things in the churches. I am [693]the root and the offspring
of David, _and_ the bright and morning star.
16. _I Jesus._ Here the Saviour appears expressly as the
speaker――ratifying and confirming all that had been communicated by
the instrumentality of the angel. ¶ _Have sent mine angel._ Notes on
ch. i. 1. ¶ _To testify unto you._ That is, to be a witness for me in
communicating {461} these things to you. ¶ _In the churches._ Directly
and immediately to the seven churches in Asia Minor (ch. ii. iii.);
remotely and ultimately to all churches to the end of time. Comp. Notes
on ch. i. 11. ¶ _I am the root._ Not the root in the sense that David
sprang from him, as a tree does from a root, but in the sense that he
was the “_root-shoot_” of David, or that he himself sprang from him,
as a sprout starts up from a decayed and fallen tree――as of the oak,
the willow, the chestnut, &c. See this explained in the Notes on Is.
xi. 1. The meaning then is, not that he was the _ancestor_ of David,
or that David sprang from him, but that he was the offspring of David,
according to the promise in the Scripture, that the Messiah should be
descended from him. No argument, then, can be derived from this passage
in proof of the pre-existence, or the divinity of Christ. ¶ _And the
offspring._ The descendant; the progeny of David; “the seed of David
according to the flesh.” See Notes on Ro. i. 3. It is not unusual to
employ two words in close connection to express the same idea with some
slight shade of difference. ¶ _|And| the bright and morning star._ See
Notes on ch. ii. 28. It is not uncommon to compare a prince, a leader,
a teacher, with that bright and beautiful star which at some seasons
of the year precedes the rising of the sun, and leads on the day.
Comp. Notes on Is. xiv. 12. The reference here is to that star as the
harbinger of day; and the meaning of the Saviour is, that he sustains
a relation to a dark world similar to this beautiful star. At one time
he is indeed compared with the sun itself in giving light to the world;
here he is compared with that morning star rather with reference to
its _beauty_ than its _light_. May it not also have been one object in
this comparison to lead us, when we look on that star, to think of the
Saviour? It is perhaps the most beautiful object in nature; it succeeds
the darkness of the night; it brings on the day――and as it mingles
with the first rays of the morning, it seems to be so joyous, cheerful,
exulting, bright, that nothing can be better adapted to remind us
of Him who came to lead on eternal day. Its _place_――the first thing
that arrests the eye in the morning――might serve to remind us that
the Saviour should be the first object that should draw the eye and
the heart on the return of each day. In each trial――each scene of
sorrow――let us think of the bright star of the morning as it rises on
the darkness of the night――emblem of the Saviour rising on our sorrow
and our gloom.
17 And the Spirit and [694]the bride say, [695]Come. And let
him that heareth say, Come. And [696]let him that is athirst
come: and whosoever will, let him take the water of life
freely.
17. _And the Spirit and the bride say, Come._ That is, come to the
Saviour; come and partake of the blessings of the gospel; come and be
saved. The construction demands this interpretation, as the latter part
of the verse shows. The design of this whole verse is, evidently, to
show the freeness of the offers of the gospel; to condense in a summary
manner all the invitations of mercy to mankind; and to leave on the
mind at the close of the book a deep impression of the ample provision
which has been made for the salvation of a fallen race. Nothing, it
is clear, could be more appropriate at the close of this book, and
at the close of the whole volume of revealed truth, than to announce,
in the most clear and attracting form, that salvation is free to
all, and that whosoever will may be saved. ¶ _The Spirit._ The Holy
Spirit. He entreats all to come. This he does (a) in all the recorded
invitations in the Bible――for it is by the inspiration of that Spirit
that these invitations are recorded; (b) by all his influences on the
understandings, the consciences, and the hearts of men; (c) by all the
proclamations of mercy made by the preaching of the gospel, and by the
appeal which friend makes to friend, and neighbour to neighbour, and
stranger to stranger――for all these are methods in which the Spirit
invites men to come to the Saviour. ¶ _And the bride._ The church. See
Notes, ch. xxi. 2, 9. That is, the church invites all to come and be
saved. This it does (a) by its ministers, whose main business it is to
extend this invitation to mankind; (b) by its ordinances――constantly
setting forth the freeness of the gospel; (c) by the lives of its
consistent members――showing the excellency and the desirableness of
true religion; (d) by all its efforts to do good in the world; (e) by
the example of {462} those who are brought into the church――showing
that all, whatever may have been their former character, may be
saved; and (f) by the direct appeals of its individual members. Thus
a Christian parent invites his children; a brother invites a sister,
and a sister invites a brother; a neighbour invites his neighbour,
and a stranger a stranger; the master invites his servant, and the
servant his master. The church on earth and the church in heaven unite
in the invitation, saying, Come. The living father, pastor, friend,
invites――and the voice of the departed father, pastor, friend, now
in heaven, is heard re-echoing the invitation. The once-loved mother
that has gone to the skies still invites her children to come; and the
sweet-smiling babe that has been taken up to the Saviour stretches out
its arms from heaven, and says to its mother――_Come_. ¶ _Say, Come._
That is, come to the Saviour; come into the church; come to heaven.
¶ _And let him that heareth say, Come._ Whoever hears the gospel, let
him go and invite others to come. Nothing could more strikingly set
forth the freeness of the invitation of the gospel than this. The
authority to make the invitation is not limited to the ministers of
religion; it is not even confined to those who accept it themselves.
All persons, even though _they_ should not accept of it, are authorized
to tell others that they may be saved. One impenitent sinner may go and
tell another impenitent sinner that if he will he may find mercy and
enter heaven. How _could_ the offer of salvation be made more freely
to mankind? ¶ _And let him that is athirst come._ Whoever desires
salvation, as the weary pilgrim desires a cooling fountain to allay his
thirst, let him come as freely to the gospel as that thirsty man would
stoop down at the fountain and drink. See Notes on Is. lv. 1. Comp.
Notes on Mat. v. 6; Jn. vii. 37; Re. xxi. 6. ¶ _And whosoever will,
let him take the water of life freely._ Ch. xxi. 6. Every one that is
disposed to come, that has any sincere wish to be saved, is assured
that he may live. No matter how unworthy he is; no matter what his
past life has been; no matter how old or how young, how rich or how
poor; no matter whether sick or well, a freeman or a slave; no matter
whether educated or ignorant; no matter whether clothed in purple or in
rags――riding in state or laid at the gate of a rich man full of sores,
the invitation is freely made to all to come and be saved. With what
more appropriate truth _could_ a revelation from heaven be closed?
