Chapter XXXVI: Part II: of Mr. Cuninghame’s “Fulness of the Times,” pp. x, et seq (3)

Although the extent of the _third_ age is clearly established by the
reference of Paul to the period of 430 years, from the confirmation of
the covenant to Abraham to the promulgation of the law from Mount
Sinai, yet it will be satisfactory to observe, that the passage cited
from the book of Exodus originally stood as follows:—“And the
sojourning of the children of Israel, _which they and their fathers_
sojourned in the land of Egypt _and in the land of Canaan_, was 430
years. And it came to pass, after the 430 years, that all the host of
the Lord went out of the land of Egypt _by night_;” see the
Septuagint, Alexandrine edition, and the Samaritan Pentateuch, Exod.
xii. 40, 41. The words in Italics in this passage are omitted in the
Hebrew text, and the words “_even the self-same day_,” are
interpolated. That this is an interpolation is quite evident, for even
in the Hebrew, in the very next verse, we are _twice_ told that “It is
a _night_ much to be observed unto the Lord,” for this great
deliverance. Thus, by the testimony of _three_ witnesses against
_one_, the true reading is established. Nevertheless, Archbishop Usher
calls the passage just cited from the Septuagint a _paraphrastic
explanation_ of the words of Moses; and he says that the corresponding
passage in the Samaritan text is _interpolated_ from the Greek
version!—“Chronologia Sacra,” cap. viii. p. 127. Biblical critics and
commentators, in general, _now_ admit that these texts have preserved
the _true reading_; see the note on this passage, by the editor of the
Religious Tract Society’s Commentary on the Bible, from Henry and
Scott. Mr. Clinton also very properly defends the right
_interpretation_ of the passage; for he says, “some modern writers
have very unreasonably doubted this portion of the Hebrew chronology;”
see “Fasti Hellenici,” vol. i. page 299.

Footnote 23:

The following is the passage as written by Origen, in his commentary
on the Gospel of St. John:—γέγραπται γὰρ έν τῃ τρίτῃ τῶν βασιλειων, ὡς
ἡτοίμασαν τοὺς λίθους, καὶ τὰ ξύλα τρισὶν ἔτεσιν· ἐν δὲ τῳ τεταρτῳ
ετει, μηνι δευτέρῳ, βασιλεύοντος τοῦ βασιλέως Σολομὼντος ἐπὶ Ισραήλ,
ἐνετείλατο ὁ βασιλέυς, κ.τ.λ.; which reads thus:—_It is written in the
third [book] of Kings, so they prepared stones and timber for three
years; and in the fourth year, in the second month, of the reign of
King Solomon over Israel, the king commanded, &c._ 1 Kings v. 18; and
vi. 1.

Footnote 24:

Mr. Cuninghame’s remarks on Usher’s system, in his “Synopsis of
Chronology,” pp. 18–20, are very appropriate. We are forced to abridge
them as follows:—“I have in my former works, shown that the learned
prelate’s Chronology of this period is _manufactured_; and in this
conclusion I have the support of the most eminent writers, including
the names of Hales, Kennicott, Dr. Russell, Mr. Clinton, added to the
whole of the ancient chronographers. The latest attempt made to prop
up or patch his system as a whole, is that of the author of the
Chapter on Chronology, in the last edition of Mr. Bickersteth’s _Guide
to the Prophecies_. But while this learned chronographer thus sets his
seal to the almost _exact truth_ of Usher’s _sum total_ of years, he
no less sets his seal to the fact that Usher has _filled up_ the
period by a _false chronology_. According to this learned writer, it
is therefore undeniable that Usher’s chronology of the period from the
Exodus to the first of Solomon is, as to its _particulars_,
manufactured and erroneous. Now it is quite a fair question to Mr.
Bickersteth and his friend, to ask them by what arithmetical process
they have found out that the scheme which they thus bear testimony to
be _false_ as to its _particulars_, is yet _true_ as to its _sum
total_. Is it a newly discovered principle that many falsehoods make
one truth? As to the scheme of particulars substituted for that of
Usher in these tables, it is like that of the learned prelate himself,
utterly opposed to the narrative and testimony of the book of Judges.
There is one part of the scheme, however, which merits even more
severe animadversion. The author of the Table makes the period in Acts
xiii. 20, expire at the return of the ark from Kirjathjearim. Are we
then to conclude that he has clipped down St. Paul’s 450 to 350? I can
see no other mode of explaining his calculation.”

