altogether disappeared. Secondly, from what is said in verses 10 and 11: "there are seven kings, &c."-"and the beast that was and is not, even he is the eighth, and is of the seven and goeth into perdition." For if these kings signify (as the generality of commentators infer,) seven different forms of government, or seven different headships, it shews that the beast-which is the whole mass of "peoples, multitudes, &c." -has now become the head; that is to say, that the sovereignty is now in the people, and not in some one individual.* The notion of the beast being democratical or republican is farther sustained by his being represented as of scarlet colour, scarlet being an emblem of sovereignty, and thus again pointing out that the sovereignty is in the people. And it is farther worthy of remark, that the ten horns or kings only receive power as kings one hour with the beast; as if they were not really and strictly kings. Their giving their kingdoms to the beast, and receiving power with the beast, looks as if they will not become revolutionized merely as distinct kingdoms; but as if they will combine together in one vast republic, so that the empire will again rise up in its undivided state.

Another circumstance to be noted likewise is, that in that "great earthquake, (or convulsion,) such as was not since men were upon the earth, so mighty an earthquake and so great, not only is the great city Babylon divided thereby, but "the

* I have said "if these kings signify, &c." because I am not quite satisfied in my own mind with the interpretation commonly given. The ordinary view is, that the phrase "and there are seven kings," is intended as a farther explanation of the seven heads of verse 9; viz. that they are seven mountains, and also seven kings. Bishop Newton, Daubuz, and many others consequently introduce "they" into the translation-"and they are seven kings." The original, which is na Baraç irá elow, gives no direct sanction to this reading, though it will bear it. There is also some little obscurity about the mention of the eighth king or head, which is greatly increased by the criticisms of expositors. Bengelius, speaking of the characteristics of a true exposition of the Apocalypse says "It must give a reason why the two last of the seven heads of the Beast are called, not the sixth and seventh, but the one and the other KING." (p. 271.) I confess I am not one of "seven men who can render a reason" in this instance, neither can I even give an explanation of what he means; for he appears to create a difficulty where none exists. Mr. Faber considers the eighth king to be the same as the seventh; "for the wild beast (he says) has in truth no more than seven heads.” (vol. iii. p. 181.) But this is to read "the eighth is the seventh," instead of "of the seven;" which is to pass by the obvious distinctions of scripture. Farther, I am not fully satisfied with the usual'interpretation which makes the seven mountains and kings, seven forms of government; seeing that this is not the meaning of these symbols when used separately in scripture: for kings and mountains both signify kingdoms. (See p. 137.) I agree, however, with Mr. Habershon (if they are to be interpreted of forms of government) that the eighth being "of the seven" will in this case signify the revival of one of the previously existing forms of government-e. g. a dictatorship, or a republic, &c. Whatsoever is represented by these seven kings, they are seven things which follow each other in succession; for it is said, "five are fallen, and one is, and the other is not yet come."

VOL. II.-25

cities of the nations fell." So that if the city Babylon represent a dominant church, which being united to the state has altogether usurped the power over the kingdoms which constitute the beast, "the cities of the nations" (or Gentiles) will be the established churches of all other kingdoms, whether in communion with her or not; and which are, by the effects of this mighty revolution, to be subverted or overthrown.

(2.) Though what has been stated from the Apocalypse, concerning the infidelity and republicanism of the last form of Antichrist, appears to be drawn by legitimate inferences from the symbols and structure thereof, yet should I be slow to receive it in this sense were it not that the whole view here taken of the Antichrist is borne out by other portions of scripture, a few of which must be brought forward.

And first some passages shall be adduced from the Psalms, which allude to some great commotion of the populace of the nations in the crisis of the last times, and in which mention is made of their infidelity and their use of the tongue, shewing that the beast himself becomes "the mouth speaking great things," and uttering blasphemies.

