define and determine their meaning, and this is always the case, when they are found in connection with the governing clause "they that dwell," "oi kaтolкOUVтES." Then they have, κατοικοῦντες.” and can have, only one meaning; then they refer only to one land and to one people; and this land and this people must be the land and people of Judæa.

This will be reduced to demonstration from a consideration of the passages in which these words occur.

They are found put in apposition and contradistinction to "every tongue and kindred, and people and nation," "Tâσa φυλὴ καὶ γλώσση, καὶ λαὸς καὶ ἔθνος.” It is well known that one only land claimed this distinction; one only people asserted this separation from the Gentile world. The Greeks were not more anxious to be held distinct from the Barbarians, than the Jews from the heathen,-than "they that dwell on the earth," from the tongues, and kindreds, and peoples, and

nations.

The first passage which I shall bring forward in proof of this is Rev. vii. 4., where the 144,000 are said to be sealed "of all the tribes of the children of Israel." By turning to Rev. xiv. 3., it will be found that the same 144,000 are said to be "redeemed from the earth." These are contrasted (Rev. vii. 9.) with "a great multitude... of all nations and kindreds, and people and tongues." Here it is evident that the 144,000 of all the tribes, defined as the "redeemed from the earth," are put in apposition to "the great multitude... of all nations and kindreds, and people and tongues.' The inference is unavoidable that the writer of the Book intended to draw a distinction between Jew and Gentile, between the sealed "of all the tribes of the children of Israel," (and these tribes are enumerated by name in order to show that a literal Israel is intended,) and the gathered from "all nations and kindreds, and people and tongues ;" and by comparing Rev. vii. 4. with Rev. xiv. 3. it is made matter of positive certainty that the “redeemed from the earth" are identical with the sealed from "all the tribes of the children of Israel." This at once gives us the position we contend for, that "the earth" is the land of Judæa.

tongues and nations shall see, &c. ... and they that dwell upon the earth shall rejoice over them."

Rev. xiii. 7, 8. "And power was given unto him over all kindreds, and tongues, and nations, and all that dwell upon the earth shall worship him."

Rev. xiv. 6. " And I saw another angel... having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.'

In all these passages there is a marked antithesis between the Jew and the Gentile, a distinction evident to the simplest comprehension. The Jew is described by that title which belongs to him alone, and which is never used in this Book in any other sense but as defining that peculiar people who were separate from the Gentile world. The heathen, on the other hand, are appropriately distinguished by the name by which the Jew ever recognised them, the one as "they that dwell upon the earth;" the other, as "the nations, and kindreds, and tongues, and people."

The same argument may be drawn from the consideration of those texts in which the expression "the kings of the earth" occurs, in contradistinction to other clauses which serve to define and particularise its meaning. And here again I should wish to take it for granted that the woes of the Apocalypse descend upon the "kings of the earth" as well as upon them that dwell on the earth." This will not require any elaborate proof. Under the Sixth Seal the kings of the earth and the great men hide themselves from the approaching vengeance, calling upon the mountains and rocks, almost in the identical language predicted by our Lord, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb." (Rev. vi. 16.) At the destruction of Great Babylon the kings of the earth "bewail and lament for her when they see the smoke of her burning." (Rev. xviii. 9.)

It will then hardly be denied that the woes of the Apocalypse come on princes and lords, who are called kings of the earth, as well as upon the inhabiters of the earth.

Is there then any clue by which we may discover who are meant by the kings of the earth? (Rev. xvi. 12. 14.) They are mentioned in opposition to the "kings of the East" and the

kings "of the whole world." 1 This is a very remarkable distinction. They are the princes of a particular land which maintained a separation from every other country, which held itself aloof from the "whole world" of imperial Rome, and the lands inhabited by the people of the East. This in the uniform language of history and Scripture can only be Judæa.

The same distinction is observable in Rev. xviii. 3.: "For all nations, evŋ, have drunk of the wine of the wrath of her fornication, and the kings of the earth, rns yns, have committed fornication with her." So also Rev. xxi. 24.: "And the nations, vn, of them that are saved shall walk in the light of it, and the kings of the earth, TŶs yês, do bring their glory and honour into it."

It is most evident that the writer of the Apocalypse (a book everywhere abounding with the most forcible and magnificent contradistinctions and appositions) intended by these striking points of contrast to define and to determine the princes of that particular land which ever vaunted its superiority in point of privilege above the heathen world.

The same argument, which however I shall not now pursue, is applicable to the expression "the merchants of the earth," ἔμποροι τῆς γῆς, as contrasted with "all nations,” παντα τὰ Ovn (Rev. xviii. 3.; Rev. xviii. 23.).