Footnote 25:

This is the Hebrew title of the most famous Jewish work on chronology,
and signifies “The Great Chronicle of the World.” Dr. Hales says,
“This was the first curtailed system of Jewish chronology, fabricated
by Rabbi _Josi_, under the auspices of Rabbi _Akiba_, the abettor of
the rebel-impostor _Barchochab_, A.D. 130, in the reign of
Adrian.”—See his “Analysis,” p. 13.

Footnote 26:

“I have endeavoured to shew,” says Mr. Cuninghame, in the former of
the places cited, “that the periods of 390 and 40 mystic _days_,
during which Ezekiel was commanded to lie on his sides, bearing the
iniquity of Judah and Israel, are a period of 430 _years_, computed
from the finishing of the Temple, B.C. 1020, to the beginning of the
siege of Jerusalem, B.C. 590. But it now appears to me that the 430
years may with equal probability be computed from the first Passover
in the Temple. The dedication was in the month Tisri of B.C. 1019,
which is exactly 91 jubilees from the creation; the first Passover was
therefore in Nisan B.C. 1018, whence to the taking of the city in Ab
B.C. 588, are 430 years and three months; and computing back from B.C.
588, the second period of 40 years, it brings us to B.C. 628, the 13th
of Josiah, and the very year, according to Prideaux, of the commission
of Jeremiah. * * * Whether, therefore, we compute the period of 430
years from the finishing of the Temple B.C. 1020, to the _beginning of
the siege_ B.C. 590, or as above, from the first Passover to the
_taking of the city_, it comes out with equal exactness.”

Footnote 27:

See a full account of this Canon, in Dr. Hales’ “Analysis,” vol. i.
pp. 275–288; and a short account of it, in the “Breviarium
Chronologicum” of Strauchius, translated by Sault, pp. 262–264, 3rd
edition, Lond. 1745.

Footnote 28:

See his “Chart of Sacred Chronology.”

Footnote 29:

See his “Apology, &c.,” translated by the Rev. T. Chevallier, B.D., p.
221, Cambridge, 1833.

Footnote 30:

Mr. Cuninghame says that “Mr. Gresswell produces a mass of quotations
from the Fathers, scarcely two of whom entirely agree, to prove that
they nearly all held that our Lord’s death was in one of the years 29
or 30, [A. M. 5507 or 5508], or some of them in 31, [A. M. 5509]; yet
with respect to some of his witnesses, he is obliged to exclaim, ‘_So
little solicitous do these writers seem to be about verifying their
dates, before they allowed them to remain on record_.’ If he were to
give us 100 volumes of such passages to wade through, which is merely
wading through a mass of contradictions, they can avail nothing
against the unequivocal testimony of St. Luke, that in the 15th of
Tiberius our Lord was 30 years of age, and was therefore born in B. C.
3, [A. M. 5476]; and the other fact, founded on the unerring
principles of Astronomy, that from the year 28 to 33, [A. M. 5506 to
5511], no Passover could possibly have fallen on a Friday; and,
therefore, the death of our Lord is pinned down to A. D. 33, [A. M.
5511].” “Season of the End,” p. 85.

Footnote 31:

Jerome even went further than this, and adopted the curtailed system
of the Jews in some of his writings, if not in all.

Footnote 32:

The Birth of Christ took place according to

_The Septuagint._

In the 5476th year from Creation; the 3215th from the Deluge; the
2143d from the birth of Abraham; the 1637th from the Exodus; and the
1068th from the accession of David; the 65th prophetic week of Daniel;
the 193d Olympiad; the 751st year of Rome; and the 42d of Augustus.

_The Hebrew Text._

In the 4000th year from the Creation; the 2344th from the Deluge; the
1992d from the birth of Abraham; the 1487th from the Exodus; and the
1051st from the accession of David; the 65th prophetic week of Daniel;
the 193d Olympiad; the 749th year of Rome; and the 40th of Augustus.

Footnote 33:

Rabbi _Salomon Jarchi_, qui nous a donné l’explication de cette
tradition, dit que les deux mille ans de _Tohu_, ou d’_Inanité_, ont
duré depuis la création du monde jusque vers la cinquante ou
soixantième année d’Abraham, et que les deux milles ans de Loi ont
commencé vers ce tems-la, lorsque Dieu le fit sortir de Chaldeé, et
lui donna des lois pour lui et pour toute sa posterité, principalement
celle de la circoncision; et qu’ils ont fini vers la destruction de
Jérusalem par Titus. Il ajoute enfin ces paroles: _Mais nos péchés
sont la cause que le Messie n’est point venu au bout des quatre mille
ans_. p. 1527.

