Cornelius was not a Gentile pure and simple. He was a Roman centurion who had discarded the Pagan mythology of Rome for the God of Israel, among whose people he was stationed, as shown by his prayer to Him; and who had identified himself closely with the Jews, as indicated in his "much alms" to them.

For such, there was provision under the law:

"When a stranger shall sojourn with thee and will keep the passover of the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one that is born in the land" (Ex. 12:48, 49; Num. 9:14; 15:15, 16).

This class of appreciative stranger to which Cornelius belonged, is thus addressed in Isaiah 56:3-7;

"Neither let the son of the stranger that hath joined himself to the Lord speak, saying, The Lord hath utterly separated me from his people . . I will bring them to my holy mountain and make them joyful in my house of prayer."

Devout Gentiles, who cast away the gods of the heathen and "joined themselves to the Lord," were known as "proselytes" (Acts 2:10), and were allowed to worship at Jerusalem, as in the case of the eunuch to whom Philip preached the word (Acts 8:27).

A court in the temple was provided for them, and known as "the court of the Gentiles." The "proselytes of the gate," as they were called, were recognised worshippers. They approached God in the only way open to the Gentiles at that time. God never has shut His ear against those who have come to Him in the way appointed.

But a wider gate was opened when Peter was commissioned to announce, in connection with the case of Cornelius, the abolition of "the middle wall of partition;' and the free admission of the Gentiles, upon the terms then disclosed, as

"fellow heirs of the same body, and partakers of the promise in Christ by the Gospel" (Eph. 3:6).

All Gentiles are at liberty to partake of "the promise in Christ by the gospel, " but in no other way. Such as are inclined to take "heart of grace" from the case of Cornelius must remember that Cornelius was in the right way, so far as it was possible for a Gentile to be. Therefore, his prayers were heard and the way of life opened to him by an angel.

The Christadelphian, July 1898

Britain not one of the Ten horns of the Beast of the Sea

In the foregoing enumeration of the horns of the sea, I have made no mention of the Saxons and Danes, who issued forth from the Scandinavian and Germanian abyss against the Dragon province'of Britannia.

In all the lists of the horns I have seen, the Saxons have been made to figure as one; and, consequently, the Anglo-Saxons of Britain, now styled England, have been set down as one of the horns of the Beast.

But this classification of England with the horns cannot be admitted. It is true that the Saxons and Angles issuing from Holstein and Schleswig, A.D. 449, conquered Britannia. But, instead of constituting themselves one horn, they founded seven kingdoms, styled Kent, Essex~Sussex, Wessex, East Anglia, Mercia, and Northumberland. These were called the Saxon Heptarchy; and were as distinct and independent kingdoms as any of their ten contemporaries upon the Continent.

Another objection to England being numbered with the ten, is that she is not a country of the Great-Sea world. The ten horns were to ascend out of the Mediterranean upon which Daniel saw the tempest raging. Gaul, Spain, Italy, Illyria, Africa, and Dacia, are political sections of a torrene, whose waters, directly or indirectly mostly discharge themselves into the Mediterranean.

But the British Isles afar off have no relation to it at all. As Origen says in Horn. 6, A.D. 230, "The Britons are divided from our world." They are no part of the Sea Monster's interior maritime territory. Even in modern times they are three kingdoms, not a single horn only; and those three horns, the horn of England, the horn of Scotland, and the horn of Ireland, are more imperial than regal, and more Oriental than European.

Another objection to Britain being numbered among the ten horns is, that though, indeed, she is ruled ecclesiastically by a name of blasphemy, her constitution is, in word and deed, opposed to "the Name of Blasphemy" upon the heads of the Beast.

The ten horns all worship this Name, and recognize it as their Holy Father; and maintain ambassadors at his court; and exercise their infitience to uphold him in glory and power, that his supposed relations with the heavenly world may, by his favour and blessing, be caused to redound to their spiritual and temporal prosperity.

He is their Mouth in all spiritual utterances, "speaking great things and blasphemies concerning the Deity, his Name, his Tabernacle, and them that dwell in the heaven" (ch. 13:5,6).

But, blasphemous as Britain is in her constitutional ecclesiasticism, she protests against, and repudiates, the Chief Blasphemer of the world. She does not belong to the politico-ecclesiastical system, or body politic, of which he is the Mouth. She sends no ambassador to the Court of Rome; and though there may be spiritual imbeciles who have real, and crafty politi-cians who have feigned, reverence for the Roman God and the mummery of his superstition, the heart of the British peoples is hardened against them with the impenetrability of adamant.

This hostility is known and understood at Rome, where the will, but not the power, has always existed to reduce Britain to subjection to the so-called "Holy See."

In witness of this, there is the Spanish Armada equipped and sent against England in the days of Elizabeth, at the instigation of the Court of Rome, that by the thumb-screw arguments of the Inquisition, the British nation might be brought within the pale of the Mediterranean Sea Monster, beyond which no heretical soul can be saved!

No, the United Kingdom of England, Scotland and Ireland was never one of the ten horns . The taint of imperiality, as it were , was indelibly infixed in British soil by the Dragon. The Saxons and Angles from the abyss did not expel him. The Dragon withdrew, and told the Britons to defend themselves. Invaded by the Picts and Scots, they invited the Saxons and Angles to come over and help them.

The Celts were repelled; but when the war was over, the Saxons refused to leave, and made the heptarchial settlement for themselves. Nearly fourteen centuries have passed since these events; and the Dragons carved in relief upon the interior of the House of Lords, are now the appropriate symbol of British power.

The real ruler at Constantinople, the throne of the Dragon, is Britain, who claims "the Sick Man" there, as her "ancient and faithftil ally." Her interests are intimately associated with the destiny of the Turkish empire, more especially with that part of it termed Syria and Egypt.

If the British power in any way be an element of the beast, it can only be in connexion with its body, which is like unto a Leopard." As the power indicated by the words, "Sheba and Dedan, and the Merchants of Tarshish and the young lions thereof," in Ezek. 38:13, she becomes identified with Daniel's third beast, the four-winged and four-headed Leopard, which is to have its dominion taken away when the Ancient of Days comes; but which, before it loses its dominion thus, is to come into collision wlth "the feet of the Bear."

Eureka 13.8.

Britain not included among the ten horns of the beast. 

This important fact of prophecy is outlined by the Author of Eureka above, but is frequently ignored by others who attempt to interpret The Apocalypse in accordance with current events.

Though Britain once formed part of the Roman Empire, by the year 449, on the eve of the termination of the Western Empire in 475 when the horns received their independence (indicated by them being crowned as described in Rev. 13:1), Britain was invaded by the Jutes, Angles, Saxon and Danes, and being divided into the seven kingdoms mentioned in the text of Eureka, never did form part of the "beast of the sea" the political order of Western Europe following the fall of the Western Empire in A.D. 475) nor the "two horned beast" (the so-called Holy Roman Empire that superceded the "beast of the sea" in the year 800).

Therefore, the present affiliation of Britain with the European Common Market must be only temporary, and before the "beast of the sea" is again formed in its latter-day manifestation as required by the prophecy of Rev. 17:8, she must withdraw or be excluded therefrom. 

 Logos Publications 1985


"And the Lord God planted a garden eastward in Eden."

While Eden was "the East" eastward of the wilderness, the garden of Eden was eastward in Eden. "Eden the garden of the Lord," and "the garden of Eden," are quite different ideas. The former designates the whole of Eden as the Lord's garden; the latter, as merely a plantation in some part of it.

To plant a garden is to fence in a certain piece of land, and to adorn it with fruit and ornamental trees and shrubs. If unenclosed, and consequently, unguarded, it is not a garden.

