and apply them to the important purposes in view, present, in my estimation, the most positive exclusion of his Deity that can offer itself to a reflecting mind. I would add, that the translation of the word ενομίζετο " was wont to be made," in Acts xvi. 13, is, I apprehend, very improper. The proper rendering would be “registered, or allowed by law." In the same sense the word is used in Luke iii. 23, where, instead of reading being as was supposed, the Son of Joseph," we should rather read "legally sanctioned, or allowed to be according to law," 66 or registered as the Son of Joseph.'"

66

NATH. PHILIPPS.

Suggestion on John i. 1.
Philadelphia, U. S.
June 12, 1818.

ADMITTING that the introduc

tory verses in the Gospel by John relate to the Christian dispensation, and that, by "the word," Jesus Christ is to be understood as the person designated; the explanation which is usually given of that part of the first verse in which we read, that "the word was with God," appears to me to be liable to several objections. It is said, that, to be." with God," means, to receive divine communications; and that, "as Moses was with God in the mount, so was Christ in the wilderness, or elsewhere; to be instructed and disciplined for his high and important office:" but, in the context, there is no mention of, and no allusion to, such an occurrence; and the supposition of Socinus, that to be "with God," in the passage before us, signifies, that, as the word of God, Jesus was known to God alone, is, to my mind, equally unsa tisfactory.

In illustrating the phraseology of Scripture, and particularly the Hebraisms with which the New as well as the Old Testament abounds, it is often useful to recur to the passages in which they are first to be met with, and thus to ascertain their original signification.

In Gen. v. 22, we read, " And Enoch walked with God." How, he "walked with God," we learn from

Heb. xi. 5, where it is said, " before his translation he had this testimony that he pleased God.”

The next person spoken of as having walked with God, was Noah. Gen. vi. 9: "Noah was a just man, and perfect in his generations, and Noah walked with God." Here, as in the former instance, the reference is to personal character; and as walking indicates a steady, regular course, the meaning will be, that both Enoch and Noah were pious and religious persons when this character was given of them.

In the first Epistle of John, several passages are to be met with in which similar phraseology is used. Thus, it is said, chap. i. 3, “and truly our fellowship is with the Father, and with his Son Jesus Christ." Chap. iii. 24: "He that keepeth his commandments, dwelleth in him, and he in him." Chap. iv. 15: "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." As these are general declarations, they cannot be descriptive of any special or peculiar communications to particular persons; but are easily understood, if referred to religious character.

Perhaps, the strongest and most exactly parallel expression, is that which occurs in Psalm 1xxiii. 23: “ Nevertheless, I am continually with thee." These are the words of Asaph, a man who made no claims either to the prophetic character, or to any divine mission; they would, there

sense.

In modern compositions we find the same application of the phrase "with God." The following lines are part of a hymn by the late Dr. Doddridge, on "living habitually in the fear of God:"

"As diff'rent scenes of life arise,
Our grateful hearts would be
With thee amidst the social band,

In solitude with thee."

I am, therefore, disposed to construe John i. 1, 2, thus: "In the beginning of the period respecting which I am now to treat, Jesus Christ existed; and Jesus was a pious and religious person, and Jesus was God; as Moses was God to Pharaoh; and as those persons were called gods unto whom the word of God came. This

Jesus was in the beginning with God, i. e. he was from the first pious and religious."

Thus, it seems to me, that uniformity is preserved in the interpretation of the phrase which has now been considered; that the Evangelist is made to speak with distinctness and precision both of the personal and official characters of Jesus Christ;

and that the second verse contains an explanatory remark of considerable importance, instead of appearing to be merely a repetition of what had been asserted in the preceding verse.

These observations are made with diffidence, for I am not aware that they correspond with any explanation that has yet been given of the passage to which they relate.

TH

J. T.

For No. 1, see Vol. XIII. p. 632.

I will assume (without conceding) that it is used in the primary sense, denoting the Almighty.

What follows?

In my humble apprehension, that the version ought, for the sake of ordinary readers, to be

"The word was as God."

