore  terminate  his 
suspense,  and  at  the  same  time  gratify  his  curiosity,  by  laying 
the  contents  of  the  epistles  before  them.  First,  then,  I  shall  lay 
before  him  the  letter  to  the  Russian  ambassador  whieh  elicited 
his  note  to  me  of  February  27th. 

3  Brudenell  Place,  New  North  Road, 
London,  Feb.  11,  1850. 
Sir, — I  have  thought  it  no  more  than  right  and  proper  to  for- 
ward to  you,  for  transmission  to  the  Emperor  Nicholas,  a  copy 
of  a  work  recently  published  and  extensively  circulated,  in 
which  the  future  destiny  of  Russia,  as  revealed  by  Divine  Prov- 
idence in  the  Bible,  is  largely  treated  of. 

In  a  conversation  between  the  emperor  and  certain  Polish 
bishops,  translated  into  "  The  Times,"  he  is  reported  to  have 


XX  PEEFACE  TO  THE   SECOND  EDITION. 

said,  that  "  the  true  faith  exists  in  Russia  alone"  and  that  he  has 
" firm  faithy  We  also  understand  in  this  country  that  he 
claims  to  be  GooVs  Vicar — the  imperial  representative  of  the 
Almighty  among  the  nations.  This  is  the  grand  climax  of  the 
more  humble  pretensions  enunciated  by  the  renowned  Peter, 
who  found  Eussia  a  small  rivulet  and  left  it  an  immense  river, 
that  his  successors  might  magnify  it  into  "an  ocean:" — to 
whom,  as  he  would  have  the  world  believe,  "  the  All  Powerful 
had  revealed  his  wishes  and  intentions."  Admitting  that  the 
Greek  faith  is  as  true,  and  certainly  more  ancient  than  the  Ro- 
man, which  glories  in  another  vicar  than  the  emperor,  but 
denying  in  tolo  the  apostolicity  and  verity  of  either,  I  congratu- 
late your  excellency  in  being  the  representative  of  a  ruler,  who, 
at  least,  professes  faith  in  God,  and  a  firm  conviction  that  "the 
Most  High  ruleth  in  the  kingdom  of  men,  and  giveth  it  to 
whomsoever  he  will." 

The  Emperor  Nicholas  seems  to  have  inherited  the  convic- 
tions of  Peter  the  Great.  The  latter  "  looked  upon  Russia  as 
called  upon  to  establish  her  rule  over  all  Europe  ;  and  its  invasion 
of  the  West  and  the  East  as  a  decree  of  Divine  Providence ;" 
while  the  former,  in  his  note  to  Count  Karl  Yassilievitch,  speaks 
of  "  the  policy  of  Russia  having  a  salutary  end  assigned  to  it  by 
Divine  Providence"  which  is  manifested  in  the  preservation  of 
Europe  from  the  incalculable  calamities  with  which  it  is  threat- 
ened ;"  that  is,  in  plain  English,  as  we  say,  the  salutary  end  of 
Russian  policy  is  for  the  emperor  to  become  the  Constantine  of 
the  world,  seeing  that  it  is  no  longer  able  to  keep  the  peace 
without  him. 

To  minds  unacquainted  with  "  the  things  noted  in  the  scrip- 
tures of  truth,"  these  pretensions  of  the  Russian  Majesty  appear 
preposterous.  They  look  at  your  emperor  as  an  ambitious  and 
cruel  tyrant,  who,  like  another  Attila,  delights  in  war  and 
massacre  for  its  own  sake.  But  it  is  evident  from  his  procla- 
mations, that  his  aggressions  are  motived  by  considerations  which 
they  have  not  "faith"  enough  to  comprehend.  He  believes  his 
country  is  called  of  God  to  save  Europe  from  anarchy,  which 
can  only  be  accomplished  by  the  iron  hand  of  an  Autocrat,  giv- 
ing law  and  "faith"  to  its  peoples,  whose  disorders  arise  from 
impiety  and  irreligion.  If  the  earth  is  to  be  inhabited,  it  is  un- 
questionable that  order  must  be  maintained.  Superstition  hav- 
ing first  brutalized  the  nations,  and  a  little  knowledge  after- 
wards puffed  them  up,  they  respond  only  to  two  extremes, 
equally  hateful  to  all  rightly  constituted  minds — licentiousness 
and  despotism.  The  happy  medium  is  Liberty  based  upon 
truth  and  righteousness.     But  at  present  this  is  impossible  ;    for 


PREFACE  TO  THE   SECOND  EDITION.  XXI 

neither  popes,  emperors,  kings,  priests  nor  people  have  knowl- 
edge, virtue  or  wisdom  enough  to  compass  the  greatest  good 
for  society  by  which  God  shall  be  glorified  and  the  nations 
blessed. 

Despotism,  then,  is  the  desideratum  for  Europe  at  present ; 
and  there  is  but  one  species  of  it  extant,  vigorous  and  iron- 
sceptred  enough  to  respond  to  the  necessities  of  the  case  ;  and 
that  is  the  Russian.  Your  Emperor  need  not  fear  to  strike  the 
blow  for  universal  dominion.  The  world  lV  before  him,  and  in 
its  decrepitude,  as  it  were,  inviting  him  to  become  its  lord  from 
the  rising  to  the  setting  sun. 

He  has,  doubtless,  a  speculative  faith  in  the'Bible,  though  he 
may  not  be  aware  of  the  great  things  recorded  therein  concern- 
ing the  mission  of  his  "  sacred  Eussia."  The  book  which  I  now 
send  him  through  your  excellency  as  a  duplicate  copy,  will  show 
him  what  Divine  Providence  has  decreed  concerning  it.  He,  or  a 
successor,  will  wield  a  sceptre  in  Constantinople,  for  magnitude 
of  power  and  extent  of  dominion  *such  as  the  wrorld  has  never 
yet  witnessed  since  Nimrod  hunted  men  as  beasts  before  the 
Lord.  Eussia's  mission  is,  to  reduce  all  the  nations  of  the  Old 
World,  save  Britain  and  her  dependencies,  into  one  imperial 
dominion  represented  in  the  book  of  Daniel  by  the  Image  of 
Nebuchadnezzar.  Licentiousness  will  again  break  loose,  and  in 
the  melee  the  Austro-Papal  empire  will  succumb ;  the  contest 
will  end  in  the  discomfiture  of  the  Continent,  and  Eussia,  like  a 
mighty  inundation,  will  overflow  the  nations,  and  dash  her 
waves  upon  their  shores,  from  the  Danish  Belts  to  the  Darda- 
nelles. Britain  will  rage,  and  shake  the  world  with  her  thun- 
der ;  but,  as  in  the  days  of  Napoleon,  her  alliance  will  be  fetal 
to  them  that  trust  her,  and  only  precipitate  their  fall. 

Let  the  Autocrat,  however,  beware  how  he  lay  his  hand  on 
Syria.  Europe  and  Turkey  will  be  his ;  Persia,  Ethiopia, 
Libya,  and  at  length,  Egypt — but  in  Palestine  the  power  of 
Eussia  will  be  broken.  But  beyond  this,  I  will  say  no  more. 
I  have  said  enough  to  interest  both  your  excellency  and  the 
Emperor  in  any  book  wherein  these  astounding  events  are 
treated  of.  If  your  imperial  lord  be  too  cautious,  too  hesitating, 
too  fearful  of  the  strife,  to  "  stretch  out  his  hand  upon  the  coun- 
tries, "  the  Most  High,  who  ruleth  in  the  kingdom  of  men,  and 
givetli  it  to  whomsoever  he  will,  and  setteth  up  over  it  the  basest 
of  men,"  will  soon  remove  him*  and  exalt  a  more  fitting  instru- 
ment to  execute  his  will. 

*  In  four  or  five  years  after  Nicholas  was  suddenly  removed,  not  being  the 
right  man  for  future  developments. — Note  to  Third  Edition. 


XXll  PREFACE  TO   THE   SECOND  EDITION. 

That  Kussia's  mission  may  be  soon  accomplished,  and  the  con- 
stituents of  her  fall j  developed  dominion  be  "broken  to  pieces 
together,"  and  like  thistle-down,  or  "  the  chaff  of  the  summer 
threshing-floors,"  be  carried  away  by  a  divine  tempest,  and  found 
no  more  forever,  is  the  earnest  and  daily  prayer  to  Heaven  of 
him,  who  subscribes  himself,  with  all  due  consideration  and 
respect, 

Your  Excellency's  well-wisher, 

JOHN  THOMAS, 
Author  of  Elpis  Israel. 

The  letter  which  accompanied  the  above,  addressed  to  the 
Autocrat,  and  returned  with  the  book,  is  as  follows : 

3  Brudenell  Place,  New  North  Eoad, 
London,  England,  Feb.  11,  1850. 

Nicholas,  Emperor  and  Prince  of  Hos,  Mosc,  and  Tobl : 

May  it  please  your  Majesty, — The  most  high  God  hath  given 
you  a  kingdom  and  majesty,  glory  and  honor ;  and  for  the 
majesty  he  hath  given  yon,  all  the  peoples,  nations,  and  lan- 
guages of  the  Continent  tremble  with  fear,  being  apprehensive 
of  the  terror  coming  upon  them  by  your  hand.  In  your  own 
kingdom  you  are  absolute  ;  for  whom  you  will  you  punish,  and 
whom  you  will  you  pardon — whom  yon  will  you  promote,  and 
whom  you  will  you  put  down.  This  is  a  tremendous  power  to 
be  at  the  disposal  of  a  mortal  man  :  but  happy  is  it  for  mankind 
the  will  of  kings,  popes,  and  emperors  is  not  free  ;  but  subor- 
dinated, restrained,  controlled  of  God — as  it  is  written  in  the 
Holy  Oracles,  "  the  powers  that  be  are  placed  under  God" — 
vno  rov  Qeov  rerayiievat    etotv. 

I  address  you,  Czar,  by  that  title  which  the  God  of  Heaven 
hath  bestowed  upon  you  in  the  writings  of  his  holy  prophets, 
who,  in  their  day,  made  known  his  secrets  before  autocrats  and 
kings  of  great  renown.  The  title  is  equivalent  to  "  Autocrat  of 
all  the  Kussias,"  by  which  you  are  ordinarily  designated.  But, 
Czar,  I  write  to  you  respectfully  to  invite  your  attention  to  what 
Israel's  prophets  have  recorded  concerning  "the  mission"  of 
your  "sacred  Kussia;"  and  to  request  your  acceptance  of  a 
work,  styled  "  Elpis  Israel"  by  which  your  understanding  of 
their  testimony  may  be  facilitated.  The  book  will  explain  to 
you  the  applicability  of  the  above  title  to  your  dynasty.  It  will 
also  unfold  to  you  the  mighty  power  and  astounding  magnitude 
of  the  dominion  which  the  most  high  God  has  predestined  for 
your  rising  country  ;  and  demonstrate  to  you  that  your  sceptre 


PKEFACE  TO   THE   SECOND  EDITION.  XX1U 

in  the  hand  of  the  last  of  your  successors  will  be  shivered  to  pieces, 
as  a  just  retribution  for  his  unparalleled  presumption  and  evil 
deeds. 

A  work  laying  before  you  such  high  and  important  matters 
as  these,  cannot  fail  to  interest  you,  0  Czar,  of  all  men  upon  the 
earth.  The  most  high  God  speaks  to  you  in  the  Bible,  saying, 
"  Thou  art  he  of  whom  I  have  spoken  in  old  time  by  my  ser- 
vants, the  prophets  of  Israel;"  and  he  commands  you,  saying 
also,  "  Be  thou  prepared,  and  prepare  for  thyself,  thou,  and  all 
thy  company  that  are  assembled  unto  thee,  and  be  thou  a  guard 
unto  them."  He  has  enumerated  the  peoples  and  nations  which 
are  to  constitute  your  "  company"  when  the  dominion  of  Russia 
shall  have  attained  its  full  extent  No  previous  empire  will  have 
equalled  it ;  for,  in  addition  to  the  territory  you  now  possess,  it 
will  comprehend  that  of  the  old  Roman  empire,  with  Persia,  and 
the  outlying  countries  of  Germany,  Bohemia,  &c.  Europe  and 
Turkey  will  fall  before  your  hosts,  as  the  former  fell  before  Na- 
poleon. England  will  be  against  you.  You  will  not  be  able 
to  cope  with  her  upon  the  sea-  She  will  make  you  respect  her 
power  there ;  for  God  has  given  her  the  ocean,  but  the  land  to 
you.  Her  alliance  will  be  fatal  to  all  the  Continentals  who  look 
to  her  for  help.  She  cannot  conquer  Destiny.  Her  politicians 
affect  to  despise  your  power,  and  from  the  supposed  poverty  of 
your  treasury  predict  your  inability  to  compass  your  ambition ! 
They  forget  that  the  barbarians  who  overturned  the  Roman  Em- 
pire made  the  conquered  pay  the  expenses  of  the  war ;  so  in 
your  case,  a  single  campaign  may  put  you  in  possession  of  Con- 
stantinople and  its  European  dependencies,  and  place  you  in  a 
position  to  command  riches  which,  under  Turkish  rale,  are  un- 
developed, and  unavailable. 

Fear  not,  then,  O  Czar,  to  unloose  your  hosts  against  the 
West.  Europe  is  weak,  and  her  debility  is  your  strength.  Her 
licentious  masses  hate  their  incapable  and  stolid  rulers.  There 
is  no  union,  no  sympathy  between  them.  The  West  and  South 
are  at  the  end  of  their  career,  and  doomed  of  God  to  a  social 
disruption  and  overthrow.  Russia  is  his  sword  to  punish  the 
Latins  for  their  crimes  against  his  people  and  his  holy  name, 
which  has  been  blasphemed  by  their  popes,  emperors,  and  popu- 
lations, as  were  the  Saracens  and  the  Turks  his  sword  to  recom- 
pense the  Greeks  for  their  enormities.  Arise,  then,  0  Czar,  draw 
thy  sword  upon  Turk  and  Papist,  and  throw  the  scabbard  to  the 
winds.  Everything  favors  the  enterprise :  Turkey  is  decrepit ; 
Austria  death-stricken;  Naples,  Sardinia,  Portugal  and  Spain, 
names  signifying  political  nihility;  France  unstable  and  dis- 
tracted ;  Germany  disunited,  and  therefore  weak ;  Denmark  al- 


XXIV  PEEFACE   TO   THE   SECOND   EDITION. 

ready  in  your  interest ;  and,  with  a  little  management,  England 
unable  to  get  at  you  except  with  her  gold.  With  your  right 
hand  upon  the  Danish  Belts,  and  your  left  upon  the  Dardanelles, 
you  can  shut  her  out  from  the  Baltic  and  Euxine,  and  do  accord- 
ing to  your  will,  subject  only  to  the  control  of  the  Most  High, 
against  whose  foes  you  are  called  to  fight.  The  coming  conflict 
between  France  and  Austria,  in  the  case  of  Italy  and  the  Pope,  will 
still  further  facilitate  your  conquests.  The  revealed  destinies  of 
these  powers,  and  of  the  Papacy,  so  worthily  detested  by  all  the 
friends  of  truth,  righteousness,  and  humanity,  are  interpreted  in 
" Elpis  Israel"  so  that  I  need  not  expatiate  upon  them  here. 
Their  mutually  exhausting  wars,  extinctive  of  the  Austrian  Em- 
pire, will  leave  France  an  easy  prey  to  Kussia.  Divide  and  con- 
quer, for  French,  Austrians  and  Italians,  like  Turks,  Greeks,  and 
Kussians,  are  fit  only  for  subjection  to  him  who  is  able  to  rule 
them  with  a  rod  of  iron. 

But,  after  Kussia  has  done  her  w:ork  upon  the  licentious  and 
degenerate  nations  of  the  West,  the  most  high  God  will  bring 
her  also  to  judgment  for  her  crimes,  as  He  has  Assyria,  Persia, 
Macedon,  and  Pome,  in  former  days.  Her  dominion  will  pass 
away  as  "the  baseless  fabric  of  a  vision,  and  leave  not  a  wreck 
behind."  Where,  0  Czar,  is  now  the  meteor-like  empire  of 
"Napoleon  le  grand?"  Yanished  like  a  vision  of  the  night,  or 
the  morning  dew  !  And  such  is  the  consummation  of  the  mis- 
sion of  your  "  sacred  Kussia,"  whose  Image-Empire  will  be  smit- 
ten on  its  feet  by  the  God  of  Heaven,  when  her  Autocrat  and 
his  hosts,  "like  a  cloud  to  cover  the  land,"  shall  fall  by  pesti- 
lence and  the  sword,  "  upon  the  mountains  of  Israel."  This  is 
the  "salutary  end"  of  your  power  "decreed  by  Divine  Provi- 
dence," in  the  Holy  Scriptures.  The  last  of  the  Autocrats  therein 
designated  by  the  title  "Gogue  of  the  land  of  Magogue,  prince 
of  Kos,  Mosc,  and  Tobl,"  will  be  bruised,  beaten  down  and  trod- 
den under  foot  by  the  Messiah  of  Israel,  when  he  descends  in 
power  and  great  glory  to  "  break  in  pieces  the  oppressor,"  and  to 
establish  truth  and  justice,  good  and  righteous  government,  in 
the  earth. 

That  the  fate  of  Sennacherib,  or  of  Belshazzar,  may  not  be 
that  of  your  majesty's  person ;  but  that,  subduing  Turkey  and 
Europe,  you  may  temper  severity  with  mercy,  being  "  a  terror 
to  evil  doers,  and  a  praise  to  them  that  do  well ;  and  that,  pro- 
tecting the  helpless,  showing  kindness  to  the  poor,  and  ever  re- 
membering that  the  Most  High  ruleth  in  the  kingdom  of  men, 
and  calls  their  kings  and  potentates  to  a  fearful  account  for  their 
misrule — you  may  end  your  days  peacefully  in  the  midst  of 


PREFACE   TO   THE  SECOND   EDITION.  XXV 

your  family  and  dependents — is  the  sincere  hope  of  one  who 
subscribes  himself, 

With  all  due  consideration  and  respect, 
Your  Majesty's  well-wisher, 

JOHN  THOMAS, 
Author  of  Elpis  Israel. 

Addenda. — I  would  add,  by  way  of  explanation,  that  two 
copies  of  the  work  have  been  forwarded  to  your  Majesty — one 
with  this  letter  through  Baron  de  Brunnow;  the  other  by 
transmission  to  a  resident  in  St.  Petersburg.  This  plan  has 
been  adopted  in  order  to  secure  the  safe  arrival  of  one  at  least, 
which,  I  doubt  not,  your  majesty's  courtesy  will  induce  you  to 
acknowledge. 

I  will  add  no  more,  but  commend  the  work  to  the  reader's  at- 
tentive perusal.  Let  him  study  it  carefully,  not  forgetting  to 
compare  its  exposition  with  the  things  noted  in  the  Scriptures  of 
truth.  Let  him  read  it  through  before  he  pronounces  sentence 
upon  its  contents  ;  for  the  knowledge  of  the  end  is  necessary  to 
a  right  comprehension  of  the  beginning.  Farewell,  then,  and 
may  success  attend  the  reader's  efforts  to  know,  understand,  and 
to  do  the  truth. 

Kichmond,  Ya.,  June,  1851. 


PREFACE   TO   THE   THIRD   EDITION. 


Neakly  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 ;  and  as  a  proof  that  this  was  not  a  mere  compli- 
ment, one  of  them,  (Mr.  Alex.  Packie,  of  Baltimore,  Md.,)  do- 
nates to  the  author  eighty  dollars  towards  the  publication ;  and 
another,  whose  liberality  towards  what  he  believes  is  the  truth, 
is  well  known,  (Mr.  W.  P.  LemmoD,  of  the  same  city,)  writes, 
u  Apart  from  all  other  considerations  than  the  real  merit  of  the 
book,  you  have  nothing  to  fear  as  to  its  success.  I  would  re- 
commend you  to  give  at  once  a  public  announcement  of  your  in- 
tention 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  pub- 
lished this  third  edition  of  Elpis  Israel. 

When  the  work  was  written  the  times  were  of  a  highly  excit- 
ing 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  pur- 
pose 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  the  resurrected  and  living  saints 
at  the  head  of  the  armies  of  Israel,  reestablish  the  throne  and  kingdom 


XXVlll  PEEFACE  TO   THE  THIRD  EDITION. 

of  David,  and  subjugate  all  other  kingdoms  to  this  New  Power  in 
the  earth.  If  the  reader  desire  to  assure  himself  of  the  verity  of 
this  purpose,  he  may  consult  the  testimonies  referred  to  below,** 
which  the  past  history  of  Israel,  of  Jesus  and  the  Saints,  and  of 
the  world  at  large,  all  proves  has  never  yet  been  fulfilled ;  so 
that  he  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  man  in  "  Christendom,"  falsely  so  call- 
ed, is  on  the  side  of  the  purpose,  or  against  it.  Jesus  and  his 
apostles  preached  that  u  Salvation  is  of  the  Jews" — a  salvation 
dependent  upon  the  development  of  the  purpose  defined.  Hence, 
"when  ye  see  certain  things  coming  to  pass,  then  look  up,  and 
lift  up  your  heads ;  for  your  redemption  draweth  nigh" — a  say- 
ing which  intimates  that  the  approach  of  redemption,  whatever 
it  may  consist  in,  may  be  known  by  a  current  fulfilment  of  pre- 
dicted things  shortly  preceding  its  manifestation. 

It  is  this  relation  between  the  gospel  salvation  and  political 
events  that  makes  the  current  time  so  highly  interesting ;  for 
there  is  no  salvation  for  Jew  or  Grentile,  until  Jerusalem  is  in 
actual  possession  of  the  "  Gog  of  the  land  of  Magog,  prince  of  Bosh, 
Mosc  and  Tobl"  and  he  be  broken  there  by  the  Kino  of  the 
Jews,  returned  from  the  "far  country"  where  he  now  is. 
This  is  an  indispensable  necessity,  and  one  that  cannot  obtain  so 
long  as  Europe  exists  under  its  present  constitution.  What 
is  needed  there  is  one  ruling  power,  whose  ascendancy  is  above 
all  rivalry ;  and  ivhose  policy  will  be  approved  and  accepted  by  all 
its  continental  contemporaries,  as  absolute.  To  develop  this  there 
must  be  a  tempest,  in  which  the  countries  shall  be  overflowed 
by  a  submerging  inundation — Dan.  xi.  40,  41 ;  or,  as  Prince 
Metternich  remarked,  saying,  "  after  one  the  Deluge.1'  The  states- 
men of  the  old  world  see  that  something  terrible  is  loom- 
ing in  the  near  future;  but  they  confess  that  they  cannot  see  the 
end  of  it.  It  is  true,  they  cannot,  though  that  end  has  been  pro- 
claimed through  the  Exile  of  Patmos  wherever  the  New  Testa- 
ment is  read.  This  apostle  informs  us,  that  "the  Ten  Horns  re- 
ceive power  as  kings  with  the  Beast  (the  Eighth  Head  of  the 
Beast)  one  hour.  These  have  one  mind,  and  shall  give  their 
power  and  strength  unto  the  Beast,"  and  so  forth.  "For  Grod 
hath  put  in  their  hearts  to  fulfil  his  will,  and  to  agree,  and  give 
their  Kingdom  to  the  Beast  until  the  word  of  God  be  fulfilled," 
— Eev.  xvii.  12,  13,  17.     Now  this  combination  of  Powers  up- 

*Isai.  xiv.  24-27  ;  xxvii.  1-6;  Joel  iii.  1,  2,  9-17;  Mic.  v.  1-G  ;  Zeck.  xii. 
1-9:  xiv.  1-11;  Dan.  xi.  40-45;  xii.  1,2;  Eev.  xix.  11-16;  xvii.  14;  xi. 
15-17  ;  v.  9,  10  ;  ii.  2G,  27  ;  Acts  xv.  16  ;  Amos  ix.  11-15 ;  Isai.  ix.  G,  7  ;  Luke, 
i.  31-33— and  so  forth. 


PEEFACE   TO   THE   THIED   EDITION.  XXIX 

on  the  Fourth  Beast,  habitable  for  "  one  hour"  or  thirty  years, 
has  never  been  evinced  in  all  their  history.  The  coming  tem- 
pest will  promote  this  development,  which,  when  consummated, 
will  produce  the  "  One  Mind,"  or  policy,  by  which  all  the  hosts 
of  the  nations  may  be  moved  as  one  man  against  Egypt  and 
Jerusalem,  to  war  against  the  Power  (Britain  and  her  allies)  then 
in  possession. 

In  my  letter  to  the  late  chief  of  the  Power,  styled  by  Ezekiel, 
"  Prince  of  Bosh,  Mosc,  and  Toll"  I  referred  him  to  "  the  coming 
conflict  between  France  and  Austria,  in  the  case  of  Italy  and  the 
Pope."  I  have  been  looking  for  this  for  the  last  ten  years  ;  and 
when  asked  at  wrhat  time  I  would  revisit  England,  have  invariably 
replied,  When  France  and  Austria  fall  foul  of  one  another ;  cer- 
tainly not  before.  This  collision  seems  now  to  be  imminent ;  and 
whenever  it  breaks  out,  then,  as  I  wrote  to  the  Czar,  will  be 
Eussia's  opportunity.  Nicholas  was  a  little  too  soon,  calculating 
more  upon  the  force  of  his  single  arm,  than  upon  force  seconded 
by  an  agreement  of  other  powers.  Ezekiel's  prophecy  seems 
clearly  to  require  the  extinction  of  Austrian  ascendancy.  If 
the  empire  be  not  dissipated,  its  supremacy  must  yield  to  Rus- 
sia, but  Ave  shall  see.  He  and  France  are  now  antagonists  ;  and 
Austria  and  Russia  are  nominally  friends. 

When  Elpis  Israel  first  appeared,  France  was  a  republic  un- 
der president  Napoleon,  self-styled  the  saviour  of  society  from 
impending  anarchy.  Since  then,  in  despite  of  the  treaty  of 
Vienna,  in  1815,  which  excludes  the  Buonapart  family  from  all 
sovereign  power  in  Europe,  he  seized  upon  sovereignty  in 
France,  and  by  a  bloody  coup-cVetat  made  himself  emperor.  He 
has  ruled  France  with  scorpions ;  and  encouraged  by  success, 
evidently  proposes  to  experiment  after  his  uncle's  fashion  upon 
Italy,  Austria,  and  the  Pope.  For  our  own  part,  we  doubt  not 
that  the  uncle's  fate  also  awaits  him.  France  is  a  toe  of  Nebu- 
chadnezzar's image,  and  a  horn  of  the  eighth  head  of  the  beast ; 
hence  her  symbolical  constitution  is  regal,  not  imperial.  I 
expect,  therefore,  the  fall  of  the  French  empire  in  and  by  the 
same  tempest,  that  is  about  to  change  the  political  map  of 
Europe,  and  to  demolish  the  Ottoman,  sustained  only  from 
without. 

From  a  review  of  all  that  is  at  work  among  the  powers,  we 
may  truly  say  that  no  times  are  more  interesting  and  important 
than  these.  The  political  situation  is  that  of  the  "  Three  unclean 
spirits  like  Frogs  "  which  are  "  ivorking  miracles  "  in  the  political 
world  of  the  old  prophetic  arena  of  the  divine  purpose.  No 
ordinary  events  are  about  to  come  to  pass  ;  and  whatever  comes 
will  be  promotive  of  that  grand  revolution  in  human  affairs  by 


XXX  PEEFACE  TO  THE  THIRD  EDITION". 

which  the  kingdom  of  the  clergy  shall  be  disrupted ;  and  the 
civil  power  that  sustains  it  in  all  countries,  utterly  destroyed. 
When  ye  see  these  things  predicted  in  Rev.  xvi.  12-14,  as  ye 
may,  for  they  are  characteristic  of  the  times,  look  up  and  lift  up 
your  heads ;  for  in  verse  15  of  the  same  chapter,  the  Spirit  saith 
"Behold,  I  come  as  a  thief.  Blessed  is  he  that  watcheth,  and 
keepeth  his  garments,  lest  he  walk  naked,  and  they  see  his 
shame." 

Eeader,  in  view  of  this  warning,  have  you  on  these  "  gar- 
ments" are  you  "  keeping  "  them  unspotted  by  the  world  ;  or 
are  you  ■  -  walking  naked?  V  If  you  are  not  "  in  Christ,"  you  are 
in  the  rags  and  nakedness  of  sin.  Your  sin  is  uncovered ;  and 
he  only  is  "blessed  whose  transgression  is  forgiven,  whose  sin 
is  covered  ;  the  man  unto  whom  Jehovah  imputeth  not  iniquity, 
and  in  whose  spirit  there  is  no  guile."  Psal.  xxxii.  1,  2  ;  Rom. 
iv.  But  you  may  be  ignorant  of  the  whole  matter,  though  you 
may  be  as  full  of  denominational  pietism  as  a  Romish  devotee, 
or  a  protestant  enthusiast.  Ignorance  alienates  from  the  life  of 
God  ;  for  pious  ignorance  is  only  infidelity  ;  and  "  without  faith 
it  is  impossible  to  please  God."  Now  Elpis  Israel  has  been 
written  to  dispel  the  darkness  of  such  as  you  ;  to  turn  you  from 
Satan  to  God  •  that  you  may  receive  forgiveness  of  sins,  and  in- 
heritance among  the  sanctified  through  faith  that  leads  into 
Jesus — that  you  may  be  clothed  with  him,  as  with  a  pure  and 
spotless  robe,  "clean  and  white,"  that  you  may  not  walk  naked, 
and  be  exposed  to  shame. 

We  may  remark  here,  that  on  p.  125,  line  17,  we  are  sup- 
posed to  say,  that  "the  work  of  the  law  was  written  upon  the 
hearts  "  of  Gentiles  who  had  heard  nothing  of  it.  This  was  not 
my  meaning.  I  there  endeavor  to  account  for  the  moral  differ- 
ence between  the  mere  savage  and  the  peoples  of  the  four  em- 
pires ;  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  entirely  with  our  intelli- 
gent friend  whose  letter  has  been  already  quoted  from  at  the 
beginning,  that  "  Paul,  in  Rom.  ii.  15,  is  laboring  to  check  the 
presumption  of  the  Jews  who  were  claiming  preeminence  in  the 
congregation  at  Rome,  because  of  their  superior  knowledge  of 
the  law  of  Moses,  by  showing  their  pretentions  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 


PKEFACE  TO  THE  THIRD  EDITION.  XXXI 

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." 

And  now,  sending  Elpis  Israel  for  a  third  time  upon  his 
travels  to  proclaim  the  kingdom  of  God,  and  its  near  approach, 
we  commend  him  and  all  he  may  salute,  "  to  Him  who  is  able  to 
present  faultless  before  the  presence  of  his  glory  with  exceed- 
ing joy ;  to  the  only  wise  God  our  Saviour  be  glory,  and  majesty, 
and  dominion,  and  power  in  all  the  Aions.     Amen." 

Mott  Haven,  Westchester,  1ST.  Y., 
May  6, 1859. 


A  lso,  Published  by  the  Author, 

THE    HERALD 

OF  THE 

KINGDOM  AND  AGE  TO  COME  ; 

A    MONTHLY    PERIODICAL 

DEVOTED  TO  THE  INTERPRETATION 

OF   THE 

"LAW  AND  THE  TESTIMONY," 

AND  TO  THE  DEFENCE  OF  THE 

"  FAITH  ONCE  DELIVERED  TO  THE  SAINTS." 


This  is  a  Monthly  Periodical,  devoted  to  the  Christianity  of  the  Bible.  It  is  a 
trumpet  of  no  uncertain  sound  ;  but  one  that  makes  proclamation  without  re- 
gard to  party  favor  or  rebuke. 

"The  Herald"  has  existed  twelve  years,_.the  present  series  being  in  its 
ninth  volume.  It  comprises  24  pages  8vo  per  month,  and  contains  a  fund  of 
Biblical  instruction  that  can  be  obtained  in  no  other  publication  extant.  Bomish 
and  Protestant  Sectarianism  find  no  quarter,  as  the  Herald's  mission  is  to  "cast 
down  imaginations,  and  every  high  thing  that  exalteth  itself  against  the  knowl- 
edge of  God,  and  to  bring  into  captivity  every  thought  to  the  obedience  of  Christ.'' — 
2  Cor.  x.  4,  5.  The  signs  of  the  times  are  largely  treated  of,  and  every  scriptural 
endeavor  used,  to  prepare  men  for  a  gracious  reception  by  the  Judge  who  stands 
at  the  door  and  knocks. 

%gS~  Terms. — Two  Dollars  a  volume  of  twelve  numbers,  payable  in  advance  ; 
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ten, and  addressed  to  John  Thomas,  Editor  of  the  Herald,  Mott  Haven,  Westchester  Co., 
New  York,  will  not  fail  of  commanding  prompt  attention. 


ELPIS  ISRAEL 

May  be  procured  from  the  Author  at  Two  Dollars  and  Twenty-four  cents  a 
copy  ;  for  which  it  will  be  sent  by  mail,  to  any  distance  under  3000  miles. 

"  There  is  much  truth  in  this  volume,  forcibly  put  forth.'' — Quarterly  Journal 
of  Prophecy. 

Foreign  Office,  London, 

February  15th,  1859. 

SrR. — Viscount  Palmerston  desires  me   to  acknowledge  the  receipt  of  your 
letter  of  the  8th  instant,  and  to  express  to  you  his  thanks  for  Elpis  Israel,  the 
very  interesting  work  which  you  have  been  so  good  as  to  send  him. 
I  am,  Sir,  your  most  obedient  servant, 

John  Thomas,  Esq.  SPENCER  PONSONBY. 

— <-. <».«.» — 

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(Third   Thousand.) 

An  Exposition  of  DANIEL.     By  the  Author  of ' '  Elpis  Israel ;  102  pages.     Price 
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AN    EXPOSITION 

&c,  &c. 


THE      RUDIMENTS      OF     THE      WORLD 

CHAPTER  I. 

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  tho 
Moderns.— The  study  of  the  Bible  urged,  to  facilitate  and  promote  which  is  the 
object  of  this  volume. 

Revolving  upon  its  own  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  nearly  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  handy  work  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  man.  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  hands, 
saying,  "  are  not  these  by  the  might  of  my  power,  and  for  the  honor 
of  my  majesty  ?"  He  repudiates  all  lordship  over  him,  and  claim* 
the  inalienable  and  inherent  right  of  self  government,  and  of  establishing' 
whatever  civil  and  ecclesiastical  institutions  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  baptized  its  soil  in  blood,  and  the  mingled  cries  of  the  oppressor 
and  the  victim  have  ascended  to  the  throne  of  the  Most  Higrh. 


2  RUDIMENTS   OF   THE    WORLD. 

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,  uncleanness,  lasciviousness, 
idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife,  seditions, 
sects,  envying,  murders,  drunkenness,  revellings,  and  such  like."1  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 
produced,  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,  *f  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  revelation  from 
him  who  is  before  all,  and  to  whom  is  known  from  the  beginning  all 
he  intends  shall  come  to  pass.  So  true  is  ir,  that,  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."2 

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  importance.  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 

1  Gal.  v.  19.    '  1  Cor.  ii.  9, 10,  13. 


RUDIMENTS    OF   THE    WORLD.  3 

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  men" l  If  our  contemporaries  could  only  attain  to  the  adoption  of 
this  great  precept  "  let  no  man  glory  in  men,"  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,  which 
was  kept  secret  (xpovois  aiwvioi^)  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  nationsyb?*  the  obedience 
of  faith."  2  "  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  heirsf  and  of  the  same  body,  and  partakers  of  his  promise 
in  Christ  by  the  gospel."9  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  enume- 
rates ;  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."*  Thus  an  intelligible  mystery  characterizes 
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  ultima  ratio  for  all  difficulties  which  are  insoluble  by  the 
symbols  of  ecclesiastical  communities,  whose  text  of  universal  appli- 
cation 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 

'  1  Cor,  ii,  9,  10,  13 ;  iii.,  18—21.    *  Rom,  x\'u,  25,  26.    3  Eph,  iii.,  3,  6,  6,    «1  Tim.  ill,  9,  16. 

A    2 


4  RUDIMENTS   OF   THE   WORLD. 

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  biaa 
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,  u  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  presumptuously  overstepping  the  bounds  of  pro- 
priety to  venture  to  do  more.  This,  however,  is  not  the  practice  of 
those  who  have  no  secondary  interests  to  subserve  apart  from  the 
truth.  They  only  desire  to  know  that  they  may  believe  and  do ; 
but,  where  to  know  more,  would  jeopardize  the  u  vested  interests"  of 
a  sect,  and  extort  the  confession  of  its  leaders  and  members,  that 
they  were  in  error  and  knew  not  the  truth,  investigation  is  discour- 
aged, 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  detract- 
ing from  things  which  they  fear  to  look  into,  or  apprehend  are  far 
above  their  reach. 

Beside  glorying  in  men,  this  unfortunate  peculiarity  of  the  human 
mind  has  developed  the  organisation  of  a  system  of  things  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  cancre,  eaten  out  the  truth,  and  substituted  in  place  thereof,  a 
civil  and  ecclesiastical  constitution,  styled,  "  Harlots  and  the  Abomi- 
nations 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."1    Before  the  Son  of  God  sent 

•  Prov.  hi.  14—18. 


RUDIMENTS    OF   THE    WORLD.  5 

forth  his  apostles  to  proclaim  the  gospel  of  the  kingdom  in  his  name, 
il  He  opened  their  understandings  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  u  are  able  to  make 
thee  wise  unto  salvation  through  faith  which  is  in  Christ  Jesus.  For 
all  scripture  given  by  inspiration  of  God  is  also  profitable  for  teach- 
ing, for  conviction,  for  correction,  for  instruction  in  righteousness : 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works."1  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  arts,  and  burn  them 
before  all.2  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  things  taught  by  the  apostle  were  worthy  of  belief; 
"  therefore  they  believed/'3  If  then  not  even  the  preaching  of  an 
apostle  was  credited  unaccompanied  by  scriptural  investigation,  is  it 
not  infinitely  more  incumbent  on  us  that  we  should  bring  to  a  like 
test  the  opinions  and  precepts  of  the  uninspired  and  fallible  profes- 
sional theologists  of  our  day  ?  Let  us  believe  nothing  that  comes  from 
u  the  pulpit,"  "  the  altar,"  or  the  press,  not  demonstrated  by  the  gram- 
matical sense  of  the  scriptures.  Let  us  be  contented  with  nothing  less 
than  a  "  thus  it  is  written,"  and  a  il  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."4    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  commanding  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 
"ree  and  untrammelled  investigation  of  the  word  of  God.  The  Pro- 
testant world,  while  it  deludes  itself  with  the  conceit  that  "  the  Bible, 

Tim.  iii.  15—17.    'Acts  six.  19.    3Acts  xvii.  11,  12.    *  Isaiah  viii.  20. 


5  RUDIMENTS   OF   THE   WORLD. 

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  pro- 
fessors 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  Chiilingworth  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  of  his  own  con- 
science, 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  would  unchristianize  a  man  in  the  esti- 
mation of  state  churches  and  sectarian  denominations;  for  the  bible 
religion  requires  a  man  to  "  contend  earnestly  for  tlie  faith  once 
delivered  to  the  saints,"1  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  (^oyfiaTL^Qt)  after  the  commandments 
and  traditions  of  men ;  which  things  have  indeed  a  show  of  wisdom 
in  will-worship  and  humility."2  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  "moveable  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  uncircum- 
cised  of  heart ;  theological  dissertations  on  texts,  called  "sermons,'* 
are  substituted  for  "  reasoning  out  of  the  scriptures" — for  "  expound, 
ing  and  testifying  the  kingdom  of  God,  and  persuading  men  concern, 
jng  Jesus,  both  out  of  the  law  of  Moses,  and  out  of  the  Prophets  ;"a 

» Jude  3.    'CoL  ii.  16,  18.    3  Acts  xxviii.  23,  31. 


RUDIMENTS   OF   THE    WORLD.  7 

Puseyism,  Swedenborgianism,  and  all  sorts  of  isms,  to  which  in 
apostolic  times  the  world  was  a  total  stranger,  run  riot  among  them ; 
the  lusts  of  the  flesh,  of  the  eye,  and  of  the  pride  of  life  have  extin- 
guished 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.1  Let  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  commo- 
dity 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  according  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  extra  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 ;  though,  we 
must  also  bear  in  mind,  that  "  many  shall  seek  to  enter  in  but  shall 
not  be  able."  We  must  seek  by  the  light  of  scripture,  and  not  per- 
mit 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  obedi- 
ence 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  instruction  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 

1  Romans  zi.  17.  20,  22, 


8  RUDIMENTS    OF   THE    WORLD. 

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  commence- 
ment ;  and  may  the  Lord  himself  prosper  our  endeavours  to  decipher 
and  understand  his  will  and  testament,  and  to  disentangle  them  from 
the  crude  traditions  and  dogmatisms  of  contemporary  theologies,  use- 
ful in  their  beginning  as  "  oppositions"  to  the  Mystery  of  Iniquity, 
but  now  "  waxed  old  and  ready  to  vanish  away  "  with  the  thing  they 
have  antagonized  ;  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  understand  "the  mysteries  of  the 
kingdom,"  and  "  have  right  to  the  tree  of  life,  and  enter  in  through  the 
gates  into  the  city."1    And  this  we  will  do  if  God  permit. 


CHAPTER  II. 

The  earth  before  the  creation  of  Adam  the  habitation  of  the  angels  who  kept  noi 
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  para- 
dises 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. 


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  revelation  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 

» Kev.  xxii.  14. 


RUDIMENTS   OF    THE   WORLD.  9 

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  pre-Adameral  inhabitants; 
secondly,  upon  the  antediluvian  world,  which  succeeded  them  ;  and 
thirdly,  upon  Sodom  after  the  flood. 

Peter  says,  that  "  the  Angels,'*  or  pre-Adameral  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  em- 
ployed as  messengers  to  other  parts  of  the  universe  ;  this  their  name 
(ayytXos,  aggelos,  one  sent)  implies :  thirdly,  that  they  were  forbidden 
to  leave  their  habitation  without  special  command  to  do  so ;  and 
fourthly,  that  they  violated  this  injunction  and  left  it.  Having  trans- 
gressed the  divine  law,  God  would  not  forgive  them  ;  u  but  casting 
them  down,"  or  driving  them  back,  "  he  committed  them  to  everlast- 
ing chains  of  intense  darkness  to  be  reserved  for  judgment."1  Hence, 
it  is  clear,  when  they  were  driven  back  to  their  habitation,  some  fur- 
ther catastrophy  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  (he  mammoths  of  their  estate, 
under  the  waters  of  an  overwhelming  flood.  Reduced  to  this  extre- 
mity, the  earth  became  "  without  form  and  empty ;  and  darkness 
overspread  the  deep  waters.*'2  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  u  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-Adameral  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  n  mains, 
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  thou  • 

1  2  Peter  ii.  4.       2  Genesis  i.  1. 


10  RUDIMENTS   OF   THE   WORLD. 

sand  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  or 
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  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  thou- 
sand 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  philoso* 
phy,  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,  they  were  com- 
mitted "  for  the  judgment  of  the  Great  Day."  He  alludes  to  this 
great  day  in  his  quotation  of  the  prophecy  of  Enoch,  saying,  "  Be- 
hold, the  Lord  cometh  with  ten  thousand  of  his  Holy  Ones  (angels 
of  his  might,  1  Thess.  1.  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.1  This  is  the  Great  Day  of  Judgment,  a  period  of  one 
thousand  years,  in  which  Christ  and  his  saints  will  govern  the  nations 
righteously ;  judge  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  ?"2  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  epor.-h  of  the  first  day,  the  earth  was  as 
described  in  Genesis  i.  2,  "  without  form  and  void,  and  darkness  upon 
the  face  of  the  deep," — a  globe  of  mineral  structure,  submerged  in 
water,  and  mantled  in  impenetrable  night.  Out  of  these  crude  mate- 
rials, 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  de*p ;  on  the  third,  the 

»  S  Thess.  ii.  2  ;  Acts  xvlii.  31 ;  Rev.  v  10 ;  xx.  4.  11— 1&,    » I  Cor.  vi.  3. 


RUDIMENTS   OF   THE   WOULD.  11 

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  earth.  Our  globe  was  then  placed  in  such  astro~ 
nomical  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  inclination 
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.1 

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  likeness ; 
and  let  them  have  dominion  over  the  living  creatures."  So  Elohim 
created  man  in  his  image  ;  male  and  female  created  he  them.  Fur- 
ther details  concerning  the  formation  of  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  stupendous  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."2 

OF  THE  SABBATH  DAY  AND  THE  LORD'S  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  f* 
and  because  of  this  notable  event,  "  he  blessed  and  sanctified  it."  A 
day  is  blessed,  because  of  what  is  or  will  be  imparted  t©  those  who  are 
2ommanded  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  manner  of  its  original  observance  may  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 ;" 

'Gen.  i.  20—25;  ii.  19.        'Job  xxxYiii.  4—7. 


12  RUDIMENTS   OF   THE    WORLD. 

and  the  reason  for  this  total  abstinence  from  work  is  referred  to  the 
Lord's  own  example  in  that  "  he  rested  the  seventh  day."  The  na- 
ture 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,  honor- 
able ;  and  shalt  honor  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."1  In  this  passage 
the  conditions  are  stated  upon  which  faithful  Israelites  might  inherit 
the  blessing  typified  by  the  rest  of  the  seventh  day.  They  were  joy- 
fully to  devote  themselves  to  the  way  of  the  Lord.  They  were  not 
simply  to  abstain  from  work,  yawning  and  grumbling  over  the  tedious- 
ness  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  honorable  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  ante- 
diluvian 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  inter- 
dicted from  pleasures,  and  conversation  agreable  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  honorable. 
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  to  the  Lord.  It  was  irksome  to  him,  be- 
cause 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  Israel- 
ites, 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  in- 
heriting 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  over  the  nations  as  his  associate 
kings  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.2     The  knowledge  and  belief  of  these 

I  Isaiah  lviii.  13,  14.    *  Matt.  xxv.  33,  84 ;   Rev.  ii.  26,  27 ;  iii.  21 ;   v.  9,  10;  xx.  4;   Dan.  vii.  18, 
22, 27 ;  Isaiah  lxv.  17, 18. 


RUDIMENTS   OF   THE   WORLD.  13 

Jhings  was  the  powerful  and  transforming  motive  which  caused 
Abel,  Abraham,  Moses,  Jesus,  &c,  to  "  call  the  sabbath  a  delight, 
holy  of  the  Lord,  and  honorable;"  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  consti- 
tution 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  throughout  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 
deflleth  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  ;  whosoever  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  per- 
petual 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."1 

2.  u  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  mighty  hand  and  by  a  stretched  out  arm ;  therefore  the 
Lord  thy  God  commanded  thee  to  keep  the  sabbath  day."2 

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.  Ye  shall  kindle  no  fire 
throughout  your  habitations  upon  the  sabbath  day."5 

4.  "  And  while  the  children  of  Israel  were  in  the  wilderness,  they 
found  a  man  that  gathered  sticks  upon  the  sabbath  day.  And  they 
that  found  bim  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  congre- 
gation shall  stone  him  with  stones  without  the  camp.  And  all  the 
congregation  brought  him  without  the  camp,  and  stoned  him  with 
stones,  and  he  died ;    as  the  Lord  commanded  Moses."4 

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  com- 
manded 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 
sliall  there  enter  into  the  gates  of  this  city  kings  and  princes  sitting 

1  Exodus  xxxi.  12—17.     2  Deut.  v.  15.     3  Exodus  xxxv.  2,  3.     4  Numb.  xv.  32—36. 


14  RUDIMENTS    OF   THE   WORLD. 

upon  the  throne  of  David,  riding  in  chariots  and  upon  horses,  they, 
and  their  princes,  the  men  of  Judah,  and  the  inhabitants  of  Jerusa- 
lem :  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  bear  a  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  Jerusa- 
lem, and  it  shall  not  be  quenched."1 

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."2 

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  offi- 
ciate in  the  service  ot  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  the  first  or  eighth 
day  (some  particular  ones  however  excepted),  but  not  on  the  seventh. 
On  this  day,  however,  it  was  u  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.  H  On 
the  sabbath  days  the  priests  in  the  temple  profaned  the  sabbath,  and 
were  blameless  ;"3  for  the  law  enjoined  them  to  offer  "  two  lambs  of 
the  first  year  without  spot  as  the  burnt-offering  of  every  sabbath."4 
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  lt  guilty  of  death."  It  was  upon  this  ground  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."5  It  was  a  wise  and  beneficent  institution.  It  prevented  the 
Israelites  from  wearing  out  themselves  and  their  dependants  by  inces- 
sant 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.6  It  was  a  part  of  "  the  rudiments  of  the 
world  "  inscribed  on  il  the  handwriting  of  ordinances  that  was  against 
us,  which  was  contrary  to  us,"  and  which  the  Lord  Jesus  l(  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." 

»  Jer.  xvii.  21—27.    «  Exodus  xvi.  29.    a  Matt.  xii.  5.    *  Numb,  xxviii.  9,  10.    *  Mark  ii.  ft 
6  Col.  ii.  16,  17 ;  and  14. 


RUDIMENTS   OF   THE    WORLD.  15 

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  rudi- 
ments," or  "elements of  the  world,"  which,  in  Galatians,  he  also  terms 
"  weak  and  beggarly  elements,  whereunto  they  desired  again  to  be  in 
bondage."  They  evinced  this  desire  by  "observing  days,  and  months, 
and  times,  and  years;"1  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 
nullify  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."2  There- 
fore they  "  desired  to  be  under  the  law"  and  began  to  busy  themselves 
about  "keeping  the  sabbath,"  and  doing  other  works  which  Moses 
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  bond- 
age'* 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  ,gooa.  If  he  kept  the  sabbath  in  the  most  approved 
manner,  but  neglected  the  sacrifices/ or  eat  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."3  What  hope  then  is 
there  for  Jew  or  Gentile  of  escaping  the  curse  of  the  law,  seeing  chat 
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 

'  Gal.  fv.  3,  5,  9, 10.    *  Acts  xv.  1,  5.    *  Gal,  iii.,  iv.,  v.  4. 


16  RUDIMENTS   OF   THE   WORLD. 

observance  of  the  seventh  day  was  regulated  by  the  Mosaic  law,  and 
the  penalties  due  to  its  u  desecration,"  or  "  profanation/'  are  pro- 
nounced 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  appoint- 
ments ;  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  "  the 
true  light  "  came  forth  from  the  darkness  of  the  tomb  "  like  dew 
from  the  womb  of  the  morning."  This  event  constituted  the  day 
after  the  sabbath,  or  eighth  day,  the  day  of  the  Lord's  resurrection  ; 
and  therefore  styled  by  his  disciples  "  the  lord's  day."  It  is  a  day 
to  be  much  remembered  by  them,  because  it  assures  them  of  their 
justification  Ci  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  also  shall  reign  with  him  as  kings  and 
priests  to  God.1  This  day  is  also  notable  on  account  of  the  special 
interviews  which  occurred  between  Jesus  and  his  disciples  after  his 
resurrection.2  He  ascended  to  heaven  on  this  day,  even  the  forty-third 
from  his  crucifixion  ;  and  seven  days  after,  that  is  the  fiftieth,  being 
that  Lord's  day  styled  *  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. 

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  the  synagogues 
on  the  sabbath  days  and  reasoning  with  the  people  out  of  the  scrip- 
tures.3 To  have  done  otherwise  would  have  been  to  create  an  unneces- 
sary prejudice,  and  to  let  slip  one  of  the  best  opportunities  of  intro- 
ducing the  gospel  to  the  attention  of  the  Jewish  public.  They  did  not 
forsake  the  synagogues  until  they  were  expelled.  While  they  fre- 
quented 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  com- 
manded them."4  In  his  letter  to  the  Hebrew  christians  he  exhorts 
them  H  not  to  forsake  the  assembling  of  themselves  together  "5  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  appropriate  than  the  Lord's  day,  or  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  reason- 
able inference  is  that  they  did  so  in  obedience  to  the  instruction  of  the 

»  Bom.  iv.  25  ;    viii.  11  ;    1  Cor.  xv.  14,  20  ;    Acts  xvii.  31 ;    Rev.  v.  9,  10.    2  John  xx.  19,  26. 
3  Acts  xvii.  2,  17  ;  xviii.  4  ;  xix.  8.    *  Ma**,  xxviii.  20  ;  Acts  ii.  42;  xiv.  22,  23.    s  Heb.  x.  25. 


RUDIMENTS   OF    THE   WORLD.  17 

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   lioly  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  of  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   givino- 
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  dav. 
It  is  his  delight  when  an  opportunity  presents,  to  celebrate  in  this  way 
the  day  of  the  resurrection.     He  requires  no  penal  statutes  to  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  ;"  conse- 
quently 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.1  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."2  He  has  caused  the  gospel  of  the 
kingdom  to  be  preached  to  sinners  u  for  the  obedience  of  faith." 
When  they  are  judged,  it  will  be  for  "  not  obeying  the  gospel  of  the 
Lord  Jesus  Christ,"3  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.4 

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  constitu- 
tion 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  con- 
cerning the  law  of  Moses,  which  is  equally  true  of  the  codes  of  all 

i  Deut.  xxvii.  9— 26.    '  1  Cor.  v.  12,  13.    '  2  Thess.  i.  7— 10.    «  Heb.  iv.  9—11. 

B 


18  RUDIMENTS   OP   THE   WORLD. 

aations.     "  Citizens n  are  the  saints,  or  separated  ones,  of  the  par- 
ticular 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  iuch  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  da}'.     Yea,  we  may  go  further  and  say,  that  it  is 
extremely  probable  that  "the  sons  of  God"  before  the  flood,  wor- 
shipped God  according  to  "his  way"  upon  that  day;  but  in  all  the 
history  of  that  long  period,  which  intervened  from  the  .sanctifi cation  of 
the  seventh  day  to  the  raining  down  bread  from  heaven  for  the  Israel- 
ites in  the  wilderness,1  there  is  not  the  least  hint  of  any  punishment 
for  breaking  the  sabbath  day*     Guiltiness  before  God  cannot  there- 
fore be  argued  against  the  Gentiles  so  as  to  entitle  them  to  death  or 
reprobation,  predicated  on  the  threatenings  of  the  patriarchal  code. 
Whatever  the  appointment  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  obligatory 
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,"2  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 
limes"*  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 

.    i  Exodus  xri.    »  Isaiah  xr\.  t.    •  Ezek.  rliv.  15,  24.    *  Ephes.  i.  10. 


RUDIMENTS   OF   THE   WOULD. 


19 


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  work  therein ."  This  was  what  we 
call  Sunday.  The  statute  then  continues,  "  on  ike  eighth  day," 'also 
Sunday,  "  shall  be  a  holy  convocation  unto  you,  and  ye  shall  offer  an 
offering  made  by  fire  unto  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."1  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  re- 
presents 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  rem- 
nant of  his  people."2  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  ;3  an 
event  which  is  consequent  upon  the  destruction  of  the  dominion  repre- 
sented by  Nebuchadnezzar's  image,  and  the  re-establishment  of  the 
kingdom  and  throne  of  David.  This  national  confluence  of  the  Gen- 
tiles 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.4  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  rny  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  /  wiU  dwell  in  the 
m.idst  of  them  for  ever*"6  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  description  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  consecra- 
tion 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."6  Thus  the  Lord's  day,  the  day  of  his  resurrection  from 
his  seventh-day  incarceration  in  the  tomb,  becomes  the  sabbath  day  of 

Lev.  xxiii,  34—43,    2  i^ah  xj,  u.    3  Zech.  xiv.  16—19.    *  Rom.  xv,  9,  10.     *  Ezek,  xliii.  7—9. 

*  verse  27, 

B   2 


20  RUDIMENTS    OF   THE   WORLD. 

the  future  age  which  shall  be  hollowed  by  the  priests  of  Israel,  and 
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. 

This  change  of  the  sabbath  from  the  seventh  to  the  eighth,  or  first, 
day  of  the  week,  is  the  full  development  and   establishment  of  the 
observance  of  the  Lord's  day  by  the  disciples  of  Jesus  since  the  times 
of  the  apostles.     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  construed  into  a  sabbatical  observance  according  to  the  Mosaic 
law  concerning  the  seventh  day.     This  is  the  origin  of  that  Sabbata- 
rianism which  so  ludicrously,  yet  mischievously,  illustrates  the  Blue 
Laws  of  Connecticut,1  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  know- 
ledge, seem  not  to  be  aware  that  Christ  and   his  apostles  did  not  pro- 
mulge  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.2     To  be  able  to  do  this,  these  peculiars  were  required  to 
be  "  holy,  unblameable,  and  unreprovable  before  God."3     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,"4  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   themselves  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  '*  profana- 
tion," 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  scrip- 
tures, and  singular  superstition  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.     All  I  need  say  in  conclusion  is,  that  if  it  be 
necessary  to  keep  Sunday  as  the  Jews  were  required  to  keep  Saturday 

1  By  these  a  woman  was  forbidden  to  kiss  her  child  on  the  sabbath  t      2  Acts  xv.  J4  ;   1  Cor.  vi.  2  \ 
x  Sam.  wiii.  3,  4  ;  Titui  ii.  II.    *  Col.  L  22,  23 ;  1  Thess.  ii.  19  j  hi.  13>.    *  2  Thew.  ii.  10—18, 


RUDIMENTS    OF    THE   WORLD.  21 

fty  the  law  of  Moses,  then  those  who  make  so  much  ado  atxfrit  sab- 
bath-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  dwell- 
ings 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  themselves,  are  em- 
phatically their  own  in  thoughts  and  words  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  stedfastly  in  the  apostles'  doc- 
trine and  fellowship,  and  in  breaking  of  bread,  and  in  prayers  "1  on 
the  Lord's  day  ;  and  cease  from  the  works  of  sinful  flesh2  every 
day  of  the  week;  and  they  will  doubtless  u 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  geolo- 
gical 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    he  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  lt  a  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 
ioyousness  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  granted  them  by  the 
Lord  God  on  that  day  ;  and  of  the  revelations  made  to  them  of  the 
things  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  sanctifi cation  of  it  till  the 

i  Acts  ii.  42.    »  GaL  r.  19. 


22  RUDIMENTS    OF   THE    WORLD. 

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  sacri- 
fice 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  faith1  in  the  pro- 
mised 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  handwriting,"  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  heri- 
tage 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  punished  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 
ua  sign"  between  God  and  the  twelve  tribes  of  Israel.  It  was  a  holy 
day  to  them,  and  to  be  observed  perpetually  throughout  their  genera- 
tions.2 

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  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  Falher  had  given  him  to  do,3  on 
the  sixth  day  of  the  week,  Jesus,  while  suspended  on  the  accursed 
tree,  cried  with  a  loud  voice,  "  It  is  finished  /"4  "  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  u rested  from   his  labours"  on  the  seventh 

»  Rom.  iv.  12,  18—22.    Read  the  whole  chapter  diligently.     2  Matt  i.  17— the  forty-  two  generatior- 
from  Abraham  to  Christ.    Col.  i.  26.      *  John  xvii.  4.      *  John  xix.  28— ?0. 


RUDIMENTS   OF   THE    WOULD.  £3 


day  in  the  silent  tomb,  and  "his  disciples  rested  according  to  the 
commandment."1  He  abode  in  his  place,  and  did  not  go  out  of  it 
until  the  sabbath  was  at  an  end.2  But,  on  the  eighth  day,  styled  also 
the  first  day,  God  gave  him  liberty,3  he  left  the  tomb,  and  "  was  re- 
freshed." Having  "  spoiled  the  principalities  and  the  powers  "  con- 
stituted by  the  handwriting,  he  made  the  spoliation  manifest,  V  triumph- 
ing over  them  in  himself"  (ewvtw)  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."4  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  5  of  the  Hebrew  nation  in  Palestine 
continued  a  ceremonial  observance  of  the  Mosaic  festivals6  (the 
annual  atonement  for  sin  excepted)  and  of  the  seventh  day,  until  the 
destruction  of  the  commonwealth  by  the  Romans,  on  the  same  prin- 
ciple 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 
xvith  that  of  Jesus  as  a  spiritual  rule,  or  means  of  justification,  and 
consequently  to  keep  holy  the  seventh  day,  were  severely  reproved  bv 
the  apostles,  who  stigmatized  it  as  u  Judaizing  "7  ('louddl&u,). 

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  forbid  it,  and  wrote 
to  them,  saving,  "  we  have  heard  that  certain  who  went  out  from  us 
have  troubled  you  with  words  subverting  your  souls,  savin"-,  <  be  cir- 
cumcised, and  keep  the  law:9  to  whom  we  gave  no  such  command- 
ment." 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,  and  from  fornication ;  from  which  if  ye  keep  your- 
selves, ye  shall  do  well."8 

18.  The  Lord's  day  is  the  first  day  of  the  week,  or  day  after  the 
seventh,  and  therefore  sometimes  styled  the  eighth  day.  It  is  termed 
his  day,  because  it  is  the  week-day  of  his  resurrection.  Upon  this 
day  the  disciples  of  Christ  assembled  to  show  forth  his  death,  and  to 
celebrate  his  resurrection;  which,  with  an  enduring  rest  from  the 
woi'ks  of  "  sinful  flesh,"  was  all  the  sabbatizing  they  practised  on  the 
Lord's  day. 

19.  There  is  no  law  in  the  scriptures  requiring  the  nations  to  keep 
the  Lord's  day  in  any  manner  whatever  during  his  absence  at  the 
right  hand  of  the  Majesty  in  the  heavens.  So  long  as  they  continue 
faithless  and  disobedient  to  the  gospel  of  the  kingdom,  neither  nations 
nor  individuals  can  present  an  acceptable  observance  of  the  day 
before  the  Lord ;  on   the  principle  that  "  Jehovah  is  far  from   the 

•  Lake  xxiii.  56.    2  Mark  xvL  1 .    3  Matt,  xxviii.  2.    *  Acts  xv.  10.    5  j^ts  zxi.  30  ;    *  verse  24—26 
1  Gal.  iL  14.    8  Acts  xr.  24—29. 


24  -RUDIMEiNTS    OF    THE    WORLPo 

wicked,  whose  way  and  sacrifice  are  an  abomination  to  the  Lord  :"* 
— and, 

20.  The  Lord's  day  was  judaized  by  Constantine,  the  man-child 
of  sin,2  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  Israelis 
engrafted  into  their  own  olive  again,  and  the  nations  are  subdued  to 
the  glorious  sceptre  of  the  king  of  saints — then  will  the  Lord's  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; 
b)r  which,  phenomena  have  been  superinduced  which  are  destructive 
of  his  being.  Now  the  exact  adaptation  of  the  bible  religion  to  the 
curative  indications  suggested  by  the  intellectual,  moral,  and  physical 
infirmities  of  human  nature,  which  every  one  who  understands  it  can- 
not 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  ho 
alone  (and  they  to  whom  he  hath  revealed  it)  knows  •'  what  is  in 
man."*  Hence,  no  incongruities  are  discoverable  in  u  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,  "  of  the  doctor."  Being  ignorant  of 
the  motive  power  of  the  living  creature,  they  are  as  unsuccessful  in 
correcting  its  irregularities,  as  a  watchmaker  would  be  in  rectifying 
a  timepiece  who  was  ignorant  of  the  principles  and  laws  by  which 
it  was  moved.  Now  this  may  be  taken  in  illustration  of  the  pre- 
dicament of  others  who  undertake  the  "  cure  of  souls."  To  treat 
these  as  "  a  workman  that  needeth  not  to  be  ashamed/'  a  man 
should  be  acquainted  with  "  souls  "  as  God  hath  formed  and  con- 
stituted them.  He  should  know  what  "a  living  soul"  is;  what 
its  condition  in  a  healthy  state ;  what  the  peculiar  morbid  affection 

»  Prov.  xv.  8,  9,  26—29.    '  Rev.  xii.  2—5.    3  j0hn  u.  25 


RUDIMENTS    OF   THE   WORLD.  25 

under  which  it  languishes  ;  what  the  nature  of  the  cure  indicated ; 
and  what  the  divinely  appointed  means  by  which  the  indications 
maybe  infallibly  fulfilled.  An  attempt  to  "cure  souls ''  without 
understanding  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  igno- 
rant pretenders  to  the  healing  art.  What !  men  undertake  to 
"  cure  souls,"  and  not  know  what  a  soul  is ;  or  to  imagine  it  a 
something,  which  it  is  admitted,  cannot  be  demonstrated  by  "  the 
testimony  of  God.1'  This  is  like  pretending  to  repair  a  timepiece 
without  knowing  what  constitutes  a  watch  or  clock,  or  while  imagin- 
ing 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  4<  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  ihe  obsolete  print  concerning 
its  attributes,  which  has  already  merged  into  the  oblivion  of  the  past. 
I  allude  to  so  much  as  this,  because  it  i-s  made  the  foundation  corner- 
stone, as  it  were,  of  those  experimental  systems  of  spiritual  cure,  which 
are  so  popular  with  the  world,  and  so  utterly  exclusive  and  proscrip- 
tive  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,  immor- 
tality, infant  salvation,  purgatory,  saint-worship,  Mariolatry,  spiritual 
milienniumism,  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  damn'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 
sometimes  sculptured  on  stones,  of  the  crackling  and  sulphurous 
flames,  hideous  devils,  and  horrid  shapes,  which  fill  the  Tartarian  habi- 
tation of  the  immortal  ghosts  of  wicked  men.  This  destiny  of  con- 
demned 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 

>  Acts  xi  18. 


26  RUDIMENTS   OF   TJIE    WORLD. 

body1  the  dogmatism  of  the  Greeks  was  variously  modified.  Some 
admitted  the  resurrection  of  the  dead  ;  but,  as  it  interfered  with  their 
hypothesis  about  souls,  they  said  it  was  already  past  ;2  and  conse- 
quently, that  "  there  is  no  resurrection  of  the  dead."3  This  gentilizing 
the  hope  of  the  gospel  fii led  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."4  He  exhorts  him  to  shun 
them,  and  "  not  to  strive  about  words  to  no  profit;"  for  they  "would 
eat  as  doth  a  canker"5 

]&'  there  was  no  other  evidence  in  Paul's  writings  of  inspiration,  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  I  he  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  every  point  of  the  compass.  The  apostles  taught  two 
resurrections  of  the  dead;  one  at  "  the  manifestation  of  his  presence" 

—  tTTKfxzveia.  TTJs  Trapovo-ias  aWov EPIPHANEIA    tees  pai'OUSiaS   hautott  ,*6 

the  other,  at  the  delivering  up  of  the  kingdom  to  God  at  the  end  7  of 
the  dispensation  of  the  fulness  of  times.  But  this  did  not  suit  the 
theory  of  the  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  con- 
viction, re-unite  them  to  their  bodies;  and  if  it  be  asked  for  what 
purpose?  system  replies,  "to  be  judged  1"  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  resurrec- 
tion of  the  body,  which  would  be  a  vevy  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  unnecessary 
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 
eat  out  this  truth,  which  stands  or  falls  with  the  reality  of  the  "first 
resurrection"  at  his  coming.8 

The  question  of  "  infant  salvation  "  and  "  non-elect  infant  damna- 
tion," also   rests  upon  the  dogma  before  us.     "  Orthodoxy  "  sends 

1  Rom.  viii.  11  ;  1  Cor.  xv.  42— 54.  *  2  Tim.  ii.  18.  3  1  Cor.  xv.  12.  M  Tim.  vi.20.  5  2  Tim. 
ii.  14,  16,  17.  «  1  Thess.  iv.  14—17  ;  2  Epist.  i.  7,  8  ;  ii.  8.    »  Rev.  xx.  5;  1  Cor.  xv.  24.   »  verse  2*. 


RUDIMENTS    OF    THE    WORLD,  27 

some  infants  to  hell  and  some  to  heaven  ;  though  many  ll  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  rhan- 
tismal  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  is  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  understand  judgment."1 

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  baptized 
when  rhantismally  "  regenerated  ;"  and,  therefore,  when  he  is  grown 
he  troubles  himself  no  more  about  the  matter.  Alas,  what  havoc, 
the  apostacy  has  made  with  the  doctrine  of  Christ !  Believers'  bap- 
tism transmuted  into  rhantizing  an  unconscious  babe  for  the  regenera- 
tion of  its  u  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?"2     I  trow  not. 

How  important  then  it  is  that  we  should  have  a  scriptural  under- 
standing, 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* 
of  the  gospel,  the  faith  and  hope  of  which  it  hath  ulcerously  con- 
sumed— 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  dogmatical  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,  ihe  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."4  Hence,  says  Elihu,  "  the  Spirit  of  God  hath  made  me, 
and  the  breath  of  the  Almighty  hath  given  me  life;"6  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."6 

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  chayiah  are 
the  signs  of  the  ideas  expressed  by  Moses.  Nephesh  signifies  crea- 
ture,  also  life,  soul,  or  breathing  frame  from  the  verb  to  breathe : 

i  Job  xxxii.  9.    2  Rev.  ii.  G,  15.    3  Gal.  i.  7—9.     *  John  i.  1—5     «  Job  xxxiii.  4.    6  Gen.  ii.  7 


<&  RUDIMENTS   OF   THE   WORLD. 

chayiah  is  living — the  participle  of  the  verb  to  live.  Nephesh 
chayiah  is  the  genus  which  includes  all  species  of  living  creatures  ; 
namely,  Adam  man,  heme  beast  of  the  field,  chitu  wild  beast,  remesh 
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,  u  for  so  it  is  written,  the  first  man  Adam 
was  made  into  a  licing  soul — iU  tyvxh"  Wav  ;"  and  then  adds,  "  the 
last  Adam  into  a  spirit  giving  life,  eJs  Tvevfia  Zuoirotow."1  Hence,  in 
another  place,  speaking  of  the  latter,  he  says  of  him,  "  now  the  Lord 
is  the  spirit — 6  61  Kvpio?  to  -nvtviia.  ko-TLv.  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  —  airo  Kvpiov 

TrvLufJLO.TOS.'''1" 

The  proof  of  the  apostle's  proposition  that  there  is  a  natural  body 
as  distinct  from  a  spiritual  body,  lies  in  the  testimony,  that  "  Adam 
was  made  into  a  living  sold;"  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  lie 
affirmed. 

A  man  then  is  a  living  soul  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  pecu- 
liar 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,  "theElohim 
said,  the  waters  shall  produce  abundantly  sheretz  chayiah  nephesh 
the  reptile  living  soul ;"  and  again,  u  hal  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  creep- 
ing thing,  and  beast  of  the  earth,  &C;"  and  "  lekol  rumesh  ol  earetz 
asher  bu  nephesh  chayiah  to  every  thing  creeping  upon  the  earth 
which  (has)  in  it  living  breath,''3  that  is,  breath  of  lives.  And  lastly, 
"  whatsoever  Adam  called  nephesh  chayiah  the  living  soul  that  was 
the  name  thereof/'4 

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  l*  breath  of  life  "  in  the  text  of  the  com- 
mon 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."5  And 
in  another  place,  "  they  went  in  to  Noah  into  the  ark,  two  and  two  of 
all  flesh,  in  which  is  ruach  chayim  spirit  of  lives."     "And  all  flesh 

1  Cor.  xy.  44,  45,    2  2  Cor.  iii.  17,  18.    s  Gun.  i.  20,  21,  24,  80.     <  Gen.  ii.  19.    t>  Gen.  vi.  17. 