The name of the plantation implies, that its surface was protected from the invasion of the animals, whose habits made them unfit tenants of a garden. The place, then, was an inclosure, planted with "every tree that is pleasant to the sight and good for food."

Its situation, Moses says, was "eastward," having a river flowing through it to water it. I suspect from this, that it laid somewhere between the Gulph of Persia, and the junction of the Euphrates and the Tigris.

The text reads,

"and a river went out of Eden to water the garden and from thence it was parted, and became into four heads":

which I should interpret thus: -- a river flowing out of Eden was caused to water the garden on its way to the sea; and from the garden northward, the river diverged into its tributaries, which terminated at four several heads.

The heads were not in the garden, but at remote distances from it. The garden of Eden was watered by only one, and not by four rivers; as it is written,

"a river went out to water it;"

which certainly excludes the four from its inclosure.

Elpis 2.9.

Orthodox people are asleep, and our business is to wake them up. To fulfil our mission we must disturb them-make a noise-a great noise, if necessary, not minding their waking moments of resentment and grumble. Our times are parallel with those of Jeremiah and Ezekiel, in which there is much religion, but little truth and godliness.

Our duty is to lift our voices in warning-to testify to the fact that the religious world is at enmity with God, and that saving truth is not to be found in the churches and chapels which crowd our land. This proclamation will shock many people, and be regarded, at first, as presumption, but what of that?

Some of us are far too fearful of offending, and, at times, of offending not people to whom we preach the truth, but people to whom we do not preach it. It would tend more to the prosperity of the truth if we studied God's wishes more, and our own feelings less. Let us not expect to bring men and women, who are immersed in pulpit theology, to a knowledge of the truth without causing them unpleasant shocks. To try to do so is to spend time unprofitably.

Brother Roberts argued that shocking people (in the sense of setting before them the exact and whole truth, clearly, and irrespective of their feelings) was not only right but beneficial. It produced a conviction deep and strong. "My own experience," wrote our brother, not long before his death, "is that wheedling never leads to any results of a spiritual value.

Any good that has been done in our generation has been done by what - calls the system of 'shocking' people." Brethren who demur to outspoken utterances, such as "Christendom astray," "Popular theology opposed to Bible teaching," "The clergy wrong," "Heaven-going at death a fable," "Natural immortality a pagan dream," etc., would do well to weigh the words of our faithful brother of over forty years experience.

Bro AT Jannaway

The Christadelphian, Nov 1905

A conscience void to offence toward God, and toward men.


The occupations of health have a tendency, in the merely secular sight, to hide from view the evils that are gnawing at the vitals of human existence. All of us are more or less liable to this blindness. But when, as occasionally happens, we see those with whom we are familiar and whom we love, drawn aside from the path of active life, and laid down in the corner to die, and ultimately deposited in the unseen place from which no human being ever emerges by nature, we are made to feel our real state, which, at its best, is "vanity"; and we are enabled to see more clearly than ever, that the truth which we have set our minds upon is the only truly valuable thing there is.

Everything else is worthless in itself, however good it may appear at the time. It ultimately vanishes from sight. Men are wise or foolish in proportion as they act upon the recognition of this fact -- that the things which are seen are temporal, but the things which (now) are not seen are eternal.

At the critical junctures of life men feel their position in this matter. When, in any shape, we come under the shadow of death, we feel how wise or how foolish we have been. If when we get there, we feel comforted in spirit, having the answer of a good conscience, and view with satisfaction the prospect of lying down to the shortest of sleeps, which will terminate all the relations of this life for ever, and introduce us without a conscious interval to those higher relations of being that will open with the resurrection -- then probably our course in the truth has been a wise one.

But if on the other hand, you shrink from the cloud and cling to the life of the flesh, if you feel disconcerted and out of harmony with the great change, if you would rather turn your eyes from the future and fix them with desire upon things connected with the little, time allotted to this mortal state - - then there is reason to revise our course.

There is only one course that is really wise, and that is, modelling life in harmony with what is to be and not with what is. Let us give this Word of God a supreme place in our lives. Living after the flesh, we shall die, but if we, through the Spirit, subdue the waywardness and corruptness of the natural man, we shall live. Such as are after the flesh, do mind the things of the flesh: such as are after the Spirit, the things of the Spirit (Rom. 8:5). Here is a great criterion by which to judge ourselves.

Let us give ourselves entirely to the things presented to our view in the word of the Spirit. A half course is madness. It involves the sacrifice of the present and the loss of the future. We know him who has said, that except a man surrender all, he cannot be his disciple. We must treat ourselves and all we have as the property of Christ. Thus only can we lay up for ourselves a store against the time to come. Life in any other fashion will be of no value to us. Treasure otherwise bestowed, is lost, as many will see in that day when, too late, they will bewail their folly with weeping and gnashing of teeth.

Every achievement, every attaininent, every distinction we may work out in the secular sphere, or accomplishment we may acquire -- and it is astonishing the amount of time and energy expended upon accomplishments which are of no solid use whatever, but dictated solely by "the lust of the flesh, the lust of the eye, and the pride of life" -- will die with the efflux of time.

Only Christ remains -- the same yesterday today and for ever.

Seasons 1: 46

The virtuous woman

If we would make headway in the Spirit's teaching, we must read, and we must study. Our reading, too, must be of the right kind. Some brethren, those to wit, who have thrown over the Bible, and deny Christ's resurrection-have read, and have studied, and yet in divine knowledge have become absolutely foolish.

The book to read is the Bible, and after the Bible, the works of men who have best understood the Bible. Can we name such works? Yes, here is a list of the eight best books in the world: Eureka, Elpis Israel, Phanerosis, Christendom Astray, Nazareth Revisited, The Ways of Providence, Seasons of Comfort, The Law of Moses.

These are the books which should first find a place in a brother's bookcase-the books to consult before reference is made to the unreliable commentaries of the clergy-the books that ought to be found in every Christadelphian library throughout the land-the books which we should encourage our children, our friends, and our enemies to read.

In speaking thus, are we indulging in fulsome praise? Friends of the truth will not say so. These books, and no one can disprove the statement, reveal to us, as no other writings in existence do, the way of salvation-they enlighten, and create faith-expose the deadly errors of popular theology-unfold to us the wonderful depth and beauty of divine revelation-solve problems, and thresh out difficulties which perplex and baffle the ordinary man-reach an altitude in understanding which none of us, ere Christ comes, can ever expect to reach, let alone excel. Emphatically can we say of the authors of these books,

"These men are the servants of the most high God, who show us the way of salvation."

Bro AT Jannaway

The Christadelphian, Nov 1905

The final dedication

Then Moses

"brought the other ram, the ram of consecration' and Aaron and his sons laid their hands upon the head of the ram. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot";

and the same with Aaron's sons.

Here was a third stage whose significance is indicated by its characteristic term, "consecration". The blood of the ram of consecration was not offered upon the altar, but applied to the leading faculties of Aaron and his sons; ear, hand, and foot. Blood is life; blood poured out is death; but blood applied to ear, hand, and foot is life devoted to hearing, working, and walking in the ways of God.

There was to be a method in this hearing, working, and walking; something to hear, something to do, somewhere to go--a definite working life in appointed forms--as indicated by Moses placing the parts and inwards of the offered ram of consecration upon Aaron's hands to "wave", or sway backwards and forwards "before the Lord "' but not until he had placed on the parts of the offered animal, in Aaron's hand, an unleavened cake out of the basket of unleavened bread that was before the Lord, and a cake of oiled bread, and one wafer (Lev. 8:25-28).