18 For I testify unto every man that heareth the words of the
prophecy of this book, [697]If any man shall add unto these
things, God shall add unto him the plagues that are written in
this book:
18. _For I testify._ The writer does not specify who is meant by
the word “_I_” in this place. The most natural construction is to
refer it to the writer himself, and not to the angel, or the Saviour.
The meaning is, “I bear this solemn witness, or make this solemn
affirmation, in conclusion.” The object is to guard his book against
being corrupted by any interpolation or change. It would seem not
improbable, from this, that as early as the time of John, books were
liable to be corrupted by additions or omissions, or that at least
there was felt to be great danger that mistakes might be made by the
carelessness of transcribers. Against this danger, John would guard
this book in the most solemn manner. Perhaps he felt, too, that as
this book would be necessarily regarded as obscure from the fact that
symbols were so much used, there was great danger that changes would
be made by well-meaning persons with a view to make it appear more
plain. ¶ _Unto every man that heareth the words of the prophecy of
this book._ The word “heareth” seems here to be used in a very general
sense. Perhaps in most cases persons would be made acquainted with
the contents of the book by hearing it read in the churches; but still
the spirit of the declaration must include all methods of becoming
acquainted with it. ¶ _If any man shall add unto these things._ With
a view to furnish a more full and complete revelation; or with a
profession that new truth had been communicated by inspiration. The
reference here is to the book of Revelation only――for at that time the
books that now constitute what we call _the Bible_ were not collected
into a single volume. This {463} passage, therefore, should not be
adduced as referring to the whole of the sacred Scriptures. Still,
the _principle_ is one that is thus applicable; for it is obvious that
no one has a right to change any part of a revelation which God makes
to man; to presume to add to it, or to take from it, or in any way to
modify it. Comp. Notes, 2 Ti. iii. 16. ¶ _God shall add unto him the
plagues that are written in this book._ These “plagues” refer to the
numerous methods described in this book as those in which God would
bring severe judgment upon the persecutors of the church and the
corrupters of religion. The meaning is, that such a person would be
regarded as an enemy of his religion, and would share the fearful doom
of all such enemies.
19 And if any man shall take away from the words of the book
of this prophecy, [698]God shall take away his part [699]out
of the book of life, and out of the holy city, and _from_ the
things which are written in this book.
19. _And if any man shall take away from the words of the book
of this prophecy._ If he shall reject the book altogether; if he
shall, in transcribing it, designedly strike any part of it out. It
is conceivable that, from the remarkable nature of the communications
made in this book, and the fact that they seemed to be unintelligible,
John supposed there might be those who would be inclined to omit some
portions as improbable, or that he apprehended that when the portions
which describe Antichrist were fulfilled in distant ages, those to whom
those portions applied would be disposed to strike them from the sacred
volume, or to corrupt them. He thought proper to guard against this
by this solemn declaration of the consequence which would follow
such an act. The whole book was to be received――with all its fearful
truths――as a revelation from God; and however obscure it might seem,
in due time it would be made plain; however faithfully it might depict
a fearful apostasy, it was important, both to show the truth of divine
inspiration and to save the church, that these disclosures should be
in their native purity in the possession of the people of God. ¶ _God
shall take away his part out of the book of life._ Perhaps there is
here an intimation that this would be most likely to be done by those
who professed to be Christians, and who supposed that their names were
in the book of life. In fact, most of the corruptions of the sacred
Scriptures have been attempted by those who have professed some form
of Christianity. Infidels have but little interest in attempting such
changes, and but little influence to make them received by the church.
It is most convenient for them, as it is most agreeable to their
feelings, to reject the Bible altogether. When it said here that “God
would take away his part out of the book of life,” the meaning is not
that his name _had been written_ in that book, but that he would take
away the part which he _might_ have had, or which he _professed_ to
have in that book. Such corruption of the divine oracles would show
that they had no true religion, and would be excluded from heaven. On
the phrase “book of life,” see Notes on ch. iii. 5. ¶ _And out of the
holy city._ Described in ch. xxi. He would not be permitted to enter
that city; he would have no part among the redeemed. ¶ _And |from| the
things which are written in this book._ The promises that are made; the
glories that are described.
20 He which testifieth these things saith, [700]Surely I come
quickly; Amen. Even[701] so, come, Lord Jesus.
20. _He which testifieth these things._ The Lord Jesus; for he it was
that had, through the instrumentality of the angel, borne this solemn
witness to the truth of these things, and this book was to be regarded
as _his_ revelation to mankind. See Notes on ch. i. 1; xxii. 16. He
here speaks of himself, and vouches for the truth and reality of these
things by saying that he “_testifies_” of them, or bears witness to
them. Comp. Jn. xviii. 37. The fact that Jesus himself vouches for
the truth of what is here revealed, shows the propriety of what John
had said in the previous verses about adding to it, or taking from it.
¶ _Saith, Surely I come quickly._ That is, the development of these
events will soon _begin_――though their consummation may extend into far
distant ages, or into eternity. See Notes on ch. i. 1, 3; xxii. 7, 10.
¶ _Amen._ A word of solemn affirmation or assent. See Notes on Mat.
vi. 13. Here it is to be regarded as the expression of John, signifying
his solemn and cheerful assent to what the Saviour had said, that he
{464} would come quickly. It is the utterance of a strong desire that
it might be so. He longed for his appearing. ¶ _Even so._ These, too,
are the words of John, and are a response to what the Saviour had just
said. In the original, it is a response in the same _language_ which
the Saviour had used, and the beauty of the passage is marred by the
translation “_Even so_.” The original is, “He which testifieth to these
things saith, _Yea_――ναὶ――I come quickly. Amen. _Yea_――ναὶ――come, Lord
Jesus.” It is the utterance of desire in the precise language which the
Saviour had used――heart responding to heart. ¶ _Come, Lord Jesus._ That
is, as here intended, “Come in the manner and for the objects referred
to in this book.” The _language_, however, is expressive of the feeling
of piety in a more extended sense, and may be used to denote a desire
that the Lord Jesus would come in any and every manner; that he would
come to impart to us the tokens of his presence; that he would come
to bless his truth and to revive his work in the churches; that he
would come to convert sinners, and to build up his people in holiness;
that he would come to sustain us in affliction, and to defend us
in temptation; that he would come to put a period to idolatry,
superstition, and error, and to extend the knowledge of his truth
in the world; that he would come to set up his kingdom on the earth,
and to rule in the hearts of men; that he would come to receive us to
his presence, and to gather his redeemed people into his everlasting
kingdom. It was appropriate to the aged John, suffering exile in a
lonely island, to pray that the Lord Jesus would speedily come to
take him to himself; and there could have been no more suitable close
of this marvellous book than the utterance of such a desire. And it
is appropriate for us as we finish its contemplation, disclosing so
much of the glories of the heavenly world, and the blessedness of the
redeemed in their final state, when we think of the earth, with its
sorrows, trials, and cares, to respond to the prayer, and to say, “Come,
Lord Jesus, come quickly.” For that glorious coming of the Son of God,
when he shall gather his redeemed people to himself, may all who read
these Notes be finally prepared. Amen.