I may now take it for granted that the woes of the Apocalypse descend upon a particular city as well as upon the inhabitants and princes of a particular land. Now that city (every

"The kings of the earth," ris yйs, are not the kings of the Gentile nations, or they would be called "oi Baoiλeis twv ¿0vwv (Luke, xxii. 25.), and not “ οἱ βασιλεῖς τῆς γῆς.” They are not identical with “ οἱ δέκα βασιλεῖς . . . τοῦ θηρίου (Rev. xvii. 12.); for these are not called “ οἱ βασιλεῖς Tns yns." Nay, it is said of them that they shall hate the whore, "exovoa βασιλείαν ἐπὶ τῶν βασιλέων τῆς γης ;” it would be impossible for them to hate and destroy the "whore which reigneth over the kings of the earth," and be themselves "the kings of the earth." Added to this, Clement calls the king of Jericho " Baoiλeûç tñs yñs," (Epist. i. 12.); and Herod and Pontius Pilate, the rulers of Judæa, are called "the kings of the earth" (Acts, iv. 26.) It is most evident that a distinction was intended to be made between "the kings of the East,—“ τшν άñò ávaroλŵv ýλíov," defined by St. Clement to mean “ ἀνατολικοὶ τόποι, τουτ ̓ ἔστιν οἱ περὶ τὴν ̓Αραβίαν,” (Epist. i. ad Cor. 25.), "the kings of the whole world,"-rns oikovμévns öλns,--of Imperial Rome, and "the kings of the earth," Tŵs yŵs, — Judæa.

where mentioned in the Apocalypse as the subject of divine wrath) is defined as "that great city which reigneth over the kings of the earth." If "they that dwell on the earth," as opposed to the heathen, can only be the Jewish people; if "the kings of the earth," as distinct from the kings of the East and of the whole world, can only be the princes of Judæa; then "the great city which reigneth over the kings of the earth" can only be Jerusalem.

It will be satisfactory to find that the same argument which we have as yet employed, is applicable to our present position; and that the city which is the object of the woes of the Apocalypse is ever held distinct from the cities of the heathen. Rev. xvi. 19. The city is contrasted with the cities of the nations: "And the great city was divided into three parts, and the cities of the nations, Ovov, fell, and Great Babylon came in remembrance before God."

Nothing can be more evident than that a marked contrast is here intended to be kept up between the great city which came into remembrance before God, and the cities of the nations, ἔθνη.

Rev. xi. 2.-"The holy city shall they (the Gentiles, Ovn) tread under foot." Or, according to St. Luke, xxi. 24."Jerusalem shall be trodden down of the Gentiles." The distinction drawn between the Gentiles who should tread down "the holy city," and that city which alone could claim this unique title of separation, is so plain, that there hardly seemed a necessity for the author of the Apocalypse to render his meaning still more intelligible by defining that holy city as "the great city where also our Lord was crucified." Rev.

xi. 8.

In Rev. xvii. 1. mention is made of "the great whore," and "The many waters." In verses 15, 18, the "waters" are explained to mean "peoples, and multitudes, and nations, and tongues," and "the woman" "the great city which reigneth over the kings of the earth." Here is another clear point of antithesis between the metropolis of Judæa, over which "the kings of the earth" lament (Rev. xviii. 9.), and from whose approaching miseries "the kings of the earth" hide themselves (Rev. vi. 15.), and "the peoples, and multitudes, and nations, and tongues," of the heathen world; and it is worthy

of observation that this distinction is found in a passage which is a definition of the symbols of verse 1. and where it is evident that the author, as in his previous delineation of "the great city" by the significant phrase "Where also our Lord was crucified," or of "the great dragon" by “That old serpent called the Devil or Satan," intended to give an intelligible explanation of the symbols employed.

The argument then resolves itself into this:-Either the woes of the Apocalypse have fallen upon this particular people, princes, and city, or they have yet to fall upon this particular people, princes, and city.

For it cannot be too strongly stated that the terrific symbols of the Apocalypse do not fall upon the dwellers on the whole world, oikovμévn, upon the princes and merchants of the Gentiles, Ovn, or upon more than one city, and that, not a city of the nations, vn, but a city having dominion over the kings of the earth." That from the beginning to the end of this mysterious volume one only people are the subjects of vengeance, and no vengeance is denounced on any other. only city comes into remembrance before God; the princes and merchants of one only land experience the vengeance of the Almighty; and these are from first to last put into distinct contrast with the rest of mankind.

ται.” σε

66

One

Γίνε

It will give me no trouble to show that they have so fallen. I answer at once, in the words of St. Barnabas, "So it is," "and it has come to pass as the Lord hath spoken "—" Tive“ καὶ ἐγένετο καθ ̓ ἃ ἐλάλησε κύριος.” (S. Barnaba Epist. 16.) This is so certain that nothing more need be said. It will not be so easy to show that the woes of the Apocalypse have yet to fall upon the Jewish people.

According to popular theories, the kings of the East, transformed into the people of the Jews, although the Jews never considered or spoke of themselves as the people of the East, are to be gathered unto their own land; Jewish millionaires are to repurchase Palestine; Jerusalem is to be rebuilt with a splendour hitherto unequalled; Christ is to come and reign on an earthly throne; Christianity is to go back into Judaism instead of Judaism being transfused into Christianity; and the Jews are to be the authors of the complete conversion of the human race.

C