RUDIMENTS   OF   THE   WORLD.  29 

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  n&oiiemet  ruach  chayim,  breath  of  spirit  of  lives."1 
Now,  as  I  have  said,  it  was  the  neshemet  chayim  with  which  Moses 
testifies  God  inflated  the  nostrils  of  Adam  ;  if,  therefore,  this  was 
divina  particula  aurce,  a  particle  of  the  divine  essence,  as  it  is  affirmed, 
which  became  the  "  immortal  soul "  in  man,  then  all  other  animals 
-have  "  immortal  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  un- 
learned, that  the  argument  for  the  existence  of  an  *' immortal  soul" 
in  "  sinful  flesh,11  hereditarily  derived  from  the  first  sinner,  predicated 
on  the  inspiration  of  his  nostrils  with  '•  the  breath  of  lives  "  by  the 
Lord  God,  and  the  consequent  application  lo  him  of  the  phrase 
"  living  soul,"  if  admitted  as  good  logic,  proves  too  much,  and  there- 
fore nothing  to  the  purpose.  For  if  man  be  proved  to  be  immortal  in 
this  sense,  and  upon  such  premises  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."  Un- 
pervcrted  by  the  introduction  of  evil,  all  its  constituents  fulfilled  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  handywork. 

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  7'uach  chayim,  which,  when  in  motion,  the  frame 
respires.  Hence  nephesh  signifies  "  life,"  also  "  breath  "  and  il  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  Ruach  Elohim,"  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,"3  and  which, 
when  the  word  was  spoken  by  "  the  Holy  Gods,"4  first  caused  a  mo- 
tion 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,  ex- 
panse, 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  ihe  Eiohim,  his  co-workers,  who  co-operated  in  the 
elaboration  of  „ne  natural  world.  It  was  the  instrumental  principle 
by  which  they  executed  the  commission  of  the  glorious  Increate  to 
erect  this  earthlv  house,  and  furnish  it  with  living  souls  of  everjr 
species. 

•  Gen.  vii.  15,  21.    »  Gen.  i.  2.    3  1  Tim,  vi.  16.    *  Daw.  iv.  t. 


30  RUDIMENTS    OF   THE    WORLD. 

It  is  this  ruach,  or  instrum  en  tally  formative  power,  together  with 
the  neshemeh  or  breath,  which  keeps  them  all  from  perishing,  or 
returning  to  the  dust.  Thus,  "  if  God  set  his  heart  against  man,  He 
will  withdraw  to  himself  rnachu  veneshemetu,  i.  e.,  his  spirit  and  his 
breath;  all  flesh  shall  perish  together,  and  man  shall  turn  again  to 
dust."1  In  another  place,  "by  the  neshemet  el,  or  breath  of  God, 
frost  is  given."2  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."3  And  again,  "  whither  shall  I  fly ,  ?neruhech,  from  thy 
spirit."4 

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  revo- 
lutions 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  niach.  This  may  exist  free  or 
combined  with  the  elementary  constituents  of  the  neshemeh.  Uncom- 
bined,  it  is  that  wonderful  fluid,  whose  explosions  are  heard  in  the 
thunder,  whose  fiery  bolts  overthrow  the  loftiest  towers,  and  rive  the 
sturdy  monarch  of  the  woods  ;  and  in  less  intensity  gives  polarity  to 
light,  the  needle,  and  the  brain.  These  three  together,  the  oxygen, 
nitrogen,  and  electricity,  constitute  "  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  Ruach  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  sustentation  of  organized 
dust,  or  souls,  they  are  co-existent  within  them.  In  this  case,  the 
ruach  Elohim  becomes  the  ruach  chayim,  or  "  spirit  of  lives ;"  and 
the  neshemet  el,  the  neshemet  chayim,  or  "  breath  of  lives ;"  and  both 
combined  in  the  elaboration  and  support  of  life,  the  neshemet  ruach 
chayim,  or  "  breath  of  the  spirit  of  lives."  Living  creatures,  or 
souls,  are  not  animated,  as  physiologists  and  speculative  u  divines" 
erroneously  imagine,  by  *«  a  vital  principle"  capable  of  disembodied 

1  Job  xxxiv.  14.    2  Job  xxxvii.  10.    3  Pbalm  civ.  20.    *  Psalm  cxxxix.  7. 


RUDIMENTS    OF    THE    WORLD.  31 

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  fi  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  stu- 
pidly adored.  This,  however,  is  quite  as  reasonable  a  theory  as  that 
of  "  immortal  souls  "  dwelling  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  existence. 
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-eminence  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."1  And  in  the  sense  of  supplying  to  every  living  crea- 
ture, or  soul,  "  spirit "  and  "  breath,"  Jehovah  is  styled  bv  Moses, 
"  God  of  the  spirits  of  all  flesh."0- 

Besides  the  ruach  and  neshemeh  without,  there  are  certain  elemen- 
tary principles,  in  a  state  of  combination,  wTithin  all  living  souls,  which 
are  related  to  them  by  fixed  and  appropriate  laws,  for  the  manifesta- 
tion 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-ncphesh-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~?iephesh-tikamt 
for  your  lives  will  I  require."3  We  often  find  life  put  for  blood,  and 
blood  for  life,  as  elsewhere  in  the  context.  u  Be  sure  that  thou  eat 
not  the  blood,  for  the  blood  is  the  nephesh,  or  life  ;  and  thou  may  est 
not  eat  the  life,  nephesh,  with  the  flesh."4  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  prin- 
ciple; but  life,  the  result  and  consequence  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 

1  Eccles.  iii.  10.    3  Numb,  xxvii.  15,    3  Gen.  ix.  11.   *  Deut.  xii.  23. 


•»  RUDIMENTS    OF    THE    WORLD. 

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-nephesk 
for  the  soul "  or  life.  "  Whosoever  catcheth  any  fowl  that  may  be 
eaten,  he  shall  even  pour  out  the  blood  thereof,  and  cover  it  with  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."     Nothing  can  be  plainer  than  this. 

There  are  three  kinds  of  living  manifestations,  which  are  charac- 
terized by  the  nature  of  the  organization,  or  being,  through  which 
they  occur.  Hence,  wre  have  vegetable  life,  animal  life,  and  incor- 
ruptible 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  manifested  through  a  corruptible 
body  ;  and  immortality,  life  manifested  through  an  incorruptible  body. 
Hence,  the  necessity  laid  down  in  the  saying  of  the  apostle,  u  this 
corruptible  body  must  put  on  incorruption,  and  this  mortal  put  on 
immortality,"  before  death  can  be  M  swallowed  up  in  victory."2  This 
doctrine  of  "  life  and  incorruptibility  "  (<>?j  Kai  a^dapaia)  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  "  incor- 
ruptible 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  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  liv- 
ing 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  ;"3  and  again,  "  we  are  the  clay, 
and  thou  our  potter  ;  and  we  all  are  the  work  of  thy  hand."4  The 
fashioning  of  the  clay  being  accomplished  in  all  its  component  parts, 
which  in  the  aggregate  constitute  man  ;  that  is,  the  dust  being  ani- 
malized,  and  then  organized,  the  next  thing  was  to  set  all  the  parts  of 
this  exquisite  mechanism  into  motion.      This  was  effected  by  the  in- 

1  Lev.  i.vii.  II.     2  1  Cor.  x»  53,  54.    'Job  xxxiii.  6.    *  Istfah  lxir.  8. 


RUDIMENTS   OF   THE    WORLD.  3t> 

rush  of  the  air  through  his  nostrils  into  his  lungs  according  to  the 
natural  laws.  This  phenomenon  was  the  neshemct  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,  that  God  breathes  into 
every  man  at  his  birth  the  breath  of  lives  to  this  day ;  and  I  see  no 
scriptural  reason  why  wre  should  deny  that  he  breathed  it  into  Adam 
as  he  hath  done  into  the  nostrils  of  his  posterity,  namely,  by  the  ope- 
ration of  the  natural,  or  pneumatic,  laws.  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  everliving,  but  simply  nephesk  chat/iak 
a  living;  breathing  frame. 

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  dif- 
ferently 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.  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  7"1  We  may  answer, 
"  none,  but  God  only ;"  he  knoweth  what  is  in  man,  and  needs  not 
that  any  should  testify  of  him.2 

But,  from  this  testimony  some  one  might  infer  that,  as  man  was 
made  only  "  a  little  lower  than  the  angels,"  and  vet  has  "no  pre-emi- 
nence 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  fiesh.  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 ;  tor  "  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.     In  form  and  capacity  he  was  made 

1  Eccles.  iii.  19—21.    5  John  ii.  25. 

C 


34  RUDIMEiNTfl    OF    THE    WORLD. 

like  to  the  angels,  though  in  nature  inferior  to  them.  This  appears 
from  the  testimony  that  lie  was  made  "in  their  image,  after  their  like- 
ness," and  "  a  little  lower  than  the  angels"1  or  Elohim.  I  sa}r,  he  was 
made  in  the  image  of  the  angels,  as  the  interpretation  of  the  co-opera- 
tive 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."2  These  are  styled  Elohim,  or  "gods,"  in  numerous 
passages.  David  says,  "worship  him  all  ye  gods  ;"3  which  Paul 
applies  to  Jesus,  saying,  "  let  all  the  angrts  of  God  worship  him."4 
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  (aicov  pnXkuv  the  future  age)  and  the  resur- 
rection from  among  the  dead  (t/c  vzKp&v)  *  *  *  who  can  die  no  more: 
for  they  are  equal  to  the  angels  (i<rayyE\oi) ;  and  are  the  sons  of  God, 
being  the  sons  of  the  resurrection."5 

The  import  of  the  phrase  "  in  the  image,  after  the  likeness"  is  sug- 
gested by  the  testimony,  that  "  Adam  begat  a  son  in  his  own  likeness, 
after  his  image,  and  called  his  name  Seth."6  In  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  pne  be 
at  a  loss  to  know  the  meaning  of  Seth'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  develope 
character.  The  Elohim,  however,  were  personages  of  dignity  and 
holiness,  as  well  as  of  incorruptible,  or  spiritual,  nature.  The  resem- 
blance, therefore,  of  Adam  to  the  Elohim  as  their  image  was  of  bodily 
form,  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.  They 
have  no  moral  sentiments,  or  high  intellectual  aspirations ;  but  are 
grovelling  in  all  their  instincts,  which  incline  only  to  the  earth.     In 

•  Psalm  viii.  5.    '  Psalm  ciii.  20.    »  Paalm  xcvii.  7.    <  Heb.  i.  6.     5  Luke  xx.  35,  36.    «  Gen.  t.  S. 


RUDIMENTS   OF   THE   WORLD.  35 

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 
iinige  and  likeness  of  the  Elohim  ;  but  rather,  the  chattering  imbe- 
jility  of  the  creature  most  resembling  it  in  form.  Adam's  mental 
capacity  enabled  tatm  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  dis- 
play 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  law  of  sin  and  death,"1 
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  likeness  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  M  the  Image  of  the  invisible  God"* 
(tiKiov  tov  Qtou^) ;   u  the  effulgent  mirror  of  the  glory,  and  exact  likeness 

of  his      person  "3    (&iravya<riJ.a  Trjs  5o'£t}S,  xal  x&owTVP  **"»!«  v7ro7d<r£a>s  ai/Tov) 

Hence,  in  another  place,  Paul  says,  he  was  "  in  theyb?*m  of  God,"4 
{tv  fiop<pij  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  oi 
the  Elohim,  he  made  himself  equal  with  God  in  claiming  God  for 
his  father,5  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.6  This 
was  the  first  stage  of  his  manifestation,  as  the  present  is  of  the  saints 
who  are  his  brethren.  But  he  is  the  appointed  if  heir  of  all  things, 
on  account  of  whom  "  (£lov),  "the  dispensations  were  re-arranged 
(«aT^Tis6ai  toos  aia>»a«)  by  the  word  of  God,  to  the  end  that  the  things 
seen  exist  not  from  things  apparent."?  But,  says  the  apostle,  *k  we 
do  not  yet  see  all  things  put  under  him  :  but  we  see  Jesus,  who  was 
made  a  little  lower  than  the  angels  for  the  suffering  of  death,  crowned 
with  glory  and  honour ;  that  by  the  grace  of  God  he  should  taste 
death  for  every  man."8  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, 

■  Bom.  vii.  28.    *€o].i.  15.     3  Heb.  i.  3.    *  Pfail.  ii.  6,  7,  8.    5  John  v.  IS     •  Heb.  ii.  16.     »  Hd*. 
i,  2 ;  xi.  3.     8  Heb.  ii.  8,  6. 

c  2 


DO  RUDIMENTS    OF   THE    WORLD. 

dignity,  honour,  and  glory,  "  as  he  hath  by  inheritance  obtained  a 
more  excellent  name  than  they."1 

In  Jesus,  then,  raised  from  the  dead  incorruptible,  and  clothed  with 
brightness  as  when  he  was  transfigured  upon  the  Holy  Mount,2  we 
behold  the  image  and  likeness  of  the  invisible  God.  When  we  con- 
template 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  understand  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  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.3 

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/'4  when  he  shall  appear  in 
power  and  great  glory,  "  we  shall  be  like  him  ;  because  we  shall  see 
him  as  he  is."5  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  o{  the  Corinthian  disci- 
ples, who,  to  their  shame,  had  not  the  knowledge  of  God,  and  there- 
fore 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 
i9  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 

»  Heb,  i.  4.      2  Matt.  xvii.  2.      »  2  Cor.  iii.  18 ,    iv.  6  ;     John  L  5,  12.      *  Rom.  viii.  17—25. 

s  1  John  iii.  2. 


RUDIMENTS   OP    THE   WORLD.  37 

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  with  what  kind  of  body  they  come  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  cor- 
ruption ;  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  u  he  that  raised  up  Christ  from  the  dead  will  aiso  make 
alive  their  mortal  bodies  by  his  spirit,"  operating  through  Jesus 
upon  their  dust,  and  fashioning  it  into  the  image  of  the  Lord  from 
heaven.1  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  refashion  from  the  dust,  the  righteous  of  the  posterity  of  the 
first  Adam,  into  his  own  image  and  likeness.  This  is  wonderful,  that 
by  a  man  should  come  the  resurrection  of  the  dead.2  Truly  may  he 
be  called  the  "  Wonderful."3  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  ;  tor  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  firma- 
ment, and  they  that  turn  many  to  righteousness  as  the  stars  for  ever 
and  ever."4  This  is  repeated  by  the  Lord  Jesus,  who  says,  u  then 
shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
father;"5  which  assurance  Paul  also  revives  in  his  letter  to  the  saints 
at  Philippi,  saying,  "  our  commonwealth  (^^  to  iroXntviia)  has  a  be- 
ginning6 (uTi-apxei)  in  the  heavens,  (tv  ovoavoix)  out  of  which  also  we 
wait  for  the  saviour,  the  Lord  .J  esus  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."? 

When  we  die  wre  are  buried,  or  "  sown,"  like  so  many  seeds  in  the 
earth.  We  are  sown,  says  the  apostle,  "in  corruption,"  "in  dis- 
honour," "  in  weakness,"  and  with  an  animal  nature  ;  but,  when  we 
are  raised  to  inherit  the  kingdom,  we  become  incorruptible,  glorious, 
powerful,  and  possessed  of  a  spiritual  nature,  such  as  Jesus  and  the 
Elohim  rejoice  in.  Now,  a  spiritual  body  is  as  material,  or  substan- 
tial 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,  indepen- 
dently of  the  neshemeh,  or  atmospheric  air.  "  That  which  is  born  .of 
the  flesh,"  in  the  ordinary  way,  "  is  flesh,"  or  an  animal  body  :  and 

1  Rora.  viii.  11 ;  2  Cor.  iv.  14.    2  1  Cor.  xv.  21.    3  Isaiah  ix.  6.     «  Dan.  xii.  3.    *  Matt.  xiii.  49. 
6  Dan.  ii.  44 ;  Luke  xix.  12,  15.    »  Phil.  iii.  20,  21. 


38  RUDIMENTS   OF   THE    WORLD. 

that  which  is  born  of  the  spirit/'  by  a  resurrection  to  life,  "  is  spirit* 
or  a  spiritual  body.1  Hence,  in  speaking  of  Jesus,  Paul  says,  u  born 
of  David's  seed  according  to  the  flesh;  and  constituted  the  son  of 
God  in  power,  by  the  spirit  of  holiness,  through  a  resurrection  from 
the  dead."2  Thus,  he  was  born  of  the  spirit,  and  therefore  became 
u  a  spirit  j"  and,  because  highly  exalted,  and  possessing  a  name  which 
is  above  every  name,3  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  Je-us.  An  animal 
body  can  only  exist  in  water,  or  in  atmospheric  air,  and  at  a  compara- 
tively 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  supported  by  breath  in  the  nos- 
trils, 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  *is  irvivfia  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  cer- 
tain 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  exa- 
mine his  hands  and  feet:  u  for,"  said  he,  "a  spirit  hath  not  flesh  and 
bones  as  ye  see  me  have."  Incredulous  for  joy,  he  gave  them  further 
proof  by  eating  a  piece  of  broiled  fish  and  of  a  honeycomb.4  Thomas 
thrust  his  hand  into  his  side,  and  was  convinced  that  he  was  the  same 
who  had  been  crucified,5  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  mighty  power  which 
suspends  "  the  earth  upon  nothing,"  and  is  diffused  through  the  immen- 
sity 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,  Trvewua,  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  Gries- 
bach's  edition  of  the  original  text  is  clearly  the  correct  one.  The  word 
rendered  spirit  is  properly  <t>airraanaf  a  phantom  or  mere  optical  illu- 
sion ;  and  not  ttvevixu,  spirit.  When  Jesus  walked  upon  the  sea  both 
Matthew6  and  Mark?  make  use  of  the  same  phrase  as  Luke,  and  say 

'Johniii.  6.    5  Bom.  I.  8,  4.    3  Phil.  ii.  9— 11.    *  Luke  xxiv.  36— 43.     '  John  xx.  27     c  Matt  siv 

26.    ?  Mark  tL  49. 


RUDIMENTS  OF   THE   WOULD.  39 

ihat  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  jmcuma. 

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,"1 
or,  Lord  from  heaven. 

This  corporeal  change  of  those,  who  have  first  been  morally  "  re- 
newed by  knowledge  after  the  image  of  him  that  hath  created  them"2 — 
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  trans- 
formed. 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.''3  Be- 
cause, 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."4  He 
must  be  "changed  into  spirit,"  put  on  incorruptibility  and  immor- 
tality of  body,  or  he  will  be  physically  incapable  of  retaining  the 
honor,  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  with  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 

1 1  Cor.  xv.  49.    2  Col.  iii.  10.    »  Dan.  ii.  44.    *  John  iii.  5,  6  ;  1  Cor.  xv.  50. 


40  RUDIMENTS    OF   THE    WORLD. 

epoch  of  its  establishment,  being  men  in  the  flesh,  could  have  no  part 
in  it.     But  to  remove  this  difficulty,  the  apostle  wrote,  saying,  "  Be- 
hold,   I   tell   you    a  secret    (uuo-t^iov).       We   shall   not   all   sleep, 
^Koifxijerja-o/uLE^a  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)1  shall  sound,  and  the  dead  shall   be  raised  incor- 
ruptible (loayytkoi  equal  to  the  angels),2  and  we  shall  be  changed 
(sis  irvtvfxa,  into  spirit).3  $For  this  corruptible  (body)  must  put  on  in- 
corruptibility (a<2>0a/><rmi/),  and  this  mortal  (body)  must  put  on  immor- 
tality (aQavacriav).     Then  shall  be  brought  to  pass  the  saying  that  is 
written,  u  Death  is  swallowed  up  in   victory."4     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  Thessalo- 
nica  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  (ol  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),  by  him/'* 
He  then  proceeds  to  show  the  "  order "6  in  which  the  saints  are 
changed  into  spirit,  or  immortalized,  by  the  Son  of  ManJ     "  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  dowx  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  at  the  same   time  with 
them  in  clouds  to  a  meeting  of  the   Lord  in   the  air :  and  thus  we 
shall  be  with  the  Lord  at  all  times.     Wherefore  comfort  one  another 
with  these  words."8 

It  will  be  seen  from  this,  that  survivors  of  the  dead  were  not  con- 
soled in  the  first  age  of  Christianity  for  the  loss  of  their  friends,  as 
they  are  now  by  those  who  u  improve  the  death  "  of  the  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 

1  Rev.  xi.  15,  18 ;  xv.  8 ;  xx.  4.    3  Luke  xx.  36.    3  .  Cor.  xv.  45.    4  Isaiah  xxv.  8.     5  2  Cor.  iv.  14. 
«  1  Cor.  xv.  23.    7  John  v.  21,  25,  21,  1%  29.    6  1  Thess.  iv.  13—18. 


RUDIMENTS  OF  THE   WORLD.  41 

a  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  a  sin-offering  unto  salvation."1  Such  were  the  practical, 
and  intelligible  "words,"  with  which  the  apostles  comforted  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  mute  as  death,  and  silent  as  the  grave,  having  nofh  ng  at  all  to 
say  about  such  "  souls"  as  men  pretend  to  "cure;"  except  to  repudiate 
them  as  a  part  of  that  "  philosophy  and  vain  deceit,"2  "  which  some 
professing  have  erred  concerning  the  faith."3 

THE  FORMATION  OF  WOMAN. 

"  TJie  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  domesti- 
cism,  is  an  imperfect  state.  It  may  be  very  enlightened,  very  dignified 
and  immaculate  ;  but  it  would  also  be  very  formal,  and  frigid  as  the 

>  Hsb.  ix  28     »  Col    i.  8.    »  1  Tim.  vi.  21. 


42  RUDIMENTS    OF    THE    WORLD 

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  develope  ; 
which,  however,  if  unfurnished  with  a  proper  object,  or  wholesome 
excitation,  react  upon  him  unfavorably,  and  make  him  disagreable. 
Well  aware  of  this,  the  Jehovah  Elohim  said,  ts  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  "  (hoi  nephesk  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  companion."  It  was  necessary, 
therefore,  to  form  one,  the  last  and  fairest  of  his  handyworks.  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  nega- 
tives, 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  :  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  origin  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  companion- 
ship was  designed  to  be  intellectually  and  morally  sympathetic  with 
"  the  image  and  glory  of  God,"  whom  she  was  to  revere  as  her  supe- 
rior. The  sympathy  of  the  mutually  independent  earth  horns  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  wo- 
men 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  per- 
vades 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 

»  Gen.  ii.    9:     3  verse  61. 


RUDIMENTS   OF    THE    WORLD.  43 

produce  distress  throughout  the  system.  Bone  sympathizes  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  sympa- 
thies of  Adam's  nature  j  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 
manifestations.  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  in- 
fliction, "  the  Lord  God  caused  a  deep  sleep  to  fall  upon  Adam,  and 
he  slept."  While  thus  unconscious  of  what  was  doing,  and  perfectly 
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  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,  l<  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  re- 
plenish (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  leaves  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  hi-  mental 
and  physical  similitude.  It  is  blind  unbelief  alone  that  reciui.es  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."1 

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 

i  Rom.  iv.  20. 


44  RUDIMENTS    OF    THE    WORLD. 

be  made  insensible  to  pain  by  bziwf  placed  in  a  deep  sleep.  The  Lorci 
Elohim  availed  himself  of  this  law,  and  subjected  the  man  he  had 
made  to  its  operation  ;  and  man,  because  he  is  in  his  likeness,  is  also 
able  to  influence  his  fellow-man  in  the  same  way.  The  art  of  apply- 
ing 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  wo- 
man 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  she  was 
taken  out  of  Isk,  or  man.  Therefore  shall  a  man  leave  his  father 
and  his  mother,  and  shall  cleave  unto  his  wife  ;  and  they  shall  be  one 
flesh."1  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  u  a  sacrament,"  and,  incon- 
sistently 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  arrange- 
ments. 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,  u  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.''2  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  mankind  rises  from  the  dead,  they 

i  Gen.  ii.  21—24.     »  1  Cor.  xL  7—9. 


RUDIMENTS    OF   THE   WORLD.  45 

will  doubtless  rise  as  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  commandments  of  the  invisible 
God,  are  the  virile  portion  of  their  community  :  Eve  was  not  in  their 
ima^e.  Their's  was  restricted  to  Adam ;  nevertheless,  she  was  after 
tiie  image  and  likeness  of  some  of  those  comprehended  in  the  pro- 
noun "  ou?\"  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. 

A  GREAT  MYSTERY. 

"  We  are  members  of  his  body,  of  his  flesh,  and  of  his  bones." 

In  writing  to  the  disciples  at  Ephesus,  ihe  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  their  wives,  however,  were  disobedient 
and  perverse,  and  chose  to  depart,  "  let  them  ;  a  brother  is  not  under 
bondage  in  such  cases."1  They  are  like  those  who  will  not  submit  to 
Christ.  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.2  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  (who  by  the  bye  was  never  tried  by  a  termagant  wife) 
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  are  not  dismayed  at  any  threat."3 

As  he  had  introduced  the  subject  of  matrimonial  love  and  obedi- 
ence, and  had  adduced  the  love  of  Christ  for  them  all  as  his  church, 
by  way  of  illustration  ;  he  proceeds  to  show  the  object  for  which  he 
loved  them  even  unto  death  ;  the  relationship  which  was  consequently 
established  between  them  ;  and  the  sacrifice  which  they  ought  cheer- 
fully 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 

»  1  Cor.  vii.  15.    '  Rom.  r.  6,  8.    s  1  Peter  iii.  S— 6 


46  RUDIMENTS   OF   THE   WORLD. 

in  the  laver  of  the  water  (to  \ovtpwtov  VSaroi)  by  the  word  (iv  fanarij) 
that,"  at  the  resurrection,  "  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot,  or  wrinkle,  or  any  such  thing ;  but  holy  and 
without  blemish."  uYe  are  clean,"  said  Jesus  to  his  disciples, 
"through  the  word  which  I  have  spoken  to  you."1  This  word, 
which  is  defined  to  be  "  the  law  and  the  testimony,"2  is  the  gieai 
instrument  of  holiness  and  purification.  It  changes  men's  mind« 
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  hearts ;  separates  them  from 
sinners  ;  leads  them  into  Christ ;  and  developes  in  their  lives,  fruit 
characteristic  of  that  repentance  which  needs  not  to  be  repenled  of. 
The  Lord  Jesus  styles  it,  "  the  word  of  the  kingdom  ;"3  and  Peter, 
the  incorruptible  seed  ;4  and  Paul,  "  the  word  of  the  truth  of  the 
gospel;"5  and  John,  "God's  seed;"6  and  by  James  it  is  termed, 
"the  word  of  truth,"?  with  which  the  invariable  and  unvacillating 
Father  of  lights  begets  his  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 
by  knowledge*  after  the  image  of  him  that  created  him."  This  renew- 
ing affects  the  spirit  of  the  mind,0  which  may  be  known  to  be  reno- 
vated, by  aman  having  turned  from  his  natural  subserviency  to  "  the  lust 
of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life,"  to  "  righteousness 
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  king- 
dom. 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  hhn, 
because  of  the  blindness  of  his  heart."10  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  lust11  Now,  the  "  testimony  of  God  "  came  by  the  Holy 
Spirit,  by  which  God  testified  in  his  prophets  ;12  and,  in  the  last  days, 
spoke  through  his  son 13  and  the  apostles.14  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  "  spirit 

»  John  xv.  3.      2  Isaiah  viii.  20.      3  >iatt.  xiii.  19.      *  1  Peter  i.  23.      s  Col.  i.  5.      «  1  John  ill.  9. 

'  Jumes  i.  18     8  Col.  iii.  10.     »  Eph.  iv.  23,  24 :     ">  verse  18.     »  2  Peter  i.  2—4.      »  Nell.  it.  80 

«  Heb.  I.  1,  8 ;  John  iii.  84;  v.  47  ;  vi.  63  ;  vii.  16  ;  xii.  48,  40.      |«  Matt.  x.  19,  20. 


RUDIMENTS   OF   THE   WORLD.  47 

and  life."     These  remarks  will  explain  the  saying  of  the  apostle  to 
Titus,  "  according  to  his  mercy  God  saved   us  through  the  lavcr  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  ivord;"  Tor  the  reader  must  not  suppose,  that  any  man,  woman,  or 
child,  can  be  regenerated,  or   born  again,  by  being  plunged  into   a 
bath,  who  is  ignorant  of  the  word.     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  ;'*2 
and  Paul  prays,  "that  Christ  may  dwell  in  their  hearts  by  faith."3 
Now,  faith  comes  by  hearing  the  word  of  God  ;4  in  other  words,  it  is 
the  belief  of  God's  tesiimony  concerning  things  to  come,  which  are 
not  seen  ;5  and  without  which,  it  is  impossible  to  please  him.6  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  igno- 
rant man.     Ignorance  of  the  testimony   of  God,  and  regenerate- j, 
are  utterly  incompatible.     The  truth  is  the  purifier  to  those  only  who 
understand  and  obey  it  ;7  and  there  is  no  moral   purity,  or  sanctifica- 
tion   of  spirit  before   God,   without  it.      It  is  only  believers  of  the 
truth,  then,  who  can  be  the  subjects  of  a  regeneration  by  being  sub- 
merged "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.'*8 

The  truth  to  be  believed  is  the  gospel  of  the  kingdom  and  name  of 
Jesus  Christ.9  When  this  is  understood,  and  heartily  received,  1 . 
produces  a  disposition  of  mind,  such  as  was  in  Abraham  and  Jesus, 
and  which  is  called  repentance.  Believers,  so  disposed,  are  the  be- 
gotten 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.10 
Being  awoke  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  baptized  into  Christ  have  entered  into 
Christ,"  (susdvo-aa-Qe).  *  *  *  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."11  A  community  of  such  individuals  as  these  con- 
stitutes the  mystical  body  of  Christ.  By  faith,  its  elements  are  "  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones."  Hence,  they  are 
"  bone  of  his  bone,  and  flesh  of  his  flesh  j"  and,  therefore,  the  beloved 

Tit.  iii.  5.    «  Acts  xv.  9.    3  Eph.  iii.  17.    «  Rom.  x.  17.    *  Heb.  xi.  1 ;    «  verse  6.    *  1  Peter  i.  22. 
I  Cot.  yu  1L,    9  Acts  viii.  12.    '°  John  xix.  &Jr  34.     >'  Gal.  iii.  26—29. 


48 


RUDIMENTS    OF   THE    WORLD. 


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/'1  "  I  have 
espoused  you  to  one  husband,"  says  Paul,  "  that  I  may  present  you 
as  a  chaste  virgin  to  Christ."'2  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.'13  This  is  she  of  whom  the  poet  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  king's  palace  "4  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  honor  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  apprehension  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  Chiist  is  no 
longer  characteristic  of  a  community.  It  is  corrupted  on  every  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  :"5— seeing,  I  say,  that  this  is  the  irremediable  con- 
dition of  the  religious  public,  yet  there  remains  scope  for  the  deliver- 
ance of  those,  who  are  disposed  to  obey  God  rather  than  men.  If 
I  hey  would  become  bone  of  Christ's  bone,  and  flesh  of  his  flesh,  they 
must  m  leave  father  and  mother,  and  be  joined  unto  the  wife."  They 
find   themselves  now,  perhaps,  members  of  denominations   as   they 

•  1  Cor.  vi.  15,  17.    2  2  Cor.  xi.  2.    3  Rev.  six.  7,  8.       Psalm  xlv.  10—15.    *  Rev.  iii.  1? 


RUDIMENTS   OF   THE    WOULD.  49 

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.1  "  This  is  a  great  mystery ;""  says  Paul,  "but  I  speak  con- 
cerning Christ  and  the  church."2  This  mystery,  I  have  endeavored 
to  elucidate  in  these  remarks,  though  necessarily  in  a  very  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,*'3  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."4  These  were  four  principal  streams,  whose  names,  as  o-iven  bv 
Moses,  are  the  Pison,  "which  compasseth  the  whole  land  ofHavi- 
lah  ;"  the  Gilion,  "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,"5  frequently  styled  in  the  scriptures,  "  the  Great  River."6 
On  the  map  before  me,  there  are  four  rivers  which  flow  together,  and 
at  length  form  a  river  which  falls  into  the  Persian  Gulph.  This  indi- 
cates the  country  called  Eden,  namely,  that  which  is  watered  by  these 
rivers  ;  so  that  we  may  reasonably  conclude,  that  in  earlv  times  it 
comprehended  the  land  east  of  the  Jordan,  Syria,  Assyria,  part  of 
Persia,  Khushistan,  and  the  original  settlements  of  Ishmael.7 

This  ,'ountry,  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  from  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  ;"8  that  is,  in  the  East,  or  Eden. 

There  is  a  prophecy  in  Ezekiel,  predicting  the  overthrow  of  the 

Matt.  x.  37       2  Eph.  v.  22—32.      3  Gen.  ii.  8  ;      *  verse  10  ;      »  verses  1 1—14.     6  Gen.  xy.  13. 
7  Gen.  xxv.  18.    9  Gen.  xiii.  10—12. 


50  RUDIMENTS   OF  THE   WORLD. 

Egyptian  Pharoah  by  the  king  of  Babylon,  "  the  mighty  one  of  the 
Heathen."  In  setting  forth  the  certainty  of  his  overthrow,  God  reca- 
pitulates 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,  "a  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."1  These 
trees2  are  representative  of  the  royalties  of  Mesopotamia,  Syria, 
Israel,  &o,  which  the  kings  of  Assyria  had  abolished;3  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  per- 
fect 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  moun- 
tain of  God.  Thou  shalt  be  a  terror,  and  never  shalt  thou  be  any 
more."4  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,  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  Nebuchad- 
nezzar 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  power  be 
broken  upon  the  mountains  of  Israel.  It  was  in  Eden  that  Abel  died 
by  the  hand  of  Cain.  There  also  Abel's  antitype  was  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  ser- 
pents 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;  aud  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 

1  Ezck.  xxxi.  3,  3,  9.    '  Dan.  ir.  SO,  92.    »  Isaiah  xxxvii.  12,  13.    *  Ezek.  xxviii.  13,  16,  19. 


RUDIMENTS   OF   THE   WORLD.  51 

righteous  Abel  unto  the  blood  of  Zecharias,  son  of  Barachus,  whom 
ye  shall  slay  between  the  temple  and  the  altar."1 

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 
wras  favored  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.2 

THE  GARDEN  OF  EDEN. 
"  And  the  Lord  God  planted  a  garden  eastward  in  Eden." 

While  Eden  wras  "  the  East  "  eastward  of  the  wilderness,  the  gar- 
den 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  fruit  and  ornamental 
trees  and  shrubs.  If  unenclosed,  and  consequently,  unguarded,  it  is 
not  a  garden.  The  name  of  the  plantation  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  inclopure, 
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  laid  some- 
where between  the  Gulph  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,  hut  at  remote  distances  from  it.  The  garden  of 
Eden  was  watered  by  only  one,  and  not  by  four  rivers ;  as  it  is  written, 
<4a  river  went  out  to  water  it ;"  which  certainly  excludes  the  four 
from  its  inclosure. 

In  the  septuagint  of  this  text,  the  word  garden  is  expressed  by 
napadEHro?,  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  pre- 
serve ;  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  ;"3  and, 
"  a  garden  enclosed  (a  paradise)  is  my  sister  spouse,  &c  ;  thy  plants 
ure  an  orchard  of  pomegranates,  &c."*  The  latter  text  is  part  of  a 
description  of  Solomon's  vineyard,  representative  of  that  part  of  Eden 

!  Matt,  jcxiii.  35.    *  Isaiah  be  1,  2.    3  Bcctes.  ii.  5.    «  Cant.  iv.  12,  13. 

D  2 


52  RUDIMENTS   OF   THE    WORLD. 

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  i  For  so  it  is  written,  "thy 
land,0  Zion,  shall  no  more  be  termed  desolate  :  but  thoushalt  be  called 
Hephzibah,  (i.  c,  my  beloved  is  in  her),  and  thy  land  Beulah,  (i.  e., 
married):  for  Jehovah  delighteth  in  thee,  and  thy  land  shall  be 
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."2 

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  be- 
come 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  melody."3  "  Instead  of 
the  thorn  shall  come  up  the  fir  tree,  and  instead  of  the  briar  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."4  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  fit 
tree,  and  the  pine,  and  the  box  together :  that  they  (Esrael)  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."5 

These  testimonies  reveal  a  future  state  in  regard  to  Eden,  of  which 
its  primitive  garden  is  a  beautiful  and  appropriate  representation. 
Once  the  seat  of  a  paradise  on  a  small  scale,  it  is  destined  to  be  trans- 
formed from  its  present  desolation  into  "  the  Paradise  of  God."  The 
country  of  the  four  rivers,  even  to  the  west  from  sea  to  sea,  is  prede- 
termined 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  promise."  "  In  that  day,  shall  Israel  be  the 
third  with  Egypt  and  Assyria,  even  a  blessing  in  the  midst  of  the 
land;"  that  is,  of  Eden  :  "  whom  the  Lord  of  hosts  shall  bless,  say- 
ing, Blessed  be  Egypt,  my  people,  and  Assyria,  the  work  of  my 
hands,  and  Israel,  mine  inheritance."6 

In  the  letter  to  the  congregation  at  Ephesus,  the  Spirit  says,  "  to 
him  that  overcometh  will  I  give  to  eat  of  the  Tree  of  Life,  which  is 
in  the  midst  of  the  Paradise  of  God."7  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  Jesus  as  the  giver  of 
life.  "  As  the  living  Father  hath  sent  me,  and  I  live  by  the  Father  ; 
so  he  that  eateth  me"  says  Jesus,  "  even   he  shall  live   by  me"* 

\  Q«n.  *t.  18.    »  Isaiah  lxii.  4,  5.     '  Isaiah  li.  3.     *  Isaiah  lv.  13.     *  Isaiah  xli.  17—20.     c  Isaiftb 
xix.  24,  26.    *  Rev.  ii.  7.    •  Jolm  vi.  57. 


RUDIMENTS   OP   THE   WORLD. 

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,  of  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.1  "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  mani- 
fested, it  will  be  established  in  the  Lord's  land,  that  is,  in  Eden. 
Hence,  the  promise,  interpreted  into  plain  English,  is — "  To  the  be- 
liever that  overcomes  the  world,2  will  I,  the  Lord,  who  am  the  life, 
give  glory,  honor,  and  immortality,  when  I  come  to  stand  on  the 
Mount  of  Olives,3  and  to  re-establish  the  kingdom  and  throne  of 
David,  as  in  the  days  of  old/'4  There  is  no  immortality,  nor  Para- 
dise until  then ;  neither  can  any  attain  to  them  unless  they  "  overcome 
the  world ;"  for  the  promise  is  only  "  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  cruci- 
fixion, Jesus  told  the  thief  that  he  should  be  with  him  in  Para- 
dise on  that  day ;  as  it  is  written,  "  I  say  to  thee,  to-day  shalt 
thou  be  with  me  in  Paradise."5  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,  kvry 
Saaikeia  arov  :  but  in  others,  it  is  various,  though  in  sense  the  same 
— as,  "  remember  me  when  thou  comest  in  the  day  of  thy  coming, 
ii/Tj;  lifxipa -til?  eXeuo-ews  <rou.  Now  the  Lord  "  comes  in  his  kingdom" 
"in  the  day  of  his  coming;"  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,"6  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 
lie  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;?  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.8  *?  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. "9 

•  2  Tim.  iv.  1,  8  ;  1  Peter  i.  7,  13.    2  i  John  v.  4..    3  Zech.  xiv.  4.    *  Amos  ix.  11.   »  Luka  xxiii.  48 
«  Heb.  v.  13.    »  Zecl\.  ri.  12,  13, 15.    »  Heb.  vii.  12—14.    »  Mark  xiii.  31,  32. 


54  RUPIMENTS   OF   THE   WORLD. 

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  refused  to 
tell  even  the  apostles,  the  times  and  the  seasons  when  he  would 
*f  restore  again  the  kingdom  to  Israel  ?"  "  It  is  not  for  you  to  know 
the  times  and  the  seasons,  which  the  Father  hath  put  in  his  own 
power."1  This  was  his  language  to  the  apostles.  The  kingdom  could 
not  be  restored  again  to  Israel  under  the  Mosaic  code.  This  had 
"  decayed,  and  waxed  old,  and  was  ready  to  vanish  away."2  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.5  To  tell  them  of  the  times  and  the 
seasons  of  the  kingdom,  would  have  been  to  have  informed  them  of 
this  national  catastrophy ;  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  ;"4  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  Greek 
manuscripts,  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  unto  thee  to-day, — thou  shalt  be  with  me  in  the  Paradise, 
sv  to  Trapaotio-M  :"  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  translation  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."5  The 
apostle,  commenting  upon  this  passage  about  one  thousand  years  after 
it  was  written,  says, "  exhort  one  another  daily,  while  it  is  called  to-day ;" 
and,  "  labor,  to  enter  into  the  rest  that  remaineth  for  the  people  of 
God."6  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  ad- 
mitted, 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  until  the  Lord 

Acts  i.  3,  6,  ".    *  Heb.  viii.  13     '  Dan.  viii.  9—12,  24 ;  ix.  26.     «  Rev.  I.'l.    5  Psalm  xcv.  7-  -II. 
«  Heb.  iii.  13;  iv.  11,9. 


RUDIMENTS    OF    THE    WORLD.  55 

Jesus  enters  into  his  rest,1  which  he  cannot  do  until  he  has  finished  the 
work  God  has  given  him  to  do.2  "Behold,  now  is  the  time  of 
acceptance;  behold,  now  is  the  day  "  or  the  "to-day,"  "  of saloa- 
tion,"3  —  'a  period  of  time  from  Joshua  to  the  future  glorious  manifesta- 
tion 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. 

This  "  to-day,"  however,  is  limited  both  to  Jew  and  Gentile  ; 
and  in  defining  this  limitation,  Paul  tells  us,  that  "  to-day  "  means, 
"  after  so  long  a  time."  "  God  limiteth  a  certain  day"  says  he, 
"  saying  in  David,  to-day,  after  so  long  a  time :  as  it  is  said,  to-day 
if  ye  will  hear  his  voice,  harden  not  your  hearts."4  When  this  time 
has  elapsed,  it  will  no  longer  be  "  to-day  ;"  but  to-inorromf  or  the 
seventh  day  of  the  millennial  week.  If  then  we  substitute  the 
apostle's  definition  for  the  word  "  to-day  "  in  Christ's  reply  to  the 
thief,  it  will  read  thus : — "  Verily,  I  say  to  thee,  after  so  long  a  time 
thou  shalt  be  with  me  in  the  Paradise ;"  but,  how  many  years  it  would 
be  before  that  time  terminated,  he  gave  the  petitioner  not  the  slightest 
intimation  of. 

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  kingdom  among  the 
dead  ?  He  told  the  Pharisees  it  was  among  the  living.  "  Oh,  but," 
says  one,  "  he  descended  into  hell ;"  u  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  savors  too 
much  of  purgatory.  They  were  in  an  intermediate  state  of  blessed- 
ness before  the  throne  of  God,  in  the  kingdoms  beyond  the  skies." 
"  How  can  that  be,"  says  a  fourth  ;  u  is  the  blessedness  in  God's  pre- 
sence only  intermediate  ?  They  went  straight  to  the  fulness  of  joy 
for  evermore."  Why,  then,  was  Jesus  raised  that  he  might  go  to  the 
Father,5  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. 

M  A  N'S     DOMINION. 

"  Let  them  hare  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  Para- 
dise; and,  protected  by  its  inclosure  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 

!  Tsalm  cxxxii.  13—18.    2  lsaiah  xlix.  5,  6,  8:  xl.  l<>.    3  2  Cor.  vi  2.    *  Heb.  iv.  7.    5  John  xvi.  16 


56  RUDIMENTS   OF   THE    WORLD. 

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 
Jo  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. 

But,  he  was  not  simply  an  inhabitant  of  the  Paradise,  placed  there 
to  dress  and  keep  it."  The  work  before  him  was  to  begin  the  re- 
plenishment, and  subjugation  of  the  earth.  For  in  the  blessing  pro- 
nounced 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  them- 
selves 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  j  and  that  its  population  had  been  all 
swept  away  by  a  catastrophe  similar  to  the  Noachic  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,  i  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  per- 
sons, 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  conve- 
nience 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  would 
have  been  exalted  to  an  equality  with  the  Elohim  ;  and  the  earth, 
without  any  violent  changes,  have  become  his  dwelling  place  for  ever. 
But,  the  creator  foreseeing  that  man  would  transgress,  laid  the  founda- 
tion of  the  earth  upon  such  principles  as  would  afterwards  accommo- 
date 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  reference  to  it  as  its  basis ;  and  then,  on  the  other 
hand,  without  necessitating  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  replenishing  the  earth  and  subduing  it.  He  is  reducing  it 
from  its  natural  wildness.  Subduing  land  and  sea  to  the  convenience 
of  nations  \  and  subjugating  likewise,  the  wild  creatures  of  his  own 


RUDIMEXTS   OF   THE   WORLD.  $7 

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  ;  nor, 
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  globo. 

In  carrying  his  mission  into  effect,  it  was  necessary  that  the  animal 
man  should  have  dominion.  Pie  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  0j 
God"  God's  grace  only  conferred  upon  him  what  I  have  already 
stated.  Even  his  domestic  sovereignty  was  to  cease,  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,  u  children  obey  your  parents  in  the  Lord;  for  this  is 
right.  Honor  thy  father  and  mother ;  which  is  the  first  command- 
ment with  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  obedi- 
ence 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.1 
But  such  children  should  remember  that  "  it  is  better  to  obey  God 
than  man;"2  and  that  he  that  loves  parents  more  than  Jesus,  is  not 
worthy  of  him.  Better  leave  the  paternal  roof  as  an  outcast,  than  to 
dishonor  him  by  preferring  their  laws  to  his. 

If  man's  domestic  sovereignty  be  thus  qualified  and  limited  by  the 

»  Matt.  x.  35,  36.    *  Acts  iv,  19;  y.  29. 


OO  RUDIMENTS    OF   THE   WORLD. 

grace  of  God,  shall  we  say  that  he  conferred  en  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  reo-u- 
lates  is  one  thing ;  and  what  he  appoints  is  another.  He  permits 
thrones  and  dominions,  principalities  and  powers,  to  exist ;  he  regu- 
lates them,  setting  over  them  the  basest  of  men,1  if  such  answer  his 
intentions  best ;  prevents  them  circumventing  his  purposes ;  and 
commands  his  saints  to  (i  be  subject  unto  the  higher  powers.  For 
there  is  no  power  but  it  is  under  God  (Wo  Geov  marginal  reading  :) 
the  powers  that  be  are  set  under  God — v-n-o  tov  Qeov  TSTaynevai  elaip' 
Whosoever  therefore  resisteth  the  power,  resisteth  the  regulation  of 
God — tov  Oeov  SiaTayri :  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.''2 

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,  they 
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,  u  every  power  is  under  God  ;  and  the  powers  that  be 
are  placed  under  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  ;"3  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  light  of 
dominion  over  the  human  race.  He  gave  it  not  to  Adam,  nor  to  his 
posterity  ;  but  claimed  the  undivided  sovereignty  over  all  man's  con- 
cerns for  himself  by  light  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  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  favor,   by  which  sin  reigns  over  the  nations.     They 

»  Dan.  iv.  17.    2  Rom.  xiii.  1—5.    3  Jude  8, 


RUDIMENTS    OF    THE    WORLD.  (ft? 

have  no  favor  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  favor  of  his  saints  shall  be 
manifested,  according  to  the  arrangement  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  honor  have  all  his 
saints.     Praise  ye  the  Lord."1 


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,  u  thou  shalt  not  eat  of  it,  neither  shall  ye 
touch  it :  for  in  the  day  that  thou  eatest  thereof  thou  shalt  surely 
die."2  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  eves  were  to  be 
opened,3  and  they  were  to  become  as  the  gods,  or  Elohim,  being 
acquainted  with  good  and  evil  even  as  they.4  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  conse- 
quent termination  of  life,  ending  in  corruption,  or  mortality,  was  the 
attiTmite  which  this  fatal  tree  was  prepared  to  bestow  upon  the  indi- 
vidual 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 
liad  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 

1  Psalm  cxlix,  5—0.    2  Gen.  ii.  17;  iii.  8.    3  Gen.  iii.  5,  7.    *  Gen.  iii.  5,  22. 


60  RUDIMENTS    OF   THE   WORLD. 

literally  afterwards."  But,  it  is  very  evident  to  one  unspoiled  by  the 
philosophy  of  the  creeds,  that  this  interpretation  is  not  contained  il 
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,  wras  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  fruit  in  its 
effect  was  figurative  of  the  fruit  of  transgressing  the  interdict,  which 
said,  "  thou  shalt  not  eat  of  it."  The  figurative  fruit  was  of  a  mixed 
character.  It  wTas  *'  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."1  Sin  is  pleasant  to 
the  flesh ;  because  the  deeds  forbidden  are  natural  to  it.  It  is  that 
"good"  fruit  which  the  animal  man  delights  to  eat.  The  flesh,  the 
eyes,  and  life,  have  all  their  desires,  or  lusts,  which,  when  gratified, 
constitute  the  chiefest  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  in  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."2  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  :"3  and,  "  if  ye 
live  after  the  flesh  ye  shall  die."4  This  language  is  unmistakeable. 
To  indulge  then  in  the  lawless  pleasures,  which  "  sinful  flesh  "  terms 
"  good,"  is  lo  "  bring  forth  sin"5  or  to  bear  fruit  unto  death  ;  be- 
cause 'the  wages  of  sin  is  death.'6  "Whatsoever  a  man  so«^//{, 
lhat  shall  he  also  reap.  For  he  that  soweth  to  the  flesh,  shall  of  the 
flesh  reap  corruption. "7  All  "  the  ills  that  flesh  is  heir  to"  make 
up  the  "  evil,"  which  has  come  upon  man  as  the  result  of  transgress- 
ing 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 

»  Rom.  Hi.  20  ;  John  il\.  4.      *  John  ii.  15,  10.       3  James  iv.  4.       «  Rom.  viii.  13.      5  James  i.  15. 
«  Rom.  vi.  -21—23.     »  Gal.  vi.  7,  8. 


RUDIMENTS   OF   THE   WORLD.  61 

thereof,  and  the  subjection  of  himself  and  posterity  to  the  "evil"  o^ 
eating  of  the  cursed  ground  in  sorrow  all  the  days  of  their  lives.1 

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  ol 
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  an6 
eat,  and  enjoy  the  good  things  it  affords.  To  speculate  upon  the  law 
fulness  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  bringeth  forth  sin ;  and  sin  when  it  is  finished, 
bringeth  forth  death  :"2  in  other  words,  he  plucks  the  forbidden  fruit, 
and  dies,  if  not  forgiven. 

Furthermore,  the  sentence  "  thou  shalt  surely  die"  is  proof  that 
the  phrase  "  in  the  day  -•  relates  to  a  longer  period  than  the  day  of 
the  natural  eating.  This  was  not  a  sentence  to  be  consummated  in  a 
moment,  as  when  a  man  is  shot  or  guillotined.  It  required  time ; 
for  the  death  threatened  was  the  result,  or  finishing,  of  a  certain  pro- 
cess ;  which  is  very  clearly  indicated  in  the  original  Hebrew.  In 
this  language  the  phrase  is  muth  temuth,  which  literally  rendered  is, 
dying  thou  shalt  die.  The  sentence,  then,  as  a  whole  reads 
thus  — a  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  com- 
mence with  the  transgression,  and  end  with  his  extinction.  The  pro- 
cess is  expressed  by  muth,  dying ;  and  the  last  stage  of  the  process 
by  temuth,  thou  shalt  die. 

This  view  is  fully  sustained  by  the  paraphrase  found  in  the  follow- 
ing words  : — u  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."3 
The  context  of  this  informs  us,  that  Adam  having  transgressed,  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,  anl 
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  labor,  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.     M  Thou  shalt  return  into  the  ground," 

!  Gen.  iii.  17—19.    »  James  i.  14,  15.    3  Gen.  iii.  18. 


62  RUDIMENTS    OF    THE    WORLD. 

and,  a  unto  dust  shalt  thou  return,"  are  phrases  equivalent  to  "  dying 
thou  shalt  die."  Hence,  the  divine  interpretation  of  the  sentence,  li  if 
the  day  thou  eatest  thereof  thou  shalt  surely  die,"  is,  "  in  the  day  o; 
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  sorrow- 
ful, painful,  and  laborious  existence,  which  wears  a  man  out,  and 
brings  him  down  to  the  brink  of  the  grave  ;  and,  by  '*  die,"  is  signi- 
fied, 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  illustrated  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  be 
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  chief  father  of  mankind. 

TREE    OF    LIFE. 
"  Eat  and  live  for  ever." 

This  was  planted  "  in  the  midst  of  the  garden."  It  wag  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  existence  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."1  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 

'  Gen.  ill.  83,  23. 


RUDIMENTS  OF   THE   WORLD.  G3 

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  necessitated  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  experiences, 
would  have  been  a  disproportionate  and  unmerciful  punishment.  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, 
ihe  earth  would  have  become,  what  creed  theologists  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.  Therefore,  lest  Adam  should  invert  this 
order,  and  "  put  on  immortality  "  before  he  should  be  morally  re- 
newed, 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  otz  ha-chayimy  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,  im- 
parting death  to  its  victim,  Christ,  who  "  has  overcome  the  world,"1 
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  incar- 
nated power  and  wisdom  2  of  the  Deity,  planted  as  the  Tree  of  Life 
in  the  future  Paradise  of  God.3 

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." 

!  John  xvi.  38.    5  Prov.  iii.  13,  18 ;    1  Cor.  i.  24.    3  Rer.  xxii.  2. 


64  RUDIMENTS    OF   THE    WORLD. 

This  quality  pertained  to  every  thing  terrestrial.  The  beasts  of  the 
Held,  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  relation 
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  like- 
ness of  the  Elohim,  he  was  "  made  upright."  He  had  no  conscience 
of  evil ;  for  he  did  not  know  what  it  was.  He  was  neither  virtuous, 
nor  vicious ;  holy,  nor  unholy  ;  but  in  his  beginning  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  condition  to  a  new-born  babe  ;  except- 
ing that  a  babe  is  born  under  the  constitution  of  sin,  and  involuntarily 
subjected  to  u  vanity  ;'n  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  thern 
understanding.2  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  deposi- 
tories 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  continued 
good,  and  his  heart  courageous.  *'  They  were  naked,  both  the  man 
and  his  wife,  and  were  not  ashamed."3  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  accident- 
ally recorded.  As  we  shall  see  hereafter,  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  contir  ue  in 

!  Rom.  viii.  20.    *  Job  xxxiii.  4 ;  xxxii.  8.    »  Gen.  ii.  26. 


RUDIMENTS   OF    THE    WORLD,  65 

life  for  ever,  independent  of  any  further  modification.  We  may  ad- 
mit, therefore,  the  corruptibility,  and  consequent  mortality,  of  their 
nature,  without  saying  that  they  were  mortal.  The  inherent  tendency 
of  their  nature  to  death  would  have  been  arrested ;  and  they  would 
have  been  changed  as  Enoch  and  Elijah  were ;  and  as  they  of  whom 
Paul  says,  "  we  shall  not  all  die."  The  u  we  "  here  indicated  possess 
an  animal,  arid  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,'1  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  eatino-  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  mor- 
tality ;  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  immor- 
tality 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  beino-  filled 
with  either;  but  with  which  depended  upon  their  actions  :  for  "immor- 
tality is  the  end  of  holiness,1  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. 


i  Rora.  vi  22. 


RUDIMENTS    OF   THE    WORLD. 


CHAPTER  III. 


.Probation  before  exaltation,  the  law  of  the  moral  universe  of  God.— The  temptation 
of  tho  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  becomes  the  tempter  to  Adam. — The  transgression  consummated  in  the  con- 
ception of  Cain. — A  good  conscience,  and  an  evil  conscience,  defined, —  Miin 
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 
11  cast  out "  by  Jesus.—"  The  works  of  the  Devil." — "  Bound  of  Satan  •"  delivei*- 
ing  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  j"  but,  in  the 
second,  or  higher,  estate,  he  is  to  be  "  crowned  with  glory  and  honor ;" 
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  prin- 
ciple upon  which  he  bestows  his  honors  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  u  fit  for  the  Master's  use."1  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  sus- 
tained trial  will  be  "  found  unto  praise,  and  honor,  and  glory,  at  the 
appearance  of  Jesus  Christ.''2 

An  untried  faith  is  a  dead  faith,  being  alone.  Faith  without  trial 
finds  no  scope  for  demonstration,  or  evidence  of  its  existence.  Thus, 
it  is  written,  *  faith,  if  it  hath  not  works,  is  dead,  being  alone. 
'Yea,'  a  man  may  say,  '  thou  hast  faith,  and  I  have  works  :'  show  me 
thy  faith  without  thy  works,  and  I  will  show  thee  my  faith  by  my 
ivorhs.  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 

1 2  Tim.  iL  20,  21.    »  1  Pet  i.  5—7. 


RUDIMENTS   OF   THE   WORLD.  G7 

not  by  faith  alone."1  "  Without  faith/'  says  Paul,  "  it  is  impossi- 
ble 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  tribula- 
tion, to  believers  ;  which  in  the  divine  economy  is  appointed  for  their 
refinement.  Peter  siyles  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.2  We  can  only  enter  the 
kingdom  through  the  fire  ;3  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  unrebukeable4  before  the  king. 

A  man  cannot  '•  honor  God"1'  more  than  in  believing  what  he  pro- 
mises, and  in  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  punish- 
ment" 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  honors  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  honor;  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  overwhelm 
his  enemies  with  confusion  of  face. 

Probation  before  exaltation,  then,  is  upon  the  principle  of  a  faith 
in  the  promises  of  Gody  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  suffer- 
ings. For  in  that  he  himself  hath  suffered  being  put  to  the  proof 
(TTEipaadais),  he  is  able  to  succour  them  who  are  tried."5  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  thai  obey  him"$  He  was  first  morally  per- 
fected through  suffering;  and  tnen  corporeally,  by  being  "  made  into 
a  spirit  "   by  the  spirit  of  holiness  in  his  resurrection   from   the  dead. 

I  James  ii.  17—24    2  Rev.  ffl.  21.    » .  Cor.  ii.  13.    «  Col,  i.  22,  23.    «  jf  eb.  ii.  9—18.    *  Heb.  v.8, 9 

E    2 


OS  RUDIMENTS    OF    THE    WORLD. 

I  say,  "  morally  perfected  ;"  for,  although  he  was  without  transgres- 
sion, 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;""1  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  assailable  points  of  human  nature.  As  soon  as  he 
was  filled  with  the  Spirit2  at  his  baptism  in  the  Jordan, it  immediately 
drove  him  3  into  the  wilderness  to  be  tempted  of  the  devil.4  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"5  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.6  The 
commandment  of  God,  which  is  "  holy,  just  and  good,"  being  so  re- 
strictive of  the  propensities,  which  in  purely  animal  men  display 
themselves  with  uncontrolled  violence,  makes  them  appear  in  their 
true  colors.  These  turbulent  propensities  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  personifies  as  "  pre-eminently  A  sinner,"  ku6  virsppoX-ni, 
afxapTtoXosJ  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  at  work,  craving  after  things  which 
the  law  of  God  forbids.  The  best  of  men  are  conscious  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,"8  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.9 

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  m  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  particulars. 

Heb.iv.  IS.    2Lukeir.  I.    3  Mark  i.  12.    *  Matt.  iv.  1.     &  James  i.  13.     e  i>»rn.  viii.  7.    »  Rom. 
vU.  12,  13,  17,  18.    »  verse  24.    9  Rom.  viii.  11. 


RUDIMENTS    OF    THE    WORLD.  by 

The  world  without  is  the  seducer,  which  finds  in  all  animal  men,  un- 
subdued 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."1  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  2  by  a  "  thus  it  is  written,"  and  a  H  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.'"3  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  per- 
haps 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."4  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  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,"5  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  ail  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  there- 
fore use  the  power  he  possessed,  whose  presence  in  hirn  was  of  itself 
a  proof  of  God's  approval  of  its  exercise,  and  "  command  that  the 
stones  be  made  bread?"     But  Jesus  disregarded  the  reasoning :  and 

\  1  Pet.  i.  5.    2  Ephes.  vi.  16.    3  2  Cor.  xi.  U     *  Job  i.  8.    5  Heb.  v.  7. 


70  RUDIMENTS   OF   THE   WORLD. 

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."1 

Failing  in  this,  the  scene  of  the  temptation  was  then  removed  to 
w  the  pinnacle  of  the  temple  j"  and,  as  Jesus  fortified  himself  by  the 
word,  the  adversary  determined  to  be  even  with  him  ;  and  in  appeal- 
ing to  the  pride  of  life,  so  strong  in  the  nature  laid  upon  him,  to 
strengthen  himself  with  the  testimony  likewise.  u  If  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/'2  But  Jesus  met  him  with  "  Again,  it  is 
written,  Thou  shalt  not  tempt  the  Lord  thy  God.''3 

Lastly,  the  scene  was  shifted  to  a  lofty  mountain.  From  this  posi- 
tion, 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  desi?'e  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,  will  I  give  ihee,  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."4  But  Jesus'resisted  the  enticement ; 
and  said,  "  Get  thee  hence  adversary :  for  it  is  written,  Thou  shalt 
worship  the  Lord  thy  God,  and  him  only  shalt  thou  serve."  '.'  Hav- 
ing 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  transgression.  He 
believed  not  this  angel  of  light5  and  power,  and  would  have  none  of 
his  favors.  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  honor, 
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 

»  Deut.  viii.  S.    »  Psalm  xci.  11,  12.    s  Deut.  vi.  16.    <  Luke  iv.  6,  7.    *  Gal.  i.  8. 


RUDIMENTS    OF   THE    WORLD.  71 

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  trans- 
gressed, then  the  natural  and  animal  system  would  continue  un- 
changed ;  and  the  spii  itualization  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  pro- 
mote thee  to  glory  and  honor,  without  subjecting  thee  to  the  tribula- 
tion of  the  world."  His  principle  is  to  recompense  men  according  to 
what  they  have  do)ie,  not  for  what  they  would  do.  Thus  he  dealt 
with  J  he  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  commandments,  or  no."1  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  hint 
in  his  conduct  towards  them.  With  these  remarks,  then,  by  way  of 
preface,  I  shall  now  proceed  to  the  further  exposition  of  things  con- 
nected with  this  subject  in  the  Mosaic  account.     And  first  of 

THE  SERPENT. 

f ■  It  was  more  subtle  than  any  beast  of  the  field." 

The  Serpent  was  one  of  "  the  living  things  that  moved  upon 
earth/'  and  which  the  Lord  God  pronounced  "  very  good."     M 
says,   it   was  more  subtle,  or  shrewd,  than  any  of  the  creatures 
Lord  God  had  made.     It  was,  probably,   because  of  this  qualit 
shrewdness,  or  quickness  of  perception,  that  Adam  named  it  nacha 
which  is  rendered  by  Bpaxwv  in  the  New  Testament,  from  fop™  to  se 
as,  SpaKovra  tov  o<piv  rov  apx«toi/,  the  Dragon,  the  old  serpent.2    It  wa 
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 
beo-innino- ;  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  skilful- 
ness  in  the  use  of  them  (Travovpyia)3  was  a  part  of  the  goodness  of  its 
nature.  It  was  not  an  evil  quality  by  any  means  ;  for  Jesus  exhorts 
hb    disciples  to   "be   wise    as   the    serpents;    and    unsophisticated 

'  Deut.  viii.  2.    3  Rev.  xx.  2. 


72  RUDIMENTS    OF   THE    WORLD. 

(oKfpatot)  as  the  doves."  This  quality  of  shrewdness,  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. 

And  what  use  should  we  naturally  expect  such  a  creature  would 
make  of  this  faculty  ?  Such  an  one,  certainly,  as  its  cerebral  consti- 
tution would  enable  it  to  manifest.  It  was  an  intellectual,  but  not  a 
moral,  creature.  It  had  no  "moral  sentiments. "  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 
u  propensities."  Hence,  its  cerebral  mechanism,  under  the  excitation 
of  external  phenomena,  would  only  develope,  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  or  Eden.  Its  mind  was  purely 
and  emphatically  a  "  Carnal  Mind,"  of  a  more  shrewd  description 
than  that  of  any  of  the  inferior  creaures.  It  was  u  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. 
li  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  any- 
thing 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."1     Had  she  adhered  to  the  letter  of  this,  she  would  have 

-  Psalm  cxix.  142. 


L.UDIMENTS    OF    THE    WORLD.  73 

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\9j  to  ^ufoy)  he  speaks  out 
of  his  own  'n  reasonings  (e/c  tm  iSuov  XaXlt).  He  could  not  compre- 
hend 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  intel- 
lectualize at  the  suggestion  of  the  Serpent ;  and  from  his  reasonings 
to  doubt,  and  finally  to  conclude,  that  the  Lord  God  did  not  wean 
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  accord  ng  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  ir*  -good  and 
pious"  ones,  who  are  thought  little  or  nothing  of  by  adverse  denomi- 
nations. The  law  of  God  is  the  only  true  standard  fit  <*oo  'w  ■-  and 
piety;  and  men  may  depend  upon  it,  attested  by  the  examples  in 
scripture,  that  they  who  treat  him  as  not  meaning  exaeffy  w  ,iat  he 
says  in  his  word,  "  make  God  a  liar,"2  and  are  amytliing  but  good  or 
pious  in  his  esteem. 

Eve  having  repeated  the  law  in  the  hearing  of  t lie  Se-p  m,  he 
remarked  that  they  should  not  surely  d$r  :  "for,"  said  he,  "  Goo!  doth 
know,  that  in  the  day  ye  eat  thereof,  then  your  eyes  sh  ill  be  opened, 
and  ye  shall  be  as  gods,  knowing  good  and  evil."  The  fa, s;  hood  of 
this  assertion  consisted  in  the  declaration,  "  Ye  shall  nor  surely  die/* 
when  God  had  said,  "dying  ye  shall  die."  It  was  nuth  that  God 
did  know  that  in  the  day  of  their  eating  their  eyes  would,  h<<  ojnoibd; 
and  it  was  also  true,  that  they  should  then  become  us  the  iilohim, 
in  the  sense  of  knowing  good  and  eril.  This  appears  from  the  testi- 
mony of  Moses,  that  when  they  had  eaten  "  the  eye-  <>t  them  both 
were  opened  ;' 3  and  from  the  admission  of  God  him -elf,  who  said, 
"  Behold,  the  man  is  become  like  one  of  us,  to  know  good  and  evil."* 
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  shrewdness  "  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  acquaintance 
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 

•  John  viii.  41.    **  1  John  v.  10.    3  Gen.  iii.  7.    *  Gen.  iii.  22. 


74  RUDIMENTS    OF    THE    WORLD. 

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?"  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  quali- 
ties 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  possi- 
bility of  access  to  the  tree,  lest  they  should  eat,  and  put  on  immor- 
tality 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  beau- 
tiful. 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  tha 
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  con- 
sideration 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  for- 
bidden fruit,  was  the  excitation  of  the  propensities.  By  the  trans- 
gression 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. 
Exoccting  to  be  equal  to  the  gods,  the  hitherto  latent  passions  of  her 


RUDIMENTS    OF    THE    WORLD.  75 

animal  nature  only  were  set  free ;  and  though  she  now  knew  what 
evil  sensations  and  impulses  were,  as  they  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  understanding"  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  accepter]  the  fatal  fruit,  u  and  eat  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  depending  upon  the  remedial  efficacy  of  the  Tree  of  Lives, 
he  did  not  believe  that  he  should  surely  die.      He  saw  every  thing 
delightful  around  him,  and  his  beautiful  companion  with  the  tempting 
fruit ;  and  yet  he  was  told  that  his  eyes  were  shut !     What  wonderful 
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  her- 
self.    His  flesh,  his  eyes,  and  his  pride  of  life,  were  all   inflamed  ; 
and  he  followed  in  her  evil  way   u  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  tilings  natural,  upon 
which  things  spiritual  were  afterwards  to  he  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  surrep- 
titiously 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  inconvenient. 
But,  in  their  unsinning  ignorance  of  the  latent  propensities  of  their 
nature,  shame,  which  makes  the  subject  of  it  feel  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 


76  RUDIMENTS    OF   THE    WORLD. 

with,  and  as  the  consequence  of  doing  what  was  forbidden,  bavin? 
u  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  dishonorable,  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  consequence  ; 
and  when  opened,  "  they  knew  that  they  were  naked,"  which  they  did 
not  comprehend  before.  "  By  the  law  is  the  knowledge  of  sin/'  and 
*'  sin  is  the  transgression  of  law ;"  so,  having  transgressed  fhe  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,  how- 
ever, 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.1  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  /  was  afraid,  because  I  was  naked ;  and  I  hid 
myself."  Adam's  heart  condemned  him,  therefore  he  lost  his  confi- 
dence before  God.2 

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  {'c-av. 
They  could  stand  naked  in  God's  presence  unabashed  ;  and,  instead  of 
trembling  at  his  voice,  they  rejoiced  to  hear  it  as  the  harbi  jrer  of 
good  things.  It  was  then  pure  and  undeh'led,  being  devoid  of  all 
conscience  of  sin.  They  were  then  of  th«  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  Bui  mark 
the  change  that  afterwards  came  over  them.  When  they  !<>st  their 
good  conscience,  terror  seized  upon  them  at  the  voice  of  Go.l  and 
shame  possessed  their  souls  ;  and  they  sought  to  get  out  of  his  sight, 

1  Jer.  xxiii.  «i3,  24.     «  1  John  iii.  19--22. 


RUDIMENTS   OF   THE    VOULD.  77 

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  cer- 
tainly 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  igno- 
rant, apprehend  it.  Such,  on  account  of  unbelief,  or  of  H  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  prepossessed  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  examina- 
tion 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  wiil  disappear,  and 
"  the  answer  of  a  good  conscience  toward  God  >n  remain.  From  the 
nature  of  things,  it  is  obvious,  that  the  sinner  cannot  cure  himself; 
though  superstition  has  taught  him  to  attempt  it  by  fastings,  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 
endeavor ;  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  inven- 
tions.2 But.  after  all  the  patching,  and  altering,  and  scouring,  they 
are  but  like  "  the  filthy  garments "  taken  from  the  high  priest, 
Joshua  ;3  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 

•  i  Pet.  iii.  81 .    '  Eccles.  vii.  29,    '  Zoch.  iii.  S,  4. 


78  RUDIMENTS   OF   THE   WORLD. 

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  suppositious  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  teachableness  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;1  make  broad  their  phylacteries;2  sound 
trumpets  in  the  synagogues  and  in  the  streets;3  make  long  prayers  in 
public;4  disfigure  their  countenances  with  grimace  that  they  may 
appear  to  fast;5  build  churches;  compass  sea  and  land  to  make 
proselytes;6  found  h  soitals;  and  fill  the  world  with  their  benevo- 
lencies: — all  is  reducible  to  mere  fig-leaf  invention  as  a  substitute  for 
"  the  righteousness  of  God."  "  Blessed  are  they  whose  iniquities  are 
forgiven,  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."8  He 
alone  can  furnish  it.  His  price  is  that  men  should  believe,  and  put 
it  on. 


THE  CARNAL  MIND. 

"  The  thinking  of  the  flesh  Is  enmity  against  God." 

When  the  Lord  God  bestowed  the  faculty  of  speech  upon  the 
Serpent,  he  enabled  it  to  give  utterance  to  its  thoughts.  The  posses- 
sion of  this  power  did  not,  however,  confer  upon  it  moral  accounta- 
bility. 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  thinkings  of  its  unsentimentalized 
intellect.  It  spoke  like  Balaam's  ass,  under  the  impulse  of  the  sensa- 
tions 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  combina- 
tions resulting  from  the  impressions  of  sensible  objects  transmitted  to 

Matt.  Vli.  21— 23.     3  Matt.  Kiii.  6,  6,  7.     >  Matt.  vi.  1—4.     *  verse  5—7  ,   xxiii   14.     5  Matt.  vi. 
18—18.    6  Matt,  xxiii.  15.    »  Rom.  iv.  7.    •  Rev.  iii.  18. 