Footnote 34:

The rules for the determination of the approximating ratios of any two
numbers by the method of _Continued Fractions_, are very clearly
explained, on _Algebraical_ principles in _Hind’s Algebra_, 5th
edition, pp. 273–292; and, on _Arithmetical_ principles in _Thomson’s
Arithmetic_, 16th edition, pp. 241–246. We subjoin the operation, as
much abridged as possible, by which the preceding series of fractions
was obtained. Reducing the above lengths of the year and the month
into seconds, we have the numbers 31556929·7 and 2551442·87; hence,

2 255144287 3155692970 12
187923052 3061731444
————————— —————————
2 67221235 93961526 1
53480582 67221235
————————— —————————
1 13740653 26740291 1
12999638 13740653
————————— —————————
1 741015 12999638 17
402383 12597255
————————— —————————
338632 402383 1
&c.

Quotients, 12, 2, 1, 2, 1, 1, 17, 1, 1, &c.
Ratios, ¹⁄₁₂, ²⁄₂₅, ³⁄₃₇, ⁸⁄₉₉, ¹¹⁄₁₃₆, ¹⁹⁄₂₃₅, ³³⁴⁄₄₁₃₁, ³⁵³⁄₄₃₆₆, ⁶⁸⁷⁄₈₄₉₇, &c.

Unmathematical readers will find a much more simple, but of course, a
more lengthened explanation, of these ratios in Mr. Cuninghame’s
“Synopsis of Chronology,” pp. 6–10, and 54–60.

Footnote 35:

We have much satisfaction in giving the following abridgement of the
remarks of Mr. Birks, on this interesting subject; pp. 371, 372. Thus,
he says, “A fresh light is thrown upon the words of the Psalmist, _He
appointed the moon for seasons_. A divine ladder of time is set before
us, and, as we rise successively from step to step, days are replaced
by years, and years by millenia; and these, perhaps, hereafter, in
their turn, by some higher unit, from which the soul of man may
measure out cycles still more vast, and obtain a wider view of the
immeasurable grandeur of eternity. Human science has strained its
utmost efforts in calculating the actual motions of the Moon and the
Earth; but the determining causes which fixed at first the proportion
of their monthly and yearly revolutions have altogether eluded its
research. Yet these elements of the natural universe are linked in, by
these sacred times and celestial cycles, with the deepest wonders of
Providence, and the whole range of Divine prophecy. How glorious,
then, must be the inner shrine, lit up with the Shechinah of the
Divine Presence, when the approaches themselves reveal such a secret
and hidden wisdom!”

Footnote 36:

See his work “On the Jubilean Chronology of the Seventh Trumpet of the
Apocalypse,” pp. 1–3, and 19–26.

Footnote 37:

Dr. Hales, in his “Analysis,” vol. ii. p. 1354, gives the following
explanation of the “_enigmatical_ number of the name of the second
_Beast_, in its second stage, after the _image_ was made,” from
_Fuardentius_, an early Romish writer, followed by _Walmsley_. The
number 666 is the numeral amount of [Mahomet] the _False Prophet’s_
name, written Μοαμετις or Μαομετις, by the Greek Historians _Zonaras_
and _Cedrenus_:—

Μ, Α, Ο, Μ, Ε, Τ, Ι, Σ.
40 + 1 + 70 + 40 + 5 + 300 + 10 + 200 = 666.

This is very curious, and indicates the strong likeness between
_Popery_ and _Islamism_, in some grand point, namely, _the Spirit of
Persecution_!! John xiii. 35. The following explanation of the number
of the Beast, is taken from Mr. Cuninghame’s “Supplement to the
Scientific Chronology of the year 1839,” pp. 28, 29. “In my
Dissertation on the Seals, I have adopted the usual Protestant
Solution and application of this number, as being found [first by
Irenæus] in the name of LATINUS, the founder of the LATIN KINGDOM,
written with the epsilon, Λατείνος, according to the ancient Greek
orthography; or, if it be written without the ε, according to the
later usage, then we owe to Mr. Clarke the important discovery, that
is found in the name of the LATIN KINGDOM,—Ἡ Λατίνη Βασίλεία.