21 The[702] grace of our Lord Jesus Christ _be_ with you all.
Amen.
21. _The grace of our Lord Jesus Christ |be| with you all. Amen._ The
usual benediction of the sacred writers. See Notes on Ro. xvi. 20.
GLASGOW: W. G. BLACKIE AND CO., PRINTERS, VILLAFIELD.
Footnotes.
1 – “_The Apocalypse of St. John_, or Prophecy of the Rise,
Progress, and Fall of the Church of Rome; the Inquisition;
the Revolution in France; a Universal War, and the final
triumph of Christianity: being a new interpretation, by the
Rev. George Croly, A.M., H.R.S.L.”
2 – P. 192.
3 – Moses Stuart.
4 – See Supplementary Notes on Heb. vii.
5 – Author’s Preface, p. vi.
6 – Stuart on Apocalypse, p. 170, Edinburgh, 1847.
7 – This view of the great philologist has deservedly met with
indignant censure, both in this country and in America.
“We confess,” says Dr. Beecher of Boston, “that this whole
effort to force Nero into chap. xvii. as the wounded beast,
savours too much of that German infidelity that regards
John as little better than a soothsayer himself, and
does not hesitate to affirm that he believes the rumours
concerning Nero. Professor Stuart of course abandons this
ground, and yet he avers that John spoke as if he believed
it. This theory is perfectly consistent in the hands of
one who denies the inspiration of John, but it cannot be
so grafted on the tree of true Christian interpretation as
to appear like one of its true and genuine branches” (_Bib.
Repos._, 1847, p. 296). So also Elliott with still greater
severity, vol. iv. p. 548.
8 – “The first of these two counter schemes is the
_Preterists’_, which would have the prophecy stop
altogether short of the Popedom, explaining it of the
catastrophes, one or both, of the _Jewish nation_ and
_Pagan Rome_; the second, the _Futurists’_, which would
have it all shoot over the head of the Popedom into times
yet future” (Elliott, iv. 529). The first of these schemes
originated with the Jesuit _Alcassar_ in A.D. 1614; the
other with the Jesuit _Ribera_ in A.D. 1585; and it is not
a little remarkable, that both originated in the
necessities of the Papal cause, oppressed by Protestant
interpreters.
9 – _Hierophant_, p. 242.
10 – Compare Stuart on Apocalypse, Excursus v., with Davidson’s
_Introduction_, vol. iii. pp. 513, 514. Dr. D. justly
complains in his preface of being charged by Mr. Elliott
with the sin of copying Stuart. Besides the difference
mentioned above, there is between the two a difference
in regard to the entire scheme of interpretation, Dr. D.
condemning the Preterist scheme, of which Professor
Stuart is perhaps the ablest supporter. The theory which
the latter has put forth on the witnesses meets with
unequivocal condemnation in the pages of the former.
Dr. D. himself, in the meantime, seems to have no scheme
of interpretation. After remarking on the Preterist,
Continuous, and Futurist scheme, he says very candidly,
“we feel disinclined to support any of the rival
hypotheses till they be better supported” (vol. iii.
p. 627).
11 – _Introduction to the New Testament_, by Samuel
Davidson, D.D., vol. iii. p. 513.
12 – Elliott, iv. 419.
13 – Harduin, ix. 1808; in Elliott, ii. p. 83.
14 – P. 424, _et seq._
15 – _Hierophant_, p. 245.
16 – Reply to Cunninghame.
17 – Gen. xl., xli.
18 – Davidson’s _Introduction_, vol. iii. p. 520.
19 – P. 343.
20 – _Commentary on Apocalypse_, p. 790, Edinburgh, 1848; where
also are cited the following passages expressly from the
prophetic books: Ezek. xxix. 11, 12; Jonah iii. 4; Isa.
vii. 8; xvi. 4; Jer. xxvii., xxix.
21 – Stuart’s _Apocalypse_, p. 791.
22 – Dan. x. 2, 3.
23 – _Hierophant_, p. 252.
24 – Elliott, however, refuses to except the “seven times”
specified in Nebuchadnezzar’s vision from the category of
chronological prophecies to which the Year-day principle
is to be applied. He regards the monarch as the mystical
representative of the Assyrian empire, and Babylon,
governed by him. “For my own part,” says he, “considering
the extraordinary nature of the judgment――the fact of
its being so fully recorded by Daniel――the circumstance
of Nebuchadnezzar being addressed on occasion of another
prophecy as the representative of his nation (‘thou art
that head of gold’), and that of the symbolic tree, when
cut down, being bound with a band of _brass_ and _iron_,
the metals significant of the _Greek_ and _Roman empires_,
which for ages held sway over the prostrate region of
Babylon; all these considerations, united with that of
the prediction that _Assyria_ specifically is to recover
in the latter day from its apostasy (Isa. xix. 24, 25),
induce me to believe that Nebuchadnezzar’s insanity and
degradation typified that of his empire in its apostasy
from God; and the _seven times_ 360 _days_ that passed
over him in that state, the _seven times_ 360, or 2520
_years_ that would have to be completed, ere Assyria’s
recovery to a sound mind, at the termination of the _times
of the Gentiles_.” At the same time Mr. Elliott does not
deny the application of the prediction to Nebuchadnezzar
as an individual, and remarks, that it is not an uncommon
circumstance “for an individual person to be made the
subject of a prefigurative vision, and yet himself to
prefigure in that very action or character something
future.” If, then, we admit the truth of this
representation, and set aside Dan. x. 2, 3 as not a
prediction at all, both the passages insisted on by
Professor Stuart are in this way removed from the list of
exceptions.
25 – _Elements of Prophecy_, p. 375, and _Horæ Apocalyp._,
vol. iii. p. 250.
26 – Chap. xiii. 25; xiv. 34.
27 – _Introduction_, p. 518.
28 – Ezek. iv. 4‒6.
29 – Stuart’s _Hints on the Interpretation of Prophecy_,
pp. 76, 78; _Apocalypse_, Excursus v.
30 – Davidson’s _Introduction_, vol. iii. p. 519.
31 – _Hierophant_, pp. 247, 248.
32 – Chap. xx. 2, 3.
33 – Davidson’s _Introduction_, vol. iii. p. 522.
34 – J. A. Alexander, _in loco_.
35 – See the _Critici Sacri_, Scott, Barnes, Alexander, &c.
36 – Dan. ix. 24‒27.
