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on the opinions of the periodists;— more particularly of that class of them who held, as the esteemed Author does, that these epistles are intended in the first instance for the use of the seven churches of Asia, as much as the epistle of Paul to the Ephe. sians was first intended for their use; that they are applicable in like manner to the universal church; and that in addition to this they are prophetically descriptive of the character of the church in seven different periods. And, secondly, we ap. prove the work, because, in his application of the four last epistles the Author actually adopts our view, and brings them within the period of these last times. For he considers that there is a designed division of the time and circumstances of the church indicated in the fourth epistle, by the alteration in the command of atten. tion; which, instead of preceding the promise, as in the case of the three former epistles, is here reversed; thus dividing the seven into two classes. A division is further marked by the clause and keepeth my works unto the end," which is peculiar to this epistle only; and this points, as the Author supposes, to that apocalyptic end or goal, the coming of the Lord in addition to which the promises of that coming, in this and the remaining epistles, are now unconditional and unreserved.

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to treat of matters that are merely moral, and not at all prophetical, seems not to be consistent. Secondly, it appears unaccountable that these epistles should be addressed— not to the whole church,-nor to the more eminent churches of the known world, as Antioch, Alexandria, &c. -nor even to all the churches of Asia; but only to these; as if the Lord were exclusively occupied in the superintendence and protection of them,―walking only among their lamp stands, and holding in his hand only their stars. This can only be explained on the supposition that they are selected as typical of the whole. A third argument is derived from the manner in which the Scriptures are wont to speak of certain persons and places sometimes figuratively only, but at other times more or less typically as in Isa. 1. 10; XXII. 22; Ezek. xxxvII. 24; similar instances of which may be found in chaps. 11. 20; 111. 7 and XI. 8 of this Book. And, lastly, an argument is derived from the frequent use of the number seven, more especially in the typical economy of Moses. The reason of this is supposed by the Author to be derived from the great work of creation, itself a type of the new and greater creation, brought to perfection in the entire space of seven successive periods whence, primarily, the idea of entire and perfect time would naturally be connected with any seven successive periods, greater or less; and secondarily, the idea of a perfect work, accomplished in any time whatever, would not unnaturally be connected with the same number." The Author farther appeals to the external evidence derived from the subsequent history of the church, which he conceives has exhibited in succession those characteristics which are described in these epistles.

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GIRDLESTONE, ON THE SEVEN CHURCHES OF ASIA.

The periods thus typified in the several Epistles are as follow. Ephesus, from the Apostolic age to the reign of Decius, A. D. 250;Smyrna, from Decius until the reign of Constantine ;-Pergamos, from Constantine to the age of Luther ;— Thyatira, from Luther to the revocation of the edict of Nantz ;-Sardis, from thence to the æra of the British and Foreign Bible Society; Philadelphia, from the last named æra (which he considers commensurate with the revival of the church in its reformed state,) until the beginning of a second relapse,"from whatever epoch that relapse may hereafter appear to be dated;"-and Laodicea, from that relapse and coldness unto the coming of the Lord to his millennial reign, whatsoever that reign may be. To use the words of the Author,- "" These several periods embrace all the great successive changes which the spiritual Church has undergone, or will undergo, previous to that reign. They embrace the primitive zeal which founded and the spirit of martyrdom which cemented the fabric of the Church; the struggling perseverance of the little band which through all the darkness of the middle ages wrestled with the nominal but apostate church; the battle fought and won by the Reformers; the collapse of the reformed church; its late revival; and its future indifference."

These several periods however, do not appear to us to be made out with those broad features of distinctiveness which immediately extort an acknowledgment of the likeness. In regard to the first period the Author admits, that, notwithstanding the zeal of the first Christians against heresy, yet toward the latter part of the period they had left their first love; and he leaves us to infer of the second riod, that this declension was going

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forward, and that it arrived at its crisis, insomuch that its era may be dated from the reign of Dioclesian, in which the church was persecuted; and he quotes Milner to shew, “that here terminated or nearly so, as far as appears, that first great effusion of the Spirit of God which began at the day of Pentecost." It happens, however, that there is no allusion to any declension at all in the second Epistle, which is to the church of Smyrna: for the Lord instead of saying to it, as in the case of the previous church of Ephesus-" I have somewhat against thee"-deals with it as if it were altogether a blameless community. The Author is happier however in regard to the ten days of tribulation, which was to come upon the church of Smyrna to prove them, and which was certainly a distinctive feature of that which he makes his second period. He considers that it was, in the type, of a merely local and literal nature; but in regard to its larger accomplishment in the holy catholic church, he says:—

"It may be laid down as a principle, disputed indeed by some, but without good reason, that as God himself, both in the law and the prophets, (especially Numb. XIV. 34, and Ezek. IV. 6,) has used the period of a day, to be the figurative representative of a year, we therefore are not only allowed but invited to understand that term in the figurative language of prophecy in the same sense. The context must decide the occasion of applying the principle; but the principle itself is sound: a day, like a year, is a revolution, ενιαυτος : the lesser revolution may be understood literally of the less event, and the greater revolution figuratively of the greater event. Upon this principle of interpretation we discover here an express prediction of the Diocletian persecution, which being the last and the worst, and therefore fitly singled out to represent them all, raged exactly ten years ;-viz. from A. D. 403, to 413. (Eus. Hist. Ec. vIII. 15, 16; Lactant. c. 48. Prot. vII. 25.)" P. 105.