RUDIMENTS  OP   THE   WORLD.  79 

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,  &e."  It  was  inca- 
pable 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  i<- 
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  senti- 
ments "   superadded  to  her  propensities  and  intellect.     By  the  senti- 


levmor 


bj 


ments  she  was  made  a  morally  accountable  being ;  capable  of  be! 
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  sensa- 
tions;  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  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  constitution  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  u  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 " x  inscribed  '*  on  fleshly  tables  of  the  heart ;"  2 
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  senti- 
ments "  are  as  incapable  of  directing  a  man  aright,  as  though  he  were 
all  intellect,  or  all  propensities.  Bv  a  right  direction,  I  mean,  accord- 
ing to  the  mind  of  God.  The  sentiments  are  as  blind  as  the  propen- 
sities when  intellect  is  unenlightened  by  divine  revelation.  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  sentiments,  under  the  impulse  of  the 

»  Rom.  vii.  2'J ;  viii.  2.    *  2  Cor.  iii.  3. 


80  RUDIMENTS    OF   THE    WORLD. 

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  (ftpovtiina.  rrjs  crapnos  the  thinking  of  the  flesh.  In  this  phrase,  he  inti- 
mates 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  animals  ;  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  pro- 
pensities, and  the  sensible  phenomena  of  the  world. 

Now,  the  law  of  God  is  given,  that  the  thinking  of  the  flesh, 
instead  of  being  excited  bv  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  contented. 
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  perfected,  the  propensities,  or  lusts,  hav- 
ing 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  j"  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  ennobling  in  fleshly 
thoughts  ;  on  the  contrary,  they  tend  to  physical  deterioration  and 
death  ;  for  "  to  be  carnally  minded  is  death  ;  but  to  be  spiritually 
minded  is  life  and  peace."1  If  ferocious  creatures  become  tame,  or 
civilized,  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  subdued,  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  aban- 
doned 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  Ghelanes  of  Africa.  Notwithstanding  the  antag- 
onism established  between  his  iaw  and  the  flesh,  by  which  a  whole- 

l  Rom.  viii.  0. 


RUDIMENTS    OF    THE    WORLD.  81 

some  conflict  has  been  maintained  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  a  works 
of  the  flesh  ;  which  are,  adultery,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife, 
dissensions,  sects,  envyings,  murders,  drunkenness,  revellings,  and  such 
like."1  Unchecked  by  the  truth  and  judgments  of  God,  the  world 
would  have  been  composed  solely  of  such  characters.  Indeed,  not- 
withstanding all  his  interference  to  save  it  from  the  ruinous  conse- 
quences of  its  vicious  enmity  against  his  law,  it  seems  to  have  attained 
a  state  of  immorality  in  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  thank- 
ful ;  but  became  vain  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  dishonor 
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  knowledge,  God  gave 
them  over  to  a  reprobate  mind  to  do  those  things  which  are  not  con- 
venient; being  filled  with  all  unrighteousness,  fornication,  wicked- 
ness, covctousness,  maliciousness;  full  of  envy,  murder,  debate, 
deceit,  malignity,  whisperers,  backbiters,  haters  of  God,  despiteful, 
proud,  boasters,  inventors  of  evil  things,  disobedient  to  parents,  with- 
out understanding,  covenant  breakers,  without  natural  affection, 
implacable,  unmerciful."2 

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."3  It  is  the 
serpent  mind ;  because,  it  was  through  his  untruthful  reasonings 
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  gene- 
ration of  vipers."4  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  peace- 

i  Gal.  v.  19.    a  Rom.  i.  20—31.    3  Rom.  v.  12.    *  Matt,  xxiii.  33. 


52  RUDIMENTS   OF    THE    WORLD. 

able,  gentle  and  easy  to  be  entreated,  full  of  mercy  and  good  fruits, 
without  partiality,  and  without  hypocrisy."1 

The  carnal  mind,  or  serpent  in  the  flesh,  is  the  subject  of  a  two- 
fold manifestation,  namely,  individually  and  collectively.  An  indi- 
vidual manifestation  is  more  or  less  observable  in  persons  who  "  mind 
the  things  of  the  flesh,"  or  "  earthly  things."2  To  do  this  is  to  be 
"  after  the  flesh"  and  u  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  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  think- 
ing 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  propensi- 
ties 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  com- 
manded us  to  kill  him,  we  should  do  wrong  to  refuse,  although  he 
has  said,  "  Thou  shalt  not  kill."  Men  have  lust  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  penal- 
ties, 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 

i  James  Hi.  15,  17.    »  Rom.  viii.  5 ;  Phil.  iii.  18,  19 ;  CoL  Ui.  2 ;  1  John  ii.  15. 


RUDIMENTS   OF   THE   WORLD.  83 

Moses.  But  it  did  not  appear  to  be  sin  to  those  who  obeyed  its  im- 
pulses ;  because,  there  being  no  law  such  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  admoni- 
tion of  the  Lord,  whose  love  was  shed  abroad  in  their  hearts  by  the 
testimony  they  believed.1 

The  Serpent  in  the  flesh  shows  itself  in  individuals  in  all  the  colors 
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  assurance  of  wisdom  upon  principles  in 
harmony  with  their  nature.  u  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.2  They  are  faithless  of  this  know- 
ledge, 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  accord- 
ing 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."3 
In  this  text,  he  says,  "  Cain  was  of  that  Wicked  One,  and  slew  his 
brother."  There  is  precision  in  this  language  which  is  not  to  be  dis- 
regarded in  the  interpretation.  Cain  was  of  the  Wicked  One  ;  that 
is,  he  was  a  son  of  sin — of  the  serpent-sin,  or  original  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 

\  Rom.  v.  13.    2  2  Cor.  x.  5.    '1  John  iii  12. 

F  2 


84  RUDIMENTS   OF   THE    WORLD. 

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  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  pro- 
created by  Adam,  he  was  of  the  Serpent,  seeing  that  he  suggested 
the  transgression  which  ended  in  the  conception  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  beginning,  and  stood 
not  in  the  truth,  because  there  is  no  truth  in  him."1  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  ir 
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,  i: 
he  believe  the  "  exceeding  great  and  precious  promises  of  God,': 
obey  the  law  of  faith,  and  put  to  death  unlawful  obedience  to  his  pro- 
pensities, 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  mani 
festations.  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  world,"  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."2  Let  no  one,  then,  who  would  have  God's 
favor,  seek  the  honor  and  glory  of  the  world  in  Church  or  State;  for 
promotion  in  either  of  them,  can  only  be  attained  by  sacrificing  fhe 
principles  of  God's  truth  upon  the  altar  of  popular  favor,  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 

1  John  viii.  89,  44.    2  James  iv   4. 


RUDIMENTS   OF    THE    WORLD.  85 

to  be  very  pious,  and  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  in  return  heaps  upon  them  its  riches,  and 
honor,  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  sectarian  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.'11  This  is  a  rule  to  which 
there  is  no  exception ;  and  the  grand  secret  of  that  formality,  cold- 
ness, 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     TFIE     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, 
6  apxow  tov  koct/jlov  towou,  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,2  as 
opposed  to  the  kingdom  of  God ;  which  is  to  be  established  upon  the 
foundation  of  "  the  word  made  flesh"  obedient  unto  death.  Incar- 
nated 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  3  and  "Israelites  indeed,"4  are  a  dispersed  and 
persecuted  community.  Satan's  kingdom  is  the  kingdom  of  sin.  It 
is  a  kingdom  in  which  u  sin  reigns  in  the  mortal  body,"  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  them- 
selves to  be  wise,  became  fools  ;"  a  wisdom,  too,  which  "  God  hath 
made  foolishness  "5  by  "  the  light  of  the  glorious  gospel  of  Christ."6 
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  systems  of 
divinity  are  the  untoward  thinkings  of  sinful  flesh  ;  and  they  know  that 
they  cannot  interpret  the  Bible  intelligibly  according  to  their  princi- 
ples. At  all  events  they  have  not  yet  accomplished  it.  Hence,  one 
class  have  forbidden  their  people  the  use  of  the  scriptures  at  all,  and 

'  Rom.  viii.  7.    *  Matt.  xii.  26.     s  R0m.  j.  28,  29 ;  ix.  o,  7,  8.     *  John  i.  47.    «  1  Cor.  i.  19,  20. 
«  2  Cor.  iv.  b,  4, 6. 


SO  RUDIMENTS   OF   THE   WORLD. 

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,  sub- 
stitute their  sermonizings  for  "reasoning  out  of  the  scriptures,"  and 
"■  expounding  out  of  the  law  of  Moses  and  the  Prophets."1  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  gym- 
nastics, or  perpetual  motion.  But  the  carnal  policy  does  not  end 
here.  The  neglect  of  the  preachers  might  be  supplied  by  the  search- 
ing of  the  scriptures  by  the  people  themselves.  But  this  is  dis- 
couraged by  disparagements  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  colege  to  study  divinity  before  it  can  be  judiciously 
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  consciously  ignorant  of 
"  the  sure  word  of  prophecy  ;'"  so  that,  in  order  to  maintain  their 
ascendancy,  they  must  repress  the  enterprise  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  wordy7  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  con- 
vention of  priests  and  preachers  of  all  religious  sects  and  parties,  and 
assign  to  them  the  work  of  publishing  a  scriptural  and  unanimous 
reply  to  the  simple  question,  what  do  the  scriptures  teach  as  the  mea- 
sure of  faith,  and  rule  of  conduct,  to  him  who  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 
sermonizing;  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  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  u  the  thinking  of  the  flesh 
is  enmity  against  God  ;"  and  until  they  throw  away  their  traditions, 
and  study  the  word,  which  is  very  different  to  "  studying  divinity j'" 
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 

1  Acts  sxviii.  23,  81. 


RUDIMENTS   OF   THE   WORLD.  87 

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  Constantinian  form ; 
which  was  subsequently  changed  in  the  west,  to  the  papal  and  pro- 
testant  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  6  apx^v  signify  the  prince,  or  one  invested  with  power. 
All  persons  in  authority  are  styled  apxom-M  in  the  New  Testament ; 
such  as  magistrates,  and  chiefs  among  the  people.  Hence,  the  arch  on 
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  ecclesiastical  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, 
apxai  and  ££ouo-iai,  principalities  and  powers;  the  Koo-fxoKpaTopzs  tov  o-kotov? 
rov  aLoouoi  toutov,  the  world-rulers  of  the  darkness  of  this  age ;  who  are 

ra  irvtvfiaTiKa  ttjs  Trovtjpias  tv  rots  Eirovpaviois,  the  Spirits    of  wickedness    ill 

the  high  places  of  the  kingdoms.1  So  the  apostle  wTrites  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  cen- 
tury 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  courage  enough,  earnestly  to  contend 
for  it  as  it  was  originally  delivered  to  the  saints.2 

In  apostolic  times,  it  was  the  privilege  of  the  church  to  make 
known  to  the  world-rulers  "the  manifold  wisdom  of  God."3  This 
mission  brought  the  disciples  of  Christ  into  contact  with  them,  as  is 
related  in  the  Acts.  When  they  stood  before  these  men  ot  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  malig- 
nity. 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  crudest  tortures 
they  could  invent.  The  apostle  styles  these,  the  ntQooticu  rov  SiapoXov, 
the  artifices,    or  wiles  of  the  accuser;41  against  which,   he   exhorts 

<  Ephes.  vi.  IS.  >  Jude  S.  *  Ephes.  iii.  10.  *  Ephes.  iii.  11. 


88  RUDIMENTS    OF    THE    WORLD. 

believers  to  stand  firm,  being  panoplied  with  the  whole  armour  of 
God.  The  war  being  thus  commenced  by  an  attack  upon  the  strong 
holds  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  ihey  did  with  destructive  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  adcer>aries  of  the  christians,  being- 
actuated  by  the  same  spirit  of  sinful  flesh,  the  apostle  terms  6  avi-idiKos 
vfitav  <Sia/3o\os  your  adversary  the  accuser;  and  to  express  the  ferocious 
spirit  that  impelled  the  enemy,  be  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  "  stedfast  in  the  faith,  knowing  that  the  same  sufferings 
are  inflicted  in  the  world  upon  your  brethren."1 

To  walk  being  dead  in  trespasses  and  sins,  is  to  live  according  to 
the  course  (aiwi/)  of  this  world.  So  says  the  apostle.2  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, 
any  thing  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 — 6  apxMV  **!*  ££ou<nas  tou  aspo? ; 
which  he  explains  as  "  the  Spirit  nom  working  in  the  children  of 
disobedience."  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 
Prince  of  the  Power  of  the  Air.  This  is  that  prince  of  whom  Jesus 
spoke,  saying,  "  Now  is  the  condemnation  (koictis)  of  this  world ; 
now  shall  the  Prince  of  this  World  be  cast  out,"3  that  is,  "judged."4 
The  key  to  this  is  suggested  in  what  follows;  u  And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  unto  me.  This  he  said,  signifying 
what  death  lie  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,"5  when  "the 
iniquity  of  his  heels  compassed  him  about."  "  The  battle  was  against 
him"  for  a  time.  They  bruised  him  in  the  heel.6  "The  enemy 
smote  his  life  down  to  the  ground ;  and  made  him  to  dwell  in  dark- 
ness, as  those  that  had  been  long  dead. "7  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," 

1  1  Pet.  v.  8,  9.    2  Eph.  ii.  1,  2.    »  John  xii.  31.    <  John  xvi.  11.     «  Psalm  lviii.  4.    «  Gen.  iii.  15. 

i  Psalm  cxliii.  3. 


RUDIMENTS   OF   THE    WOULD.  89 

through  hirn.1  Thus  was  sin,  the  Prince  of  the  World,  condemned, 
and  the  world  with  him  according  to  the  existing  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  :~  for,  "for 
this  purpose  the  Son  of  God  was  manifested,  that  he  might  destroy 

THE  WORKS  OF  THE  DEVIL."3 

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,  u  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,4  is  destined  hereafter  to 
"take  away  the  sin  of  the  world,"  and  to  "  make  all  things  new."5 
Every  curse  will  then  cease,6  and  death  be  swallowed  up  in  victory  ; 
for  death  shall  be  no  more.7 

The  works  of  the  devil,  or  evil  one,  are  the  works  of  sin.  Indi- 
vidually, they  are  "the  works  of  the  flesh  "  exhibited  in  the  lives  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  ene- 
mies, he  serves  himself  of  them;  and  dashes  them  against  one  another 
when  the  enormity  of  their  crimes,  reaching  to  heaven,  demands  his 
terrible  rebuke. 

Anion*''  the  works  of  sin,  are  the  numerous  diseases  which  trans- 
gression 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  man  or  his  parents, 
that  he  was  born  blind?"  A  woman  "bowed  together  wiih  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."8  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  repent- 
ance, "  that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus.'"9 

J  Gal  ii\  13  :  Rom.  viii.  3.    3  Heb.  ii.  14.    3  1  John  iii.  8.    4  John  xvi.  33.  5  Rev.  xxi   5.  «  xxii.  8. 
»  xxi.  4.    s  Luke  xiii.  10—17.    »  1  Cor.  v.  5. 


90  RUDIMENTS   OF   THE   WORLD. 

Thus  he  was  "judged  and  chastened  of  the  Lord,  that  he  might  not 
be  condemned  with  the  world."1  This  had  the  desired  effect ;  for 
he  was  overwhelmed  with  sorrow.  Wherefore,  he  exhorts  the 
spiritually  gifted  men  of  the  body,2  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,3  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 
connexion  between  sin  and  disease ;  but  these  are  sufficient.  If  there 
were  no  moral  evil  in  the  world,  there  would  be  no  physical  evils. 
Sin  and  punishment  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. 

THE  GREAT  DRAGON, 

O  o</us  6  ap\aio<i,  6   KaXovfxtvos   Aiaj8o\os,    /cat   6  Sarai/as,  6  irXavoav  ri)v  6i- 

KOVfJLEVtlV  6\tJV- 

"  The  old  Serpent,  surnamed  the  Accuser  and  the  Adversary,  who  deceives  the  whole  habitable." 

The  oiKovfitvi]  6\»j,  or  whole  habitable,  in  the  days  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  constitution  was  aggre- 
gated 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  lying  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.  lis  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  vic- 
tory won  over  sin,  by  the  Son  of  Mary.  These  were  the  two  combat- 
ants ;  sin,  working  in  the  children  of  disobedience ;  and  "  the 
trathy"  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  con- 

1 1  Cor.  xi.  32.    »  James  v.  14.    »  2  Cor.  ii.  6—11. 


RUDIMENTS    OF   THE   WORLD.  91 

crete,  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  corporealized  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,  which  the  Lord  God 
predicted,  saying  to  the  Serpent,  "  thou  shalt  bruise  his  heel.1  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,  id  the 
sense  of  his  being  the  instrumental  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  4000  years ;  manifesting  itself  in  the 
Ninevite  Assyrian,  Chaldean,  Persian,  and  Macedonian  empires, 
whose  power  was  at  length  absorbed  into  the  Roman,  the  last  came 
to  be  symbolized  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  on  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,"2  and  "the  Woman,'"3  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  tor- 
tured, by  the  Old  Serpent  without  pity.  Hence,  the  Spirit  of  God, 
surnamed  him  Aia/3o\os,  or  the  Accuser;  and  Sarai/as,  or  the  Adver- 
sary ;  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 
accuseth  them  before  God  day  and  night,  is  cast  down."4  The  history 
of  this  period  is  a  striking  illustration  of  the  "  enmity  "5  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  Ser- 
pent 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  o,ther  be  suppressed.  The 
"enmity"  is  the  essential  hostility  betwixt  sin  and  God's  law,  which 

'  Oen.  iii.  15.    »  Rev.  xii.  3,  9  ;  xxi.  2.     3  Rev.  xii.  1,  4,  6,  13,  14—17.      4  Rev.  xii.  10.     5  Gen.  iii. 
'5.    6  Ezek.  xxxix.  4. 


92  RUDIMENTS   OF   TEE    WORLD. 

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  li  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  wings1  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  way2  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  ;3  third,  in  the  present  crisis  of  the 
gathering  of  "the  powers  that  be"  to  their  last  conflict  for  the  world's 
dominion  ;4  and  fourth,,  in  the  suppression  of  the  Serpent-power  by 
the  Lord  Jesus,  when  he  bruises  his  head,  and  restrains  him  for  1000 
years.5  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  ser- 
pent-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  arrange- 
ment which  has  continued  about  1050  years,  even  to  this  day  :  so 
that  "they  do  homage  to  the  Dragon,  and  they  do  homage  to  the 
Beast,"6  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,  will  be  re-united  ;  and  the  old  Roman  terri- 
tory, the  6iKov[Lzvr\  o\n,  with  an  immense  addition  of  domain,  asrain 
subjected  to  one  sovereign.  This  will  be  by  the  destruction  of  the 
Beast,?  and  the  expulsion  of  the  Turks  from  Constantinople;  which 
will  then  become  the  throne  of  the  dominion,  represented  by  Nebu- 
chadnezzar's Image,  which  is  to  be  broken  to  pieces  in  "  the  latter 
days."8  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  ;9  and  will  combat 
with  the  Faithful  and  True  One,  and  his  saints,10  as  did  the  Old 
Serpent-power  against  Michael  n  Constantine  and  his  confederates,  in 
the  early  part  of  the  fourth  century.  The  result  will  be  the  same. 
The  victory  will  be  with  ^Tesus,  the  Great  Prince  of  Israel,12  who 

•Dan.  vii.  6.      3  2  Thess.  ii.  7.       3  Rev.  xiii.  2,  4.      4  Rev.  xvi.  13.      5  Rev.  xxi.  2.      6  Rev.  xiii.  4. 

'Rev.  xix.  20;     Dan.  vii.  11.       8  Dan.  ii.  28,  34,  35.       9  Dan.  xi.  41,  45  ;     Ezek.  xxxviii.  8-  12 , 

'<>  Rev.  xix.  11,  14.    »  Rev.  xii.  7.    I»  Dan.  xii.  1. 


RUDIMENTS    OF    THE    WORLD.  93 

will  break  his  power  to  pieces  upon  the  mountains  of  Israel  in  the 
Battle  of  Armageddon.1  This  great  Adversary  of  the  latter  days, 
is  the  Northern  Autocrat  for  the  time  being.  He  is  styled  Gog  by 
Ezekiel.2  In  him  will  be  acuminated  "  all  the  power  of  the  enemy  ;" 
that  is,  of  Sin,  imperially  manifested  in  a  dominion,  such  as  the 
wodd  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 
"surnamed  the  Devil  and  Satan." 

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  manifested 
in  the  past,  present,  and  future,  upon  "  the  Hahitable"  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,".* 
This  is  what  he  Avas  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  manifested,  a  certain  obstacle  was  to  "  be  taken  out  of  the 
way."  No  order  of  men  such  as  the  apostle  describes,  could  make 
its  appearance  upon  the  territory  of  the  Roman  Dragon,  so  lon^'  as 
the  constitution  of  the  empire  continued  pagan.  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  exer- 
cise of  political  authority.  These  elements  are  collectively  styled 
M  the  Mystery  of  Iniquity,"  the  open  manifestation  of  which  was 
withheld  for  a  time.  When  the  **  Med,"  or  pagan  aspect  of  the 
Dragon  was  changed  for  the  "  Catholic,"  by  the  victories  of  Con- 
stantine,  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  chancre 
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  l-  Mother  Church  ;"  and  the  community  in  Old  Rome, 
with  its  bishop  now  converted  into  the  chief  magistrate  of  the  citv 
at  its  head,  claimed  to  be  tbe  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 

1  Rev  xvi.  16  ;  Ezek.  xxxix.  4.    *  Ezek.  xxxviii.  2.    3  2  Thess.  ii.  9,  10. 


94  RUDIMENTS   OF  THE   WORLD. 

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. Vl  This  woman,  after  nine  months  of  years, 
or  u  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 ; 2  by  which  they 
were  so  corrupted,  that  they  were  prepared  to  take  the  sword ;  de- 
clare 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  baptized  for  remission  of  sins — yet  he  is 
belauded  by  ecclesiastics  as  a  great  and  pious  christian  !  What  Con- 
stantine 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  "  honored  with  gold, 
with  silver,  and  with  precious  stones,  and  pleasant  things."  An  hum- 
ble bishop  of  an  obscure  society  in  Rome,  they  acknowledged  as  a 
god,  and  increased  with  glory  ;3  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,  "  who  opposes  and  exalts  himself  above 
evert/  one  called  a  god,  or  an  object  of  veneration ;  so  that  he  sits  in 
the  temple  of  the  god  as  a  god,  exhibiting  himself  because  he  is  a 
g  r/.'"4  This  in  few  words  is  highly  descriptive  of  the  Popes.  "  God  " 
in  the  passage  signifies  a  ruler  of  whatever  kind  ;  for  (i  god  "  in  the 
scriptures  is  applied   to  angels,  magistrates,  and  the  whole  nation  of 

'  Rev,  xii.  1.    *  2  Cor.  xu  2-4.    3  Dan.  x\  88.  39.    *  2  Thesa.  ii.  4. 


RUDIMENTS   OP   THE  "WORLD  95 

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  them- 
selves 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,1  and  murderers  of  his  saints,  cannot  be  surpassed  by  any 
power  that  could  possibly  arise.  They  are  essentially  sin  corpo- 
realized  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  6  avofio^,  the  Lawless  One;  and 
because  of  its  destiny,  "  the  Son  of  Perdition."  In  the  Apocalypse, 
it  is  represented  by  an  Eighth  Head2  of  the  Beast,  which  divides 
"  the  habitable"  with  the  Dragon.  Of  this  head,  the  Spirit  saith, 
"  it  goeth  to  perdition"  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,3  a?td  an  image  of  the  sixth  head  of  the  Seven-headed  Beast  ;3 
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  thk  will  the  Beast,  and  the  Lawless  One,5  his  pseudo-prophet, 
be  "  can  alive."4.  The  dominions  they  represent  will  be  utterly 
destroyed  by  the  lightning  and  thunderbolts  of  war  ;  and  their  power 
transferer!  to  the  Dragon,  the  Old  Serpent,  surnamed  the  Devil  and 
Satan,  '»f  whom  I  have  already  spoken  in  the  last  section.  The 
binding  of  the  Dragon  will  terminate  the  struggle  which  began  in 
1848  8in  will  then  be  chained  ;  and  all  flesh  implicated  in  main- 
ta'iHPf;  is  ascendancy,  be  put  to  shame  before  the  universe  of  God. 

•  tr.y.  /«'.   4,  7;  xviii.  2-4.    *  Rev.  xvii.  11.    »  Rev.  xiii.  11, 14,  15.    <  Rev.xix.  20.    »  Dan.  vitSS; 

2Thess.  ii.8. 


96  RUDIMENTS   OF   THE   WORLD. 


CHAPTER  IV. 

The  trial  of  the  Transgressors.— Of  the  Literal  and  the  Allegorical. — The  sentence 
upon  the  Serpent  particularized. — 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  defined— 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  defined. — 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  scripture  revelation  the  divine  principle  of  illumination. — The 
awful  condition  of  "  the  church." — Of  the  Hidden  Man  of  the  heart. 


In  the  previous  chapter,  I  have  treated  of  the  introduction  of  sin  into 
the  world  ;  its  immediate  effects  upon  the  transgressor  ;  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  sup- 
posed, 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."1  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 
eiicit  a  confession  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  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  trans- 
gression by  hiding  thine  iniquity  in  thy  bosom  T~  ^  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 

1  Heb.  iv.  13.      9  Job  xxxi.  83. 


RUDIMENTS    OF   THE    WORLD.  97 

mo  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  eat 
herself,  but  tempted  me. 

The  offence  being  traced  to  Eve,  the  Lord  Elohim  said  to  her, 
"  what  is  this  that  thou  hast  done  V  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 
eat  of  its  fruit.  Indeed,  if  it  had  it  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."  Be- 
sides, 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,  arid  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.  Ho 
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  its  mentality. 
With  all  its  superior  shrewdness,  it  was  neither  responsible,  nor  able 
to  give  an  account. 

All  the  evidence  in  the  case  being  elicited,  the  Lord  God  proceeded 
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  I  will  put  enmity  between  thee  and  the  woman, 
and  between  thy  seed  and  her  seed  :  He  shall  bruize  thy  head,  and 
thou  shalt  bruize  his  heel" 

This  sentence  was  both  literal  and  allegorical,  like  the  rest  of  the 
things  exhibited  in  the  Mosaic  account ;  being  "  representations  of 
the  knowledge  and  the  truth."1  For  the  information  of  the  unlearned 
reader  I  remark,  that  to  allegorize  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  the  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  figuratively  styled  the  serpent, 
&c.,-as  before  explained.  The  literal  formation  of  Eve  out  of  Adam's 
f.ide  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 

1  Rom.  ii.  20;   Heb.  viii.  5 ;   ix.  9;   23,  24;   x.  1  ;   Rom.  v.  14;   Gal.  iv.  24. 


98  RUDIMENTS   OF  THE   WORLD. 

examples  of  this  are  almost  infinite.  That  of  Abraham,  Sarah,  and 
Hagar  as  allegorized  by  Paul  in  the  text  below,  is  a  beautiful  illus- 
tration 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, 
they  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  bruize  the  reptile's  head.  This  is  all  per- 
fectly 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  6  Tro^jpos,  "  the  Wicked  One  ;"  and 
symbolized  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  ;"J  or,  "  the  tares."2 

4.  The  "  seed  of  the  woman"  is  allegorical  of  "  the  children  of  the 
kingdom,""  or,  "  servants  of  righteousness."1  They  are  also  termed 
"  the  good  seed,"2  who  hear  and  understand  the  word  of  the  kingdom, 
sown  in  their  hearts  as  "  incorruptible  seed."3 

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  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  particulars 
is  as  follows  :  "  I  will  put  the  enmity4  of  that  mode  of  thinking  thoi 
hast  elicited  in  Eve  and  her  husband  against  my  law,  between  tin 
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,5  between  all  who  obey  the  lusts  of  the  flesh,  which 
thou  hast  excited  ;  and  those  of  my  institution  who  shall  serve  me  : 

1  Rom.  vi.  12  7,  19      «  Matt.  xiii.  2?  18.      '1  Pet  i.  23.     «Rom.  viii.  7.     *  Gal.  v.  16,  17;    iv.  29. 


RUDIMENTS   OF  THE   WORLD.  99 

their  chief  shall  bear  away  the  world's  sin1  which  thou  hast  originated ; 
and  shall  destroy  all  the  works2  that  have  grown  out  of  it :  and  the 
sin-power3  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  whiclr 
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  6000  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  preparing  themselves  to  arbitrate  their 
relative  and  future  destiny  by  the  sword.     They  have  forgotten,   or 
are  indifferent  to,  the  enormities  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  there- 
fore 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  :"4     "  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."5 

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  ;"6  and  though  men  see, 
and  profess  to  deplore,  the  whoredoms  and  witchcrafts  of  the  Roman 
Jezebel,  and  the  enormities  of  the  cruel  tyrants  who  pour  out  her 

1  John  i.  29.    '1  John  iii.  8.    3  John  xix.  10.    «  Rev.  xvi.  6.    5Rev.  xviii.  6.    «  Isaiah  lvii.  2L 

g2 


100  RUDIMENTS    OF    THE    WORLD. 

victims'  blood  like  water  to  uphold  her :  notwithstanding  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  clamoring  for  the  abolition 
of  war,  and  the  settlement  of  all  international  differences  by  arbi- 
tration !  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 
testimony  of  God :  or,  if  cognizant  of  them,  their  infidelity,  and 
shallowness  of  mind.  Before  peace  can  be  established  in  the  world, 
6i  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  V'1  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  ?  Arbitration  indeed  ! 
And  who  are  to  be  the  arbitrators  ?  The  popes,  cardinals,  priests, 
emperors,  and  kings  of  the  nations  ?  Can  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  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  transgressors  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,  as  it  does  upon  the  rights  of  the  quakers  here  at  this  day. 
The  weak  who  contend  for  liberty  and  truth,  have  eYerj  thing  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 

1  2  Kings  ix.  22. 


RUDIMENTS    OF    THE    WORLD,  101 

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  transgression  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,"1  and  let  the  oppressed  go  free.  "In 
his  days  shall  the  righteous  florish  ;  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."1  Then  shall  he  judge  among 
them,  and  rebuke  them,  and  speak  peace  to  them  f  "  and  they  shall 
beat  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."2 

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  away  peace  from  the 
earth,  as  both  his  words  and  history  prove.  "  Suppose  ye  that  I  ant 
come  to  give  peace  on  earth  ?  I  tell  you,  nay  ;  but  rather  division. 
I  am  come  to  send  fire  upon  the  earth  ;  and  what  I  wish  (is)  that  it 
were  already  kindled."3  "  I  came  not  to  send  peace,  but  a  sword. 
For  I  am  come  to  set  a  man  at  variance  against  his  nearest  and  dearest 
relations.  So  that  a  man's  foes  shall  be  they  of  his  own  household."4 
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  ft  contend  earnestly  for  the  faith  once  for  all  delivered 
to  the  saints  ;"5  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  where  he  here  they  would 
doubtless  kiss  him ;    but,  like  Judas  they  have  colleagued  with  his 

'  Psalm  lxxii.  4,  7,   11,  17  ;   Rev.  xi.   18.      2  Zech.  ix.  10  ;    Isaiah  ii.  4.      3  Luke  xii.  49,  51. 
*  Matt.  x.  84—36.    &  Jude  3. 


102  RUDIMENTS    OF   THE    WORLD. 

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"  have  entailed  upon  the 
world.  Those  who  escape  the  sword  and  the  famine  groan  under  the 
expense  of  punishing  the  wiched  at  their  own  cost.  Thus,  the  punish- 
ment re-acts  upon  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,  "  £9  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  colors,  rationalists, 
infidels,  &c.  &c.  ;  all  in  such  high  favor  with  the  libbrticide  dynasty 
of  France,  as  to  be  let  into  "  Egypt  and  Sodom"1  without  passports, 
or  custom-house  scrutiny  ;  and  to  he  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  tilings  of 
life.  The  society  is  the  world's  employee ;  its  zealous,  Utopian, 
missionary ;  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"2  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  rvorld's  cry." 

'  Kev.  xi.  8.     »  Dan.  xii.  10. 


RUDIMENTS   OF   THE   WORLD.  103 

Wc  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,"1  and  is  about 
quickly  and  unexpectedly  to  appear.2  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  trumpet  in  the  wise  and  understanding 
ear,  sounding  the  approach  of  "  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."3  Such  is  the  divine 
mission  of  the  quakers,  and  their  allies  the  Cobdenite  reformers.  Not 
satisfied  with  crying  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. 


"  If  thou  doest  well  shalt  thou  not  be  accepted  1" 

The  allegorical  signification  of  the  sentence  upon  the  Serpent  kin- 
dled the  first  scintillation  of  hope  in  the  human  heart  of  the  appear- 
ance of  one,  who  should  deliver  the  world  from  all  its  ills,  and 
advance  it  to  a  higher  state.  The  promise  of  such  a  personage,  and 
of  such  a  consummation,  was  the  nucleus  of  that  "  faith,  Avhich  is 
the  assured  expectation  of  things  hoped  for,  and  the  conviction  of 
things  unseen."4  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  natuve"  Atheism  in  its  scriptural  import  is 
not  the  denial  of  God's  existence.  None  but  a  fool  would  say, 
"  there  is  no  God."3  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/' 
adsos,  i.  e.  an  atheist  in  the  world.  6 

In  the  beginning,  this  kind  of  atheism  soon  manifested  itself  in  the 
family  of  Adam.  Cain,  who  was  conceived  in  sin,  true  to  his  patern- 
ity, 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  more  sacrifice  (ttXeiovol  Qwiav)  than  Cain,  by  which  he  obtained 
witness  that  he  was  righteous,  God  testifying  of  his  gifts :  and  by  it 

I  Rev.  iii.  20.    3  Rev.  xvi.  ;  xxii.  7,  20.    3  1  Thess.  v.  1—8.      4  Heb.  xi.  1.     5  Psalm  xir.  1. 
6  Eph.  ii.  12. 


104  RUDIMENTS   OF   THE   WORLD. 

he  being  dead  yet  speaketh."1  This  is  an  important  intimation,  im- 
porting that  no  religious  services  are  acceptable  to  God,  which  are 
not  predicated  on  the  bt  lief  of  his  promises ;  "  for  without  faith  it  is 
impossible  to  please  God."2  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  thereof."  He  did  not  believe  in  its 
necessity,  having  no  faith  in  the  remission  of  sins  by  the  shedding  of 
sacrificial  blood  ;3  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  4  This  is  what  Cain  did  not  believe  ;  and  his  faith- 
lessness 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."5 

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,"6  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."''  He  was  now  a  murderer  in 
principle  ;7  and  with  this  fratricidal  feeling  rankling  in  his  heart, 
brought  his  gift  to  the  altar.8  But  God,  who  "  discerns  the  thoughts 
and  intents  of  the  heart,"  9  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  reasonings 
were  perverse  ;  well-doing  was  not  at  all  to  his  taste;  so  that,  having 
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  practice  it ;  so  that  between  the  two  parties  the  truth  and 
righteousness  of  God10  lie  as  an  apple  of  discord.     Abel  was  the  first 

•  Heb.  xi.  8.    '  Heb.  xi.  6.   3  Heb.  >*.  22  ;  x.  4—14.    <  1  John  iii.  8.    »  1  John  v.  10.    <=  Col.  ii.  18,  23. 
M  John  iii.  12,  15.    »  Matt.  v.  22— 24.    9  Heb.  iv.  12.      "Matt.  vi.  83 ;    Rom  i.  16,    17;    iii.  21, 

22,  25,  26. 


RUDIMENTS    OF   THE   WORLD.  105 

of  Eve's  sons  of  whom  honorable  mention  is  made  on  account  of 
"  the  obedience  of  faith/'1  As  Cain  was  of  the  evil  one  by  trans- 
gression ;  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  5  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  of  At>°!,  ^rhom  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  Abel,"  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  pro- 
genitor of  the  seed,  who  is  to  bruise  the  Serpent's  headship  over  the 
world.  But,  Abel  having  been  bruised  in  the  heel,  it  became  neces- 
sary, in  order  to  carry  out  the  divine  purpose,  and  to  answer  allegori- 
cally  the  indications  of  the  sentence  upon  the  Serpent,  to  appoint 
another  son  of  Eve  in  the  place  of  Abel.  According  to  this  arrange- 
ment, Abel  became  the  type  of  Jesus,  wounded  in  the  heel ;  but 
whose  sprinkled  blood  speaks  better  things  than  Abel's,3  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 
villany  consign  their  names  to  reprobation.  God  hid  his  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  multiplied,  and 
found  out  many  inventions.  They  became  wandering  tribes,  dwelling 
in  tents  and  tending  cattle  ;  others  of  them,  musicians  ;  and  artificers 
in  brass  and  iron.  Their  women  were  beautiful,  and  as  the  descend- 
ants of  Cain,  untrained  in  the  nurture  and  admonition  of  the  Lord, 
were  vain  in  their  imaginations,  and  demoralizing  in  their  associa- 
tions. 

Seth'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  constituted  a  sepa- 
rate community  from  the  progeny  of  Cain.  During;  the  lifetime  of 
Enos,  son  of  Seth,  M  they  began  to  call  themselves  by  the  name  of 
the  Lord,"3  or  "  sons  of  God  :"3  while  the  faithless,  and  corrupt 
worshippers,  of  the  land  of  Nod,  were  simply  styled  "  men." 

'  Rom.  xvi.  25,  26 ;  i.  5.    -i  Heb.  xii  24,    3  Gen.  i  v.  2G ;    vi.  2. 


106  RUDIMENTS   OF    THE    WORLD. 


THE  ANTEDILUVIAN  APOSTASY. 


The  Sorbites  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,  however,  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  communion,  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  recognize  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. 

The  serpents  hud  become  so  harmless,  and  even  pious,  under  the 
influence  abroad,  and  were  withal  so  fair  to  look  upon,  and  so  en- 
chanting 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  cor- 
rupted 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  Cain"1  For  sons  of  God  to  marry 
daughters  of  Belial  is  to  jeopardize  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  transgression  ;  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  honor  and  happiness  of  Israel.  Moses  says,  "they  began  to 
commit  whoredom  with  the  daughters  of  Moab.'1  The  consequence 
of  this  licentiousness  was  that  the  women   invited    Israel  unto  tke 


Jude  11. 


RUDIMENTS    OF   THE   WORLD.  107 

sacrifices  of  their  gods  :  and  they  did  eat,  and  bowed  down  to  them. 
And  Israel  joined  himself  unto  Baal  Peor.1  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."2  Their  apostasy,  however,  was  not  per- 
fected 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  hun- 
dred years  after  the  birth  of  Methuselah.  His  name  is  Enoch.  The 
spirit  of  prophecy  was  in  him  ;  and  the  gigantic  wickedness  of  the 
Antediluvians  aroused  him  to  reprove  their  iniquity.  Animated  by 
the  hope  of  the  promise  concerning  the  woman's  seed,  he  prophe- 
sied of  the  serpents  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  they  have  impiously  committed;  and  of  all  their  hard 
speeches,  which  ungodly  sinners  have  spoken  against  him."3  But, 
his  expostulation  was  unheeded;  and  God  graciously  "translated 
him  that  he  should  not  see  death;"4  thus  rewarding  him  for  his  con- 
stancy, and  giving  the  faithful  a  notable  illustration,  and  earnest,  of 
"  the  recompense  of  the  reward ;"  and  of  the  certainty  of  the  punish- 
ment of  the  world. 

Things  went  on  from  bad  to  worse  ;  "  for  all  flesh  had  corrupted 
1  H is  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."5  This  intimates  a  limit  to  his  forbearance ;  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  labored  in 
hope  of  a  translation  into  a  rest  from  their  labors,  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,"  7  that  is,  to  the  Antediluvians,  "  who  were  disobe- 
dient in  the  days  of  Noah."  He  warned  them  of  the  coming  flood, 
which  would  "destroy  them  from  the  earth ;"  and  proved  to  them 

'  Numb.  xxv.  1,  2.      3  Gen.  vi.  1—5.       3  jude  14,  15.      «  Heb.  xi.  5,  26.      *  Psalm  Ixxviii.  39. 
«-  Rev.  xxii.  3.    ?  1  Pet.  iii.  19. 


108  RUDIMENTS   OF   THE    WORLD. 

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."1  But,  his 
faith  thus  made  perfect  by  his  works,  made  no  salutary  impression 
upon  his  contemporaries,  "  They  were  eating  and  drinking,  marry- 
ing 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;"2 
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. 


THE  FOUNDATION  OF  THE  WORLD. 
**  Inherit  the  Kingdom  which  shall  have  been  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  without  pain,  and  would  have  had  fewer 
of  them  ;  nor  would  she  have  been  deprived  of  that  equality  she 
enjoyed  in  the  garden,  and  consequently  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  lights 
arid  equality  of  women  with  men  ;  and  of  their  preaching  and  teach- 
ing in  public  assemblies.  We  need  wonder  at  nothing  which  emanates 
from  the  unenlightened  thinking  of  sinful  flesh.  There  is  no  absur- 
dity too  monstrous  to  be  sanctified  by  unspi ritualized  animal  intellect. 

•  Heb.  xi.  7.     »  Matt.  xxiv.  38,  39. 


RUDIMENTS   OF   THE    WORLD.  109 

Men  do  not  think  according  to  God's  thinking,  and  therefore  it  is> 
they  run  into  the  most  unseriptural  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  u  the  Age  to 
come."  But,  even  women  of  this  excellency  of  mind  and  disposi- 
tion, were  it  possible  for  such  to  do  so,  would  be  guilty  of  indiscre- 
tion, presumption,  and  rebellion  against  God's  law,  in  assuming 
equality  of  rank,  equality  of  rights,  and  authority  over  man,  which 
is  implied  in  teaching  and  preaching.  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  subjection  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  them- 
selves 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  sub- 
jection is  well  exhibited  in  the  Mosaic  law.1  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  forgave  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  transgression"  2  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."  3  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 

1  Numb.  xxx.  3.15.    2  1  Tim.  ii.  11-14.    3  1  Cor.  xir.  34,  35. 


110  RUDIMENTS   OF  THE   WORLD. 

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."1  Christian  women  should  not  copy  after  the  god- 
aspiring  Eve,  but  after  Sarah,  the  faithful  mother  of  Israel,  who 
submitted  herself  in  all  things  to  Abraham,  "  calling  him  lord." 2 
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  behavior  of  their 
wives,  produced  by  a  belief  of  the  truth.3 

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  arrangement,  i"s 
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." 4  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 
shalt  not  eat  of  it :  cursed  is  the  ground  for  thy  sake  :  in  sorrow 
shalt  thou  eat  of  it  all  the  days  of  thy  life  ;  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  prepared  for  you  from  the 
foundation  of  the  world."5  The  words  in  the  Greek  are  a-n-o Kai-aftoX^ 
noafxov,  which,  more  literally  rendered,  signify,  from  laying  the  n-orld'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."  6     Now  the  world  was  not  built  out  of 

«  lit.  ii.  4,5.    3  Gen.  xviii.  12.    3  1  Pet.  ii.  1— 6.      *  Trov.  v.  3-  5.     «  Matt  xxv.  34     «  Heb.  18.  4. 


RUDIMENTS    OF    THE   WORLD.  Ill 

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 
multiplying  such  as  themselves  to  an  unlimited  extent.  This  popu- 
lation, 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  barbarize  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  transgression  upon  trans- 
gression marked  his  career,  "  God  so  loved  the  world," x  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,"  2  in  whose  branches  the 
family  of  man  might  be  refreshed. 

In  the  acorn,  it  is  said,  can  be  traced  by  aid  of  the  microscope,  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  ser- 
pent, 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  founda- 
tion was  laid  upon  which  "the  world  to  come"  should  be  built; 
even  that  world  of  which  Abraham  was  constituted  the  heir  ;3  and 
which,  when  finished  at  the  end  of  six  days  of  a  thousand  years 
each,  will  manifest  the  woman's  Seed  triumphant  over  the  Serpent- 
power  ;  resting  from  his  work 4  in  the  Sabbatism  which  remains  for 
the  people  of  God.4 

The  things  laid,  or  fixed,  in  the  rudimental  constitution  of  the 
wirld,  may  be  summarily  stated  in  the  following  particulars  : — 

'  John  iii.  16.     2  Mat^xii    3L    32.     3  Rom.  iT.  13.     4  Heb.  iv.  3,  8,  9,  11. 


112  RUDIMENTS   OF  TH*   WORLD. 

1.  Sin  in  the  flesh,  the  enemy  of  God,  contending  for  the  domin 
of  the  world. 

2.  Mankind  in  a  state  of  nature,  sublet  to  the  propensities ;  and 
to  pain,  trouble,  and  death. 

3.  Labor  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  con- 
formity with  the  purpose  of  God.  This  part  of  the  foundation  may 
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  founda- 
tion 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  explan- 
ation, "  from  the  blood  of  Abel,"  *  the  prophet  of  his  day.  The 
phrase  is  also  applied  by  the  apostle  to  the  work  of  the  six  days,e 
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  foundation  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 ."  *  By  this  is  signified,  that,  when  the  Lord  God 
appointed  coats  of  skins  to  cover  the  man  and  woman's  shame, 
Lambs  were  slain,  which  they  were  taught  to  understand  were  repre- 
sentative 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,  under- 

l  Luke  xi.  50,  51.    *  Heb.  ir.  8,  4.    3  ReT.  xiii.  8. 


RUDIMENTS   OF   THE   WORLD.  113 

stood  to  what  the  slaughtered  lambs  referred.  Their  names  were 
consequently  written  in  the  remembrance  of  God,1  as  inheritors  of 
the  kingdom ;  whose  foundation  was  commenced-  jin  Paradise,  and 
has  been  preparing  ever  since,  that  when  finished  it  may  be  mani- 
fested "  in  Eden  the  garden  of  the  Lord." 

THE  CONSTITUTION   OF  SIN. 

"  The  creature  was  made  subject  to  evil,  not  willingly,  but  by  the  arranging  in  hope." 

The  introduction  of  sin  into  the  world  necessitated  the  constitution 
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  bv  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."  2  "  Shall  there  be  evil  in  a  city  and  the  Lord  hath 
not  done  it  ?"  3  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  cannot  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  combats  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  developement,  or  fixation,  of  this  evil  in  the  flesh, 
was  the  result  of  transgression.  Inasmuch  as  this  evil  principle  per- 
vades 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  ;"  4  and  all  the  evil  a  man  does  is  the  result  of  this  prin- 
ciple dwelling  in  him.4  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  senti- 
ments in  a  purely  natural  state  ;  when,  therefore,  the  latter  operate 
under  the  sole  impulse  of  the  propensities,  "  the  understanding  is 
darkened  through  ignorance,  because  of  the  blindness  of  the  heart."  5 
The  nature  of  the  lower  animals  is  as  full  of  this  physical  evil  prin- 

'  Mai.  iii.  16 ;  Rev.  xvii.  8  ;  xx.  12  ;  xxi.  27.    2  isaiah  xlv.  7.    3  Amos  iii.  6.     4  Rom.  vii.  IS,  17.  .. 

«  Eph.  iv.  18. 

H 


114  RUDIMENTS    OF   THE   WORLD. 

ciple  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  m  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  <t>povr\fxa  t»js  aapnos— 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.  This  is  the  philosophy  of 
superstition—  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  ?" 1  "  Who  can  bring  a  clean  thing 
out  of  an  unclean  ?  Not  one."  2  "  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  more  abominable  and 
filthy  is  man,  who  drinketh  iniquity  like  water  ?"  3  This  view  of  sin 
in  the  flesh  is  enlightening  in  the  things  concerning  Jesus.  The 
apostle  says,  "  God  made  him  sin  for  us,  who  knew  no  sin  ;"  4  and 
this  he  explains  in  another  place  by  saying,  that  "  he  sent  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh 5  in  the  offering  of  his  body  once.6  Sin  could  not  have  been 
condemned  in  the  body  of  Jesus,  if  it  had  not  existed  there.  His 
tody  was  as  unclean  as  the  bodies  of  those  he  died  for ;  for  he  was 
Iborn  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."  7 

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 

i  Job  xxv.  4.    3  Job  xiv.  4.    »  Job  xv.  14—16.    *  2  Cor.  y.  21.   *  Rom.  viii.  S.   «  Htb.  x.  10, 12, 14. 

i  John  iii.  fi. 


RUDIMENTS   OF   THE   WORLD.  115 

women  ;  and  therefore  could  give  birth  only  to  "  a  body  "  like  her 
own,  though  especially  "prepared  of  God."1  Had  Mary's  nature 
been  immaculate,  as  her  idolatrous  worshippers  contend,  an  immacu- 
late body  would  have  been  born  of  her  ;  which,  therefore,  would  not 
have  answered  the  purpose  of  God ;  which  was  to  condemn  sin  in 
the  flesh  j  a  thing  that  could  not  have  been  accomplished,  if  there 
were  no  sin  there. 

Speaking  of  the  conception  and  preparation  of  the  Seed,  the  pro- 
phet as  a  typical  person,  says,  "  Behold,  I  was  shapen  in  iniquity ; 
and  in  sin  did  my  mother  conceive  me."  2  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  "inno- 
cent of  the  great  transgression,"  having  been  obedient  in  all  things. 
Appearing  in  the  nature  of  the  seed  of  Abraham,3  he  was  subject  to 
all  the  emotions  by  which  we  are  troubled ;  so  that  he  was  enabled  to 
sympathize  with  our  infirmities,4  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,5  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  j  and  their  posterity  are  suffering  the  consequence  of  it. 
The  tribe  of  Levi  paid  tithes  to  Melchisedec  many  years  before  Levi 
l^as  born.  The  apostle  says,  "  Levi,  who  receiveth  tithes,  payed 
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  by  any  possibility  be 
guilty  of  the  original  sin.  Because  they  sinned  in  Adam,  therefore 
they  return  to  the  dust  from  which  Adam  came — ?</>'  w,  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 !  If  original  sin,  which  is  in  fact  sin  in 
the  flesh,  were  neutralized,  then  ad  "  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,  there- 
fore, 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  con- 
stitution, or  covenant.     By  constitution,  then,  one  man  is   English,, 

'  Heb.  x.  10,  12,  14.    *  Psalm  li.  5.    3  Heb.  ii  16—18.     *  Heb.  iv.  15.    *  Rom.  viii.  11. 

h2 


116  RUDIMENTS   OF   THE   WORLD. 

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  acciden-.  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  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  of  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,"  that  is,  the  animal  man, 
'•  was  made  subject,  tjj  paTaiortm,  to  the  evil,  not  willingly,  but  accor- 
ding to  the  arranging  (a«x  rov  viroTagavru)  in  hope."1     This  subjection 
to  the  evil,  then,   is  referrible  to  the  arranging,    or  constitution   of 
things,  which  makes  up  the  icoo-pos,  or  world.     Hence,  the   apostle 
says,  "  by  Adam's  disobedience  the  many  were  made  sinners  ;' 2  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  they  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  depart- 
ment 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  thai  they  have,  and  spare  them  not ; 
but  slay  both  man  and  woman,  infant  and  suckling,   ox  and  sheep, 
camel   and   ass."3      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  venemous  and 
malignant  reptiles.     Had  God  spared  the  infants  and  sucklings  of  the 
Canaantish  nations,  when  they  had  attained  to  manhood,  even  though 

'  Rom.  viii.  2?     »  Rom.  v.  19.    3  1  Sam.  xv.  3. 


RUDIMENTS   OF   THE    WORLD.  11? 

they  had  been  trained  by  Israel,  they  would  hnve  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  civiliza- 
tion 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  continued 
through  generations  for  a  series  of  years. 

But  men  are  not  only  made,  or  constituted,  sinners  by  the  disobedi- 
ence of  Adam,  but  they  become  sinners  even  as  he,  by  actual 
transgression.  Having  attained  the  maturity  of  their  nature  they 
become  accountable  and  responsible  creatures.  At  this  crisis,  they 
may  be  placed  by  the  divine  arranging  in  a  relation  to  his  word.  It 
becomes  to  them  a  Tree  of  Life,1  inviting  them  to  "  take,  and  eat  and 
live  for  ever."  If,  however,  they  prefer  to  eat  of  the  world's  for- 
bidden 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,  con- 
demned to  a  resurrection  to  judgment  for  rejecting  the  gospel  of  the 
kingdom  of  God ;  by  which  they  become  obnoxious  to  "  the  Second 
Death."2  Thus  men  are  sinners  in  a  twofold  sense  ;  first,  by  natural 
birth  ;  and  next,  by  transgression.  In  the  former  sense,  it  is  manifest, 
they  could  not  help  themselves.  They  will  not  be  condemned  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  con- 
stitution of  sin,  which  says,  "  dust  thou  art,  and  unto  dust  thou  shalt 
return."  Now,  if  the  4<ord  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.  u  The 
wages  of  sin  is  death."  Sinful  flesh  confers  no  good  thing  upon  its 
offspring  ;  for  holiness,  righteousness,  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. ? 

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 

«  Prov.  iii.  18.    2  EeV.  xx,  14.    3  Rev>  xxn.  17 .  isaiah  1*  1—3. 


118  RUDIMENTS    OF    THE    WORLD. 

"  good  actions"  of  a  pious  sinner  are  mere  f  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  (adtoi  atheists)  in  the 
world."1  They  are  termed  "  far  off,"1  "strangers  and  foreigners,"1 
"  walking  in  the  vanity  of  their  mind,  having  the  understanding 
darkened,  being  alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  them,  because  of  the  blindness  of  their  heart/'2  But,  mark 
the  sacred  style  descriptive  of  sinners  after  they  have  been  placed 
under  the  constitution  of  Israel's  Commonwealth,  which  is  the  King- 
dom 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  tne 
same  body,  and  partakers  of  God's  promise  in  Christ  by  the  gospel.''5 
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  uin"  expresses  the  state;  the  "  fo/,"  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 
pardon  of  life.  For  as  through  the  disobedience  of  the  one  man  the 
many  were  constituted  (/caT£crTa0j)(rai>)  sinne?'s;  so  also  through  the 
obedience  of  the  one  the  many  were  constituted  righteous."*  The 
two  Adams  are  two  federal  chief s  \  the  first  being  figurative  of  the 
second5  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  ;  bur  not  in  the 
loins  of  the  latter,  when  he  was  obedient  unto  death  ;  therefore,  u  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 

'  Ephes.  ii.  12,  IS,  19.    '  Eph.  iv.  17,  18.    3  Eph.  iii.  6.    *  Rom.  v.  18,  19  ;  *  14 


RUDIMENTS  OF  THE  WORLD.  119 

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  ;"L  for  "  since  by  a  man  came  death,  by  a  man  also 
came  a  resurrection  of  dead  persons  (ai/a<n-a<r  is  vsKpwv.)  For  as  in  the 
Adam  they  all  die,  so  also  in  the  Christ  shall  they  all  be  made  alive. 
But  every  one  in  his  own  order  :  Christ  the  first  fruits  ;  afterward 
they  that  are  Christ's  at  his  coming."2  It  is  obvious  that  the  apostle 
is  not  writing  of  all  the  individuals  of  the  human  race  ;  but  only  of 
that  portion  of  them  that  become  the  subject  of  "  a  pardon  of  life" 
diKaiuvis  £w»js.  Et  is  true,  that  all  men  do  die  ;  but  it  is  not  true  that 
they  are  all  the  subject  of  pardon.  Those  who  are  pardoned  are 
"  the  many,"  oIttoWol,  who  are  sentenced  to  live  for  ever.  Of  the 
rest  we  shall  speak  hereafter. 

The  sentence  to  pardon  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  s-at  to  all  believers 
of  the  gospel  of  the  kingdom,  who  have  faith  in  this  remission  of 
sins  through  the  shedding  of  his  blood.  "  He  was  delivered  for  our 
offences,  and  raised  again  for  our  justification  ;"3  that  is,  for  the  pardon 
of  those  who  believe  the  gospel ;  as  it  is  written,  "  he  that  believeth 
the  gospel  and  is  baptized  shall  be  saved."4  Hence,  "  the  obedience 
of  faith,9'5  is  made  the  condition  of  righteousness ;  and  this  obedience 
implies  the  existence  of  a  "  law  of  faith,99  as  attested  by  that  of 
Moses,  which  is  "  the  law  of  works."6  The  law  of  faith  says  to  him 
who  believes  the  gospel  of  the  kingdom,  "  be  renewed,  "and  be  ye 
every  one  of  you  baptized  by  the  name  (eirt  tw  ovo/xaTi)  of  Jesus 
Christ  for  remission  of  sins."?  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,  u  know  ye  not  that  the 
unrighteous  shall  not  inherit  the  kingdom  of  God1.  Be  not  deceived; 
neither  fornicators,  idolators,  adulterers,  effeminate,  abusers  of  them- 
selves with  mankind,  nor  covetous,  nor  drunkards,  nor  revilers,  nor 
extortioners,  shall  inherit  the  kingdom  of  God.  And  such  were  some 
of  you  :  but  ye  are  washed,  sanctified,  and  made  righteous  (*.hiKaiui§r\Tz) 
by  the  name  (tv  tw  ovofiaTi)  of  the  Lord  Jesus,  and  by  the  spirit  (zvtm 
TTVEVfian)  of  our  God."8  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,9  and  believed  with  a  full  assurance  of  convic- 
tion that  worked  in  them  by  love  to  will  and  to  do — caused  them  to  be 
"  washed  by  the  name,"  to  be  ''sanctified  by  the  name,"  and  to  be 
11  made  righteous  by  the  name  of  Jesus  Christ."  I  say  by  the  name; 
for  it  is  the  same  Greek  particle,  namely,  "iv,"  which  precedes  the 
words  "  the  spirit,"  and  is  translated   '■'  by9  in  the  common  version, 

•  Rom.  viii.  10,  11.      3  1   Cor.  xv.  21—23.      3  Rom.  iv.  25.      *  Mark  xvi.  15,  16.      5  Rom.  i.  fi. 
6  Rom.  iii.  27,  21.    7  Acts  ii.  38.    »  1  Cor.  vi.  9—11.    9  Heb.  ii.  3,  4 


120  RUDIMENTS    OF   THE    WORLD. 

that  goes  before  "  the  name."  I  have  rendered  them  the  same  in 
both  places  ;  and  upon  the  authority  of  the  phrase  "  washed  by  the 
name,"  I  have  translated  (3airTiadt]TU)  an  tw  ovofiaTi  be  ye  baptized  by 
the  name.  It  must  be  clear  to  any  man,  unspoiled  by  a  vain  and 
deceitful  philosophy,  that  to  be  washed  by  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  by  the 
name  of  Jesus  Christ"  there  are  three  witnesses  to  the  fact,  by  whose 
testimony  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  ;J  and  by  blood  in  his 
death  ;  and  by  the  spirit  in  his  resurrection  :  therefore,  the  spirit  who 
is  the  truth  (to  Trvev/xa  £<mv  h  a/Cij0£ia,)  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"2  set 
forth  in  the  gospel  of  his  kingdom.  The  testimony  of  these  witnesses 
is  termed  u  the  witness  of  God,"  which  every  believer  of  the  king- 
dom and  name  hath  as  "  the  witness  in  himself. ,"3 

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  by  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  havifig  certain  words  pronounced  over  the  subject,  is  not  washing 
by  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  Goo.  and  the  Name  of  Jesus  Christ  ;"4  or  "  the  exceeding  great 
and  precious  promises,"  by  the  faith  of  which  they  can  alone  become 
the  "  partakers  of  the  divine  nature.'"5  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  by  Christ  Jesus,  called 
saints ;"  of  whom,  it  is  testified,  that  "  hearing,  they  believed  and 
were  baptized."6  Now,  to  these  baptized  believers  he  writes,  and 
tells  them,  that  "  God  made  (ettoi^o-ei/)  Jesus,  who  knew  not  sin,  to  be 
sin  (that  is,  sinful  flesh)  for  them,  that  they  might  be  constituted 
(yivwvTUi)  God's  righteousness  in  him.;"'?'  so  that,  being  introduced 
into  him  (for  an  individual  cannot  beT/j  a  federal  person  unless  intro- 
duced into  him)  the  crucified  and  resurrected  Jesus  became  u  the 
Lord  their  righteousness  ;"8  as  it  is  written,  ;<  of  him,  Corinthians, 
are  ye  IN  Christ  Jesus,  who  of  God  is  constituted  (*y£i/»i0jj)    for  us 

'  John  i.  31.    »  Rom.  i.  17;  iii.  21,  22,  25,  26.     3  1  John  v.  0—10.     *  Acts  viii.  12.    *  2  Pet.  i.  4. 
e  Acts  xviii.  8.    7  2  Cor,  v.  21.    8  Jer.  xxiii.  G. 


RUDIMEiNTS    OF    THE    WORLD  121 

wisdom,  righteousness,  sanctification,  and  redemptior."1  So  that, 
whosoever  is  in  him,  is  said  to  be  "  complete  in  him  ;"  in  whom  he  is 
circumcised  "  in  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.2 

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,  u  except  a  man  be  born  again  he  cannot 
behold  the  kingdom  of  God."  This  saying  is  unintelligible  to  men 
whose  thinking  is  guided  by  the  flesh.  They  cannot  comprehend 
"  how  these  things  can  be  :"  and,  though  they  profess  to  be  ft  teachers 
of  Israel,"  "  Masters  of  Arts,"  and  "  Bachelors,"  and  "  Doctors  of 
Divinity,"  and  of  w  Canon  and  Civil  Law,"  they  are  as  mystified 
upon  the  subject  of  "  the  new  birth,"  as  Nicodemus  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£  Wa-ros)  and  of  spirit,  he  cannot  enter  into  the  kingdom  of 
God."3  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  de- 
veloped out  of  the  "  incorruptible  seed"4  of  God,  sown  into  the  fleshy 
table  of  the  heart.5  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 
"  boi'n  out  of  the  water."  Having  been  begotten  of  the  Father  by 
the  word  of  truth,6  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  it  up  in  the  way  it 
should  go,  that  when  it  is  old  it  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, 5J?  that  by  so 
doing  he  may  be  "  accounted  worthy"  of  being  "  born  of  spirit,"  that 

>  1  Cor.  i.  30.    2  Col.  ii.  10—12.    »  John  iii.  3—10.     *  1  Pet.  i.  23.    •■>  Matt.  xiii.  19.    e  jan:€S  i.  is. 

»  Eph.  iv.  1. 


122  RUDIMENTS   OF   THE   WORLD 

he  may  become  "  spirit,"  or  a  spiritual  body  ;  and  so  enter  the  king- 
dom of  God,  crowned  with  "  glory,  honor,  incorruptibility,  and  life."1 
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  tnem 
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 
11  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  u  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  characterizes  the  spiritual  philosophy  of  the  age. 

Lastly,  the  act  demanded  of  a  renewed  sinner  by  the  constitution 
of  rfghteousness,  that  he  may  be  inducted  into  Christ  and  so  "con- 
stituted 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  4<  buried  writh  Christ;"  but, 
how  buried?  "  By  baptism  into  death,"  saith  the  scripture.  But  is 
this  ail  ?  By  no  means ;  for  die  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  here- 
after be  also  in  the  likeness  of  his  resurrection,2  and  so  enter  the 
kingdomj  of  God.  To  such  persons  the  scripture  saith,  "ye  are  all 
sons  of  God  in  Christ  Jesus  through  the  faith ;"  and  the  ground  of 
this  honorable  and  divine  relationship  is  assigned  in  these  words ; 
"  For  as  many  of  you  as  have  been  baptized  into  Christ  have  put 
on  Christ :  and  if  ye  be  Christ's,  then  are  ye  the  seed  of  Abraham, 

i  Rom.  li.  7     »  Ram.  vi.  3—11. 


RUDIMENTS   OF    THE    WORLD.  123 

and  heirs  according  to  the  promise."1  They  have  thits  received  the 
spirit  of  adoption  by  which  they  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  "2  the  hope 
of  "  the  Kingdom  of  God  and  of  his  Christ,"3  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  "  tha 
motions  of  sins."41  Before  he  was  enlightened,  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, 
styled  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  an'«  so  ;  for,  u  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  sup- 
presses 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-existence  of  these  hostile  principles 
within  them.  U-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  reperuse  pages  seventy-nine  and  eighty  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  intellectual  and 
moral  acquisition.  The  law  of  sin  pervades  every  particle  of  the 
flesh ;  but  in  the  thinking  flesh,  it  reigns  especially  in  the  propensi- 
ties. In  the  savage,  it  is  the  only  law  to  which  he  is  subject ;  so  that 
with  his  flesh  he  serves  only  the  law  of  sin  and  death.  This  is  to  him 
"  the  light  within;"  which  is  best  illustrated  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  "dwelling  in  the  land  of  the  shadow  of 
death;"5  and,  it  is  "the  light  within"  all  babes  who  are  born  of 
blood,  of  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 

1  Gal.  iii.  26—29.    2  Col.  i.  13.    3  Rev.  xi.  15.    <  Rom.  vii.  5.    *  Isaiah  ix.  2.    6  Prov.  Ti.  23. 


124  RUDIMENTS    OF    THE    WORLD. 

unto  ray  feet,  and  a  light  unto  my  path."1  And  to  this  agrees  the 
saying  of  the  apostle,  that  the  sure  word  of  prophecy  is  a  light  that 
shineth  in  a  dark  place.2  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.3  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  consti- 
tuted, 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  cherished,  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  u  enlightens  the  eyes." 
But,  what  is  the  truth  ?  It  is  "the  light  of  the  glorious  gospel  of 
Christ,"  who  is  the  polished  incorruptible  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  of  the  prize. 

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, 
€i  the  true  light,  who  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  (-n-pos  <$>wti<t}i.ov  t»js 
yvwatws)  of  the  glory  of  God  in  the  person  of  Jesus  Christ."4  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  en- 
crusted 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 

■  Psalm  cxix.  105.    a  2  Pet.  i.  19.    3  Isaiah  viii.  20.    *  2  Cor.  iv.  6. 


RUDIMENTS   OF   THE   WOULD.  125 

shine  into  them."1  He  darkens  the  tablets  of  their  hearts  by  "the 
care  of  the  world,  and  the  deceitfulness  of  riches;"2  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  witiiout,  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."3  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  con- 
siderably 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  and  excused  one  another.4 

This  shining  of  the  truth  in  the  darkness  of  the  nations  was  con- 
siderably increased  by  the  apostolic  labors ;  for  "  their  sound  went 
into  all  the  land,  and  their  words  unto  the  ends  of  the  habitable." 
(t-ijs  oI/cou/xei/jjs,  or  Roman  JF,mpire.)5  Now,  although  this  light  was 
almost  extinguished  by  the  apostasy,  lamps  were  still  kept  burning  in 
its  presence;6  so  that  the  eclipse  was  not  so  total  as  that  the  c'arkness 
of  ihe  gentile  mind  was  reduced  to  a  savage  state.  When  the  scrip- 
tures 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  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  f  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  professed  to  know  God,  while  in  works  they  denied  him. 
Their  clergy  said,  "  We  see;"  but  Jesus  characterized  them  as  "blind 
leaders  of  the  blind;"  therefore,  "their  sin  remained."  They  boasted 
in  the  law ;  yet  through  breaking  it,  dishonored  God.  They  pro- 
fessed to  be  more  conscientious  and  pious  than  Jesus ;  but  he  charged 
them  with  being  hypocrites  and  serpents.  They  strained  at  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  con- 
spicuous 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  apostle*  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 

>  8  Cor.  iv.  3,  4.    3  Matt.  xiii.  22.    »  John  i.  5.    «  Rom.  ii  14,  15.    5  R0m.  x.  18.    6  Bev.  xi.  4. 


126  RUDIMENTS   OF   THE    WORLD. 

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  "  while  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;"1  but  that  thousand- 
headed  monster  presented  by  the  ecclesiastical  aggregate  of  "  Chris- 
tendom f  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;"2  and  ready  to  be 
"  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  compara- 
tive disuse  among  them.  They  are  superseded  by  shallow  specula- 
tions— mere  unintelligible  pulpit  disquisitions,  the  contradictory 
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.5 

The  principle,  or  spirit,  that  works  in  these  children  of  disobedience, 
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  effect4  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  ex£- 
getical  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,  civilized  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,  consti- 
tuting "  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  sub- 
ject of.  He  Avas  inspired  ;  and  consequently  received  much  of  u  the 
light  of  the  knowledge  of  the  glory  of  God  "  by  divine  suggestion, 
or  revelation  ;5  others  receive  the  same  knowledge,  in  words  spoken, 

i  Eph.  iv.  4.    1  Rev.  iii.  17.    ■  Rom.  xi.  20,  22,  25.    *  Matt.  xv.  6,  9.    «  Gal.  i.  11.  12. 


RUDIMENTS   OF  THE   WORLD.  127 

or  written,  by  "  earthen  vessels "  like  himself,  in  whom  "  this 
treasure "  was  deposited.1  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  (vows)  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  "  propensities "  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  new  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  ;"2  "  a  new  spirit  "  and 
"  a  heart  of  flesh  ;"3  the  "  inward  man  ;"4  "  new  creature  ;"5  "  the 
new  man  6  created  in  righteousness  and  true  holiness  f  and  "  renewed 
hy  knowledge  after  the  image  of  him  that  created  him  :"6  the 
"  hidden  man  of  the  heart ;"?  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  testimo- 
nies. He  denies  himself  of  all  ungodliness,  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  righteous- 
ness, even  glory,  honor,  and  immortality,  promised  to  all  who  look 
for  him,  and  "  love  his  appearing,"  and  desire  his  kingdom.8  Never- 
theless, 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. 

1 1  Cor.  iv.  7.      2  Psalm  li.  10.       3  Ezek.  xi.  19.       4  2  Cor.  iv.  16  ;    Rom.  vii.  22.      5  2  Cor.  v.  1*. 
«  Eph.  iv.  24;  Col.  iii.  10.    7  1  Pet.  iii.  4.    8  Titus  ii.  11—14;  2  Tim.  iv.  1,  8 ;  Heb.  ix.  28. 


128  RUDIMENTS   OF   THE    WORLD. 


CHAPTER  V. 

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  sys- 
tem 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  endeavors  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.— 
"Clei'gy"  and  "Laity"  distinctions  of  the  apostasy. — Religion  defined. — 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. 


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,1  and 
had  come  to  know  also  by  experience  both  sorrow  and  pain.t  This 
was  a  great  calamity ;  but  not  so  great  as  that  a  greater  might  not 
befal  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  ren- 
dered his  situation  still  more  deplorable  than  it  was.  He  now  knew 
evil,  as  the  Elohim  had  done  before  him ;  but  there  was  hope  ©f 
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.  When  reduced  to  the  deepest  distress,  he  laments, 
saying,  "  When  I  say,  my  bed  shall  comfort  me,  my  couch  shall 
ease  my  complaint ;  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 ;  I  would  not  live  about/  :  let  me 
alone ;  for  my  days  are  vanity."2  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 

»  1  Tim.  iii.  6.    ■  Job  vii.  13. 