Λ = 30 Ἡ = 8 Β = 2
α = 1 α = 1
τ = 300 Λ = 30 σ = 200
ε = 5 α = 1 ι = 10
ι = 10 τ = 300 λ = 30
ν = 50 ι = 10 ε = 5
ο = 70 ν = 50 ι = 10
ς = 200 η = 8 α = 1
———— ———— ————
666 = 407 + 259

Now, without in the least departing from this interpretation, I
remark, that while it correctly ascertains the PERSON or POWER to whom
this number belongs, namely, THE LATIN EMPIRE, BOTH SECULAR AND
SPIRITUAL; yet it does not COUNT or COMPUTE the number itself, or
discover to us its ROOT in arithmetic. The expression, _Let him that
hath understanding_ COUNT, “Ψηφισατω”, _the number of the Beast_,
cannot mean to find the number itself, for this is given; nor does it
merely signify to find out the name which expresses that number; but
it also means that the root of the number must be found, and the
number computed from it; and further, it signifies, I apprehend, that
we must apply the number to the chronology of the Beast himself, in
connection with that of the World, in which he exercises his
dominion.”

Footnote 38:

See _Note A_. p. 130.

Footnote 39:

This abstract of his arguments was communicated to the author by Mr.
Cuninghame.

Footnote 40:

See _Note B_. p. 132.

Footnote 41:

In L’Estrange’s Translation of Josephus, p. 10, he says “God commanded
Eve to tread upon his [the Serpent’s] head, both as the fountain of
all our woes, and as the part where he most easily receives a mortal
wound.” Reland says “Quia interpres vetus hæc reddit, _ut mulier ejus
capiti plagas inferret_, &c. Nulla apud Josephum est mentio mulieris,
nec ullum hactenus codicem Josephi conspectum memini, in quo hoc loco
mulier commemoratur.”—Hudson’s Josephus, vol. i. page 8, note c.

Footnote 42:

For the accuracy of _this number_ we have the testimony of Josephus in
two different places of his works, which have escaped the alterations
made in the text of his Jewish Antiquities, by wicked and designing
persons. See the Proœmium to that work, paragraph γ; and the Prologue
to his first Book against Apion.

Footnote 43:

This eminent Prophet was favoured with a vision of God’s glory, which,
though preceded by storm, and earthquake, and fire, was accompanied
with a _still small voice_. This was the _voice_ of love and mercy,
whose sweetest notes were heard at Calvary without the gate; for the
Septuagint says, κακεῖ Κυριος, _and the Lord was there_; 1 Kings xix.
12.—See the Alexandrine edition.

Footnote 44:

A name of Apollo, or the Sun; hence, perhaps, Ορος, a _mountain_,
because the _morning sun_ first appears on the mountain-tops.

Footnote 45:

This inversion, or _Metathesis_, is not uncommon in Hebrew, see Joshua
xix. 50, and xxiv. 30, compared with Judges ii. 8, 9, where it occurs
in this very word in composition.

Footnote 46:

“The construction of this sentence in the original, indicates that
_Baal_ and the _Sun_ are to be considered as one and the same; for the
copulative ‘ו _Vau_, is not put between them as it is between the
remaining words; thus, _and_ the Moon, _and_ the Planets (or, more
literally, _and_ Mazzaroth), &c.” The latter term, which occurs also
in Job xxxviii. 32, is understood by most critics, to signify the
_Twelve Signs of the Zodiac_; if this be its real meaning, the
doctrine of the _Celestial Sphere_ must have had a very early origin,
and long anterior to the famous sphere of Chiron or Eudoxus.

Footnote 47:

“Religious History of Man,” p. 248, second edition.

Footnote 48:

Russell’s “Connection,” vol. i. p. 401.

Footnote 49:

Dr. Russell gives the following curious extract from the _Canon
Chronicus_ of Sir John Marsham: “Plures in Oriente _Joves_ est
investigare, Græcis Romanisque longe recentioribus, nullus datur hîc
locus. Varro _trecentos Joves_ introducit: Nos originem quærimus, non
multitudinem. Sane omnis de Jove theologia ex Egypto derivata est; nec
Jovis solum, sed omnium etiam deorum numina inde petenda sunt.”—See
his “Connection,” pp. 389–406.

Footnote 50:

The inversion and amalgamation of the letters ד and ש producing Z.

Footnote 51:

ΘΕΟΣ δὲ λέγεται, δὶα τὸ ΤΕΘΕΙΚΕΝΑΙ τὰ πάντα ἑπὶ τᾔ[τᾕ?] ἑαυτοῦ
ἀσφαλείᾳ, καὶ διὰ τὸ ΘΕΕΙΝ· τὸ δὲ θέειν ἐστι τὸ τρέχειν, καὶ κινεῖν,
καὶ ἐνεργεῖν, καὶ τρέφειν, καὶ προνοεῖν, καὶ κυβερνᾷν, καὶ ζωοποιεῖν
τὰ πάντα. ΚΥΡΙΟΣ δὲ ἐστι, διὰ τὸ ΚΥΡΙΕΥΕΙΝ ἀυτὸν τῶν ὅλων,
κ.τ.λ.—Theoph. ad Autolycum, p. 10., Oxon. 1684.