Again, in regard to the third period, the Author quotes from the

marginal notes of the Rhemish New Testament the following passage :— "The special residence of Satan is, where the faithful are persecuted for Christ's truth ;"-for the purpose of turning it against the Romanist who penned it, and applying verses 13, 14 of the message to the church of Pergamos to the persecutions of the faithful by the Papists. But the same feature would equally apply to Pagan times, in which believers were as extensively persecuted, and yet held fast the faith of Christ, and denied not his name.

Part of the message to Thyatira appears also strained in its application. Jezebel seducing the servants of Christ to commit fornication and to eat of idol sacrifices, is explained by the reformed and evangelical churches being occupied with disputes among themselves, during which they left the Romish church (the antitypical Jezebel) at large to deceive the Lord's servants. The rebuke however to Thyatira evidently applies to some deliberately permitted heresy or abuse of doctrine; that church being led, by some principle akin perhaps to modern liberalism, to consider that it was most expedient to let this Jezebel alone, and therefore viewed her with indifference; which was not the case with the Reformers, as regards the church of Rome.

The three remaining periods appear to us more happily applied; but it is because they are assigned to our own times, or to the prospect immediately before us. For the complaint against Sardis, that the things which remained were ready to die, was and still is peculiarly appropriate in a great majority of instances; where we see the doctrine of the Reformers lost sight of, and the principles of those holy men at length treated as the result of bigotry and intolerance. The revival, in certain sections of the church, of the spirit

of religion, evinces that some have the Philadelphian spirit; whilst the lukewarm condition of many others, which is so greatly increasing, shews the Laodicean spirit also to be applicable, and that we are hastening to those times, if not already arrived at them, of which our Lord said,"Because iniquity shall abound the love of many shall wax cold."

In conclusion, we do not think that there is upon the whole much difference between our own view and that of the esteemed friend who is the author of this work.-We are disposed to concede that a reference to successive periods may be designed in these Epistles, in addition to what we conceive to be their principal prophetic relation, viz. to the circumstances of the last times of the Church. And he admits (at p. 174 distinctly) of the four latter churches, that the church in the end of this present dispensation shall be found to assume a fourfold character of a mixed Thyatiran, Sardian, Philadelphian and Laodicean spirit." We only require the principle here recognised to be extended, and to apply these epistles as types of the sevenfold character of the Church in the last days.

Among the most important features of the work of Mr. Girdlestone is that wherein he points out the connexion, more or less obvious, which exists between the argument of all these epistles, and the subsequent visions of the prophecy; and so confirms the view of their prophetic sense and that wherein he points out, that the doctrine of the premillennial and personal advent of the Lord is confirmed by these Epistles, in their measure. But we cannot do justice to these particulars without greatly exceeding our limits, and therefore must refer the Reader to the work itself.

HABERSHON, ON THE CHRONOLOGICAL PROPHECIES

(6) A Dissertation on the Prophetic Scriptures, chiefly those of a Chronological character; shewing their aspect on the present times, and on the destinies of the Jewish nation. Illustrated by two charts. The whole intended as a complete elementary work to the study of Chronological Prophecy.-By M. HABERSHON.

Lond. Nisbet and Co. 8vo. pp. 478. 12s.

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We have been much interested in the perusal of the above work. Those who are acquainted with the various interpretations of the chronological prophecies, which have been put forth by able and eminent expositors, must be aware that even the most modern and popular writers, as Faber, Cuninghame and Frere, differ from each other in regard to some of the epochs from which they date particular events; whilst at the same time the arguments which they severally bring forward appear convincing to their respective partisans, and not altogether to be despised by those even who may chiefly follow the tem of a rival. A principle therefore of interpretation that will tend to harmonize some of the more important dates, which have been fixed upon by writers who are seemingly opposed in this matter, challenges the serious attention of the student of prophecy. If that principle be correct in itself, and properly applied, then we may conclude, that many serious discrepancies which are observable in the systems of different interpreters, and which have so much perplexed and disheartened the inquirer, instead of being a sufficient ground for rejecting them all, on the supposition that none can be right, -is no more than we ought reasonably to have expected from the nature of the case, when we consider that the Lord has only gradually and partially unfolded the subject of prophecy to his church, so that none

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have been enabled at once to discover the truth in this matter in every aspect and in all its bearings.

