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terms. But let it be kept in mind, it is to his Church THERE, in that special region of the earth, among that favoured nation. Hence, Zion, in Psalm cxxxii. 13, "The Lord hath chosen Zion," &c., is both the Church and the locality. So with many other passages.

There is a passage in Hebrews xii. 22 which is alleged as shewing that Zion bears a merely figurative sense. But what does that passage really say? It is not speaking of our coming locally to any thing or place, but to our coming in feeling. The figurative part of the verse is the phrase, “Ye are come." These words mean, "Ye are in fellowship with-ye are entered into sympathy with." Ye are not kept at Sinai, nor made to endure the trumpet and the thunder; but yours is Mount Zion, where the tabernacle stood-Zion with its altar and sacrifice and types of reconciliation. Yes, the very Zion in Judea is referred to here -in opposition to Sinai and its scenes. All that was typified on the hills of Zion it is your privilege to enjoy in the reality.

In Rev. xiv. 1, all admit that "Zion" is symbolical, not spiritual: and in Isaiah xxviii. 16, it is the place where Christ was revealed, and the people to whom he was made known, viz., the inhabitants of Zion or Jerusalem-a part for the whole.

II. Jerusalem.-Some point to Galatians iv. 26, and say, "It is not literal there." And so they point to Hebrews xii. 22, and say, "It is not literal there." But only consider; in both these places, there is a defining word. Had that word, "Jerusalem which is above,” and that other, "the heavenly Jerusalem," not been used, Paul's hearers would at once have understood the real, local Jerusalem in the Holy Land. The addition of the epithet proves incontestibly that Jerusalem means "Jerusalem in Judea," if it stand simply "Jerusalem.”

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"Oh, but Paul says besides, Jerusalem which now is and is in bondage with her children. This is surely not the city." It is the city put by metonyme for the people of the city; or the metropolis used for the nation. As an Italian might say, "London is free, and hates slavery.” Paul does not spiritualise the name "Jerusalem." III. Israel.-In Gal. vi. 16, "Peace be on them and mercy, on all the Israel of God!" By not taking this verse literally, the beauty and force of the benediction are lost. Paul has argued against Jewish rites and the law of Moses, as in any sense needful for a sinner's justification. He has shewn how far the Jewish law is from helping them now; circumcision is of no avail, and if they put any trust in it they are fallen from grace. After all this he ends with prayer for blessing on all Gentiles who walk according to the rule pointed out, and on all Jews who did not build their hope of salvation on the law. These latter he calls "the Israel of God," in opposition to the self-righteous portion of Israel whom God rejects. See this view in Schott, Grotius, Bengel, Beza, Morus, Ambrose, and others.

For Rom. ix. 6, see below.

IV. Jew.—“ He is not a Jew that is one outwardly" (Rom. ii. 28); "But he is a Jew who is one inwardly ” (v. 29). It is quite like Rom. ix. 6, 66 They are not all Israel that are of Israel."

Both these passages may be explained by a reference to a common mode of speech among ourselves. We say of one of our countrymen who truckles to despotic powers, or flatters the caprice of tyrants, "He is not a Briton-he is not an Englishman." In Scotland, they would say of a fellow-countryman that depreciated Sir William Wallace, and defended the coward who betrayed him, "He is not a Scotchman!" They do not mean to deny the real national descent of the persons spoken of; but they mean to deny that they are worthy of the name. In short, in such cases we take for granted, that the persons are in point of literal fact natives of the country, but we expect that, being such, they ought to have felt and acted otherwise. So in the case before us. Paul takes for granted that all understand him to speak of real Jews by birth and descent, by professed adherence, too, to the religion of Israel; but, says he, they are not worthy the name they bear. It is true they are, in a literal sense, Jews; but they are not what the name "Jew" implies a man should be, viz., one who is praised of God. They are not all what "Israel" means, viz., “Men who are princes with God." They, no doubt, are of the nation and people; but well would it be if they did not boast of their descent while their character is unworthy of that name and descent.

