peninsula. Carthage, as a great maritime power, had been more the object of dislike to Alexander; but she, originally a colony from Tyre, had drawn off from any attempt to assist the mother city when attacked by him.

expected to be born. But these ambitious men
soon quarrelled among themselves, and there was
no master-mind nor central authority to control
them. Fourteen years after Alexander's death
the last of his children was murdered, and then,
when obedience was no longer claimed, even
nominally, to the blood of the conqueror, they
began each to assume the diadem for himself.
After a battle at Ipsus, in Phrygia (301 B.c.),
between Antigonus, who wanted to assume uni-
versal authority, on the one hand, and Seleucus,
Ptolemy, Cassander, and Lysimachus, four of
Alexander's great generals, on the other, the
empire was divided among these four, and thus
Daniel xi. 4 came true--" His kingdom shall be
broken, and shall be divided toward the four
winds of heaven, and not to his posterity, nor
according to the dominion which he ruled; for
his kingdom shall be plucked up, even for others
besides those." Two of these kingdoms, that of
the north, Syria (the Seleucida), so called because
it lay north of Judæa, and of the south, Egypt
(the Ptolemies), because it lay south of it,
occupy a prominent place in Daniel xi., as con-
nected politically and geographically with the
Jewish people (whom those kings alternately
possessed and persecuted), and with a wilful
king (Dan. xi. 36), who is to rise up in days not
yet come to pass, and through his attack on them
bring the judgment of God upon himself. The
other two were Macedon, on the west, and Thrace
and part of Asia Minor on the east. From
Daniel vii. 6 we find the third beast had four
heads; we are not, therefore, permitted to begin
the fourth or Roman empire till these heads are
absorbed into it. As to Macedon, beginning with
Cassander, the new kingdom existed about one
hundred and thirty years, at which time the last
king, having entered into a struggle with the
Romans, graced a Roman triumph, and Macedon
became a Roman province. The kingdom of
Thrace, in the east, was eventually, with a capital
at Pergamos (where afterwards was one of the
Apocalyptic churches), bequeathed by the last
king to the Romans, and a prætor had his seat
there.

Rome had just finally conquered Latium, in her internal wars, when Alexander began his first military enterprizes against the Illyrians, and his conquest of Thebes. She had as yet to conquer the Samnites, and a few nations which were still maintaining their independence in the Roman peninsula, before she acquired the sovereignty of all Italy. She had been for some time governed by magistrates, called consuls, and her internal organization was already complete, so far as that the functions and rights of each component in the state were defined; whilst the usual jealousy between these parties, as is common in civilized nations, had already been the occasion of proving what superior minds she had given birth to. Rome, therefore, was growing great, and was becoming ambitious, although the marvellous career of Alexander in the East, according to the purpose of God, drew all eyes to him. Thus in implicitly believing all that the Scripture has said about the universality of the existing monarchy, facts would be against us if we supposed that there was no other authority in existence. As the kingdom of Lydia apparently kept its independence in the time of Nebuchadnezzar, so Rome was free and enlightened during the sway of Alexander. If the monarch of Lydia had confronted Nebuchadnezzar, or the legions of Rome had battled with Alexander, there can be no doubt that they must have succumbed. Alexander's empire, some years after his death, was divided into four-"the beast had also four heads." (Dan. vii. 6, viii. 8.) The events connected with these four heads form some of the most perplexing and entangled parts of our history. Before Rome had absorbed these four kingdoms into herself, a period had elapsed from first to last of nearly 250 years. Now Daniel ii. and vii. make the fourth empire directly to succeed the third, without noticing the career of the four heads into which the third resolved itself, whilst Daniel viii. deals with these four (at all events two of them), in order, no doubt, to shew the connection which the Jews did and will yet have with two of the four kingdoms which arose out of Alexander's empire. I must, therefore, touch upon what happened with these four divisions of In Dan. xi., it would appear that, down to Alexander's vast empire after his decease, and verse 20, we have the account of the wars beshew you how Rome absorbed them. Immedi-tween the Ptolemies and the Seleucidæ. At ver. ately after his death, division was made of the empire among a great number of his generals; but only as viceroys to his half-brother Aridæus, a person of weak intellect, on whom the crown devolved, with reserve to a son of Alexander's

With Egypt and Syria the case was different. Their history, until they fell into the hands of the Romans, is a more prolonged one, and interwoven on both sides with Jewish affairs, as I have already told you.