Footnote 52:

The celebrated historian of Astronomy, Delambre, following the
opinions of Sir William Jones and Mr. Bentley in the “Asiatic
Researches,” sneers at the supposed antiquity of the Hindoo
Astronomical Tables contained in the _Surya Siddhanta_, and ridicules
Bailly and Playfair for maintaining such an opinion. But ridicule is
not a test of truth; and after all, his conclusion is only this, that
the question _seems_ to be settled! Without insisting on the antiquity
of the Tables, it may be urged on very satisfactory grounds, that some
of the observations to which they refer, were _real_ and not
_fictitious_. Delambre has brought no proof of his own to shew that
they _must_ be fictitious, but has merely copied the statements and
arguments of Mr. Bentley. For these, we refer to his work entitled, “A
Historical View of the Hindu Astronomy,” London, 1825.

Footnote 53:

Even the splendid creations of Milton’s genius, in his “Paradise Lost”
have been often substituted for the truths of Sacred Inspiration.

Footnote 54:

Πατὴρ τοῦ μελλόντος ἀιῶνος: Isaiah ix. 6; See the Alexandrine edition
of the Septuagint.

Footnote 55:

Ὁσαισ ... ἡμέραις έγένετο ὁ κόσμος, τοσαύταις χιλιοντάσι συντελεῖται.
καὶ διὰ τοῦτό φησιν ἡ γραφή· “καὶ συνετελέσθησαν ὁ ὀυρανὸς καὶ ἡ γῆ
καὶ πᾶς ὁ κόσμος αὐτών. καί συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ϛʹ τὰ
ἔργα ἀυτοῦ, ἁ ἐποίησε; καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ζʹ ἀπὸ
πάντων τῶν έργων ἀυτοῦ.” τοῦτο δ’ ἐστι τῶν προγεγονότων διήγησις, καὶ
τῶν ἐσομένων προφητεία. ἡ γὰρ ἡμέρα Κυριόυ ὡς ᾳ ἐτη· ἐν ἑξ οὖν
συντετελέσθαι τὰ γεγονότα· φανερόν οὖν, ὁτι ἡ συντελεια ἀυτῶν ϛʹ στ
ἐτος ἐστίν.—Irenæus contra omnes Hæreses; pp. 444, 445, Grabe’s
edition, Oxon. 1702.

Footnote 56:

Hæc Irenæi sententia de mundi permansione, tot tantosque habet
vindices et confirmatores, ac plausibiles persuasiones, modo divinæ
potestati nihil temerè præscribatur, ut in eam lubens descenderem.
Primò enim Ethnicorum omnium clarissimos et antiquissimos scriptores,
Hydaspen Medorum Regem; Mercurium Trismegistum, ac Sybillas hoc
præcinuisse et firmasse, testis Lactantius, lib. vii. cap. 14, 15 et
18. Hebræos idem sequi, testimonio est oraculum, quod Heliæ nomine
circumferunt Thalmudistæ, libro Sanhedrin, capite Helec: et lib.
Havoda Zara, cap. liphne-edehen: cujus verba recitantur, nec
refelluntur, a doctis et Catholicis Authoribus, Galatino libro iv.
cap. 20., Pico Mirandulano lib. vii., Heptapli cap. 4. et Francisco
Veneto lib. de Harmonia Mundi Cant. iii. Tono 7, cap. 7. Oraculum hoc
declarant, ac conjecturis multis et non spernendis confirmant insignes
Rabbini Selomo et Isaac. Ex Latinis Ecclesiasticis Patribus,
sententiam hanc amplectuntur et tuentur Lactantius lib. vii. cap. 14.,
Hilarius in cap. 17. Matth., Hieronymous Epist. ad Cyprianum, et
Comment in cap. iv. Micheæ, Gaudentius Brixianus Tract. x. de Lectione
Evangelica. Refert eandem et Augustinus lib. xx Civitat. Dei cap. 7,
ut verisimilem, licet alibi illam impugnaverit. Glossa etiam, quæ
Ordinaria vocatur constanter affirmat, in 5 cap. Genes. Inter Græcos
vero placuit hæc opinio Justino Martyri, seu cuivis alteri Authori
Quæstionum ad Orthod. Quæst. 71. Sex istis millibus quingentos annos
addere visum est Hippolyto, Cyrillo, et Chrysostomo, ut author est
Germanus Constantinopolitanus libro de theoria rerum Eccles.
Perspectum mihi, est hanc sententiam oppugnari ab Augustino Comment,
in Psal. 6 et 89. atque Epist. 89. insuper à Beda in Psal. 89. an vero
illam expugnent, viderint docti et acuti eorum Lectores. Hæc autem ni
fallor, aliquod emolumentum adferent ad eorum reprimendos clamores,
qui temere nullaque ratione B. Martyri hac de re vehementius
insultant, et lapsos, quos putant, Patrum aliquanto contumeliosiùs
insectantur. _Feuardentius._—Grabe’s Irenæus, pp. 444, 445.