Pronounced by Him, through a medium, it was to be regarded, not merely as spoken by himself, but (in scriptural phraseology) as himself.

Pretty bold, it may be said, and rather free with the original.

But, is such a latitude, to make sense of a passage, unexampled or unauthorized?

Take the answer in 2 Samuel xxiv. 23.

"All these things did Araunah, as a king, give unto the king." The word "as" is in italics, supplied by the translators to make sense of the but a wealthy subject of David's. Araunah being no king,

passage;

It is possible, also, to make nonsense of a passage by a literal translation, unexplained.

e. g.

"The word was with God, and the word was God."

This occurs in the context, and a be very easy to cite. more eminent example it would not

So, ought not Matt. xii. 50, to be rendered, "Whosoever shall do the will of my Father which is in heaven, the same is as my brother and sister and mother"?

If I be told that this and a multitude of similar passages are always understood and read in this sense,be it so! And does not consistency require the same principle of construction to elucidate John i. 1? BREVIS.

On the Contents of the Book of the Revelation. No. I. N TOTWITHSTANDING the blesattend to the words of this prophecy, sings pronounced on those who and keep those things that are written therein, many sincere believers in Christianity think the time lost that is spent in the study of it, and that it would be much better employed in studying the precepts of morality. With them I think this last ought to

be done; but also, that the knowledge derived from the other would be a strong inducement to the practice of the moral principles of Christianity. Under this impression I shall take the liberty of submitting to your readers the following sketch of its contents, as they appear to me, upon comparing it with the ecclesiastical and civil his tory of the first centuries of Christianity:

Chap. i. 1-3, is the authority for publishing this book, it being the revelation made by the Deity of future events, to Jesus the Christ, and by him, through his messenger, in vision, made known to John, who herein bears his testimony to all that he saw; and pronounces him blessed who studiously pays attention to it, because the time of commencement was fast approaching.

Ver. 4-20: John's address to the seven successive ages of Christianity, describing the manner in which the vision was given to him, that the scene was laid in the Temple or Christian Church, (1 Cor. iii. 16, 17,) in which Jesus, clothed as high priest, was in every succeeding age walking amongst the lamps or churches, trimming them and keeping them constantly bright. The last verse unfolds the mystery of this whole chapter, by explaining that the stars in the right hand of the high priest, are the Christian teachers, in the seven ages of the Christian Church; and that the seven lamps are the Churches, whose lamps, in seven successive periods, are to follow each other in being the lights (Matt. v. 14) of the world.

The second and third chapters contain the messages that Jesus, our high priest, sends in each period to the Church. The prologue of each message is taken from the descriptive appearance of Jesus in the first chapter. The second part describes, in few words, the general state of the Church in each age. This is followed by directions suitable to the period, and interspersed with threats and promises; and the whole concluding with rewards to be given to overcomers, and an exhortation to those who have understanding, to hearken to the prophetic directions.

Chap. iv. Johu is invited to look into futurity: and before we do so, it may be proper to observe, that

though all the parts of this book harmonize together, yet the book, to be understood, must be considered as dividing itself into three parts. 1. Is the figurative description of the Christian church, as the temple, with Jesus ministering in it as high priest. Then follows the description of the peculiar state of each church, through the whole period of the prophecy: with propriety this may be considered as the ecclesiastical part of the prophecy, and is contained in the three first chapters.

The second part of this prophecy represents Jesus as enthroned, and going forth with his army of saints to break into pieces the kingdoms of the world. This part begins at the 4th chapter, and concludes at the 18th verse of the 11th chapter; and the remaining chapters may be considered as descriptive visions of various scenes, which take place from the first establishment of nominal Christianity, till the grand period of the consummation of all things. Under this view of the prophecy we shall find that the 4th and 5th chapters correspond with the Ephesian church-state, and are an account of the general political state of Christianity until the destruetion of Jerusalem. The 6th and 7th chapters run parallel with the church of Smyrna, and describe the overturning of Rome Pagan. The 8th and 9th chapters describe the overturning of the Eastern Roman Christian empire.