37 – Tyso, Govett, and Todd.
38 – _Hints on the Interpretation of Prophecy_, p. 79.
39 – _Hierophant_, p. 250.
40 – Davidson’s _Introduction_, vol. iii. p. 515.
41 – Mede’s _Works_, book iii. chap. ix. p. 599.
42 – Gen. xxix. 27, 28; Lev. xii. 5; Exod. xxxiv. 22; Deut.
xvi. 9, twice, and 10; Jer. v. 24; Deut. xvi. 16; 2 Chron.
viii. 13; Num. xxviii. 26.
43 – Gesenius’ _Lexicon_.
44 – See margin.
45 – Chap. ix. 5‒10.
46 – Chap. ix. 15.
47 – _Horæ Apocalyp._, vol. i. p. 489.
48 – Chap. xi. 2.
49 – Chap. xi. 3, 11.
50 – Chap. xii. 6, 14.
51 – _Elements of Prophecy_, p. 382.
52 – Chap. xiii. 5.
53 – Compare chap. xiii. with xix. 19, 20.
54 – vii. 25; xii. 7.
55 – Stuart’s _Commentary_.
56 – Stuart, in the _Bibliotheca Sacra_, pp. 353, 354.
57 – Lu. 11:28.
58 – Ja. 5:8, 9; 1 Pe. 4:7.
59 – ver. 11.
60 – ver. 8.
61 – ch. 3:1; 4:5; Zec. 4:10.
62 – Jn. 8:14.
63 – Col. 1:18.
64 – Jn. 13:1.
65 – He. 9:14.
66 – Ex. 19:6; 1 Pe. 2:5‒9.
67 – He. 13:21.
68 – Da. 7:13; Mat. 26:64.
69 – Zec. 12:10.
70 – Mat. 24:30.
71 – ch. 22:20.
72 – Is. 41:4.
73 – Is. 9:6.
74 – 2 Co. 12:2.
75 – Jn. 20:26; Ac. 20:7; 1 Co. 16:2.
76 – ch. 2:1.
77 – ch. 2:8.
78 – ch. 2:12.
79 – ch. 2:18.
80 – ch. 3:1.
81 – ch. 3:7.
82 – ch. 3:14.
83 – Ex. 25:37; Zec. 4:2.
84 – Eze. 1:26‒28; Da. 7:9, 13; 10:5, 6.
85 – ch. 2:18; 19:12.
86 – Eze. 1:7.
87 – Eze. 43:2.
88 – Is. 49:2; He. 4:12.
89 – ch. 10:1; Ac. 26:13.
90 – Ro. 6:9.
91 – ch. 20:1, 2; Ps. 68:20.
92 – ver. 16.
93 – Mat. 5:15, 16.
94 – ch. 1:16, 20.
95 – ver. 9, 13, 19; ch. 3:1, 8, 15; Ps. 1:6.
96 – 1 Jn. 4:1.
97 – 2 Co. 11:13.
98 – Ga. 6:9.
99 – Je. 2:2, 3.
100 – Mat. 21:41, 43.
101 – ver. 15.
102 – ver. 11, 17, 29; Mat. 11:15.
103 – ch. 22:2, 14; Ge. 2:9.
104 – ch. 1:8, 17.
105 – 1 Ti. 6:18.
106 – Ro. 2:28, 29.
107 – ch. 3:9.
108 – Mat. 10:22.
109 – Ja. 1:12.
110 – ch. 20:14.
111 – ch. 1:16.
112 – ver. 9.
113 – 2 Ti. 2:12.
114 – Nu. 31:16.
115 – Ac. 15:29.
116 – 1 Co. 6:13, 18.
117 – Is. 11:4.
118 – ver. 7; ch. 3:6, 13, 22.
119 – Ps. 25:14.
120 – ch. 3:12; 19:12, 13; Is. 56:4, 5; 65:15.
121 – 1 Co. 2:14.
122 – ch. 1:14, 15.
123 – ver. 2.
124 – 1 Ki. 16:31.
125 – Ex. 34:15; 1 Co. 10:20, 28.
126 – Ro. 2:4; 2 Pe. 3:9.
127 – ch. 9:20.
128 – Eze. 16:37; 23:29.
129 – ch. 6:8.
130 – Zep. 1:11.
131 – 1 Ch. 28:9; 2 Ch. 6:30; Ps. 7:9; Je. 17:10.
132 – Ps. 62:12.
133 – 2 Th. 2:9‒12.
134 – ch. 3:11.
135 – ver. 7, 11, 17; ch. 3:5, 12, 21; 21:7.
136 – Jn. 6:29; Ja. 2:20.
137 – Ps. 49:14; 149:5‒9.
138 – Ps. 2:9.
139 – ch. 22:16.
140 – ch. 5:6.
141 – ch. 2:2, &c.
142 – 1 Ti. 5:6.
143 – ch. 2:5.
144 – Da. 5:27.
145 – He. 2:1.
146 – ver. 19.
147 – ch. 16:15.
148 – ch. 7:9; 19:8.
149 – ch. 17:8.
150 – Lu. 12:8.
151 – Ac. 3:14.
152 – 1 Jn. 5:20.
153 – Is. 22:22.
154 – Job 12:14.
155 – 1 Co. 16:9.
156 – ch. 2:9.
157 – Is. 60:14.
158 – 2 Pe. 2:9.
159 – Zep. 1:14.
160 – ver. 3.
161 – ch. 21:2, 10.
162 – or, _in Laodicea_.
163 – Is. 65:16.
164 – 1 Ki. 18:21.
165 – Ho. 12:8.
166 – Is. 55:1.
167 – ch. 16:15.
168 – He. 12:5, 6.
169 – Ca. 5:2; Lu. 12:36.
170 – Jn. 14:23.
171 – ch. 12:11; 1 Jn. 5:4, 5.
172 – Lu. 22:30.
173 – Jn. 16:33.
174 – ch. 2:7.
175 – ch. 1:10.
176 – ch. 11:12.
177 – ch. 17:3; 21:10; Eze. 3:12‒14.
178 – Is. 6:1; Je. 17:12; Eze. 1:26, 28.
179 – Da. 7:9; He. 8:1.
180 – ch. 11:16.
181 – ch. 3:4, 5.
182 – ver. 10.
183 – ch. 8:5; 16:18.
184 – Ge. 15:17; Ex. 37:23; Zec. 4:2.
185 – ch. 1:4.
186 – ch. 15:2.
187 – Eze. 1:5, &c.; 10:14.
188 – Is. 6:2, &c.
189 – _have no rest._
190 – ch. 5:14.
191 – ver. 4.
192 – ch. 5:12.
193 – Col. 1:16.
194 – Eze. 2:9, 10.