Psalm x. refers entirely to the last apostacy, as is evident from verse 1, which places it in the troublous times; and from the three last verses, which shew the Lord in the sequel to have become king for ever and ever, to have destroyed the heathen, and to have judged his people. The mouth of the wicked, spoken of herein, is said to be full of cursing, deceit, and fraud; under their tongue is mischief and vanity; (v. 17.) and they contemn God and say in their heart, God will not require it, (v. 11-16) thus betraying that they disbelieve the judgment. Psalm xii. speaks also of the period when the Lord will arise on account of the oppression of the poor, and set him in safety from him that puffeth at him. (v. 5.) It shews that at this period the vilest men will be exalted, and the wicked shall consequently walk on every side;-and that licentiousness in the use of the tongue will be gloried in; for they shall say, "with our TONGUE will we prevail, our lips are our own, who is Lord over us?"—thus also insisting on the sovereignty of the people, and despising government. Psalms xiv. and liii. I may mention together, because nearly alike. St. Paul, in his Epistle to the Romans quotes some sentences from them to prove the general apostasy of the heart of man; but as the former of these Psalms speaks of the time when God shall give salvation to Israel out of Zion and turn the captivity of his people; and the latter, of the time when the wicked shall encamp against God, but when he will scatter their bones and put them to shame; it is plain that they chiefly relate to this

last apostacy. They are described, then, herein as of an infidel-yea, even of an atheistical-character, saying, "There is no God,' none of them understanding or seeking after God, their mouth being full of cursing and bitterness, their throat being an open sepulchre, with their tongues have they deceived, the poison of asps is under their lips. Psalm lii. begins with thus rebuking these: "Why boastest thou thyself in mischief, O mighty man! The goodness of God endureth continually;" (intimating that the providence of God has been denied.)— "Thy tongue deviseth mischief, like a sharp razor working deceitfully. Then at verse 5 it declares, that God will "root them out of the land of the living; and that the righteous shall see it and laugh." Psalm 1xxv. remarkably coincides with what we have considered in the Apocalypse. We have the dissolution of the frame work of the social system, and of all established institutions in verse 3;-the fools dealing foolishly and lifting up their horn on high, supposing that promotion and power comes from them instead of from God, in ver. 4 to 7;-the treading the wine-press, or the pouring out the last vial on them, and the fraying of their "horns" verses 8-10 (see also Zech. i. 21;) and all this is at the time when the "horns" of the righteous shall be exalted, and Messiah shall receive the congregation of the saints to himself. (verses 2 and 10.) Psalm xciv. is a call upon God to put an end to this tyranny; declaring that the wicked now triumph, that they utter and speak hard things, and boast themselves. Here also atheism is plainly charged upon them, in that they are reminded, that he that formed the ear doth himself hear, and he that formed the eye doth assuredly see. And it is farther intimated, that the Lord shall rise up against them and bring upon them their own iniquity, cutting them off in their own wickedness. And finally Psalm cxx. begins with, "What shall be given unto thee, or what shall be done unto thee, thou false tongue?”—(an evident prosopopæia for the persons using the tongue,) showing how instrumental the tongue is in this apostacy, and in bringing on the war of Armageddon; for "they are for war." But there is reserved for them "sharp arrows of the mighty with coals of juniper."

I must next turn to the important prophecy of our Lord in Matt. xxiv. and its parallel in Luke xxi. At verse 21 of Matthew's account of it we are informed of a great tribulation, "such as was not since the beginning of the world to this time, nor ever shall be." The parallel place in Luke's account (verses 23, 24) shews that this tribulation began with the siege of Jerusalem by Titus Vespasian, and continues through the whole time of Gentile domination, or, in other

words, during "the times of the Gentiles." For speaking of Jerusalem being compassed with armies, he says, "These be the days of vengeance, that all things which are written may be fulfilled, &c. For there shall be great distress in the land, and wrath upon this people; and they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."* That which however is chiefly important to observe is, that the passing away of this tribulation shall likewise prove its acme to the Jews (as will appear from Dan. xiii. 1) and likewise a time of unheard-of tribulation to the Gentiles, whose times are then run out. Matthew speaks of it as immediately after the tribulation of those days (v. 29,) and Mark has it, "But in those days, after that tribulation." The character of it is thus described by the Evangelists. St. Luke says "And there shall be signs in the sun and in the moon and in the stars." Matthew and Mark inform us what those signs are: "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven.". To this St. Luke adds, that there shall be upon the earth distress of nations with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for