RUDIMENTS   OF  THE   WORLD.  129 

found  no  deliverance.  This,  however,  would  not  have  been  the  worst 
of  it.  He  would  have  involved  all  his  posterity  in  the  same  intermi- 
nable 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  hundred  fold.  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-Adamaeral  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  undy- 
ing sinners,  the  Lord  God  said  to  the  Elohim,  "  Behold,  the  manias 
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  acknowledgement  that  man  had  become  as  the 
gods  by  his  offence ;  and  secondly,  that  he  was  expelled  from  Paradise 
that  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,  providence,  and  redemption  is,  man  upon 
the  earth,  glo?'ious,  honorable,  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  destiny  ;  nor  did  he  subject  his  posterity  to  evil  by  a  stern 
necessity,  that  it  might  in  any  mode  of  existence  be  consigned  to 
interminable  torment  of  mind,  or  body,  or  of  both.  The  creed  that 
inculcates  this  is  God-dishonoring  ;  and  expresses  the  foolish  thoughts 
of  sinful  flesh,  unenlightened  by  his  law  and  testimony.  It  is  the 
vaporing  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 ;  and  to  accept  without  money  or 
price,  the  exceeding  great  and  precious  things  he  has  in  store.     Thus, . 

'  2  Cor.  v.  19,  20. 

I 


130  RUDIMENTS   OF   THE   WORLD. 

the  "  religious  world"  is  ruled  by  terror.  The  little  faith  it  professes, 
works  not  by  love  x  to  the  purification  of  its  heart "  ;  but  by  the 
unceasing  apprehension  of  burning  in  molten  lava  through  endless 
ages.  It  works  by  "fear,  which  hath  torment,"  and  debases  the 
soul  j  so  that  were  it  not  for  its  fears,  it  would  be  honest  and  confess 
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  professors, 
therefore,  deceives  itself  in  supposing  that  it  loves  God.  "  He  that 
feareth  is  not  made  perfect  in  love,"3  It  loves  him  not,  for  its  con- 
science is  defiled.  "  Love  is  the  fulfilling  of  the  law."  Its  "doubts 
and  fears"  demonstrate  its  consciousness  of  sin  uncovered ;  and,  that 
it  either  knows  not  what  the  truth  is,  or  knowing  it,  neglects,  or 
refuses,  to  obey  it.  It  is  an  egregious  contradiction  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  confide  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  ecchsiastical  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.  Superstition 
is  useful  in  maintaining  order  until  the  period  shall  arrive  to  supersede 
it  by  "  wisdom  and  knowledge,"  which  will  be  the  stability  of  the 
times  pertaining  to  the  kingdom  of  God.4  But  as  a  means  of  in- 
heriting this  kingdom,  and  of  entitling  men  to  the  crown  of  righteous- 
ness, 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  preservation  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  who  are  rich  in  faith  ;5  it  promises  them 
the  possession  of  the  world  6  with  all  the  honor,  and  glory,  and  riches 
of  it,  with  endless  life  for  the  enjoyment  of  them  ;   but,   it  requires 

l  Gal.  v.  6.    ?  Acts  xv.  9.    3  1  John  iv.  17,  IS.     4  Isaiah  xxxii.  6.    5  James  ii.  5.    U  Cor.  iii.  28. 


RUDIMENTS   OF   THE   WORLD.  131 

faith  in  God  with  filial  obedience  to  his  law,  in  a  time  of  tribulation,! 
as  the  condition  of  the  inheritance.  It  is  perfectly  absurd  to  imagine 
that  men  who  are  revelling  in  all  the  luxuries,  conveniences,  ai 
comforts  of  life ;  enjoying  the  honor,  glory,  and  friendship  of  ti 
world,  as  do  the  ecclesiastics  of  antichristendom  in  their  several  ranks, 
orders,  and  degrees  ;  to  suppose,  I  say,  that  such  can  inherit  the 
kingdom  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,2  in  enduring  persecution  for  the  word's  sake.3  They  must 
separate  themselves  from  "the  churches,"  both  state  and  non- 
conformist, which  have  a  name  to  live,  but  are  dead  in  trespasses  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,  apprehending 
some  new  act  of  presumption,  placed  a  guard  over  the  tree  of  lives. 
This  tree,  it  will  be  remembered,  was  planted  in  the  mi  1st  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  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  destruction.  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  every  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  ignorant  of  "  the  way  leading  unto  life  ;"4  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  endeavor 

l  Acts  xiv.  22 ;  2  Tira  iii.  12     2  2  Tim.  ii.  12.        Mark  x.  29,  30 ;  Luke  xviii  29.      *  Matt.  vii.  14 

i2 


132  RUDIMENTS   OF  THE   WORLD. 

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."1 
Hence,  he  styles  "-the  wisdom  of  the  wise,"  "  foolishness  :"  and,  as 
the  Corinthians  had  received  the  gospel  of  the  kingdom,  which  teaches 
a  veiy  different  doctrine,  he  inquires  of  them,  e-  hath  not  God  made 
foolish  the  wisdom  of  the  world  ?"2  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 
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,  honor,  incorruptibility,  and  life," 
an  incorruptible  and  undefiled  inheritance,  the  recompense  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  :"3  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"  that  what  it  terms  "  I 
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  philosopher  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  iew 
phrases  in  scripture  may  be  twisted,  and  torlured  into  an  inference ; 
which  however  becomes  lighter  than  vanity  before  the  direct  testi- 

'  Rom.  i.  82.    8  1  Cor.  i.  tO.    »  1  Cor.  ii.  9-16. 


RUDIMENTS   OF   THE    WORLD.  133 

monies -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  .he  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."1  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  forgiven."  He  was  exiled  from  the  Faces  of  God  still  further 
to  the  east  as  a  murderer  doomed  to  eternal  death2  as  the  end  of  his 
career. 

That  the  faces  were  connected  with  the  Cherubim  seems  unques- 
tionable from  other  passages  of  scripture  where  cherubim  are 
described.  The  Lord  spoke  of  them  to  Moses  in  the  mount.  Hav- 
ing 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  cheru- 
bim on  the  two  ends  thereof."  Then  it  is  continued,  "  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 
mercyrseat  above  upon  the  ark,  and  in  the  ark  thou  shalt  put  the  testi- 
mony that  I  shall  give  thee."3 

It  is  probable,  that  the  reason  why  Moses  gave  no  description  of 
them  in  Genesis  was,  because  he  intended  to  speak  more  particular! v 
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  wrere  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  cherubim."  This  throne  was  erected 
upon  mercy  ;  and  for  this  reason  it  was,. that  the  covering  of  the  ark 
containing  the  testimony,  the  manna,4  and  the  resurrected  rod,5  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  com- 
muned with  Israel  through;  Moses.     "  There,"  said  the  Lord,  "  will  I 

Gen.  iv.  14.    3    1   lz'cm  iii.  15.      3  Exod.  xiv.  10—21.      *  Exod.  xvi  33 ;  John  vi.  33.      5  Numb. 
xviL  8 ;  Isaiah  xi.  1. 


lit  RUDIMENTS   OF   THB  WORLD. 

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  faces,  or  how 
many  wings  they  had.  This  deficiency,  however,  seems  to  be  sup- 
plied 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  energized  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  introduced,  but  two  more  wings  were  added, 
and  the  eyes  were  transferred  to  the  six  wings.1  In  this  place,  the 
cherubim  are  styled  "  beasts,"  more  properly  living  creatures  (to  Jk)  ; 
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  odors,  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  its  unto  our  God  kings  and  priests ;  and 
we  shall  reign  on  earth.'""  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,  u  them  that  are  sanctified  in  Christ  Jesus,  called 
saints;"  that  is,  those  who  have  been  constituted  the  righteousness  of 
God  in  Christ  in  a  glorifieil  state.  The  cherubim  are  the  federal 
symbol ;  and  the  eyes,  representative  of  the  individuals  constituted  in 
him  who  is  signified  by  the  Cherubim.  The  Lamb  is  introduced  to 
represent  the  relationship  between  the  holy  eyes,  or  saints,  and  the 
Cherubic  Faces ;  that  is,  between  them  and  the  Lord  Jesus  ;  while 
u  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  Jncab  as  its  gates  ;3  and  with  the  twelve  apostles  of  the  Lamb 
as  its  foundations  ;4  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  could  not  be;  any  more  than 

«  lev.  iv.  8.    »  Rev.  v.  8- 10.    3  Rev.  «i.  12.    *  Rev.  xxi.  14  ;  Eph.  ii.  20. 


RUDIMENTS   OF   THE   WORLD.  135 

there   could  be  adopted   Americans,   if   there   were    no    American 
nation. 

But,  the  Mosaic  Cherubim  were  deficient  of  several  of  the  charac- 
teristics which  distinguish  those  of  Ezekiel  and  John.  They  had 
simply  the  wings  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 

E  laces  of  the  tabernacle.  Now,  when  "  Jesus  cried  with  a  loud  voice, 
e  expired  (e^ettveuo-e)  ;  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  indi- 
cating 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  ascer- 
tain, 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  follow- 
ing manner.  "  God  is  light,  and  in  him  is  no  darkness  at  all  ;"2 
again,  "  God  is  a  Spirit ;  and  they  that  worship  him,  must  worship 
him  in  spirit  and  in  truth  ;"3  and  thirdly,  "  our  God  is  a  consuming 
fire."4*  In  these  three  texts,  which  are  only  a  sample  of  many  others, 
wc  perceive  that  God  is  represented  by  light,  spirit,  and  fire;  when, 
therefore,  he  is  symbolized  as  manifest  in  flesh,  it  becomes  necessary 
to  select  certain  signs  representative  of  light,  spirit,  and  fire,  derived 
from  the  animal  kingdom.  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."5  All  four  faces  were  to  look  upon  the  mercy-seat, 
so  as  to  behold  the  sprinkled  blood  of  the  yearly  sacrifice.  To  accom- 
plish this,  two  cherubs  were  necessary  ;  so  that  the  lion,  and  the  ox, 
faces  of  the  one ;  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  truth."  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 

1  Mark  xv.  37,  38      2  1  Jolm  i.  5.    *  John  ir.  34.     4  D«ut  it.  24.    *  Rom.  iii.  25 ;  Col.  ii.  3,  9, 


136  11UD1MENTS    OF   THE    WORLD. 

ihe  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  dark- 
ness.1 At  night,  the  cloud  which  was  visible  without  the  former, 
appeared  like  a  blaze  of  fire,2  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  com- 
muning with  Moses,  and  after  him  with  the  High  Priests,  were 
conducted  from  between  the  cherubim,  as  upon  Sinai — (i  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  ;"3  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  Shepherd 
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."4 

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  color 
of  amber,  out  of  the  midst  of  the  fire ;  whence  issued  forth  the  like- 
ness 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  with  the  Lord  to  answer  men  by  fire  when  any 
great  principle,  or  new  institution,  was  to  be  established.     Thus,  the 

I     Chron.  v.  14;  vi.  1.    ?  Exod.  xl.  35— 38.    3  Ex0(i.  xix.  18.    *  Psalm  lxxx.  1—8. 


RUDIMENTS   OF  THE  WORLD.  137 

covenant  with  Abraham  was  confirmed  by  fire  j1  there  also  came  out 
a  fire  from  before  the  Lord,  and  consumed  the  offering  on  Aaron's 
induction  as  high  priest  ;2  when  the  plague  was  stayed  at  the  inter- 
cession 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  ;3  and  also  at  the  dedication  of  the  temple  fire 
consumed  the  sacrifices  in  the  same  way.4  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  color  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"**  The  apocalyptic 
representation  of  the  Lord's  glorv  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  thunderings,  and  voices  :  and  there  were  seven  lamps 
of  fire  burning  before  the  throne,  which  are  the  seven  spirits  of 
God."* 

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  Pentecost 
and  at  the  house  of  Cornelius,  would  be  sufficient  to  settle  the  matter.? 
Now,  when  this  appearance  envelopes  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  honor  and  glory."8  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. "9  The  apostle 
also  speaks  of  the  brightness  of  the  sun,  moon,  and  stars,  as  an  illus- 
tration of  the  glory  of  the  risen  saints  ;10  and  what  is  symbolically 
represented  in  Ezekiel  and  John  of  the  glory  of  the  Lord,  is   plainly 

1  Gen.  xv.  17.  *  Lev.  ix.  24.  3  1  Chron.  xxi.  16,  18,  26  ;  xxii.  1.  *  2  Chron.  vii.  1.  *  Ezek.  i.  4, 
13  14,  26  -  28.    e  Rev   iv.  *,  5.     *  Acts  ii  2- -4  ;  xi.  15.     »  2  Pet.  i.  16.      9  Dan.  xii.  3.      I0  1  Cor 

xv.  41    42. 


138  RUDIMENTS    OF    THE    WORLD.     , 

affirmed  by  the  prophet  in  these  words:  "the  moon  shall  be  con- 
founded, and  the  sun  ashamed,  when  the  Lord  of  Hosts  shall  reign 
on  Mount  Sion,  and  in  Jerusalem,  and  before  his  ancients  gloriously. ",x 
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  splendor.  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  fares  were  hid  by  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 

"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  forbidden  fruit,  there  was 
no  breach  of  friendship,  no  misunderstanding,  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  were  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  honor,  incorruptibility  and  life,  as  a  crown  of  righteousness 
that  should  never  fade  away.  These  instituted  means  made  up  the 
way  of  life,  which  Moses  terms  u  God's  way."2  David  styles  it  "  the 
path  of  life  ;"3  which  the  apostle  in  quoting  renders  "  the  ways  of 
life1'  6Bol  i/otjs  ;4  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 

i  Isa!ah  xxiv.  23.      Gen  vi.  12.    »  Psalm  xvi.  11.    *  Acts  ii.  28. 


RUDIMENTS   OF  THE   WORLD.  139 

the  Tree  in  the  midst  of  the  garden ;  but  allegorically,  it  signified  the 
things  to  be  believed  and  practised  by  those  who  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  crucifixion,  the  Way  was  marked  out,  first 
by  the  patriarchal  arrangement  of  things ;  and  secondly,  by  the 
Mosaic  law ;  all  of  which  pointed  to  the  Shiloh.  But,  when  Jesus 
appeared,  he  announced,  saying,  "  I  am  the  Way,  the  Truth,  and  the 
Life ;  no  man  cometh  to  the  Father,  but  by  me."1  He  became  the 
Way,  by  his  sacrificial  death,  and  resurrection.  Whosoever  would 
attain  to  life  must  believe  the  truth  concerning  Jesus,  and  the  king- 
dom, 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  New 
and  Living  Way,  which  he  hath  consecrated  for  us,  through  the 
Veil,  that  is  to  say,  his  flesh""  The  old  Way  was  but  typical  of 
the  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  circum- 
stances, 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  reUgio,  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  incorporated  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  of  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  0^0-zceia,  from 
Optionee™  to  worship.  This  may  be  derived  from  crKsvos,  taken  meto- 
nymically  for  a  minister ;  and  dpsto  to  shout  or  make,  a  clamour ; 
because,  in  that  worship  which  results  from  the  thinking  of  sinful 

•  John  sir.  6.    '  Jleb.  x.  19,  20. 


140  RUDIMENTS   OF   THE   WORLD. 

flesh,  the  performers  rend  the  air  with  their  shouts;  and  if  idolators, 
they  "  call  upon  the  name  of  their  gods  "  with  frantic  cries,  "  cutting 
themselves  with  knives  and  lancets  till  the  blood  gushes  out  upon 
them."1  The  worship  of  God  recognizes  no  such  practices  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  perad venture 
sleeping,  and  needed  to  be  awaked," — such  persons  evince  that  they 
are  axtutj  opyns  vessels  of  wrath,  who  comprehend  not  the  genius  of 
the  truth;  and  not  otceujj  eXtovs  vessels  of  mercy,  whose  thoughts  are 
in  harmony  with  the  divine  law.  How  different  was  the  prayer  of 
Elijah  !  From  him  ascended  the  u  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.2  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.  They  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  dis- 
pleasure can  be  appeased  by  human  contrivances;  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  party  offended ;  and  lie 
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  iu^enuitv. 
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,  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."3  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- 
ance4 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  participation  in  the 

•  1  Kings  xviii.  28.     •  Eccles.  v.  1,  2.     3  John  iii.  16.    *  Rom.  ii.  4. 


RUDIMENTS    OF    THE    WOULD.  141 

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  beseeching  "  God  to  "  come 
down  and  convert  these  soul-stricken  penitents,"  whom  they  are 
"  bearing  up  in  their  arms  before  a  throne  of  grace ;"  representing 
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  revelation  that  il  God  was  in  Christ,  recon- 
ciling 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  per- 
suaded. 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  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  mythological.  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  con- 
ceives is  committed  to  the  Son  to  execute.  The  world  is  not  recon- 
ciled 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  eccle- 
siastics 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  committed  to  the  apostles  and  their  divinely  inspired 
co-laborers,  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."2  And  they  were  perfectly 
justified  in  saying  so.  For  Jesus  said  to  them,  u  it  is  not  ye  that 
speak,  but  the  Spirit  of  your  Father  which  speaketh  in  you  ;""3 
therefore  he  said  in  another  place,  l<  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,  he  it 
observed,    that    their    ambassadorial    character  did    not   rest    upon 

1  Acts  xvIL  30.  ' »  1  John  ir.  6.     3  Matt.  x.  20. 


142  RUDIMENTS   OF   THE    WORLD* 

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.  They  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."1  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  themselves 
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  pay 
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  for  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  plenipo- 
tentiaries of  the  Divine  Majesty,  provided  always  that  what  they 
speak  be  in  strict  accordance  with  what  Paul  preached ;  otherwise, 
not.-  "  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."3  These  are  the  men  whom  he  appointed,  who  sought  not  to 
please  the  public,  but  to  enlighten  them  ;  "  for"  saith  one  of  tliem, 
"  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  "  th'j  church"  by  the  world  in  these  times  ;  but  that  one, 
undivided,  body  of  disciples,  collected  together  by  the  personal  labors 
of  the  apostles  and  evangelists;  and  all  through  subsequent  generations, 
who  should  believe  and  practise  the  same  truth.  To  this  "  one  body"* 
energized  by  the  "one  spirit,''*  and  "  perfectly  joined  together  in  the 
same  mind  and  in  the  same  judgment,'"5  and  styled  u  the  bride" — 
is  committed  the  work  of  making  known  *?  the  manifold  wisdom  of 
God,',fi  as  contained  in  the  word  ;  and  of  inviting  the  world  to  be 
reconciled  to  God. 7  No  member  of  this  body  is  exempt  from  the 
obligation  of  co-operating  in  this  work.  It  is  the  duty  and  privilege 
of  every  one  in  his  own  sphere  to  endeavour  to  turn  men  to  righteous- 
ness ;  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, 

'  John  iii.  2.    »  Gal.  i.  8.      »  2  Cor  v.  18— 20.      *  Epli.  it.  4.     M  Cor.  i.  10;  Acta  ii.  32.      6  Eph. 
ill.  10.    »  Retr.  xxii.  l* 


RUDIMENTS  OF   THE  WORLD.  143 

but  thsy  were  all  one  floe):,  or  "  denomination  ;"  and  men  endowed 
with  spiritual  gifts  were  their  rulers.  But  even  these  were  not 
distinguished  from  their  brethren  as  u  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.1  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  /cXrjpos  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,"  rwv  K\r}Pu>v.  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  61  Xaot  the 
multitude!  But,  the  distinction  belongs  to  the  apostasy,  and  not  to 
God's  oppressed  and  scattered  sheep.  When  {i  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.2  They  have  nothing  to  do  with  the  word  of  recon- 
ciliation 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.3  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  every  thing  to  learn  as  the 
ground  of  reconciliation  with  God.  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  u  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  the  animals  whose 
skins  were  converted  to  this  purpose,     [t  also  implies  that  Adam  was 

«  1  Peter  v.  2,  8,    *  Acts  xx.  89,  30.    3  Heb.  «.  22. 


144  RUDIMENTS   OP   THE   W    HLD. 

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.1  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  will  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  o\ 
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  instruction,  they  would 
not  have  known  what  they  should  believe.  It  was  from  them,  that 
Abel  derived  the  knowledge  which  was  the  foundation  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  ot 
animals  as  representative  of  the  bruising  of  his  heel — was  the  ground 
of  their  acceptance  with  the  Lord  God.  It  was  the  Way  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  *?loud  of  other  witnesses,  com- 
prehended 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  com- 
municated in  the  beginning;  and  afterwards  more  considerably 
amplified  in  the  promises  made  to  the  fathers  of  the  people  Israel. 

'  Heb.  x.  4. 


RUDIMENTS    OF   THE    WORLD.  145 

When  the  saints  are  all  gathered  into  the  kingdom,  they  will  not  find 
themselves  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,  u  faith  is  a  confident  anticipation 
(virovTacTi?)  of  things  hoped  for,  a  full  persuasion  (tXsyxo?)  of  events 
{rpayfiaTwv)  not  seen."  1  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  concern- 
ing 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  faith- 
ful, 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."  -  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  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  defined  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  u  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 

•  Heb.  xi.  1.      '  Rom.  x.  17. 


146  RUDIMENTS    OF   THE   WORLD. 

things  of  the  covenant.  To  believe  the  one  and  reject  the  other  is 
stultification.  The  "  religious  world  "  has  placed  itself  in  this  pre- 
dicament ;  and  unless  it  believes  the  whole  truth,  which  is  not  likelv, 
it  will  be  cut  off  as  was  Israel  in  the  days  of  old. 

"  Love  is  the  fulfilling  of  the  law."1  "  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."2  In  the  face  of  these  sayings  of  Je^is, 
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  compensated  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.3  I  cannot  too  earnestly  com- 
mend 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  ?  Be- 
hold to  obey  is  better  than  sacrifice,  and  to  hearken  than  the  fat  o'i 
rams.  For  rebellion  is  as  the  sin  of  witchcraft,  and  stubbornness  is 
as  iniquity  and  idolatry." 4  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  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  illus- 
trated in  all  their  diversity  from  popery,  which  is  superstition  in  excess, 
down  to  quakerism,  which  is  superstition  in  its  homoeopathic  propor- 
tion. 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  themselves  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. 

'  Rom.  xiii.  It).    '  John  xh    21,  23,  24.    »  2Thes».  i.  8.    « 1  Sam.  xv.  52,  23 


RUDIMENTS   OF   THE  WORLD.  H7 

This  is  the  instrumentality  by  which  he  rouses  men  to  religious  exer- 
cise— by  the  spirit  which  is  the  truth.1  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  testi- 
mony;" 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  under- 
stand, 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  not  preach,  and  believe,  the  gospel  Paul  preached.  The 
w  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."  If,  therefore,  it  be  sincerely 
desirous  of  the  spirit  of  God,  let  it  renounce  the  traditions  of  "  the 
fathers"  and  "  mother*  "  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  scriptures  "  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;2  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  preva- 
lence 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.3  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 
ibnsj  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-eompanions ;  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 

i  1  John  v.  6.    ^  Eiju.  iii.  17.    3  Tit.  ii.  11—14;  James  i.  27. 

K  2 


148  RUDIMENTS   OF  THE   WORLD. 

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  7000  years  of  probation ; 
and  all  of  its  individuals,  who  have  been  the  faithful  subjects  of 
God's  religion,  will  become  the  incorruptible  and  perpetual  inhabi- 
tants of  the  earth,  emancipated  from  every  curse  ;  God  will  then  dwell 
in  men  by  his  spirit  as  he  now  fills  the  Lord  Jesus  Christ.  All  dis- 
tinction 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."1  Religion  begins  in  the  third  chapter  of  Genesis,  and  finds 
the  record  of  its  end  in  the  two  last  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  oe  with  them  as  their  God.  And  he 
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  are  passed  away.  And  he  that  sat  upon 
the  throne  said,  Behold,  I  make  all  things  new.  And  there  shall  be 
no  more  curse."2  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.5 

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  j  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  spiritualizing  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  characterized  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  obedi- 
ence 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  know- 
ledge, and  habitual  sin.     It  is  incurable. 

6.  Religion  is  a  system  of  faith  and  practice. 

7.  The  faith  of  religion  embraces  what  God  has  done,  what  he 

•  Psalm  xxxrii.  11.    »  Rey.  xxi.  3—5  ;  xxii.  3.    3  1  Cor.  xv.  28. 


UUDIMENTS  OF   THE  WORLD.  149 

promises  to  do,  and  what  he  teaches  in  his  word ;  all  of  which  is 
presented  for  the  elaboration  of  a  godlike  disposition,  termed  u  the 
divine  Nature,"  in  the  believer. 

8.  To  be  of  any  value  religion  must  be  entirely  of  divine  appoint- 
ment. 

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  Abrahamic  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." 

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  ser- 
vice, holy  places,  veils,  altars,  censers,  cherubim,  mercy -seats,  holy 
days,  sabbaths,  &c,  "  which  were  a  shadow  of  things  to  come  ;  but 
the  substance  is  of  Christ."1 

13.  The  elementary  doctrinal  principles  of  religion  are  few  and 
simple ;  and  no  other  reason  can  be  given  for  them  than  that  God 
wills  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.2 

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  transgression. 

e.  Sins  must  be  covered  by  a  garment  derived  from  the  purification- 
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  lay- 
ing on  of  hands,  and  of  resurrection  of  the  dead,  and  of  eternal 
judgment."  3 

»  Col.  ii.  17.    *  Psalm  xlix.  7,  9.    3  Heb.  vi.  1,  2. 


150  RUDIMENTS   OF   THE   WORLD. 


CHAPTER  VI. 

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,  peace-men,  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. 


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  foot. 
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  " foreordination,"  "predestination,"  or  design.  All 
subsequent  arrangements  are  made  to  conform  to  this  recorded  pur- 
pose, because  it  is  the  very  best  his  most  deliberate  wisdom  and  inge- 
nuity could  devise  ;  and  no  extraneous  suggestions,  or  considerations, 
will  cause  him  to  diverge  in  the  smallest  iota  from  his  predetermin- 
ation. 

The  next  thing  the  Builder  does  is  to  collect  together  all  the  neces- 
sary 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  liimself^1  by  submitting  the  draught  of  his  plan,  in  all 
its  lines,  circles,  angles,  &c.  ;  and  he  would  describe  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  therefore 
worthless,  such  as  broken  bricks,  splinters,  shavings,  sand,  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. 

Now,  as  the  scripture  saith,  the  Great  Builder  of  the  heavens  and 
the  earth  is  God.     "  His  hand  hath  laid  the  foundations  of  the  earth, 

i  Eph.  L  9.    >  Mai.  iv.  3 ;  Matt.  v.  13 


RUDIMENTS    OF   THE   WORLD.  151 

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  com- 
prehended the  dust  of  the  earth  in  a  measure ,  and  weighed  the  moun- 
tains 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  ?" 1 

Crod,  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  begin- 
ing  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  they  are,  and  were  created."  But,  when 
the  work  is  finished,  which,  for  his  own  pleasure,  God  labors  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  Divine  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. 

1  Iiaiafa  si.  IS. 


152  RUDIMENTS   OF   THE   WORLD. 

God,  then,  has  caused  a  book  to  be  written  for  our  information  as  10 
his  design — his  ultimate  purpose  in  the  works  of  creation,  providence, 
and  redemption,  which  are  the  three  grand  divisions  of  his  labor ; 
and  which  are  all  tending  to  the  developement  of  one  great  and  glorious 
consummation.  This  book,  so  graciously  bestowed,  and  so  inimitably 
written,  is  vernacularly  styled  the  bible   (6/3i/3\os?;)  or,  scripturally, 

THE    WRITINGS     (dt   ypa<pai,)     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  testimony ;" 
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  uncere- 
moniously 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  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, 


RUDIMENTS   OF   THE    WORLD.  153 

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  two  last  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,  honorable,  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  splendor  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  consum- 
mation which  God  reveals  as  the  answer  to  the  question  concerning 
his  ultimate  design.     Tbe  following  testimonies  will  prove  it : 

"  The  inheritance  of  the  saints  in  light;"1 — "  an  inheritance  incor- 
ruptible, and  undefiled,  and  that  fadeth  not  away,  reserved  in  heaven"2 
— "  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  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  faithful."  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  ;"  3     and  there  shall  be  no  more  curse."4 

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  inconceivably 
more  magnificent  creation,  which  will  be  of  an  unchangeable  and  eternal 
constitution.  The  old  Mosaic  physical  heavens  and  earth  ate  to  the 
new  creation,  as  the  accumulated  materials  of  a  buildino-  are  to  the 

1  Col.  i.  3.    'I  Pet.  i.  4.    »  "Rev.  xxi.  1—7.    *  Rev.  xxii.  3. 


154  RUDIMENTS    OF   THE   WORLD. 

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  com- 
menced 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  intelligent  beings,  who  should  become 
the  glorious  and  immortal  population  of  the  globe,  under  an  immuta- 
ble and  eternal  constitution  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  comparative  ; 
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  un- 
mingled  good  and  glory.  He  foresaw,  that  the  living  race  would 
never  be  fit  for  this  ;  but  that  they  must  be  previously  disciplined  and 
prepared  for  the  transition.  Hence,  he  proposed  to  develope  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  pre- 
sent) 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  u  middle  place  between  the  present  times  of  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  known  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 
(oiKovofxiav  tov  TrXjjpw/xaTos  rcbv  Kaipuv)  he  might  gather  together  in  one 
all  things  under  (sv)  Christ,  both  which  are  in  the  heavens,  and  the 
things  upon  the  earth,  under  him."3  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.  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  ail 
dominions,  or  rulers,  shall  serve  and  obey  Him."3 

i  Eph.  i.  9, 10.    a  Dan.  ii.  41,  44,  35.    »  Dan.  Tii.  14,  27. 


RUDIMENTS   OF   THE   WORLD.  155 

"  The  Lord,"  Jesus,  "  shall  be  king  over  all  the  earth ;  in  that 
day  shall  there  be  one  Lord,  and  his  Name  one."1 

"  The  Lord  of  Hosts,"  Jesus,  "  shall  reign  on  Mount  Zion,  and  in 
Jerusalem,  and  before  his  ancients  gloriously."2  "I,  Jesus,  was 
born  that  I  might  be  a  King." 

"  The  righteous  dead  shall  live  again, 
A  thousand  years  with  Christ  to  reign."3 

"  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."4 

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  and  glorious. 
We  see,  then,  what  God  hath  declared  shall  be — an  imperio-regal 

HIERARCHY    OF   IMMORTALS,    which,    UNDER     ONE    CHIEF,    shall  J)OS- 

sess  all  power  and  authority  over  subject  nations  in  the  jiesh.  By 
such  a  constitution  of  things  as  this  upon  the  globe,  for  1000  years, 
the  human  race  will  have  furnished  from  the  foundation  of  the  world, 
a  sufficient  multitude  of  righteous  men  to  people  the  earth  when  there 
shall  be  "  no  more  sea."  Till  this  economy  begins,  the  previous  6000 
years  will  have  furnished  scope  sufficient  to  obtain  an  adequate  num- 
ber of  kings  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  ques- 
tion,— 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  socialists, 
peace-movement  men,  and  such  like,  could  carry  out  their  schemes, 
they  would  commingle  the  nations  into  one  indiscriminate  "  universal 
brotherhood,"  and  abolish  all  times  and  bounds  of  habitation.  The 
projectors  of  the  city  and  tower  of  Babel  announced  in  their  pro- 
gramme, that  the  enterprize  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 

»  Zech.  xiv.  9.     •  Isaiah  xxiv.  23.    3  Rev.  xx.  G.    4  Isaiah  ii.  4. 


156  RUDIMENTS   OF    THE    WOULD. 

nationalization;  they  preferred  a  fraternal  communism,  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  con- 
cocting 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 :  and  they  left  off  to  build  the  city/'1 

The  developement  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  idea  of  an  Israelitish  king- 
dom 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  enun- 
ciate in  opposition  to  the  "  mystery  of  the  divine  will." 

Enlightened,  then,  by  the  scriptures  of  truth  we  are  enabled  to 
reply,  that  the  present  system  of  the  world  is  but  the  aggregate  of  the 
means,  through  which  God  purposes  to  accomplish  two  grand  develope- 
ments — 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  "  an  universal  brother- 
hood" 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  superseded  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  minority,  so  great  as  to  be  styled  "  a  few/'  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. 

'  Gen.  xi.  4—8. 


RUDIMENTS    OF    THE    WORLD.  157 

They  fight  for  their  opinions  as  their  means  enable  them.  They  who 
corrupt,  or  reject  it,  endeavour  to  suppress  it  vi  et  armis,  by  force,  not 
of  argument,  but  by  clamor,  misrepresentation,  and  proscriptive  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  con- 
siderable 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  con- 
tend 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  revealed,  and  the  warlike  conflict  it 
produces  among  the  nations,  things  have  been  shaped  into  the  civil, 
ecclesiastical,  and  social,  constitution  of  things,  which  prevails  upon 
the  earth  in  the  present  age;  and  which,  having  waxed  old,  is  ready 
to  vanish  away. 

We  come  now  to  a  very  interesting,  and  indeed,  immensely  impor- 
tant 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  con- 
stitution V  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  honor,  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  an  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  HONORS    GoD   IN    BELIEVING  HIS  WORD  AND  OBEYING  HIS 

laws.  There  is  no  other  way  in  which  men  can  honor  their  Creator. 
This  honor,  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  honor,  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 


158  RUDIMENTS   OF  THE    WOULD. 

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  honored,  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  estates,  and  all  for  the 
love  they  bear  him  ;  would  not  such  a  man  esteem  himself  honored, 
and  glorified,  in  the  highest  degree  by  such  signal  conformity  to  his 
will  ?  Unquestionably ;  and  such  is  the  honor  and  glory  which 
God  requires  of  men.  Had  he  required  a  necessitated  obedience,  he 
would  have  secured  his  purpose  effectually  by  at  once  filling  the  earth 
with  a  population  of  adults,  so  intellectually  organized  as  to  be  inca- 
pable 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  voluntary 
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  sufficient  number  of 
inhabitants,  who  should  all  of  them  have  been  created  perfect.  If 
the  character  of  the  A 11- wise  were  constituted  of  one  attribute  only,  this 
might  have  been  the  case.  But  God  is  the  sovereign  of  the  universe 
as  well  as  kind  and  merciful ;  and  all  his  intelligent  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  they  would  have  been  without 
character,  neither  virtuous  nor  vicious  ;  and,  like  themselves,  their 
world  would  have  been  without  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  suffer- 
ing, 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  me ;  and  showing  mercy  unto  thousands  of  them  that  love 
mft  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  superhu- 
manity  ;  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  honor  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  foundation  of  the  world  to  this  dav.     He 


RUDIMENTS   OF   THE   WORLD.  159 

made  man  a  reasonable  creature,  and  capable  of  being  acted  on  by 
motive,  either  for  weal  or  woe.  He  placed  him  under  a  Uw,  which 
required  belief  of  Gods  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  disobedience  ;  hence,  the  opposite  to  this  is  made  the  prin- 
ciple 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  ham  right  to  the  Tree  of  Life,  and  that  they  may  enter  through 
the  gates  into  the  city ;" — "  to  him  that  overcometh  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  over- 
cometh and  keepeth  my  works  to  the  end,  I  will  give  power  over' 
all  nations  :  and  he  shall  rule  them  with  a  rod  of  iron  ;" — u  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  bom,  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  baptized  shall  be  saved;" — "  God 
will  render  to  every  man  according  to  his  deeds;  to  them,  who  by 
patient  continuance  in  well  doing  seek  fok  glory,  honor,  and  im- 
mortality—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  arnen  in  Christ  Jesus."  —The  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 
10  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  considerations. 

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  be  unrestrained, 
it  would  gain  the  ascendancy  ;  eradicate  virtue  from  among  men  as 


160  RUDIMENTS  OF  THE  WORLD. 

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  pre- 
dicated 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  is  voluntarily  obedient  to  his  laws. 

The  peopling  of  the  Future  World  upon  this  principle,  we  have 
proved  from  the  word.  It  is  a  principle  which  annihilates  all  human 
sophisms  and  traditions  about  <;  the  salvation  of  all  mankind ;"  the 
u  predestination  of  some  to  salvation,  and  of  others  to  damnation  by  a 
stern,  inexorable,  necessity  ;"  "  physical  regeneration  before  death  ;" 
"  the  disembodied  existence  of  immortal  souls  in  heaven  or  beil  for 
ages  before  the  resurrection ;"  the  "  damnation  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  was  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  vei-y 
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 
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  constituted  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 
7000  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  h-im  ;    an  adequate 


RUDIMENTS    OF    THE    WORLD.  161 

provision  would  have  been  made  for  them  ;  but  they  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,"1  though  he  had  proved  him- 
self 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  found  a  kingdom  and 
empire  of  nations,  which  he  mill  bestow  on  the  crucified  and  resur- 
rected 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  700'J  years  from  the  foundation  of  the  world,  to  reno- 
vate 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  transcendant  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  sys- 
tems, 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  &hall  pertain  to  them.  Thus  constituted,  the  globe  will 
become  a  glorious  province  of  the  universe,  and  a  new  imperial 
abode  of  the  Divine  Majesty.  It  will  then  be  a  sealess2  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  con- 
stitutional 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 !" 

i  Mat*  riii.  12.    »  Rev.  xxi.  1. 


162  RUDIMENTS   OF   THE    WORLD. 

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  :  f*  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  whose 
guidance  Moses  wrote.  In  the  first  verse  it  reads,  bcrayshith  bara 
Elohim  ayth,  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  eloh,  or 
ely  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,  never- 
theless, really  plural,  appears  not  merely  from  its  termination  im,  but 
by  its  being  frequently  joined  with  adjectives,  pronouns,  and  verbs  in 
the  plural.  Wyyomer  Elohim  nashah  adam  betzalmai-nu,  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/'  and  ought  to  be  so  rendered 
throughout  this  chapter. 

But,  why  the  plural  Elohim,  gods,  should  have  been  associated 
with  a  singular  verb  in  this  chapter,  Hebraists  have  been  much  per- 
plexed to  answer  satisfactorily  to  themselves,  or  others.  Grammar 
failing,  they  have  had  recourse  to  dogmatism  to  explain  the  difficulty. 
Dr.  Wilson  truly  remarks,  that  "  Elohim  is  not  unintentionally  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  us  mahe  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  resem- 
ble 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  doc- 
trine of  a  plurality  of  the  Deity,  to  which,  as  God  is  one  in  essence, 
we  give  the  name  of  persons." 

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 


RUDIMENTS    OF    THE   WORLD.  163 

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  the?e 
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  u  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"1  And  again,  "God  is  Spirit;"2  and  He  is  "  incorruptible.""3 
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  charac- 
ter, which  is  enough  for  men  to  know ;  but  to  say,  that,  because  he 
is  a  spirit,  he  is  therefore  "  immaterial,"  is  to  speak  arrant  nonsense ; 
for  immateriality  is  nothingness;  a  quality,  if  we  may  so  speak,  alien 
to  the  universe  of  God. 

*'  No  man,"  says  Jesus,  "  hath  seen  God  at  any  time;"  but  Adam, 
Abraham,  Jacob,  and  Moses,  saw  the  Elohim  and  their  Lord ;  there- 
fore Elohim  and  the  Everlasting  Father  are  not  the  same. 

Elohim  is  a  name  bestowed  on  angels  and  orders  of  men.  It  is 
written,  "  worship  Him  all  Elohim."4  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  concerning  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."5  u  Thou  shalt  not  revile  the  Elohim,  nor  curse 
the  Ruler  of  thy  people;"6  that  is,  thou  shalt  not  revile  the  magis- 
trates, nor  curse  the  high  priest,  or  king.7 

Furthermore,  it  is  a  well  established  principle  of  the  sacred 
writings,  that  what  the  Everlasting  Father  does  by  his  agents,  he  is 

'  1  Tim,  vi.  15 ;    i.  17.      2  John  iv.  24.      3  Rom.  i.  23.      *  Psalm  xcvii.  7.      *  Psalm  Ixxxii.  6  ; 
John  x.  34.     «  Exod.  xxiii.  28.    '  Acts  xxii.  5. 

i2 


RUDIMENTS   OF   THE   WORLD. 

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  harmonized.  Thus,  the 
Lord  is  said  to  have  appeared  to  Abraham,  as  he  sat  in  his  tent- 
door  j1  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,2  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  to  minister 
for  them  who  shall  be  heirs  of  salvation."3  On  one  occasion  they 
declared  to  Jacob  the  promises  made  to  his  father  and  grand-father 
in  the  name  of  the  "  Invisible  God ;"  he  wrestled  with  God  in  wrest- 
ling 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  iha 
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  so?is  of  God 
shouted  for  joy  ?"  Job  could  not  answer  these  questions.  He  knew, 
doubtless,  what  the  Elohim  had  done ;  but  "  touching  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  Morn- 
ing 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 
following  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  out- 
strip 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  l*e 

■  Gen.  xviii.  1.     -  Gen.  xxxv.  9.    3  Heb.  i.  14. 


KUDIMENTS   OF   THE   WORLD.  165 

formed ;"  and  by  passing  the  electric  spark  through  the  gaseous  mix- 
ture, water  will  be  formed  ;  but  it  is  the  power  of  God  that  doth  it, 
and  not  their's.  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  accomplished  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  f'  they  saw  that  it 
was  good ;  lie  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  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  nomina- 
tive 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  build- 
ing 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  innumerable,  would  have  been  unfitting  his 
dignity  and  underived  exaltation.  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  king- 
dom 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.1 

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 

1  Psalm  ciii.  19— 21. 


166  RUDIMENTS   OF   THE   WORLD. 

the    objects   around  it,  and  among  these  observed  the   "gods"   or 
''  Morning  Stars  and  Sons  of  God,"  to  whom  it  told  Eve  she  should 
b»  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  inspiration,  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 ;  there- 
fore, said  the  Chief  of  the  Elohim,  "let  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.1 

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  'pheno- 
mena like  their  s ;  and  in  his  susceptibility  of  an  exaltation  to  their 
naturae  and  rank,  upon  the  same  principles  as  they  had  attained 
thereto.  By  this  similitr.de  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  disposi- 
tion even  as  they ;  and  he  could  know  evil  as  they  had  done. 

Dr.  Wilson  observes,  that  the  phrase   "  i  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 "  over- 
heard 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."2     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 
&f  Abraham. — His    nature,    however,    is    now    like    theirs,    being 
spiritual,  that  is,  incorruptible  and  immortal.     "  We  shall  be 
like  him,"  says  John  ;  hence,  also  "  equal  to  the  angels,"   as  Jesus 
hath  himself  affirmed.3 

I  Gen.  ▼.  S.    *  Gen.  iiL  S8.    «  Luke  xx.  38. 


RUDIMENTS   OF   THE    WORLD.  167 

The  Arch-Elohim  said  that  the  man  had  become  like  one  of  them- 
selves in  the  matter  of  knowing  good  and  evil.  This  also  is  an  argu- 
ment 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  this  is  the  idea  expressed 
by  the  Hebrew  word  yada,  to  know,  which  the  LXX  translate  by 
tifew  eidco.  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  immor- 
tality." The  immortality  of  all  other  intelligences  is  derived  from 
Him  as  a  reward  for  the  "  obedience  of  faith."  Just  men  at  the  re- 
surrection 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  they  "  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  after- 
wards evinced  by- Abraham ;  that  their  faith  was  counted  to  them  for 
righteousness  ;  that  they  succumbed  to  death  as  mortal  men  ;  that 
they  rose  from  the  dead,  and  so  attained  to  incorruptibility  and  immor- 
tality 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  illustra- 
tion of  what  may  even  now  obtain  in  other  planets  where  the  inhabi- 
tants 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,  w  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,  u  I  make  all  things  71670."  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. 


AN    EXPOSITION 

&C,  &C. 


$art  Second. 

THE  THINGS  OF  THE  KINGDOM  OF  GOD,  AND  THE  NAME  OF  JESUS 

CHRIST. 


CHAPTER  I. 

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  be- 
lieve 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  classi- 
fication. —  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  missionary  ism  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  ex- 
isting upon  the  globe.  We  have  now  arrived  at  that  part  of  our  sub- 
ject 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  condi- 
tion of  partaking  in  the  glory,  honor,  and  incorruptibility,  which  be- 
long 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 
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  con- 
tained in  the  New  Testament,  if  we  would  comprehend  it  "  as  it  is  in 
Jesvs."   The  kingdom  is  the  subject  matter  of  "  the  truth  ;"   but  "  as 


THE   THINGS   OF   THE   KINGDOM    OF   GOD.  1U9 

5t  is  in  Jesus,"  is  the  truth  concerning  him  as  the  king  and  supremo 
pontiff  of  the  dominion  ;  and  the  things  concerning  his  name,  as  taught 
in  the  doctrine  of  the  apostles.  As  a  whole  "  the  truth  "  is  defined  as 
"  the  things  concerning  the  Kingdom  of  God  and  the  Name  of  Jesus 
Christ." l  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  u  things  of 
the  name,"  it  is  deficient  in  the  "  things  of  the  kingdom."  There  can 
be  no  separation  of  them  recognised  in  a  "  like  precious  faith  "  "  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  you  than  that  which  we  have 
preached  unto  you,  let  him  he  accursed.  As  we  said  before,  so  say  I 
now  again,  if  any  man  preach  any  other  gospel  unto  you  than  that  ye 
have  received,  let  him  be  accursed."3  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  wdsdom,  therefore,  to  receive  nothing  which  has  not  the 
sanction  of  their  authority.  Paul  styles  every  thing  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  scrip- 
tures, "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.'  "4  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  blessedness  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 
Abrahams  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. 

«  Acts  viii.  12.    '  2  Pet.  i.  1.    »  Gal.  i,  8.     « Gal  iii.  8. 


170  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

This  idea  may  be  illustrated  by  reference  to  the  law  of  inheritance 
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  wh  >m  he  happened  to  hold  his  title ;  but,  to 
avoid  this,  it  would  be   ^uite  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  "  (Koafios) — that  is,  of  the  glory,  honor, 
and  power,  of  the  nations  throughout  the  globe  in  their  millennial 
blessedness — a  giit  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  participa- 
tion 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."1     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  speci- 
fies the  conditions  of  heirship,  has  restricted  the  inheritance  to  those 
termed  the  "  children  of  the  promise  as  Isaac  was."2     He  has  pro- 
claimed the  great  truth  that  " the  son  of  the  bond- woman  shall  not 
be  heir  with  the  son  of  the  free-woman."3     To  be  a  son  of  the  free- 
woman,  a  man,  although  a  Jew,  must  believe  in  the  promise  made  to 
Abraham  ;  he  must  be  of  a  like  disposition  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."4     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 

i  Rom.  i».  8.    »  Gal.  It.  28.    »  Gal.  It.  80.    *  Gal.  iii.  28. 


THE   THINGS   OF   THE   KINGDOM   OF   GOD.  171 

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."1  It  is 
admitted,  then,  that  Jesus  fulfilled  his  mission ;  consequently,  in  his 
proclamation,  he  preached  the  good  news  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 ;  "  I  must  preach  the  kingdom  of  God ;  for  therefore  am  I 
sent ;"c  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  they  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  ;  when  he  would  bestow  upon  his  servants  power  and  authority 
over  the  cities  of  the  world.3  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."4  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  to  them 
only;  for  "he  was  not  sent,  save  to  the  lost  sheep  of  the  house  of 
Israel."5  Paul  also  declares  that  it  was  preached  to  that  generation 
of  Israelites  whose  carcasses  fell  in  the  wilderness  ;  but  it  did  not 
profit  them  because  they  did  not  believe  it.6  Therefore,  God  sware  in 
his  wrath  that  they  should  not  enter  into  the  rest  it  proclaimed.7 
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  want 
through  the  towns  preaching  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  deter- 
mine when  we  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  king- 
dom ;  or  a  kingdom  is  preached  which  is  a  mere  matter  of  specula- 
tion :  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  indoctrinated  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 

1  Lute  ir.  19.      *  Luke  iv.  43.    s  Dan.  vii.  13,  14;    Luke  xix.  II — 17;  Dan.  vii.  18,  27.     *  Ps.cx.  1. 
*  Matt.  xv.  24.    6  Heb.  iv.  2.    I  Heb.  iii.  18,  19.    •  Luke  ix.  2,  6. 


172  THE   THINGS    OF   THE   KINGDOM    OF   GOD 

them,  not  only  substituted  for  each  other,  but  associated  together  as 
terms  of  explanation.  Thus,  "  Jesus  went  throughout  every  city  and 
village,  preaching  and  showing  the  glad  tidings  of  the  kingdom  o) 
God;''1  and  in  the  prophecy  of  Mount  Olivet,  it  is  written,  "this 
gospel  of  the  kingdom  shall  be  preached  in  all  the  habitable  (tv6\v 
oiKovfisvii  Roman  empire)  for  a  testimony  to  all  the  nations  ;  and  then 
shall  come  the  end."2  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  all  the  days 
(7r«<ras  ras  jfyiEpas)  until  the  end  of  the  world."  In  view  of  these  texts, 
can  any  one  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  confirming  the  word  with  signs  following."3  They  began  at 
Jerusalem,  passed  throughout  Judea;  then  went  to  Samaria,  and 
lastly,  to  the  end  of  the  land  (i^xa-rov  t?j?  y»js).  They  began  on  the 
day  of  Pentecost,  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  labors  of  ihe  apostles  were  indefatigable. 
They  filled  the  Roman  empire  with  their  doctrine ;  and  made  such 
an  impression  upon  it,  that  tumults  were  excited;  and  they  were 
charged  with  treason  against  the  state,  because  they  proclaimed 
another  king  than  Caesar  ;4  who  should  rule  the  world  in  righteous- 
ness4 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  >icart  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.5  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,  however,  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 
connectedwith  the  promise  were fulfilled :  so  that,  the  gospel  of  the  king- 
dom as  they  preached  it,  was  partly  a  matter  of  promise,  partly  a  mat- 
ter 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, 

I  Luke  viii.  1 ;  Mark  i.  14.    '  Matt.  xxiv.  14.     3  Mark  xvi.  20.    *  Acts  xvii.  7,  31.     *  Col.  i.  R,  23 


THE   THINGS    OF   THE   KINGDOM   OF   GOD.  173 

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,  bur 
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. 

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  consequent!}'  faithless,  of  \*  the  things  of  the 
kingdom,"  he  cannot  obtain  glory,  honor,  incorruptibility,  and  lite 
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."1  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  predicated  upon  belief  in  ihe  messenger  and  in  the 
message  he  brings  from  God.  The  unhappy  condition  of  the  pro- 
fessing 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  di*  we  shall  come  to  thee,  and  kingdoms 
rule  beyond  the  skies  !     Ou    churches  are  thy  kingdom  here  ;  and  it 

Mark  xvi.  15,  16. 


174  THE  THINGS    OF   THE    KINGDOM    OF   GOD. 

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  speculations  of  men  of  corrupt 
minds  and  reprobate  concerning  the  faith. 

When  the  apostles  preached  on  the  day  of  Pentecost,  they  announced 
that  God  had  raised  up  Jesus  to  sit  upon  the  throne  of  David.1  In 
the  porch  of  the  temple  they  told  the  Jews,  that  God  would  send 
Jesus  Christ  to  them  at  the  time  of  the  restitution.2  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."3  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  /  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."4  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.5  In  the  Ephesian 
synagogue  he  disputed  for  three  months,  persuading  the  things  con- 
cerning the  kingdom  of  God.6  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."7  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,  uhe  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,  u  the  great  city  which  reigns  over  the  kings  of  the 
earth."8 

•  Acts  ii.  80.     »  Acts.  iii.  21.      '  Acts  viil.  12.      *  Act*  xt.  14—18 ;  Amos  ix.  11.      «  Acts  Xviii  31. 
«   Acts  xix.  8  :  xx.  20.  21—25.  27.    '  Acta  xxvl.  0.  7.    »  Acts  xxviij.  20,  23,  31. 


THE   THINOS   OF   THE   KINGDOM    OF   GOD.  175 

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  Gen- 
tiles at  large.  "  The  law  and  the  prophets  were  until  John,  then  the 
kingdom  of  God  was  proclaimed"  to  Israel  by  John,  Jesus,  the 
seventy,  and  the  twelve.  There  was  "a  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  favored  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." 1  Referring  to  this, 
Paul  says,  "  my  gospel  and  the  preaching  of  Jesus  Christ  according 
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."2 
"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."3  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  (a™  n-wv  cuwvwvfrom 
the  beginning  of  the  ages)  hath  been  hid  in  God,  by  whom  (™)  all 
things  were  created  for  Jesus  Christ.  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."4 

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"  thereoi 
were  vouchsafed  to  the  apostles.  Hence,  says  Peter,  "  of  the  salva- 
tion of  souls  (xUvxoov)  the  prophets  have  inquired  and  searched 
diligently,  who  prophesied  of  the  grace  that  should  come  unto  you  : 
searching  into  certain  things,  («<?  two)  also  what  point  of  time  (jcatpov) 
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  themselves,  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."* 

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, 

'  Mark  iv.  2;  Matt.  xiii.  II.    »  Rom.  xvi.  25,  28.    3  Eph.  vi.  19.     *  Eph.  iii.  3—10.     » 1  Pet.  1  —  10. 


176  THE    THINGS    OF   THE    KINGDOM    OF    GOD. 

remission  of  sinsy  and  eternal  life  in  his  name,  to  the  Jews  first  and 
afterwards  to  the  Gentiles.  The  prophets,  who  foretold  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  recon- 
ciliation for  iniquity,  and  the  bringing  in  of  everlasting  righteousness/'1 
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 
honored  individual   was  Simon  Peter,  son  of  Jonas,  who  denied  his 
master  with  oaths  and  curses.     But  being  converted,  and  restored  to 
favor  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   whatsoever  thou  shalt  bind   on  earth 
shall  be  bound  in  heaven  ;  and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven."2     Here  was  an  appointment  of  Peter  in  a 
special  sense  to  the  particular  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;" — 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  suc- 
cessor ;  especially  to  such  a  succession  of  impious  impostors  as  ihc 
prophets  of  the  Roman  See. 

'  Dan.  lx.  U.    »  Mitt.  >rf.  Iff 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  177 

A  key  is  used  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  (k\eis)  of  the  unseen  (faov)  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."1  This  was  precisely 
the  state  of  things  when  "  the  Messenger  of  the  Covenant  " 
made  his  appearance  in  Judea.  He  denounced  them  for  their  cor- 
ruptions. "  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  honor  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,  remon- 
strated against  it.  But,  he  turned  upon  them,  and  said,  "  Woe 
unto  you,  lawyers !  for  ye  have  taken  away  the  key  of  know- 
ledge :  ye  enter  not  in  yourselves,  and  them  that  were  entering  in 
ye  hindered."2 

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  mere  rubbish  ;  monuments  of  the  pre- 
sumption and  folly  of  former  generations  indoctrinated  with  the 
wisdom  from  beneath.  If  a  Berean  spirit  could  be  infused  into 
them  ;  if  they  could  be  persuaded  to  "  search  the  scriptures  daily  "  3 
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." 

«  Mai.  ti.  7     '  Luke  xi.  52.    '  Acts  xvii.  11,  13. 


178  THE   THINGS    OF   THE    KINGDOM    OF    GOD. 

The  gospel  invites  men  to  enter  into  the  kingdom  of  God.  The 
way  of  entering  is  made  exceedingly  plain  in  the  bible.  There  i? 
now  no  hidden  mystery  concerning  it  as  there  was  before  the  suffer- 
ings of  Christ  were  manifested.  The  mystery  of  the  kingdom  has 
been  unlocked.  The  key  of  knowledge  has  been  given ;  but  unfor- 
tunately it  has  been  stolen  again  by  Peter's  pretended  successors; 
and  by  every  other  ecclesiastic  upon  a  smaller  scale,  who  would  dis- 
courage, 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  insti- 
tutes 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  knowledge  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,  therefore,  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 
from  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.1 
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  henceforth  account 
worthy  ? — until  the  apostle  Peter  revealed  the  secret,  communicated  to 
him   by  the  Spirit,  on  the  day  of  Pentecost.     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  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  kingdom  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  substance  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 

'  Rev.  i.  18;  XX.  I. 


THE  THINGS  OP  THE  KINGDOM  OP  GCD.         179 

had  been  guilty  of  his  death  in  clamoring  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 
up  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  (Xp«rros.)" 
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  Founder  of  the  Future  Age,  the  Prince  of  Peace."1 
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 
well-deserved.  It  was  yet  a  hidden  mystery  to  them  what  should  be 
done  for  pardon  of  this  great  transgression.  What  was  "  the  righteous- 
ness 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  been  impracticable.  Caiaphas  Avould  have  offered 
sacrifice  for  them  upon  the  altar  upon  no  such  confession  as  this  ;  for 
in  confessing  themselves  sinners  for  killing  Jesus,  sthey  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?"2  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  prepared 
to  say,  "the  keys  of  knowledge,  or,  the  power  to  reveal  the  secrets 
of  the  kingdom  of  heaven,  were  committed  to  Peter ;  therefore,  the 
new  doctrine  concerning  righteousness,  or  justification  to  life,  was  to 

«  Isaiah  ix.  6.    *  John  xvi.  7,  10. 

M  2 


180  THE   THINGS   OF   THE    KINGDOM    OF    GOD. 


be  revealed  through  him."  This  is  also  true;  but  the  "  devout  Jews" 
where  ignorant  of  this  arrangement ;  therefore,  instead  of  addressing 
Peter  alone,  they  inquired  of  all  the  apostles,  saying,  umen  and 
brethren,  what  shall  we  do?*"  Mark,  reader,  though  the  question 
was  put  to  all,  only  one  of  thorn,  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."2 

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  dot  in  order  to  become  joint-heirs  with  him  of  the  promise 
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."3 

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."4 
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"  and 
being  baptized  by  his  name — "  he  that  believes  the  gospel  and  is 
baptized  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  baptized  :  and  the  same  day  there  were  added  to  the  congregation 
about  three  thousand  souls.  And  they  continued  stedfastly  in  the 
apostle's  doctrine  and  fellowship,  and  in  breaking  of  bread,  and  in 
prayers."5  These  disciples  were  "a  kind  of  first-fruits  of  God's 
creatures  begotten  of  his  own  will  by  the  word  of  truth" 6  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, 

Acta  ii.  37.      *  Gal.  ii.  8.        A**  ii.  98;  see  also  Pago  119.      *  Acts  tr.  12.      «  Acts  ii.  41,  41 

"LIS. 


THE   THINGS    OF   THE   KINGDOM    OF   GOD.  181 

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 
honor,  o;lory,  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  work.  Although  an  apostle,  he  was  still  a  Jew,  and  had  all 
the  prejudices  of  the  Jew  against  the  Gentile.  He  considered  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 
apart  until  God's  time  should  arrive  to  do  it  away,  and  to  bring  i.iem 
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  away  : — "  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  wras  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  Cassarea,  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 


182         THE  THINGS  OF  THE  KINGDOM  OF  GOD. 

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  wa3  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  mes- 
senger 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  Jo p pa,  and  tell  him  what  he  ought  to  do.     But,  as  though  this 
were  not  explicit  enough,  the  angel  stated  that  "  Peier  should  come 
and  tell  him  words,  whereby  he  and  his  house  might  he  saved."     Now 
it  is  worthy  of  especial  note  by  the  religionists  of  this  self-complacent 
generation,   that  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  some- 
thing 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   u  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  unneces- 
sary ;  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  Caesarea.     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  J*  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  textuaries,  retailed  to  the  people  from 
the  pulpits  of  the  day.     Theological  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, 
've  despair  of  beholding  even  in  theory  until  Messiah  shall  appear  in 


HE   THINGS   OF   THE   KINGDOM    OF   GOD.  183 

his  kingdom,  and  abolish  all  existing  names,  and  denominations, 
which  serve,  indeed,  as  a  kind  of  ecclesiastical  police,  but  are  perfectly 
useless  as  institutions  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  u  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 ; 

4.  That  Peter's  words  are  the  keys  to  the  mystery,  and  fellowship, 
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 
requires)  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 


184  THE    THINGS    OF    THE    KINGDOM    OF    GOD. 

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  eat  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  appointed  of  God  to  be  the  Judge  (k.oitjjs  King 
as  well  as  Judge,  since  in  tlie  East  the  king  is  judge)  of  the  living 
and  the  dead.1  Now,  said  Peter,  and  this  was  the  fellowship  of  the 
mystery,  u  to  him  give  all  the  prophets  witness,  that  whosoever 
believeth  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  remis- 
sion of  sins  through  his  name.  Peter  had  made  a  very  straight- 
forward 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 
cars;  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  themselves  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  belie  vers,  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  extraordinary  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  (ds  to  ovofxa)  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit."2 

Here  then  is  a  great  matter.  The  name  of  Jesus  is  placed  in  the 
institution  of  immersion,  based  on  an  intelligent,  childlike,   belief  of 

'  2  Tim.  It,  1.    5  Matt,  xxviii.  19. 


THE    THINGS   OF   THE    KINGDOM    OF   GOD.  185 

"  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   can   "worship   him 
in  spirit   and   in   truth,"    without    going    to    Jerusalem    or   Samaria. 
Cornelius  and  his  household  were  in  Ca*sarea,  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  they 
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  accom- 
panied him,  inquired,  "Can  any  man  forbid  water,  that  these  should 
not  be  immersed,  who  have  received  the  Hoiy  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   sometimes   deceived,  but  that 
was  not  their  fault ;  they  did  their  best  to  discharge  their  duty   faith- 
fully.    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  u  he  that   believeth   not  should   be   con- 
demned," i.  c.  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  ttuiSes  infants  and 
pavTKTTat  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  regene- 
ration 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  require- 
ments 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. 
Paidorhantist  "ministers,"  with  solemn  mockery  of  the  holy  and 
august  name  of  the  Father,  Son,  and  Holy  Spirit,  will  sprinkle  the 


188  THE   THINGS    OF    THE    KINGDOM    OF   GOD. 

face  of  the  mindless wcekling,  and  impiously  proclaim  to  the  people, 
that  such  is  the  "  one  haptism"  of  the  religion  of  Christ!  !  !  Is  it 
not  wonderful,  that  God  has  witnessed  this  blasphemy  for  ages,  and 
not  rem  the  heavens  with  indignation  upon  them.  Great,  indeed,  id 
the  forbearance  of  the  Most  High  ;  but,  the  time  hath  at  length  come, 
when  his  patience  will  have  an  end.  How  astounding  is  the  pre- 
sumption 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  unbaptized,  community, 
is  the  vast  majority  of  the  professing  world  ;  and  therefore  '*  without 
Christ,  being  aliens  from  the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,  having  no  hope  (no  true  one)  and 
without  God  iu  the  world."  They  that  honor  God,  he  will  honor ; 
but  they  who  seek  honor  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 
helieved  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  baptized." 
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.  Therefore,  Peter  opened  his  mouth, 
and   "commanded    them  to  be  baptized   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  heys.  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;1'1  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  ot  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  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  u  the  word  of  the 

ReT.  Hi.  7,  8. 


THE  THINGS  OF  THE  KINGDOM  OF  GOD.         187 

kingdom "    presents    itself   to  us  in  the  scriptures  in  a  threefold 
relation  ; 

1.  As  the  gospel  preached  to  Abraham,  &c. ; 

2.  As  the  same  gospel  preached  in  the  lame  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  <fc  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  calling;"  which  is  the  anchor  of  the  soul 
both  sure  and  stedfast  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  hop»>  that  we  shall  make  it  so  plain 
that  "  he  who  runs  may  read."  I  shall  now  proceed  to  say  a  few 
words  upon 

APOSTOLIC  SUCCESSION. 

u  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  succeeded  to 
their  offices  in  the  churches,  being  invested  by  the  imposition  of 
hands  ;  and  that  thus  from  generation  to  generation  until  the  present 
day,  the  succession  has  been  perpetuated  by  the  institution  of  ordina^ 
tion,  or  u  holy  orders  ;"  so  that  the  living  orders  of  ecclesiastics,  com- 
posed of  pope,  cardinals,  bishops,  priests,  and  ministers,  are  "  suc- 
cessors 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  pas- 
sages of  scripture,  written  concerning  the  apostles  and  their 
co-laborers;  which  they  apply  to  themselves ;  and  ar^ue  that  the 
grace  of  office  has  been  transmitted  from  one  to  another  by  the  impo- 
sition of  "  holy  hands!"  Thus,  when  an  aspirant  to  apostolic  suc- 
cession presents  himself  before  a  bishop  for  ordination,  the  latter  says 
to  this  effect,  %i  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  whosesoever  sins  you 
retain  are  retained."  This,  says  the  thirty-sixth  article  of  the  national 
religion,  4<  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  mids 


188  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

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  parsono- 
cracy  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 
wholesale  and  retail.  Thus,  do  the  national  and  popish  clergy  speak 
blasphemy1  continually. 

But,  the  state-clergies  are  not  alone  in  their  assumption  of  apostoli- 
city ;  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  constitute  themselves 
their  U  successors.'' 

But,  the  truth  is,  that  neither  state,  nor  nonconformist,  clergies,  are 
intitled  to  be  regarded  as  "  successors  of  the  apostles."  The  nature  of 
the  office  may  be  comprehended  by  ihe  qualifications  of  the  office- 
holder which  were  indispensible.     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  :" 

2.  An  apostle  of  Cluist  to  the  Gentiles  must  have  seen  Jesus  ;s 
and  have  conversed  with  him  as  well  as  the  former  : 

3.  An  apostie  must  he  chosen,  ordained,  and  sent,  of  the  Lord  ;4 
and  authorized  by  him  to  forgive  and  retain  sins.  5 

4.  An  apostle  must  be  able  to  work  signs,  and  wonders,  and  mighty 
deeds,  as  signs  of  his  apostleship.6 

5.  To  be  an  apostle  a  man  must  have  believed  the  pure  gospel  of 
the  kingdom  of  God,7  have  been  immersed,8  and  walk  according  to 
the  truth  of  it.9 

With  these  qualifications,  the  thirteen  apostles  (avoaroXoi,  men  sent 
with  commands)  directed  the  affairs  of  the  churches,  which  they  had 
formed  and  established  in  the  world.  Their  administration  was  in 
fact  the  administration  of  the  Spirit  through  them  ;  so  that  in  their 
word  was  power 10  to  the  healing  of  disease,  the  infliction  of  it,11  and 
the  destruction  of  life.12  They  conferred  spiritual  gifts  upon  believers 
by  the  imposition  of  their  hands  ;13  and  gave  commandments  to  the 
faithful  as  the  vicegerents  of  the  Lord.14  Now,  reason  and  common 
sense  teach,  that  if  men  are  real  successors  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  suc- 
cession is  as  groundless,  as  the  claim  of  the  clergy  of  the  apostasy  to 

•  Matt  ix.  2,  3,  6.  '  Acts  1.  21,  22 ;  8.    a  1  Cor.  ix.  1.    *  John  xv.  16.    &  John  xx.  22,  23.    «  2  Cor. 

til.  12 ;  Gal.  ii.  8.     »  Gal.  i.  8.     *  Luke  vii.  20  ;    Acts  xxii.  16.      9  Gal.  ii.  14.    '«  1  Cor.  iv.  20,  21. 

*»  1  Cor.  v.  4  ;  Acts  xiii.  11.    «  Acts  r.  0, 10.    "  Acts  viii.  14—18.   ■•  Matt,  xxviii.  20. 


THE  THINGS  OF  THE  KINGDOM  OF  GOD,  189 

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,  u  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."1 

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  <fc  successors  "  likewise.  Hence,  they  argue  that  the  com- 
mand 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,  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  accomplished  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  engli>h  sense  of  it.  He  said  to  the 
eleven,  "  Behold,  I  am  with  yout  iraara^  t«s  hfitpas,  all  the  days, 
ias  tiis  o-i/i/teXeiccs  tov  aiwi/os,  until  the  end  of  the  ageT  Here  are  cer- 
tain days  indicated,  which  were  comprehended  in  the  period  to  elapse 
from  the  time  when  Jesus  ma'de  the  promise,  until  the  end  of  the  age. 
These  days  are  termed  by  Paul,  u  these  last  days;"*  which  he  charac- 
terizes as  those  in  which  God  spoke  to  the  Israelites  by  a  Son,  as  well 
as  those  in  which  he  was  writing  to  the  Hebrews  some  thirty  years 
after  :  %i  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."3  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  He- 
braisms 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  language.  What 
he  said  in  the  text  before  us  was,  "  but  now  once  for  all  ctti  *vvrt\tia 
*t»vaiwvu>v  at  the  end  of  the  ages  hath  he  appeared  to  put  away  sin  by 

'2  Cor.  xi.  IS.    «Heb.i.l.    *  Hcb.  ix.  26. 


190  THE   THINGS   OF   THE   KINGDOM    OF   GOD. 

the  sacrifice  of  himself."  The  constitution  of  Mount  Sinai  was  the 
founding  of  the  Hebrew  world,  or  Koa-fios ;  because  it  ordered,  ot 
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  aiwvf?,  that 
is,  aions,  from  an  alway  and  <av  passing.  The  etymology  of  aiwv  does 
not  express  the  duration  of  the  time;  its  continuance  is  defined  by 
the  Mosaic  law.  The  Hebrew  Commonwealth  under  the  Sinaitic 
constitution  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."1  It  is  termed  aitav} 
and  its  approaching  termination  o-wj/rtXeta  tov  aiwvo*,  the  end  of  the 
time,  that  is,  of  the  Hebrew  Commonwealth  under  the  Mosaic  law. 
But,  though  the  precise  duration  of  this  great  time  (1697  years) 
was  kept  secret;  the  lesser  times,  or  cuwj/es,  aions,  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  atwv  rwv  mtovtov, 
the  aion  of  the  aions,  the  time  of  the  times,  or  age  of  the  ages. 
Hence,  while  the  Lord  Jesus  designated  the  consummation  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  aiwv,  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  (xpovuv)  of  reconstitution  of  all 
things,  which  God  hath  spoken  by  the  mouth  of  all  his  holy  prophets 
air'atwvos  from  the  age :  for  Moses  truly  said  to  the  fathers,  &e."2 
In  the  authorized  version  air  'aiwi/os  is  rendered  "  since  the  world 
began."  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  airo  to»i/  aiwvwv  from  the  ages;''  in  the  common 
version,  u from  the  beginning  of  the  world.'''3  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  bejore 
the  world  began.  Such  a  statement  as  this  would  be  incomprehensi- 
ble to  a  mere  english  reader;  yet  such  is  the  import  of  the  saying, 
"  God,  who  cannot  lie,  promised  eternal  life  before  the  world  began 
(vpo  xpovwv  aiwvioiv) ;  but  in  due  times  (fcaipoi?  tfocis)  hath  manifested 
his  word  by  preaching."4  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  diffi- 
culiy.  The  phrase  nrpo  xpovwv  etobvmv  is  before  the  aionian  times;  that 
is,  before  the  times  of  the  Hebrew  commonwealth  were  arranged, 
God   promised  eternal  life;   and  in  /cactus idioi?  definite  times,  such 

1  Acts  i.  7}  Mork  xiil.  32.    ?  Acts  iii.  20,  31.    ?  Epb.  lift  9.    *  Tit.  i.  2,  3. 


THE  THINGS   OF   THE   KINGDOM   OF   GOD.  191 

times,  namely,  as  are  particularized  in  Daniel,1  he  made  his  word, 
which  had  before  been  a  hidden  mystery,  manifest2  through  the 
apostolic  preaching. 