Mr. Habershon's principal and more important proceeding is, to examine into the peculiarities of those chronological periods mentioned in the Old Testament which are avowedly fulfilled; the first of which is the sojourning of the children of Israel and their affliction in Egypt; which in Gen. xv. 12—14, is declared to be four hundred years, (see also Acts VII. 6, 7;) and in Exodus, is declared to be four hundred and thirty years; see also Gal. III. 17. The former period is dated from 1921 B. c. to 1491 в. c., and the latter from 1891 B. c. to 1491 B. C. In this period the author notices the following points; 1st, that two durations are assigned to itviz. 400 and 430 years; secondly, that their commencement is at separate times; thirdly, that they have one common termination; fourthly, that the exact time of their commencement and consequent accomplishment could only have been known with certainty after the deliverance from Egypt had taken place; and lastly, that the time neither of the first nor second commencement was to be dated from the time the prophecy was given. On this last point the author has the following judicious observation :

"The date generally assigned to the transactions between the Lord and Abraham, recorded in Genesis xv. when this chronological prophecy was given, is the year B. c. 1913, or 1911, which falls in between the two actual commencements. If it were known to the children of Israel during the time of their bondage, they would most probably have calculated the termination from this time, which would have brought it 20 or 22 years before it actually transpired; and this circumstance might probably add to the hopelessness of

their situation. But as a divine promise cannot fail, although man's expectations may for a time be disappointed and his

calculations be made from an erroneous datum, and things for a time may appear to be getting worse instead of better; yet it is well never to forget, "that God is not a man, that he should lie; neither the son of man that he should repent: Hath he said, and shall he not do it?" It hath pleased him to throw a certain degree of obscurity around the clearest revelations he hath made respecting future events, particularly as it regards times and seasons; yet is there nothing uncertain or indefinite." P. 97.

The next example which is noticed is to be found in Isaiah vII. 1-9, and comprehends a period of "three score and five years" from the time when Ahaz king of Judah was threatened with destruction by the confederate kings of Syria and Israel to the " breaking" or final overthrow of the kingdom of Israel; from B. c. 742, to в. c. 677. "But for this apparently insignificant date, (the author observes,) the destruction of the kingdom of Israel would have been, as it generally is, considered to have happened on the invasion of Shalmanezer, king of Assyria : whereas it is certain, that, according to this date, it did not take place till forty or fifty years afterwards."

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Thus accurately fixed is the period when ten out of the twelve tribes were carried captive and made outcasts from their own land: and thus accurately are we furnished with a datum from whence to calculate the chronological prophecies connected with their restoration !" (P. 111.) As proof that the country was not wholly stripped of its inhabitants in the time of Shalmanezer, Mr. Habershon refers to certain particulars in the history of Josiah which was subsequent to that period: see 2 Chron. XXXIV. 6, 7, 33; xxxv. 18; and 2 Kings xxiii. 19.

The next period is that of the Babylonish captivity mentioned in Jer. xxv. 8-12 and xxix. 10; and refers more especially to Judah and Benjamin. The author shews

this to be a two-fold period; viz. from the captivity of Judah in Babylon by Nebuchadnezzar, to the decree of Cyrus, B. c. 606 to 536; and from the destruction of Jerusalem by Nebuchadnezzar, to the decree of Darius Hystaspes, B. c. 588 to 518. These two periods are thus reconciled by Dr. Prideaux. (Connex. Vol. 1. p. 254.)

"Both computations may well stand together: for though the Babylonish captivity did begin from the fourth year of Jehoiakim, when Nebuchadnezzar first subjugated the land, and carried away to Babylon the first captives: yet it was not completed till he had absolutely destroyed it, in the eleventh year of Zedekiah, which was just eighteen years after. And so likewise, though the deliverance from this captivity, and the restoration of the Jewish state thereon, was begun at the decree of Cyrus, in the first year of his reign; yet it was not completed till that decree was put in full vigour of execution by the decree which Darius granted in the fourth year of his reign for the confirmation of it, which was also just eighteen years after.

And therefore if we reckon from the beginning of the captivity to the beginning of the restoration, we must reckon from the fourth year of Jehoiakim to the first year of Cyrus, which was just seventy tion of the captivity to the completion of years and if we reckon from the complethe restoration, we must reckon from the eleventh year of Zedekiah to the fourth of Darius, which was also just seventy years." (Connex. Vol. I. p. 254.)

Mr. Habershon here observes "that it is the more important that this peculiarity should be well understood, as he considers it may legitimately be applied in the explanation of other similar but unfulfilled prophecies. For if, in an event which is unquestionably a type of the church's spiritual deliverance from Babylon, there were confessedly two commencements and two terminations of the predicted period of captivity, there can be no hesitation in applying the above principles, if the difficulties and necessities of the case call for it, to its antitype, or to

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