Unleavened bread was the symbol of "sincerity and truth" (see 1 Cor. 5:8): an oiled cake, food of joy and gladness (Isa. 61:3); a wafer, the bread of God--manna in the wilderness (Exod. 16:31), as representing him who come down from heaven to give life to the world (John 6:51).

The combined meaning seems to be this, that the life which succeeds sin offering is a life of consecration. not contemplative and supine, but of active, joyful work in righteousness: yet, there is the intimation that this ideal is not reached till the immortal state: for Moses took all "from off Aaron's hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: an offering made by fire unto the Lord" (verse 28).

In the application of these things to Christ, we see him (1) a sin offering" without the gate", like the bullock outside the camp; (2) the sacrifice "for a sweet savour" in his joyful change to spirit-nature when he awoke from the sin offering state on the morning of the third day (like the ram of the burnt offering consumed on the altar, as "an offering of sweet savour by fire unto the Lord "); (3) his entrance thereafter into a state of total consecration to the Father's service, in which, without the fatigues and intermissions of mortal life, he would be wholly occupied in the joyful exercises represented by the waving of parts of the ram of consecration, garnished with the piece of unleavened bread, the oiled cake, and the manna-like wafer--all "burnt on the altar as consecrations for a sweet savour" (verse 28).

We have to remember that the law, while declared" a shadow of good things to come", is also said to be "not the very image thereof", A miniature is "the very image" on a small scale, but a shadow is the rough and exaggerated outline of an object. The ordinances of the law are a rough outline of things concerning our relation to God--now and hereafter: but the details cannot have an exact resemblance. There are various sacrifices and various things to represent various aspects of the truth which in reality centre in one object--the man Christ Jesus, as the firstborn among many brethren.

Law o f Moses Ch 19

Summary of the One True Faith Revealed in the Bible

31. The gospel of the kingdom was preached to Abraham, to the tribes in the wilderness, and to Judah by Jesus before his crucifixion; it was afterwards preached by the apostles, in his name, for the first time on the succeeding Pentecost. "In his name" is a phrase indicating something peculiar in their preaching of the gospel of the kingdom as compared with Christ's.

That peculiarity consisted in their inviting all who believed the glad tidings of the kingdom to become heirs of it by repenting and being immersed in the name of Jesus as the Christ, who was to be raised up to sit upon David's throne, for the remission of their past sins.

In announcing this new way of justification, they preached "the mystery of the gospel, " for the first time on Pentecost: and some years after, Peter preached "the fellowship of the mystery of the gospel" to Gentiles at the house of Cornelius. Proof; Gal. 3:8; Heb. 4:2; Matt. 4:23; 24:14; Acts 2:38, 30; 10:34-43.

32. When Jews believed the gospel of the kingdom; that Jesus of Nazareth was the Christ destined to occupy the throne thereof; that he died for sins, and rose again for the justification of the believers of that Gospel; and were immersed into the name of the Father, and of the Son, and of the Holy Spirit-they did not cease to be Jews; but became "Israelites indeed, " "Jews who are such inwardly," "Jews who in saying they are Jews do not lie," and so forth; and when Gentiles, or men of other nations, believed and did the same things, they did not continue to be Gentiles, but became Israelites in every particular, save that of the accident of natural birth, "fellow citizens with the saints of Judah;" that is, by "the adoption which pertains to Israel." Proof; Rom. 2:28, 29; Rev. 2:9; 3:9; Eph. 2:11-22; Rom. 9:4-8.

33. The righteousness of God as a system of means for making believers of the gospel of the kingdom righteous, is based upon the death and resurrection of Messiah.

"Without the shedding of blood there is no remission of sins."

This is witnessed by the law of Moses and the prophets.

"In sacrifice and offering, and burnt offerings, and offering for sin, which were offered by that law, Yahweh had no pleasure;" for "it was not possible that the blood of bulls and of goats should take away sins."

Therefore it was necessary that one, not born of the will of man, or of the lust of the flesh, but of God, should become a sin-offering-that one "who knew no sin should be made sin" for believers of the gospel; that he might "bear their sins in his own body to the tree;" that by putting him on, "they might be made the righteousness of God in him."

No son of Adam has ever appeared among men capable of fulfilling this necessity but Jesus Christ. The Messiah must therefore needs have suffered, and risen again from the dead. In pouring out his life into death as an offering for sin ("for the life of the flesh is in the blood itself;" and "it is the blood that maketh atonement for the life or soul"-Lev. 17:11), he poured it out as the life blood, or vital principle, of the covenant, or will, God made with Abraham concerning himself and his seed of all classes thereof; which, as the Mosaic had then "waxed old, " and was about soon, that is, in about 40 years after, to "vanish away, " is styled the "new, " or "second" covenant, testament or will, though typically confirmed 430 years before the law was added; but, by the death of Messiah, then newly, or for the first time, brought into force; by the which will, initiated, vitalized and consecrated by the sacrifice of Messiah's body, they who are called to the kingdom are sanctified or made holy.

Proof; Heb. 9:22; 10:4-14; 8:13; Matt. 26:28; Heb. 10.9.

Herald of the Kingdom and Age to Come, July, 1855

The founders of the 10 diademned horns of the beast.

1. The Huns, erupting from the Scythian region of the Alps, crossed the Volga, the Don, the Dnieper, the Dniester, and planted themselves in the vicinity of the Danube, and, therefore, styled Hungary, A.D. 370.

Under Attila, A.D. 451, they descended into Thrace, about thirty miles from Constantinople; then turning westward into Macedonia, he wheeled north into Pannonia, a part of Hungary; and thence, passing through Noricum, a part of Austria and Bavaria, crossed the Danube and the Rhine near their sources, and pursued his march through Belgium almost to the English Channel.

He then crossed the Seine, and descended to the Loire, whence he turned eastward, recrossing the Seine, the Rhine and the Danube near their sources; thence he descended into Lombardy, from which, repassing through Noricum and Pannonia, he again crossed the Danube, where he died at his seat of government. This was the course of the Great Blazing Star of the third wind-trumpet, the remains of whose dominion exists in the Horn-Kingdom of Hungary.

2. The VANDALS descended from the Swedish section of the abyss, and entered Gaul, A.D. 406. They soon passed into Spain, and after occupying a part of that Mediterranean province nearly twenty years, A.D. 427, crossed into Roman Africa, wrested it from the Catholic Dragon, set up an independent kingdom under GENSERIC, and ruled it until A.D. 533. The kingdom was founded under the sounding of the second wind-trumpet, when a Great Mountain burning with fire was cast into the sea.

3. The VISIGOTHS, or Western Goths came originally from Sweden with the Ostrogoths, or Eastern Goths. The Visigoths, as the "hail and fire mingled with blood" of the first trumpet, after their separation from the Ostrogoths, who encamped between the Dnieper and the Dniester, descended upon Greece under the leadership of ALARIC, and after-wards, having ravaged Illyria, Lombardy and Italy, laid siege to Rome.

In A. D. 408, they passed from Italy into the south of France, and maintained a kingdom there till A.D. 506, when, being driven by the Franks into Spain, they wrested a part of it, Gallicia, from the Suevi, and in A.D. 585, extended their sway over the whole peninsula.

4. The BURGUNDIANS issued from the Germania region of the abyss east of the Vistula. They established themselves in Belgic Gaul A.D. 407. After a few years they obtained possession of Savoy, and sub-sequently of Gaul on the Rhone, and maintained a separate kingdom till A.D. 524, when they were conquered by the Franks. On the division of the Frank kingdom, it again became a separate state, and continued such most of the time for several centuries.