The 10th and 11th describe the Christian world, as it may be called, from the commencement of nominal Christianity, under Constantine, till the conclusion of the Millenial age, including the whole of the remaining five churches, which will be more distinctly seen by noticing their respective periods of commencement and conclusion.

Returning back to the 4th chapter, I notice, that, in the descriptive mes. sage to this church, it was to continue from A. D. 83, to A. D. 73. Its character was to be remarkable for their laborious exertions in spreading the Gospel, their patience under Jewish persecution, and their trying the credentials of those judaizing teachers who called themselves apostles; their undauntedness in suffering; their abhorrence of ambition in Christian teachers; that at the commencement of this period they were unitedly of

one heart and mind, but that at the
close of it, a party spirit would be
admitted, which was to be endea
voured to be destroyed by exhorta-
tions to unity under the threat of the
light of this church being extinguished,
Let any one upon comparing this
message with the writings of the New
Testament, say, if the prophecy does
uot agree with its accomplishment,
and if it is possible to place any other
period of the history of Christianity
which it would have so well agreed
with. Let us now turn to the pro-
phecy.

Chap. iv. 1, John is invited to look

into futurity, and 2, in a prophetic

vision beholds a throne; 3, and Jesus

gloriously enthroned on it; 4, sur-

rounded by twenty-four ancients in

priestly robes, with regal crowns on

each side encircling him on the throne;

5,6, the usual accompaniments of the

Divine Presence with the sea of glass

before the throne; 7, 8, and the che-

rubic standard of Israel displayed: a

lion for Judah on the East, an eagle

for Dan on the North, a man for Reu-

ben on the South, and an ox for

Ephraim on the West; whilst the army

of Israel under their respective stand-

ards pronounce that he who was dead,

but is now alive, and who cometh to

judge the world, God's appointed ru-

ler, is thrice holy and all-powerful;

9-11, whilst the army of Israel with

their standard-bearers, ascribe honour

and glory to Jesus their ruler, the

twenty-four ancients, or the united

chiefs of the royal priesthood in both

dispensations, raise the chorus,

"Worthy art thou, our Chief, with

our God most holy,

on which the twenty-four ancients
again pay their homage, saying,
"Thou art worthy to take the scroll,
and open its seals;

"For thou wast slain, and hast re-
deemed us to God by thy blood,
"From every tribe, and language,
and people, and nation :

"And hast made us kings and
priests to our God.

"And we shall reign upon the
earth."

To this sublime acknowledgment
of the royal and priestly rank being
derived from the superior virtue of
their Leader, the army of God, under

his banners, reply, in chorus,

66

slain,

Worthy is the Lamb that was

"To receive power, and wealth,

and wisdom,

"And strength, and honour, and

glory, and blessing.”

To this chorus the whole living

and dead repeat in chorus,

"To the Lamb be blessing, and

honour, and power,

"And strength to the age of ages."

The four battalions of Israel, i. e.

the united church militant throughout

the world, under their respective

standards, exclaim, "So be it;" on

which the royal priesthood pay ho

mage to their King.

We see here the enjoined duty on

the teachers of that day: whilst the

army of Jesus was collecting recruits

in Palestine, and the whole civilized

world, it was to unfold the vast poli-

tical designs intended to be accom-

plished by the doctrines of the cross;

and, that though Christianity was the

most moral and virtuous of all reli-

"For thou hast formed the whole.
"And they were and are formed
according to thy will."

Comp. Eph. i. 10, 20, Coloss. i. 16.
Chap. v. continues this grand scene,
in which the whole army of Israel
have by acclamation approved of their
general officer. 1, the sealed scroll
of futurity lies on the right side of
the throne of God, sealed with seven
seals; 2, a messenger inquires who
is worthy to unrol it; 3, 4, and
John weeps because none are found
worthy; but 5, is comforted by one
of the ancients, who tells him who is
worthy; 6-8, Jesus then descends
from the throne, and takes the book,

to prove to Christians the importance
of their doctrines, lives and conver-
sations; they being the weapons by
which God intended to subdue the
world.