195 – Is. 29:11.
196 – Ge. 49:9, 10; Nu. 24:9; He. 7:14.
197 – ch. 22:16; Is. 11:1, 10.
198 – Is. 53:7; Jn. 1:29, 36.
199 – Zec. 4:10.
200 – ch. 4:4, 8, 10.
201 – ch. 15:2.
202 – or, _incense_.
203 – Ps. 141:2.
204 – ch. 14:3.
205 – Ac. 20:28; Ep. 1:7; He. 9:12; 1 Pe. 1:18, 19.
206 – ch. 7:9.
207 – ch. 1:6.
208 – ch. 22:5.
209 – Da. 7:10; He. 12:22.
210 – ch. 4:11.
211 – Phi. 2:10.
212 – 1 Ch. 29:11; 1 Ti. 6:16; 1 Pe. 4:11.
213 – ch. 19:4.
214 – ch. 5:5.
215 – Zec. 6:3, &c.
216 – Ps. 45:3‒5.
217 – The word _chœnix_ signifieth a measure containing one wine
quart, and the twelfth part of a quart.
218 – ch. 9:4.
219 – or, _to him_.
220 – Eze. 14:21.
221 – ch. 8:3.
222 – ch. 20:4.
223 – ch. 1:9; 12:17.
224 – Zec. 1:12.
225 – ch. 11:18; De. 32:41‒43.
226 – ch. 7:9, 14.
227 – ch. 14:13.
228 – He. 11:40.
229 – ch. 16:18.
230 – Joel 2:10, 31; 3:15.
231 – ch. 8:10.
232 – or, _green_.
233 – Ps. 102:26; Is. 34:4.
234 – ch. 16:20; Je. 4:23, 24; Hab. 3:6, 10.
235 – Is. 2:19.
236 – ch. 9:6; Ho. 10:8; Lu. 23:30.
237 – ch. 16:14; Is. 13:6, &c.; Zep. 1:14, &c.
238 – Ps. 76:7.
239 – Da. 7:2.
240 – 2 Ti. 2:19.
241 – ch. 6:6.
242 – Eze. 9:4.
243 – ch. 22:4.
244 – ch. 14:1.
245 – ch. 5:9; Ro. 11:25.
246 – ch. 6:11.
247 – Le. 23:40.
248 – Zec. 4:7.
249 – ch. 19:1; Is. 43:11.
250 – ch. 5:13, 14; Jude 25.
251 – ch. 6:9; Jn. 16:33.
252 – 1 Co. 6:11; He. 9:14.
253 – ch. 1:5; 1 Jn. 1:7.
254 – ch. 21:3, 4.
255 – Is. 49:10.
256 – Ps. 121:6; Is. 4:6.
257 – Ps. 23:1, 2, 5; 36:8; Is. 40:11.
258 – Is. 25:8.
259 – ch. 5:1.
260 – Lu. 1:19.
261 – 2 Ch. 29:25‒28.
262 – or, _add |it| to_.
263 – ch. 5:8.
264 – ch. 6:9.
265 – Ex. 30:1.
266 – or, _upon_.
267 – ch. 16:18.
268 – 2 Sa. 22:8.
269 – Eze. 38:22.
270 – Is. 2:13.
271 – Ingentem meminit parvo qui germine quercum
Æquævumque videt consenuisse nemus.
A neighbouring wood born with himself he sees
And loves his old contemporary trees.――COWLEY.
272 – Je. 51:25.
273 – Am. 7:4.
274 – ch. 16:3, &c.; Ex. 7:19‒21.
275 – ch. 9:1; Is. 14:12.
276 – De. 29:18; Am. 5:7; He. 12:15.
277 – Ex. 15:23; Jer. 9:15; 23:15.
278 – Is. 13:10; Je. 4:23; Eze. 32:7, 8; Joel 2:10; Am. 8:9.
279 – “If we were called on to fix a period most calamitous,
it would be that from the death of Theodosius to the
establishment of the Lombards” (_Charles V_ pp. 11, 12).
280 – ch. 14:6.
281 – ch. 8:10; Lu. 10:18.
282 – ch. 17:8; 20:1.
283 – Joel 2:2.
284 – Ex. 10:4, &c.
285 – ver. 10.
286 – ch. 6:6.
287 – ch. 7:3; Ex. 12:23; Job 2:6; Eze. 9:4.
288 – Job 3:21; Je. 8:3.
289 – Joel 2:4.
290 – Na. 3:17.
291 – Da. 7:4, 8.
292 – Ps. 57:4; Joel 1:6.
293 – Na. 2:4.
294 – ver. 5.
295 – Ep. 2:2.
296 – That is, _a destroyer_.
297 – Fœmineas incisas facies præferentes, virorum et bene
barbatorum fugientia terga confodiunt.
298 – ch. 8:13.
299 – ch. 16:12; Ge. 2:14; Je. 51:63.
300 – or, _at_.
301 – ch. 8:7‒9.
302 – Eze. 38:4; Da. 11:40.
303 – Ps. 68:17.
304 – ch. 7:4.
305 – 1 Ch. 12:8; Is. 5:28, 29.
306 – Is. 9:15; Ep. 4:14.
307 – Je. 5:3; 8:6.
308 – Le. 17:7; 1 Co. 10:20.
309 – Ps. 135:15; Is. 40:19, 20.
310 – ch. 22:15.
311 – “As the Julian year equalled 365 days 6 hours, the
Apocalyptic period would, on the year-day principle,
be in amount as follows:――
A year = 365-1/4 days = 365 years + 1/4 of a year.
A month = 30 days = 30 years.
A day = = 1 year.
-----
396 years.
1/4 of a prophetic day or year (left out above)
= 91-1/4 days.
An hour = 1/24 of a prophetic day or year = 15-1/6 days.
Total = years 396 + 106 days.”
Elliott, i. p. 496.
312 – Mandat Chalifa tuæ curæ omne id terrarum quod Deus ejus
curæ et imperio commisit; tibique civium piorum, fidelium,
Deum colentium, tutclam sublocatorio nomine demandat.
313 – In the Hereford Discussion, between the Rev. J. Venn and
Rev. James Waterworth, it was admitted by the latter, an
able and learned Romish priest, that Bonaventura’s Psalter
to the Virgin Mary, turning the addresses to God into
addresses to the Virgin, was _blasphemy_ (Elliott, ii. 25).
314 – Romanus Pontifex viros claros, et qui sanctimoniâ
floruerunt, et eorum exigentibus clarissimis meritis
aliorum sanctorum numero aggregari mereritur――inter
sanctos prædictos debet collocare, et ut sanctos ab
omnibus Christi fidelibus _coli_, _venerari_, et ADORARI
mandare.