5. The GEPIDÆ migrated from the Scandinavian country west of the Baltic, now called Sweden. They crossed the sea and proceeded southeasterly across the Dnieper, and encamped between that river and the Don. From thence they passed westward into Hungary and thence radiated to Illyria, now styled Dalmatia, in which they established them-selves on the Adriatic Bay of the Mediterranean, after the death of Attila in A.D. 453.

Ardaric, the king of the Gepidae, erected his throne in the palace of Attila, whence he exercised royal authority over the old country of Dacia, from the Carpathian hills to the Black Sea. The kingdom of the Gepidae continued until A.D. 566, when it was destroyed by the Lombards.

6. The LOMARDS migrated originally from Scandinavia, ascending thence nearly due south to the Danube. On the dissolution of the empire of Attila, A.D. 455, whose standard they followed, they took possession of a portion of Pannonia, a part of Hungary. Subsequently to the conquest of the Gepidae, they extended their possessions as far as Bavaria, A.D. 568; they invaded and conquered Italy, where they maintained themselves till near the close of the eighth century, when they were "plucked up by the roots" (Dan. 7:8).

7. The FRANKS is a name assumed by a confederacy of German tribes, inhabiting that section of the abyss lying between the Lower Rhine and the Weser. It signifies the Freemen. In Gibbon's day, their original territory was in part enclosed within the Circle of Westphalia, the Landgravate of Hesse, and the Duchies of Brunswick and Lunenburg, now absorbed by the Prussians in their transitory confederation of Northern Germany.

In their inaccessible morasses, redolent of mud, water, and frogs, they used to shake defiance at the Roman arms. When the time arrived for the ascending of the Diademed Horns out of the sea, they instinctively obeyed the summons of the First Trumpet, and in A.D. 407, entered Gaul, and within a few years established a kingdom upon the Rhine, which they continued to maintain and advance, until in the sixth century it extended over the whole territory embraced in modern France.

8. The SUEVI filled the interior Germanian countries of the abyss from the banks of the Oder to those of the Danube. A short time before the sounding of the first trumpet, they united with the Alemanni. They passed through Gaul, conquered Gallicia in Spain, and maintained themselves there as a Diademed Horn of the Sea till A.D. 585, a space of one hundred and seventy-seven years.

9. The ALANS migrated from the Asiatic Sarmatia, lying between the Black and Caspian Seas. They passed from this section of the abyss into Germania, being joined on their march by the Vandals, who had previously descended from Scandinavia, and had halted in European Sarmatia, between the Dnieper and the Don.

In Germany their forces were still further increased by the accession of the Suevi. Thus strengthened, the Alans, who did not remain in Gaul with the Vandals and Sueves, crossed the Pyrenees into Spain, where they divided; the Suevi settling in Gallicia, the Alans in Portugal, and the Vandals in Vandalitia.

After sustaining a separate government eight or nine years, they were incorporated by conquest with the Vandals and Sueves, and passed with the Vandals under Genseric into Africa. Another body of Alans had settled between the Rhine, the Seine, and the Loire. They repulsed Attila from Orleans, their capital, on his invasion of Gaul, A.D. 451, and were stationed in the centre of the army by which he was defeated at the great battle of Chalons.

On his invasion of their territory, A.D. 453, they were supported by the Goths, and gained another victory. A.D. 464, they invaded Italy, and laid Liguria, the southern part of Sardinia, waste. Clovis, king of the Franks, extended his conquests over their territory as far as the Loire, A.D. 485, but they continued to subsist as a separate people till A.D. 507, or thereabouts, when they were conquered by the Franks.

10. The BAVARIANS. The present Bavaria in the time of the Romans formed part of the Dragon empire, known as Vindelicia and Noncum. Besides South Bavaria, Vindelicia also embraced the south-eastern part of the kingdom of Wurtemberg; while Noricum comprehended the Archduchy of Austria, Styria, Carinthia, and part of Carniola.

The Jesuit Gordon in his Opus Chronologicum, referring to A.D. 511 says "Theodon, the first king of Bavaria, dies." We are not informed how long he had reigned; but Mr. Elliot thinks we may date it as before A.D.493.

The Bavarian Horn is noticed by Gibbon as forming one of the boundaries of the Ostrogothic kingdom of Italy under Theodoric: "He reduced," says he, "the unprofitable countries Rhoetia (the Tyrol), Noricum, Dalmatia, and Pannonia, from the source of the Danube and the territory of the Bavarians."

And again he says, "the Lombard kingdom extended east, north, and west, as far as the confines of the Avars, the Bavarians, and the Franks of Austrasia and Burgundy;" and Muller:"the Bavarians had now (that is, about the end of the sixth century) given name to Noricum."

Such, then, is my list of the ten notable abyssal horns of the sea. Though separate dynasties, they are very properly united in a single symbol, and exhibited as one great combination of tyrannical states, from the identity of their origin in the abyss, the oneness of their policy (ch. 17:13), and the similarity of these rulers. This European Common-wealth was composed of monarchies that were all feudatories of the Dragon; for Gibbon shows, that they all adopted, in a great degree, the laws of the ancient empire as their common law.

They all came at length to submit themselves to the Papal Yoke; a power which was rising with them out of the sea, whose system of falsehood they cooperated in imposing upon their subjects at all hazards. They may truly be styled the Papal Horns; for their history has proved them to have been, in all their past career, the blind instruments of "THE NAME OF BLASPHEMY" that sits upon the Seven Heads.

Eureka 13.8.

Summary of the One True Faith Revealed in the Bible

28. The phrase "the righteousness of God" is expressive of that system of means whereby sinners who are subjected to it become righteous in heart and state.

It is contained in the Gospel of the kingdom, and makes that gospel

"the power of God for salvation to every one that believeth."

He that does as the Samaritans did, is himself

"made the righteousness of God in Christ," "whom God hath made unto the justified wisdom, and righteousness, and sanctification, and redemption." Proof; Rom. 1:15-17; 2 Cor. 5:21; 1 Cor. 1:30.

29. The righteousness of God without the law of Moses, attested by that law and the prophets, is sometimes styled "the wisdom of God in a mystery," or secret, which was kept secret during the times of the ages (χρονοις αιωνιοις, chronois aiōniois;) but through the apostles was made manifest, and by the scriptures of the prophets made known to all nations for the obedience of faith; sometimes it is styled

"the mystery," "the mystery of Christ," "the mystery of the gospel," "the word of God, the mystery which hath been hid from the ages and the generations, but now is made manifest to his saints," "the mystery of godliness,"

and so forth.

It was styled "a mystery," because it was so long and impenetrably hid, that the prophets, who uttered oracles concerning it, and the angels themselves, could not see into it. Proof; 1 Cor. 2:7; Rom. 16:25, 26; Eph. 3:3; Col. 1:25, 26; 4:3; 1 Tim. 3:16; 1 Pet. 1:9-12.

30. "The Fellowship of the Mystery of Christ" is expressive of the truth, that

"God is no respecter of persons; but that in every nation he that feareth him, and worketh righteousness is accepted by him."

It teaches that Gentiles should be fellow-heirs with Jews, and of the same body with them, and partakers of his promise concerning the Christ, through the gospel: that is, that Jews and Gentiles, by the obedience of faith, should attain to one new manhood before God; and be equally eligible as heirs to the possession of the kingdom, Proof; Acts 10:34; Eph. 3:6; 2:15.

Herald of the Kingdom and Age to Come, July, 1855

Polemics: David King

My first editorial polemic saw light with the fourth number of The Ambassador. It arose out of an incident that occurred some months previously. In the house of a Campbellite, who was looking into the truth, I met a member of David King's congregation, with whom I had a long argumentative, conversation on the Kingdom of God, said member maintaining that it was set up on the day of Pentecost.