* I would here take the opportunity of observing, lest the expression-"This generation shall not pass away till all be fulfilled"-should prove a stumbling block to the reader, that I consider the word avea or generation to have respect to the Jewish nation; that being the mode in which our Lord applies the term, calling them "a sinful generation," "an evil generation," "an adulterous generation," &c. And the precise same phrase, which in Matt. xvii. 17 is translated "a perverse generation, is in Phil. ii. 5, rendered "a perverse nation." I conceive our Lord to mean therefore, that the Jews would continue a people, and remain a perverse nation also, during the whole "times of the Gentiles;" which has been fulfilled in a most extraordinary manner. Dr. Adam Clarke has some excellent remarks in his Commentary on this place, which are to the above effect. He says: "This generation shall not pass, evex aurn, this race, i. e. the Jews shall not cease from being a distinct people till all the counsels of God relative to them and the Gentiles shall be fulfilled. -Some translate eve ȧurn, this generation, meaning the persons who were then living, that they should not die before these signs, &c. took place; but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, &c.; yet as our Lord mentions Jerusalem continuing to be under the power of the Gentiles, till the fulness of the Gentiles should come in, (i. e.) till all the nations of the world should receive the gospel of Christ, after which the Jews themselves should be converted unto God, (Rom. xi. 25,) I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by divine Providence to preserve them as a distinct people, and yet to keep them out of their own land and from their temple service." Some, however, instead of ǹ yɛvex άuтn with the aspirate, read ǹyevea aurn without the aspirate, when the rendering of the verse will be, "That generation shall not pass away, &c." meaning, that the signs which constitute the tribulation of those days should all take place during the lifetime of that generation of men who shall be then existing. See on this subject, Investigator, vol. i. p. 56, and vol. iv. p. 341. Also Abdiel's Essays, p. 130.

looking after those things which are coming on the earth." Then all three conclude, "for the powers of heaven shall be shaken." I have already had an opportunity (see pages 101, 102) of shewing that the sun is, in prophetical language, a symbol of the regal power, the moon of ecclesiastical, and the stars of the aristocracy or nobles both in church and state, and the heavens the combination of them all: likewise that the sea and the waves are symbols which signify the multitude of the people; even as we have just now seen, that "the waters" on which the whore sitteth are peoples, and multitudes, and nations, and tongues.* We have therefore set forth in this prophecy of our Lord, the darkening (i. e. the diminishing or actual putting out) of the regal and ecclesiastical powers, and the fall of the aristocracy; and this is to be effected apparently by the insurrection of the people against their rulers, "the sea and the waves roaring,"-that is, the populace being in a state of commotion and wrath, and thus shaking the political hea

vens.

This is likewise borne out by the Psalms: as for example in Psalm xlvi. we have, "God is our refuge and strength, a very present help in trouble: therefore will we not fear, though the earth be removed, and though the mountains (i. e. established and settled governments) be carried into the midst of the sea; though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof." V. 1-3. This in the sixth verse is thus explained: "The heathen raged, the kingdoms were moved, HE uttered his voice, -the earth melted." In Psalm 1xv. 7, it is also said of God, that "he stilleth the noise of the seas, the noise of their waves, and (or rather even) the tumult of the people." Isa. v. 29, 30, foretels that "the Lord will lift up an ensign to the nations from far, &c. And in that day they shall roar against them like the roaring of the sea; and if one look unto the land, behold darkness and sorrow ("on earth distress with perplexity") and the light is darkened in the heavens thereof." Isa. xvii. 12-14 is strikingly applicable to this point,-"woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a noise like the rushing of mighty waters. The nations shall rush like the rushing of mighty waters: but God shall rebuke them and they shall flee afar off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And, behold, at evening time, trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them

* See this subject also set forth at large in Abdiel's Essays, p. 139.