In  the  parable  of  the  sower,3  the  phrase  "-the' world"  is  used  in 
different  senses,  which  are  not  distinguished  in  the  english  version. 
Jesus  says  there,  "  the  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  6\jj  SiKovfitv^ ;"  if  the  second,  "  the  field  is  the  aiwv  ;"  and  if  the 
third,  "  the  field  is  the  kootios."  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.4 
These,  then,  were  the  field,  and  therefore  the  koo-hos,  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,  con- 
cerning which  Jesus  said,  "the  harvest  is  the  end  of  the  world." 
Did  he  mean  the  end  of  the  nation-world  ?  No  ;  therefore  he  used 
another  word,  namely,  aiwv  instead  of  kov/xo?.  The  harvest  was  to  be 
at  the  end  of  the  aion  o-wTtXzia  rov  aioovos ;  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 
aioii  was  the  harvest  to  be  ?  Jesus  replies,  "  as  the  tares  are  gathered 
and  burned  in  the  fire  at  harvest  time ;  so  shall  it  be  w  -nj  o-uureXtia 
ro»  «io»i/os  tovtovj  in  the  end  of  this  age."  That  is,  in  the  end  of  the 
aion  in  which  he  flourished.  Then  he  would  send  his  reapers, 
namelv,  the  Romans,  his  angels,  or  messengers  (ayygXoi)  of  destruc- 
tion, 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," 5  where  there  should 
be  wailing,  and  gnashing  of  teeth.  When  this  should  be  accom- 
plished the  aion  would  be  finished,  and  the  commonwealth  of  Israel 
should  "  be  no  more  until  He  should  come  whose  right  it  is  to 
reign."6  "  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,  say- 
ing, "  What  shall  he  the  sign  of  the  end  of  the  age — n  ro  an^iov  r^ 
<rvvTe\zia^  rov  aiwvos  ?  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  (ei>  o\ij  oikov^vi^  for  a  testimony  to  all  the 
nations  :  and  then  shall  come  the  end."  7  Having  said  this,  he  gave 
them  "  the  sign,'  namely,  the  standing  of  the  abomination  of  desola- 
tion in  the  holy  place,  or  city,  as  foretold  by  Daniel.8  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  pre- 

*  Dan.  ix.  24—26.      '  Rom.  xvi.26.      »  Matt.  xiii.  37—40.      «  Matt.  viii.  12.       *  Isaiah  xxxi.  9. 
«  Ezek.  xxi.  25—27.    »  Matt.  xxiv.  3,  14.    8  Dan.  ix.  26. 


192  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

tended  successors  answer  "  noy  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  con- 
version 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  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  civilized,  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  eis  naprvpiov  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  (e£  tdvwv)  for 
the  administration  of  the  affairs  of  God's  kingdom  and  empire  upon 
earth.1  The  apostles  left  nothing  for  "  successors "  to  do  under  the 
commission  given  to  them.  They  preached  the  gospel  of  the  king- 
dom 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"  •  contained  "  in  the  word 
of  the  truth  of  the  gospel,"  tells  the  Colossian  believers,3  that  "  it  had 
come  to  all  the  world"  {nrapovro^  tv  iravrt  tw  Koo-fiw)  in  the  sense  of  "every 
creature,"  as  appears  in  another  verse4  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  labor ;  for  the  epistle  in  which  he  makes  the  statement  is 
assigned  to  the  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 ;"  5  whom  Paul, 
who  was  very  severe,  but  not  too  much  so,  upon  this  class  of  professors, 
styles,  "  seducing  spirits,  speaking  lies  in  hyprocrisy,  and  having 
their  conscience  seared  as  with  a  hot  iron."  6  Let  the  reader  consult 
the  references  below.  These  characters  were  the  "  successors  "  from 
whom  modern  apostles,  and  ambassadors  of  Christ,  have  originated. 
When  the  Hebrew  commonwealth  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  priestnood 

•  Arts  xv.  14.    3  Eph.  W.  4.     »  Col.  i.  5,  6.     *  ver.  23.     *  2  Tim.  iii.  1—8  :  iv.  3.  4  ;  Tit.  i.  10—14 

«  1  Tim.  iv.  1—3. 


^.HE   THINGS   OF   THE   KINGDOM   OF   GOD.  193 

(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  concerning  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  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  ;  therefore, 
says  the  scripture,  "  let  them  be  accursed  when  the  Lord  comes." 2 

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  destroyers  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  baptized  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 

1  1  Cor.  xvi.  22 ;  Gal.  i.  8,  2 ;  Matt  viL  21—23. 


194  THE   THINGS    OF   THE    KINGDOM    OF    GOD. 

at  as  "  the  millennial  hypothesis,'"  If  they  would  attain  to  the  king- 
dom of  God,  they  must  believe  the  doctrine  concerning  it.  Martyrdom 
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.1  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  civilization  of  European  and  American 
religionists.  They  make  protestants  and  catholics  of  the  natives ; 
but  beyond  this  they  cannot  go.  They  may  extend  the  civilization  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 
labors  they  were  to  make  all  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  "  civilized"  communities.  They 
are  powerless  for  progress  among  these ;  and  men  of  naturally  strong 
minds  are  either  indifferent  to  their  ministrations,  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  enterprizes,  benevolent  institutions,  public 
meetings,  platform  and  pulpit  oratory,  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  king- 
dom, would  affirm  of  the  ecclesiastical  guides  of  the  people.  The 
power  and  authority  of  the  apostles  died  with  them.  Those  who  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  according  to  this 
word,  they  and  the  Lord  work  together.  But  this  is  not  pecu- 
liar 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 

John  xt.  5. 


THE   THINGS  OF   THE   KINGDOM   OF   GOD.  19£ 

flock  ;  and  the  best  of  the  sheep  it  contains,  because  his  sole  anxiety 
is  to  know  and  obey  the  great  shepherd's  voice.1  He  is  not  a  wolf. 
nor  a  dog,  rending,  and  devouring,  the  flock,  and  investing  himseli 
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  shep- 
herd shall  appear  to  give  life  to  all  his  sheep  for  evermore. 


CHAPTER  II. 

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.— Y^  ho  the  fathers  are.— Abram  originally  from 
Babel,  and  an  idolator  — 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 
Wili. — 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  Jeru- 
salem) ;"  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  Jeru- 
salem."2 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- Assyrian)  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." 
u  And  the  remnant  of  Jacob  shall  be  in  the  midst  of  many  people  as 

«  Heb.  xiii.  20;  John  x.  27.    2  Mic.  iv.  8—8. 

n2 


196         THE  THINGS  OF  THE  KINGDOM  OF  GOD. 

a  dew  from  the  Lord,  as  the  showers  upon  the  grass,  that  tarrieth  not 
for  man,  nor  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,  a*  a  young  lion  among  the  flocks 
of  sheep ;  who,  if  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."1 

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  prd^ail  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  consum- 
mation 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  resurrec- 
tion 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  prepara- 
tion consist  in  that  it  should  take  so  long  a  time  ?  This  is  an  im- 
portant 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  subordinated  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  princi- 
ples requires  longer  to  prepare,  but  is  more  enduring  when  completed. 
In  the  following  pages  my  endeavor  will  be  to  set  forth  an  answer  to 
the  question  in  detail. 

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 

I  Mic.  r.  I,  9,  4—9,  15. 


THE   THINGS   OF    THE   KINGDOM    OF   GOD,  197 

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  re- 
stricted 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- 
organized  kingdom.  In  the  first  place,  a  kingdom  must  hace  a  terri- 
tory. This  is  only  saying  in  other  terms,  that  something  must  be 
somewhere.  To  maintain  the  opposite  would  be  to  contend,  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  Victoria  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  systematizers  to  promulge  ! 

In  addition  to  a  territory,  a  kingdom  requires  subjects,  which  com- 
pose 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  con- 
sonant 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  princi- 
ples, 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  protected  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  kingdom  of  God."  The  subjects  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  con- 
stitution of  a  kingdom,  its  elements  may  be  stated  as  consisting  of, 

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  hintfdom,  of  God  and  of  his  Christ "  will  consist  of  all 
these  things  ;  and  will  be  as  material  an  institution — as  real  and  ter- 
restrial a  monarchy,  as  those  of  Great  Britain,   Belgium,  or  Spain. 


198  THE   THINGS   OF   THE    KINGDOM    OF    GOD. 

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,  by  the  oath  and  existence  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.1 

In  studying  the  things  of  the  kingdom  of  God,  the  foundation  laid 
in  the  beginning  must  not  be  forgotten ;  for,  at  that  epoch  its  prepa- 
ration 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  laws  of  pro- 
creation 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  florish  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-poAver,  and  make  the  nations 
lick  the  dust  like  a  serpent.2  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  conquered  to  the  sceptre 
of  Jehovah's  king  who  overcomes  them  ;3  as  it  is  written,  "  the 
Gentiles  shall  wait  for  his  law  ;"4  and  "  he  shall  reign  over  them."5 
The  nations,  then,  are  the  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  constitu- 
tion 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,  however,  was  indicated  as 
the  territory  of  a  kingdom.  The  Spirit  began  with  universals ;  but, 
ac  the  world  became  older,  the  particulars  of  the  promise  were  un- 

»  Heb.  iii.  fi,  14  i  iv.  11 ,  18,  10.    J  Mic.  Tii  17.      »  Be*,  xvii.  14.     *  Isaiah  xlii.  4.    »  Bom.  xv.  12 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  199 

folded  to  the  eye  of  faith.  Bat  never,  from  the  foundation  of  the 
world  to  the  sealing  up  of  the  testimony  of  God,  was  such  a  king- 
dom, or  dominion,  promised,  as  that  which  is  believed  in,  and  glori- 
fied 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  a* 
those  of  which  the  following  is  a  specimen,  sing  what  ne'er  is,  nor 
e'er  shall  be : 

"  With  thee  we'll  reign,  with  thee  we'll  rise, 
And  kingdoms  gain  beyond  the  skies  !" 

a  According  to  your  faith  be  it  unto  yetti."  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  ha? 
promised,  they  do  not  believe.  Hence,  they  believe  in  a  non-entity; 
and,  believing  in  what  is  nothing,  they  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  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  (cifpwi/)  lam  called  in  question."1  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  salte,  king  Agrippa,  I  am  accused  of  the  Jews."2  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  there- 
fore a  national  question  ; 

3.  That  this  promise  had  been  the  hope  of  the  twelve  tribes  in  all 
their  generations  ;  was  the  ground  of  their  worship1;  and  that  they 
hoped  to  attain  to  it  by  rising  from  the  dead. 

•  Actor  xxiii.  6/   >  Acts  xxvi.  6. 


200  THE    THINGS   OF    THE    KINGDOM    OF    GOD. 

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  arraignment 
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."1  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  circum- 
cision than  that  of  the  heart,  he  was  denounced  as  a  pestilent  fellow, 
and  unfit  to  live.2 

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  Cffisar,  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  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 
coneerning  Jesus,  both  out  of  the  law  of  31oses  and  out  of  the 
prophets,  from  morning  till  evening."3  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  testimony  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  confidence.**4 
In  this  way  he  bore  witness  for  Jesus  in  Rome,  as  he  had  done  before 
in  Jerusalem. 

But,  one  might  say,  if  tht  hope  the  apostle  preached,  and  the  hope 
of  the  twelve  tribes,  were  the  same  hope,  why  was  he  persecuted  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; 

'  Acts  xxviii.  20.    2  Acts  xxiv.  5,  6 ;  xxii.  81,  2U.    *  Acts  xxviii,  23.    *  Acts  xxviii .  30,  31. 


THE   THINGS   OF   THE   KINGDOM    OF    GOD.  201 

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  provisions  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  honor,  and  glory  of  the  kingdom,  upon  terms  of  perfect 
equality  with  Israel  ;  for  so  the  Lord  had  commanded  them  to  do. 
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  u  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  they  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  the  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  \l  and  at  others,  the  fathers  Abraham, 
Isaac,  and  Jacob.2  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,"  3  by  a  resurrection 

>  Heb.  i.  1.    3  Exod.  iv.  6.    3  Heb.  xi.  13,  89,  40. 


202  THE   THINGS    OF   THE    KINGDOM    OF    GOD. 

from  the  dead  to  inherit  the  kingdom.  They  must  rise  from  the  dust 
before  they  can  receive  the  promise.  They  are  imperfect  now,  being 
in  ruins.  But  when  they  are  re-fashioned  by  the  Spirit  of  God,  and 
come  out  of  the  ground  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  ail  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,1  which  constitute  the  gospel- 
hope  ;  and  of  them,  Abraham  is  especially  designated  as  the  holder 
of  the  promises2 — rov  zxoVTa  Ta«  eirayysXtu*.  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  man- 
kind ;  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  Isnac,  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  comprehend  the  meaning  of  the  apostle's  saving, 
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  Abrahains  seed,  and 
heihs  according  to  the  promise"  * 

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  king- 
dom by  an  exposition  of 

THE    PROMISE    MADE    TO    ABRAHAM. 

The  descendants  of  Noah  were  beginning  to  tread  in  the  footsteps 
of  the  antediluvians.  They  became  ambitious  of  making  u  a 
naViO,"  for  themselves,  irrespective  of  the  name  of  the  Lord.  This 
their  way  was  iheir  folly;  yet  their  posterity  approved  their  endeavor. 
Idolatry  was  beginning  to  prevail ;  and  they  proceeded  to  build  a  city, 
and  a  rower,  whose  top  should  reach  to  heaven,  in  honor  of  their  god. 
But  the  Lord  came  down  and  put  a  stop  to  their  enterprize,  by  con- 
founding 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. 
Shriii  was  a  worshipper  of  the  true  God,  whom  Noah  styled,  "  the 
Lord  God  of  Shem."1  Terah,  however,  seems  to  have  departed 
from  the  simplicity  of  the  truth  :  and  was,  probably,  engaged  in  the 

»  Heb.  xi.  17.    *  Heb.  vii.  6.    »  Gal.  iii.  26—29.    «  Gen.  ix.  28. 


THE   THINGS    OF   THE    KINGDOM    OF   GOD. 

mad  scheme  of  making  "a  name"  for  the  sons  of  men  in  the  land  of 
Shinar.     But  that  undertaking  being  interrupted,  it  is  probable,  lie 
migrated  from  Babel,  the   name  of  the  city'  they  were  building,  in  a 
northerly  direction.     Be  this  as  it  may,  we  find  him  in  Ch;ildea  at  a 
place   called    Ur.2     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  testimony  of  God  himself,  who  said 
to  Israeli  "  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  re- 
ported this  to  the  people,   he  admonished  them,  saying,  "put  away 
the  gods  which  your  fathers  served  on  the  othrr  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  will  we  obey."3 
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."*     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.5     Thus,  Terah,   Abram,    *^arai, 
and  L<>t,   obeyed   the   voice   of  the   Lord,  and   separated   themselves 
from  the  idolators  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  eastward  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  -cheat 
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."6      Alluding  to  this  promise,   the  apostle  sa\s,   that  in 
making  it,  "  the  gospel  was  preached  to  Abraham  " — the  glad  tidings 
of  ble-seclness  to   the  nations,  when   Abraham  and   his   descendants 
should    be    great,  and   renowned   throughout  the  earth.       Abraham 
believed  this  gospel  promisorily  announced  to  him  by  the  Lord  God. 
Nor   was  his   faith    inoperative.     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  tw  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."6     He  turned  his 

i  Gen.  xi.  28.    '  Josh.  xxiv.  2,  14,  15,  24.    3  Gen.  xv.  7 ;  Acts  vii.  2,  3.    *  Gen.  xi.  21.  *  Gen.  xii.8,8. 

e  Heb.  xi.  8,  10. 


204  THE  THINGS   OF   THE    KINGDOM   OF   GOD. 

back  on  Babel,  and  with  Sarai,  and  his  nephew,  Lot,  and  all  his  sub- 
stance, he  left  his  father's  house,  crossed  the  Euphrates  and  the  Jordan, 
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,  *i  Unto  thy  Seed  7vill  I  give  this 
fand:'i 

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  will 
give  it  to  thy  Seed,  when  as  yet  he  had  no  child.  But  it  is  particu- 
larly interesting  to  know,  who  is  intended  by  Abram's  Seed  in  this 
promise  1  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  and  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"-  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  under- 
standing 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  1  will  give  it  unto  thee."* 

This  was  an  amplification  of   the  promise  given   at  Haran  and 

«  Gen.  xii.  7.    3  Gal.  iii.  16.    3  Gen.  xiii.  14—17. 


THE  THINGS  OF  THE  KINODOM  OF  GOD.  200 

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  lat- 
ter 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  how  long  the  Christ  was  to  possess  the 
country.  In  the  promise,  however,  amplified  near  Bethel,  these 
desiderata  were  supplied.  Abram  was  informed  that  he  should  in- 
herit 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,  considerably  disturbed  in  mind,  doubt- 
less, 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."  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  distrusting  God, 
Abram  said,  "  Lord  God,  what  wilt  thou  give  me,  seeing  I  go  child- 
less, 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  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  afterwards  dead,  when  he  was 
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 


206  THE    THINGS   OF  THE    KINGDOM    OF    GOD. 

strong  in  faith,  giving  glory  to  God ;  and  being  fully  persuaded  that, 
what  he  had  promised,  he  was  also  able  to  perform,"1  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  rela- 
tion to  them.  So  pleased  was  God  with  him,  that  "  he  counted  it  to 
him fo r  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.*  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 
Ghaldees  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  whereby  shall  I  know  that 
I  shall  possess  it?"  In  reply  to  this,  he  was  commanded  to  take 
"  a  heifer  of  three  years  oldy  and  a  ram  of  three  years  oldf  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  quali- 
ties 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  sun,  Abram  was  engaged  in 
watching  the  carcasses,  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,"3  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  j  their  subsequent  exodus  from 
bondage  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  ;  ft  Know  of  a 
surety  that  thy  seed  shall  be  a  stranger  in  a  land  that  is  not  their's, 
and  shall  serve  them;  and  they  shall  afflict  them  four  hundred  vears  ; 
and  also  that  nation  whom  they  shall  serve,  will  I  judge :  and  after- 
ward shall  they  come  out  with  great  substance.  And  thou  shah  «^o 
to  thy  fathers  in  peace  ;  thou  sha/t  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  lull." 

'  Rom.  iv.  18—21.    '  Matt.  vi.  83.    »  Matt,  jcxvii.  46  ;  Mark  xv.  42. 


THE   THINGS   OF   THE   KINGDOM    OF   GOD.  20* 

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  five  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  four  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,  I  will  give  thee  the  Land 
of  Canaan  for  ever;  and  in  the  answer  to  this  question  "  whereby 
shall  I  know  that  I  shall  inherit  it  ?"  here  tells  him  that  he  should 
die,  and  be  buried  in  a  good  old  a^e  !  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:  yet  he 
promised  that  he  would  give  it  to  him  for  a  possession,  and  to  his  seed 
(tw  <nr£pfiaTif  in  the  singular,  to  one  person  called  the  seed)  after  him, 
when  as  yet  he  had  no  child."1  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  (jrpo  xpovwv  aiwvtcov.)  ~  If 
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 
brought  up  incorruptible  and  immortal  to  enable  him  to  possess  it 
everlastingly.  The  promise  of  eternal  life,  then,  consists  in  promising 
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,  con- 
cerning 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 

'  Acts  vii,  5.    '  Tit.  i.  2. 


208  THE   THINGS   OF   THE   KINGDOM    OF    GOD. 

Mesopotamian  Chaldea  from  whence  lie  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  ail  whose  faith 
is  like  theirs  in  word  and  spirit:  for  he  prepares  (nroi}ia<Tt  1.  a. 
historical  tense)  for  them  a  city.1 

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,  there- 
fore, 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.- 
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.1'    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  wav — 
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  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.3     But  why  call   him  the  God  of  these  fathers  now?      Bv 
anticipation  ;  for,  says  the  apostle,  "  God,  who  makes  alive  the  dead, 
styles  the  not  being  (t«  /xtj  ovt«)  as  being'"   (w  ovtu-)*  that  is,  God's 
promise  is  so  certain  to  be  fulfilled,  that  he  speaks  of  what  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.  5     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 

»  Heb.  xL  8—16.     «  Exotl   iii.  6.    3  Luko  xx.  27-38.    «  Rom.  iv.  17.    *  Luke  xx.  36. 


THE   THINGS   OF   THE   KINGDOM    OF   GOD.  209 

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  figurative  of  the  setting  of 
li  the  Sun  of  Righteousness "  below  the  horizon  of  "fife,  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,  saying,  unto  thy  Seed  have  I  given 
this  land,  from  the  river  of  Egypt  unto  the  great  river,  the  river 
Euphrates:  "  inhabited  by  u  the  Kenites,  and  the  Kenizzites,  and  the 
Kadmonites,  and  the  Hittites,  and  the  Perizzites,  and  the  Rephaim, 
find  the  Amorites,  and  the  Canaanites,  and  the  Girghashites,  and  the 
Jebusites."  l 

In  commeniing  upon  these  things,  the  apostle  saith,  u  the  covenant 
previously  confirmed  by  God  concerning  Christ  (tts  Xp«rroi/)  the  law 
which  came  into  existence  (ysyovws)  four  hundred  and  thirty  years 
after,  cannot  disannul,  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  "  "  To  understand  this  we  must  know,  that  a  question 
agitated  the  congregations  of  Galatia,  namely,  that  it  was  necessary 
for  the  disciples  from  among  the  Gentiles  to  be  circumcised,  and  to 
keep  the  law  of  Moses  as  well  as  to  believe  the  gospel  and  be  baptized^ 
or  they  could  have  no  part  in  the  inheritance  covenanted  to  Abraham 
and  Christ,  The  apostle  styles  thisjudaizing,  and  preaching  "another 
gpspel."  It  was  the  beginning  of  that  awful  apostasv,  the  fruit  of 
which  we  behold  in  the  ecclesiastical  system  of  our  day.  He  con- 
tended strenuously  against  this  perversion  of  the  truth  in  all  places. 
The  judaizers  argued  that  a  right  to  Canaan  when  made  a  heavenly 
country  under  Curist,  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  ; M 
as  it  is  written,  "  a  father  of  many  nations  have  I  constituted  thee."5 
The  judaizers  claimed  a  right  to  the  inheritance  because  they  bore  the 

'Gen  xv.    '  Gal.  iii.  17,  18.    *  Rom  .iv.  13,  14,  1G,  17. 

O 


210  THE   THINGS   OF  THE    KINGDOM    OF   GOD. 

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. 

Seeing  that  he  threw  the  law  out  of  the  question  altogether,  he 
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 
*f  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  Gen- 
tiles, "  the  children  of  God  in  Christ  Jesus  through  the  faith."1 

The  apostle  lays  great  stress  upon  the  covenant  of  promise  being 
prior  both  to  circumcision  and  the  law  of  Moses  ;  consequently, 
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  wkich  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  promulgation  of  the  Law  of 
Moses.  "  Faith,"  says  the  apostle,  "  was  reckoned  to  Abraham  for 
righteousness  when  he  was  in  uncircumcision  ;"  and  then  it  was,  he 
was  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  Will."  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  ;2  that  is,  from  the 
Mediterranean  to  the  Persian  Gulph;  and  its  greatest  length,  "  from 
the  rivers  to  the  ends  of  the  land;"  or,  from  the  Euphrates  at  its 
junction  with  the  gulph,  northward ;  and  from  the  Pelusiac  branch  of 
the  Nile,  to  the  entrance  into  Hamath. 

But,  the  frontiers  of  the  territory  were  afterwards  more  particularly 
marked  out  at  the  time  of  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  twelve  tribes  of  Isiae*. 
And  this  shall  be  the  border  of  the  land  toward  the  north  side,  fVuU 

»  Gal.  iii.  19—20.    '  Tsalm  lirii.  8 ;  Zech.  ix.  10. 


THE   THING*   OF    THE    KINGDOM    OF   GOD.  211 

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  Hazar- 
enan,  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.1  This  is  the 
south  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  according  to  the  tribes  of  Israel."2 

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  subli- 
mated infidelity.  If  Israel  be  not  restored  then  the  promise  to 
Abraham  will  have  failed.  But  Abraham's  seed  are  under  no  appre- 
hension of  this  kind.  They  believe  in  God,  who  has  sworn  by 
himself,  that  what  he  has  promised  he  is  able,  willing,  and  deter- 
mined, 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  sove- 
reignty of  Asia,  and  the  wealth  of  Europe  and  America.  Such  is 
the  land,  containing,  according  to  the  survey  of  the  British  govern- 
ment, o00,(!00  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  yfears 
before  the  law  was  promulged,  was  "  concerning  Christ "  especially. 
It  was  the  Father's  Will,  of  which  Christ  being  the  Mediator,  he 
became  the  Testator  of  the  Will.  This  being  the  case,  his  death  was 
necessitated;  for  so  long  as  he  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  Testament,  which  was  shed  for  many ;" 
that  they  which  are  called  might  receive  the  remission  of  sins,  and 
obtain  the  promise  of  the   inheritance  for  ever.3     The  covenant  of 

Ezek.  xlvii.  19  j  xlviii.  28.    '  Enek.  xlvii.  13—21.    J  Matt.  xxvi.  28  ;  Keb.  ix.  15—17. 

o  2 


21.2  THE   THIN  OS  .OF   THE    KINGDOM    OF    GOD. 

promise,  then,  was  typically  confirmed  430  years  before  the  law; 
and  finally  dedicated  by  the  death  of  the  mediatorial  testator ;  this 
being  accomplished,  the  Will  could  not  be  disannulled,  or  added  to.1 
But  when  we  look  at  Jesus  in   the  light  of  this  Divine  Will  and 
Testament,  we  perceive  some  grand  and  important  deficiencies  in  the 
administration  of  its  legacies,  if  the  history  of  the  past  is  to  be  taken 
as  the  criterion  of  its  accomplishment.     In  the  historical  view  of  the 
Will,  we  are  led  to  the  conclusion  that  it  hath  not  been  administered 
at  all ;  and  that  its  legatees  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  willed  to  him  in  the  covenant,   or  testament.     "1  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."2     What  is  to  be  understood   by  this  ?     What  is  signified  by 
"  his  own "  twice  repeated  in   this  text  ?     It  reads  in  the  original, 
"he  came  eisTa  iSia,  and  6i  tSioi  received  him  not."     The  facts  in  the 
case  must  supply  the  words  understood.     Jesus  came  to  his  own 
kingdom,  or  realm  ;  but  his  own  people,   the  Jews,  who  are   "the 
children  of  the  kingdom,"  did  not  receive  him;  but  rejected,  and 
crucified  him.     The  reading  is,  then,  "  he  came  £i<?  n-a  idia  fiao-iXsia  into 
his  own  realm,  and  <n  i<$«h  Xaot  his  own  people  did  not  receive   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  con- 
stituted 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  cove- 
nant ;  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  signifi- 
cance* 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  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  hi*", 
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  vpon  David 's  throne  ;3  for,  in 
the  words  of  David,  "the  righteous  shall  inherit  the  Land,  and  dwell 

Gal.  Hi.  15.    *  John  i.  11.    »  Acts  ii.  30;  Luke  i.  31—33. 


THE   THINGS   OF    THE    KINGDOM    OF    GOD.  213 

therein  for  ever;"  and  again,  "  wait  on   the  Lord,  and  keep  his  way, 
and  he  shall  exalt  thee  to  inherit  the  Land."1 

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  will.  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  ge*  tile  dominion  to  be  established  there 
to  lord  it  over  Asia  ?  Where  it?  there  a  believer  of  the  gospel  of  the 
kingdom  to  be  found  who  will  affirm  it?  Millions  of"prqfessing 
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  substitutional  testator  ;  and  the 
second  appearing  in  the  spiritual  nature  in  power  and  great  glory,  for 
the  administration  of  the  will  by  the  sole  executor.  For  it  is  manifest, 
that  the  will  cannot  be  administered  except  by  one  who  is  all  powerful. 
Abraham,  Isaac,  and  Jacob,  and  all  constitutionally  in  them,  are 
legatees.  The  legacies  bequeathed  to  them  are  eternal  life,  the  land 
of  Canaan,  and  "  a  city,"  or  state,  "  whose  architect  and  builder  is 
God."  Hence,  the  executor  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  advsnt  of  Jesus  to  Palestine  in  power  and 
glory  before  the  millennium  is  to  proclaim  to  men  and  angels  his 

'  P&alm.  xxxvii.  29,  34. 


214  THE   THINGS   OF   THE    KINGDOM    OF    GOD. 

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  destruc- 
tion 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  vie,  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." *  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.2  TheH  will  "  the  kingdoms  of  the  world  become  those 
of  Jehovah  and  of  his  King ;  and  he  shall  reign  for  ever  and  ever  j" 
and  the  covenant  with  Abraham  concerning  Christ  will  be  fulfilled 
in  every  jot  and  tittle  of  its  details. 

ABRAHAM    TEIE    HEIR    OF    THE    WORLD. 

Abraham  and  Christ  are  inseparably  associated  as  co-heirs  of  the 
covenant  of  promise.     Hence,  they  are  joint-legatees  of  the  country 
mentioned  in  the  will.     But,  out  of  this  arises  a  question  of  consid- 
erable interest,  namely,  when  they  jointly  possess  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  matters   the   phrases   "  in  thee "  and 
"  in  him"    and   "  in  thy  seed"    should  be  particularly  attended  to. 
They  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  mul- 
titude 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,    "  in    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  relatiojuhrp,  which  is 

l  Rev.  xxi.  12 ;  xvi.  15.    '  B*t.  li  18 ;  xiv.  19,  20. 


THE   THINGS   OF   THE    KINGDOM    OF    GOD.  216 

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  conformity  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  substitute  he  has  committed  all  authority,  is  the  only  person 
that  can  prescribe  the  formula  of  induction.  Mankind  are  diseased, 
and  cannot  cure  themselves.  "  The  blessing  of  Abraham "  is  for 
their  restoration  to  health  and  happiness.  They  are  therefore,  the 
recipients  of  favor,  and  not  the  prescribers,  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  a  moral  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  blessings  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  "  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  baptized 
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,  comprehends  all  the  believers  of  the  promises, 
who  by  adoption  are  "  in  hinu"  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  j  and  therefore  as  ao 


216  THE    THINGS   OF    THE    KINGDOM    OF    GOD. 

ceptable  "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  coda, 
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;"1  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  of  Egypt  to 
Assyria,  and  the  Assyrian  shall  come  into  Egypt,  and  the  Egyptian 
into  Assyria,  and  the  Egyptians  shall  serve  with  the  Assyrians. 
.In  that  day  shall  Israel  be  the  third  with  Egypt  and  Assyria,  even  a 
Messing  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  wine  inheritance."-  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  days  shall  the  righteous  florish ; 
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."3  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  inheritance  of  the  Lord  ;  and  so 
Israel  and  the  nations  will  constitute  a  kingdom  and  empire,  which 
will  then  compose  uthe  World"  and  be  blessed  in  him  and  Abraham; 
whose  subjects  will  reciprocate  the  benefits  bestowed  upon  them, 
and  serve  their  godlike  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 

I  2  TheBS.  i.  8.    'Isaiah  xlx.  S3.    3  Psalm  Ixxii.  6— 11,  17. 


THE   THINGS   OF   THE   KINGDOM    OF   GOD.  217 

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  !"  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 
nave  departed;  for  bv  the  sword  of  the  Lord  and  of  Israel  they  will 
have  been  subdued  At  this  crisis,  however,  they  will  find  a  deliverer 
in  him  who  hath  overcome  them.2  "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  myself,"  to  Abraham,  "  the  word  has 
gone  out  of  my  mouth  in  righteousness,  and  shall  not  return,  that 
unto  me  every  knee  shall  bow,  every  tongue  shall  swear,  saying, 
surely  in  the  Lord  have  I  righteousness  and  strength :  even  to  him 
shall  men  come."  3  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  witheld  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  gate  of  his 
enemies;  and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed; 
because  thou  hast  obeyed  my  voice."  4 

The  nations  being  prepared  by  coercion,  the  formula  of  political 
adoption  is  promulgated  to  them.  This  is  contained  in  the  law  irliich 
(joes  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,"  3  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  everJ  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 

Anc.  ♦.  15;  vii.  10,  17.      a  Re*  xvii.  14;  six.  11—21.     ?  Isaiah  xlv.  22,  23.     «  Gen.  xxii.  16—18. 
4  Dan.  ii   35.     J  Isaiah  hi.  7.     7  Mic-  '.v.  7,  8  ;  Isaiah  xxiv.  £3. 


218  THE   THINGS   OF   THE    KINGDOM    OV    GOD. 

agriculture,  commerce,  and  the  arts.1  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  M  the  end."2 

Such  is  "  f he  world"  of  which  Abraham  and  his  Seed  are  the 
heirs.  Speaking  of  the  latter  in  this  relation,  the  apostle  says, 
ik  whom  God  hath  appointed  heir  of  all  things,  and  on  account  of 
whom  he  constitutes  the  Ages  "  3 — oV  6u  ko.  ira?  cuwvas  tirou)<rt. — the  Aire 


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  world,  life,  death,  things  present  and  things  to  come ;  all 
are  yours;  and  ye  are  Christ's;  and  Christ  is  God's."4  And  again, 
*'  Do  ye  not  know  that  the  saints  shall  judge  the  world?"5  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  humiliation.  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  hens 
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  ;"6  while  Israel  in  the  flesh  "shall  be  all  righteous; 
they  shall  inherit  the  land  for  ever,  as  the  branch  of  the  Lord's  plant- 
ing, 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."? 

THE  TOKEN   OF  THE  COVENANT. 
It  was   fourteen  years  after  the  confirmation  of  the  covenant,  and 
when  Ab'iim  had  attained   the  age  of  ninety  and   nine,  that  the  Lord 

>  Isaiah  ii.  2—4;  Ix.  5,  10.      *  1  Cor.  xv.  24.       3  Heb.  i.  2.      <  1  Cor.  iii.  21—23.      *  1  Cor.  ?i.  2. 

«  Isaiah  lvii.  13.     *  Isaiah  lx.  U,  13/2  1,  22. 


THE    THINGS    OF    THE    KINGDOM    OF    GOD.  219 

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,  f  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  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  d<  clared  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."1 

In  the  passage  from  which  this  is  taken,  God  says,  "I  will  make 
my  covenant  between  me  and  thee;"  and  afterwards,  M  behold  my 
covenant  is  with  thee."  The  "  will  make  "  refers  to  a  covenant  sub- 
sequent 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."2  "  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  circumcised  ;  and  it  shall  be  a  token 
of  the  covenant  betwixt  me  and  you  Abraham."  The  appointing  of 
this  token  in  their  flesh  was  ihe  establishment  of  the  covenant  with 
Abraham's  seed  in  the  time  of  Isaac  and  Jacob  in  their  generations. 
When,  therefore,  Israelites  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  ;"3  that  the  land  of  Canaan,  all 
of  it,  is  promised  to  them  for  an  everlasting  possession;  but  that  an 
everlasting  possession  in  it  can  only  be  attained  by  belief  of  the 
things  promised  in  the  covenant  being  counted  to  them  for  righteous- 
ness in  the  way  of  God's  appointment.  They  know,  or  rather  ought 
to  know,  that  the  sign  of  ci-eumcision  and  the  Mosaic  law,  can  give 
them  no  title  to  the  everlasting  occupancy  of  Canaan,  either  as  indi- 
viduals, 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  u  the  Horns  of  the  Gentiles,"  they  must  "  circumcise  the 
foreskin  of  their  hearts,  and  be  no  more  stiff  necked  ;"  and  "  love 
the  Lord  (Jesus)  their  God  with  all  their  heart,  and  with  all  their 
sc:^   t.iat  they  may  live."4     This  may  seem  to  some  to  put  their 

1  Gcc.  XTii.  1—8.    J  Rom.  iv.  11.    3  Act*  iii.  25.    «  Deut.  x.  6  ;  xxz.  Q 


220  THE    THINGS   OF    THE    KINGDOM    OF    GOD. 

restoration  a  long  way  off.  And  so  it  does,  if  the  circumcision  of 
their  hearts  is  to  be  effected  by  tbe  instrumentality  of  the  Society  for 
the  Conversion  of  the  Jews.  By  the  well-meant  endeavors  of  this 
body,  it  never  can  be  accomplished  ;  for  the  Society  and  its  agents 
are  tin  mselves  deficient  in  this  particular.  But  "  God  is  able  to 
graft  them  in  again  ;Vl  and  testifies  by  his  prophets,  saying,  "A  new 
heart  also  will  /give  yon,  and  a  new  spirit  will  I  put  within  you,  O 
Israel :  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  / 
will  give  you  a  heart  of  flesh.  And  I  will  put  my  spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my  judg- 
ments, and  do  them.  And  ye  shall  dwell  in  the  land  that  T  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  tbe  field,  that  ye 
shall  receive  no  more  reproach  of  famine  among  the  heathen. "2  In 
this  testimony,  while  Moses  exhorted  them  to  circumcise  theforeshin 
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  energized  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  holy  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  honey,  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  memo- 
rial of  his  promise  concerning  the  everlasting  possession  of  Canaan 
and  the  world ;  and  of  that  righteousness  by  faith  of  the  promise 
which  could  alone  intitle  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  insti- 
tuted after  the  covenant  of  promise  was  confirmed,  and  after  Abra- 
ham had  obtained  a  title  to  it  by  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  I  he  question.  "  1  testify,"  says  he,  "  to  every  man  that  is 
circumcised,  that  he  is  a  debtor  to  do  the  whole  /aw."3  This  was  a 
fearful  obligation  for  a  man  to  be  brought  under,  who  sought  to  be. 
justified,  to  the  end  that  he  might  obtain  an  everlasting  inheritance  in 
the  Knd  of  Canaan,  which    implies  the  acquisition  of  eternal  life  and 

1  Rom.  xi.  23.     -  Ezck.  xxxvi.  26—30  :  xxxix    25—29.    s  Gal.  v.  3. 


THE  THINGS  OP    THE    KINGDOM    OF   GOD.  221 

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  possession  of  the  land  by  obedience  to  it,  he  had  under- 
taken an  impossibility  ;  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  attam  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  r"1  "  for  if  righteousness  had  come 
by  the  law,  then  Christ  is  dead  in  vain."2  He  says  explicitly,  "  by 
the  law  shall  no  flesh  be  justified."  A  circumcised  person  is  there- 
fore 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  justified.  But,  how  vain 
and  impossible  is  their  enterprize  !  The  law  says,  "Cursed  is  every 
one  that  continueth  not  in  all  things  written  in  the  book  of  the  law  to 
do  them  ;"3  and  so  unexceptional  is  this  sentence,  that  it  even  cursed 
the  Lord  Jesus,  saying,  "  Cursed  is  every  one  that  hangeth  upon 
a  tree  ;"4  and  in  this  way  he  was  made  a  curse  for  men.5  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  im- 
possible 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  sentence  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  Will,  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  gave  them 
through  that  law  only  a  tenant  at  will  occupancy  of  the  land  of 
Canaan  ;  and  that  not  to  the  extent  which  pertains  to  its  evei-lastinc 
possession.  This  appears  from  the  words  of  Moses,  as  it  is  written, 
u  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."6  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 

Gal.  iii  21.    2  Gal.  ii.  21.   J  Deut.  xxvii.  26.    *  Deut.  xxi.  23.  5  Gal.  ili.  13.    «  Deut.  xxviii.  58,63. 


222 


THE   THINGS   OP   THE    KINGDOM    Oi.    GOD. 


them  in  their  basket  and  store ;  but  if  they  served  other  god?, 
"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,  i 

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.2  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.3 

The  covenant  of  promise  confers  a  more  extensive  holding  of  the 
country  than  the  law  of  Moses.     At  no  time  of  their  occupation  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  apart  of  it  for  a  limited  and 
turbulent  period.     In  Solomon'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  possess  it  all ;   4<  and  there  shall    be  no  more  the 
Canaanite  in  the  house  of  the  Lord  of  Hosts."4 

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  circumcisions  when 
instituted,  or  not  at  all,  had  broken  the  Lord's  covenant.  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 

Lev.  xx\i.  40—42.    5  Lev.  xxv.  25—28.     '  Ezek.  xlvi.  16—18.     *  2  Chron.  viii.  7  ;  Zech.  xiv.  2J 


THE   THINGS    OF    THE    KINGDOM    OF    GOD.  223 

be  circumcised  of  heart  likewise.  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  cir- 
cumcised of  heart,  when,  in  putting  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.1 

Now,  I  respectfully  inquire,  will  a  man  who  understands  the  sig- 
nification of  circumcision  of  the  flesh,  and  the  nature  of  circumcision 
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  justification 
by  faith,  as  circumcision  of  the  flesh  was  to  Abraham.  It  is,  indeed, 
a  substitute  for  circumcision  of  the  flesh;  but  the  accompaniment 
also  of  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.  ~  But  this  is  a  very  different  affair  to  infant-rhantisir 
coming  in  the  room  of  circumcision  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  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.  3 

THE     ALLEGORY. 

Abraham  had  two  sons ;  Ishmael  the  son  of  Hagar,  an   Egyptian 
handmaid  ;  and  Isaac,  the  son  of  Sarah.     Ishmael  was  fourteen  years 

Rom.  ii.  28.    '  Col.  it.  11,  12.    »  2  Then.  ii.  11 ;  Isaiah  xxr.  7 


224  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

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  manifested  an  evil  spirit  towards 
Sarah  and  Isaac,  which  he  had  imbibed  from  his  mother.  Moses 
says,  he  mocked  Isaac,  or  spoke  contemptuously  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  sour,  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,  "  In  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  inci- 
dents are  allegorical.  That  is,  that  the  tico  icomen  and  their  charac- 
teristics, represent  two  covenants;  and  the  two  so?is  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  promulgated ;  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  u  Jerusalem  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  commonwealth  under  its  Sinaitic  constitu- 
tion, she  was  represented  by  Hagar  the  bondwoman ;  because  the 
covenant  from  Sinai  "  gendered  to  bondage  ;"  and  in  consequence  the 
citizens  of  the  commonwealth  were  in  bondage  with  the  mother  city. 
They  were  "  entangled  with  the  yoke  of  bondage,"  "  under  the  rudi- 
ments 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  necessary  for  the  good  and 
all-sufficient  reason,  that  the  Sinaitic  constitution  of  the  common- 
wealth of  Israel,  was  not  adapted  for  the  people  and  State  wlieu 
Christ  should  sit  upon  the  throne  of  his  father  David,  and  the  saints 
should  possess  the  kingdom.     The  law  of  Moses  enjoined  ordinances 


THE  THINGS   OF   THE   KINGDOM    OF   GOD.  225 

concerning  the  flesh,  such  as  "the  water  of  separation,"1  which 
would  be  quite  incompatible  with  the  realities  of  the  Age  to  Come. 
Under  the  law  there  was  '*  a  remembrance  again  of  sins  every  year  ;"2 
but  under  the  New  Constitution  from  heaven,  "  the  sins  and  iniquities 
of  the  people  will  be  remembered  no  more."3  The  Sinaitic  constitu- 
tion was  faulty  ;  it  was  therefore  necessary  that  it  should  give  place  to 
a  better,  which  shall  be  established  on  better  promises.4  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  wandering 
in  the  wilderness  of  Beersheba.  She  is  divorced  from  the  Lord  as 
Hagar  was  from  Abraham,  and  '*  being  desolate  she  sits  upon  the 
ground,"5  and  bewails  her  widowhood.6  But,  there  is  to  be  "  a 
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  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,  *'  the  heavenly  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  commonwealth ; 
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  admin- 
istration ;  as  it  is  written,  "  He  that  ruleth  over  men  must  be  justf 
riding  in  the  fear  of  the  Lord."  7  It  is  impossible,  therefore,  that 
the  Ishmaelite-seed  can  be  heirs  of  the  promise.  All  the  honor, 
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 

Numb,  xix  ;  Heb.  ix.  13.     *  Heb.  x.  3.     3  Jer.  xxxi.  31—34.     <  Heb.  viii.  6,  7.     «  Gen.  xxl.  1 
Isaiah  iii.  26.    «  Isaiah  liv.  4.     7  2  Sam.  xxiii.  3. 

P 


THE  THINGS  OF  THE  KINGDOM  OF  GOD. 

"  he  gave  power  to  become  the  sons  of  God,""  believing;  on  bis  name  ; 
and  were  u  contrary  to  all  men  ;  forbidding  the  apostles  to  speak  to 
the  Gentiles,  that  they  might  be  saved."  x  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.2  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,'1  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  .b^  reach  of  evil. 

No  one  had  the  right,  or  the  power,  to  appoint  "  the  heir  of  all 
things"  but  God.  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."  3  But  Isaac  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."" 
'Now,  it  is  written,  "  in  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"* 
who  shall  inherit  the  land  and  the  world  for  ever.  "  The  seed"  then, 
is  a  phrase  that  must  be  understood  in  a  twofold  sense  ;  first,  as 
referring  to  Christ;  and  secondly,  to  all  who  are  constitutionally  in  him, 
Isaac  is  representative  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  proportion  of  "  the  testimony 
of  God."  The  seed  of  the  serpent,  and  the  seed  of  the  woman, 
indicated  before  the  flood,  were  afterwards  distinguished  in  t  lie  seed 
of  Ishmael,  and  the  seed  of  Isaac.  "  The  children  of  the  flesh  are 
not  the  children  of  God ;  neither  are  they  all  Israel,  who  are  of 
Israel."  5  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.6  The  children  of 
Abraham  according  to  the  flesh  are  "  the  children  of  the  kingdom "7 
as  well  as  the  children  of  the  promise ;  only  these  two  classes  of 

'  1  Thess.  ii.  14  16.    3  Matt.  xxi.  38, 41.    '  Gen.  jtvii.  19.    *  Rom.  ix.  C-8 ;  Gal.  iv.  28.    *  Rom.  ix.  8. 
e  Gen.  xvii.  20  :  xvi.  12.    i  Matt.  viii.  12  ;  xiii.  28. 


THE   TJUNQS    OF   THE    KINGDOM    OF    GOD.  227 

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-ehildren  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  kingdom  is  restored  again 
to  Israel.1 

"  In  the  regeneration  when  the  Son  of  Man  shall  sit  on  the  turcne 
of  his  glory,"  the  children  in  Isaac  will  reign  as  "  sons ;  "  while  the 
children  of  the  flesh  will  be  the  king's  subjects,  or  "servants."     This 
distinction  i«e  apparent  from  the  following  testimony  :  "  Instead  of  thy 
fathers   shall    be   thy   children,   whom   thou   mayest   make    princes 
throughout  all  the  earth  ;  "  2  of  whom  it  is  said,  "  If  the  Prince  give 
%,  gift  unto  any  of  his  sons,  the  inheritance  thereof  shall  be  his  sons' ; 
it  shall   be  their  possession  by  inheritance.     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  to  the  prince:  but  his  inheritance 
shall  be  his  sons'^br  them.''''3     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  Victoria  and  her  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  other  country. 
Now,  the  children  in  Isaac  become  the  children  of  the  heavenly 
Jerusalem  by  believing  u  the  exceeding  great  and  precious  promises" 
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  ;  "4  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."5     Hence,  the  apostle  exhorts  them, 
saying,  "  If  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."6 

PARABLE    OF    THE     SEED. 

Abraham  was  ninety  years  old  and  nine,  and   Ishmael  thirteen* 
when  they  were  circumcised.?      Isaac  was  born   when   he  was  one 

Acts  i.  6,    '  Psalm,  xlv.  16,    »  F,zek.  xlvi.  IS,  17.    i  1I*\  xii.  22.    *  Gal.  iv.  26.     «  Col.  iii.  1—4. 
?  Gen.  xvii.  24,  2V 

p  2 


228  THE   THINGS   OF   THE    KINGDOM    OF   GOO. 

hundred.  Between  the  circumcision  of  his  household  and  the  birth 
of  Isaac,  while  he  was  yet  living  "  in  the  plain  of  Mam  re  which  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  catastrophy,  Abraham  journeyed  from 
Hebron  towards  the  south  country,  and  dwelled  between  Kadesh  and 
Shur,  and  sojourned  in  Gerar  of  the  Philistine^.1  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  Beer-sheba,  which  had  been  violently  taken 
away  by  the  king's  servants.2 

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."3  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 ;  "4  that  is,  he 
returned  from  Philistia  to  «'  Hebron  in  the  land  of  Canaan."5  Now 
Terah,  Abraham's  father,  was  seventy  years  old  when  Abraham  wa* 
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  a^ed  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  chronologers  exceedingly.  Moses  says  Terah  died  in 
Haran  aged  two  hundred  and  five  ;6  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  KaKtitizv,  "from  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  Philistines.  Where  to  ?  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  befal  his  seed,  the  Christ,  then  in  the 
loins  of  Isaac,  before  he  should  be  exalted  to  nherit  Canaan  and   the 

ifen.  xx.  i.      *  Oen.  xx.  15;  xii.  25,  31.      »  Oen.  xxi.  33,  §4.         lets  vli.  4.      »  Gen.  xxtii.   l,%. 

•  Gun.  xi.  32. 


THE    THINGS    OF    THE    KINGDOM    OF    GOD.  229 

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  moun- 
tains," which  God  should  point  out.  Moriah  was  itself  a  mountain 
upon  which  Solomon  afterwards  built  the  temple  j1  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  third  itay  "  to  arrive  at  the  place,  a  distance  of 
forty  miles  in  a  straight  line  from  Beersheba.  This  will  not  be  sur- 
prising when  it  is  remembered,  that  he  rode  upon  an  ass,  accompanied 
by  two  youno;  men,  beside  Isaac,  who  conveyed  the  wood,  and  other 
necessaries  for  the  journey.  Their  progress  was  therefore  slow. 
u  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  there  with  the  ass  ;  "  and  I  and  the  lad,"  said  he,  "  will 
go  yonder  and  worship,  and  come  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 — tv  7rapa/3o\i?.2  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  father,  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  place  of  this  memorable  and 
instructive     transaction,     Jehovah-jireh ;     and     upwards     of     four 

1  2  Chron.  iii.  1.    '  Heb.  xi.  17—19. 


230  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

hundred    years    afterwards,  it    was    known    by   the    name  of  "  the 
Mount  of  the  Lord."1 

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  incident  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  sacrifice ;  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  beginning.  "  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  of  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  therefore  visionary,  we  shall  inherit 
nothing  but  the  whirlwind.  Now,  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  possi- 
ble, then,  I  shall  here  subjoin  a  summary  of  the  faith  which  wag 
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  that  what  he  has  promised,  he  is  also  able  to  per- 
form ;"  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 

«  Gen.  uil.  14.  I 


THE   THINGS    OF   THE    KINGDOM    OF    GOB.  231 

sort  of  persuasion  God  accepts.  He  requires  men  to  acquaint  them- 
selves first  with  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  j  but  for  us  also  to  whom  it  shall  be  imputed 
if  we  believe  on  God." 

In  studying  the  life  of  Abraham  his  biography  presents  him — 

1.  As  an  idolator  under  condemnation  with  the  world  ; 

2.  As  a  believer  of  the  gospel  preached  by  an  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  aflirmable  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  subse- 
quent probation  by  which  their  faith  is  tried  and  made  perfect.  It  is 
worthy  of  remark  here,  that  Abraham  believed  the  gospel  ten  years 
before  Ids  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  faot 
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  imputation,  this  must  necessarily  differ  from  the 
case  of  Abraham.  The  angel  of  the  Lord  announced  to  Abraham 
his  justification  by  word  of  mouth ;  but  under  the  present  arrange- 
ment 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  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 "  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  "  bap- 
tized 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 

'  Rom.  iv.  11. 


232  THE   THINGS    OF   THE    KINGDOM    OF    GOD. 

baptized  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 ; 

8.  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  pos- 
session of  the  land  of  Canaan  for  ever ; 

5.  That  they  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  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  woild  according  to  the  promise;  and, 

8.  That,  at  that  time,  he  and  his  adopted  seed,  would  be  maae 
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  Isaac  his  son  upon  the  altar.  Faith  wrought  with 
his  work?,  and  by  works  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 
Wily.' *  I  have  termed  it  a  twofold  justification  Vy  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  continuance  in  well-doing  seek 
for  glory,  honor,  and  incorruptibility,"  -  he  will  find  everlasting  life 
in  the  I  aradise  of  G:l. 

•  James  ii.  21—24.    *  Rom.  ii.  7. 


THE   THINGS   OF   THE    KINGDOM   OF   GOD.  233 


CHAPTER  III. 

The  gospel  preached  to  Isaac.— The  election  of  Jacob. — The  scripture  doctrine  of 
election — Not  according  to  popular  tradition. —  i low  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  propbecv  of  the 
Last  Days.  — Summary  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  illustrated 
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  Mach- 
pelah,  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  j1 
and  so  gave  him  an  influence  and  consideration  among  the  surround- 
ing 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.c  The  steward,  however,  thought 
it  possible  he  might  not  succeed  ;  but  Abraham  had  no  such  misgiv- 
ing. "  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  wid  I  (jive  this 
land :  he  shall  send  his  angel  before,"  and  prosper  thy  way. 

Isaac  was  forty  years  old  when  he  married  Rebekah,  with  whom 
lie  lived  in  Sarah's  tent,  who  had  been  dead  three  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,"2  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."4  Such  is  the  scriptural  obituary  of  all 
who  die  in  hope  of  the  kingdom  of  God. 

1  Gen.  xxiv.  35.       Gen.  xxiv.  60.    3  Heb.  xi.  9.    *  Heb.  xL  18,  39,  40. 


234  THE   THINGS   OF        IE    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  01 
the  Philistines  on  his  way  thither.  But  the  Lord  appeared  unto  him 
there,  and  said,  "Go  not  down  into  E>gypt :  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  swaie  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  commandments, 
my  statutes,  and  my  laws/"1  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  M  dwelt  in  Gerar."  There  was  no  uncer- 
tainty in  Isaac's  mind.  He  did  not  look  beyond  the  grave  as  to  "  an 
undiscovered  bourne  whence  no  traveller  returns."  The  future  was 
no  mystery  to  him.  "  Heaven  "  was  to  him  a  state  of  blessedness 
upon  earth.  A  well-detined,  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  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  thou  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  j  we  wish  therefore  to  make  a  covenant  with  thee  that  thou 

1  Gen.  xxvi.  2—5. 


THE    THINGS    OF   THE    KINGDOM    OF   GOD.  235 

wilt  do  us  no  hurt;"  and  they  ended  by  stating  their  conviction, 
saving,  "  Thou  art  now  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.1 

When  Isaac  was  sixt}%  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  ihy  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."  "  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."  3  This  purpose  could  not  be  accomplished  if  left  to  the 
undirected  will  of  man.  Abraham  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  established. 
The  rejection  of  Ishmael,  and  the  election  of  Jacob,  prove  the  wisdom 
and  foresight  of  him  with  whom  the  fathers  had  to  do.  He  sees  the 
end  of  all  things  from  the  beginning ;  and  perceiving  the  future 
characters  of  the  two  races,  he  said  by  Malachi,  u  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  king- 
dom. 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  administration  of  its  affairs. 
The  election  in  all  these  cases  has  been  "  of  him  that  calleth^  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  from  his  way,  and 
live;"  and  that  "  he  is  long-suffering,  not  willing  that  any  should 
perish,  but  that  all  should  come  to   repentance."4     Such  a  statement 

'  Gen.  xxvi.  29  ;  xxi.  23.      »Kom.  ix.  10—13;    Mai.  i.  2,  3.     3  Numb,   xxiv.  19.     *  Acts  x.  34; 
Ezek.  xxxiii.  11;  2  Pet.  iii.  9. 


236  THE    THINGS    OF   THE    KINGDOM    OF   GOD. 

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."1 
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."2  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;v  and  confirmed  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  predetermi- 
nation. 

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  Olivet 
the  elect  are  named  in  connection  with  the  suppression  of  the  Hebrew 
commonwealth.  It  is  there  written,  "  Except  those  days  be  short- 
ened, there  should  no  flesh  be  saved  ;"  that  is,  no  Jew  should  survive: 
"but  for  the  elect's  sake  those  days  shall  be  shortened."3  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  ;4  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  Juclah  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."5  "  God,"  then,  "  has  not  cast  away  his  people  Israel, 
whom  heforchncw"  and  spoke  of  to  Abraham  and  Isaac,  before  they 
had  any  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.     They  will  yet  become  a  great  and  mighty  nation, 

'  lPeUi.  2.    M  Pet.  i.  22.    J  Matt.  xiiv.  22.    «  Rom.  xi,  21.    *  Isaiah  Ixv.  8,  0. 


THE   THINGS  OF   THE   KINGDOM   OF   GOD.  237 

rejoicing  in  the  service  of  the  Lord  Jesus  and  the  elect ;  for  "  blind- 
ness in  part  has  happened  to  Israel  until  the  fulness  of  the  Gentiles 
be  come  in.  And  so  all  Israel  shall  be  saved  "  J — that  is,  all  the 
twelve  tribes  shall  be  reunited  into  one  nation  and  kingdom  upon 
their  own  land,  and  be  received  into  the  favor  of  God;  -  they  will 
then  have  been  grafted  in  again,  according  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,  i-  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.     Th^y  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  thrir  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."      Pharoah    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  over, 
spread  with  ignorance  and  superstition;  and  Pharoah  was  the  autocrat 
of  the  age.     He  was  totally  ignorant  of  who  the   Lord  was,  and 
therefore  refused  to  obey  him.     He  was  u  a  vessel  unto  dishonor  " — 
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  exter- 
minated, or  their  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  honor,"  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  Pharoah  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."3     Such  is  the  doc- 
trine of  election  as  taught  in   the  scriptures  of  truth.     Let  us  return 
now  to  the  further  consideration  of  the  case  of  Esau  and  Jacob. 

'  Rom.  xi.  2,  5,  7,  8.  25,  38.     }  Ezek.  xxxvii.  25— 28;    xxxvi.   33— 33;    xxxix.  25— 29. 
3  Rom.  ix.  11— 33. 


238  THE   THINGS   OP   THE    KINGDOM    OF    GOD. 

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  Meso- 
potamia.    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  favorite ;    and  Jacob,  his  mother's.     One 
day  while  Jacob  was  preparing  a  pottage  of  red  lentiles,  Esau  came 
in  from   hunting  very  much  overcome  with  fatigue.     He  requested 
Jacob  to  let  him   partake  of  the  red  lentiles.     But  Jacob  was  not 
disposed  to  part  with  it  without  a  consideration.     Esau  was  the  elder, 
and  according  to  the  custom  of  primogeniture,  was  intitled  to  certain 
privileges,   termed  birthright.     Now,  Jacob,  whose  name  signifies 
"  supplanter"  wished  to  supplant  him   in  this  right,  that  he  might 
afterwards  be  intitled  to  the  precedence  over  Esau,  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  signifies  red;  and  commemorates  the  fact  that  "  Esau 
despised  his  birthright."1 

When  Esau  was  forty  years  old  he  married  two  Hittite  women, 
who  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  circumvented  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  accurately)  he  said,  "  God  give  thee 
of  the  dew  of  heaven,  and  the  fatness  of  the  earth,  and  plenty  of 
corn  and  wine  :  let  people  serve  thee,  and  nations  bow  down  to  thee : 
be  lord  over  thy  brethren,  and  let  thy  mother  s  sons  bow  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  pur- 
pose. Truly,  u  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,  therefore,  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  exceeding  bitter  cry,  saying,  Bless  me, 

'  Gen.  xxr.  27—84. 


THE   THINGS    OF   THE    KINGDOM    OF    GOD,  239 

even  me,  also,  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  u  fail  of  the  grace  of  God"  All  who  are 
Abraham's  seed  by  being  in  Christ  have  obtained  the  birthright ;  and 
are  thereby  intitled  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  ovt  their  brethren."  But,  if 
for  some  temporal  advantage  they  shouk.  "  sin  wilfully,"  and  thus 
barter  it  away,  "  there  remaineth  no  more  sacrifice  for  sins,  but  a 
certain  fearful  looking  for  of  judgment,  and  fiery  indignation,  which 
shall  devour  the  adversaries."1  There  is  no  scope  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  (/xtTauoia^  tottov  o«x  twpe)  though  he  sought  it  carefully 
with  tears."2  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  any  thing  it  can  tempt  them  with,  his  mind  like  Isaac's, 
is  immovable ;  and  transgressors  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  determination 
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,  however,  to  get  Isaac's  con- 
sent, that  no  breach  might  be  made  between  him  and  Jacob,  for  Esau 
was  his  favorite  son.  Rebekah  knew  well  how  to  manage  this. 
Isaac  as  well  as  herself  were  sorely  annoyed  by  Esau's  wives,  whose 
demeanor  appears  to  have  been  very  disgusting  to  them.  She  com- 
plained 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,  say- 
ing, "  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  multitude  of  people :  and 
give  thee  the  blessing  of  Abraham,  to  thee,  and  to  thy  Seed 
frith  thee ;  that  thou  mayest  inherit  the  land  wherein  thou  art  a 
stranger,    r$h,ich   God  gave  unto  Abraham."*      Such   was    Isaac's 

«  Heb,  x.  26—37.    ,  Heb.  xii.  15—17.    »  Gen,  xxviii,  1—4. 


240  THE   THINGS   OF   THE    KINGDOM    OF    GOD. 

understanding  of  the  blessing  in  regard  to  the  time  of  its  accom- 
plishment. He  did  not  expect  it  until  the  Seed,  or  Christ,  was 
manifested ;  but  when  he  appeared  in  possession  they,  even  Abra- 
ham, Isaac,  and  Jacob,  -would  be  blessed  with  him.  Let  us 
proceed  now  to  the  consideration  of 

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  01 
Abraham  thy  father,  and  the  God  of  Isanc :  the  land  whereon  thou 
liest,  to  thee  will  I  give  it,  and  to  thy  seed  :  m  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."  l  Thus,  in  the  blessing  that  now 
rested  upon  Jacob  as  well  as  upon  Abraham,  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  otff,  and  was  persuaded  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 
where  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,99 

Now,  the  interval  of  time  between  the  giving  of  the  promise  and 
the  fulfilment  of  it,  was  represented  to  Jacob  by  a  ladder  of  extraor- 
dinary 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  anji  generations  which  connect 

»  Gen.  xxviii.  4,  10—15;  xxv.  11,28,  28-34;  Rom.  ix.  10—13. 


THE   THINGS   OF    THE    KINGDOM    OF    GOD.  241 

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  are  about  to  inherit  salvation"1  (Sia  tows 
jutXXoi/Tas  k\iipovoheiv  truiTr\piuv.}  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  superintendance.  The 
apostle  styles.  Palestine  and  Syria,  when  the  Hebrew  commonwealth 
is  reconstituted  upon  them,  the  future  habitable-  (jnv  oiKovpzvw  t?jv 
fitWovaav  )  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  superin- 
tended 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  (eis  t?ji>  oLKov^vnu)  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  resurrection,  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.3  He  was  in  the  habitable  only  asleep  in  death.  But 
when  he  ascended  then  he  departed  into  a  far  country  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,"4  the  providential  direction  of  human  affairs  is 
committed  to  the  Elohim ;  who  are  termed  the  angels  of  the  little 
ones  who  believe  in  Jesus ; 5  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 
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, 

»  Sleb.  i.  14.     -  Heb.  ii.  5     3  John  xx.  17.     4  John  x/iii.  33—39 ;  xix.  12,  19.    *  Matt,  xviii.  3-6, 10. 

Q 


242  THE   THINGS    OF   THE    KINGDOM    OF   GOD. 

the  Omnipotent  reigneth." 1  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  burnetii  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  whole  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  all  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  M  he  reigns  on  Mount 
Zion,  and  in  Jerusalem  before  his  ancients  gloriously,"  2  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  Nathanael  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."3  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  being  brought  down  to  earth, 
when  the  Lord  Jesus  shall  descend  in  glory. 

Jacob  sojourned  with  his  uncle  La  ban  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  Ephratha,  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  ;5  it  follows 
that  Jacob  was  ninety-one  when  Joseph  was  born,  and  seventy-one 
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  ur.to    me :  now, 

»  Rev.  xix.  6.    «  Isaiah  xxiv.  23.    =»  John  i.  51.      *  Gen.  xxxi  33.     «  Gen.  xii.  48;  xlv  C  ;  fclvii.  0. 


THE   THINGS   OF   THE    KINGDOM    OF    GOD.  24? 

arise,  get  thee  out  of  this  land,  and  return  unto  the  land  of  thy 
kindred,"  He  obeyed.  Having  secretly  collected  together  all  his 
gubstance,  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  Mahanaim,  that  is,  God's 
host.  Having  sent  messengers  to  Esau  in  the  land  of  Seir  to  propi- 
tiate 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  honor- 
able one  of  Israel,  which  signifies  a  prince  of  God.  As  a  memorial 
of  this  honor,  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  kind- 
ness, though  with  evident  mistrust  on  the  part  of  Jacob.  A  recon- 
ciliation 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. 

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."1  In  this  renewal  of  the  promise,  the 
additional  idea  was  revealed  to  Jacob,  that  the  nation  constituted  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  deaUi    he  spread    his 

'  Gen.  xxxv.  12. 

Q2 


244  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

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.1 

THE  PARABLE  OF  JOSEPH. 

A  parable  is  the  setting  forth  of  a  certain  thing  as  a  representative 
of  something  else.  Hence,  it  is  a  comparison,  or  similitude.  It 
may  be  spoken,  or  acted.  In  the  former  case  fiction  is  used  to  illus- 
trate 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  allegorize  is  to  represent  truth  by  comparison.  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  perma- 
nently, 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  interpreta- 
tion," 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  figura- 
tive, of  something  else,  even  of  the  sacrifice  and  resurrection  of  the 
Seed,  or  Christ.  After  the  death  of  Isaac,  and  when  Jacob  was 
waxing  old,  Joseph  was  selected  from  among  his  sons  by  the  arrange- 
ments 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  of  Joseph  is  an  interesting 
and  moving  history  ;  but  when  we  read  it  as  though  we  were  reading 
of  Christ  instead  of  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  drear^s.  These  are  the  first  examples  on  record 
of  symbolical  prophecy.  They  represented  to  Joseph  thatTie  should 
be  lord  over  his  brethren ;  and  when  repeated  to  them,  they  as 
clearly  understood  them  to  indicate  his  supremacy  and  their  subjec- 
tion, as  though  it  had  been  ever  so  literally  predicted.     I  mention 

1  Gen.  xxxvi.  29. 


THE   THINGS   OF   THE    KINGDOM    OF   GOD.  245 

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  u  evil 
report  "  of  them.  He  dreamed  that  he  and  they  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,  say- 
ing, "  Shall  I  and  thy  mother  and  thy  brethren  indeed  come  to  bow 
down  ourselves  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. 

Joseph,  having  become  the  property  of  the  Midianitish  merchants, 
was  u  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  ;  they  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 
every  thing  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  u  separated  from  his  brethren,"  to  be  the  honored  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. 


246  THE  THINGS   OF   THE   KINGDOM    OF   GOD. 

The  second  chapter  of  the  Josephine  parahle  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  favor, 
as  he.  had  in  Potiphar's  house  before ;  for  Joseph  was  a  righteous 
man,  and  God  was  with  him.  He  had  been  in  prison  two  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  Pharoah  to  interpret  his.  It  was  then  believed  that  "  interpre- 
tations belong  to  God ; " 1  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  Nebu- 
chadnezzar. Pharoah  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 ;  and  offered  him  such  advice  in  the  emergency  as  convinced 
Pharoah  that  Joseph  was  "  a  man  in  whom  the  Spirit  of  God  was," 
and  that  "  none  were  so  discreet  and  wise  as  he."  u  Therefore,"  said 
the  king,  "thou  shalt  be  over  my  house,  and  according  unto  thy  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  all  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  recognize  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,  Judah 

>  Gen.  xL  8. 


THE  THINGS   OF   THE   KINGDOM   OF   GOD.  247 

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  Pharoah's  kingdom.  Judah  having 
finished,  Joseph  could  refrain  no  longer,  but  wept  aloud,  and  an- 
nounced 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  Egypt  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  transacted, 
proceeded  to  break  up  his  encampment,  and  to  go  down  into 
Egypt  as  Joseph  and  Pharoah  had  invited  him  to  do.  Isaac  had 
been  dead  ten  years,  and  Jacob  had  attained  the  age  of  one  hundred 
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  I  will  there  make  of  thee  a  great  nation  : 
I  will  go  down  with  thee  into  Egypt ;  and  I  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  resurrection  to  life.  The 
action  of  putting  the  hand  upon  the  eyes  represents  death  ;  for  this 
was  one  of  the  last  offices  of  the  nearest  relations.  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  promised  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  diigt !  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.1  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 

'  Gen.  xlvii.  29—31 ;  xlix.  29—33. 


248  THE   THINGS    OF   THE    KINGDOM    OF   GOD. 

about  their  "  souls,"  and  a  heaven  beyond  the  skies,  when  the  friends 
of  God,  who  had  all  their  pilgrimage  been  the  honored  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,  ff  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,  conse- 
quently, 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." 
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  ike 
departing  of  the  children  of  Israel :  and  gave  commandment  con- 
cerning his  bones."1  He  was,  therefore,  embalmed,  and  put  into  a 
coffin ;  and  at  the  end  of  one  hundred  and  fifty-four  years  his  bonee 
were  carried  out  of  Egypt  by  Moses  ;  they  accompanied  Israel  in  all 
their  journeyings  through  the  wilderness  ;  and  were  finally  deposited 
by  Joshua  in  the  cave  of  Machpelah,  where  his  fathers  slept.2  When 
professors  believe  the  truth,  they  will  have  as  much  interest  in 
Canaan,  and  the  disposition  of  their  bodies,  expressive  of  their  faith, 
as  we  find  testified  of  Israel  and  Joseph  by  those  who  are  high  in 
the  favor  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  years  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  connexion  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. 

«  Ileb.  xi  2vJ.    2  Gen.  1.  24  ;  Exod.  xiii.  19  ;  Josh.  xxiv.  82. 


THE    THINGS    OF    THE    KINGDOM    OF   GOD.  249 

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  j1 
unto  their  assembly,1  mine  honor  be  not  thou  united."  But  why  not 
Jacob?  "  For  in  their  anger  they  slew  a  man,2  and  in  their  self-will 
they  digged  down  a  wall,"  that  is,  overthrew  a  city.3  "  Cursed  be 
their  anger  for  it  was  fierce  :  and  their  wrath,  for  it  was  cruel. "  The 
verification  of  these  things  will  easily  be  recognized  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.4  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  beautiful 
prophecy  concerning  the  things  of  the  kingdom,  in  connexion  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  ot 
his  present  prostration,  Jacob  inquired,  "Who  shall  rouse  him  up?" 
Yes;  who  shall  do  it?  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?5 

Two  appearances  of  the  Shiloh  are  indicated  by  Jacob  ;  first,  at 
the  departure  of  the  sceptre  from  Judah  ;  and  secondly,  at  the  attain- 
ment of  the  tribe  to  the  dignity  of  giving  laws  to  the  gathered  people. 
The  sceptre  departed  from  Judah  at  the  appearing  of  Jesus ;  but 
neither  Jesus,  nor  the  tribe,  have  promulgated  a  code  of  laws  to 
Israel  or  the  Gentiles.     Moses  was  a  lawgiver,  not  of  Judah,  but  of 

Vialvt.  L  2. ;    Jlatt  xxvi.  14.      2  Matt.  xxvi.  57,  59.      3  Gen.  xxxiv.  25—29.      <  Josh.  xix.  1,  9. 
*  Zech.  x.  3—5  ;  xii.  6  :  xiv.  14. 


250  THE    THINGS    OF   THE    KINGDOM    OF   GOD. 

Levi ;  but  when  Shiloh  comes  as  the  lawgiver  of  Judah,  then  "  the 
law  shall  pro  forth  from  Zion,  and  the  word  of  the  Lord  from 
Jerusalem." 1 

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  ;2  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.  With 
especial  reference  to  the  last  days,  Jacob  saw  the  sceptre  depart  from 
Judah.  This  is  implied  by  the  saying,  that  it  should  "  not  depart 
until  Shiloh  came,"  which  is  as  much  as  to  say,  when  Christ  appears 
it  shall  depart ;  which  is  in  strict  accordance  with  the  facts  in  the  case. 