Footnote 57:

Ἑπτα ἐν γενεῄ κατακαύσεται κόσμος ἀειδὴς.—Philebos, p. 157., cited by
Dr. Russell, p. 77 of his “Connection.”

Footnote 58:

Augustine de Civit. Dei, lib. xv. c. 11–13; cited by Russell, p. 81 of
his “Connection.”

Footnote 59:

Russell’s “Connection” pp. 80–84.

Footnote 60:

Πανταχόθεν τοιγαροῦν τῆς τῶν ό ἑρμηνείας ἐκ παλαιας, ὡς ἐοικε, καὶ
ἀδιάστροφοῦ Ἑβραιῶν γραφῆς μεταβέβλησθαι συνιστάμενης, εἰκότως ταὺτῇ
καὶ ἡμεῖς κέκρημεθα κατὰ την παροῦσαν χρονογραθιαν, ὁτε μάλιστα καὶ ἡ
καθ’ όλης τῆς οἰκουμένης ἡπλωσμένη χριστοῦ ἐκκλησία ταυτῇ μονῇ
προσέχει τῶν τοῦ σωτῆρος ἡμῶν ἀπόστολων τὲ καὶ μαθήτων ἀρχῆθεν ταὺτῇ
χρῆσθαι παραδεδώκοτων.—Eusebius, cited by Syncellus, p. 89, Bonn,
1829.

Footnote 61:

We refer to Robinson’s edition of Hesiod’s works, quæ supersunt, cum
notis Variorum, Oxon. 1737.

Footnote 62:

“Connection,” vol. ii. p. 465.

Footnote 63:

Genesis xlix. 11, 12, 25, 26. The above passages are improved a little
by reference to the Septuagint, of which see a Translation according
to the Vatican edition, just published by Bagster and Sons, from the
pen of Sir L. C. L. Brenton, Bart.

Footnote 64:

The character of the present age, which is remarkable for vulgar
_Infidelity_, and the entire worship of _Mammon_, especially in the
metropolis, has made many of the people of God sigh and cry for the
abominations of the land, and fear that the Apocalyptic vials of wrath
are about to be poured out upon this devoted country; for to whom much
is given, of them much will be required. The crying sin, in our
estimation, is that which makes a _gain of godliness_, and which puts
men into the _priest’s office_ for a piece of bread; for by this
_craft they have their_ ἐυπορια, _wealth_, Acts xix. 25; or, as it
might be rendered, _respectability_. This age indeed makes vast
pretensions to _respectability_, but it is only that which arises from
_wealth_. Now it is very remarkable that the letters of the Greek word
ἐυπορια, which was used by the craftsmen who made silver shrines for
Diana, when they complained of the spread of the Gospel, and set
Ephesus in an uproar for _two hours_, added up according to their
value in the Greek system of notation, make the sum of 666, the
well-known number of the Beast! Thus:—

Ε Υ Π Ο Ρ Ι Α
5 + 400 + 80 + 70 + 100 + 10 + 1 = 666.

What does this indicate, but that the beast reigns triumphant in the
present age; for the whole world has gone a wondering after him, and
the image which he has set up? And what is this image but _wealth_ or
_respectability_, which all are so anxious to acquire and maintain?
Let Christians beware of falling into this snare, and let them attend
to the warning voice of the beloved Apostle; Rev. xviii. 4. For the
discovery of the above singular numerical coincidence, we are
indebted, through the publisher, Mr. Bagster, to the author of a work
just published, entitled “WEALTH, The Name and Number of the Beast,
&c.”

Footnote 65:

The similarity of this description to that of Hesiod, is in some
points, even more marked in the Septuagint.