This friend was unable to deal with my questions, but expressed his confidence David King could do so. I said I should have no objections to meet David King on the subject. He said he was sure Mr. King would be ready to do so, and it was agreed that he should convey the proposal to him, and if possible bring about a debate. Afterwards, I wrote Mr. King, formally making this proposal and explaining how it had arisen.

Mr. King sent a curt refusal. One or two other letters passed; and thinking the incident might serve to draw attention to the truth a little, I published the correspondence, and had it distributed among his friends. This led Mr. King to write an article, headed "Thomasism," in The British Millennial Harbinger, the organ of Campbellism, at that time published at Nottingham.

Some one sending me the number containing the article, I made it the occasion of a counter blast in The Ambassador, such as I would not write now had I to do the work over again -not that there is anything wrong with the matter or the argument, but the style is altogether too highly spiced. I had inevitably taken my style from Dr. Thomas, and his style was not suited to my thinner mentality.

There was too much personal stingo; too much denunciation; too much high horse and swashbuckler flourish to go suitably with the mild discernments of a stripling of 25. An extract or two from the article will illustrate: --

"Mr. David King, editor of the periodical, and agent of the party in Birmingham, takes occasion to relieve his envenomed soul by attacking a faith which, notwithstanding the numerical feebleness of its adherents, and the constitutional decline which Mr. King loudly professes to believe is everywhere preying upon its vitals, seems strangely, thorn-like, to prickle his sides, and disturb the equanimity of his spirit.

We could have afforded to let the unholy lucubration -unrelieved as it is by a single gleam of Christian courtesy or a single touch of that dignity and moral earnestness which pertain to the vocation to which Mr. King professes to belong -find its way unnoticed and unknown to the literary abyss where piles of previous tidingless Harbingers have found their merited oblivion: but as silence is justly interpreted to mean consent, we cannot allow its mis-statements and cunning misrepresentations to pass unnoticed and uncorrected.

"We do not quarrel with Mr. King for speaking of the truth as 'Thomasism'. We take it that he honestly supposes in his ignorance that the truth of God is the unauthorised and self-evolved sentiments of a man who happens to be called Dr. Thomas. WE make allowance for his conscience, on the supposition that he believes Campbellism to be the truth, and the truth to be Thomasism; but the allowance we make for his conscience is fatal to our estimate of his judgment.

We pity the spiritual incapacity exhibited in such a lamentable confusion of ideas. The man who sets himself to be sure that he possesses the enlightenment necessary for the one, and the competence necessary for the other.

"Jesus has warned us of the consequences of blind leading. No amount of sincerity will save the blind from the ditch: both the imperious high-looking leader and the humble deluded lambs of the flock will fall together. Mr. King may think he has settled this point; but the evidence before us conclusively proves the contrary, showing him to be a wandering star, a vapid cloud, a man in the deepest ignorance wherein he thinks himself wise; scouting the teachings of the word of God, under the derisive designation of 'Thomasism.'

"No doubt, in this he sins ignorantly, seeing he has not the remotest conception of the truth he reviles, and did he confine himself to his spiritual blasphemy, we could let him alone, remembering the caution which Jesus has given with reference to the porcine class of which he shows himself to be the representative; but when he misrepresents contemporary fact, we feel called upon even at the rise of being rent, to step out of the usual incog. which we observe with reference to personal questions, and call him to order....


"Mr. King seems to find special delight in dilating upon the smallness of Antipas's number. True, the Antipas relatively are not numerous, but in this they only resemble the Antipas of all recorded times.

No doubt there were many bold fronted defiant scoffers to twit Noah as he hammered away in single and unpopular faith for 120 years, at the end of which Antipas only numbered eight persons out of a world's population; but though the time was long, the scoffers were at last destroyed by the flood they derided, and the Antipas were justified and saved.

Even so, the break up of the existing order of things with judgment, and the subsequent establishment of David's throne in Jerusalem, will ere long justify the Antipas and put to silence the ignorance of wicked men, who speak evil of the things they know not.

"The way of life has always been 'narrow' and unpopular, and only a few -courageous enough, and conscientious enough, to take the position of Antipas, have been found treading its rugged path. The other 'way' can always rejoice in plenty of company. Its attractions are palatable to the carnal mind.

A wide door facilitates access to the enticing display within, and the solicitations of a thousand plausible gate-keepers -some in lawn and surplice, others with holy neckerchief and differing name, and others still in the plainer evangelistic garb -make the temptation irresistible, and once in, it is very difficult to get out again. The people are crowding in, and the man who once passes the seductive portals is apt to be carried with the throng which streams down the picturesque promenade with song and triumph to death, and to find himself at last in the gulf in which the flowery incline terminates.

"We can afford to let Mr. King have all the joy of numbers, and can bear, with good grace, the numerical inferiority in which he jibes the 'Antipas.' It is an easy thing to make Campbellites. They are ready made to hand. They are manufactured in teeming thousands in the spiritual factories of the old mother and her daughters, which abound in all the cities of Britain.

They only require the Campbellite trade mark. Let them say they believe in Jesus Christ as the Savour (and who is there in the legion denominations that would not make this confession?) they may believe anything else they like; they may expect to go to heaven when they die, or they may expect to lie in the grave till the resurrection; they believe man has no pre-eminence above a beast; they may believe Christ will come to sit on the throne of David in Palestine, and enforce the Abrahamic covenant of blessing for all nations, or they may expect him to come and plunge the globe in annihilating judgment fires and take his redeemed to celestial glory; all they require is an aqueous dip, and they come forth in all the distinctive glory of full-fledged Campbellism, duly qualified to sit down and participate in the felicities of brotherly unity in the one faith, the one hope, and the one baptism ....


"He thinks we lack the opportunity of submitting our convictions to the public except in a collision with his influential self. If this were not too small to deserve notice, we might invite him to Ann Street, Birmingham, any Sunday evening, to behold the fallacy of his arrogant suppositions.

The truth is not popular enough to draw a large 'house', nor will it ever be, seeing its ecclesiastical accessories afford no scope for the display of purple and fine linen, and no opportunity for the gratification of the flesh in the thousand fashionable ways that make a chapel attractive to even the giddy tastes of frivolity and youth.

But, thank God, there are some who relish the plain truth as prophetically and apostolically delivered; and among these, we assure Mr. King, we find as much scope for labour as our secular avocations will permit us to avail ourselves of, without having recourse to the adventitious excitement of a discussion.

But we do not shirk from discussion where the enemy is audacious and self-confident, and flings his boasted strength, as in the case referred to above, into the arena in default of argument. We are willing in such cases to take up the sword, even against a King who has defied the hosts of clergydom, and to fight for the unpopular interests of the truth, against the assaults of a system which with much pretension of Reformation is as vapid and powerless as the apostate faith of which it pretends to be an emendation, but of which it is really a sister growth.

Mr. King, however, refused the encounter provoked by one of his own admirers, and skulked behind his entrenchments under pretence that we were too insignificant a foe for his steel. We commend the prudence of his tactics, but cannot admire the principle displayed.

He can revile 'Thomasism' while secure behind his editorial breastworks, and make large boast of his powers among his household, who are so credulous of his valour; but when challenged to an open canvass of the faith he so sedulously vilifies in private, he refuses the opportunity on the inconsistent plea that we are not numerous enough -not numerous enough to be worth his while trying to save us by showing us our error.

Considering the ecclesiastical nature of his aims, we do not wonder at this; only we would have it known that the challenge he refused was a challenge originated in the boastful confidence of his own party, and not from the paltry motive to which he naturally imputes it."