21, Antiochus Epiphanes appears as king of the north. He is execrated in history as a tyrant and persecutor, especially of the Jews. His career is, perhaps, pursued to the last verse of the chapter, when he comes to his end. But inasmuch as in

66

This library existed in great part until the time of the Mahometans, when one of their caliphs (A.D. 640) destroyed it, saying that, having the Koran-Mahomet's religious book-every other learning was useless. The last kings of the Ptolemies degenerated. Civil dissension entered the palace. They became at first protected by the Romans; but on the death of the last queen (Cleopatra, B.C. 30, and 294 years after the decease of Alexander), Egypt was converted into a Roman province.

ver. 31 a time of trouble is depicted in connection as regularly followed as an art, and for a liveli with the abomination that maketh desolate," hood, as printing is now. which "abomination of desolation" is spoken of by the Lord (Matt. xxiv. 15) long after the death of Antiochus, as a marked epoch of the latter days, it is impossible to doubt that this persecutor was only a type of some one else, and that the history rather dwells on that king of the north who is to arise in the latter days, during the time of "Jacob's trouble." (Jer. xxx. 7.) Hence we see why the kingdoms of the north and south are introduced as parts of the Grecian monarchy, because out of one of them-that is, We have now arrived at the last, or Roman apparently, out of that part ruled over by the empire, the fourth beast of Daniel-the iron Seleucida a mighty persecutor of the Jews is to rule-a part of which we English people constiarise. These kingdoms must, therefore, yet have tute, to which we belong. I will say a few a future existence, when it is a question of the words about the character of that people, which, Jews in the latter day. As to their past history, during the time it preserved its original elements, or the time when they were absorbed into the stamped its impress on the world as it was conRoman power, the following is a short account quering it. Its rise was from small beginnings. of Syria and Egypt. Syria flourished under the Their poets and romancers loved to trace their Seleucidæ, especially under Seleucus, the first origin to Eneas, as he fled from Troy. In the king, who had a long reign, and built many very first germ of their history, we find a strong cities. His successors carried on continual wars national or popular element, such as we never with the Ptolemies, to whom, in the partition of hear of in Babylon or Persia, if it ever existed the empire, Palestine had been allotted, but in Greece; for in this country individuals which Seleucus had invaded and taken. Thus might rise and become prominent in the state by it was a kind of battle-field for the contending an intellectual superiority, and thus introduce parties, and it has been supposed that Dan. xi. new forms of government or new eras of thought; 1-21 relates the history of these wars until the but there never was in Greece that strong natime of Antiochus Epiphanes, whose history is tional or iron will, which, whilst in its native taken up, but, as I said before, principally as a type strength, before it became debased or mixed with of the destroyer of the last days. The ships of clay, gave laws to the world. During the twelve Chittim (v. 30) is the interference of a power from years that Alexander had been attracting the eyes the west, that is Rome, in one of his attempts of the world to Asia, the Romans had been elbowupon Egypt. It is an historical fact, and interest-ing a place for themselves in the Italian penining as being the first account we have of the power sula. Although their city had been founded as of a people in the west of Europe, who were after-early as 753 B.C., that is 150 years before Nebuwards to subjugate the world. Meanwhile the chadnezzar, yet so small was its importance, Jews, under the princes of the Maccabean family, that it made no figure in the world till after the asserted their independence against the tyranny death of Alexander. After a struggle of nearly of Antiochus Epiphanes, and maintained it for five centuries, she became (about 266 B.C.) masabove 100 years, when they fell under the power ter of the whole of Italy. Then her foreign of Pompey, the Roman general, who took Jeru-wars began. Sicily was first wrenched from the salem B.C. 63, and ever afterwards these kings Carthaginians. This latter was the great marireceived their investiture from the Romans. A time power of the day. Originally a colony from year or two before this event, the Romans, under Tyre, settled on the north coast of Africa, near the same general, had conquered Syria. Three the present Tunis, she became gradually posof the four kingdoms into which Alexander's sessed of Sicily, Sardinia, and Spain, and had empire broke up have now been disposed of. emporiums of trade all over the known world. The fourth-Egypt-during its existence, was Her internal policy was in contrast with that better ruled, for the most part, than Syria. Its of the Romans. She did not give the right politics were interwoven with those of Syria, and of citizenship to the inhabitants where she the poor Jews suffered from both. The Ptole- settled, nor identify them with her interests. As mies encouraged learning, and accumulated at with the English in India, her armies were comAlexandria the largest library in the world, manded and officered by Carthaginians, but it is amounting, as some say, to 700,000 volumes-doubtful whether they served in the ranks. A in manuscript, of course, as printing was not struggle had long been foreseen between the known; but the copying of manuscripts was then two powers, which came off in what have been

termed the first, second, and third Punic wars.
These wars lasted from B.C. 264 to B.c. 146.
The second was carried on under the direc-
tion of Hannibal, one of the greatest generals
which this world ever produced; but his single
abilities were unable to cope with an united
power like the Roman. May we remember our
object whilst we read of the rise and fall of
these empires, viz.; that history with God is
only noticed where it connects with His Christ,
and so with His earthly family the Jews.
Your affectionate Father,