Having  blessed  Judah  in  the  terms  recorded  in  scripture,3  he  passed 
over  Zebulun,  Issachar,  Dan,  Gad,  Asher,  and  Naphtali,  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 
they  were  carried  away  into  captivity.  He  saw  that  they  would  be 
a  royal  tribe,  and  that  at  some  period  of  their  nationality,  "  the  ever- 
lasting hills "  unto  their  utmost  bound,  should  bow  to  his  sceptre, 
who  is  destined  to  rule  them.  4 

But  in  the  blessing  of  Joseph,  Jacob  gave  a  very  remarkable 
intimation  concerning  the  Shiloh.  He  styles  him  "  the  shepherd  and 
stone  of  Israel"5  In  his  blessing  on  Judah,  he  foretold  liis  descent 
from  him ;  but  in  the  blessing  of  Joseph,  he  declares  he  is  from  the 
God  of  Jacob  ;  and  (being  thus  spoken  of  in  connexion  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." 

SUMMARY  OF  THE  FAITH  AT  JOSEPH'S   DEATH. 

After  the  death  of  Joseph,  which  occurred  two  hundred  and  seventy* 
six  years  after  the  confirmation  of  the  covenant  concerning  Christ, 

i  Isaiah  11.  8.    *  Ezek.  zlviii.  8—22.    3  Gen.  xlix.  8—12.    *  Hab.  iii.  3—16.    *  Isaiah,  xxviii.  14. 


THE   THINGS   OP   THE   KINGDOM    OP   GOD.  251 

Levi  and  his  sons  Kohath,  Amram,  and  Moses,  may  be  regarded  as 
the  more  especial  conservators  of  the  faith  with  which  God  is  pleased. 
Many  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.1  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  u  he  supposed  that  his  brethren 
would  have  understood  how  that  God  by  his  hand  would  deliver 
them  :  but  they  understood  not."  2  This  was  forty  years  before  their 
deliverance,  and  one  hundred  and  fourteen  years  after  Joseplvs  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  u  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  com- 
mandments ;"  3  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  Pharoah'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  recommence  of  the  reward.  By  faith  he  forsook  Egypt, 
not  fearing;  the  wrath  of  the  king;;  for  he  endured,  as  seeing  him  who 
is  invisible."  4 

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,  possessed  in  all  its  glory.  Now, 
as  the  faith  of  Amram's  family  is  the  "  faith  without  which  it  is 
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  148  and  149  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 

'  Josh,  xxiv   14.    3  Acts  vii.  25.    3  Heb.  xi.  7,  23.     *  Heb.  xi.  24—27. 


252  THE    THINGS   OF   THE    KINGDOM    OF   GOD. 

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  j  but  afterwards, 
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  ; 

G.  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  Eu- 
phrates to  the  Nile ;  that  he  should  possess  it  4<  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  u  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 : 

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  thin^  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  submission  ;  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  : 


THE   THINGS   OF    THE   KINGDOM    OF    GOD.  253 

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 
liave  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  Gulph  of  Persia  and  Red  Sea  to  the  Mediterranean ; 

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,  honor, 
power,  and  blessedness,  of  the  kingdom  for  ever  :  and, 

5.  That  all  nations  will  be  subject  to  this  kingdom,  and  constitute 
its  empire. 

These  five  points,  however,  do  not  comprehend  all  the  things  con- 
cerning 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  particular 
family  of  the  tribe  of  Judah  he  was  to  descend  from.  Besides  this, 
there  is  nothing  said  respecting  the  constitution,  laws,  and  ecclesias- 
tical institutions,  of  the  kingdom.  It  will,  therefore,  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. 

It  may  facilitate  a  clear  and  distinct  conception  of  the  contents  of 
this  chapter  by  bringing  the  dates  quoted  into  a  tabular  form  ;  I 
shall,  therefore,  conclude  this  part  of  my  subject  by  presenting  the 
reader  with  the  following 

aft«eFloodi  CHRONOLOGY  OF  THE  AGE  BEFORE  THE  LAW. 

2  Shem  begat  Arphaxad,  and  lived  afterwards  500  years. 

292  Terah  aged  ?0;  and  Abrara  born. 

350  Noah  died ;  Abram  58  years. 

367  Abram  leaves  Haran,  aged  75. 

377  The  promise  concerning  Christ  confirmed  on  the  14th  day  of  Abib  at 

even ;  Abram  85. 

378  Ishmael  born. 

391  Circumcision  instituted ;  Abraham  circumcises  all  his  males. 

392  Isaac  born  ;  Abraham  100  years.     Sojourns  in  the  Philistines'  land. 

427         Terah  dies  aged  205;    Abraham  135  :  leaves  Philistia  after  a  residence 

there  of  35  years. 
429         Sarah  dies  at  Hebron,  aged  127. 

432  j  Isaac  marries  Rebecca;  Abram  140. 

452  I  Esau  and  Jacob  born  ;  Isaac  60. 

467  j  Abram  dies,  aged  175 ;  Jacob  15  years. 

492  I  Esau  marries,  aged  40. 

502  !  Shem,  or  Melchizedec,  disappears.    Jacob  50;  Isaac  110, 


254  THE    THINGS    OF    THE    KINGDOM    OF    GOD, 

523 


543 

560 
572 

582 

599 
653 
727 
767 
807 


Jacob  leaves  Isaac ;  sees  the  Vision  of  the  Ladder :  arrives  at  Laban't, 

aged  7 1 . 
Joseph  born.     Jacob  leaves  Laban.  having  served  him  20  years,  aged  91. 

Isaac  151. 
Joseph  sold  into  Egypt,  aged  17.    Jacob  108  years. 
Isaac  dies,  aged  180.    Jacob  120. 
Second  year  of  the  great  famine.    Jacob  130 ;    removes  into  Egypt  my 

Joseph  39  years. 
Jacob  dies,  aged  147.    Joseph,  aged  56. 

Joseph  dies,  aged  1 10  years.     From  confirmation  of  covenant  276  years. 
Moses  born.     Aaron  3  years  old. 
Moses  flies  from  Egypt. 
The  Israelites  return  from  Egypt  430  years  from  the  confirmation  of  the 

covenant.    Moses  80  years. 


CHAPTER   IV. 

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  baptized  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— 'I  he  Twelve  Tribes  constituted  the  kingdom 
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.— Chron- 
ology to  the  captivity. 


During  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  Pharoah,  "  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."  From  this  it  would  seem  that  the  idea 
prevailed  in  Pharoah '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  destroying  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 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  255 

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  servitude  should 
be  judged,  and  themselves  remunerated  for  their  past  sufferings  and 
services,  by  the  spoil  of  their  adversaries.  This  was  a  jnst  and 
equitable  decree ;  the  illustration  of  which  is  yet  to  be  exhibited  on  a 
grander  scale,  "  when  God  shall  set  his  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."1  I  quote  this  passage  here  by  way  of  a  hint  to  the  reader, 
that  if  he  would  understand  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  wisdom, 
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  w'hom  Moses  was 
sent.  "  Who  is  the  Lord,"  said  Pharoab,,  "  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 
w  they  understood  not"  when  Moses  supposed  they  would  have 
recognized  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  Ids  name?" — The  name  of  him  whom  he  styled  the  God 
of  their  fathers.  -  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  more  brutal, 
nations,  than  themselves. 

Such  was  the  benighted  condition  into  which   God's  people  Israel 

'  Isaiah  x       v  15,  IB.    '  Exod.  iii.  13,  16. 


256  THE    THINGS    OF   THE    KINGDOM    OF    GOD. 

Jiad  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  fate.  "  Their 
cry  came  up  to  God  by  reason  of  the  bondage.  And  God  heard 
their  groaning,  and  God  remembered  his  covenant  with  Abraham, 
with  Isaac,  and  with  Jacob.  And  God  looked  upon  the  children  of 
Israel,  and  had  respect  unto  theiiu" 

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  J  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  Canaan ites,  &c.  Come 
now,  therefore,  and  I  will  send  thee  unto  Pharoah,.that  thou  mayest 
bring  forth  my  people,  the  children  of  Israel,  out  of  Egypt."1  Thus, 
Moses  whom  forty  years  before  they  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."2 

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  Pharoah.  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  favor  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  they  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  Pharoah,  and  Aaron  thy  brother  shall  be  thy 
prophet." 

1  Exod.  >*.  2,  &--10.     'Actsvii.  35. 


THE   THINGS    OF   THE   KINGDOM    OF    GOD.  257 

Having  received  his  appointment  after  this  manner,  he  was  com-' 
manded  to  go  and  introduce  himself  to  the  elders  of  Israel  in  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  for  ever,  and  this 
is  my  memorial  unto  all  generations.  This,  the  Lord  God,  hath 
appeared  unto  me,  saying,  I  have  surely  visited  you,  and  seen  that 
which  is  done  to  you  in  Egypt :  and  I  have  said,  I  will  bring  ^ou  up 
out  of  the  affliction  in  Egypt1  into  the  land  of  the  Canaanites,  &c. ; 
into  a  land  flowing  with  milk  and  honey."2 

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  "  memo- 
rial unto  all  generations"  As  I  have  shown  on  page  208,  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,  "  I,  Moses,  am  sent  to  you  by  the  God  of  your 
fathers,  who  are  to  rise  again."  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  astound- 
ing a  pretension  as  that  of  the  "  ministers  "  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,  however,  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  pre- 
dicated 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  scrip- 
ture, if  they  are  not  set  down  at  once  as  impostors  (which  would  be 
quite  justifiable  after  waiting  for  credentials  many  centuries)  man- 
kind 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  commanded,  "  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  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 

1  Gen.  xr.  13,  14,  16.    5  Exod.'  iii.  15-17. 

B 


333  THE   THINGS   OF   THE    KINGDOM    OF   GOD. 

"  sent  from  God,  for  no  man  could  do  the  miracles  he  did  except 
God  were  with  him  f'1  as  it  is  written,  "  and  he  did  the  signs  in  the 
iiight  of  the  people,  and  they  believed,  that  the  Lofvl  had  visited  the 
children  of  Israel,  and  that  he  had  looked  upon  their  affliction."2 

Being  accepted  as  a  ruler  and  a  deliverer,  he  and  his  prophet 
accompanied  by  the  elders  of  Israel,  presented  themselves  before 
Pharoah.  Moses  announced  himself  as  the  bearer  of  a  message  to 
him,  from  the  Lord  God  of  Israel,  saving,  "  Let  my  people  go,  that 
they  may  hold  a  feast  unto  me  in  the  wilderness."  This  demand 
astonished  Pharoah  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  remon- 
strated 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  befallen  them.  Moses,  indeed,  could 
not  deny  it.  He  had  nothing  to  say  in  extenuation  ;  but  in  his 
extremity  returned  to  expostulate  with  the  Lord.  "  Wherefore,"  said 
lie,  "  Lord,  hast  thou  so  evil-entreated  this  people  ?  Why  is  it  that 
thou  hast  sent  me  ?  For  since  I  came  to  Pharoah  to  speak  in  thy 
name,  he  hath  done  evil  to  this  people ;  neither  hast  thou  delivered 
thy  people  at  all."3 

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 
( the  fidfiller  of  the  promises)41  was  I  not  known  unto  them.  And 
I  have  also  established  my  covenant  with  them,  to  (jive  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  remem- 
bered 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,  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. 

'  John  iii.  2.    '  Exod.  ir.  81.     3  F,xod.  v.  22.     *  Isaiah  xlii,  8,  0. 


THE   THINGS   OF   THE   KINGDOM   OF   GOO.  250 

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  mill  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  Pharoah 
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,  even  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."  2  The 
period  here  indicated  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,4  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  Pharoah,  "  Israel  is  my  son  even  my  first-born ; 
therefore,  let  my  son  go,  that  he  may  serve  me ;  and  if  thou  refuse  to 
let  him  go,  behold,  I  will  slay  thy  son  even  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  Pharoah  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  ?  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  Pharoah,  Israel  God's  first-born  is 
scattered,  oppressed,  and  destroyed,  by  the  tyrants  of  the  nations,  and 
u  subject  of  reproach  among  the  people.  But  the  sentence  of  God 
is  still  unrepealed ;  and  at  a  coming  crisis,  he  says,  to  the  Autocrat, 

'  Exod,  xii.  40—42.    ?  Exod.  xii.  2. 

r2 


2G0  THE  THINGS  OF  THE  KINGDOM  OF  GOD. 

"  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  Euypt 
shall  be  re-enacted  in  the  nineteenth  century,  "  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  Abraham.  When 
this  comes  to  pass,  all  the  nations  of  the  earth  will  be  Abraham's  sons 
and  rejoice  in  Israel  their  elder  brother. 

Bu$  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  possession  of 
Canaan  ;  or  into  a  possession  in  which  they  were  only  "  strangers  and 
sojourners"  in  the  land  ?  That  would  depend  upon  the  question  ol 
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  nationally  baptized  into  Christ,  for  Christ  had  not 
come  ;  and  until  he  came,  and  as  the  mediatorial  testator  of  the  Will, 
suffered  death,  neither  individual  nor  nation  could  have  everlasting 
inheritance  in  the  land ;  for  the  Will,  or  covenant,  was  of  no  force 
while  the  testator  was  undeceased. 

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  baptized  into  Moses 
(ctv  tov  Mwo-jjv)  in  the  cloud  and  in  the  sea1  (ez>  t>j  i/^Xjj  and  tv  t>j 
8a\ao-<ni,)"  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  baptized  into  Moses,  and  so  "  saved 
that  day  out  of  the  hands  of  the  Egyptians"  who  were  washed  up 
"  dead  upon  the  sea-shore."2 

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  sal- 
vation with  which  he  had  delivered  them,  they  rejoiced  in  the  future 
that  awaited  their  nation,  when  it  should  realize  the  possession  of  the 
land  of  Canaan  under  the  sceptre  of  Shiloh  "  for  ever  and  ever." 
u,  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."3 

J  !  Cor.  x.  1,  8.    •  Exod.  sir.  26-81.    >  Exod.  xv.  17,  lf». 


THE   THINGS   OF   THE   KINGDOM   OF   GOD.  261 

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  grea*, 
or  a  greater  deliverance,  of  the  nation  under  Shiloh.  Under  Moses 
they  were  saved  by  the  angel  of  God;1  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  new  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  holy ;  for  all  nations  shall  come  and 
worship  before  thee ;  for  thy  judgments  are  made  manifest."2  The 
song  of  Moses,  we  have  seen,  celebrated  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  deliver- 
ance of  the  twelve  tribes  from  their  tyranny  ;  a  redemption,  which 
will  result  in  the  submission  of  all  nations  to  his  sovereignty,  as  pre- 
dicted 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  connexion  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  four- 
teenth, 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  be  transacted  in  the  seventh. 
But  want  of  space  forbids  more  than  an  allusion  to  the  fact. 
Referring  to  the  remarkable  incidents  of  Jewish  history  the  apostle 
says,  "  all  these  things  happened  unto  them  for  types  (tvttoi, 
representative  things):  and  they  are  written  for  our  instruction 
upon  whom  the  ends  of  the  ages  (jra  tz\i\  tw»  aiwvwv)  have  come." 

Having  been  baptized  into  Moses  they  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  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 
heartslo  the  laud  of  their  affliction.  But  God  heard  them,  and  gave 
them  bread  and  meat  to  the  full,  and  continued  to  them  this  sustenance 

Exod.  xiv.  19.    2  Eev.  xiv.  1—5 :  xv.  2—4. 


262  THE  THINGS  OF  THE   KINGDOM    OF   GOD. 

for  forty  years,  until  they  came  to  tne  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  they  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  ;  but  yet  was  angry  with  Moses  for  their  sakes. 
He  commanded  him  to  go  to  the  rock  in  Horeb  on  the  top  of  which 
he  would  take  his  stand.  He  was  then  to  smite  it,  and  to  speak  to 
the  rock  before  their  eyes,  that  it  might  give  forth  water.  Having 
convened  them,  he  addressed  them,  saying,  "  Hear  now,  ye  rebels  ; 
must  we  fetch  you  water  out  of  this  rock  ?  And  he  smote  the  rock 
twice ;  and  the  water  came  out  abundantly,  and  they  drank."  *  Moses 
in  his  indignation  smote  the  rock  once  too  often.  In  this  he  exceeded 
his  commission  ;  therefore  the  Lord  said,  "  Because  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  arc  still  strangers  and  sojourners  in  the  world,  which  to 
them  is  like  the  wilderness  of  Arabia  to  Israel  of  the  fourth  generation. 
But,  there  have  been  multitudes  in  Christ  as  there  were  in  Moses, 
who  did  run  well  but  were  afterwards  hindred.  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  wilderness,  from  which  they  will  never 
arise  to  enter  the  land  of  Israel  under  Shiloh.  **■  They  did  all  eat  the 
same  spiritual  meat,"  says  he ;  u  and  did  all  drink  the  same  spiritual 
drink ;  for  they  drank  of  that  spiritual  rock  that  followed  them  :  and 
that  rock  was  (or  represented)  Christ.  But  with  many  of  them 
God  was  not  well  pleased ;  for  they  were  overthrown  in  the  wilder- 
ness." Now  these  things  were  our  examples,  to  the  intent  we  should 
not  lust  after  evil  things,  as  they  also  lusted."2  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  'professedly  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  in  the  Age  (cis  tov  aiuva) ; "  and,  drinking  of 
the  blood  of  Christ,  which  is  the  spiritual  drink  represented  by  Horeb's 

i  Numb.  xx.  10,  IS,  24 ;  Exod.  xvii.  6.    '  1  Cot.  x.  ft— 6. 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  283 

stream,  the  Rock  of  Israel  will  raise  him  up  at  the  last  day  to  life  in 
the  age  to  come  (^s  X>«>nv  atwviov.')  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. * 
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  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  pass- 
over,  who  was  sacrificed  for  them  f  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  truth  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  hath  this  spiritual  signification,  it  also 
represents  facts,  or  events,  which  will  be  made  manifest  in  connexion 
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.  "  With  desire,"  said  lie, 
.u  I  have  desired  to  eat  this  passover  with  you  before  I  suffer :  for  I 

'  Exod.  xii.    2  1  Cor.  v.  7. 


264  THE   THINGS   OF   THE    KINGDOM    OF   GxJl). 

say  unto  you,  I  will  not  any  more  eat  thereof,  until  it  he  fulfilled  in 
fife  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, 
hg  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  prophetic  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  drank  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  js  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  the 
skies,  but  when  the  kingdom  shall  come,  which  he  had  taught  them 
to  pray  for. 

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  totally  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  apostasy  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  over  all.  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."  2  This  was  spoken 
by  the  prophet  to  Israel  of  the  fourteenth  generation  concerning  the 
observance  of  the  passover  by  Israel  of  the  generation  contemporary 
with  the  "  restoration  of  the  kingdom  again  to  Israel "  when  it 
should  be  constituted  under  the  Prince.  Moses'  law  said  all  about 
the  observance  ot  the  passover  before  the  Prince  appeared;  but  as 
Moses  ceased  to  be  the  lawgiver  when  he  came,  a  New  Code  is 
revealed  through  Ezekiel  which  will  become  the  law  of  the  kingdom 
under  Shiloh.     When   Ezekiel's  passover  is  observed  at  Jerusalem, 

Luke  xxii.  15,  16,  13,  29,  30;   Matt,  xix  28.    '  Ezek.  xlv.  21,  22. 


THE   THINGS    OF   THE    K.vN'GDOM    OF   GOD.  265 

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  revelation  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  only  a  dry  bone  remains  to  them,  strikingly  illustrative  of 
themselves.  Faith  in  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  remembrance  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  coming  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  Is  a  peculiar  treasure  unto  me  above  all 
people :  for  all  the  earth  is  mine  :  and  ye  shall  be  unto  me  a  king- 
dom of  priests  and  a  holy  nation"1  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  organize  them ; 
to  give  them  a  constitution,  religion,  and  laws  ;  to  appoint  them  a 
government ;  to  exalt  them  by  his  instructions  to  the  freedom,  inde- 
pendence, 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.  Ail  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  honorable 
proposal  before,  or  since.  Would  they  accept  it,  and  abide  by  it  ? 
Moses  was  sent  to  see. 

ExodL  xix.  3-*<J. 


266  TI1E   THINGS   OF   THE   KINGDOM   OF   GOD. 

Having  arrived  at  the  encampment,  he  convened  the  elders  of  tho 
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.     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.1 
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  connexion  with  the  kingdom. 
Indeed  without  them  there  is  no  kingdom  of  God  ;  and  to  affirm  the 
contrary  is  to  believe  in  a  kingdom  over  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  govern- 
ment 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 
malefactor  ?     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."2 
The  great  rebellion  will  then  be  suppressed  ;  God  will  have  recovered 
his   rights ;   his    kingdom    will    be  re-established ;    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  dajv  afterwards,  which  was  fifty  days 

'Rev.  xi.  is,       Phil.  9— 11. 


THE   THINGS   OF   THE   KINGDOM    OF   GOD.  267 

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  heark- 
ened not  for  anguish  of  spirit.  When,  however,  they  were  "  baptized 
into  Moses  in  the  cloud  and  in  the  sea/'  they  came  to  believe  on  the 
Lord  and  in  him  as  his  servant.  But  their  probation  in  the  wilder- 
ness 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  returned.  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  im- 
possible ;  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."1 

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  bid 
stone  them  to  death. 

The  reader's  attention  is  particularly  requested  to  this  passage  of 
Jewish  history.  The  apostle  in  commenting  upon  these  incidents, 
says  that  the  gospel  was  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  therefore  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."2  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  own  house :  whose  house  the  believers  in  the  things 
spoken  of  the  land  are,  "  if  they  hold  fast  the  confidence  and 
rejoicing  of  the  hope  firm  unte  the  end."     He  then  introduces  the 

1  Numb.  xiii.  xir.       Heb.  iii.  18.  19  ;  iv.  1,  2. 


268  THE   THINGS    OF    THE    KINGDOM    OF    GOD. 

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,  who  harden  their 
hearts,  saying,  "  They  shall  not  enter  into  my  rest."1  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, 
they  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,"2  and 
undisturbed  by  war's  alarms. 

Now  this  rest  under  Shiloh  was  preached  unto  them.  The  pos- 
session under  Joshua  was  the  first  step  to  the  full  accomplishment  of 
the  covenant.  Had  the  nation  continued  to  obey  the  Lord's  voice 
and  to  keep  the  covenant,  and  when  Christ  came  received  him  asking 
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  kingdom,  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  gene- 
ration of  Israel  that  became  the  riches  of  the  Gentiles. 

The  fourth  generation  "  could  not  enter  in  because  of  unbelief." 
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  different  terms,  though  substantially 
the  same.  They  will  both  be  of  Canaan,  and  are  both  the  subject  of 
the  promise  made  of  God  to  Abraham  and  his  seed  for  ever. 

'  Psalm  xcv.  7.    '  Psalm  cxxxii.  11- -18. 


THE   THINGS    OF   THE    KINGDOM    OF    GOD. 

THE  ROYAL  HOUSE  OF  THE  KINGDOM. 

The  covenant  made  with  Abraham  promised  an  immortal  inheritor 
of  Canaan  ;  and  in  Jacob's  last  prophecy  it  was  plainly  revealed 
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  gene- 
ration. 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  neighbor  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  nevertheless  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  forbid  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  I  will  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  ins  Father,  and  he  shall  be  my  son.  Even  in  suffering 
for  iniquity  I  will  chasten  him  with  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  kingdom  shall  be  established  for  ever  before 
thee:  thy  throne  shall  be  established  for  ever."  1 

These  promises  are  styled  "  an  everlasting  covenant  even  the  sure 

'•  2  Sam  vii.  11—16. 


270  THE   THINGS   OF   THE   KINGDOM   OF   GOD. 

mercies  of  David"  1  There  can  be  no  doubt  to  whom  they  refer, 
for  the  apostle  has  applied  them  to  Christ.2  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  without  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  ever- 
lasting covenant,  ordered  in  all  things  and  sure ;  for  this  is  all  my 
salvation  and  all  my  desire,  although  he  make  it  not  to  grow."  3 

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.'' 4 

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  everlasting  king. 
The  claims  of  Jesus  to  be  David's  Seed  and  God's  Son  have  been 
fully  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 
he  filled  with  the  glory  of  the  Lord."  Let  us  then  proceed  now  to 
some  further  inquiries  about 

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  Abra- 
ham, and  the  other,  with  David.  The  former  gives  the  land  of 
Canaan  to  their /-Seed  forever;  the  latter,  the  kingdom  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" 
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 

Isaiah  Iv.  3 ;  Acts  xiii.  34.    *Heb.i.3.    »  2  Sam.  xxiii.  3— 5.    «  Psalm  lxxxix.  3, 4, 19-28,  84-*7 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  271 

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  covenant  of  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,  u  Thy  house  and  thy  kingdom  shall  be  established  forever" 
— but  when  ?  "  Before  thee."  From  this  it  is  evident,  the  ever- 
lasting 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  from  the  dead 
immortal ;  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/' x  If  then,  he  "  is  dead,"  and  not  ff  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  recognized  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 
Canaan,  Jerusalem,  and  the  twelve  tribes,  been  translated  beyond  the 
skies  ?  O  no,  say  they,  these  things  remain,  but  then  they  are  types 
of  things  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  no 
where.  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 

lActsii.  29,  84. 


272  THE   THINGS  OP   THE    KINGDOM    OF    GOD. 

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  has  thou  shortened  :  thou  hast  covered  him 
with  shame."1  This  is  descriptive  of  the  state  of  the  kingdom  of 
God  and  of  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,  "  Mow  long,  Lord  ?  Wilt  thou  hide  thy- 
self for  ever?  Lord,  where  are  thy  former  loving- kindnesses  which 
thou  swearest  unto  David  in  thy  truth?''2  Yes  j  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  Israeli^  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."3  What  shall  we  say  to  this  ? 
There  has  been  no  son  of  David  reigning  upon  his  throne  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  kingdom  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."4  According  to  this  word 
so  has  it  been  to  the  letter.     The  king's  eyes  were  put  out ;    Zion  was 

'  Psalm  lxxilx.  38—45.    '■  verse  46 — 49.     J  Jer.  xxxiii.  17.  20.  21.    «  Ezek.  xxi.  25—27. 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  273 

proughed  as  a  field ;  and  not  a  tribe  remained  in  the  land.  After 
seventy  years  captivity,  there  was  a  restoration  under  Ezra,  Zerub- 
babol,  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  sue 
ceeded  by  Archelaus,  who  was  deposed  by  the  Romans,  and  Judea 
reduced  into  the  form  of  a  province  under  a  procurator;  thus  veri- 
fying the  prophecy  of  Jacob,  that  the  sceptre  should  depart  from 
Judah  when  Shiloh  came :  and  so  it  came  to  pass  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  common- 
wealth 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 ;  and  he  shall  execute  judg- 
ment and  righteousness  in  the  land.  In  those  days  shall  Judah  be 
saved,  and  Jerusalem  shall  dwell  safely;  and  this  is  the  name  whereby 
he  shall  be  called  the  Lord  our  Righteousness  in  her."1  The  king- 
dom 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  hundred  years, — a  time  so  long, 
that  the  promise  of  its  restoration  has  become  a  mere  fable,  or  specu- 
lation, 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  expo- 
sition, 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  thou- 
sand years  of  the  Age  to  come.  As  God's  kingdom  of  the  past,  it 
is  the  grandest  theme  of  ancient,  or  modern,  history  ;  but  as  his  king- 
dom 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  u  left  it  to  other 
people."  Its  subjects  were  rebellious;  and  its  realm  invaded  and 
wasted  by  the  hands  of  ruthless  and  barbarous  foes.  But  how  chanced 
arill  be  its  fortunes  in  Messiah's  age  !     The  same  land  and  nation  will 

*  Jer,  xxiii.  5,  6;  xxxiii.  14—16;  Ezek.  xlviii.  35.    Isaiah  xxiv.  23. 

S 


274 


THE    THINGS    OF   THE    KINGDOM    OF    GOD. 


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 
honors,  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,"1  never  receding  from  their  position,  nor 
leaving  it  to  be  possessed  by  others. 

CHRONOLOGY  TO  THE  CAPTIVITY. 


From  the  creation  to  Noah's  flood 

From  the  flood  to  the  night  of  the  exodus 
from  Egypt,  as  on  page  253    

Sojourn  of  the  Israelites  in  the  wilderness . . 

From  the  invasion  of  Canaan  to  the  allot- 
ment of  the  land  among  the  tribes 

From  the  division  of  the  land  to  the  death 
of  Joshua 

All  the  days  of  the  elders  who  overlived 
Joshua    

Israel  does  evil,  and  falls  into  idolatry, 
serving  Haalim  and  the  groves    

From  being  sold  into  the  hand  of  Cushan  to 
the  acknowledgment  of  Samuel  by  Israel, 
as  a  prophet  of  the  Lord,  in  the  twentieth 
year  of  Eli 

Whole  number  of  years  from  the  invasion 
of  Canaan  to  the  acknowledgment  of 
Samuel  by  Israel. 

From  Samuel,  as  prophet,  to  the  death  of 
Eli  and  capture  of  the  ark 

From  capture  of  the  ark  by  the  Philistines, 
(including  the  reigns  of  Saul,  and  his  son 
Ishbosheth,  the  last  of  whom  ruled  two 
years)  to  the  death  of  Ishbosheth  and  the 
removal  of  the  ark  to  Jerusalem  by  David 

Whole  number  of  years  from  Samuel  as 
prophet  to  the  end  of  Saul's  dynasty   . . 

From  Ishbosheth's  death,  in  the  second  year 
of  David's  reign  in  Hebron,  to  the  death 
of  David    

To  the  foundation  of  the  temple  in  the 
fourth  of  Solomon's  reign    

From  fourth  of  Solomon  to  the  apostasy  of 
Rehoboam 

From  Rehoboam  and  Israel's  apostasy  to 
the  destruction  of  the  temple  by  the 
Chaldeans,  and  the  overturning  of  the 
kingdom  of  David  in  the  eleventh  of 
Zedekiah    

Whole  number  of  years  from  the  foundation 
to  the  destruction  of  the  temple 

Whole  number  of  years  from  the  creation  to 
the  casting  down  of  David's  throne,  and 
destruction  of  the  city  by  Nebuchad- 
nezzar          

»  Dan.  vii.  18 


11656 

807 
40 


25 
15 

7 

428 


20 


20 


480 


40 


390 


430 


3405 


Numb.  xiv.  29,  53. 
Josh.  xiv.  10,  15. 
Josh.  xxiv.  29. 
Josh.  xxiv.  31. 
Judg  iii.  5 — 8. 

Acts  xiii.  20. 

1  Kings  vi.  1. 
1  Sam.  iv.  18. 

1  Sam.  vii.  2.  2  Sam  vi.  2 
Acts  xiii.  21 

1  Kings  ii.  11. 

2  Chron.  xi.  17  ;  xii.2,5, 


Ezek.  iv.  1—8. 


THE   THINGS   OF   THE    KINGDOM    OF   GOD.  275 


CHAPTER   V. 

Israel  unable  to  redeem  themselves  j  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  8hiloh— 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,"  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 
lono-  for  the  regeneration  of  society  ;  but  instead  of  looking  to  heaven 
for  deliverance,  they  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  impenetrability 
of  human  ignorance,  that  they  have  neither  virtue,  knowledge,  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  honor  of  the  Most  High.  There  is  no  man,  nor  any 
combination  of  men,  under  the  heavens,  that  is  competent  to  the  work 
of  social  regeneration.  If  individuals  be  unable  to  regenerate  them- 
selves, which  is  unquestionable ;  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  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  motVer  hath  he  made  mention  of  my  name.  He  hath  made 
my  mouth  like  a  sharp  sword ;  in  the  shadow  of  his  hand  hath  he 

*  2 


276  THE   THINGS   OF   THE   KINGDOM    OF   GOD. 

hid  me,  and  made  me  a  polished  shaft :  and  said  unto  me,  thou  art 
my  servant,  O  Israel,  in  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  shalt  conceive  in  thy  womb,  and 
bring  forth  a  son,  and  shalt  call  his  name  Jesus  (  Heb.  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."1  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."2  We  shall  see  how  this  is.  In  the 
oracle  quoted,  the  Lord  Jesus,  who  makes  proclamation  to  the  isles  of 
the  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  Jehovah  ?  "  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."  3  We  want  to  know  what  this  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  restoration  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  that 
thou  shouldest  be  my  servant  to  raise  up  the  tribes  of  Jacob,  and  to 
restore  the  desolation  of  Israel :  I  will  also  give  thee  for  a  light  to 
the  Gentiles,  that  thou  mayest  be  my  salvation  to  the  ends  of  the 
earth.""  *  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  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  things  to  come,  in  the  manifestation  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 
the  words  of  Amos,  he  continues,  "  After  this  I  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 

1  Matt.  i.  21 ;  Luke  i.  91—83.     '  Isaiah  viii.  21.      '  Ismiah  xJ.  10.     «  Isaiah  x\ix.  1—3,  5,  6,  8. 


THE   THINGS   OF   THE   KINGDOM   OF   GOD.  277 


(Edom)  might  seek  after  the  Lord,  and  all  the  Gentiles  upon 
iv  name  is  called,  saith  the  Lord."  *     This  was  adduced  as  a, 


of  men 
whom  my 

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  labor  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  will 
return.  But  what  does  the  text  before  us  say  he  returns  for?  To 
set  up  David's  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,  u  the  prize"  is  attainable 
on  the  simple  condition  of  believing  the  things  concerning  the  kingdom 
and  the  name  of  Jesus  Christ,  and  of  being  baptized  ;  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  kingdom  is  almost  elapsed.  It  has  been  continuous 
with  the  desolation  of  Jerusalem.  She  was  to  be  "  trodden  down  of 
the  Gentiles  until  the  times  of  the  Gentiles  should  be  fulfilled  "  2 
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 
honor  of  Shiloh's  "  everlasting  dominion,"  they  will  have  neither 
part  nor  lot  in  the  matter. 

THE    PRIESTHOOD    OF    SHILOH. 

In  the  everlasting  covenant  made  with  David,  the  son  promised 
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 

'  Acts  xv.  14—17.    '  Lime  xxi.  24, 


278  THE   THINGS    OF   THE    KINGDOM    OF   GOD. 

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  bruized  for  our  iniquities :  the  chastise- 
ment of  our  peace  was  upon  him;  and  with  his  stripes  we  are 
healed."* 

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  atonement,  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  propitiatory,  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  him- 
self before  the  Lord  in  its  most  holy  place ;  neither  could  the 
levitical  high  priest  enter  heaven  with  the  memorial  of  Shiloh'g 
death.  What,  then,  was  to  be  done  ?  David's  son  must  appear  ia 
heaven  in  his  own  person,  and  as  the  high  priest  of  a  new  law  offc;* 
himself  before  God. 

But  the  covenant  made  with  David,  while  it  speaks  of  his  ?on  as 
a  sacrifice,  and,  by  implication,  of  his  resurrection,  and  future  occu- 
pation 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"* 
was  given  for  the  purpose.  This  was  necessary  ;  for  "  no  man  taketh 
this  honor  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  honor  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 
Melchisedec."3 

Here,  then,  are  two  orders  of  priesthood — the  Order  of  Melchise- 
dec, and  the  Order  of  Aaron.  Melchisedec's  was  contemporary  with 
Abraham;  Aaron's  was  not  instituted  until  430  years  after  the  con- 
firmation of  the  covenant.  Of  Melchisedec  the  apostle  could  have 
eaid  much  more  than  he  did  say ;  but  he  has  said  enough  to  give  us 

•  Isaiah  Hii.  4.  5.    »  Heb.  vii.  28.    3  Hcb.  v.  4— C.     Psalm  ex.  4. 


THE   THINGS   OF  THE   KINGDOM   OF   GOB.  270 

an  idea  of  his  order  of  priesthood.  In  this  he  was  without  prede- 
cessor, 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.1  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 
predecessor,  nor  will  he  ever  vacate  the  office  that  another  may 
take  his  place. 

It  is  probable  that  Shem  was  the  personage  to  whom  Abraham 
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  contemporary  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  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  Melchizedec/ '  having 
changed  the  priesthood  of  the  kingdom,  '*  there  is  made  of  necessity 
also  a  change  of  the  law"2  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. 

I  Heb.  vii.  3,  8.    2  Heb.  vii.  12. 


280  THE   THINGS   OF   THE    KINGDOM    OF   GODr 


SHILOH  TO  BUILD  A  TEMPLE. 

In  the  everlasting  covenant  made  with  David,  it  is  declared  of  hh 
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  con- 
struct 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  the  temple  of  the  Lord;  even  he  shall  build  the  temple  of 
the  Lord ;  and  he  shall  bear  the  glory,  and  shall  sit  and  rule  upon 
his  throne ;  and  shall  be  a  priest  npo.n  his  throne.  And  they  that 
are  far  off  shall  come  and  build  in  the  temple  of  the  Lord."1  Let 
the  reader  turn  to  the  texts  below,  and  be  will  have  no  doubt  as  to 
the  person  styled  the  Branch.2  The  Melchizedec  Son  of  David, 
then,  is  to  build  the  third  temple  in  Jerusalem  to  the  name  of 
Jehovah  ;  and  as  the  Tyrian  Gentiles  aided  Solomon  to  rear  his  edi- 
fice, so  those  who  are  far  off  from  Jerusalem,  where  the  pi*ophecy 
was  delivered,  are  to  co-operate  in  the  erection  of  Shiloh's,  which  is 
.to  be  "a  house  of  prayer  for  all  people"3  when  the  Lord  shall  "plant 
the  heavens,  and  lay  the  foundations  of  the  earth,  and  say  unto  Zion, 
Thou  art  my  people."4  If  the  reader  wish  to  know  more  about  the 
temple  to  be  built  by  Shiloh  in  Jerusalem,  he  can  consult  Ezekiel.5 
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  glory  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 
contemplates  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."  6  "  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 

»  Zech.  vi.  13,  19,  IS.      *  Zech.  M.  8  ;     Isaiah  xi.  1  ;     Jer.  xxiii.  5  ;     xxxiii.  15.       Rev.  xxii.  16. 
3  Isaiah  lvi.  7.    *  Isaiah  li.  16.     *  EzoV  xl.,  xlL,  xlii.    «  Isaiah  li.  3. 


THE   THINGS    OF   THE    KINGDOM    OF    GOO.  281 

the  Lord  of  hosts."  1  Want  of  space  for  the  third  part  of  this  work 
will  not  permit  me  to  enlarge  here  ;  I  must  therefore  leave  these  and 
many  other  testimonies  of  the  same  sort  to  the  reflection  of  the 
reader,  without  any  further  comment,  and  pass  on  to  a  brief  con- 
sideration of  the  things  which  concern 

THE  NAME  OF  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,  compelled  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  aflirmable  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  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  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;"3 
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  sufficient  for  salvation. 
Salvation  in  the  kingdom  is  not  promised  to  those  who  only  believe 
that  Jesus  is  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 

»  Zech.  xiv.  16—21 ;  Isaiai  .\n.  20,  21,  23.    '  Rom.  iv.  25  ;  Isaiah  liii.  5,  10. 


232  THE   THINGS   OF   THE    KINGDOM    OF    GOD. 

ingredient  of  the  name,  there  would  be  no  means  of  justification  by 
the  name  ;  but  then  Jesus  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."1  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  "  who  keep  in  memory 
A  certain  word  (jivi  Xoyw)  I  preached  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,2  so  long  as  he  did  not 
mention  the  name  of  Jesus ;  but  when  that  was  introduced,  they 
opposed  themselves  and  blasphemed.3  Because,  the  apostle  is  made 
to  say  in  the  common  version,  that  he  "  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  of  all ;"  his  words  are  iv  -H-pomus,  that  is, 
among  the  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  :  "  4  "  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.5  To  preach  the  kingdom  in  the  name  of  Jesus  Christ 
was  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.6  These  are  fixed  principles.  But  why  not? 
Because  "  the  hittgdom  shall  not  he  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  thousand  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 

'  1  Cor.  xv.  3,  4.      3  Act*  xviii.  4.     »  Acts  xviii.  5,  6,  11.     «  2  Tim.  ii.  18.     &  Luke  xxiv.  44—47; 
John  xx.  81.    «  1  Cor.  xv.  50. 


THE   THINGS    OF   THE    KINGDOM    OF    GOD.  283 

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  u  sorrow  for  sin ;"  nor  does  it  contain  the  least 
bitterness  or  remorse  of  feeling  in  it.  The  scripture  word  translated 
repentance  is  /isTavoia,  and  signifies,  a  change  of  mind  and  purpose. 
When  such  a  change  takes  place  from  believing  the  truth,  it  is  a 
disposition  and  mode  of  thinking  such  as  characterized  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  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."  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  every  thing.  "  Complete  in  him;"  but  out  of 
him  every  thing  is  imperfect.  Faith  is  unfinished,  and  the  change  of 
mind  and  disposition  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  life-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  by  the  law."  2  But  this  was 
impossible.  Moses  was  the  mediatorial  testator  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  wagas   of  sin 

•  Acts  t.  31  ;  xi.  IS.    "-  Gal.  iii.  21. 


284  THE    THINGS   OF   THE    KINGDOM    OF   GOD. 

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  incor- 
ruptibility to  light  in  the  gospel  of  the  kingdom.1  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  speculator,  contend  for  the  hereditary 
immortality  of  an  immaterial  essence,  innate  in  sinful  flesh  ;  while 
the  Lord  Jesus  has  made  known  that  life  and  incorruptibilhv  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  no 
where  in  the  Bible  is  immortality  predicated  of,  or  promised  to  men 
who  die  in  their  sins.     Out  of  Christ  immortality  there  is  none. 

DEATH-BED,  AND  GAOL,  REPENTANCE. 

By  f  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  predicated  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  Abra- 
ham's faith.  To  deny  this  is  to  deny  the  testimony  of  God.  His 
own  Son  was  not  exalted  until  he  was  made  perfect  by  suffering. 
"  He  that  believes  the  gospel,  and  is  baptized,  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  "  consolation  of  relio-ion " 
founded?  Upon  a  terrible  apprehension  of  the  molten  and  flaminc 
sulphur  in  hell's  cauldron,  into  which  the  "  penitents  "  are  taught 
their  "  immortal  souls  "  will  be  plunged  by  God,  and  where  thev 
will  be  tormented  by  the  Devil  for  all  eternity.  Not  manv  weeks 
since  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 

'  2  Tim.  i.  10. 


THE   THINuS   OF    THE    KINGDOM    OF    GOD.  285 

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  captured 
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  suspended.  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."  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 
perdition.  An  act  of  the  mind,  prompted  by  terror  and  their  per- 
suasions, 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  un- 
mitigated 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  religion.  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  blasphemy 
is  exhibited  in  gaol-chaplain  consolations.  These  are  a  striking 
manifestation  of  clerical  ignorance  of  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  mercy.  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  christian  baptism  ;  shriving 
reprobates  at  the  gates  of  death,  and  calling  it  repentance;  and  com- 
mitting their  loathsome  carcasses  to  the  earth  under  a  repetition  of 
"  common  prayer"  read  over  myriads  of  times,  and  styling  it  chris- 
tian burial ;  surely,  there  is  superabundant  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  surrounded,  the  religion  of  Christ,  is  not  only  a 
misnomer,  but  an  imputation  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  apos- 
tasy, 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  him'  in  the 


28G  THE   THINGS    OF   THE    KINGDOM    OF   GOD. 

least.  "  He  that  sows  to  his  flesh  shall  of  the  flesh  reap  corruption  ; 
for  whatsoever  a  man  soweth  that  shall  he  also  reap;"1  and  again, 
"  to  be  carnally-minded  is  death ;"  and  "  they  that  are  in  the  flesh 
cannot  please  God ;"  ar.d  "  if  ye  live  after  the  flesh  ye  shall  die."2 
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  majesty ;  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  sioral  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  rottenness.     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  ;  I  have  tried  it  for  many  years,  and  can 
assure  you  from  experience,   that  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  honor  and  enjoyment  derivable  from  the 
applause  of  men,  or  the  abundance  of  the  world's  goods  a  man  may 
possess.     There  remains  scarcely  time  enough  to  "  work  out  one's 
salvation  with  fear  and  trembling "   before  the  Lord  comes.     If  the 
righteous  "  scarcely  be  saved  "  what  scope  is  there  for  the  ungodly 
and  the  sinner  ;3  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  ?"3     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   predicament,  "  dead  in 
trespasses  and  in  sins."     Therefore,  "  come  out  from  among  them, 
and  be  ye  separate,  and  touch  not  the  unclean ;  and  I  will  receive 
you,  and  will  be  a  Father  to  you,  and  ye  shall  be  my  sons  and 
daughters,  saith  the  Lord  Almighty."4 

«  0a'..  <r\.  7,  8.    2  Rom.  viii.  6,  8,  13.    3  1  Pet.  iv.  18,  17.    *  2  Cor.  vi.  17,  18. 


AN   EXPOSITION, 

&c,  &c 

$att  C$tt*. 

THE  KINGDOMS    OF   THE   WORLD  IN  RELATION   TO   THB 
KINGDOM  OF   GOD. 


CHAPTER  I. 

Tlw  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  Autocrasy  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. "  l  It  is 
now  about  seventeen  hundred  and  fifty  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  labor  with 
asinine  endurance  for  the  behoof  of  those,  who,  by  violence,  avarice, 
and  fraud,  have  gained   the  ascendancy  over  them.     God  is  not  in 

'  Isaiah  xlii.  14. 


288  THE    KINGDOMS    OF   "  *IE    WORLD 

their  thoughts  when  they  treat  of  the  affairs  of  men.  They  deal 
only  with  secondary  causes,  while  the  agency  of  the  great  First  Cau^e 
is  supposed  to  be  confined  to  the  saving  of  "immortal  souls "  from 
purgatory,  or  from  burning  in  liquid  brimstone  underneath.  "  Order" 
at  any  price,  is  with  them  the  chief  good.  They  ascribe  glory  and 
honor  to  Satan,  though  he  has  established  a  despotism  over  the  nations 
which  rivals  the  mythic  dominion  of  Pluto.  Every  thing  dear  to 
truth,  righteousness,  and  liberty,  must  be  suppressed  by  armed 
mercenaries,  provided  only  that  bank,  stock-exchange,  and  com- 
mercial, 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  endeavors  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  uttermost  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 
lyrants,  can  prepare  the  way  for  the  amelioration  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  com- 
prehend. How  applicable  to  its  scribes  is  the  exclamation  of  the 
Lord,  *4  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  jxopl?,  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,  by  the  Chaldeans,  to  the 
present  time,  are  but  events  predetermined  and  arranged  in  the  purpose 
of  God,  and  revealed  in  the  u  sure  word  of  prophecy."  Not  a 
kingdom  has  been  established,  nor  a  king  dethroned,  but  it  has  formed 

'  Rev.  xi.  18. 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  289 

a  move,  which  has  contributed  to  the  maturity  of  the  present  crisis 
which  will  ultimate  in  the  introduction  of  the  kingdom  of  God. 
This  truth  is  beautifully  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  rhangeth  the  times  and  the  seawns :  he 

REMOVETH  KINGS  AND  SETTETH  UP  KINGS  :    he    givetll  wisdom     UlltO 

the  wise,  and  knowledge  to  them  that  know  understanding :  he 
revealeth  the  deep  and  secret  things:  he  knowelh  what  is  in  the 
darkness,  and  the  light  dwelleth  with  him."  1  It  is  he  to  whom  all 
things  are  subjected  ;  "for  he  ruleth  in  the  kingdom  of  men,  and 
givetli  it  to  whomsoever  he  will,  and  setteth  up  over  it  the  basest  of 
men."  2  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, 
lie  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."3 
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  per- 
ceiving 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 
originates  of  one's  own  prescience.  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." 4  Some  were  not  unmindful  of  this 
exhortation,  which  is  as  applicable  to  us  as  to  them  ;  for  the  day  has 
not  yet  dawned,  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  lefo  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 

■  Dan.  ii.  20—23.    «  Dan.  iv.  17.    *  Amos.  iii.  7.    *  2  Pet.  i.  19. 

T 


290  THE    KINGDOMS    OF    THE    WORLD 

apostle  adds,  "  Therefore,  beloved,  seeing  ye  know  these  things  before, 
beware  lest  ye,  being  led  away  with  the  error  of  the  wicked,  full  from 
your  own  stedfastness."  *  The  words  of  the  prophets  to  which  he 
referred,  related  to  the  destruction  of  the  Hebrew  commonwealth. 
His  brethren  were  acquainted  with  these  prophesies,  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.1 

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.2  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  unfold- 
ing 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  feety  and  broke  them  to  pieces.  After  they  were 
smitten,  the  iron,  the  clay,  the  brass,  the  silver,  and  the  goid,  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  bear  rule  over  all  the  earth; 
and,  the  iron  part,  a  fourth  dominion  strong  as  iron,  that  should  sub- 
due 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  cf  iron,  and  another  part  of 

1  2  Pet  iii.  2,  17,  16.    '  Ber   fcvi.  15. 


IN   THEM    RELATION    TO    THE    KINGDOM    OF    GOD.  291 

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  antagonist  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-four  centuries  and  a  half  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  two-armed  monarchy,  in  the  reign  of 
his  son's  son,  Belshazzar,  B.C.  538.       This  was   the  silver  dominion 
of  the  Medes  and  Persians.     After  208  years,  this  was  overturned  by 
Alexander  of  Macedon,  B.C.  33).      His  dominion  exceeded  that  of 
Babylon  and  Persia,  extending  from  the  remote  confines  of  Macedonia 
to  the  Indus,  or  as  it  is  expressed,  "  bearing  rule  over  all  the  earth." 
This  was  the  dominion  of  '4  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  Jerusa- 
lem ;  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 
than  the  king  of  the  north,"   even  thirty-seven,  when  it  also  merged 
into  the  iron  dominion.     From   this  epoch,  the  iron  monarchy  pre- 
vailed 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  into  which  it  extended  itself.      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  king- 
doms 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 

T  2 


292  THE    KINGDOMS    OF    THE    WORLD 

continent,  and  not  upon  the  islands  ;  and  that  the  enumeration  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  harmonize  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,  resting 
upon  territory  that  never  belonged  to  Rome,  or  the  iron  dominion ; 
therefore  they  must  not  be  named  in  the  same  category.  Nebuchad- 
nezzar'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  interpreta- 
tion. 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  accom- 
plished? The  testimony  informs  us  that  the  ten  kingdoms  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  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  very  many  centuries  ago?  The  answer  to  this  question 
is  important,  and  must  be  given  ;  for  without  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  catastro- 
phy  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"1  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,  contemporary 
with  the  toe-kingdoms,  and  of  course  comprehending  them  in  its 
jurisdiction,  which  could  claim  to  be  represented  by  Nebuchadnezzar's 
image.  In  order,  then,  to  prepare  for  the  catastrophy,  the  image 
which  is  now  in  antagonistic  parts,  must  be  re-constructed  ;  in  other 

'  Dan.  ii.  28,  29. 


IN   THEIR    RELATION    TO    THE    KINGDOM    OF   GOD.  293 

words,  a  dominion  must  arise  between  the  present  time  and  the  setting- 
up  of  the  kingdom  of  God,  which  shall  rule  over  the  toe-kino-doms^ 
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  of  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  indicated  above 
is  Russia.     That  it  will  over-run  all  the  ten  kingdoms,  subdue  Turkev 
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  things, 
the  reader  will  see  why  Britain  is  not  included  in  the  ten  toes.     She 
is  reserved  of  God  to  antagonize  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   an   united  dominion;    hence   Britain 
cannot  be  included  among  them   unless  it  is  first  conquered  by  the 
overshadowing  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  will  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  bv  a 
human  power.  The  stone  which  destroys  it  is  represented  as  not"  in 
hands;  that  is,  it  symbolizes  a  supernatural  power.  Vi  the  stone  had 
keen  poised  in  a  man's  hands  ready  to  smite  the  imao-e,  we  mi^ht 
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 


294  THE    KINGDOMS   OF   THE    WORLD 

figure  ;  and  as  there  wore  foui;  different  metal.*,  four  different  anin  &h 
M'ere  selected,  according  to  the  following  order : 

1.  The  head  of  gold,  was  illustrated  by  a  Lion  ; 

2.  The  breasts  arid  arms  of  silv&\  by  a  Bear  ; 

3.  The  belli/  and  thighs  of  brass,  by  a  Leopard  ;  and, 

4.  The  legs,  feet,  and  toes  of  iron,  by  a  Fourth  Beast  wtth 
Ten  Horns. 

OF   THE    LIOls. 

The  beasts  being  substituted  for  the  metals  represent  of  course  the 
name  dominions.  The  lion  was  a  very  appropriate  symbol  for  the 
Assyrian  dynasty ;  and  it  was  as  well  understood  to  represent  it  in 
the  dayi>  of  the  prophets,  as  it  is  now  that  the  lion  and  unicorn  are 
symbols  of  the  British  power.  Hence,  speaking  of  the  overthrow 
coming  upon  Judah  by  Nebuchadnezzar,  Jeremiah  say?-,  "I  will 
bring  evil  from  the  north,  and  a  great  destruction.  The  Linn  is 
come  up  from  his  thicket,  and  the  destroyer  of  the  Gentiles  is  on  h\9 
way.  He  is  gone  forth  to  make  thy  land  desolate  j  and  thy  cities 
fchall  be  laid  waste  without  an  inhabitant."  * 

But  in  Daniel,2  the  Assyrian  lion  appears  under  different  aspects, 
tie  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 
iwo  phases  ;  first,  while  Nineveh  was  its  capital;  and  secondly,  when 
toy  conquest  the  seat  of  government  was  transferred  to  Babylon, 
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  dynasty.  Merodach  was  doubtless 
an  important  member  of  the  family  :  for  Nebuchadnezzar  named  his 
son  Evil-Merodach,  after  him.  About  106  years  elapsed  from  the 
embassy  of  Merodach-Baladan,  to  inquire  after  the  health  of  Hezekiah, 
and  concerning  the  bringing  back  of  the  shadow  i'cr,  degrees  by 
which  it  had  gone  down  on  the  dial,  to  the  first  year  of  Nebuchad- 
nezzar'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  superseded  by  the  king  of  Babylon,  as  the 
destroyer  of  the  Gentiles. 

Before  this  revolution  was  effected,  the  Assyrian  dominion  way 
represented  by  a  winged  lion,  having  the  form  of  a  man  down  to 
the  waist,  and  furnished  with  arms.  This  is  satisfactorily  demonstrated 
by  Mr.  Lay  aid  in  his  u  Nineveh  and  its  remains."  In  his  excavations 
*t  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 
town  by  the  side,  a  branch  with  three  flowers.  Prom  the  shoulder 
prang  forth  expanded  wings  which  spread  over  <he  back.     The  body 

1  Jer.  hr.  7     '  Dau.  rii. 


Ill  THEIR    RELATION   TO    THE    KINGDOM    OP   GrOD.  205 

was  that  of  a  lion  with  five  legs,  two  on  the  fore-end,  and  three  on 
the  side.  The  head,  breast,  and  arras  were  human,  and  as  low  down 
as  the  waist.     A  knotted  girdle  ending  in  tassels,  encircled  the  loins. 

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/'  Jn  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  u  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  civilized  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  Nebuchadnezzar,  though  an  idolator,  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 
overthrown.  Therefore,  when  the  Assyrian  lion  was  made  to  stand 
erect  upon  its  hind  i'eet  like  a  man,  Daniel  says,  that  "a  man's  heart 
was  given  to  it."  Its  golden,  or  imperial  lion-head,  was  reponsive  to 
divine  impressions,  and  gave  utterance  to  sentiments,  which  were 
entirely  alien  from  the  heart  of  the  kings  of  Nineveh.  ■*  I  bles»ed 
the  Most  High,"  said  Nebuchadnezzar,  "  and  I  praised  and  honored 
him  that  liveth  for  ever,  whose  dominion  is  an  everlasting  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  army  of  heaven,  and  among  the  inhabit- 
ants of  the  earth  :  and  none  can  stay  his  hand,  or  say  unto  him, 
What  doest  thou  ?  I  praise,  and  extol,  and  honor  the  King  of 
Heaven,  all  whose  works  are  truth,  and  his  ways  judgment ;  and 
those  that  walk  in  pride  he  is  able  to  abase."  l 

But  this  '*  mans  heart"  was  not  the  disposition  of  Belshatzar, 
his  son's  son.  Instead  of  praising,  and  extolling,  and  honoring  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."2 

'  Compare  Dan.  iv.  34,  35,  37,  with  Isaiah  xxxvi.    »  Dan.  r.  31. 


296  THE    KINGDOMS   OF   THE   WORLD 


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  538 
before  Christ.  It  was  a  dominion  to  be  extended  by  the  sword,  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. 1  The  inequality  of  the  sides 
of  the  Bear,  represents  the  historical  fact,  that  the  dynasty  of  the 
Bear-dominion  was  m'ixed ;  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  for  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  prin- 
cipalities. This  organization  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  princi- 
palities 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 
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  con- 
sequently answer  to  the  breast  of  silver.     We  have  already  in  the 

>  Dan.  viii.  8. 


IN    THEIR    RELATION    TO    THE   KINGDOM    OF   GOD.  297 

heraldry  of  nations  an  intimation  of  the  power  destined  to  act  the  part 
of  the  bear,  when  the  Four  Beasts  have  4'  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  conjecture,  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- WING  ED,  LEOPARD. 

This  beast  represents  the  Macedonian  dominion  which  superseded 
that  of  the  Bear,  as  the  belly  and  thighs  of  brass  did  the  breast  and 
arms  of  silver.  The  Leopard-dominion  was  more  extended  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  intoxica- 
tion. After  a  long  period  of  war,  his  unwieldy  empire  was  resolved 
into  several  kingdoms,  of  which  the  four  principal  ones  are  repre- 
sented 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,  Lybia, 
Arabia,  Ccele-Syria,  and  Palestine,  under  the  Greco-Egyptian 
dynasty ; 

2.  The  kingdom  of  the  North-west,  including  Thrace,  Bythinia, 
&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, 

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  evi- 
dent from  the  words  of  the  prophet,  saying,  "the  Lord  shall  gather 
Judah  from  the  four  corners  (in  Heb.  the  four  wings)  of  the  earth."1 

1  Isaiah  xi.  12  ;  Dan  xi.  4. 


20S  THE  KINGDOMS  OF  THE  VORLD 

The  addition  of  the  wings,  then,  to  this  beast,  signifies  that  the  king- 
doms 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  Peninsular,  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 1  the  dominion  of  Alexander,  which  extended  into 
British  India,  is  represented  by  a  Unicorn,  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  iEgean  Unicorn  of  Alexander;  and,  therefore,  identifies 
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  Unicorn.  But  divine  wisdom  sometimes 
impels  men  to  do  things  the  import  of  which  they  very  imperfectly 
understand  ;  and  the  insertion  of  the  Unicorn  may  have  been  an  act 
of  this  nature.  Be  this  as  it  may,  there  are  indications  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  xMacedonia  ;  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  Unicorn 
will  make  extensive  seizures  of  the  islands  in  the  Mediterranean  as  an 
antagonistic  compensation  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 
continental  territory  washed  by  its  waters,  but  because  of  her  vast 
interests  in  India,  which  would  be  greatly  endangered  by  an  uncon- 
trolled 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 
again  appear  upon  the  stage  of  action,  and  be  prepared  for  the 
catastrophy  of  the  latter  days. 

OF  THE  FOURTH  BEAST,  OR  TEN-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  Gnat  Beasts  came  up  from  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  rice  versa)  which  shall 
arise  out  of  the  earth;"  which  explains,  that  when  he  says  "  up  from 

1  Dan.  viii.  6. 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  299 

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.7'  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  "  exceed- 
ing dreadful  and  terrible,  and  strong  exceedingly  ;"  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  repre- 
senting certain  things  predestined  to  come  to  pass  in  connexion  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  toe-dj nasties,  or,  royal- 
ties ;  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. 
These  eight  points  constitute  a  summary  of  the  things  designed  to 

be  represented  by  the  Eleven  Horns  which  made  their  appearance  on 
the  head  of  the  Fourth  Beast.  The  first  point  is  symbolized,  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  described  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  tabernacle,  (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, 


300  THE    KINGDOMS   OF   THE   WORLD 

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  destoyed." 
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  of  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."  1  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  century  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  1260  years  have  elapsed  since 
the  Horns  established  themselves  on  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  Boast,  we  could  not  tell  when  "  the  time,  times,  and  dividing 
of  time "  should  commence.  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 
advancing  sinee  February  1848,  and  thereby  indicating  that  the 
consummation  is  at  hand. 

The  fall  of  three  horns  before  the  Little  Horn  which  overthrows 
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. l  Speaking  of  the  signification  of  the 
Seven  Heads  of  the  Roman  Beast,  it  is  stated  that  they  have  a 
double  interpretation  ;  that  is,  they  represent  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  "  a  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  outlying  dynasty, 
thrusting  itself  in  among  the  horns  from  a  country  lying  beyond  the 

'  Dan.  vii.  13,  14,  18,  22,  27.    '  Rev.  xvii.  11. 


Ill   THEIR   RELATION    TO    THE    KINGDOM    OF   GOD.  301 

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  favored  with  a  vision  of  u  the  wilderness"  or  territory 
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  f  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  ?wtf"  because  it  is  destroyed  by  "  the  burning  flame." 

The  Little  Horn's  character  has  been  more  obvious  to  interpreters 
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 
existencies  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  pontiffand 
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   Mot  High.      The  mouth  of  this  horn  is  evident 


302  THE   KINGDOMS   OF   THE   WORLD. 

the  same  as  the  mouth  of  the  ten-horned,  and  two-horned,  beasts,  of 
the  apocalypse.1  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  tabernacle,  and  them  that  dwell  in 
heaven. "  These  blasphemies  Daniel  styles  "  great  words  against  the 
Most  Hio"h,"  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  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''  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  "  a  Jew  outwardly."  "  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 ;"  con- 
cerning whom  he  says,  "  this  people  have  I  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.c  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  childi*en."2 

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  capaci- 
ties.    They  may  have  to  bear  witness  for  civil  and  religious  liberty  \ 

'  Rev.  iiil      >  Isaiah  xiii.  3,  17,  IB. 


IX    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  303 

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  with  all   the  plagues  of  war  as  often  as 
they  pleased.     With  various  fortune  have  they  combatted  with  the 
tyrants  of  the  world.     Cromwell    u  tormented  them   who  dwelt  in" 
England  and  drew  the  sword  for  the  "  right  divine  of  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  Hougonots  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  compre- 
hending 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  ;"*  and  in  another  place,  the  ten-horned  "shall  make  war  with 
the   saints,  and  overcome   them  ;"2  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  (ttvevho)  to  the  image  of  the  beast,  that  the  image  of  the  beast 
should  both  speak,  and  cause  as  many  as  would  not  adore  (Vpos/cumjo-coon, 
from  irpos  and  Kwzta  to  crouch,   to  fawn ;  to  kiss  ;  adore  by  prostra- 
tion, kissing,  or  otherwise  :  hence  of  the  Popes,  quos  creant,  adorant, 
whom  they  create  they  adore)   the  image  of  the  beast,  that  they  be 
hilled.     And  he  caused  all,  the  small  and  the  great,  the  rich  and  the 
poor,  the  free  and  the  bond,  that  a  sign   (xaPa7^af  mark,  or  sign^ 

'  Rev.  xi.  7,    '  Rev.  xiii.  7. 


304  THE    KINGDOMS    OF    THE    WORLD 

should  be  made  upon  them  on  their  right  hand,  or  upon  their  fore- 
head :  that  no  man  might  be  qualified  (6uv?jxai  be  ablef  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  Eves  and  Mouth  of  the  Little  Horn  ;  and  who  have  not  the 
sign  j  upon  their  foreheads,  or  in  their  right  hands.  These  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  enormi- 
lies  of  promiscuous  massacre.  The  slaughter  of  the  Albigenses  in 
Languedoc ;  of  the  Vaudois  in  the  valleys  of  the  Piedmontese  moun- 
tains, in  the  thirteenth  and  fifteenth  centuries ;  and  of  the  Hougonots 
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  testimonies  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  hilled;" 
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,1   he  enumerates  them 
as  the  girdle  of  truth,  the  breast-plate  of  righteousness,  the  prepara- 
tion of  the  gospel  of  peace  for  sandals,  the  shield  of  faith,  the  helmet 
of  salvation,  and  the  sword   of  ihe  spirit  which   is  the  word  of  God. 
This  is  the  "whole  armor  of  God  "  which  "the  people  of  the- saints" 
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  bruiie  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  saints  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   favor,  affection,  or  compro- 
mise, 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  about  the  saints  inflicting  the  plagues  of  war  as  often  as  they 
pleased.     How  can  they  do  this  unless  they  contend  in  battle  against 

•  Bph.  vi.  14. 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  305 

the  Beast  ?  The  answer  is  that  the  antipapal  instrumentality  of  God 
in  the  earth  consists  of  three  classes  of  persons;  two  of  these  classes 
are  politico  1 ;  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  "  religious" 
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  reigu 
of  Constantine  more  or  less  intimately  until  the  present  time ;  theii 
co-operation  consisting  in  a  determined  hostility  to  state-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  blas- 
phemous against  God  and  his  truth,  must  be  encountered  by  a  spirit 
as  fierce.  In  history,  we  see  it  exhibited  in  the  Cireumcellions  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 
sucklings,  to  spoil  the  property  of  the  rich,  and  to  reduce  the  social 
fabric  of  the  Beast  to  its  elemental  chaos.  Its  political  representa- 
tive 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  tenden- 
cies 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  pro- 
found ;  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  ;v  three  principles  which  are  utterly 
destructive  of  the  dominion  of  the  Little  Horn,  and  its  less  audacious 
fellows  of  the  Roman  Beast. 

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 

V 


306  THE    KINGDOMS    OF    THE    WORLD 

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.1  It  is  styled  "  the  holy  city  "  in  the  apocalypse  ;2  and  is 
trodden  under  foot  of  the  Gentiles  for  forty-two  months  of  years, 
which  do  not  end  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  command- 
ments 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  antagonist  to  "every  high  thought  that  exalts  itself 
again&t  the  knowledge  of  God,"  whether  entertained  by  the  enemv. 
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  foun- 
dation of  American  institutions  on  the  soil  of  Britain.  They  success- 
fully 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  ill  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 
appreciated  by  the  people  of  these  respective  countries-,  there  are  but 
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  law  and 
the  testimony  ;"  so  long  as  they  are  ignorant  and  faithless  of  "  the 
•hinge  concerning  the  kingdom  of  God,  and  the  name  of  Jesus 
Christ,"   and  glorify  themselves  in  religious  systems,  which  nowhere 

»  Eph.  iT  *-tf.    »  Rer.  xi.  2. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  30? 

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  righteous- 
ness, and  temperance,  and  judgment  to  come,"  irrespective  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  eye  of  faith  sees  the  fairest  spots  of  earth  veiled  in  thick  dark- 
ness. Its  hope  is  not  in  "  the  earth ;"  for  man  can  neither  regenerate 
himself,  nor  society.  Any  organization  of  the  world,  fabricated  by 
human  wisdom,  must  perish ;  for  men  have  neither  knowledge,  wis- 
dom, nor  virtue,  enough,  to  build  a  social  fabric  conducive  to  the  honor 
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  reconstitute  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    "  t.he 
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  holy  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 
under  Austria  and  the  pope,  &c,  in  1815  !     It  is  the  "order  "  estab- 
lished by  Satan,  when  he  triumphs  over  the  rights  of  men,  and  the 
truth  and  righteousness  of  the  untraditionized  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 
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  1280  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.      We  rejoice  in  this 

v  2 


308  THE    KINGDOMS    OF    THE    WORLD. 

assurance  ;  and  though  we  see  reaction  again  showing  its  fiendish 
and  hypocritical  face,  and  hear  it  complacently  hymning  its  ap- 
proaching triumph  over  the  enemies  of  the  image  and  the  beasts, 
which  support  his  blasphemy  against  God  and  his  saints,  we  know 
that  its  final  struggle  is  approaching  by  which  it  will  be  for  ever 
deprived  of  place,  and  power  to  "  destroy  the  earth." 

Of  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  shew 
of  piety  ',  because  they  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  Home  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.     t  It  is  because  the  men  and  women,  the 
young  and  old,   the   laborer  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  any  one, 
it  inspires  them  with  horror,  so  that  when  they  see  any  one  leading 
an  irregular  life,  they  say  to  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  salvation 
through  the  faith  which  is  in  Christ  Jesus."  i     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  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." 

»  2  Tim.  iii    15,  16. 


IN   THEIR    RELATION    TO   THE   KINGDOM    OF   QOD.  309 

"  All  scripture  given  by  inspiration  of  God  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."  l  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  perfection,  and  to  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  protestantism,  and  thus  an  extinguisher  was  placed  upon  their 
lamp,  which  for  1260  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 
Hougonots  of  that  country  ;  and  there  is  no  ro}rai  family  in  Euroj  e 
which  has  shed  in  the  support  of  popery,  half  the  blood  which  tl  e 
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  corruptions  and  usurpations  of  Rome? 
The  cruel  kings  of  France  slew  above  a  million  of  them.  Who 
set  on  foot,  and  headed,  the  executioners  of  the  massacre  of 
Bartholomew  in  1572,  which  lasted  seven  days,  and  in  which  some 
say,  near  50,000  Hougonots  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  Hougonots.  The  king 
himself  stood  at  the  windows  of  his  palace,  endeavouring  to  shoot 
those  who  fled,  and  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,  l  they  that 
dwell  upon  the  earth  shall  rejoice  over  them,  and  make  merry,  and 
shall  send  gifts  one  to  another ;  because  these  two  prophets  tormented 
those  who  dwelt  on  the  earth.'  "2 

This  dreadful  massacre  was  1260  years  from  the  separation  estab- 
lished between  State-church  christians,  and  the  remnant  of  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  wras  consummated.  The  world's 
religion  was  changed ;  and  the  foundation  laid  for  that  awful  despo- 
tism 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 '  apostasy  from 

•  2  Tim.  fix  15,  10.    *  Hev.  xi.  10. 