315 – “If you wish to see the horrors of these ages” (the Middle
Ages), says Chateaubriand, _Dict. Hist._ tom. iii. 420,
“read the _Councils_.”
316 – His character is told in the well-known epigram――
Octo _nocens_ pueros genuit, totidemque puellas:
Hunc merito potuit dicere Roma _patrem_.
317 – Eze. 1:28.
318 – ch. 1:15, 16; Mat. 17:2.
319 – For the proof of this, see Elliott, ii. 92.
320 – ch. 8:5; 14:2.
321 – Da. 8:26; 12:4, 9.
322 – Ex. 6:8; De. 32:40.
323 – ch. 14:7; Ne. 9:6.
324 – Da. 12:6, 7.
325 – ch. 11:15.
326 – Ro. 11:25; Ep. 3:5‒9.
327 – ver. 4.
328 – Eze. 3:1‒3, 14.
329 – ch. 21:15; Zec. 2:1.
330 – Eze. xl.‒xlviii.
331 – Eze. 40:17‒20.
332 – _cast out._
333 – Lu. 21:24.
334 – Da. 7:25.
335 – or, _give unto my two witnesses that they may prophesy_.
336 – Mat. 18:16.
337 – ch. 20:4.
338 – Is. 22:12.
339 – Je. 11:16; Zec. 4:3, 11, 14.
340 – ch. 1:20.
341 – Ps. 18:8.
342 – Nu. 16:35; Ho. 6:5.
343 – 1 Ki. 17:1.
344 – Ex. 7:19.
345 – ch. 17:8.
346 – Da. 7:21; Zec. 14:2, &c.
347 – He. 13:12.
348 – Is. 1:10.
349 – Ex. 20:2.
350 – Ps. 79:3.
351 – Eze. 37:5‒14.
352 – 1 Th. 4:17.
353 – Mal. 3:18.
354 – ch. 16:19.
355 – _names of men._
356 – ch. 14:7; Is. 26:15, 16.
357 – ch. 8:13.
358 – “An old Welsh Chronicle preserved at Cambridge says,
‘After that by means of Austin the Saxons became
Christians, in such sort as Austin had taught them, the
Britons would not either eat or drink with or salute them;
because they corrupted with _superstition_, _images_, and
_idolatry_, the true religion of Christ.’” Cited in
Hearn’_Man of Sin_, p. 21.――Elliott.
359 – ch. 10:7.
360 – ch. 12:10.
361 – Da. 2:44; 7:14, 18:27.
362 – ch. 4:4.
363 – ch. 16:5.
364 – ch. 19:6
365 – ver. 9.
366 – He. 9:27.
367 – ch. 22:12.
368 – ch. 19:5.
369 – or, _corrupt_.
370 – ch. 15:5, 8.
371 – ch. 8:5.
372 – ch. 16:18, 21.
373 – or, _sign_.
374 – Is. 54:6.
375 – Ps. 84:11; Mal. 4:2.
376 – or, _sign_.
377 – ver. 9.
378 – Is. 9:15.
379 – Is. 7:14.
380 – Ps. 2:9.
381 – ch. 11:3.
382 – Ge. 3:1, 4.
383 – Jn. 8:44.
384 – Zec. 3:1.
385 – ch. 11:15.
386 – Ro. 8:33, 37.
387 – Lu. 14:26.
388 – Ps. 96:11; Is. 49:13.
389 – ch. 8:13.
390 – ch. 10:6.
391 – Is. 40:31.
392 – An affecting instance of this kind――perhaps one of many
cases that existed――is mentioned by D’Aubigné (book i. p.
79, Eng. trans.), which came to light on the pulling down,
in the year 1776, of an old building that had formed a
part of the Carthusian convent at Basle. A poor Carthusian
brother, by the name of Martin, had written the following
confession, which he had placed in a wooden box, and
inclosed in a hole which he had made in the wall of his
cell, where it was found:――“O most merciful God, I know
that I can only be saved, and satisfy thy righteousness,
by the merit, the innocent suffering, and death of thy
well-beloved Son. Holy Jesus! my salvation is in thy hands.
Thou canst not withdraw the hands of thy love from me; for
they have created and redeemed me. Thou hast inscribed my
name with a pen of iron in rich mercy, and so as nothing
can efface it, on thy side, thy hands, and thy feet,” &c.
393 – Is. 59:19.
394 – Ge. 3:15.
395 – Da. 7:2, &c.
396 – ch. 12:3; 17:3, 9, 12.
397 – or, _names_.
398 – Da. 7:4‒7.
399 – ch. 12:9.
400 – ch. 16:10.
401 – _slain._
402 – ch. 17:8.
403 – ch. 17:14.
404 – Da. 7:8, 11, 25; 11:36.
405 – _make war._
406 – ch. 11:2, 3; 12:6.
407 – Col. 2:9; He. 9:11, 24.
408 – He. 12:22, 23.
409 – ch. 11:7; 12:17; Da. 7:21.
410 – Lu. 4:6.
411 – ch. 21:27; Da. 12:1.
412 – ch. 17:8.
413 – Is. 33:1.
414 – Ge. 9:6.
415 – He. 6:12.
416 – ch. 11:7.
417 – ver. 3.
418 – Mat. 24:24; 2 Th. 2:9, 10.
419 – ver. 3, 12.
420 – _breath._
421 – ch. 16:2
422 – _give them._
423 – Among the Romans, slaves were stigmatized with the
master’s name or mark on their foreheads. So Valerius
Maximus speaks of the custom for slaves, “literarum
notis inuri;” and Plautus calls the slave “literatus.”
Ambrose (_De Obit. Valentin._) says, Charactere Domini
inscribuntur servuli. Petronius mentions the forehead as
the place of the mark; Servitia ecce in frontibus cernitis.
In many cases, soldiers bore the emperor’s name or mark
imprinted on the hand. Actius says, Stigmata vocant
quæ in facie, vel in aliâ parte corporis, inscribuntur;
qualia sunt militum in manibus. So Ambrose says, Nomine
imperatoris signantur milites. Comp. Notes on Gal. vi. 17.
424 – ch. 15:2.
425 – ch. 5:12.
426 – ch. 7:4.
427 – ch. 3:12.
428 – ch. 19:6.
429 – ch. 5:8, 9.
430 – ch. 15:3.
431 – ver. 1.
432 – Ca. 1:3; 6:8; 2 Co. 11:2.
433 – Jn. 10:27.
434 – bought, 1 Co. 6:20.
435 – Ja. 1:18.
436 – Ps. 32:2.
437 – Ep. 5:27; Jude 24.
438 – 2 Sa. 23:5; Is. 40:8.
439 – Ep. 3:9.