A

these: "Ah! me no hear of Christian's God, dat pay de debt; me walk, walk, day, day, but me no hear. White man tell me in Africa, go to England, but me no find; me go back, me die here." He saw some people on Sunday going into a large house, which he concluded was the temple of the Christian's God; he followed them; he heard a sermon, but he heard nothing of Christ. It was all unintelligible to him, and he still remained the subject of despondency, and still went about mourning. A gentleman accidentally overheard him one day, while he was complaining to himself of his unsuccessful inquiry after the Christian's God. He spoke to him, and directed him to go to such a place that evening, and there he would hear of the Christian's God. He went, and heard a sermon by that gentleman on the suretyship of Christ, in which he described sin as a debt, and Christ as paying it, and the price He paid, even His own life's blood; and that He was ascended up to heaven, and had sent him (the preacher) to say to all, "Come unto me all ye that labour and are heavy laden, and I will give you rest." Long before he came to the close of his sermon, the Spirit of God had been pleased to touch the heart of the poor negro, and to enlighten his mind. He started up in the pew, but with

The God who paid the Debt. NEGRO on the coast of Africa, who felt much concerned about his soul, applied in various directions for help, all which did no good. He was so distressed in his mind, that he went wandering about from place to place, without meeting anything to comfort him. One day, as he was sitting solitary on the beach, some English sailors came ashore to get water. As they were rolling the cask along, one of them heard the moanings of the poor negro, and going up to him said, "Hallo, shipmate! what's the matter with you?" The negro began to tell his tale of woe, in broken language, but was hastily inter-out making a noise, and in a whispering tone rupted by the sailor exclaiming, "Oh, I see what's the matter with you; you must go to England, and there you'll hear of the Christian's God who paid the debt." These words were spoken in a careless manner; but they made a deep impression on the mind of the negro, who determined to proceed to England.

He travelled a great many miles, until he came to an English settlement, where he got leave to work his passage over in a ship that was lying there. During the voyage he would frequently approach one sailor and another, and say, with great simplicity, in a plaintive tone, "Please, massa, you tell me where Christian's God, dat pay de debt?" The seamen, who, it appears, were all irreligious, only laughed at him, and concluded he was mad. The ship arrived at London, and the negro was put ashore at Wapping. Having no money to receive, he wandered from street to street, and whenever he could catch a single passenger, he would stop and say, in the most melancholy manner, "Please, massa, you please tell poor black man where Christian's God, dat pay de debt?" Some told him to go about his business, some gave him money, and others, supposing him to be deranged, passed on; but he met no one to answer his question.

In this manner he continued to stroll about, as devoid of comfort in England as in his own land; and frequently would he steal down some byplace, and give vent to his soul in accents like

was heard to say, while he clasped his hands together, and tears ran down his cheeks, "Me have found Him! me have found Him! the Christian's God, dat pay de debt!" After the meeting, the minister had some further conversation with him, and was rejoiced at the state of his mind. An opportunity was afterwards taken to send him to Africa.

Dear friends, do any of you know that you are sinners? Do you know that you have displeased God-disobeyed His commands, and forfeited His love and favour? Do you feel sin, like a heavy burden, resting upon your heart and conscience? Oh! go to Jesus; He made a full atonement for sin; and if you will only believe in Him, He will forgive all your sins, remove the burden, and cancel the debt, and you can then say:

"My sins on Christ were laid,
He bore the mighty load;
The ransom price He fully paid

In groans, and tears, and blood."

Praying for it for twenty years." "ABOUT two years ago," says a servant of

Christ, "when I was coming out of the preaching service that had been held at the Victoria Theatre, I saw an old man looking very unhappy. So I said, 'My friend, you are not happy.' 'No,' he replied, I am not.' I added, You are not saved.' 'No,' said he; I have

What,'"My God and your God," "My God shall supI said, praying for it for twenty years! Let me ply all your need.". But though the words are tell you a story; for you remind me of the cir- so simple we have read, we must remember

Notes on the Book of Revelation.