310  THE    KINGDOMS    OF    THE    WOHLD 

apostolic  Christianity  to  the  kingdom  of  the  world.  Thus,  a  ^tanic 
system  was  established,  which  persecuted  all  "  who  kept  the  com- 
mandments of  God,  and  had  the  testimony  of  Jesus  Christ."1  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  157*2,  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  Hougonots  were  so 
far  successful,  that  their  valour  and  devotedness  raised  their  leader, 
Henry  of  Navarre,  to  the  throne  of  France.  Though  a  Hougonot, 
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  levy- 
ing taxes  on  their  own  account.  Thus  there  was  a  little  state  within 
the  state.  The  Romanists  and  Hougonots  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  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  Hougonots  and  papists.  The  former  were  con- 
quered ;  they  lost  all  their  strong  holds  ;  and  in  1 628,  Rochelle,  their 
last  bulwark,  fell  into  the  hands  of  Cardinal  Richlieu.  Thus  dis- 
appeared in  this  kingdom  of  the  Beast  their  power  to  "  devour  their 
enemies  by  fire  proceeding  out  of  their  (cannon)  mouth."2  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  depart- 
ments 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  despe- 
rate, as  brought  the  state  within  a  hair's  breadth  of  utter  ruin.  Those 
of  the  reformed  religion  still  kept  their  loyalty  so  inviolable,  and 
accompanied  it  with  such  a  zeal,  and  with  a  favor  so  extraordinary, 

I  Eev.  xii.  7—9  ;  I*.    *<  Rev.  xi.  5. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  311 

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  o£  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  "  con- 
tending earnestly  for  the  faith  once  delivered  to  the  saints  ; "  their 
pastors  and  congregations  had  sunk  down  into  the  formalism  of  Calvi- 
nism ;  and  actually  drew  the  sword  for  a  horn,  or  dynasty,  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  favor  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  religious  unity 
in  his  dominions,  Louis  XIV.  determined  to  accomplish   the  suppres- 
sion of  HougODotism  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  dynasty,  their  enemies  said,  "  if 
on  this  occasion  the  Hougonots  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  expres- 
sion, not  content  with  seeing  our  ruin,  endeavoured  to  taste  it."   They 
were  persecuted  in  every  imaginable  way.     They  were  excluded  from 
the  king's   household ;    from  all  employments  of  honor  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,  "  I  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  every- 
where filled  with  these  pretended  criminals ;  orders  were  issued, 
which  deprived  them  in  general  of  all  sorts  of  offices  and  employ- 
ments, from  the  greatest  to  the  smallest,  in  the  farms  and  revenues; 
they  were  declared  incapable  of  exercising  any  employ  in  the  custom- 


312  THE    KINGDOMS    OF   THE    WOItl.D 

house?,  guards,  treasury,  or  post-office,  or  even  to  be  in essenge r?, 
stage  coachmen,  or  waggoners.  Now  a  college  was  suppressed,  and 
then  a  church  shut  up,  and  at  length  they  were  forbid  to  worship  in 
public  at  all  by  the  revocation  of  the  edict  of  Nantes  in  16^5." 
llude  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  tliem,  they  complained  to  the  magistrate,  who  seized 
the  opportunity  thus  presented  to  suppress  the  meeting-bouse. 

*'  Consciences  were  bought  up  like  articles  of  merchandize. 
Pastors  were  forbidden  to  preach  beyond  the  places  in  which  they 
resided  under  penalty  of  several  years  imprisonment.  Children  of 
tender  age  were  authorized  to  embrace  popery  in  spite  of  the  opposi- 
tion of  their  parents ;  who,  without  regard  to  rank,  condition,  or 
merit,  were  declared  unworthy  to  serve  the  state. 

M  The  great  majority  continued  stedfast.  Promises  of  wealth  and 
honors,  seductions,  artifices,  threats,  failed  to  shake  their  constancy  : 
so  that  their  persecutors  resorted  to  the  still  more  energetic  measures, 
commonly  known  as  the  dkagonnades. 

"  These  were  a  species  of  punishment  unthought  of  by  the  Inquisi- 
tion. Profligate  and  merciless  soldiers  were  sent  into  the  houses  of 
the  Hougonots.  They  had  orders  to  resort  to  every  method  except 
assassination  to  convert  their  victims  to  papalism  !  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  Dragon- 
nades  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  Hougonots  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  endeavors  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  wilderness,  they  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  surprized,  the 
soldiers  fired  on  them,  as  if  they  had  been  ferocious  animals.     Thou- 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  313 

sands  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  hang- 
man, and  was  afterwards  cast  into  a  receptacle  for  filth,  like  the  car- 
cass 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,  with  the  fear  of  leaving  his  children 
without  bread,  if  he  should  continue  in  the  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.  18, 1685,  became  the  epoch  of  the  death  of  the  wit- 
nesses. The  war  had  been  long,  but  the  Beast  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  Ccnstantine  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  extin- 
guished, and  "  before  the  God  of  the  earth  "  there  was  no  light ;  no 
Uluminati ;  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  Beasts1  and  their  Image1  were 
triumphant  everywhere. 

'  Rev.  xiii.  1,  11,15. 


314  THE    KINGDOMS    OF    THE    WORLD 


CHAPTER  II. 

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  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  1260  years— Of  the  time  of  the  Beast -Diagram — Of  the 
1335  years. 


The  fourth  beast  of  Daniel's  vision  ;  the  ten-horned,  and  two-horned, 
beasts  ;  and  the  image  of  the  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  represent  cer- 
tain 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.1  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,  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,  4<  It  speaks  £reat  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  lt  it  was  given  to  him  to 
make  war  with  the  saints,  and  to  overcome  them."     It  also  continues 

i  Rev.  viii.  12.    xiii.  8,  14, 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  315 

the  same  length  of  time,  which  is  expressed  by  "  forty-two  mor.ths  " 
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  their  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  tell"  as  a 
spiritual  soul-merchant  in  his  bazars. 

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.1  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  mercenary  instru- 
ments 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  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  idolators ;  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 

i  Bev.  si.  2 


316  THE   KINGDOMS   OF   THE   WORLD 

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  j  and  against  all  ecclesiastical  abettors  of  arbitrary  power 
in  church  and  state  ?  Yes,  that  voice,  though  unheard  and  unheeded 
by  those  who  worship  the  beasts  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  ?  "  1  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,"  there- 
fore, 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  1260  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  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  2 
to  take  away  the  dominion  of  the  Little  Horn, a  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  burning  flame.     It  is  evident 

'  Re*,  vi.  10.    '  Dan.  rii,  82,  2G,  11. 


IN   THEIR   RELATION    TO   THE    KINGDOM    OF   GOD.  317 

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  brimstone."  *  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." 2  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"  ere  reserved  for  a  future  fate  at 
the  hand  of  the  King  of  kings,  and  Lord  of  lords.  Daniel  makes 
the  same  distinction  in  the  judgment  of  the  fourth  beast.  Speaking 
of  it  as  a  whole,  he  says,  "  I  beheld  till  the  beast  ?vas  slain,  and  his 
vody  given  to  the  burning  flame."  The  consuming  affects  the  body  ; 
and  the  destroying,  u  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. 
They  entirely  disappear  from  among  "the  powers  that  be 5"  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  u  the  saints"  with  whom 
the  horn  has  contended  so  long.  In  the  twenty  second  verse  he  says, 
"  Judgment  was  given  to  the  saints."  Having  received  power  to 
judge,  what  use  did  they  make  of  it  ?  This  is  answered  in  the 
twenty-sixth  verse — u  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."  3     This  is  the  fate  impending  over   Austria 

1  Rer,  xix.  20,    '  Dan.  vii.  26.       Her.  zvi.  6. 


318  THE    KINGDOMS   OF   THE    WORLD 

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  judg- 
ment written1  seeing  that  the  Deast  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  consequence  they  were  to  stand 
upon  their  feet,  ascend  to  power,  and  strike  terror  into  all  their  enemies 
who  beheld  them.2  They  were  to  lie  dead  and  unburied  "upon  the 
broad  way  (etti  t»js  nrXaTua^  of  the  great  city,  which  is  figuratively 
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 
coextensive  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. 

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  Hougonots  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  simultaneously  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 
Hougonots  resisted,  and  refused  to  pay.  A  profligate  and  extortionate 
government  goaded  them  into  insurrection,  by  which  they  became 
intitled  to  the  honorable  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 

1  Psalm,  cxlix.  5—9.    '  Rev.  xi.  8—12. 


IN    THEIR    RELATION    .  O   THE   KINGDOM    OF   GOD.  319 

steel.  This  was  the  old  fashion  in  which  they  had  been  accustomed 
to  "devour  their  enemies"  during  their  1260  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  ia 
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  fattened 
upon  it.  They  miscalled  it  Christianity  ;  as  if  the  religion  of  Christ 
had  the  remotest  affinity  to  that  of  "  Sodom  and  Egypt  1"  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  philoso- 
phers," 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  j"1  that  is,  of  things  in  existence  while  John  was  in 
Patmos,  and  of  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  j  and 
the  years  of  their  prophesying,  to  days.    It  would  have  been  a  viola- 

1  Rer.  i.  1,  19. 


320  KINGDOMS   OP  THE   WORLD 

tion  of  the  fitness  of  things  to  have  made  them  testify  for  1260  years, 
because  this  is  far  beyond  the  duration  of  human  life,  which  is  the 
rule  of  speaking  in  the  case.  So  in  indicating  the  time  of  their  un- 
buried  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  disappearing ;  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." 

Now  the  time  that  really  elapsed  between  their  death,  on  Oct.  18, 
1685,  and  their  resurrection  in  1789,  was  103  years,  4  months,  and 
37  days.  This  is  a  period  contained  in  three  lunations  and  a  half  on 
the  day  for  a  year  principle.  I  may  remark  here,  that  prophetic 
time  is  regulated  by  the  moon,  and  not  by  the  sun.  The  year  is  nearly 
measured  by  lunations,  and  contains  twelve  of  29  days  12  hours,  and 
44  minutes  each.  This  would  give  354  days  8  hours  and  48  minutes 
to  the  year  composed  of  synodical  months.  But  she  is  about  364 
days,  or  13  lunar  months,  in  passing  round  the  sun,  which  makes  a 
difference  between  a  year  of  lunations  and  a  lunar  year  of  about  10 
days.  The  prophetic  year  is  neither  as  short  as  the  year  of  lunations, 
nor  as  long  as  the  lunar  year;  but  5  days  16  hours  and  12  minutes 
added  to  the  former,  thereby  giving  360  days  as  its  duration.  A 
twelfth  part  of  this  is  30  days,  which  would  be  too  many  to  represent 
the  time  of  political  death ;  therefore  it  seems  to  have  been  represented 
by  lunations,  or  the  exact  interval  between  one  new  moon  and  another. 
Three  lunations  and  a  half  of  day-years  gives  the  real  time  as  will 
appear  from  the  following  calculation  :  29  days,  12  hours,  44  minutes 
s»  a  moon's  day  multiplied  by  3  days  and  a  half  =**  103  days,8  hours,  34 
minutes;  which,  on  the  day  for  a  year  principle,  which  is  the  element 
of  all  prophetic  times,  gives  103  years,  4  months,  17  days.  Instead, 
therefore,  of  saying  that  they  lay  all  these  years  unburied  on  the 
broad  way  of  the  great  city,  theactual  time  is  reduced  to  its  minimum* 
by  which  the  decorum  of  the  symbol  is  preserved,  and  the  truth 
expressed. 

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  four- 
teen days  after,  being  May  4,  they  accepted  the  invitation  of  "  a 
great  voice  from  the  heaven,"  saying  to  them,  "  Come  up  hither  I" 
This  great  voice  was  the  royal  proclamation  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  ene- 
mies; 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   1260  years  from  A.D.  529.     Now  when  we  turn  to 


IN   THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  321 

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,  Constanti- 
nople, 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  espiscopate 
of  Rome  as  the  founts  of  jurisprudence,  civilization,  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 
Dommangef,  to  whom  I  mentioned  my  desire,  laughed,  and  pointed 
to  the  Justinian  code  Qb  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  simultaneously, 
nor  in  534,  when  his  labors  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  wras  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  an'd  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 


322  THE    KINGDOMS    OF   THE   WORLD 

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."11  Now  this 
symbol  is  to  "  continue  forty  and  two  months"  which  is  the  repre- 
sentative time  of  the  continuance  of  the  things  represented  bv  the 
symbol,  expressed  in  miniature.  It  is  the  symbolical  duration  of  the 
decemregal  and  imperial  constitution  of  Roman  Europe.  Daniel 
expresses  the  same  duration  by  the  phrase,  "  time,  times,  and  dividing 
of  time;"  both  of  which  represent  1260  years.  The  beasts  and 
their  image,  and  the  little  horn  and  his  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  1260,  or  forty-two  months  of  years ;  sb  that  while 
the  ten  horns  will  have  continued  1260  years  from  the  time  of  Phocas, 
the  little  horn  and  his  apocalyptic  synonyms,  will  have  existed  only 
somewhat  more  than  1000.  The  bishop  of  Rome,  however,  as  lion- 
mouth  of  the  ten  horns  will  have  passed  through  his  1260  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  "  Bless^H  is  he  that  waiteth,and 
cometh  to  the  1335  days."2  The  end  of  this  period  is  a  time  of 
blessedness  to  the  saints  of  the  holy  city,  because  like  Daniel,  thev 
shall  "  stand  in  their  lot  in  the  end  of  the  days."  But  so  long  as  the 
fourth  beast  continues  this  cannot  be ;  for  he  treads  down  the  holy 
city  until  the  42  months  expire.  From  this  it  is  manifest  that  the  42 
months  and  1335  days  both  terminate  together.  There  will  be  no 
delay  of  the  resurrection  on  account  of  the  continuance  of  the  beast, 
because  it  will  have  been  destroyed  out  of  the  way  by  the  saint-demo- 
cracies. The  prophet  informs  us,  that  all  things  showed  to  him  are 
to  be  finished  at  the  end  of  "a  time,  times,  and  a  half,"3  or  1260 
years;  and  among  these  wonders  is  the  resurrection  of  many  of  the 
dead  to  everlasting  life.  3  It  appears  from  this,  that  the  1260  and 
1335  both  end  together.  If  this  be  so,  it  follows  that  they  begin  75 
years  apart;  for  the  difference  between  them  is  75  years.  But  to 
this  it  might  be  objected,  if  they  end  together,  how  can  the  42  months 
of  days,  or  1260  years,  have  terminated  at  1789?  The  answer  is, 
that  the  42  months,  1260  years,  and  *•  time,  times,  and  a  half,"  have 
all  a  double  commencement  and  a  double  termination.  The  1335 
years  may  be  said  therefore  to  begin  and  end  with  the  1260 ;  that  is 
it  commences  with  the  first  beginning  of  the  1260,  and  terminate, 
with  its  last  ending.  Thus,  the  1260  may  be  represented  hv  a 
rhombus,  the  two  longitudinal  parallel  lines  of  which  repiVKpiV 
each  1260  years,  but  beginning  one  after  the  other,  which  is  mad/ 
to  appear  by  the  angles  being  less,  or  more,  than  a  right  angle.  TIip 
1335  years  are  indicated   by  the  line  which  stretches  from  the  kwcl 

'Rev.  xi.  2.    »  Dan,  xll.  IS.  13.    »  Dan.  xii.  7,  2. 


IN*    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  32'S 

angle  on  the  left  to  the  upper  angle  on  the  right,  as  it  is  seen  in  the 
following  diagram. 

A.D.  1864—1868. 


A.D.  mo—las  £_gg2  years- 3*  days'    /A-D-  1789—1793. 


A.D.  1685. 


Such,  it  appears  to  me,  is  the  scheme  of  the  times  of  the  beast. 
The  A.D.  799,  under  the  lower  line,  indicates  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  "  amon«-  the  cities  of  the  empire.  The  fourth  trumpet,  which 
proclaimed  the  smiting  of  the  sixth  head  of  the  Beast  in  its  jurisdic- 
tion 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."  i  This  was  a  day  and  a 
nio-ht  of  years,  the  minimum  of  time  demanded  by  the  nature  of  an 
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  to30,  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 
too-ether  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.  553,)  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  splendor.  Now,  no  interpretation  of  prophecy  is  worth  any 
Jbing  which  is  not  sustained  by  facts ;  for  prophecy  is  not  a  prediction 
of  opinions,  principles,  or  feelings,  but  of  tangible  and  stubborn  facts 

'  Rev.  Viii.  12. 

x2 


324  THE    KINGDOMS    OF   THE   WORLD 

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  cele- 
bration 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  Charlemagne  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. 

Between  A.D.  529,  and  the  pragmatic  degradation  of  Rome  U 
"  one  hour "  of  years,  or  30  years.  I  rather  think  that  this  is  the 
period  referred  to  in  the  apocalypse,  saying,  "  the  ten  horns  receive 
power  as  kings  one  hour  with  the  Beast;"1  that  is,  they  co-operate 
for  that  time  with  the  sixth  head  of  the  Beast  in  his  war  with  the 
seventh,  which  continued  only  "a  short  space"  of  sixty  years.  In 
the  history  of  the  period,  this  wras  the  fact ;  for  we  find  the  soldiers 
of  some  of  the  kingdoms  in  the  armies  of  Justinian  in  his  Italian 
wars. 

Thus,  then,  the  first  commencement  of  the  1260  years  is  marked 
by  the  lesser  period  of  270  years,  and  their  first  termination  bf 
another  of  103  years,  from  the  death  of  the  witnesses  in  1685  to 
their  resurrection  in  1789.  The  diagonal  number  of  the  diagram, 
the  1335  years,  stretches  to  the  second  termination  of  the  1260 ;  and 
thus  presents  us  with  a  period  of  75  years  for  the  judgment,  which 
has  been  given  into  the  hands  of  the  saints.  At  the  end  of  this  time 
the  Roman  Beast  will  be  like  the  empire  of  Napoleon,  a  thing  which 
was,  but  is  not,  and  will  be  no  more. 

A  dominion  requires  time  for  its  destruction  as  well  as  time 
for  its  formation.  Hence,  as  the  ten-horned  Beast  was  75  years  in 
completing  its  constitution,  there  is  a  fitness  in  the  arrangement  which 
provides  75  years  for  the  dissolution  of  the  same.  Its  organization 
was  gradual,  it  is  not  therefore  to  be  expected  that  its  destruction  will 
be  instantaneous.  Time  is^necessary  for  all  things,  to  build  up  and 
pull  down.  Interpreters  are  generally  too  much  in  a  hurry.  We 
must  have  patience  as  well  as  faith.  Things  are  all  working  together 
well  for  the  appointed  end.  The  remaining  fifteen,  or  twenty,  years 
which  have  yet  to  expire  before  the  75  years  of  judgment  are  corii- 
pletc,  will  develope  things  which  will  make  the  ears  of  the  nations 
tingle,  and  their  blood  run  cold.     But  what  strikes  them  with  terror 

*  Bev.  xvii.  12. 
( 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  325 

is  matter  of  joy  to  the  believer  in  the  kingdom  of  God ;  for  the 
dragon,  the  beasts,  and  the  image,  must  all  be  destroyed  out  of  the 
way  before  the  auspicious  era  of  the  world's  blessedness  can  be 
introduced. 


CHAPTER  III. 

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  thiid,  fourth,  and  fifth,  vials,  and  Napoleon — England  and  the 
second  vial— Turkey  and  the  sixth  vial — All  Europe  and  the  seventh  vial— The 
prophecy  of  the  Frogs  explained— The  mission  of  the  unclean  spirits — Their  opera- 
tion the  sign  of  Christ's  stealthy  and  sudden  return — The  great  desideratum  in 
view  of  the  Advent. 


The  seventy-five  years  included  between  the  two  endings  of  the  1260 
years,  is  in  part  styled,  "  the  time  of  the  end  "  in  Daniel  ;*  also  u  the 
latter  dai/s;''2  being  about  the  same  length  of  time  as  "the  last  days" 
of  the  Mosaic  dispensation,  dating  from  the  birth  of  Christ,  three 
years  and  eight  months  before  the  beginning  of  the  vulgar  era.  It  is 
the  period  of  the  Beast's  judgment  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  up  a  power  upon  them,  which  will  overcome 
them  in  turn  ;  and  by  his  conquests  build  up  the  Image  of  Nebu- 
chadnezzar, and  bring  out  again  to  view  the  Lion,  the  Leopard,  and 
the  Bear ;  of  which  the  image  will  be  broken  to  shivers ;  and  the 
Beasts,  "  have  their  dominion  taken  away  by  the  Ancient  of  Days  ;" 
u  though  their  existence  will  be  prolonged  for  a  season  and  a  time/* 
or  1000  years  ,  during  which  their  destinies  will  be  at  the  disposal  of 
the  inheritors  of  the  kingdom  of  God. 

I  have  said  that  the  75  years  of  organization  had  a  double 
beginning;  and,  consequently,  a  double  ending  likewise.  This  is 
also  the  case  with  the  75  years  of  judgment.  There  elapsed  four 
years  and  eight  months  between  the  publication  of  the  Justinian  code, 
and  that  of  the  pandects  and  institutes.  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 
3370  degrees,  the  Justinian  constitution  of  the  empire  by  which  the 
Bishop  of  Rome  became  the  lion-mouth  of  the  dominion,  and  the 
Roman  superstition,  the  state  religion  of  the   Horns.     In  533,  the 

1  D.in.  viii.  17;  xi.  40.    2  Dan.  i;.  28:  x.  14.    Ezek.  xxxviii.  16. 


326  THE    KINGDOMS    OF   THE   WORLD 

supi*emacy  of  Rome  in  ecclesiastical  affairs  was  recognized  by 
Justinian ;  and  in  1260  years  after,  that  is,  in  1793,  the  new  consti- 
tution was  adopted,  and  the  Roman  religion  abolished.  There  are 
other  notable  considerations  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 
concerning  the  witnesses  after  their  ascension  to  supremacy  in  the 
sight  of  their  enemies. 

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  titles  of  men  "  (ovopaTa  avQpufirutv) ;  that  is,  com- 
pletely 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  j  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  were 
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  2160  nobles  and  priests  at  Nantes ;  drowned  and  shot 
2,000  infants,  7641  women,  and  5300  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  Hougonots. 
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  as  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  Medcs,  whom  he  had  prepared  to 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  327 

execute  vengeance  upon  Babylon.  u  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  itself  in  the  heaven,  and  coming  down  upon  the  people  of 
his  curse  to  judgment." 1  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  of  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  detestible,  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  illumi- 
nations, gifts,  and  merry-makings.  c 

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  Bern"- ; 
and  another  on  June  8,  decreeing  a  national  festival  to  his  honor, 
which  wras  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 
(oTau  fisXXfj  traXiriXeiv)  the  secret  of  God  shall  be  finished,  as  he  hath 
declared  to  his  servants  the  prophets."  3  Here  is  a  continuance  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  be  established  as  revealed  in 
the  writings  of  the  prophets.  4  This  is  the  declared  mystery,  to  the 
manifestation  of  which  all  things  are  tending. 

The  things  which  will  have  been  accomplished  when  the  seventh 
trumpet  shall  have  ceased  to  sound  are  stated  summarily  in  the 
following  words  ;  "  And  the  seventh  angel  sounded ;  and  there  were 
great  voices  in  heaven,  saying,  The  kingdoms  of  this   world  are 

«  Isaiah  xxxiv.  5.    2  Rev.  *'-  10.    »  Ber.  x.  7.    <  Dan.  ii.  44. 


328  THE    KINGDOMS    OF    THE    WORLD 

become  the  kingdoms  ■  of  our  Lord  and  of  his  Anointed  (Xpio-To?;) 
and  he  shall  reign  for  ever  and  ever."  This  is  the  consummation, 
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  separated,  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  connexion  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 ;" 1  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 
demoralizers  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  75  years,  during  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  comprised  in  the  Greco- Roman  Dragon.     The  portions  of  wrath 
committed   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  con- 
tained 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   "judgment  ?vas  given."     They  had 
first  judged  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 
judge  them  for  their  crimes  against  God  and  man.     The  democracy 
were  invited  to  their  work  abroad  by  the  continental  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  in  the  outset,  the  sans-cullottes-sol- 
diery  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 

1  Rev.  xi.  15—19. 


IN   THEIR    RELATION   TO   THE   KINGDOM    OF   GOD.  329 

foes,  and  avenging  the  blood  of  his  saints,  therefore  no  power  eould 
withstand  them  so  long  as  they  did  not  transcend  their  mission.  The 
history  of  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. 

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 
Napoleon  and  his  generals.  To  him,  as  the  man  of  the  earth  and 
sword  of  the  democracy,  it  was  given  to  carry  on  the  judgment  upon 
Daniel's  fourth  beast.  He  appears  pre-eminent  in  the  pouring  out 
of  the  third  vial  upon  "  the  rivers  and  fountains  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  in  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 
retribution  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,  "  Even  so,  Lord  God 
Almighty,  true  ar.-d  righteous  are  thy  judgments."  1  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. 

.  But  the  judgment  of  the  saints  upon  the  little  horn  did  not  stop 
here.  They  next  proceeded  to  pour  out  God's  wrath  upon  "  thesinib' 
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  the  sun  of  a  great 
pari  of  Europe  he  would  tolerate  no  rival.  The  house  of  Hapsburg 
still  claimed  to  be  th?  sun  of  the  Roman  world,  which  the  head  of 

Usv.  xvi.  5—7. 


330  THE    KINGDOMS    OF   THE   WORLD 

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,  and  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  1000  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.  Having  to  contend  with  the  British 
Leopard  in  Spain,  the  beast  and  the  image  deemed  it  a  favorable 
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  Ecclesiastical  State  to  the  kingdom  of 
Italy  ;  and  by  a  second  decree,  dated  at  Vienna  May  17,  1800,  he 
suppressed  the  temporal  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  1260  years  from  the  capture  of  Rome  by  Totilla  and 
his  Goths. 

Thus,  by  the  judgment  given  to  the  saints,  the  dominion  of  the 
ten-horned,  and  two-horned,  Beasts  and  their  Image,  was  completely 
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  Illyriati  pro- 
vinces, 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 


JN    THEIR   RELATION    TO   THE    KINGDOM    OF    GOD.  331 

Peninsular  seemed  on  the  verge  of  final  subjugation.  Thus,  an  em- 
pire of  800,001)  square  miles,  and  containing  a  population  or 
85,0  K),090,  in  territory  one  fifth  part,  and  in  number  of  inhabitants 
one  half,  of  united  Europe,  was  either  in  quiet  subjection  to  Napo- 
leon'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  con- 
sumers and  destroyers  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 
energize  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  judgment  that  yet  remains 
to  be  executed  for  the  destroying  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 
alone.  In  attacking  Russia,  the  democracy  exceeded  the  limits  of 
its  commission  ;  for  the  Russian  dominion  is  no  part  of  the  ten-horned 
Beast  of  the  sea,  or  two-horned  Beast  of  the  earth.  While  Russia, 
indeed,  was  combatting  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  1260 
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  judged  not  only  in 
Europe,  but  in  Egypt  and  Syria.  In  1815,  peace  was  finally  pro- 
claimed; "  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 


332  THE    KINGDOMS    OF    THE    WORLD 

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 
jf  the  earth,  delight.  But  after  a  few  years  God  dissolved  it  like  a 
;hing  of  air. 

The  time  at  length  arrived  to  make  preparation  for  the  restoration 
of  Israel.  The  "  abomination  that  maketh  desolate  "  had  prevailed 
under  divers  forms  for  u  1290  years  "  l  from  the  celebrated  epoch 
A.D.  530,  which  was  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  government  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  1780  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/'  2  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.  If 
therefore  it  be  ascertained  when  the  vial  began  to  pour,  the  time  is 
also  discovered  when  the  1290  years  of  the  desolation  end.  This 
ascertained,  there  is  of  course  no  difficulty  in  knowing  when  they 
commenced.  When  we  look  into  the  history  of  our  own  time,  it  is 
easy  to  perceive  that  the  sixth  vial  began  in  1820.  The  other  vials 
had  been  exhausted  principally  upon  the  western  division  of  the 
empire,  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,  Constantinople 
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  of  the  Califs.  Togrul's  successors 
down  to  the  present  Sultan  have  inherited  this  lieutenancy,  by  which 

»  Dan.  xii.  11.    '  Dan.  ix.  27. 


IX    THEIU    RELATION   TO    THE    KINGDOM    OF    GOD.  383 

they  are  regarded  as  the  political  and  spiritual  head  of  the  Moham- 
medan world.  The  judgment  of  the  sixth  vial  is  to  take  away  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  Musselmen,  to  pay  tribute,  or  to  suffer  death  ;  and  for  apostates 
there  was  no  merc}r.  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  782  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  clays  from  Togrul  Beg's 
investiture  by  the  commander  of  the  faithful,  to  the  taking  of  Con- 
stantinople. 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  at  the  hand  of  Russia, 
who  was  then  fully  occupied  in  the  Hungarian  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  Hungarians,  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  re- 
volted, 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  exterminating  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  awaits  only  the  opportunity 
of  re-planting  the  Greek  cross  on  the  dome  of  St.  Sophia. 


334  THE    KINGDOMS    OF   THE    WORLD 

Ten  years  after  the  commencement  of  the  sixth  vial,  the  seventh 
began  to  descend  upon  "  the  air,"  or  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 
seventh  vial,  whose  beginning  Was  marked  by  the  revolution  in  Paris 
in  1830.  The  congress  of  Vienna  had  constituted  the  kingdom  of 
the  Netherlands,  part  of  which  lay  in  Roman  Europe,  and  part  of  it, 
namely,  Holland,  beyond  it.  The  vial  of  the  air,  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  kingdoms,  producing  "  voices,  and  thunders, 
and  lightnings"  on  every  side.  A  thunderbolt  fell  upon  the  Nether- 
lands, 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  j 
Louis  Phillippe,  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." 

Eighteen  years  had  passed  away  since  the  blending  of  the  sixth 
and  seventh  vial-periods.  Two  years  before  a  new  pope  was  elected 
to  the  papal  throne.  He  intended  to  rule,  he  said,  according  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  pro- 
gressing 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  originated  the  "great  earthquake v  of  the 
seventh  vial.     It  is  the  same  earthquake  as  that  of  the  eleventh  of 


IK   THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  335 

the  apocalypse,  and  nineteenth  verse.  Its  first  shocks  have  been 
terrific,  but  they  are  only  the  premonitions  of  worse  to  come.  The 
earthquake,  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  in  "  the  air,"  are  thus  intimated  by 
the  prophet,  saying,  "  There  shall  be  a  time  of  trouble  such  as  never 
was  since  there  was  a  nation  to  that  same  time :  and  at  that  time 
Israel  shall  be  delivered,  every  one  that  shall  be  found  written  in  the 
book. *  And  many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  everlasting  shame  and 
contempt."2  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.  3  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  earth- 
quake, and  so  great."  4  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  overwhelm  the  nations  with  "  torment  and 
sorrow,"  for  the  cup  of  their  iniquity  is  full. 

The  more  immediate  effect  of  the  shocks  of  the  past  year  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  democratic 
insurrection  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  eastward. 
But  before  "  the  cities  fall,"  or  as  Daniel  expresses  it,  "  the  thrones 
are  cast  down,"  Rome  comes  in  for  her  final  overthrow.  I  say 
"  before,"  because  these  kings  are  to  be  parties  to  her  destruction, 
and  are  to  "  bewail  and  lament  for  her,"  to  them,  unexpected  doom. 
"  Judgment  "  hath  again  to  be  "  given  to  the  saints ; "  for  as  yet 
they  have  only  in  part  performed  their  mission.  They  then  prostrated  the 
horns,  the  little  horn,  and  the  image  of  the  beast,  and  consumed  their 
dominion  ;  but  in  connexion  with  this  earthquake  of  the  last  vial, 
they  have  l(  to  destroy  it  to  the  end."  They  are  repressed  for  the 
moment ;  but  things  are  progressing  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 

» Isaiah  iv.  3.    i  Dan.  xii.  1,  2.    3  Dan.  vii.  9.    *  Rev.  xvi.  18. 


336  THE    KINGDOMS    OF   THE    WOKLD 

work,  the  saints  must  be  again  repressed  and  suppressed,  as  they  were 
in  1814  and  1815,  by  a  power,  however,  that  will  subdue  all  for 
iiself.  There  will  be  no  more  resuscitation  of  the  old  governments, 
but  all  things  will  be  absorbed  into  one  continental  dominion  upon  the 
old  Reman  domain.  In  the  midst  of  this  great  commotion,  Britain 
pushes  westward  from  India,  and  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,"1  which  is  called  Armageddon2  in  the  Hebrew  tongue,  and 
geographically  situated  in  the  land  of  Israel.3  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."  This  power  is  broken ;  Judah  is  saved; 
Messiah  appears  "  as  a  thief;  "  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  shocks  have  already  revealed  the  earnest  of 
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  the  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."  * 

But  the  mighty  earthquake  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  saw,"  says  the  apostle,  u  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  (Sai/xovwv)  bringing  to  pass  remarkable  events 
(ttoiovvto.  crr\fitia)  and  they  go  forth  to  the  kings  of  the  earth,  and  of 
the  whole  habitable  {oiKovfjuvn^  6X^)  to  assemble  them  to  the  war 
(cts  iroXtfiov)  of  that  great  day  of  God  the  Almighty.  And  he  gathered 
them  together  into  a  place  called  in  the  Hebrew  tongue,  Armageddon."5 
In  this  passage  we  have  to  consider  the  il  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  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. 

Iter.  xiv.  20.     *  Rev.  xvi.  16.      *  Exek.  xxxix.  4;  Dan.  xi.  41,  45.      «  Rev.  xvi.  19—21.     5  Rev 

xvL  18—19. 


IN    THEIR    RELATION    TO   THE   KINGDOM    OF   GOD.  337 

Now  the  throne  of  the  dragon  is  Constantinople ;  that  of  the  two- 
horned  beast,  Vienna  ;  and  that,  of  the  image  of  the  beast,  Homo. 
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  papalJupiter  is  styled  the 
beast's  image;  but  in  the  thirteenth  verse  of  the  same  chapter,  while 
the  spirits  are  at  work,  he  is  termed  the  false  prophet ;  and  in  ver.-e 
twenty  of  chapter  nineteen  also,  where  it  speaks  of  his  perdition. 
This  change  ot  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  Home ;  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  superstitions,  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  i 
Ottomans,  God's  cavalry  to  slay  with  political  death,  the  catholic 
image-worshippers  of  the  Asiatic  third  part  of  the  Roman  dragon. 
Mohammed  was  the  star ;  and  his  successors,  the  "commanders  of 
the  faithful,"  the  "angels  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  fs  speak  unto  men  to 
edification,  and  exhortation,  and  comfort."  2  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 
mouth,  or  prophet,  or  speaker,  of  the  papacy,  and  no  more.     He  is 

'  Rev  ix.  1,  11.    2  I  Cor.  xir.  3. 

Y 


338  THE    KINGDOMS    OF    THE    WORLD 

virtually  stripped  of  his  dominion  ;  lie  can  prophesy,  but  his  rule  is  a 
thing  of  name,  and  not  a  fact.  A  false  prophet  is  he;  truthless  as 
Satan;  sporting  himself  with  his  own  deceivings,  and  thereby  pro- 
voking 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  fiery  European  lake  they  are  blowing  into  a 
flame,  they  must  fulfil  the  mission  to  which  they  are  appointed  under 
the  sixth  and  seventh  vials.  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  symbolized  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  ^uch 
mouths.  Rome,  Vienna,  and  Constantinople,  are  so  many  centres  of 
intrigue,  whence  proceeds  the  evil  that  is  to  ruin  the  beast.  I  say 
Rome,  which,  however,  is  not  strictly  correct.  It  should  be,  wherever 
the  false  prophet  is  for  the  time  being,  whether  at  Gaeta,  or  at 
Portici ;  for  it  is  exceedingly  questionable,  if  ever  he  reside  again  in 
Rome.  Then  from  Vienna,  Constantinople,  and  the  locality  of  the 
false  prophet,  are  to  go  forth  to  "  the  kings  of  the  earth,"  and  to 
"  the  kings  of  the  whole  habitable,"  the  results  of  these  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  crisis  is 
to  be  the  proximate  cause  of  the  several  policies  which  characterize 
the  demon-mouths.  That  is  to  say,  if  this  frog-power  had  not  struck 
out  a  new  course  of  operation  which  deranged  every  thing,  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  destruction  of  the  two-horned  beast 
and  the  false  prophet ;  and  at  the  same  time  brings  upon  the  arena  a 
power  which  is  to  unjewel  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,  when  "  the 
Judgment  sits,  and  they  shall  take  away  his  dominion  to  consume  and 
to  destroy  it  to   the  cnd.y*  l     Who  "they"  are  to  whom   the  work 

'  Dan.  vU.  26. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  339 

of  destruction  is  committed  is  obvious  from  the  twenty-second  vers.', 
where  it  is  written,  "judgment  was  given  to  the  saints,"  that  is,  of 
the  Median  class,  who  do  their  work  previously  to  "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  enemy  of  the  Beasts  and  their  Image. 
The  testimony  to  establish  this  is  as  follows. 

1.  Montfaucon,  in  his  Monumens  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  represent- 
ing afroy,  which  was  also  an  Egyptian  symbol."  This  was  found 
A.D.  1G23,  at  St.  Erice,  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  fee  temb  of  Childeric  L] 


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  Hon, 
et  celles  des  Francs  un  crapaud.  Le  crapaud  designe  les  marais 
dont  sortirent  les  Francs."  And  again,  on  p.  195,  "  La  Cosmo- 
graphie  de  Munster  (1.  ii.)  nous  a  transmit  un  fait  tres  remarquable 
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  Hon,  l'autre  d'a/gle,  la  troisieme  de  crapaud.  II  consulta  la 
dessus,  ajoute  on,  un  celebre  Druide  de  la  contree,  appele  Al 
Runus ;  et  celuici  l'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  Yaifjle, 
et  les  Francs  par  le  crapaud,  a,  cause  de  leur  marais."  * 

*  The  following  translation  will  serve  for  those  who  do  not  understand  French.— In  M.  Court  de 
Gebelin's  work,  styled  '  The  Primitive  World  compared  with  the  Modern  World,"  he  says,  "The 
armorial  bearings  of  Guyenne  are  n  leppanl ;  those  of  the  Celts  (especially  of  the  Belgians)  are 
<i  lion;  and  of  the  French  a  frog.  The  Frog  represents  the  marshes  whence  the  French  originated." 
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 
aream  a  figure  with  three  heads,  the  one  of  a  n<>:> ,  the  other  of  an  eagle,  and  the  third  of  a  frog. 
He  con-ulted  there,  it  is  ad^ed,  a  celebrated  druid  of  the  country,  named  Al  Ilunus  ;  who  assured 
rim  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  t\\efrogt 
because  of  their  marshes." 


340 


THE    KINGDOMS    OF   THE    WORLD 


3.  In  the  sixth  century,  xlvi  of  the  prophecies  of  Nostra  Dam  us 
(p.  *251)  translated  by  Garencieres  of  London,  1672,  occur  the 
following  lines : 

Unjuste  sera  un  exil  envoye 
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  Fabyan's  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  bearing  three 
frogs,  (p.  37,  Ellis'  edit.) ;  with  the  words  beneath, 


[This  iB  the  Olde  Armys  of  France.] 


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  baptized  there  after  his  conver- 
sion to  Romanism. 


[The  Banner  of  Clorifc } 


IN    THEIR    RELATION    TO   THE   KINGDOM   OP   GOD.  341 

The  next  engraving  is  from  the  Franciscan  church  at  Innspruck; 
where  is  a  row  of  tall  bronze  figures,  twenty-three  in  number,  repre- 
senting principally  the  most  distinguished  personages  of  the  House 
of  Austria ;  the  armor  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  fieur  de  lis  and  three  frogs, 
with  the  words  underneath,  "  Clodovceus  der  i  Christenlich  kunig  von 
Frankreich;"  that  is,  Clovis  the  first  christian  king  of  France. 


[Armorial  Shield  of  Clovis.] 

1.  Uptonus  de  Militari  Officio,  p.  155,  states  that  three  frogs  were 
the  old  arms  of  France,  without  specifying  what  race  of  kings. 

2.  Professor  Schott  supposes  the  three  frogs  to  have  been  distinctly 
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  ! 

3.  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  Mihi  terra  lacusque,  land  and  water 
are  mine. 

4.  In  the  "  Encyclopoedia  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.  1.)  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 


342  THE    KINGDOMS   OF   THE   WORLD 

the  armorial  shield  of  Clovis,  that  the  frogs  and  the  lillies  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  frogs  without  the  lillies  appear  in  the 
armorial  bearings  of  the  Franks ;  and  in  the  medal  of  Childeric  I. 
there  is  no  lilly,  but  the  frog  only.  It  would  therefore  seem  from  this, 
that  the  lillies  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  lilLes,  ovjieur  de  lis,  the  ruling  dynasty.  Now,  if  the 
apostle  had  said,  "  I  saw  three  unclean  spirits  like  lillies  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  3avages  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  conspicuous  part  in  the  affairs  of 
nations  ;  and,  foreseeing  by  what  symbol  they  would  represent  them- 
selves, he  symbolized  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,  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  pro- 
ceeding 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  destruc- 
tion 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  pro- 
phecy 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  Feb.  '48  the  Parisian  democracy,  ever  foremost  in 
revolution,  plucked  the  Bourbon  Lilly  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  lis  being 
thrown  aside,  the  Frogs  by  a  vote  of  six  millions  set  over  themselves 
the  nephew  of  their  democratic  emperor,  who  had  done  suck  good 


IN    THEfB    RELATION   TO    THE    KINGDOM    OF    GOD.  343 

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  February  the  outbreaks  of  the  democracy  in  other 
countries  became  frequent  and  formidable ;  and  the  National  Assem- 
bly and  its  Provisional  Government  constituted  in  fact  the  Parlia- 
ment and  executive  of  the  democracy  throughout  Europe.  Under 
the  shadow  of  their  favor  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 
triumphant  in  Italy,  caused  the  Frogs  to  seize  on  Rome  that  their  inter- 
ests 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  of  a  strong  military  force ;  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  wrar. 

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  war 
between  the  Porte  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  o*  God.     Their  friendship  for  the  sultan  will 


344  THE    KINGDOMS    ,F   THE    WORLD 

be  as  fatal  to  him,  as  the  friendship  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  ;  for  in 
the  tumult  and  confusion  created  by  the  measures  of  the  sultan,  the 
emperor,  and  the  Roman  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  also  going  forth  to  Prussia  in  opposition  to  the  demo- 
cratic 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  deceiving  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  princi- 
ples of  interpretation,  it  is  impossible  for  the  Hungarians  to  triumph. 
So  certainly  incorrect  did  some  regard  this  view  of  the  matter,  that 
they  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 "  overall 
their  enemies.     But,  alas  for  him.     Men  should  never  prophecy  of 
the  future  from  present  appearances.     Though  these  were  against  my 
exposition,  I  was  persuaded   't  would  turn  out  in  the  end  as  I  had 
said;  ami  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  Gbrgey's  sur- 
render, and  the  ruin  of  the  Magyar  cause.     The  details  are  known  to 
every  one.     And  as  I  had  said,  so  it  came  to  pass,  Turkish  sympathy 


I\-    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  3lO 

with  the  Hungarians,  and  hospitality  to  the  refugees,  was  made  a 
casus  bdll  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  brief  period  which 
remains  of  their  political  existence,  is  to  stir  up  the  nations  to  war, 
which  will  redound  to  their  own  destruction.  The  press  is  prophesying 
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  mislead,  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  will  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."  *  This  is  the  career 
marked  out  for  him ;  which  neither  France,  nor  England,  nor  the 
world  combined  can  obstruct,  or  circumvent. 

In  dismissing  this  part  of  the  subject,  it  is  necessary  to  call  the 
attention  of  the  reader  to  a  very  important  intimation  in  connexion 
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  John.c  "  Behold,"  says  he,  "  I  come 
as  A  thief.  Blessed  is  he  that  watchMh,  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.3 

i  Dan.  xi.  -10,  41.    '  Rev.  i.  1.    3  Rev<  xvil.  u  .  xix#  19<  2l. 


346  THE    KINGDOMS    OF    THE    WORLD 

Now,  does  it  not  strike  the  reader  as  remarkable  that  the  coning 
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  introduced  as  a  naming  of 
what  is  about  to  happen  ai  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  secresy.  John, 
indeed,  says  "  He  cometh  with  clouds,  and  every  eye  shall  see  him, 
even  those  (/««  oitivs?)  who  pierced  him ;  and  all  the  tribes  of  the 
land  shall  mourn  in  his  presence  (*?r  'avrov")  1  This,  however,  is 
affirmed  of  his  appearance  in  Israel,  when  he  shall  make  himself 
known  to  his  brethren  after  the  type  of  Joseph ; e  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  forty  years  requires  that  so  signal  a  revelation 
be  witheld  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  at  the  right  hand  of  God ;  but  hereafter  they 
will  believe  that  he  is  "reigning  in  Jerusalem  before  his  Ancients 
gloriously  ;  "3  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  connexion  with  the  warning 
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  watch- 
roan  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.  "  4  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  surrounding  gloom.     This  world 

'  Rev.  i.  7.    '  Zech.  xiii.  10— 14.    a  Isaiah  xxiv.  23.    *  Jer.  x.  2.  ".. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  347 

is  "  a  dark  place  "  and  its  cosmopolites  who  understand  not  the 
prophetic  word  mere  embodiments  of  fog.  If  we  understand  u  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  thief;  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  splendor  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  destroyed,  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."  *  In  other  words, 
he  must  believe  "  the  things  concerning  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  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  corning  of  the 
Lord.  He  is  arrayed  in  fine  linen,  clean  and  white ;  for  the  fine 
linen  represents  the  righteousness  of  the  saints  ;"2  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  anv 
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."  3  The  representative 
number  of  their  aggregate  is  144,000  ;4  and  their  representative 
measure  144  cubits.5  "  These  are  they  who  (in  the  days  of  their 
flesh)  were  not  defiled  with  women  ;  for  they  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 

'  Rev.  iii.  18.    '  Rev.  six.  7.  8.    3  Rev.  vii.  14—17.    *  Rev.  xiv.  1—3.    *  Rev.  xxi.  17. 


348  THK    KINGDOMS    OF    THE    WORLD 

"holy  city  trodden  under  foot  of  the  Gentiles ;"  but  when  changed 
and  raised  from  the  dead,  and  exalted  to  meet  the  Lord  in  the  air, 
and  are  seen  descending  thence  towards  Zion,  they  are  "  the  great 
city,  the  new  and  holy  Jerusalem,  having  the  glory  of  God."  1 

This,  then,  is  the  great  desideratum  of  the  age,  namely,  the  pre- 
paration 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  mere  nurseries  of  pride,  professional  religion, 
and  conceit;  and  "the  droppings  of  the  sanctuary  "  which  their  nurse- 
lings are  appointed  to  distil,  wear  away  the  intelligence  of  the  people, 
and  leave  them  irresponsive  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.     Hearing  "  sermons  "  is  not  "  hearing  the  word."     It 
is  this  we  must  hear  if  we  would  have  faith  ;  for  lt  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  favor  and   popularity 
must   be  utterly  disregarded  ;  and  the  question  be,  not  "  what  saitli 
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 
candor,  and  I  doubt  nor,  but  in  a  short  time  a  people  will  spring  up 
in  this  island  prepared  for  the  Lord,  whom  he   will  acknowledge  at 
his  return. 

1  Rev.  xi.  2 ;  xxi.  2,  9,  10,  II 


IN   THEIR   RELATION   TO    THE    KINGDOM    OF    GOD.  349 


CHAPTER  IV. 

The  vision  and  prophecy  of  the  East— Of  the  Ram  and  the  Unicorn — The  Four 
Horns  of  the  (i  oat— Of  the  fifth,  or  Little,  Horn— Of  the  Seventy  Weeks— Of  the 
1290  years— Summary  of  the  eleventh  of  Dani.  1  —  Paraphrase  of  the  first  thirty- 
five  verses  of  Dan.  xi. — Of  the  king  and  the  strange  god — Mahuzzhn- 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  unrepresented. 
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  unsymbolized.  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  intro- 
duced into  the  Bible  ?  The  answer  is,  to  illustrate  the  relations  of 
the  Sin-power  to  "  the  holy  people  " i  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,  including  also  the 
saints  of  the  holy  city  among  the  Gentiles.  The  Roman  power,  under 
its  several  constitutions,  has  been  the  destroyer  of  "  Judah  and  his 
companions,"  and  the  slayer  of  the  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 

'Dan.  Tlii.24;  ill.  7 


350  THE   KINGDOMS    OF   THE   WORLD 

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 
uthe  higher  came  up  last"  In  the  twentieth  verse  we  are  informed 
that  the  horns  represent  "  the  kings  of  Media  and  Persia."  Hence 
the  Ram  symbolizes  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,1 
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  an  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  u  a  notable  horn  ;"  and  in  the 
prophecy  "a  mighty  king,  ruling  with  great  dominion,  and  doing 
according  to  his  will."2  The  Ram's  dominion  is  represented  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 
toward  the  four  winds  (wings)  of  heaven  ;"  that  is,  "four  kingdoms 
stood  up  out  of  the  nation."  These  have  been  enumerated  on  page 
297  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  prosperity  ; 
for  his  kingdom  was  plucked  up  for  others  beside  them. 

-Now,  in  the  latter  time  of  these  four  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  0/ 

x  Dan.  xi.  2.        2  Dan.  xi.  3. 


IN   THEIR   RELATION-   TO    THE    KINGDOM    OF   GOD.  351 

one  of  the  four  horns  ;  and  in  the  prophecy,  as  "  a  king  doing  accord- 
ing to  his  will."1  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 
11  shall  be  broken  without  hand,"  that  is,  by  the  Stone  of  Israel  when 
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;  "2  destroy- 
ing Jerusalem  and  the  temple  ;3  sets  up  a  god  in  Rome  whom  liis 
fathers  knew  not  ;4  and  ends  by  standing  up  against  Michael,  the 
Prince  of  princes,  who  brings  him  to  his  end,  with  none  to  help 
him.5  All  the  power  of  the  dragon  in  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  catastrophies ;  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,  however,  had 
approached  to  within  two  years  of  the  period  of  restoration.  Daniel 
being  aware  of  this  from  the  testimony  of  Jeremiah,  made  confession 
of  sins,  and  supplicated  the  return  of  national  prosperity.  His 
prayer  was  heard,  and    "  the   man  Gabriel,"  who   had   given   him  the 

lDan.  xi.  30.    aDan.  viii.  11.    3Dan.  ix.  26.     *Dan.  xi.  38.    sDan.  viii  25  ;  xi,  45  ;  xii.  1. 


352  THE   KINGDOMS    OF    THE   WORLD 

interpretation  of  the  symbols  of  the  vision,  was  sent  forth  to  cl  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  weeks.  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  determined 
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  transgression  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  righteousness,  as  opposed  to  the  tempo- 
rary 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  be  taken  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  th«  daily  ;" 
because  the  transgressors  in  Israel  "  had  come  to  the  full."  There- 
fore 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." 

But  when  should  this  second  destruction  of  the  city  and  temple 
be1?  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 
heV  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."1  It  was  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,  precise  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, 
fur  the  rebuilding  of  the  temple  in  Jerusalem.2     But  had  he  reckoned 

l  Mark  xiii.  3,  4,  32.        2  2  Chron.  xxxvi.  22,  23. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  353 

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.1  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  j"  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  of  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,2  who  came  baptizing  in  water  "that 
he  might  be  made  manifest  to  Israel."3  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  king- 
dom and  throne  of  David  for  an  everlasting  inheritance.  The  week 
of  confirmation  was  divided  between  the  ministry  of  John  and  that 
of  Jesus.  The  former  was  engaged  in  baptizing  the  people  into  the 
hope  of  Messiah's  immediate  manifestation  ;  and  when  he  was  about 
finishing  his  work,  Jesus  was  baptized,  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  ;  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."3  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  himself,"  490  years  after  the  decree  of 
Artaxerxes  in  the  twentieth  of  his  reign.  "  The  matter  "  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 

J  Neh.  ii.  1,  5,  17.    >  Mark  i.  1.    3  John  i.  31      *  Luke  iii.  15,  19,  20—23.    5  Luke  xiii.  SI— 34. 

Z 


354  THE    KINGDOMS    OF   THE   WORLD 

destruction  of  the  city  and  temple,  the  taking  away  of  the  sacrifice 
and  the  oblation,  and  subsequent  desolation  of  the  land,  by  the  LitUe 
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  already  shown,  no  one  but  God  could  tell;  for  he  withheld  the 
knowledge  of  it  from  every  one  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  fully  accomplished  about  40  years  after  the 
crucifixion,  that  is,  A.D.  72,  being  seventy  five  years  from  the  birth 
of  Christ.  But  why  was  it  removed  ?  Why  might  not  the  Mosaic 
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  that  maketh  desolate"  was  to  be  "setup." 
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  Koman  habitable.  The  notion  that  the  duration  of 
the  abomination  was  to  be  dated  from  A.D.  72,  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  1290  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, 1  and  458  years  after,  an  abomination  was  set  up  which 
continued  1290  years,  ending  A.D.  1820.  Desolation,  it  is  true,  still 
continues,  but  this  is  no  objection  to  their  termination  then.  We  are 
not  to  suppose  that  the  1290  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  expectation  that  has  been 
literally  verified  in  the  opening  of  the  sixth  vial  upon  the  Ottoman 
empire  in  1820. 

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 

I  Luke  xxi  22. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  355 

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  u  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. 
This  will  come  to  pass  at  "  the  consummation"  when  the  wrath  of  the 
sixth  vial  is  exhausted  at  the  end  of  the  1335  years,  which  is  45 
years  after  the  1*290.  This  allows  forty-five  years  for  the  whole  time 
of  the  sixth  vial,  which  upon  these  premises  affords  1865  as  the  date 
of  the  horn's  destruction. 

"  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. 
538.  Three  years  after,  that  is,  in  the  third  of  the  joint  reign  of  Cyrus 
and  Darius,1  "  a  thing  was  revealed"  to  him,  "the  appointed  time"  of 
which  "  was  long."  In  connexion  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  saw,  he  was  informed  by  one  that  he  came  to 
make  him  understand  what  should  befall  Israel  in  the  latter  days."  In 
carrying  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  things  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  u  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,  styled 
"  the  king  of  the  south,"  and  "  the  king  of  the  north."  The  wars 
and  policy  of  these  two  powers  as  far  as  they  compromised  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  power,  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. 

<  Da».  i.  21 ;  z.  I.    »  Dan.  z.  14. 

Z   2 


356  THE    KINGDOMS    OF    THE    WORLD 

And  seventhly,  the  eleventh  chapter  closes  with  the  prediction  of  hig 
final  destruction  at  the  hand  of  Michael,  the  great  prince  of  Israel, 
their  consequent  deliverance,  the  resurrection  of  many  of  the  dead, 
and  the  exaltation  of  the  wise  in  the  wisdom  of  God.  * 

Such  are  the  general  topics  of  this  remarkable  prophecy,  which  in 
a  chapter  of  forty  verses  covers  a  period  of  2398  years  from  the 
third  of  Cyrus  to  the  probable  breaking  of  the  little  horn  in  1865. 
I  propose  now  to  give  the  reader  a  more  particular,  yet  necessarily 
brief,  interpretation,  of  this  "  difficult  passage  "  of  the  sure  prophetic 
word.  I  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. 

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.  533, 
and  runs  thus — Behold,  there  shall  stand  up  yet  three  kings  in  Persia, 
namely,  Ahas-uerus,  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.  And 
Alexander,  the  Macedonian,  a  mighty  king  shall  stand  up,  ruling 
with  great  dominion  and  doing  according  to  his  will.  And  when  he 
shall  stand  up,  having  suffered  no  defeat,  his  kingdom  shall  be  broken, 
and  shall  be  divided  into  four  kingdoms  toward  the  four  winds  of 
heaven  :  and  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  bis 
family.  And  the  king  of  the  south  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  iEgean  sea,  and  even  some 
cities  of  Greece,  as  Cicyon  and  Corinth.  Such  was  the  dominion 
of  Ptolemy  Soter,  the  first  Macedonian  king  of  Egypt. 

Verse  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  Berenice,  the  king's  daughter  of  the  south,  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  Philadelphia.  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; 
hut  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  t He  mercy  of  Laodice,  which  will  be  treachery  and  death, 

i  Dan.  xii.  1—3. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OP   GOD.  357 

Verse  7. — But  out  of  a  branch  of  her  parent  roots  shall  Ptolemy 
Euergetes,  her  brother,  stand  up  in  his  estate,  or  kingdom,  and  come 
with  an  army,  and  shall  enter  into  Antioch  the  capital,  and  the  for- 
tress of  the  king  of  the  north,  and  shall  deal,  or  make  war,  against 
them,  even  against  Laodice  and  her  son  Seleucus,  and  shall  prevail : 
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.  So  the  king  of  the  south  shall  come  into  his  kingdom,  and 
shall  return  into  his  own  land,  B.C.  244. 

Verse  10. — 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  Philopater  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.  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  multitude,  even  72,000  foot  and 
6,000  horse ;  but  the  multitude  shall  be  given  into  the  hand  of  the 
king  of  Egypt. 

And  when  het  the  king  of  the  south,  had  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.  For  Antiochus, 
the  king  of  the  north  shall  return,  and  shall  set  forth  a  midtitude 
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. 

Verse  14. — And  in  those  times,  when  Ptolemy  Epiphanes  shall 
reign  over  Egypt,  many  shall  stand  up  against  the  infant  king 
of  tke  south,  even  the  kings  of  Macedonia,  and  of  Syria,  and  Scopas, 
the  general  of  his  deceased  father.  But  the  deputies  of  the  Romans, 
ike  breakers  of  thy  people,  Daniel,  shall  interfere  to  establish  the 
vision.  They  became  the  guardians  and  protectors  of  Epiphanes 
during  his  minority  ;  and  appointed  three  deputies,  who  were  ordered 
to  acquaint  the  kings  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, 


358  THE    KINGDOMS   OF   THE   WORLD 

one  of  the  three,  after  delivering  the  message  of  the  Roman  senate^ 
proceeded  to  Alexandria,  and  settled  everything  to  as  much  advan- 
tage 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  constituted  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/all. 

So  the  king  of  the  north,  being  checked  by  the  Romans,  shall  come 
into  Palestine,  and  cast  up  a  mount  against  Sidon,  where  he  shall 
besiege  the  forces  of  the  Egyptians;  and  he  shall  take  Jerusalem,  tlie 
city  of  munitions,  from  the  castle  of  which  he  shall  expel  the  Egyp- 
tian garrison  :  and  the  arms  of  the  south  shall  not  withstand,  neither 
his  chosen  people,  neither  shall  there  be  any  strength  to  withstand 
Antiochus.  But  Antiochus,  who  cometh against  Ptolemy  Epiphanes, 
shall  do  according  to  his  own  will  in  Coele-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. 
Be  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  hus- 
band 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  Thermopylse. 

After  this  shall  Antiochus,  at  the  earnest  solicitation  of  the  iEtolians, 
turn  his  face  unto  the  isles  of  Greece,  and  shall  take  many  :  but  a 
military  commander  (kotzin),  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  required  him  to  pay  15,000 
talents;  500  down,  2500  on  the  ratification  of  the  treaty,  and  the 
rest  in  twelve  years  at  1000  talents  per  annum.  These  terms  being 
acceded  to,  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 


IN   THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  359 

at  the  robbery,  rebelled  against  him,  and  murdered  him  and  all  his 
attendants,  B.C.  187. 

Verse  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  fow  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. 

Verse  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  honor  of  the 
kingdom  :  but  Antiochus  Epiphanes  shall  come  in  peaceably,  and 
obtain  the  kingdom  by  flatteries  bestowed  on  the  party  of 
Heliodorus. 

Verse  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  restitu- 
tion of  Ccele-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.  And 
after  tlie  league  made  with  Ptolemy  Philometer,  Antiochus  shall  work 
deceit  fully  after  his  second  invasion  of  Egypt,  B.C.  170 ;  for  he  shall 
come  U)>  to  Alexandria,  and  he  shall  become  strong  with  a  small  people, 
or  army.  By  his  deceit,  he  shall  enter  peaceably  even  upon  the  fattest 
plates  of  the  province  to  which  he  reduces  Egypt ;  and  he,  Antio- 
chus, shall  do  that  which  his  fathers,  or  predecessors,  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.  And  he  shall 
stir  up  his  power  and  hU  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.  Yea,  they  that  feed  of 
the  portion  of  Philometer' s  meat,  even  his  coUrtiers,  shall  separate, 
or  renounce,  him;  and  his,  Antiochus'  army  shall  overflow  Egypt; 
and  many  of  the  Egyptians  shall  fall  down  slain.  And  the  hearts 
of  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. 

Then  shall  Antiochus  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  causing  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  1800  talents,  or 
£270,000. 

At  the  time  appointed,  under  pretence  of  restoring  Philometer  to 


360  THE    KINGDOMS   OF   THE    WORLD 

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  Mace- 
donian, 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 :  for  the  ships  of  Chittim 
shall  come  against  him,  and  prevent  him  from  incorporating  Egypt 
into  his  Assyrian  kingdom  of  the  north.1 

All  his  wrath  was  kindled  at  this  interference ;  therefore  he  shall 
be  grieved,  and  return,  and  have  indignation  against  the  Holy  Cove- 
nant ;  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. 

Verse  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  that  maketh  desolate,  and  overawes  the  nation. 

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 ;  forbid  the  circumcision  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 

•  Numb.  xxiv.  24. 


IN   THEIR   RELATION   TO   THE   KINGDOM    OF   GOD.  361 

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  Olympius  whose  statue  was 
placed  within  it.  Thus  he  did  in  his  great  indignation  against 
Jehovah  and  his  people  Israel. 

Verse  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  who  do  know  their  God  shall  be  strong,  and  do 
valiantly  in  war.  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. 

Now  when  they  shall  fall  by  these  calamities  they  shall  be  holpen 
with  a  little  help;  for  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  thereby  awed  the  whole 
country.  He  defeated  and  killed  Apollonius,  and  made  great  slaugh- 
ter of  the  troops.  With  3000  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.  And 
therefore  some  of  them  of  understanding  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. 

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  1335  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  termi- 
nation 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 


£ 


362  THE    KINGDOMS    OF   THE   WORLD 

of  the  city  in  the  18th  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  trans- 
gression should  be  punished   by  as  long  a  retribution.     He  therefore 
gave    Israel   "  a  sirpi "   of    what   was   coming   upon   them.1      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  pros- 
trate condition  of  Israel  for  430  years.     The  -130  years  of  transgres- 
sion 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. 
160,  according  to  my  chronology  at  the  end  of  this  book.    These  four 
centuries  of  punishment  were  a  very  calamitous  period  of  Jewish  his- 
tory.    They  endured  a  captivity  in  Babylon  for  70  years  ;  for  several 
ears  more  their  times  were  "  troublous  ;"   they  were  vassals   to  the 
ersians  till  their  dominion  was  overthrown  by  Alexander;  afterwards, 
as  we  have  seen,  they  were  alternately  subject  to  the  king  of  the  south 
and  the  king  of  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   4:>()    years   were   about  to  expire,  Judas  Maccabeus  com- 
menced  a    war   against  Antiochus  Epiphanes,    which  ended    in  the 
recovery  of  Jerusalem,  the  purification  of  the  temple  from  the  heathen 
worship,  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  37 
years  before  Christ. 


THE  KING  AND  THE  "  STRANGE  GOD." 

Tile  430  years  of  national  retribution  being  ended,  and  with  it  the 

Srophecy  concerning  Israel  and  the  king  of  the  northern  horn  of  the 
[acedOniah  Goat,  a  new  power  is  introdueed  as  superseding  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"  it  is  repre- 
sented 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  Hieth;  a  nation  whose  tongue  thou 
shalt  not  understand;  a  nation  of  fierce  countenance,  and  he  shall 
besiege  thee  in  all  thy  gates."2  "  His  power  shall  be  mighty,"  said 
Gabriel,  "but  not  by  his  own  power :  and  he  shall  destroy  wonder- 
fully,  and  shall  prosper  and   practise,  and  shall   destroy  the  mighty 

Eaek   iv.  1—8.    *  Deut.  xxvili.  49,  50,  52. 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF   GOD.  363 

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  Pririee  of  princes  :  but  he  shall  be 
broken  without  hand." *  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  comprehended  by 
the  following  homely  illustration.  Suppose  we  were  to  take  a  goat's 
horn,  and  with  a  circular  saw  were  to  cut  out  a  piece  of  its  surface. 
Then  fix  the  round  piece  upon  a  spring,  the  lower  end  of  which  should 
be  &xcd  inside  the  horn.  Now  if  pressure  be  applied  on  the  circular 
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  Seleucidse  ;  but  remove  the  pressure 
and  the  circular  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', 
a  period  of  1918  years  to  the  date  of  this  book.  But  if  pressure  be 
aftei'wards  applied  to  the  circular  piece,  it  is  brought  down  to  a  level 
with  the  surface  of  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  immergence  of  the  Little  Horn  power 
of  Constantinople  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.  So  that  in  the  time  of  the  end  the  Horn  of  the  North 
plays  a  similar  part  against  Israel  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  so  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 

'  Dan.  viii.  23—25. 


364  THE    KINGDOMS    OF    THE    WORLD 

god,"  or  ruler,  "  and  shall  speak  marvellous  things  against  the  God 
of  gods,  and  shall  prosper  till  the  indignation  be  accomplished :  for 
that  that  is  determined  shall  be  done.     He  shall  disregard  all  the  gods 

of  his   fathers  (tTri  7rai/Tas  0£<jus  TO)U  TTdTEptov  avrov  ov  <rvvr\ar&L 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  Constan- 
tinopolitan  catholic  power.  Of  all  who  swayed  this  sceptre  from 
Constantine,  the  founder  of  the  city,  to  Palseologus,  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,  "  sympathized  with  his  subjects  in 
their  superstitious  reverence  for  living  and  departed  saints  ;  his  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  devo- 
tions, 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  victo- 
rious legions  marched  under  the  banners  of  Belisarius  and  Narses, 
the  successor  of  Trajan,  unknown  to  the  camp,  was  content  to  van- 
quish 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  pre- 
decessors, 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  indignation  be 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF   GOD.  365 

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  incar- 
nation 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."  1  At  present  he  is 
represented  by  the  Sultan,  who  "  divides  the  land  for  gain.'1  But 
when  the  Little  Horn's  sceptre  is  wrested  from  his  feeble  grasp  by  the 
Autocrat,  we  shall  see  in  him  a  potentate,  unrivalled  in  presumption 
and  impiety  by  any  of  his  fathers,  not  excepting  Pharoah  of  the 
olden  time. 

In  times  past,  the  little  horn  of  the  goat  has  admirably  illustrated 
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  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  superstition  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  in  Daniel  is,  that  "In  his  estate  he  shall  honor  the  god  of 
forces  ;"  or  more  intelligibly,  "  In  his  kingdom  shall  he  do  honor  to 
a  god  of  guardians.'"  The  word  rendered  "  guardians  "  is  mahuzzim 
and  signifies  munitions.  Hence,  any  real,  or  supposed,  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 
honored  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  "  a  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,  however, 
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. 

'  Isaiah  xxx.  27—33;  xxxi.  8,  % 


THE    KINGDOMS    OF    THE    WORLD 

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  recognized  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  alt  the  churches"  In  this  way  "  the  king 
who  did  according  to  his  will"  '•  achnowledged"  1  this  "strange 
god"  as  of  supreme  spiritual  authority  "in  the  most  strong  holds." 
The  work  of  recognition  thus  far  advanced  by  Justinian  was  perfected 
by  the  edict  of  the  emperor  Phocas  who  began  to  reign  in  603.  TTe 
also  wrote  to  the  Roman  Bishop  in  604,  and  achnowledged  his  spiritual 
supremacy.  He  was  very  liberal  to  the  churches,  and  allowed  the 
Pantheon,  a  temple  dedicated  to  all  the  gods  by  his  fathers,  to  be 
turned  into  a  church,  or  "  most  strong  hold,"  to  all  the  sa:ints. 
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 

i  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  honor  of  Phocas  with  the  following 
inscription — Pro  innumerabilibus  Pietatis  ejus  benefices,  et  pro 
quiete  procurata,  ac  conservatd  iibertate.  Tims  was  memorialized  the 
fulfilment  of  the  sure  word  of  prophecy,  that  the  Little  Horn  of  the 
Goat  should  "in  his  kingdom  do  honor  to  a  god  of  guardian  saints." 
When  the  Bishop  of  Rome  was  honored  as  a  god  by  the  Little 
Horn  of  the  Goat,  the  other  Little  Horn  had  not  yet  made  its  ap- 
pearance among  the  ten  horn-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  Charlemagne  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  connexion  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  connexion 
between  them,  and  this  connexion  was  strengthened  by  the  famous 
decree  of  Caracalla,  by  the  adoption  of  the  Roman  laws,  and  by  the 
influence  of  the  catholic  religion  which  introduced   itself  insensibly 

Dan  zi.  39. 


IN   THEIR   RELATION    TO    THE   KINGDOM    OF   GOD.  367 

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  elevating 
the  Gerrnano-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  deference  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  working  of 
Satan  with  all  the  power  of  the  Little  Horn  of  the  Goat,  and  after- 
wards, 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.  The  text 
when  literally  rendered  throws  much  light  upon  the  subject.  Thus,  it 
reads,  "  In  his  kingdom  shall  he  do  honor  to  a  god  of  guardians, 
even  an  Accursed  One  whom  his  fathers  knew  not  shall  he  honor 
with  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  acknowledge  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  honor  to  a  god  of  guardians 
with  riches,  and  things  desired.  Now,  to  honor  a  god  of  guardians 
with  such  things,  is  to  enrich  the  institutions  dedicated  to  the  guardian 
*aints,  whose  high  priest  Rome's  episcopal  god  is.  In  meeting  the 
suggestions  of  the  Accursed  One,  the  Little  Horn  was  honoring  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  honor  of  the  Virgin  and  the  saints  :  most  of  these 
edifices  were  decorated  with  marble  and  gold.  His  munificence  was 
diffused  over  the  holy  land ;  throughout  which  monasteries  for 
both  sexes  were  amply  diffused.  Almost  every  saint  in  the  calendar 
acquired  the  honor  of  a  temple ;  and  the  liberality  with  which  he 
honored  them  was  boundless.  He  employed  10,001)  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  the  doors 
were  admitted  into  its  construction.  Paul  Silentiarius,  who  beheld 
its  primitive  lustre,  enumerates  the  colors,  the  shades,  and  the  spots 
of  ten  or  twelve  marbles,  jaspers,  and  porphyries,  which  nature  had 


308  THE    KINGDOMS    OF   THE   WORLD 

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  orna- 
ments 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  superstition  of  the  Greeks.  According  to  the  sanctity  of  each 
object,  the  precious  metals  were  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  honored  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  dissem- 
bler. In  the  margin  of  the  passage  instead  of  "  in  the  most  strong 
holds,"  it  reads  "  in  fortresses  of  munitions/'  which  does  not  help 
the  matter  at  all.  The  Hebrew  words  are  le-mivtzerai  mahuzzim. 
The  root  of  le-mivtzerai  is  batzar,  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." l  In  the  strong  holds  of  Mahuzzim, 
or  in  Mahuzzim-Bazaars,  comes  nearer  to  the  original.  Understand- 
ing 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 
merchandize,  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,"  where  people  are  robbed  of  their 
money  under  divers  false  pretences.  They  are  places  where  pews  are 
sold  by  auction  ;  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  apostasy  is  most  appropriate.  They  are 
truly  Bazaars  of  spiritual  merchandize  ;  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  cus- 
tomers by  putting  them  in  fear,  and  comforting  them  with  heavenly 
pay.  They  buy  and  sell  under  license  from  the  State,  having  received 

'  P-ukhursf  s  Lexicon. 


IN   THEIR    RELATION    TO   THE    KINGDOM    OF   GOD.  369 

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  merchandize  are  (<rw[iaTu>v,  *<u  ^«/xas  avdptoirwv)  bodies,  and 
60uls  of  men.  But  the  trade  of  these  soul-merchants  is  fast  falling 
into  disrepute.  Their  customers  growl  exceedingly  at  being  com- 
pelled 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  merchandize  any 
more."  There  is  often  more  truth  than  fiction,  though  not  much 
elegance,  in  the  proverbs  of  the  vulgar ;  but  the  reader  will  now  per- 
ceive 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  tradi- 
tion instead.  These  are  preachers  of  other  gospels ;  and  to  pay  them 
is  "  to  take  the  bread  out  of  the  childrens'  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  honorable  trade,  by 
being  dedicated  to  Mahuzzim.  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  guai'dians, 
then,  the  two  Little  Horns,  and  the  other  Horns,  "  through  their 
policy  have  caused  craft  to  prosper  by  their  power ;  and  have  done 
honor  to  the  god  of  guardians  with  gold,  and  silver,  and  precious 
stones,  and  things  desired." 