440 – ch. 15:4.
441 – ch. 18:2, 3; Is. 21:9; Je. 51:7, 8.
442 – ch. 13:14‒16.
443 – Ps. 75:8.
444 – ch. 19:20.
445 – Is. 34:10.
446 – Is. 57:20, 21.
447 – 1 Th. 4:14, 16.
448 – or, _from henceforth saith the Spirit, Yea_.
449 – Eze. 1:26; Da. 7:13.
450 – Joel 3:13.
451 – Je. 51:33; Mat. 13:39.
452 – or, _dried_.
453 – ver. 15.
454 – ch. 19:15.
455 – Is. 63:3.
456 – He. 13:11, 12.
457 – Is. 34:7.
458 – ch. 19:14.
459 – ch. 14:10.
460 – ch. 4:6.
461 – Is. 4:4, 5.
462 – ch. 13:15‒17.
463 – ch. 14:2.
464 – Ex. 15:1‒19; De. 32:1‒43.
465 – ch. 14:3.
466 – Ho. 14:9.
467 – or, _nations_, or _ages_, ch. 17:14.
468 – Je. 10:7.
469 – 1 Sa. 2:2.
470 – Is. 45:23.
471 – ch. 11:19.
472 – Is. 6:4.
473 – Ps. 29:9.
474 – ch. 15:1, 7.
475 – ch. 8:7.
476 – Ex. 9:8‒11.
477 – ch. 13:15‒17.
478 – ch. 8:8.
479 – Ex. 7:17‒20.
480 – ch. 8:10.
481 – ver. 7.
482 – De. 32:42, 43; Is. 49:26.
483 – ch. 15:3; 19:2.
484 – ch. 8:12.
485 – ch. 9:17.
486 – or, _burned_.
487 – ver. 11, 21.
488 – ch. 9:20; Da. 5:22, 23.
489 – ch. 13:2‒4.
490 – ch. 9:2.
491 – ver. 2.
492 – In this connection, I may insert here the remarkable
calculation of Robert Fleming, in his work, entitled,
_Apocalyptical Key_, or _The Pouring Out of the Vials_,
first published in 1701. It is in the following words:
――“The fifth vial (ver. 10, 11), which is to be poured out
_on the seat of the beast, or the dominions which more
immediately belong to, and depend on, the Roman see; that,
I say, this judgment will probably begin about the year
1794, and expire about A.D. 1848; or that the duration of
it upon this supposition will be the space of fifty-four
years_. For I do suppose that, seeing the pope received
the title of Supreme Bishop no sooner than A.D. 606, he
cannot be supposed to have any vial poured upon his seat
immediately (so as to ruin his authority so signally as
this judgment must be supposed to do) _until the year 1848,
which is the date of the twelve hundred and sixty years in
prophetical account, when they are reckoned from A.D. 606_.
But yet we are not to imagine that this will totally
destroy the Papacy (though it will exceedingly weaken it),
for we find that still in being and alive when the next
vial is poured out” [pp. 124, 125, Cobbin’s edition].
It is a circumstance remarkably in accordance with this
calculation, that in the year 1848 the pope was actually
driven away to Gaeta, and that at the present time (1851)
he is restored, though evidently with diminished power.
493 – ch. 9:14.
494 – Is. 42:15; Je. 50:38; 51:36.
495 – ch. 12:3, 9.
496 – ch. 13:2.
497 – ch. 19:20.
498 – 1 Ti. 4:1.
499 – 2 Th. 2:9.
500 – 1 Jn. 5:19.
501 – ch. 19:19.
502 – 2 Pe. 3:10.
503 – ch. 3:4, 18.
504 – ch. 21:6.
505 – ch. 11:13.
506 – Da. 12:1.
507 – ch. 14:8.
508 – Is. 51:17, 23; Je. 25:15, 16.
509 – ch. 6:14.
510 – ch. 11:19.
511 – ch. 19:2; Na. 3:4.
512 – Je. 51:13.
513 – ch. 18:3.
514 – ch. 12:3.
515 – ch. 13:1.
516 – _gilded._
517 – Je. 51:7.
518 – 2 Th. 2:7.
519 – or, _fornications_.
520 – ch. 16:6.
521 – ver. 1.
522 – ver. 3.
523 – ch. 11:7.
524 – ver. 11.
525 – ch. 13:3, 8.
526 – ch. 13:1.
527 – Da. 7:20; Zec. 1:18‒21.
528 – ch. 19:19.
529 – Je. 50:44.
530 – ch. 19:16; De. 10:17; 1 Ti. 6:15.
531 – Mi. 5:8, 9.
532 – Ro. 8:30, 37.
533 – Jn. 15:16.
534 – ch. 2:10.
535 – ver. 1; Is. 8:7.
536 – ch. 13:7.
537 – Je. 50:41, 42.
538 – Eze. 16:37‒44.
539 – ch. 18:8, 18.
540 – Ac. 4:27, 28.
541 – ch. 10:7.
542 – ch. 16:19.
543 – Eze. 43:2.
544 – ch. 14:8; Is. 13:19; 21:9; Je. 51:8.
545 – ch. 17:2; Is. 34:11, 14; Je. 50:39; 51:37.
546 – Is. 47:15.
547 – ver. 11, 15.
548 – or, _power_.
549 – Is. 48:20; 52:11; Je. 50:8; 51:6, 45; 2 Co. 6:17.
550 – Je. 51:9.
551 – ch. 16:19.
552 – Ps. 137:8; Je. 50:15, 29.
553 – Is. 47:7‒11; Zep. 2:15.
554 – ch. 17:16.
555 – Ps. 62:11; Je. 50:34.
556 – Eze. 26:16, 17.
557 – ver. 17, 19.
558 – Eze. 27:27‒36.
559 – ch. 17:4.
560 – or, _sweet_.
561 – or, _bodies_.
562 – Eze. 27:13.
563 – Lu. 16:19, &c.
564 – Is. 23:14.
565 – Je. 51:37.
566 – Jos. 7:6; Job 2:12; Eze. 27:30.
567 – Je. 51:48.
568 – ch. 19:2; De. 32:43; Lu. 18:7, 8.
569 – Je. 51:64.
570 – Je. 25:10.
571 – Je. 7:34; 16:9; 33:11.
572 – Is. 23:8.
573 – 2 Ki. 9:22; Na. 3:4.
574 – Je. 51:49.
575 – ch. 11:15.
576 – ver. 3, 4, 6.
577 – ch. 7:10, 12.
578 – ch. 16:7.
579 – ch. 18:20.
580 – ch. 18:9, 18; Is. 34:10.
581 – Ps. 135:1.
582 – Ps. 97:1, 12.
583 – Mat. 25:10.