It is quite evident he takes the words as literal, and founds his comment on the very fact that they are the literal Israel.

Reviews.

Kritische Geschichte des Chiliasmus-History of Chiliasm. By CORRODI. THIS work, the first parts of which were published in 1781, is directed against Premillennialism, the author's remarks from time to time being pointed at the extravagances or errors to which he supposes such views necessarily tend. But the work, being very much historical, is interesting in itself, and is fitted to be useful to every student and inquirer in this department of revealed truth, discovering as it does. the Scylla and Charybdis between which a true, scriptural Premillennialist will steer in safety. We do no more than give a bare analysis of his work. It is written in German, and has not been translated. is in 4 vols. of about 400 pages each.

Vol. I.-The Chiliasm of the Jews.

It

Introduction.-Shewing the sources from which Corrodi has drawn his notices.

Ch. I. The Philosophy of the Jews.

II. The Religion of the Jews.

III. The rise of the expectations and hopes that prevailed among

the Jews.

IV. Prophecies on which the Jews grounded their hopes.

Ch. V. These Prophecies appear as if they must be understood literally. VI. Attempt to explain the difficulties that thus arise.

VII. The system of Jewish hopes contained in the Fourth Book of

Ezra.

VIII. The Fables invented by the Jews regarding the Ten Tribes.

IX. Early calculations of the time of Messiah's coming.

X. Later calculations as to his coming.

XI. Pre-existence and sufferings of Messiah.

XII. Signs of his coming.

XIII. The changes that will happen after it.

XIV. The duration of the days of Messiah.
XV. Feast upon the Leviathan.

XVI. Resurrection of the dead.

XVII. Renewal of the world.

XVIII. Remarks on an important error fallen into by the author of the well-known pamphlet, The Aim of Jesus and his Disciples.

Vol. II.-Chiliasm of Christians.

Ch. I. Christianity.

II. The Gnostics.

III. Jewish-Christians, and the origin and propagation of their favourite opinion, The Kingdom of Jesus on Earth.

IV. The use made of the Old Testament Scriptures by the Jewish

Christians.

V. Their regard for the Jewish Apocrypha (Book of Enoch, Elias, &c.)

VI. Their regard for Jewish Traditions.

VII. Spurious Writings, or Apocrypha, which they even invented. VIII. Their fabulous Traditions, which concern Christ and the first Founders of Christianity.

IX. Their pretended Revelations.

X. Traits of character that assimilate them still more to the Jews, and explain in part their pretensions and hopes; proofs of their tendency to fanaticism, to arrogance, &c.

XI. Passages of the New Testament which appear favourable to the opinion of the Jewish Christians regarding the Kingdom of Christ on Earth.

XII. The Genuineness of the Apocalypse.

XIII. The System of the Apocalypse.

XIV. Confirmation of the opinion indicated above as to the Origin of

the Apocalypse.

'XV. The Chiliasm of the Sibylline Oracles.

XVI. Comparison of the System of the Spurious Apocalypses and Apocryphas that contain Prophecies.

XVII. The Resurrection of the old Saints with Christ, spoken of by the Evangelist Matthew.

XVIII. Antichrist.

XIX. The Duration of the World, and the Thousand-Year-Sabbath, VOL. V.

U

Ch. XX. The Resurrection of the Dead, according to the views of the
Jewish Christians.

XXI. Joys of the Thousand Years. Renewal of the World.
XXII. Hopes which in the Middle Ages gave occasion to the
Crusades.

Appendix to chaps. xiv. and xviii.

Vol. III. (Part I.)-Chiliasm in different Centuries.
Preface.-Chiliasm the kernel of Fanaticism.

Introduction.—A general view of the Chiliasm of later times.

Ch. I. Erroneous mode of interpreting Prophecy.