A  A 


370  THE    KINGDOMS    OF    THE    WOULD 


CHAPTER  V. 

It  is  impossible  that  the  Holy  Land  can  be  for  ever  subject  to  the  Gentiles— It  is  to  be 
wrested  from  them  at  the  expiry  of  "  the  time  of  the  end"— Of  Daniel's  2.300 
•lays — Diagram  of  Daniel's  times — 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 — Gomer  and  the  French — Sheba,  Dedan,  the  Merchants  of  Tarshish  and 
its  young  lions,  identified  as  the  British  power. 


Our  paraphrase  was  discontinued  at  the  end  of  the  thirty-fifth  vei*se 
of  the  eleventh  chapter  of  Daniel.  It  left  Antiochus  Epiphanes,  the 
king  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  Constan- 
tinople where  we  beheld  the  Little  Greek  Horn,  and  after  him,  the 
Little  Latin  Horn,  doing  honor  to  the  Roman  Bishop,  and  converting 
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  "  $h,all  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  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  emphatio  "  No, 
it  is  impossible."     Yea,  verily,  it  is  impossible  that  it  can  always  be 


IN    THEIR   RELATION    TO    THE    KINGDOM    OF   GOB.  371 

cbsolate  and  subject  to  the  horns  of  the  Gentiles.  If  it  were,  the 
kingdom  of  God  could  never  be  established;  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."  x 

But  when  and  how  shall  the  land  of  Israel  be  wrested  from  the 
Little  Horn  of  the  Goat  ?  As  to  the  when,  the  prophecy  contained 
in  the  last  six  verses  of  the  eleventh  chapter  plainly  informs  tts,  that 
it  shall  be  in  the  Time  of  the  End;  "  for  at  the  time  of  the  end  shall 
be  the  vision."  2  This  period  is  also  termed,  "  the  last  end  of  the 
indignation  ;  for  at  the  time  appointed  the  end  shall  be."  -  In  other 
words,  the  winding  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  connexion  with  the  vision  of  the  Ram  and  He-Goat,  and  the 
prophecy  connected  with  it,  is  a  long  interval  of  2300  years  from  the 
evening  to  the  morning  of  the  vision-period.  The  Septuagint  reads 
2400;  but  the  Hebrew  is  certainly  better  authority  than  the  Greek 
translation  of  it,  and  that  says  2300,  as  in  the  common  version. 
Assuming,  then,  that  this  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  2300  years  are  to  reach  no  further 
than  the  time  of  the  end,  the  duration  of  that  end  being  defined,  not 
by  the  time  of  the  vision,  but  by  other  times  given  in  the  twelfth 
chapter.  Thus,  2300  to  the  beginning  of  the  time  of  the  end ;  1290 
to  the  commencement  of  the  pouring  out  of  that  that  is  determined 
upon  the  Little  Horn  of  the  Goat ;  and  1335  years  (which  close  at 
the  conclusion  of  "  a  time,  times,  and  a  half,")  to  the  termination  of 
the  time  of  the  end,  when  "  the  sanctuary,  or  holy,  shall  be  cleansed" 
bv  the  seven  months  burial  of  the  slain  in  Hamon-Gog.  3  To  repeat 
the  question,  then,  "  How  long  the  vision  (concernino;  the  taking 
away  of )  the  daily,  and  the  treading  down  by  that  which  maketh 
desolate,  to  give  both  the  holy  (land)  and  the  host  (of  Israel)  to  be 
trodden  undei  foot?"  To  this  question  it  was  replied,  "Unto  2'i00 
days  ;  then  shall  the  holy  (land)  be  cleansed."  We  are  not  to 
understand  by  this,  that  the  holy  land  would  be  cleansed  in  the  2301st 
year  ;  but  that  the  2300  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  tiK 
after  the  battle  of  Armageddon. 

I  say  that  u  the  cleansing  of  the  sanctuary  "  is  the  cleansing  ol 
the  land  of  Israel ;  and  I  cannot  conceive  how  any  other  interpretatiow 
can  be  put  upon  it  in  the  face  of  Ezekiel's  testimony  as  quoted 
below.  He  predicts  the  fighting  of  a  great  battle  in  the  land  ot 
Israel  "in  the  latter  days"  which  is  synonymous  with  "the  time  of  the 

»  Isaiah  lxii.  6,  7.     -  Dan.  viik  17,  19.    3  F.rek   xxxix.  11-10. 

A  a2 


372  THE   KINGDOMS   OF    THE   WORLD 

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  tand."  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  '2300  years  terminate  at  the  time  of  the  end,  when  do 
they  commence,  that  we  may  know  when  the  time  of  the  end  begins? 
In  the  solution  of  the  question  I  must  remind  the  reader,  that  "  the 
matter  "  of  the  Seventy  Weeks  is  a  prophetic  interpretation  of  the 
eleventh  and  twelfth  verses  of  the  eighth  chapter  of  Daniel,  with  a 
superaddition  of  other  details.  This  being  the  case  it  follows  that 
the  time  of  "  the  matter"  that  is,  the  Seventy  Weeks,  or  490  years, 
is  a  part  of  the  time  of  "  the  vision"  or  2300  years.  The  matter 
was  given  some  time  after  the  vision,  for  the  purpose,  as  it  would 
seem,  of  indicating  among  other  things  the  epoch  at  which  the  2300 
irears  should  commence,  for  although  the  Ram,  the  Goat,  and  its 
Horns  are  introduced,  the  time  does  not  relate  to  what  was  seen  of 
them  as  hostile  dominions ;  but  to  them  in  relation  to  the  daily  sacri- 
fice and  oblation,  and  to  their  treading  under  foot  of  Israel  and  the 
holy.  Hence,  the  seventy  weeks  are  dated  from  a  decree  issued  by 
the  Ram  for  the  restoration  and  building  of  Jerusalem ;  and  the 
magnification  against  Messiah  the  prince,  and  the  taking  away  of  the 
daily,  the  destruction  of  the  city  and  sanctuary,  and  the  casting  down 
of  the  truth  to  the  ground,  are  referred  to  the  Little  Horn  of  the 
Goat,  or*  "people  of  the  prince  that  should  come"  against  Judea. 
The  '2300  years,  then,  have  relation  to  Israel  and  the  holy  city,  and 
must  be  commenced  with  "  the  going  forth  of  the  commandment  to 
restore  and  build  Jerusalem  '  as  well  as  the  seventy  weeks  ;  that  is, 
in  the  20th  year  of  the  reign  of  Artaxerxes,  B.C.  454,*  and  before  the 
crucifixion  490  years.  This  being  admitted,  it  follows  that  they 
must  end  1810  years  after  Jesus  was  crucified,  for  490  added  to  1810 
are  equal  to  2300.  Now  Jesus  was  32  years  and  9  months  when  he 
entered  on  his  ministry,  which  lasted  3  years  and  6  months  ;  he  was 
therefore  36  years  and  3  months  when  he  was  "  cut  off,  but  not  for 
himself."  This  being  deducted  from  the  490  years,  gives  453  years 
and  9  months  after  Artaxerxes'  edict  for  the  Annus  Domini.  To  obtain 
the  An.  Dom.  of  the  end  of  the  2300  years  the  1810  must  be  added 
to  the  age  of  Jesus  at  his  crucifixion,  which  will  give  1846  years 
ending  March  23,  for  the  odd  months  are  included  in  the  490.  The 
year  1 846,  then,  is  the  true  ending  of  the  2300  years ;  but  to  what 
year  of  the  vulgar  era  does  this  correspond?  To  the  year  1843; 
for,  as  events  at  the  birth  of  Jesus  show,  he  was  born  3  years  and  odd 
months  before  the  common  An.  Dom.  began.  These  must,  therefore, 
be  added  to  the  vulgar  era,  which  will  synchronize  1843  and  1846. 
For  the  easier  comprehension  of  the  relative  beginning  and  ending 

•  See  chronology  at  the  end  of  the  rotame. 


IN   THEIR    RELATION    TO    THE    KINGDOM    OF   GOD.  373 

of  the  2300,  the  1290,  and  the  1335  years  in  relation  to  Israel  and 
their  country,  I  have  subjoined  a  simple  scale,  which  I  think  will 
answer  the  purpose;  premising,  however,  that  the  "time,  time<,  and 
a  half"  of  chapter  twelve,  which  also  terminate  with  the  second  end- 
ing of  the  "  time,  times,  and  dividing  of  time  "  of  chapter  seven, 
according  to  the  diagram  on  page  323,  are  synchronous  with  the  end 
of  the  1335  years,  beyond  which  none  of  the  symbolical  numbers 
extend. 


D. 530<  . 


1335  years  terminating  A.D.    1865 


1290  years  endinj     A.D.  1820  |  2>-S£.2£.g.5'^ 

B.C.  454 


2300  years  extending  to  A.D.  1846  |  j^^nd  ^  S  * 


sgr^So^q 


Everlasting 
kingdom  of 
Jesus  Christ 
1000  years. 


From  this  diagram  it  will  be  seen  that  the  2300  terminated  a  few 
years  later  than  the  period  of  1290  years  ;  and  that  the  time  of  the 
end,  and  the  1335,  come  to  a  conclusion  together,  about  A.D.  1865, 
which  is  1868  years  from  the  true  An.  Dom.  For  the  same  reason 
1820  is  really  1823.  I  have  set  down  the  end  of  the  2300  years 
according  to  the  true  time  ;  and  I  would  repeat  here  that  the  1846  is 
the  same  year  as  what  is  commonly  styled  1843.  When  the  next 
fifteen  years  are  passed,  the  numbers  of  Daniel,  and  of  John's 
apocalypse,  will  have  all  come  to  an  end.  But  before  the  world  is 
brought  into  subjection  to  the  sceptre  of  Jesus  Christ,  40  years  more 
will  have  passed  away.  During  this  time  the  nations  are  being  sub- 
cltled  by  Israel,  who  are  at  the  same  time  being  disciplined  "  as  in 
days  of  old"  when  they  came  out  of  Egypt  under  Moses,  prepara- 
tory to  their  being  planted  in  Canaan,  and  re-constituted  the  kingdom 
of  God,  of  David,  and  of  Christ  their  son.  I  have  represented  this 
period  in  the  diagram  by  adding  on  a  parallelogram  which  projects 
from  that  enclosing  the  time  of  the  end,  and  1865  ;  then  comes  the 
kingdom  of  God  which  absorbs  everything. 

Now,  if  my  computation  be  correct,  namely,  that  the  2300  years 
terminated  in  that  commonly  termed  1843,  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  2300  years,  is  to  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  land  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."  1  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? 

'  Dan.  xi,  SO,  40. 


374  THE    KINGDOMS    OF   THE   WORLD 

The  answer  is  just  what  the  prophecy  requires.  There  is  Mehemet 
AH,  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  tne  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  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  con- 
quered 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  just  at  hand,  there 
being  only  five  years  of  the  2300  years  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,  uncon- 
sciously "  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  revolted  from  the  Sultan  during  the  Mar.  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  deteimined  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  Gulph  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 


IN    THEIU    RELATION    TO    THE    KINGDOM    OF    GOD.  375 

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. 

Such  are  the  important  events  which  mark  the  termination  of  the 
2300  years,  and  the  commencement  of  the  time  of  the  end.  They 
are  evidential  of  the  time  having  arrived  to  which  the  Lord  refers, 
saying,  "  /  will  remember  my  covenant  with  Abraham,  Isaac,  and 
Jacob,  and  I  will  remember  the  land."  l  Mehemet  Ali  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  (rod  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  whirlwind,  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  Russian  fleet  of  forty  ships  in  the  Black  Sea  is 
in  preparation  for  this  event.  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  moderation  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  likewise  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  "  the  Sultan,  which  can  only 
be  done  by  sitting  down  before  Constantinople. 

I  Lev.  xxvi.  42, 


376  THE    KINGDOMS    OF    THE    WORLD 

Now  between  the  pushing  of  the  king  of  the  south  in  1839,  and 
the  coining  of  the  king  of  the  north,  there  has  as  yet  been  an  interval 
of  ten  years.  It  is  not  to  be  supposed  that  the  Autocrat  would  attack 
the  Porte  without  some  provocation,  real  or  pretended.  It  is  therefore 
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 
Suhan  in  war.  This  situation  has  been  created,  and,  it  is  probable, 
that  when  spring  arrives  the  Sultan  will  be  attacked,  and  that  185 
will  see  the  end  of  the  Ottoman  dominion.  The  reader  will  perceive, 
then,  that  the  operation  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."  The 
war  will  have  made  terrible  havoc  with  the  horn-kingdoms  and  the 
Austro-papal  empire;  the  former  will  have  lost  their  independence, 
and  the  latter  will  have  been  "  destroyed  unto  the  end." 

Of  the  horn-kingdoms,  it  is  predicted,  saying,  "  These  shall  make 
war  with  the  Lamb,  and  the  Lamb  shall  overcome  them ; "  1  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."  *  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  occured  to  the  reader,  what 
possible  inducement  could  there  be  for  the  kings  of  Belgium,  Spain, 
Portugal,  Sardinia,  Naples,  &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  "  overflows  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  Nebu- 
chadnezzar'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  and  the  countries  of  the  west,  will 
not  have  been  contemplated  by  the  British  government  with  indiffer- 
ence. They  have  already  beheld  continental  Europe  to  the  confines 
of  Russia  subject  to  the  will  of  one  man,  and  they  are  destined  to 
witness  it  again.     They  will  unquestionably  adopt  all  possible  measures 

'  Bev.  xvii.  14.    '  Rev  xis.  19,  21,  17,  18 ;  Ezek.-xxxix.  17—21. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  377 

to  circumvent  the  Autocrat.  England's  Indian  empire,  and  its 
contiguity  to  Asiatic  Russia,  make  her  his  natural  enemy.  It  will  ho 
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 
if  I  have  room,  she  will  take  possession  of  Sheba,  Dedan,  Edom, 
Moab,  and  part  of  Amnion  ;  colonize  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 
Gulph,  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  Amnion."  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  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     MAGOGUEJ 
Tov  Tojy  Kai  tov  Mayooy 

These  names  occur  together  in  two  remarkable  prophecies,  the  one 
delivered  through  Ezekiel,2  and  the  other  through  the  apostle  John.3 

'  I  spell  these  names  as  they  should  be  pronounced.    '  Ecgk.  xxxviii.  2,  3;  xxxix.  6.    3  Rev.  zx.  8. 


378  THE    KINGDOMS    OF    THE   WORLD 

No  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  gp 
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  the  public  upon  this  sub- 
ject about  as  much  as  the  wooden  giants  themselves.  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  the  saints,  1000  years  after  the  binding  of  the 
Greco-Roman  Dragon  is  finished.  They  are  the  then  existing  nations 
outlying  the  lan'd  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,  to  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  follow- 
ing diversities,  which  prove  them  to  be  confederacies  belonging  to 
different  epochs. 

1.  The  Gogue  of  Ezekiel  invades  Judea  u  in  the  latter  days;"  but 
the  apocalyptic  Gogue  does  not  invade  the  land  till  1000  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  ; 

3.  The  Ezekiel- Gogue's  invasion  is  the  occasion  of  the  Lord's  ap- 
pearance, and  therefore  pre-millennial ;  but  that  of  John's  is  after  the 
Lord  has  reigned  with  his  saints  on  earth  1000  years,  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  govern- 
ment, and  as  the  apocalyptic  Gogue  and  Magogue  defy  the  king 
already  in  Jerusalem  ; 

5.  The  Lord  brings  the  Ezekiel-Gogue  up  to  battle  against  Jeru- 
salem, that  he  may  be  made  known  to. the  nations;  but  John's  Gogue 
has  known  him  for  1000  years  ;  and 

6.  A  sixth  part  of  Ezekiel's  Gogue  escapes  destruction,  and  the 
dead  are  buried  ;  but  John's  Gogue  is  entirely  destroyed  by  fire. 

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 


\W    W1MA    RELATION    TO    THE    KINGDOM    OF    GOD.  379 

tC.'ts  Lu\v\vU  fWtb  oil  of  the  nations,  and  they  shall  dw ell  safely  all 
ci  t*i2i...'*  \u  ano'uer  verse  of  this  chapter,  the  "  latter  years  "  are 
termed  "  VcUtr  duyy/'  as  it  is  written,  aAnd  thou  shalt  come  up 
against  my  people  o\?  .L>iael,  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  thav.  will  have  been  a  gathering  of  the  Jews  to 
some  extent  before  Gogu-2  iivaios  their  land ;  and  that  this  gathering  is 
subsequent  to  a  long  desolation  of  the  country.  Hence,  those 
acquainted  with  Jewish  history  wi.H  perceive  directly,  that  the  predic- 
tion 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  cominocfegs  at  the  events  set  forth  in  the 
forty-first  verse  of  the  eleventh  of  Dam-al.  In  short,  Ezekiel's  pro- 
phecy of  Gogue  is  an  amplification  of  Daniel's  concerning  the  king 
of  the  north.  That  these  two  powers  arc  the  same  will  be  manifest 
from  the  following  considerations  : 

1.  Gogue,  or  the  prince  of  Ros,  is  ki.ig  of  Meshech  and  Tubal, 
therefore  he  is  king  of  the  north  geogiap^unally ;  those  countries 
being  north  of  the  Holy  Land,  which,  acoo-'tiirg  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  y  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  ttts  and  the  same 
power  ; 

3.  The  Libyans  and  Ethiopians  belong  to  Gogue'sarmy ;  and  Daniel 
testifies,  that  "  the  Libyans  and  Ethiopians  are  at  ihs  .steps  of  the 
king  of"  the  north,"  that  is,  they  march  among  his  troops ; 

4.  Hostile  tidings  come  to  Gogue  from  Sheba  and  Dedan  eastward  ; 
and  from  "  the  Merchants  of  Tarshish  and  the  young  Kons  i.Vreof " 
northward  :  so  also,  "  tidings  out  of  the  east  and  out  of  the  L.o^tjh," 
suys  Daniel,  "  shall  trouble  the  king  of  the  noith  ;" 

5.  Gogue  is  to  "  fall  upon  the  mountains  of  Israel,"  where  h»  ara 
his  multitudes  are  to  be  buried;  so  the  king  of  the  north  haying 
encamped  "  between  the  seas  in  the  glorious  holy  mountain,"  the 
hill-country,  "comes  to  his  end"  there,  with  "none  to  he*p 
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  deliveri 
them  :  they  are  both  defeated  and  deprived  of  dominion  by  the  sam ■■? 
supernatural  power. 

Here,  then,  are  six  particulars  which  clearly  establish  the  identity  o\ 
Gogue  with  the  king  of  the  north.  The  multitudes  they  are  destined 
to  lead  into  the  Holy  Land  are  the  "all  nations'1  which  Zeehariah 
has  predicted  the  Lord  will  gather  together  against  Jerusalem,  to 
destroy  them  in  battle  with  a  small  exception  j1  and  whose  slain  arc 
"  the  carcasses  of  the  men  that  have  transgressed  against  the  Lord, 

1  Zech.  liv.  2. 


380  THE    KINGDOMS    OF   THE    WORLD 

whose  worm  shall  not  die,  nor  their  lire  be  quenched  ;  and  who  shall 
be  an  abhorring  to  all  flesh/' l  who  pass  through  ft  the  valley  of  the 
passengers  on  the  east  of  the  sea :"  -  for  the  consumption  of  their 
bodies  by  the  worm  will  commence  while  they  are  yet  standing  alive 
upon  their  feet;3  so  that  like  Antiochus  Epiphanes,  the  stench  of 
their  consuming  bodies  will  "  stop  the  noses  of  the  passers  by." 

The  prophet  Ezekiel  is  addressed  by  Jehovah  as  the  type,  or  repre- 
sentative, of  Him,  who  is  to  vanquish  Gogue  on  the  mountains  of 
Israel.  Hence,  he  says  to  him,  "  So?i  of  Man,  set  thy  face  against 
Gogue,  the  land  of  Magogue,  the  chief  prince  of  Meshech,  and 
Tubal,  and  prophecy  against  him."  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  endeavor  in  the  following  pages  to  identify 
this  adversary  of  Israel  and  their  king;  so  that  the  reader  may 
know  which  of  "  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  above  title  to  that  which  appears  in  the  english  version.  They 
rendered  the  original  by  Twy,  apxovTa  Pwo-,  Meo-ox-  *<"  0o/3e\,  i.  e.  Gogue, 
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  ver- 
sions, who  have  unqualifiedly  rejected  it  as  a  proper  name ;  for 
although  he  inclined  to  the  other  rendering,  he  did  not  feel  authorized 
to  reject  altogether  one  so  ancient,  and  he  has  therefore  preserved 
them  both,  translating  the  passage  thus — "  Gogue,  terram  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  interpreta- 
tion of  the  Alexandrine  Jews.  And  although  the  common  english 
version  has  not  the  benefit  of  their  decision,  yet  the  title  of  the  pro- 
phecy has  been  generally  received  among  the  erudite  portion  of  the 
western  nations  lor  nearly  200  years,  according  to  the  ancient  Greek 
interpretation ;  that  is  to  say,  as  uniting  the  three  proper  names  of 
nations  Ros,  Mosc,an&  Tobl,or  ttf*n,  "Jl^O  or  "|OTJ  and  'miT  By 
the  insertion  of  vowels,  or  vowel-points,  these  words  have  been  made 
to  assume  the  different  forms  of  Meshech,  Mesoch,  Tubal  and  Thobel; 
but,  as  the  meaning  of  Hebrew  words  depends  not  on  the  points,  btit 

1  Isaiah  Ixvi.  24.    'Ezek.  xxxix.  11.    »  Zech.  xiv.  12. 


IN   THEIR   RELATION   TO   THE   KINGDOM    OF   GOD.  381 

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  llos,  or  Rosh. 

But  what  nations  are  signified  by  these  three  proper  names  ?  This 
question  has  been  long  since  determined  by  the  learned.  The  cele- 
brated Bochart,  about  the  year  1640,  observed  in  his  elaborate  re- 
searches into  Sacred  Geography,  that  PQS,  Ros,  is  the  most  ancient 
form  under  which  history  makes  mention  of  the  name  of  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  PQ2,  Ros, 
by  the  Greeks  in  the  earliest  period  in  which  we  find  it  mentioned,  as, 
E0j/os  tie  bi  Pws  'S.kvQikov,  irept  tov  apK-rtoov  Tavpov  ;  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  Pws,  Ros,  and  sometimes  Pwo-os,  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  recognize  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  Tobohim,  or  Tobolshi,  the  metropolis  of  the  extensive  region 
of  Siberia,  lying  immediately  eastward  of  the  territories  of  Moscovy, 
or  Mosc.  Tobol  and  Mosc  are  mentioned  together  by  Ezekiel, 
who  characterizes  them  as  nations  trading  in  copper ; 1  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  denomi- 
nations Ros,  Mosc,  and  Tobl,  united  in  the  prophecy,  point  out,  with 
equal  capacity  and  conciseness,  those  widely  extended  regions,  which, 
at  the  present  day,  we  denominate  collectively  The  Russian 
Empire. 

Gogue  is  styled  the  "  Prince  of  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  aflirms  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 

'  Ezek.  xxvii.  13. 


382  THE    KINGDOMS   OF   THE    WORLD 

reads  Ezekiel,"  says  Michaelis,  "can  hardly  entertain  a  doubt  tW 
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 
Magogue ;  that  we  may  be  enabled  to  ascertain  of  what  people 
besides  the  Russians,  Gogue  will  be  the  Emperor.  And  as  Gomer, 
and  Togarmah  of  the  north  quarters,  are  represented  as  being  con- 
nected with  him,  we  shall  also  endeavor  to  find  out  what  modern 
nations  will  answer  to  these  names. 

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,  according  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,  occu- 
pying 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  Galatje — tous  wv  v<t>'  EWtivwp 
TaWaTas  KaXovfiEvov^ ; — and  that  Magogue  founded  the  Magogas,  whom 
the  Greeks  then  called  Scythae,  2/cu0ai."  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."  "The  Greeks,"  observes  Major  Rennel, 
"  appear  to  have  first  used  the  term  Scythia,  in  its  application  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  westward;  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."     Ttase   were  the   original   Scythes.      But 


IN   THEIR    RELATION   TO   THE   KINGDOM    OF    GOD.  383 

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  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  connexion  with  Galatae,  or  Gomer,  we 
have  only  to  inquire,  whether  an}  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  dis- 
covered 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  neighborhood  of  the 
Galatae  of  the  Greeks,  or  Gomer. 

Galatia,  TaXaria,  is  the  common  and  familiar  naihe  used  by  all  the 
earlier  Greek  historians  for  Gaul,  the  Gallia  of  the  Latins;  and 
Galatae,  raXtrrai,  is  the  common  Greek  name  for  Gauls,  or  the  Galli 
of  the  Latins.  Thus,  "all  the  Galatae,"  (or  Gauls)  says  Strabo, 
"were  called  Qeltae  by  the  Greeks ;"  and  the  converse  is  equally 
true:  "  the  Celtae  were  called  Galatae  by  the  Greeks,  and  Galli  by 
the  Latins."  To  inquire,  who  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  oenturv 
before  Qhrist,  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  ScYTHiE  bordering  upon  the  Galatje  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 
Celto-Scythae,  mentioned  by  Strabo.     "  The  ancient  Greeks,"  says 

•  "  Gomer,  ex  que  Galatae,  id  est,  Galli,"  that  is  to  say,  "  Gomer,  from  whom  proceeded  the  Galatw, 
tha  is,  the  Gauls."    Isidor.  Origin,  lib.  ix.    He  wrote  about  A.D.  400. 


884  THE   KINGDOMS   OF   THE   WORLD 

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,  M  the  ancient  Greek  historians  called  the 
northern  nations,  collectively,  Scythians,  and  Celto-Scythae  :"  which 
latter  name  plainly  denoted  the  most  western  portion  of  the  Seythae, 
adjoining  Gaul ;  of  the  number  of  whom  were  the  Seythae  on  the 
north  of  the  Galatae,  or  the  Zicvdai  virzp  TaXartav. 

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  successively  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  con- 
stant excursions  into  Gaul,  that  they  dwelt  on  the  banks  of  the  Rhine, 
in  the  neighborhood  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  KeXTo-'EKvdai,  or  2/cu6ai  uirsp  Tt\»  TaXanav, 
the  Celto-Scythians,  or  Scythians  on  the  northern  confine  of  Gaul ; 
that  is,  Magogue  in  contiguity  with  Gomer.  The  Chaldean  inter- 
preter applies  the  name  of  Magogue  to  the  Germans,  in'  short  all  the 
ancients  looked  for  the  Magogue  of  scripture  in  the  West.  The 
Seythae  of  Asia,  who,  as  we  have  seen,  were  only  a  partial  emigra- 
tion, 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  Gomel'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,  relatively  to  Judea. 
Ezekiel  says,  "  the  house  of  Togarmah  traded  in  the  Tyrian  fains 


IN    THEIR    RELATION    TO    THE   KINGDOM    OF   GOD.  385 

with  horses,  and  horsemen,  and  mules."1  Hence  doubtless  they  were 
a  nomadic  people,  tending  flocks  and  herds  in  the  pasture  lands  of  the 
north,  where  nature  favored  their  production  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  mil- 
lions." Georgia  and  Circassia,  probably,  are  u  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  extending 
from  the  Ros,  or  Russia,  to  the  Rhine,  comprehending  Wallachia. 
Transylvania,  Hungary,  and  Germany.  Of  course  the  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.  Without  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  imme- 
diately to  the  Magogue  of  the  scriptures.  Gogue  was  the  proper 
name  of  the  Major  Domns  Regiae,  or  chief  of  the  palace,  who,  after 
having  been  exalted  by  the  voice  of  the  nation  to  the  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  Gogns  (i)  ;  these  different  terminations  and 
inflexions  having  been  suffixed   to  the  original  name.     But  although 

O  o  O 

modern  authors  have  followed  those  Latin  forms,  the  name  has  never- 
theless been  preserved  in  the  vernacular  tongue,  with  its  genuine, 
original,  and  simple  enunciation  of  Gogue. 

1  Ezek.  xxvii.  14. 

B   B 


386  THE    KINGDOMS    OF   THE    WORLD 

About  sixty  years  after  the  death  of  Sigebert,  king  of  Austrasia, 
A.D.  575,  Fredegarius  undertook  to  write  the  history  of  his  reign  ; 
m  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  Regise,  or  chief  of  the  palace ;  because  he  was  a  man  of  vig- 
orous 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  honor  proffered  to  him  ;  saying,  '  I  am 
unable  to  establish  peace  in  Austrasia ;  for  all  the  nobles  and  gentry 
of  all  Austrasia  are  allied  to  me  by  blood  ;  and  I  have  not  the  power 
of  enforcing  discipline  among  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  condem- 
nation 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  reigns  of  the 
Austrasian  government,  is  strongly  marked  in  the  complimentary 
poems  addressed  to  him  by  Fortunatus,  Bishop  of  Poitiers,  a  distin- 
guished 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. 

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  tranqufl  breast. 

If  on  the  banks  of  Hhme  awhile  he  sft^r. 

Where  the  rich  salmon  yields  itself  a  psr. 

Or  where  Mos'dle  throngh  vineyards  gu«tes   «ir  stream, 

While  gentle  breezes  cool  the  sultry  gleam, 

Or  flowing  waters  mitigate  the  heat 

And  with  fresh  waves  the  bowery  margins  greet. 

Or  where  the  Meuxe  in  murmurs  soft  is  heard, 

Mid  threefold  wealth,  of  vessel,  fish,  and  bird. 

Or  where  the  A  hue  through  grassy  banks  is  borne, 

Whose  waters  nourish  pasturage  and  corn. 

Or  if  by  Oise,  by  Sarc,  by  ('her,  or  Scheld, 

Somme,  Sainbre,  Saur,  th«  loitering  Chief  beheld. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    QOD  387 

Or  when  the  Scillf,  with  mouth  expanded,  laves 
Muz   stately  bulwarks  with  her  copious  waves, 
©r  if  in  forest  shades  he  seeks  his  prey, 
With  toil,  or  spear,  to  capture,  or  to  slay. 
Or  if  on  Ardennes  wild,  or  Fosse'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  Gogue,  the  first  Maire  du  Palais,  op 
Dux  Francorum,  of  the  kingdom  of  Austrasia,  no  mention  is  made 
in  history ;  but  it  is  plainly  to  be  collected  from  the  words  of  Chro- 
dinus,  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 ; 

4.  Gogue  I.,  though  exalted  to  the  highest  post  of  honor  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  exor- 
dium to  the  prophecy  of  Ezekiel  concerning  Gogue. 

"  Son  of  Man,  set  thy  face  against  Gogue,  the  emperor  of  Ger- 
many, Hungary,  &c,  and  autocrat  of  Russia,  Moscovy,  and 
Tobolskoi,  and  prophecy  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 

B  b2 


389  THE    KINGDOMS    OF   THE    WORLD 

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  the 
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  the 
position  of  the  Gogue  of  Magogue.  But,  as  we  have  seen  elsewhere, 
the  Austrian  and  German  empire  is  doomed  to  extinction  by  fire  and 
sword;  so  that  when  this  is  broken  up  the  Gogueship  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, 
Nicolas,  or  a  successor,  will  be  both  Emperor  of  Germany  and  Auto- 
crat of  All  the  Russias — I  proceed  to  remark  that,  although  the  Son 
of  Man  is  his  conqueror,  he  is  to  be  antagonized  by  another  power 
before  he  comes  to  fight  his  last  battle,  in  which  he  loses  both  his  life 
and  crown.  According  to  Daniel,  this  enemy  hails  from  the  north 
and  east  of  Judea,  but  he  does  not  tell  us  his  name.  Ezekiel,  how- 
ever, supplies  the  deficiency  :  he  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  :  as  much  as  to  say,  "Thou  shaltnot  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  re- 
presents 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  Judah.  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;1  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 

1  Isaiah  xvi.  4. 


IN    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  389 

themselves;  and  Judah  shall  fall  irpon  them,  and  augment  the  slain.1 
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,"2  and  "an 
overflowing  rain,  and  great  hailstones,  fire,  and  brimstone. " s 
"  Thus,"  saith  he,  "  will  I  magnify  myself,  and  sanctify  myself ;  and 
I  will  be  known  in  the  eyes  of  many  nations,  and  they  shall  know 
that  I  (Jesus)  am  the  Lord." 

But  what  is  the  lion-power  of  which  Ezekiel  speaks  ?  To  ascertain 
this  we  must  direct  our  attention  to  the  countries  named  in  connexion 
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  east- 
ward, and  "  precious  clothes  for  chariots."  Sheba  carried  the  tl  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  Mus- 
cat now  rules  the  country  of  Dedan;  while  the  British  have  planted 
their  standard  on  the  soil  of  Sheba,  at  Aden,  the  Gibraltar  of  the  Red 
Sea,  and  key  of  Egypt.  Victoria  may  therefore  be  said  to  be  the 
Queen  of  Sheba,  who  may  possibly  live  to  lay  her  crown  and  trea- 
sures at  the  feet  of  the  "greater  than  Solomon,"  and  to  fall  back  into 
the  ranks  of  "the  common  people;"  and,  if  not  a  prisoner  of  State,* 
to  sink  at  least  into  an  undistinguished  member  of  the  community. 
The  British  power,  then,  is  the  lion-power  of  Sheba. 

As  to  Tarshish,  there  were  two  countries  of  that  name  in  the  geo- 
graphy 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  to- 
wards the  straits  of  Babelmandeb,  from  which  they  might  then  steer 
east,  or  north  for  India.  As  the}'  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  civilized  world,  and 
not  the  savage.  The  voyage  occupied  them  three  years.  In  the  days 
of  Solomon  the  trade  was  shared  between  Israel  and  the  Tvrians;  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."  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  Judea.  This 
appears  in  the  case  of  Jonah,  who  embarked  at  Joppa,  now  Jaffa,  on  the 
Mediterranean,  "  to  flee  unto  Tarshish  from  the  presence  of  the  Lord." 
It  is  evident  he  must,  have  sailed  westward.  It  is  not  exactly  known 
where  the  western  Tarshish  was  situated.     It  was  a  country,  however, 

•  Zech.  xiv.  H.    -  Isaiah  xxix.  5—8.    »  Ezek.  xxxviii.  18-22.    4  Psalm  cxlix,  8. 


390  THE    KINGDOMS   OF   THE   WORLD 

not  a  city,  whose  "  merchants"  frequented  the  Tynan  fairs.  Address- 
ing Tyre,  the  prophet  says,  "  Tarshish  was  thy  merchant  by  reason  of 
the  multitude  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  two  countries  of  that 
name  j  and  Sheba  and  Tarshish  in  the  prophecy  of  Gogue  are  mani- 
festly 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  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  merchant  and  ruler  of  the  ele- 
phant-tooth country  of  the  east.  But  the  association  of  "  the  young 
lions  of  Tarshish"  with  the"  merchants  of  Tarshish,"  makes  this  still 
more  obvious  ;  for  it  represents  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  Honorable  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  symbolize  that  of  the  Per- 
sians 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  Senatus  Anglice."  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  yet  attained  the  limit  marked 
out  for  it  by  the  finger  of  God.  The  conquest  of  Persia  by  the 
Autocrat  will  doubtless  cause  England  to  conquer  Affghanistan,  and 
to  seize  upon  Dedan  that  she  may  command  the  entrance  to  the  Per- 
sian Gnlph,  and  so  prevent  him  from  obtaining  access  to  India  either 
by  land  or  sea.  Possessing  Persia  and  Mesopotamia,  the  appre- 
hension of  his  pushing  still  further  southward,  and  perhaps  establish- 
ing 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  Babel- 
mandeb,  will  also  be  a  powerful  motive  for  the  merchants  of  Tarshish 


IN   THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  391 

and  its  young  lions  to  take  possession  of  all  the  coast  from  the  Gulph 
of  Persia  to  the  Straits,  and  thence  to  Suez,  by  which  the  lion-power 
will  not  only  become  the  Sheba  and  Dedan,  but  also  the  Edom, 
Moab,  and  Amnion,  of  "  the  latter  days  f  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  names  of  the  people  who 
anciently  inhabited  them.  Hence,  for  instance,  the  Lion-power 
planted  hereafter  in  the  ancient  territory  of  Moab,  becomes  the  Moab 
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.1  The  Lion,  t\ie  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  Alexandrine  :2 
these  three  Beasts  are  represented  in  the  vision  as  outliving  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  for  a  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  Tarshish.  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,  Sardinia,  Naples,  Lombardy,  Bavaria, 
Hungary,  and  Greece — countries  all  included  in  the  catalogue  given 
by  Ezekiel  in  his  prophecy  of  Gogue — are  symbolized  by  the  head, 
breast,  body,  thighs,  legs,  and  toes  of  the  Image.  These  are  at  the 
crisis  united  together  in  one  dominion,  wrhich  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  inde- 
pendence ;  but  they  do  riot  retain  it  long ;  for  it  is  "  taken  away," 
yet  they  continue  separate  states  for  1000  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  and 
the  Leopard,  all  indeed  not  included  in  the  Image.     Alexander  the 

'  Dan.  vii.    «  Dan.  xi.  4. 


392  THE    KINGDOMS    OF    THE    WORLD 

Great  extended  his  conquests  over  Afghanistan,  the  Punjaub,  and 
into  Tndia  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  Macedonian  character  ; 
which  will  become  still  more  conspicuous, when  it  beholds  "the  prince 
of  Ros,  Mosc,  and  Tobl"  possessed  of  Constantinople,  and  contend- 
ing for  the  Gogueship  of  Magogue ;  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  destruc- 
tion 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  peoples  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  honor  at  his  glorious  feet. 


CHAPTER.   VI. 

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  J  udah  and  the  kingdom  of  God  setup  in  J  udea—  The  returning  01 
the  Ten  Tribes  to  Canaan  will  occupy  forty  years— Elijah's  mission— Israel  re- 
assembled in  Fgypt — 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  1,001)  years— The  blessedness  of 
the  nations,  and  their  loyalty  to  Israel's  king — Of  the  end  of  the  thousand  years — 
Chronology  from  the  Creation  to  the  end  of  the  Melchizedec  Kingdom. 


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  of  Tarshish,  the  king  of  the  sea,  have  been  brought  up 
in  battle  array  in  I  he  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, 


IN    THEIR    RELATION   TO   THE   KINGDOM    OF    GOD.  393 

with  their  armies,  into  the  land  of  Israel,  which  is  "  the  great  wine- 
press of  the  wrath  of  God,"1  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  saints" 
in  1848,  has  created  the  situation,  in  which  the  Roman  question,  the 
German  question,  and  the  Turco-Hungarian  question,  have  become 
the  elements  of  an  inevitable  war  throughout  Europe,  which  will  ter- 
minate in  the  final  destruction  of  the  Austrian  empire  and  the  Papacy, 
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  found  in  the  commercial  interests  of  Britain  in 
India;  in  the  importance  of  Syria,  Palestine,  and  Egypt  being  in  the 
possession  of  a  friendly  people  to  the  preservation  of  those  interests ; 
and  in  the  policy  of  colonizing  Palestine  with  Jews,  and  so  attaching 
them  to  the  interests  of  the  country  by  which  they  are  protected. 
Thus  the  ascendancy  of  the  Autocrat  in  Constantinople  and  the  West, 
by  the  jeopardy  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  constituted  such  by  the 
covenant  of  Sinai,  as  it  is  wrirten,  "  Ye  shall  be  unto  me  a  kingdom 
of  priests,  and  a  holy  nation."8  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  again  the  kingdom  to  Israel?"3 
It  is  evident  from  this  that  they  regarded  Israel  as  having  once 
possessed  the  kingdom,  and  expected  the  same  Israel  1o  possess  it 
again.  No  other  meaning  can  be  put  upon  their  words ;  for  to  re- 
store a  thing  "again"  to  a  party  implies  that  they  had  once  possessed 
it  before.  When  Israel  had  the  kingdom,  they  were  ruled  by  Israel- 
ites, 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 

«  Eev.  x\y.  19,  20.    >  Exod.  xix.  6.    J  Acts  i.  3,  6. 


394  THE    KINGDOMS    OF   THE   WORLD 

be  ruled  by  "  Israelites  indeed,"  who  will  have  become  Jews  by  adop- 
tion ;  for  no  Jews  or  Gentiles  after  the  flesh,  can  have  any  part  in 
the  government  of  Israel  and  the  Israelitish  empire,  which  will  em- 
brace all  nations,  unless  their  Jewish  citizenship  is  based  upon  a 
higher  principle  than  natural  birth.  The  flesh  constitutes  a  Jew  a  sub- 
ject 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,  wrho  shall  have  become  "  Jews  inwardly" 
for  whom  the  dominion  under  the  whole  heaven  is  decreed  in  the 
benevolence  of  God. 

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  king- 
dom !  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 
they,  "  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."1  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  elsewhere, 
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 

'  Rom.  xi.  20—28. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF    GOD.  S95 

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  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  Armageddon ;  and  the  second,  after  it ;  but 
both  pre-millennial.  God  has  said,  "  I  will  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  com- 
panions 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  rock  of  offence  to  both  the  houses  of  Israel ;" 1  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,2 
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  honor  of  the  king- 
dom. It  just  intitles  them  to  the  blessedness  of  living  in  the  land 
under  the  government  of  Messiah  and  the  saints.  So  with  the  Ten 
Tribes  ;  fheir  faith  in  the  word  preached  will  intitle  them  to  no  more 
than  an  union  into  one  kingdom  and  nation  with  Judah;  and  a  par- 
ticipation 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  the  Jews  before 
the  advent  of  Christ,  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  Messiaship  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  common- 

1  Isaiah  viii.  14.    '  Isaiah  ii.  2. 


396  THE    KINGDOMS   OF   THE   WORLD 

wealth,  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  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  unwalled 
villages,  whose  inhabitants  are  at  rest,  and  dwell  safely,  all  of  them 
dwelling  without  walls,  and  having  neither  bars  nor  gates;  and  pos- 
sessed of  silver  and  gold,  cattle  and  goods,  dwelling  in  the  midst  of 
the  land."  *  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 
protection  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  civili- 
zation 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  of  Britain,  enter- 
tain the  idea  of  assuming  the  sovereignty  of  the  Holy  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  exist- 
ing 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  finger  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  the  chaff  of 
the  mountains  before  the  wind,  and  like  a  rolling  thing  before  the 
whirlwind  ;"  or,  as  it  is  expressed  by  another,  u  and  they  became  like 
the  chaff  of  the  summer  threshing-floors ;  and  the  wind  carried  them 
away,  that  no  place  was  found  for  them:"2  "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  "3 — referring, 
doubtless,  to  the  overthrow  and  destruction  of  Gogue.  Now,  the 
invasion  of  their  country  by  a  spoiler  at  "  evening-tide,"  who  robs 

'  Ezek.  xxxviii.  II,  12  13.    3  Dan.  ii.  85.    3  Isaiah  XYii.  18. 


IN    THEIR    RELATION   TO    THE    KINGDOM    OF    GOD.  397 

them,  implies  their  previous  return.  This  primary  restoration  Isaiah 
styles,  "  a  present  unto  the  Lord  of  hosts  of  a  people  scattered  and 
peeled  ;"  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." l  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  ambassa- 
dors by  the  sea,  even  in  vessels  of  bulrushes  upon  the  waters,  Go,  ye 
swift  messengers,  to  a  nation  scattered  and  peeled,  to  a  people  terrible 
from  their  begrinnino;  hitherto :  a  nation  meted  out  and  trodden  down, 
whose  land  the  rivers  (invading  armies  2)  have  spoiled/'  Now,  the 
geography  of  this  passage  points  to  the  Lion-power  of  Tarshish  as  to 
"  the  land  shadowing  with  wings."  Taking  Judea,  where  the  predic- 
tion 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 
ambassadors  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  pro- 
tector 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  mountains  ;"3  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."4 
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,  say- 
ing, "  All  ye  inhabitants  of  the  world,  and  dwellers  on  the  earth, 
see  ye,  when  he  lifteth  up  an  ensign  on  the  mountains ;  and  when  he 
bloweth  a  trumpet,  hear  ye."  The  ensign  being  planted  on  the 
mountains  of  Israel  by  Britain,  the  Lord  will  cause  the  Assyrian 
Autocrat  to  "  blow  a  trumpet,"  summoning  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  :"  5  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.6     Then  shall   "the   present"    be 

•  Isai.  xviii.  7.   'Isai.  viii.  7.   3  Isai.  xviii.  3.   <  Isai.  xi.  12.  »  Ezek.  xxxviii.0,  15.   6Ezek.xxxJx.l4. 


H98  THE    KINGDOMS    OF    THE    WORLD 

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  restored,  the  protection  of  the  shadowing-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  of  Tarshish  being 
in  military  occupation  of  the  countries  that  escape,  is  enabled  to  con- 
tinue 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  con- 
sumed out  of  the  land."  This  cannot  be  said  of  any  period  of  Jew- 
ish 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 
righteousness." *  But  Moab's  population  is  vanished,  and  the  country 
a  mere  wilderness,  whose  solitude  is  only  disturbed  by  the  howl  of 
beasts,  or  the  occasional  tramp  of  the  Bedouins.  For  Moab,  there* 
fore,  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-aggrandizement.  God, 
who  rules  the  world,  and  marks  out  the  bounds  of  habitation  for  the 
nations,  will  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  force  of  circumstances, 
probably,  to   take   possession  of.     They  will,    however,   before    the 

1  Isaiah  xvi.  8— 6.    J»r.  xxlii.5;   xxxiii.  14— 17. 


IK   THEIR    RELATION    TO    THE    KINGDOM    OF    0©B.  399 

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  of  war  is  removed  to  the 
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  of  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  per- 
verse," yet  their  nation  is  a  "  holy  nation,"  which  other  nations  are 
not,  inasmuch  as  Israel  is  the  only  nation  God  has  separated  to  him- 
self 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  honorable,  and 
I  have  loved  thee;  therefore  will  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  is 
called  by  my  name  :  for  I  have  created  Israel  for  my  glory,  I  have 
formed  him  ;-  yea,  I  have  made  him."  2  Thus  the  Lord  disposes  of 
nations  and  countries  as  it  pleases  him.  To  "  the  land  shadowing 
with  wings,"  which  shall  proclaim  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  Amraon." 
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  connexion 
with  the  commerce  of  the  east;  which  will  then  resume  its  channel 
of  the  olden  time,  when  Israel  and  the  British,  like  Solomon's  ser- 
vants 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  concerning  the  things 
of  the  transition  period  during  which  the  God  of  heaven  is  setting 
up  his  kingdom,  and  breaking  in  pieces  and  consuming  all  the  king- 
doms of  the  world,  and  transferring  their  glory,  honor,  and  dominion 

'  Isaiah  xliii.  1—7, 


400  THE    KINGDOMS   OF   THE   WORLD 

under  the  whole  heaven  to  the  saints  of  the  Most  High.     These 
matters  will  be  set  forth  in  brief  under  tJis  caption  of 

THE  SECOND  EXOtUS. 

When  the  Lord  has  "  broken  to  pieces  together"  all  the  parts  of 
Nebuchadnezzar's  Image — that  is,  destroyed  that  power  which  boued 
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  expo- 
sition 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  glo- 
rious victory  of  Armageddon  ?  Is  it  to  be  accomplished  by  sending 
missionaries  of  the  tribe  of  Judah  to  the  nations,  preaching  to  them 
salvation  from  hell  by  Jesus  Christ,  as  missionaries  are  now  doing 
among  the  heathen,  and  inviting  them  to  submit  to  the  spiritual 
authority  of  the  Lord  administered  through  men  of  like  passions 
with  themselves?  Or  is  it  to  be  brought  about  by  burning  up  the 
wicked,  and  /eaving  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  sword,  and  that  the  tribes  of  Israel  will  be 
his  soldiers  in  the  war.  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"  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  pre- 
pare them  for  subjection  to  a  more  civilized  and  powerful  ruler.  In 
this  case,  the  Lord  used  the  Chaldeans  for  their  subjugation  :  but  in 
the  cominjr  strife  he  will  use  the  tribes  of  Israel. 


JN    THEIR    RELATION    TO   THE    KINGDOM    OF    GOD.  401 

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;"1  "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."  2  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."  3  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  hear  them,"  4  and  open  for  them  a  fountain  for  sin 
and  for  uncleanness.  5  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  a  he  is  Lord  to  the 
glory  of  God  the  Father." 

The  New  Covenant  being  made  with  the  house  of  Judah,  the 
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  acknowledge 
him  as  King  of  Israel  and  Lord  of  the  whole  earth.  What  would 
the  reader  think  of  the  little  kingdom  of  Greece  undertaking  to  sub- 
due the  whole  world  to  the  sovereignty  of  Otho  ?  Yet  when  the 
Lord  appeal's  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  enterprize  with  Judah ;  for  "he 
hath  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  Loi'd  is  with 
them,  and  the  riders  on  horses  shall  be  confounded."  7  "  And  the 
governors  of  Judah  shall  say  in  their  heart,  The  inhabitants  of  Jeru- 
salem 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; 

"  Zech.  xii.  ID.     2  Zech.xiii  6.    3  Zech.  xii.10— 14;  Rev.  j.  7.     *  Zech.  xiii  9;    s  ver.  1;    «  ver.  9. 

1  Zech.  x.  3—6. 

C  C 


402  THE    KINGDOMS    OF   THE   WORLD 

and  they  shall  devour  all  the  people  round  about,  on  the  light  hand 
and  on  the  left.'^  '  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  as  certain  of  being  subdued  without 
further  power  of  resistance  as  a  lighted  torch  thrust  into  a  sheaf  of 
grain  is  of  consuming  it  so  that  nothing  be  left.  "  They  shall  tread 
down  the  wicked;  fcr  they  shall  be  ashes  under  the  soles  of  their 
feet."  2  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  the  remnant  of  Jacob  shall  be 
in  the  midst  of  many  people  as  a  dew  from  the  Lord."3 

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  the  Lord  to  fill  it 
with  Ephraim  as  his  arrow-headed  weapon  of  war.  4  In  other 
words,  "the  Lord  will  seek  to  destroy  all  the  nations  that  came 
against  Jerusalem  "  5  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  kingdoms  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  in- 
vited 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  will  go  forth  as  lightning ;  and  they 
shall  devour  and  subdue."6  "  And  they  shall  be  like  a  mighty  man, 
and  their  heart  shall  rejoice  as  through  wine.  And  I  will  bring 
them,  saith  the  Lord,  a.gain  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  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  away."  1 

Let  us,  then,  attend  more  particularly  now  to  the  relation  subsisting 
between  the  king  of  Israel  and  his  ten  tribes,  designated  as  "Ephraim," 
and  "  the  remnant  of  Jacob"  in  the  word.  Addressing  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." 8  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'* 

Zech.  xi?.  8.        '  Mai.  iv.  8.        •  Mic.  iv.  1—7.        «  Zech.  ix.  12—16.        «  Zech.  x.i.  0. 
«  Zech.ix.  12- 16.      »  Zech.  x.  7  -11  ;  Isaiah  xi.  15,  10.     •  Jer.  li.  20— 23. 


IN    THEIR    RELATION    TO   THE   KINGDOM    OF   GOD.  403 

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."1 

But,  I  have  said,  that  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  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  j  let  them  feed  in 
Bashan  and  Gilead  as  in  the  days  of  old."  In  answer  to  this  peti- 
tion, the  Lord  replies,  "  According  to  the  days  of  thy  coining  out 
of  the  land  of  Ifyypt  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  holy  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  ser- 
pent, 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."2 

The  more  immediate  consequence  of  these  extirminating  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  witnessed,  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.3  The  reader  will,  doubtless,  desire  to  know 
tpon  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  any  thins: 
and  every  thing  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 

'  Mic.  v.  8,  15.    «  Mic  vii.  14— 17,     3  Jer.  xxxi.  15-17. 

cc2 


404  THE    KINGDOMS    OF   THE    WORLD 

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 
with  you  fare  to  face ;  like  as  I  pleaded  with  your  fathers  in  the 
wilderness  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  the  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." x  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 
Shuoh'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 
wilderness  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  from  the  testimony  of  Malachi,  who  prophesied  concern- 
ing 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."  2  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  endeavoring  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  labors.  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.3  But  it  may  be  objected,  that  Elijah  has  come 
already,  and  that  John  the  baptist  was  he.4  True,  in  a  certain  sense 
he  was.     John  was  Elijah  to  the  house  of  Judah  in  the  sense  of  his 

1  Ezek.  xx.  3S-S6.    *  Hos.  viii.  10,     »  Mai.  ir.  4-  «3;  Jcr.  xxxi.  31.    *  Luke  i.  17. 


IN    THEIR   RELATION    TO   THE    KINGDOM    OF    GOD.  405 

having  come  "in  the  spirit  and  power  of  Elijah."  l  But  John  was 
not  the  Elijah  who  talked  with  Moses  on  the  Mount  of  Trans- 
figuration. The  latter  is  Elijah  to  the  house  of  Israel.  The  scribes 
taught  that  Elijah  must  precede  Christ ;  which  Jesus  approved,  say- 
ing, "Elijah  truly  shall  first  come,  and  restore  all  things."  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."  2  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  j  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  of  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 
tne  deeps  of  the  river  shall  dry  up:  and  the  pride  of  Assyria  shall 
be  brought  down,  and  the  sceptre  of  Egypt  shall  depart  away." 3 
The  combined  forces  of  Egypt  and  Assyria  shall  be  broken  as  the 
hosts  of  Pharoah,  and  the  horse  and  his  rider  be  drowned  in  the 
dfepths  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."  4 

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.1' 
The  prophet  "like  unto  Moses,"  mightier  than  Joshua,  and  "  greater 
than  Solomon,"  will  conduct  them  into  the  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 

»  Luke  :.  17.  '  Hos.  viii.  13.  3  Zech.  x.  10,  11.  Isaiah  xi.  15, 16. 


406  THE    KINGDOMS   OF   THE   WORLX 

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." 1 

Thus  in  forty  years  the  little  kingdom  of  Judea  will  have  become 
"a  great  mountain,"  or  empire,  "filling  the  whole  earth."     Accord- 
ing to  my  annexed  chronology  the  world  will  then   be  5993  years 
and  nine  months  old ;  that  is,  4085  and  nine  months  to  the   birth 
of  Christ,    three    years    and  eight  months   before   the  vulgar   era, 
which    must    be   added  to  the  two    periods  1865  and  40,    which 
altogether    yield     5993     years,     from    the    birth     of    Adam     on 
the    sixth   day,    to    the    morning    of    the    Seventh    Day    of  1000 
years'  duration.     The  "  Economy  of  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  of  iron"  as  his  conquests  progressed,  will  have 
transferred  their  much-abused  power  to  his  saints,2  who  shall  rule 
them  with  a  rod  of  iron  which  cannot  be  broken.     Having  received 
his   law,3  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  re- 
sound with  wars'  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.  4     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  ends   of  the   earth.  5      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.     il  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  :  U  neither  shall 
they  walk  any  more  after  the  imagination  of  their  evil  heart."6 
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  sayr,  Surely  our  fathers  have  inherited  lies,  vanity, 
and  things  in  which  there  is  no  profit.'"  1     When  enlightened  by  the 
Lord  this  will  be  their  judgment  of  the  "  names  and  denominations," 
pagan«,  mohammedan,  papal,  and  protestant,  which  now  as  a  covering 
vail  spread  over  all  nations,8  darken  their  understandings,  and  alienate 
them  from   the  life  of  God.     But  when  the  King  of  Israel  and  his 
faints  shall  rule  the  world,  all  these  superstitions  will   be  for  ever, 
abolished,  and  mankind  will  be  of  one  faith  and  practice.     They  will 
speak  one  religious  language,  and  serve  Jehovah  with   unanimity ; 

»  Ezek.  xxxvii.  21—28;  xx.  40;  xxxir.  22-  SI.    s  Rev.  ii.  26,  27.    3  Isaiah  xlii.  4.    *  Luke  ii.  14, 
5  Isaiah  xlix.  6.    6  Jer.  iii.  17.     »  Jer.  xvi.  19.  «  Isaiah  xxiv.  7. 


IN   THEIR    RELATION    TO    THE    KINGDOM    OF   GOD.  407 

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/' 1 
This  must,  indeed,  be  the  Lord's  doing,  for  who  among  men  has  the 
wisdom,  knowledge,  and  power  to  bring  the  nations  to  speak  intelligi- 
bly 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  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusalem."2  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.3  "  All  nations 
shall  call  them  blessed,  for  they  shall  be  a  delightsome  land,  saith  the 
Lord  of  hosts."  4  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  with  you."  5  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  bright- 
ness of  the  firmament,  and  as  the  stars  for  ever  and  ever."  6  This  is 
the  Hope  of  Israel  which  is  set  before  men  in  the  gospel,  and  for 
which  Paul  was  bound  in  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  f*l  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."8  There  will  be  no  occasion  to  march  an  army  into  a  country 
to  put  down  rebellion  ;  it  will  be  quite  effectual  to  bring  it  back  to 
its  allegiance  to  withhold  from  it  the  truits  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 

SSeyh.  iii.  f.    2  Isaiah  ii.  3.    3  Zeph.  iii.  19,  20.    *  Mai.  iii.  12.    *  Zech.  viii.  23.    6  Dan.  xii,  3. 
'  Isaiah  lxv.  20.    *  Zech.  xir.  16—19. 


408  THE    KINGDOMS    OF   THE   WORLD 

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   generation  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  deceinncj 
them  into  a  vain  attempt  to  recover  their  ancient  dominion.1     The 
King,  instead  of  nipping  the  insurrection   in   the  bud,  permits  his 
Adversary  and  Accuser  (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  on  "  the  breadth  of  the 
land,"  and  to  "  compass  the  camp  of  the  saints  about,  and  the  beloved 
city."     Having  inclosed  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  within  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  enemies  under  his  feet  ?"  but  he  will 
no  more  believe  that  it  will  be  so,  than  the  Old  Serpent,  the  founder 
of  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  dreadfu 
the  vengeance  to  burst  upon  them.     The  trembling  earth  and  the 

'  Jter.XB.7— 15. 


IN    THEIR    RELATION    TO    THE    KINGDOM    OF   GOD.  409 

blackening  heavens  warn  them  of  a  coming  tempest.  The  dark 
vapors  and  ihick  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  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  being  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  inhabitants  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  all." 1  The  separation 
between  God  and  Man  began  with  the  transgression  of  the  first 
Adam;  it  continues  till  the  end  of  the  7000  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  second  resurrection,  which  is  implied 
by  the  appointment  of  a  "first]'-  will  bring  up  from  the  dust  the 
sleeping  dead  of  the  previous  thousand  years.  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  for  the  earth,  which,  instead  of  being  destroyed,  will  be 
renovated,  and  all  things  belonging  to  it  made  new.3  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  honor  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  will 

'  1  Cor.  xv,  24— 28 ;  Rev.  xxi.  8.    '•'  Rev.  xx.  6.    3  Rev.  xxi.  5. 


410 


CHRONOLOGY    FROM    THE    CREATION 


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." 


CHRONOLOGY  TO  THE  END  OF  THE  MELCHIZEDEK  KINGDOM. 

Continued  from  page  274. 


From  the  formation  of  Adam  on  the  sixth 
day  to  Noah's  flood 

From  the  flood  to  the  confirmation  of  the 
Covenant    

From  the  confirmation  to  the  night  of  the 
Exodus  from  Egypt 

Sojourn  in  the  wilderness 

From  the  invasion  of  Canaan  to  Samuel  the 
prophet  

To  the  foundation  of  the  Temple  in  the  4th 
of  Solomon    

To  the  apostacy  of  Israel  in  the  4th  of  Re- 
hoboam,  answering  to  the  40  days  of 
Ezekiel 

The  rest  of  the  reign  of  Rehoboam,  who  dies 
aged  58 

Abijah  reigns 

Asa 

Jehoshaphat   

Jehoram 

Jehoahaz  alias  Ahaziah 

Queen  Athaiiah  regent 

Joash 

Amaziah 

Uzziah  alias  Azariah    

Jotham  

Ahaz    

Hezekiah  makes  proclamation  through  all 
the  land,  and  invites  the  people  to  come 
up  to  Jerusalem  and  keep  the  Passover ; 
but  the  Ten  Tribes  laugh  his  letters  to 
scorn;  it  is  kept  the  14th  of  the  second 
month  ;  and  the  images,  groves,  high 
places,  and  altars  destroyed.  Samaria 
is  taken  after  a  three  years'  siege,  and 
the  Ten  Tribes  carried  away  into  Assyria 
by  Shalmaneser,  Hezekiah  having  reigned 

Rest  of  Hezekiah's  reign  

Manasseh  reigns    

Amon 

Josiah 

Jehoahaz  deposed  by  Necho, 

having  reigned 3  months 

Jehoiakim  alias  Eliakim,  brother  to  Je- 
hoahaz, and  son  of  Josiah,  set  up  by 
Necho,  Nebuchadnezzar  begins  to  reign 
in  the  4th  of  Jehoiakim,  which  begins  the 
70  years'  servitude  of  the  nations  to 
Babylon 

Jehoiakim  subjected  to  Nebuchadnezzar, 
against  whom  he  rebelled  after 

Daniel  was  taken  to  Babylon  in  the  4th  of 
Jehoiakim 


1656 

377 

430 
40 

480 

82 

40 


Ezek.  iv.  1—8. 

2  Chron.  xii.  13. 

—  xiii.  2. 

—  xvi.  13. 

—  xx.  31. 

—  xxi.  5. 

—  xxii.  2. 

—  xxii.  12. 

—  xxiv.  I . 

—  xxv.  1. 

—  xxvi.  3. 

—  xxvii.  8. 

—  xxviii.  1. 


2  Kings  xviii.  9,  10. 
2  Chron.  xxix.  1. 

—  xxxiii    1. 

—  xxxiii.  2i. 

—  xxxv.  23. 

—  xxxvi.  1  —  4. 


Jer.  xxv.  1,11;  xxvii.  7. 
2  Kings  xxiv.  1. 
Dan.  i.  1. 


TO    THE   END    OF    THE    MELCH1ZEDEK    KINGDOM, 


411 


Jehoiakim  continues  independent  till  he  dies, 

after 

Jehoiachin  succeeds  him,  and  is  deposed  by 
Nebuchadnezzar,  who  carries  him  and  his 
family,  and  princes,  among  whom  is  Eze- 
kiel,  captives  to  Babylon,  after  a   reign 

of  . . 3  months  and  10  days 

This  was  the  8th  year  of  Nebuchadnezzar's 
reign.  Five  years  after  Ezekiel  began  to 
see  the  visions  of  God— that  is,  in  the  5th 
of  Jehoiachin's  captivity,   which  was  the 

30th  year  from  Josiah's  passover 

Zedekiah  alias  Mattaniah,  reigns  till  the  18th 

of  Nebuchadnezzar,  being    

Temple  burned  in  the  19th  of  Nebuchadnezzar 
In  the  23rd  of  Nebuchadnezzar,  745  persons 

are  carried  to  Babylon  as  captives 

Whole  number  of  years  from  the  4th  of 
Rehoboam  to  the  burning  of  the  Temple 
in  the  lQth  of  Nebuchadnezzar's  reign, 
answering  to  the  390  days  of  Ezekiel  . . 
Nebuchadnezzar  dies,  and  is  succeeded  by 
Evil-Merodach,  in  the  37th  of  Jehoiachin's 

captivity,  having  reigned  44  years 

"The  very  time  of  the  King  of  Babylon's 
land,"  or  70  years  allotted  for  his  ascend- 
ancy over  the  nations,  terminates  with  the 
death  of  Belshatzar;  hence,  the  reigns  of 
Evil-Merodach  and  Belshatzar  must  have 

occupied 

Darius  the   Mede  and  Cyrus   the    Persian 

reign  conjointly  during 

The  "  third  of  Cyrus"  is  the  first  of  his  sole 

reign 

The  land  of  Israel  enjoys  its  sabbaths  70 
years,  ending  the  first  of  the  Medo-Per- 

sia/i  kingdom 

Cyrus  the  Persian  reigns  after  the  death  of 

Darius  the  Jlede 

Cambyses,  son  of  Cyrus,  the  Ahasuerus  of 

the  scriptures,  reigns 6  months  and 

Smerdis  the  Magian  reigns   7  monihs 

The  70  years'  indignation  against  Jerusalem 
and  the  cities  of  J  udah,  beginning  at  the 
19th  of  Nebuchadnezzar,  end  in  the  '2nd 

of  Darius  the  Persian 

Whole  number  of  years  from  the  burning 
of  the  Temple  to  Darius'  edict,  in  the 
second  of  his   reign,  enforcing   that  of 

Cyrus  for  its  rebuilding 

The  temple  is  finished  in  the  6th  of 
Darius,  being  70  years  from  the  23rd  of 

Nebuchadnezzar    

Darius  reigns  after  issuing  his  decree 

Xerxes,  the  fourth  king  of  Persia  after 
Cyrus,  who  '*  by  his  strength,  through  his 
riches,  stirs  up  all  against  the  realm  of 

Grecia,  reigns    

Artaxerxes  reigns  7  years,  and  issues  a  de- 
eite  for  the  restoration  of  the  common- 
wealth of  Judah 


25 


26 


34 


12 


2  Kings  xxiii.  30. 


—     xxiv.  8,  12. 


Ezek.i.  1,2;  2  Cliron 

xxxiv.  8. 
2  Kings  xxiv.  18. 
Jer.  lii.  <*0. 


Ezek.  iv.  1—8. 
2  Kings  xxv.  27 


70 


Dan.  i.  21 ;  x.  1. 

2  Chron.  xxxvi.  21,22 


Zech.  i.  12 ;  vii.  5. 

Ezra  vi.  1—12. 
—  vi.  15. 

Dan.  xi.  2. 

Ezra  vii.  7,  11—28. 


412 


CHRONOLOGY  FROM  THE  CREATION 


Artaxerxes  makes  a  second  decree  for 
building  the  walls  and  gates,  and  restor- 
ing the  city,  in  the  20th  of  his  reign, 
termed  by  Daniel  ''the  restoring  and 
building  of  Jerusalem."  The  Sevrnty  Weeks 
begin  at  this  date,  and  terminate  in  490 
years  at  the  Crucifixion     

Rest  of  the  reign  of  Artaxerxes  from  the 
going  forth  of  the  second  decree 

Xerxes  II,  and  after  him  Sogdianus,  reigned 
only 8  months 

Darius  Nothus   

Artaxerxes  Mnemon 

Artaxerxes  Ochus 

Arses 

Darius  Codomannus,  the  last  king  of  the 
Silver  empire 

Whole  number  of  years  from  the  death  of 
Belshatzar,  20b"  and  9  months. 

Alexander  the  Great  of  Macedon,  the  Not- 
able Horn  of  the  Goat,  reigns  over  the 
brazen  empire,  and  dies  at  Babylon  after 
eight  years 

to  the  Mva.  of  the  Seleucidee,  styled  in  Mac- 
cabees "  the  iEra  of  the  Greeks" 

Seleucus  Nicator  reigns  from  this  sera    .... 

A  ntiochus  Soter    

Antiochus  Theos    

Seleucus  Callinicus    

Seleucus  Ceraunus     

Antiochus  the  Great 

Seleucus  Philopator 

A  ntiochus  Epiphanes,  having  reigned  nine 
years,  Judas  Maccabseus  is  appointed  by 
Mattathias  to  the  government  of  Judea, 
now  in  full  insurrection  against  Antiochus. 
The  i£ra  of  the  Asmoneans  commences 
here    

Antiochus  having  reigned  eleven,  dies  two 
years  after  Judas'  appointment,  a  most 
miserable  death 

Antiochus  Eupator    

Demetrius  Soter  having  reigned  three  years, 
Judas  Maccabseus  falls  in  battle  429  years 
from  the  burning  of  the  Temple  by  the 
Chaldeans.  The  Roman  Senate  inter- 
poses, and  procures  a  respite  for  the  Jews, 
which  ensues  next  year 

Demetrius  Soter  dies,  having  reigned  twelve 
years  

Alexander  Bala 

Demetrius  Micator  to  his  assassination    .... 

Alexander  Zebina,  Cleopatra,  and  Seleucus  V 

A  ntiochus  Grypus 

Seleucus 

A  ntiochus  Eusebes    

Antiochus  Asiaticus,  the  last  king  of  the  nor- 
thern thigh  of  brass,  in  the  4th  of  Aristo- 
bulus  II,  Kinj/  of  Judea,  dethroned  by 
Pompej 

Aristobulus  II,  having  I'eigned  six  years,  dies 


66 


Neh.ii.  1,5,  17. 


Ezek.  iv.  1—8. 


TO    THE    EN'D    OF    THE    MELCHIZEDEK    KINGDOM. 


4i3 


i    Hyrcanus  II,  King  oi'Judea,  reigns      

A  ntigonus  

Herod  the  Idumean  having  reigned  thirty- 
seven  years,  Jesus  Christ  is  born  six 

months  after  John  the  Baptist 

Whole  number  of  years  from  the  burning 
of  the  Temple  in  the  19/7i  of  Nebuchad- 
nezzar 589  years  and  9  months;  and 
from  the  20th  of  Artaxerxes  454  years 
and  9  months. 
Whole  number  of  years  from  the  formation 
of  Adam  to  the  birth  of  Christ,  4086  years 
and  9  months. 
Herod  causes  the  children  in  Bethlehem  of 
"  two  years  old  and  under"  to  be  slain, 
in  hope  of  destroying  Jesus  with  them. 
Herod  dies,  having  reigned  about  40  years, 
and  is  succeeded  by  his  son  Archelaus     . . 

John  the  Baptist  commences  his  proclama- 
tion 483  years  1'rom  20th  of  Artaxerxes, 
being  28  years  and  9  months,  and  Jesus 
28  and  3  months,  old. 

In  1  year  and  9  months  after,  "  Jesus  him- 
self began  to  be  about  30  years  of  age, 
when  he  was  manifested  to  Israel  by  bap- 
tism in  the  Jordan 

In  1  year  and  9  months  after,  John  is  shut 
up  in  prison  by  Herod  the  tetrarch. 
Jesus  then,  being  31  years  and  9  months, 
enters  upon  his  ministry  alone,  which  he 
finishes  in  3  years  and  6  months,  having 
attained  the  age  of 3  months  and 

Thus,  454  years  and  9  months  added  to  35 
years  and  3  months,  produce  the  whole 
number  of  years. required  by  the  Seventy 
Weeks  from  the  20th  of  Artaxerxes, 
namely 

End  of  the  2300  years  in  the  true  A.D. 
1846,  or  common  A.D.  1841,and  7  months. 

End  of  the  1335  years  in  the  true  A.D. 
1868,  equal  to  the  common  A.  D.  18G3, 
and  7  months  being    

Time  of  the  building  up  of  David's  kingdom 
ending  in  the  second  exodus  from  Kgypt, 
being  a  period  of  forty  years    

Building  of  the  Ezekiel -temple  in  the  4th 
year  of  Christ's  reign  over  the  re-united 
kingdom  of  David  after  the  type  of  Solo- 
mon, the  world  being  5998  years  old  .... 

Christ  and  the  Saints  rule  the  nations  10U0 
years    

"  Satan  loosed  out  of  his  prison  a  little 
season  "   

Whole  number  of  years  from  the  Creation  to 
the  delivering  up  the  kingdom  to  God 
that  He  may  be  all  and  in  all  


37 


True  Anno  Domint. 
Luke  i.  26.  Matt.  ii.  1. 


Matt,  ii,  16-22. 


35 


490 


1810 


99G 


'000 


Luke  hi.  23. 


VTulg.  Era  31  yrs.  7m. 


1  Cor.  xv.  24-28. 


H    152   82 


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