terpretation, that when language, apparently literal, contradicts a well known fact, it must be understood in a figurative sense. We are not to suppose a person so grossly ignorant of history, as not to know that Judea and Galatia are two different countries; for if he were unacquainted with it before he read his Bible, the perusal of that would set him right. In this case however we need no argument about it; for if Amicus will refer to his Greek Testament he will find, that the words " hath been evidently set forth" are all represented by one word, πроɛурapη, which literally signifies, publicly to write or preach about a thing. Schleusner says that ypaper was used by the Greeks, as well in regard to pictures as to writings; and therefore that in this place the Apostle might refer figuratively to the lively colors in which he, when preaching, had described to them Jesus crucified; thus as it were setting the crucifixion before their eyes.

2. In regard to the second difficulty, the harvest and burning of the tares in Matt. xiii, 30, the subject appears to be misapprehended both in the Dialogues on Prophecy (to which we have referred) and by Amicus. The parable does not describe the actual burning of the tares, but their being first gathered in bundles to be burned. (προς το κατακαυσαι αυτα.) Reasoning from analogy we may ask, what farmer would set fire to the tares or any other rubbish in his field, whilst the wheat was still on the ground? He might first separate the rubbish, that nothing offensive might go with the wheat into the barn; but he would certainly take care that his grain was secured, before he put the kindling to this rubbish. And this appears to be the intent of the parable, according to the additional matter to be gleaned from its ex

planation at verses 37-43. The world is to be the field for the manifestation of Christ's kingdom. (v. 38.) In this field "all things that offend" shall be gathered together. (v. 40.) Some circumstances we apprehend will take place previous to the judgement to make a manifest separation between the true children of God and all false and heartless professors; and then we presume the wheat is gathered or housed in a place of security. (v. 30.) Then the burning or judgements are poured out on the tares; (41.) and then the righteous shine forth in their glorious resurrection bodies. (43.) HE THAT HATH EARS то HEAR, LET HIM HEAR.

We would just caution the Reader, in order to prevent misapprehension, that the words translated world in verse 38 and in verses 39 and 40 are very different in the original.

<<

<<

The field" is literally the terrestrial globe: (kooμos) the end of the world" is the end of the age or dispensation. (aur.)

3. We leave the third and fourth difficulties for others to explain; nor can we undertake (as we said on a former occasion) to solve all the difficulties transmitted to us: sufficient for us if we insert them. Yet such information as we may have at hand we gladly offer. To our Correspondent PHILOS therefore we observe, that all the ancient Fathers and Commentators appear perplexed with this text, and write upon it with diffidence: which at least shows the propriety of not forcing upon it a signification (as some have latterly been inclined to do) at variance with other texts, which speak of the coming of the Lord.

The exposition which most commends itself to our own minds is by Hilary; who considers the words ου μη τελέσητε τας πολεισ του

To the Editor of the Investigator.

Sir,

I have long been wishing for a Work of this sort, in which a man who does not think himself qualified to write a book might insert such ideas as on attentive perusal have from time to time occurred to him. Without any further preface therefore I address this letter to you.

It has long been my opinion, that all the prophecies in the Old Testament relate solely to the Jews, either in their integral state or their mixture with the Gentiles after their dispersion. That the mention of our Lord and Saviour is only in this light, as he was "to be the glory of thy people Israel." It follows that I read the prophecy of Daniel in this light; and that I make the 1260 years apply to the Jews only. Now Daniel prophesied about 606 years before Christ and in the year 636 after Christ Jerusalem was taken by Omar and the scattering of the holy people took place," and "the tabernacles of his palaces were planted between the seas in the glorious holy mountain." From that period From that period

CC

'cities; and thus the Gospel would be driven from Judea, and pass to 'all nations but that the conversion 'to the faith of the Jews should not

<

be accomplished by them; but by 'the power of Christ, when he should come again in glory."

(A.D. 636) I calculate the 1290 years and therefore expect, that in the year 1926 the time will come when the Messiah will be acknowledged by the people of Israel; and that in the year 1971 (45 years afterwards) their blessedness will be accomplished. This, I say, had long been floating in my mind, when I took up the second Number of the Investigator; where I see (at pages 19 and 20 of the Reprint) what appears to solve a difficulty which had arisen, as to what is to occur in 1926. The Rabbi Elhazar Ben Hazariah calculates, that the space between the coming of the Messiah and the final resurrection will be 70 years; and as Daniel was then in the Babylonian captivity, this period seems most naturally to be alluded to. Now the year 1926 of the christian era added to the year of our Lord 4004 is equal to 5930, to which add 70 years to "make them glad according to the time wherein they were afflicted," and you have exactly 6000, or the date of the first resurrection, when the week days of religion being finished its Sabbath shall begin.

TYRO.