My days and my ways Ch 26

The Holy Spirit in Our Day

The Holy Spirit was given in the days of the apostles as a divine witness to the truth of their testimony to the resurrection of Christ (see Jno. 15:26, 27; Acts 5:32; Heb. 2:4; Mark 16:20). The apostles were the "witnesses" to that fact (Acts 2:32; 3:15; 5:32; 10:39; 13:31), and theHoly Spirit confirmed their testimony so that men might have a basis for faith.

No such purpose could be served now, for there are no witnesses' testimony for the Spirit to confirm. There is only the written testimony of the apostles which has already been abundantly confirmed. No doubt it would be a powerful confirmer of faith if God gave the Holy Spirit to believers now as he did in the days of the apostles; but we must remember that God condescends to such special displays of power only at great turning points when it is necessary to show his endorsement of events for the confidence of subsequent generations.

Faith is the great thing he aims to produce. The constant exhibition of His power would be "sight" not faith. The time will come for this, but that will only be when a sufficient number of Adam's race has been influenced by faith to become obedient.

"Without faith, it is impossible to please God" (Heb. 11:6).

He grants so much confirmation of the testimony as is necessary to enable men to have faith in the thing testified in sufficient numbers for His purpose. Beyond this, we might desire, but cannot expect Him to go.

The Christadelphian, July 1898

They that take the sword shall perish with the sword

It is wrong to use the sword, and if we do so we shall lose our reward. Let us not be misled into disobedience by the argument that the employment of force is needful for the government of our evil world. God knew, when He laid down the law, what was needed, and made arrangements accordingly. The divinely-appointed sword-bearers for the management of the world are aliens-men who know little or nought of God's will and glorious purpose.

These sword-bearers are styled, in Rom. 13:1, "the powers that be," and include, of course, the instruments of their might-the world's armies, navies, and police. The appointment of the sword-bearers is not direct, far from it, a fact which gives ample scope for the unbeliever, or Bible rejecter, to deny that it is of God.

These powers are ordained providentially, even as Nebuchadnezzar was encharged with the punishment of Israel (Jer. 25:9), and the Medes with the overthrow of Babylon (Isa. 13:17). What a motley collection have the sword-bearers been...But without their work what an intolerable place this world would have been for the children of God.

Our duty towards these powers is to obey them, except when their laws clash with God's explicit commands to us. We are to do so for "conscience sake," because God decrees it (Rom. 13:5; 1 Pet. 2:13, 14). When we have confidence in God's arrangement for the order and control of this world what a peace of mind is reached!

How the arrangement speaks to us also of God's greatness in His power to manipulate the minds of men! How it illustrates Dan. 4:17, 25. How it speaks to us, too, of our Father's kindness in securing for His children a tolerable place of sojourn pending the establishment of His kingdom.

Bro AT Jannaway

The Christadelphian, Nov 1905

The Ten Diademed Horns of the Beast

"Horns are the symbols of power, exerted by strength of arms because such beasts as have horns make use of them as their arms.

"As the symbol of strength they are used in Psa 18:2. They are also used to denote the regal power; and when they are distinguished by number, they signify so many monarchies. Thus horn signifies a monarchy in Jer. 48:25; and in Zech. 1:18, the Four Horns are the four great monarchies which had each of them subdued the Jews. See also Dan. 8:20-22.

"The Horn of David in Psa. 132:18, is explained by the Targum of a glorious king to arise out of the house of David.

It appears from Valerius Maximus, that the ancient Romans understood horns as the symbol of regal government; and the images of the gods, kings and heroes, among the heathen, were adorned with horns as a mark of their royalty and power.

"Horns upon a wild beast are not only expressive of powers, but also of such powers as are tyrannical, ravenous and at enmity with God and his saints, as in Dan. 8" Daubuz.

The Horns of the Sea Monster represent Ten Kingdoms established by the Barbarians of the Abyss upon all that Mediterranean territory conquered by them from the Roman Dragon. This appears from the testimony that "the Dragon yielded to him his power, and his throne, and an extensive jurisdiction" - ver. 2. In relinquishing it to the beast, he yielded them to his appendages, the horns and mouth as well. In ch. 17:12, John was informed that the ten horns were symbolical of kingdoms:

"the ten horns which thou sawest are ten kings, which have received no kingdoms as yet;"

that is, they had received no kingdom at the time the interpreter was talking with John. Daniel gives the same record in ch. 7:23. He had said that he wished to know the truth represented by the ten horns upon the fourth beast's head; upon which it was stated to him that

"the ten horns out of this kingdom are ten kings that shall arise;"

and those in ver. 9, are styled "the thrones" which are to be "cast down" when the Ancient bf Days comes to sit in judgment upon them. And this judgment John indicates in the words: "These (Ten Horns) shall make war upon the Lamb, and the Lamb shall over-come them; for He is Lord of lords, and King of kings: and they that are with him (the Saints of the Holy City) are called chosen and faithful" (Apoc. 17:14).

The geographical extent of the Roman Habitable upon which the barbaric tribes of the abyss established themselves with Feudal Sovereignty, was the Mediterranean West. They have to be enumerated by the names they bore in the period when, they were engaged in the work of establishing themselves upon that territory. The symbol, as we shall see, requires at least eleven abyssal tribes - ten for the horns, and one or more for the Seventh Head.

The following is the list that seems to me authorized by history: 1. Huns; 2. Vandals; 3. Visigoths; 4. Burgun-dians; 5. Gepidoe; 6. Lombards; 7. Franks; 8. Suevi; 9. Alans; 10. Bava-rians. These were the founders of the Horn-Kingdoms of the Beast. This divided form of Mediterranean Europe has continued for ages, even to the present time; though the number of its divisions has not always, nor is it now, ten. The prophecy does not require that the number of the kingdoms should be invariable.

They were ten in the period of their foundation, and from this fact have acquired the symbolic designation of the Ten Horns. So that though their number might be reduced one-half, the power that might be established over the territory they originally occupied would, to that extent, be represented as the Ten Horns.

"The emergence of the wild beast of the sea," says Mr. Lord, "is not to be regarded as having been accomplished in a moment, or a brief space, but as having occupied such a period as would naturally be required for the invasion of the empire (of the Catholic Dragon) by many separate tribes migrating from vast distances, engaging in numerous wars, and, finally, after victory, establishing new and independent governments.

Nor are the chiefs who rule them after the conquest of parts of the empire, to be considered as having assumed that relation in which they are symbolized by the horns while they remained, as in France for a long period, in subordination to Rome. They emerged from the sea as dynasties, when, by concession or victory, they became rulers of portions of the empire in independence of that power. The institutions of the horns, therefore, took place at different periods, and they were those that subsisted when the conquest of the (Western) empire was completed and the imperial power extinguished" A.D. 476.

On the conquest of Italy and termination of imperial authority by the deposition of Augustulus by Odoacer, the Herulian Goth, A D. 475, the barbarians of the apocalyptic abyss held possession of the whole western division of the Latin Sea, with the exception of a part of Gaul, and were distributed under ten kingly governments

Eureka 13.8.

The word made flesh

The individualization of the Eternal Word in a man, instead of excluding the notion of a personal and independent volition, rather seems to involve it, for the result was the appearance of a new personage on the scene -- the Son of God who,

"though he were a Son, learnt obedience by the things that he suffered" (Heb. 5:8).

The rendering of perfect obedience by such a man was surely the work of God, since the man who could render such obedience had to be expressly produced by God; and seeing "the flesh," viewed historically and racially, could never have brought such a Deliverer to the birth, surely the flesh has no share in the glory of the deliverance. It remains absolutely true that "of God, he (Christ) is made unto us righteousness."