We are now come to the Smyrna
state of Christianity. The church of
Ephesus was, as the name expresses
it, the desired Church, that state
which prophets and kings had desired
to see, the Messiah come. They
had left their first love, and, not re-
penting, their lamp, as foretold, was
removed. No successors were given
to the apostles, by whom miraculous
powers could be conferred on the
Christian. But he was left to prove
the truth of his religion by its own

superior excellency. And as Smyrna signifies myrrh, the incense which ascended before the altar was the perfume of bitter persecutions, imprisonments, tortures and martyrdom. This was declared (chap. ii. 9) should take place, and principally owing to the Jewish nation and priesthood, who, having lost their political character, endeavoured, by all their influence, to prejudice, by false representations, the Gentiles against Christianity. It was likewise foretold they should have ten years of severe persecution, but that, if they faithfully suffered martyrdom for it, they should, by their death, gain for Christianity a crown among the living; which took place when Constantine made it the religion of the Roman empire.

During the reigns of Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, and Vitellius, Christianity was gaining ground by its simplicity, and the purity of its doctrines. Miraculous powers evidenced its truths to be of divine origin; these, aided by the apostolic labours, formed Christian societies over the whole Roman empire. Christianity was generally free from persecution, excepting from the Jews. The standard-bearers are represented in the square camp, one at each quarter of the world, Rome, the seat of government, being considered as the centre.

Chap. vi. 1, 2, opens the first seal, by introducing to the throne of the Cæsars, Vespasian from the West. This seal lasts with the Flavian family, twenty-eight years. Its white horse and bow is the emblem of victory, and the reign of the princes of this family was one season of conquest.

Ver. 3, 4. The second seal ushers in Nerva from the West, and lasts to the murder of Didius Julianus. Nerva was a Spaniard, west of Rome, as was also Trajan, who succeeded him. This period is well emblemized by the red horse; it being remarkable for the conquests of Trajan, the slaughter of the Jewish nation, the bloody victories of Antoninus on the Danube, and the horrible cruelties of Commodus, followed by the murders of the emperors Pertinax and Julianus.

Ver. 5, 6. The third seal is from the South, and introduces the Severian family from Africa. Equally well is the

reign of his family for about forty-two years emblemized by a black horse and balances. His own cruelties and severe regulations were followed by the horrible atrocities of the fierce Caracalla, who was succeeded by the infamous and effeminate Heliogabalus, and the murder of the excellent Alexander.

Ver. 7, 8, introduce the fourth seal from the North, and which contain an epitome of war, famine, wild beasts and pestilence, which last about fifty years, beginning with the reign of Maximin of Thrace, who began his reign by seizing all the public revenues, and exercising the most unheardof cruelties, and close with the election of Diocletian to the imperial dignity. This is allowed to be the most awful period that the empire had ever known. The competitors for the purple were so numerous, that, between civil wars and the invasions of the barbarians, wild beasts, famine and pestilence desolated the whole empire.

Ver. 9-11, is the opening of the fifth seal, and alludes to the ten years' persecution under Diocletian. The scene is laid in the Temple, and the martyrs who had been sacrificed are represented as crying for vengeance upon their persecutors; they are exhorted to patience, and to consider how the Ephesian church had triumphed.

The other persecutions had been occasioned by various causes emanating from Christianity; but this was occasioned by a full determination to destroy the Christian name, instead of which it occasioned the overturning of the Pagan Idolatry of Rome, and substituting nominal Christianity in its stead.

Ver. 12-17, is the sixth seal opened with an account of the overturning of Paganism. By a reference to Haggai ii. 1, Heb. xii. 27, Isaiah xiii. 12-14, xxxiv. 4, Jeremiah iv. 23, 24, Joel ii. 10, S1, Matt. xxiv. 39, as well as other places, it will appear that this language of the Revelator signifies that the Christian Church was completely triumphant over its Heathen adversaries, and that a new temporal order of things had taken place, which it did, when the emperors Galerius, Maximin, and Licinus, made a public profession of their guilt, recalled their decrees, and acknowledged the divine judgments in their chastisement.

T. T.