584 – Is. 52:1.
585 – ch. 3:4; Is. 61:10.
586 – or, _bright_.
587 – Ps. 132:9.
588 – Lu. 14:15.
589 – ch. 3:20.
590 – ch. 22:6.
591 – ch. 22:8, 9.
592 – Ac. 10:43; 1 Pe. 1:10, 11.
593 – ch. 6:2.
594 – ch. 3:14.
595 – Ps. 45:3, 4; Is. 11:4.
596 – ch. 1:14; 2:18.
597 – ch. 6:2; Ca. 3:11; Is. 62:3; Zec. 9:16; He. 2:9.
598 – ch. 3:12.
599 – Jn. 1:1.
600 – Mat. 28:3.
601 – ch. 1:16.
602 – Ps. 2:9.
603 – Is. 63:3.
604 – ch. 17:14.
605 – Eze. 39:17‒20.
606 – ch. 16:14, 16.
607 – ch. 16:13, 14.
608 – ch. 20:10; Da. 7:11.
609 – ver. 15; ch. 1:16.
610 – ver. 17, 18.
611 – ch. 1:18; 9:1.
612 – ch. 12:9.
613 – 2 Pe. 2:4; Jude 6.
614 – Da. 6:17.
615 – Da. 7:9, 22, 27; Lu. 22:30.
616 – 1 Co. 6:2, 3.
617 – ch. 6:9.
618 – ch. 5:10.
619 – ch. 2:11; 21:8.
620 – ch. 1:6; Is. 61:6.
621 – I have slightly abridged this passage, but have retained
the sense.
622 – Eze. 38:2; 39:1.
623 – ch. 16:14.
624 – Is. 8:8; Eze. 38:9, 16.
625 – ch. 19:20.
626 – 2 Pe. 3:10, 12.
627 – Da. 7:10.
628 – ch. 21:27; Da. 12:1.
629 – Je. 32:19; Mat. 16:27.
630 – _the grave._
631 – Ho. 13:14; 1 Co. 15:26, 54.
632 – Mat. 25:41.
633 – Is. 65:17‒19; 66:22; 2 Pe. 3:13.
634 – Is. 52:1; He. 11:10; 12:22.
635 – Is. 54:5.
636 – Ps. 45:9‒14.
637 – 2 Co. 6:16.
638 – Zec. 8:8.
639 – ch. 7:17; Is. 25:8.
640 – 1 Co. 15:26, 54.
641 – Is. 35:10.
642 – ch. 16:17.
643 – ch. 1:8; 22:1.
644 – ch. 22:17; Is. 55:1; Jn. 4:10, 14; 7:37.
645 – or, _these_.
646 – Lu. 12:4‒9.
647 – 1 Jn. 5:4, 10.
648 – 1 Co. 6:9, 10.
649 – 1 Jn. 3:15.
650 – He. 13:4.
651 – Mal. 3:5.
652 – 1 Co. 10:20, 21.
653 – ch. 22:15; Pr. 19:5, 9.
654 – ch. 15:1, 6, 7.
655 – ch. 19:7.
656 – Eze. xl.‒xlviii.
657 – Is. 60:1, 2.
658 – Eze. 48:31‒34.
659 – Ep. 2:20.
660 – ch. 11:1; Eze. 40:3; Zec. 2:1.
661 – Is. 54:11.
662 – ch. 22:5; Is. 60:19, 20.
663 – Jn. 1:4.
664 – Is. 60:3‒11; 66:10‒12.
665 – Ps. 72:11.
666 – Zec. 14:7.
667 – Is. 35:8; 52:1; 60:21; Joel 3:17; Mat. 13:41; 1 Co. 6:9, 10;
Ga. 5:19‒21; Ep. 5:5; He. 12:14.
668 – ch. 13:8.
669 – Eze. 47:1, 12.
670 – ch. 21:21.
671 – ch. 2:7.
672 – Zec. 14:11.
673 – Eze. 48:35.
674 – ch. 7:15.
675 – Mat. 5:8; Jn. 12:26; 17. 24; 1 Co. 13:12; 1 Jn. 3:2.
676 – ch. 3:12.
677 – ch. 21:23, 25.
678 – Ps. 36:9.
679 – Ro. 5:17.
680 – Devil, in MS., but it must have been pronounced _Scoticè_,
“deil.”
681 – Musing, in MS.
682 – ch. 1:1.
683 – ver. 10, 12, 20.
684 – Da. 8:26.
685 – Pr. 1:24‒33; Ec. 11:3; Mat. 25:10; 2 Ti. 3:13.
686 – Pr. 4:18; Mat. 5:6.
687 – Zep. 1:14.
688 – ch. 20:12.
689 – Is. 44:6.
690 – Lu. 12:37, 38.
691 – ch. 21:8, 27.
692 – Phi. 3:2.
693 – ch. 5:5.
694 – ch. 21:2, 9.
695 – Is. 2:5.
696 – ch. 21:6.
697 – Pr. 30:6.
698 – ch. 3:5.
699 – or, _from the tree_.
700 – ver. 7, 12.
701 – He. 9:28; Is. 25:9.
702 – 2 Th. 3:18.
TRANSCRIBER’S NOTES
The following corrections have been made in the text:
Page iv:
Sentence starting: Map of N. Italy....
– Publisher included this entry in the list but did no include
the map in the book.
Page xlviii:
Sentence starting: It is known that John....
– ‘like’ replaced with ‘life’
(the later years of his life)
Page 40:
Sentence starting: It is remarkable that....
– ‘incriptions’ replaced with ‘inscriptions’
(passages in heathen inscriptions)
Page 190; verse 8. 1:
Sentence starting: AND when he had opened....
– ‘and’ replaced with ‘an’
(space of half an hour.)
Page 217:
Sentence starting: The only thing which they have....
– ‘sub-substance’ replaced with ‘substance’
(a hard bony substance)
Page 280:
Sentence starting: That is, there would be....
– ‘sufferred’ replaced with ‘suffered’
(shown to the dead if they were not suffered to be)
Page 323:
Sentence starting: It was the policy of rulers....
– ‘vicegerents’ replaced with ‘viceregents’
(they were the viceregents of heaven)
Page 366:
Sentence starting: All that is represented here....
– duplicated word removed ‘to’
(_preliminary_ to that final)
Page 384:
Sentence starting: Our translators have adopted....
– ‘apparrently’ replaced with ‘apparently’
(apparently for the sole purpose)
Page 417:
Sentence starting: The main purpose was to....
– ‘chuch’ replaced with ‘church’
(history of the church)
Page 450:
Sentence starting: It is commonly apple-green....
– ‘inferor’ replaced with ‘inferior’
(little inferior to flint)