Footnote 66:

Ἀρχη σοφιας which is the same as ‘ראשית signifies literally the
_beginning_ or _summit of wisdom_, and consequently the _highest
wisdom_.

Footnote 67:

Here Virgil, by a Poetic licence, melts the _Iron age_ and the _Cumæan
age_ into one. This was natural for him to do, as a Roman; for no
doubt he was aware that the ascendancy of the _Roman Power_ had been
predicted in ancient prophecy under the figure of _Iron Rule_: and he
might hope that the _Fifth Monarchy_ would spring from the same
source.

Footnote 68:

This learned and illustrious poet, who had no doubt, borrowed his
“_priscæ vestigia fraudis_”[69] from the 2d Chapter of Genesis, might
have also anticipated the gross wickedness which should continue to
prevail, notwithstanding the advent of the Divine Instructor, until
death should put an end to mortal strife, and the spirits of the just
be made perfect. It is lamentable in the present _Age of
Respectability_, to behold so many of these _vestigia_ as the
newspapers exhibit, those daily records of crime and debauchery,
murder and suicide; to read the reports of the police, inquest, and
law courts, one would scarcely believe that he lived in a Christian
country, but rather that he dwelt in the midst of Pagan Rome. It is
our deliberate opinion that the publication of such reports is
injurious to the morals of the country, and that an immediate stop
should be put to it by legislative enactment. The reading of
newspapers is now so universal, and the taste for _The Horrible_ so
rabid, especially among the lower orders, that we are fully persuaded
that the perusal of the reports of trial for crime, under the
temptation of the Devil, and the pressure of similar circumstances,
too frequently leads to its commission. It would serve all the good
purposes that can possibly be gained by publicity, merely to record
the names and crimes of the offenders, without entering into all the
shocking details, so disgusting to the truly humane and Christian
portion of the community.

Footnote 69:

“_Traces of Man’s early sin._”

Footnote 70:

The works of these authors to which we shall chiefly refer, are, the
“Jewish Antiquities” of Josephus, the treatise “To Autolycus” of
Theophilus, the remains of the “Chronicon” of Africanus, the mutilated
“Chronicon” of Eusebius, and the “Chronicon Paschale.”

Footnote 71:

See Hudson’s Josephus, vol. i. pp. 13, 14; note _a_.

Footnote 72:

Lib. iii. ad Antolycum, p. 262, Oxon. 1684.

Footnote 73:

See Routh’s Reliquiæ Sacræ, vol. ii. pp. 126, 129.

Footnote 74:

Ibid, pp. 242, 243, 248, 250.

Footnote 75:

Hudson’s Josephus, vol. i. p. 26.

Footnote 76:

See Hudson’s Josephus, pp. 26, 27.

Footnote 77:

Lib. iii. ad Autolycum, p. 262.

Footnote 78:

Routh’s Reliquiæ Sacræ, vol. ii. p. 130.

Footnote 79:

On this point, see the “Cours Complet de Theologie,” tom. iii. p.
1538; and “Chronicon Paschale,” p. 340, Venet. 1729.

Footnote 80:

Routh’s Reliquiæ Sacræ, vol. ii. p. 131.

Footnote 81:

Hudson’s Josephus, vol. i. p. 111.

Footnote 82:

Lib. iii. ad Autolycum, p. 262.

Footnote 83:

Lib. iii. ad Autolycum, p. 265.

Footnote 84:

Routh’s Reliq. Sacr. vol. ii. p. 155.

Footnote 85:

Ibid, p. 136.

Footnote 86:

Μετὰ τοῦ ἀληθοὺς δια τοῦ Μωσέως πνεύματος διδαχθέντες, ἐκ τε τῶν
λοιπῶν Ἑβραϊκῶν ἱστοριῶν, ἀριθμὸν ἐτῶν πεντάκις χιλίων πεντακοσίων ἐις
τὴν ἐπιφάνειαν τοῦ Σωτηρίου Λόγου τὴν ἐπὶ τῆς μοναρχίας των Καισάρων
κηρυσσομένην παραδεδώκασιν. Routh’s Reliq. Sacr. vol. ii. p. 132.

Footnote 87:

The 20 years taken from the former period, and the 20 years of the
servitude omitted, being both added to the short period, will make it
exactly 72 years.

Footnote 88:

Hudson’s Josephus, vol. i. p. 979.

Footnote 89:

Ibid, p. 322.

Footnote 90:

Russell’s “Connection,” vol. i. p. 147.

Footnote 91:

Sulpicius Severus in Hist. Sacr. i. 44, 3; cited by Clinton.