II. Bold conjectures, and determining beforehand what is to befal the Church in the Last Times.

III. Chiliastic Commentators on the Apocalypse during the sixteenth century.

IV. Some Commentators of note on the Apocalypse, in the eighteenth century, who favoured Chiliasm.

V. Bengel's System.

VI. Burnet's and Whiston's Systems.

VII. Later Writers who have favoured the opinion of the Thousand Years' Reign.

VIII. Something more regarding the New Testament proofs of Chiliasm-supplemental to chap. xi. Vol. II. (Part II.)

Ch. I. Fanaticism.

II. The opinions of Paracelsus.

III. Opinions of Guttman and Rosenkreutzer.

IV. Valentine Weigel.

V. Pordasch, or Pordage.

VI. The Theosophic System of Boehm; and Thomas Bromley.
VII. Jane Leade, an Englishwoman in Norfolk.

VIII. Antoinette Bourignon.

IX. Peter Poiret.

Vol. IV. (Part I.)-Fanatics.

Ch. I. Fanatics who took the name of Prophets.

II. Later Prophets about the time of the Reformation.

III. Some Prophets of the seventeenth century.

IV. Prophesyings of a Hussite Priest, and of John the Waggoner.
V. Warner's Predictions.

VI. Prophesyings of Kolter, Drabicius, and Chr. Poniatowitsch.
VII. Jacob Redinger; Lots and Predictions.

VIII. Wilhelm Petersen's Predictions.

IX. The Inspired, who played an important part in the War of the Camisards at the end of last century (i. e., the seventeenth).

X. The Inspired in Germany.

Part II.-Chiliasts who embodied their Views in some Church-form, and attempted some Revolution.

Ch. I. Munster and the Netherland Anabaptists.

Ch. II. The Quakers.

III. David George, or Joris.

IV. Isaiah Stifel, Ezekiel Meth, and similar visionaries.
V. Oliger Pauli, a Dane.

VI. Elias Eller, and the sects that arose in Ronsdorf and Bruggler.

Corrodi concludes his work abruptly enough, after giving us the story of these last-named fanatics. His work does not advance, of course, within seventy years of our day, the last part being published in 1783. Had he lived in our day, perhaps he might have added, despite all his prejudices, a chapter or a part to give a sketch of "Persons not fanatics who held Chiliastic opinions!" We wish some one would undertake to collect notices of sober writers who have been premillennialists since the date of this miscellaneous volume. Their number is, we are persuaded, much larger than is generally imagined.

De Mystica Numerorum Significatione, Opusculum, &c. &c. 1519. THIS is a curious old Popish book on the mystical signification of Numbers. Its author is Judocus Clichtoveus (Neoportuensis), Professor of Theology. It is printed at Paris by Henry Stephens. It is annexed to another work, De necessitate peccati Adae et felicitate culpæ ejusdem, and occupies upwards of eighty pages of small quarto. We do not cite it as containing anything valuable; but still its mystical elucidations of the various numbers which occur in Scripture, from one up to ten thousand, are not without their interest. On the number six be thus writes:- -"This number signifies that there will be six ages of the world between its creation and Christ's coming. Bede expounds in this manner the six water-pots at the marriage in Cana-they are six ages; the first is from Adam to Noah, the second to Abraham, the third to David, the fourth to the Babylonish captivity, the fifth to John the Baptist, the sixth to the end of the world" (p. 10).

"The seventh day signifies the eternal life of the saints. God rested on the seventh day; and of it there is no mention made of any evening (as in the others), because the rest of eternity has no end.

Then the eighth day, following the seventh, signifies the resurrectionrest, on which we enter, at the end of the world, in glorified souls and bodies. Christ suffered on the sixth day, on the seventh he rested in the tomb, on the eighth he rose from the dead, signifying that after our day of labour here, and after our day of rest in the tomb, there will come our eighth day of resurrection" (p. 13).

Fifty he takes for the jubilee year, and makes it the type of the perfect rest of eternity. "Multiply seven into itself, and you have the figure of solid and abiding rest. Add one, and you have the figure of absolute, complete, and fullest (plenissimam) rest-fifty;-which expresses the resurrection-state, in which we shall be freed from the cor

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