There ought to be no difficulty in receiving and rejoicing in the whole truth of the matter. There would be none if men were content to receive the testimony in its entirety and simplicity. The absence of this disposition always has led to the agitation of "untaught" and hurtful "questions," ever since the day that the sublime mystery of godliness was placed in the world by the ministry of the apostles; and probably the same effect will be visible to the very end of the present miserable chapter.

On the other hand, there are always those who receive the kingdom of God and its righteousness as little children, and who rejoice before God in thanksgiving for the blessed hope it brings them. For their sakes it is profitable, in the midst of so much carnal carping and strife, to "preach the Word, not with wisdom of words, lest the cross of Christ should be made of none effect; not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth; being instant in season, out of season, reproving, rebuking, exhorting, with all long-suffering and doctrine," affirming constantly that they who have believed in God ought to be careful to maintain good works, which are good and profitable unto men.

The time is short. The scene will suddenly be changed in a short time; and all these matters will appear in their true light to every one. Many will discover that they have been wasting their time and hurting their brethren by bootless and embittering controversy, instead of redeeming the evil days by the consolations of the truth.

They will see too late that instead of imbibing the sincere milk of the word, they have been feeding on ashes; that instead of dispensing a portion of meat to the household in due season, they have been giving them gall and vinegar; that instead of strengthening the hands of fellow- labourers, they have been casting stumbling-blocks in the paths of the weak, and discouraging the hearts of the strong.

That instead of rejoicing in the Lord, they have been fretting their souls with barren contentions; that instead of filling up a good account with works of humility and mercy and faith, they have been sowing a harvest of envy and strife and every evil fruit; that instead of helping to purify a peculiar people, zealous of good works, their influence has been only mischievous, and that continually -- obstructing the work of the Lord, pulling down the work already done, and throwing clouds and darkness over the beacon intended to guide the feet of the stranger to life eternal.

Let us aim to be out of the ranks of this number, that the Lord, at his coming, may approve our faithfulness in small things and give us higher work to do.

Seasons 1.45.

The beast

A Beast," says Daubuz, "is the symbol of a tyrannical, usurping power or monarchy, that destroys its neighbors or subjects, and preys upon all about it, and persecutes the church of God?

"The four beasts in Dan. 7:3, are explained in ver. 7, of four kings or kingdoms, as the word king is interpreted, ver. 23.

"In several other places of Scripture wild beasts are the symbol of tyrannical powers; as in Ezek. 34:28, and Jer. 12:9, where the beasts of the field are explained by the Targum, of the kings of the heathen and their armies.

"Among profane authors, the comparison of cruel governors to savage beasts, is obvious. And Horace calls the Roman People a many-headed beast - Lib. 1, Ep. 1 ver. 76. And as for the Oneiro critics, wild beasts are generally the symbols of enemies, whose malice and power is to be judged of in proportion to the nature and magnitude of the wild beasts they are represented by.

'As a roaring lion and a ranging bear; so is a wicked ruler over the poor people"' (Prov. 28:15).

Upon the principle of this proverb the beasts of the apocalypse are symbolical of wicked rulers.

They are "dreadful and terrible" to the choicest of mankind; for it is written, "the beast that ascendeth out of the abyss," said the Spirit, "will make war upon my two witnesses, and will overcome them, and kill them" (Apoc. 11:7); and the same thing is affirmed of the beast of the sea in ch. 13:7, as, "and it was given unto him to make war with the Saints, and to overcome them;" but in relation to these, which he overcomes, or treads them, as the Holy City, under foot, it does not say that he kills them as he killed the witnesses.

Truly, as a roaring lion and a ranging bear," have these apocalyptic beasts been to the poor saints and witnesses over whom they have tyrannized for ages.

The general description of this symbolized dominion is, that it has seven heads and ten horns, and upon his horns ten diadems, and upon his head the Name of Blasphemy." These are few words, but they comprehend much of an interesting and important character. I shall take them in their order, and proceed to treat therefore of The Seven Heads of the Beast.

Eureka 13.6.

The Seven Heads of the Beast

"The Head of a beast answers to the supreme power, and that whether the supreme power be in one single person or in many". Daubuz

For as the power abstractly is not considered, so neither the persons abstracted from their power; but both in concreto, make up this head politic. And, therefore, if the supreme power be in many, those many are the head, and not the less one head for consisting of many persons, no more than the body is less one body for consisting of many persons." Daubuz.

The Beast of the Sea has seven heads as well as the Pago-Catholic Dragon. They are the same heads, and identify the Dragon and the Beast as apocalyptically diverse constitutional developments of the same power.

The only difference of the two series of heads symbolically viewed is, that the Dragon series is diademed, while the Beast series is not. In the latter symbol the Horns, not the Heads, are diademed; but in the case of the Dragon it was the heads and not the horns.

This diversity, of course, is significative of some peculiarity, and has to be explained when we come to the further consideration of the horns.

The reader will please to turn to what has been written concerning the heads of the Dragon in the previous chapter. What is found there is equally applicable to the heads of the Sea Beast, and need not, therefore, be repeated here. Leaving the heads, then, for the present, I proceed to a further exposition of the horns.

Eureka 13.7.

A Garden eastward in Eden

"When Moses penned the words "in Eden", he was westward in "the wilderness of the land of Egypt." From the expression, then, we are to understand, that there was a country styled Eden in his day, which lay to the westward of his position.

Adam and Eve were its aborigines. It was "the East" of the Egyptians...It was quite an extensive range of country, and in after times became the seat of powerful dominions.

It appears to have been well watered by the branches, or tributaries, of "a river that went," or flowed, "out of it" (verse 10). These were four principal streams, whose names, as given by Moses, are the Pison, "which compasseth the who land of Havilah;" the Gihon, "the same is it which compasseth the whole land of Khush," or Khushistan; the third, the Hiddekel, or Tigris; "that is it which goeth eastward to Assyria. And the fourth river is the Euphrates" (verses 11-14), frequently styled in the Scriptures, "the Great River" (Gen. 15:18).

On the map before me, there are four rivers which flow together, and at length form a river which falls into the Persian Gulph. This indicates the country called Eden, namely, that which is watered by these rivers; so that we may reasonably conclude, that in early times it comprehended the land east of the Jordan, Syria, Assyria, part of Persia, Khushistan, and the original settlements of Ishmael (Gen. 25:18.)

...That Eden extended to the Mediterranean, or "Great Sea," appears from Ezekiel's prophecy against Tyre. Addressing the Tyrian royalty, he says, "thou hast been in Eden, the garden of the Lord.

Elpis Israel 2.8.

Summary of the One True Faith Revealed in the Bible

11. The seed of Abraham, or Christ, "the shepherd and stone of Israel," was to descend from the tribe of Judah before it ceased to be a State sovereignty, and from the God of Jacob. Judah, the mother-tribe of Messiah, and God his father, was the prediction of Jacob. This Son of God and of Judah was also to come of David, and therefore necessarily of some female of "his house and lineage."-Proof; Gen. 49:8, 24; 2 Sam. 7 12-16; Heb. 1:5; Isai. 7:14; Luke 1:26-35.

12. The Son of God and of David, called Messiah in the Hebrew, Christ in the Greek, and Anointed in the English, is to sit upon the throne of David, and to govern his kingdom and the nations with great glory for a season and a time," or 1000 years.-Proof; Isai. 9:6, 7; 24:22; Ps. 89:3, 4, 24-29, 34-37; 72:11; 67:4; Dan. 7:12; Rev. 11:15; 20:4.