CHAP. Xvii.

BABYLON.

to John; the angel said, "Come hither, I will shew unto thee." Let us never forget that the Spirit of truth, who guides into all truth, takes of the things of Christ, and shews them unto us, THE HE latter chapters of the Book of Revelation and it is by faith alone we receive God's revelabring before us some remarkable instruction | tion, whether we can understand it or not. in the way of contrast. It seems as if the lines that Satan pursued, and the actings of God, were here drawn together, to shew the just judgment upon men, the crushing of Satan, and the establishment of the kingdom and glory of God.

As we have said, Satan is an imitator, so that there are similarities as well as contrasts. God has a bride, Satan has a harlot. God's people are seated in the heavenlies, so we are repeatedly told that the woman sitteth; the former are raised up together, and made to sit together in heavenly places in Christ Jesus, the latter sits upon the beast. The harlot is "arrayed" in

We have previously noticed the devil's power of mimicry, his artful way of having something outwardly resembling what is of God, by which to accomplish his own evil purposes of dishonour-purple and scarlet colour, and decked with gold, ing Christ, and deceiving the world. These things are very manifest in the closing scenes of this marvellous book, and they help us much in the understanding of things as they now are, as well as to what they are rapidly hastening.

It is a be

and precious stones and pearls; but to the bride was granted that she should be "arrayed" in fine linen, clean and white. The harlot holds a golden cup in her hand, to give drink to thirsty souls; but only to deceive and intoxicate-to act In the 17th and 18th chapters, we have a upon the senses, having no power to relieve woman and a city symbolically set before us; a burdened heart and conscience. and in the following chapters we have also a witching cup. It is full of wine of fornication, woman and a city. The one filthy, and doomed making all drunk who take it, and drawing the to eternal destruction; the other holy, and hav-affections from Christ. It is brim full of wine ing the glory of God. How unspeakably wide of filthiness and abomination. But, thank God, the contrast! Both these scenes were shewn to there is another cup which souls may drink-a John by an angel, perhaps the same angel, as cup of blessing, full of peace, and consolation, the description is much the same in both in- and joy for sin-sick, troubled souls; it is the stances. (Compare xvii. 1 with xxi. 9.) In the cup of the Saviour's blood, full of the love of one he saw "the mother of harlots," in the other God to sinners, which draws the heart to God, "the bride, the Lamb's wife." To see the false and keeps the heart for God. This "cup of and corrupt one, he had to go into the wilderness blessing which we bless" cheers both God and -the place outside God's presence, her proper man, fills the soul with joy and gladness, and sphere; to behold the other, the Bride "dressed restores the distrustful heart to happy confidence in beauty not her own," he was carried into a in God. It is the best wine, which makes the great and high mountain, when he saw her des- lips to speak (Cant. vii. 9); it makes the whole cending out of heaven from God. But in both soul to enter into the unutterable sorrows of instances we are told that he was "in the spirit" Jesus on the Cross, when He poured out His in order to see these things. This is an impor- soul unto death," and separates the affections tant point to observe; for it teaches us that we and desires unto God and Christ in the heavenneed the Holy Ghost to perceive the workings lies, and therefore from this present evil world. and devices of Satan, as much as we do to dis- It is cern the ways and purposes of God. How is it that many are in such ignorance of these things, The measure, and the pledge of love; and judge them matters of no importance? How The sinner's refuge here below, is it that some persons, who are surrounded with The angels' theme in heaven above." corrupt Christianity, and often hearing of the The harlot's cup can only gratify the fleshly beauty and glory of the co-heirs of Christ, yet appetite for a passing moment, and ends in wailseem never to perceive and grasp them as reali- ing and gnashing of teeth; it stands in widest ties? Is it not because they are not shewn them contrast with the "living water of the gospel, by the Holy Ghost? They may try to grasp the pure river of water of life, clear as crystal, them intellectually, and fail. Reason and argu- which proceedeth out of the throne of God, and ment are insufficient for apprehending spiritual of the Lamb. mysteries. Babylon is called a mystery; Christ and the Church "the mystery." God has now revealed them to us, and the revelations are to be received in all simplicity. For this, we need to be "in the Spirit." These things were shewn

"The balm of life, the cure of woe,

The woman's heart and desires are gratified with the kings of the earth; the inhabitants of the earth drink of her intoxicating cup; thus she receives a wide and popular patronage; but those who are with the Lamb are called (let us