Footnote 92:

See Russell’s “Connection,” p. 128; where he gives a very erroneous
view of the critarchate of Samuel and the reign of Saul. He is also
mistaken as to the critarchate of Samson.

Footnote 93:

Hudson’s Josephus, vol. ii. p. 470.

Footnote 94:

Hudson’s Josephus, p. 371.

Footnote 95:

Ibid, p. 422.

Footnote 96:

Ibid, p. 506.

Footnote 97:

Hudson’s Josephus, p. 528.

Footnote 98:

Probably intended for _Shamgar_; see Lib. iii. ad Autolycum, p. 266.

Footnote 99:

Clinton’s “Fasti Hellenici,” vol. i. p. 306, note _d_.

Footnote 100:

Lib. iii. ad Autolycum, p. 266.

Footnote 101:

Routh’s Reliq. Sacr. vol. ii. pp. 160, 161.

Footnote 102:

Clinton’s “Fasti Hellenici,” vol. i. p. 308, note q.

Footnote 103:

Routh’s Reliq. Sacr. vol. ii. pp. 167, 169.

Footnote 104:

Russell’s “Connection,” pp. 130, 131; and Clinton’s “Fasti Hellenici,”
vol. i. pp. 303—310.

Footnote 105:

See the vol. last cited, p. 310, note _x_.

Footnote 106:

We have observed the correct number in the series of the Judges
prefixed to the Armenian copy of the Chronicon of Eusebius.

Footnote 107:

Clinton’s Fast. Helle. p. 310, note _z_.

Footnote 108:

Ibid, p. 304.

Footnote 109:

Ibid, p. 305.

Footnote 110:

Ibid, p. 305, note _z_.

Footnote 111:

Hudson’s Josephus, vol. i. p. 528.

Footnote 112:

Hudson’s Josephus, vol. i. p. 518.

Footnote 113:

Ibid, p. 516.

Footnote 114:

On this point, see Clinton’s “Fasti Hellenici,” vol. i. p. 316; where
the author makes a wrong citation from the Septuagint, viz., 4 Reg.
xiii. 10.

Footnote 115:

Euseb. Chron. Canon. Book I. 5, 2, ex Haicano Codice, Mediolan. 1818.

Footnote 116:

Hudson’s Josephus, vol. ii. p. 387.

Footnote 117:

Hudson’s Josephus, vol. ii. p. 452.

Footnote 118:

Ibid, p. 400.

Footnote 119:

Lib. III. ad Autolycum, p. 281.

Footnote 120:

Lib. III. ad Autolycum, p. 269.

Footnote 121:

Routh’s Rel. Sac. vol. ii. p. 174.

Footnote 122:

Ven. 1483.

Footnote 123:

Mediolan. et Ven., 1818.

Footnote 124:

Ven. 1729.

Footnote 125:

See Hales’s “Analysis,” vol. i. pp. 276–278.

Footnote 126:

2 Kings xxv. 4.

Footnote 127:

Luke iii. 1, 23.

Footnote 128:

Hudson’s Josephus, vol. i. pp. 547–979.

Footnote 129:

See Dr. Hales’s “Analysis,” vol. ii. p. 652.

Footnote 130:

Lib. iii. ad Autolycum, pp. 268–277.

Footnote 131:

Luke iii. 1, 23; and p. 89, _Part I_.

Footnote 132:

Routh’s Rel. Sac. pp. 181, 186, 187.

Footnote 133:

Lib. iii. ad Autolycum, pp. 276–281.

Footnote 134:

Routh’s Reliquiæ Sacræ, vol. ii. pp. 129–193.

Footnote 135:

See the Hieronymian version of his “Chronicon,” Ven. 1483.

Footnote 136:

See “Chronicon Paschale,” p. 179, Ven. 1729.

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TRANSCRIBER’S NOTES

Page Changed from Changed to

90 τρίτῃ τῶν βαςιλειων, ὡς τρίτῃ τῶν βασιλειων, ὡς
ἡτοίμασαν τοὺς λίθους, καὶ τὰ ἡτοίμασαν τοὺς λίθους, καὶ τὰ
ξύλα τρισὶν ξύλα τρισὶν

● Typos fixed; non-standard spelling and dialect retained. ● Used numbers for footnotes, placing them all at the end of the last chapter. ● Enclosed italics font in _underscores_. ● Enclosed blackletter font in =equals=. ● The caret (^) serves as a superscript indicator, applicable to individual characters (like 2^d) and even entire phrases (like 1^{st}).