13. The throne and kingdom of David in Jerusalem and the Holy Land, are the throne and kingdom of Yahweh; and the king enthroned there is Yahweh's Viceroy over Israel and their tributaries.-Proof; 1 Chron. 28:5; 29:23; 2 Chron. 9:8; Jer. 3:17; Ps. 2:6.

14. Yahweh's throne and kingdom with dominion over all nations throughout all generations are covenanted or guaranteed to a man of the house of David, styled the Anointed of Yahweh, the Lamp of David, and Yahweh's Name.-Proof; Ps. 2:2; 132:11-18; 89:24; Isai. 30:27.

15. Yahweh's throne and kingdom over Israel were not to exist uninterruptedly in the Holy Land from their foundation to the last generation of mankind: they were to be "overturned, " and the power of Israel scattered by their enemies until the times of the Gentile Powers shall expire, and He shall come in the name of Yahweh "whose right they are" by covenant with his fathers Abraham and David.-Proof; Ezek. 21:25-27; Dan. 12:7; Luke 21:24; Psal. 119:22, 26; Matt. 23:39; 21:42-44.

16. The era introduced by the epochal ending of the times of the Gentiles, is "the Regeneration when the Son of Man shall sit upon the throne of his glory;" the restoration of the kingdom again to Israel; the times of the Restitution of all things pertaining to Israel; the building again of the tabernacle of David; the giving of the kingdom of God to a nation bringing forth the fruits thereof; and so forth. Proof; Matt 19:28; Acts 1:6; 3:21; 15:16; Amos 9:11; Matt. 21:43; 1 Pet. 2:9.

17. The era of the restoration of Yahweh's throne and kingdom of Israel in the Holy Land is the beginning of "the Day of Christ, " or "the Day of Vengeance" upon the enemies of Israel and the Saints; and "the Acceptable Year of the Lord," for the approved.

Gentilism, in all its civil and ecclesiastical manifestations, will be abolished; and all things Jewish, compatible with the sacrificial and sacerdotal attributes of Jesus of Nazareth, restored. From this epoch David shall never want a son to sit upon the throne of the house of Israel; nor the priests, the Levites, a man before Yahweh to do sacrifice continually. Proof; Jer. 33:14-26.

18. "Because he hath poured out his soul unto death, therefore He shall divide the spoil with the mighty." Hence, David's immortal son who is to be king for Yahweh over Israel and the nations, ascends Yahweh's throne in Jerusalem at some time subsequently to his resurrection from the dead-"God would raise up the Christ to sit upon David's throne." Proof; 1 Chron. 17:11; Ps. 2:7; 16:8-11; Isai. 53:10 12; Acts 2:29, 31; 13:34.

Herald of the Kingdom and Age to Come, July 1855.

The Ambassador - beginnings

I remained on The Birmingham Daily Post for about 15 or 16 months -from the middle of 1864 to well on in 1885. During this time I brought out the first two volumes of The Ambassador -in monthly numbers of 16 pages each -mixing up the writing and proof reading often with my newspaper work. It was a poor affair, looking back upon it; but it was the germ of what came after.

This that came after has never been anything to think of with particular satisfaction; but such it has been, it came out of the lean, bald, and ungarnished; crude, raw, and impulsive monthly effort of 16 pages of heavy article in long primer, brevier, and nonpareil put forth at a time when no one seemed to care for Zion, but everyone put forth what talent they had with secular and personal objects.

To everything there must be a beginning, and a great deal is done when a start is made, provided there is any power of continuance behind -which I greatly doubted in this matter.

I relied chiefly on the progressive exposition of the first principles of the truth for keeping up a supply of editorial matter from month to month. As a foundation for this, I drew up and published in the first number a series of over 20 propositions under the heading "The things concerning the Kingdom of God and the name of Jesus Christ," undertaking in future numbers to "systematically expound the elements of truth comprised in this important phrase."

My first decided snub arose out of this proposal. I was formally charged with presumption in undertaking to "systematically expound" Bible truth. What right had I to "systematically expound" anything?

The challenge was from a professor of Bible truth for whom, in my juvenility, I had nothing but feelings of profoundest respect, and for countenancing whom in the list of names appearing at the close of the first edition of Twelve Lectures, I had received such a smart rap from Dr. Thomas -as stated in a previous chapter.

I felt the challenge was quite unreasonable. I had embraced the truth of God, which was free to all, and it seemed to me the merest matter of course that I should do the utmost I could for its diffusion, as I expected every one else to do in a similar position, and which I felt nobody could do me a better turn than by doing. This rude growl was therefore unintelligible to me.

But I lived to understand matters a little better afterwards. The emitter of the said growl became an enemy of Dr. Thomas and the inventor and purveyor of various half-fledged crotchets, which acted as an obstacle to the currency of the delightful unsophisticated truth. His chief bane lay in a turgid intellect, of some vigor, combined with an active sense of self-importance, which is fatal to all true spiritual life. I have suffered much in my time from this type.

When men are "lovers of their own selves," everything they handle catches the ignoble bias. The best work shines with a yellow light in their hand. Or is it green? They suspect other men of their own infirmity. They cannot understand disinterested service. They cannot see things except through the diffracting and discolouring atmosphere of their own jaundiced state of mind.

It may be a while before the disease is declared. They may run well to all appearance for a while. But sooner or later the bread comes, and lo, there is a frowning and intractable diabolos where imagination had pictured the features of an angel. The diabolos in the case of the growl referred to has vanished into the invisible -the hades where all diabolism will at last disappear.

Some lovers of God are left in the land of the living: but of the other sort there is still an abundant supply, which will continue to be the case till the grand holocaust that awaits the devil and his angels. I used to think Dr. Thomas too severe and too suspicious. It is the mistake of all children till bitter experience makes them finally aware of the sort of world they are living in.

My days and my ways Ch 26

"The Beast that ascendeth out of the Bottomless Pit" - Ch. 11:7

In the apocalypse there are the earth, the sea, the sand of the sea, the abyss, and the pit of the abyss. All these terms have their own special signification where they occur.

The sea, the sand of the sea, and the abyss styled in the Common Version, "the bottomless pit," are related to the Beast of ch. 11:7 and chapter 13:1. In the former text, it is said to ascend out of the abyss, and in the latter, out of the sea.

But, though the terms expressive of the place of origin are two different ones, there are not two different beasts, but one and the same beast only. But then, why are these two different terms employed with reference to the same beast? There must be a reason for it.

In elucidation of this inquiry, then, I remark in addition to what has already been written in Vol.3. p.85, that, though in the Septuagint and certain texts of the New Testament, abyss, or abussos, is identical with the sea and deep, yet symbolically and apocalyptically, sea and deep do not represent all that is intended to be conveyed by the word.

Abussos is derived from a priv. and bussos, the depth, and therefore signifies, that which is not, or has not been, fathomed; hence, in general, boundless, exhaustless. The apocalyptic terms above recited are terms of extension. The sea and the earth of this chapter are coextensive with the Mediterranean and its countries to the Rhine, and Danube; these were a deep that had been politically bounded, or fathomed: but, what of that vast unmeasured, or boundless, region beyond?

That region styled in John's time, Germania, European and Asiatic Sarmatia, and Scythia, beyond the Rhine, the Danube, the Carpathian Mountains, the Dniester, the Black Sea, the Caucasian Mountains, and the Caspian Sea?

This was a wild, unsubdued wilderness stretching along the northern frontier of the Great Roman Eagle, inhabited by swarms of fierce barbarians, whom the Romans were unable to fathom, or to bring within the appreciable depths of the earth and sea. They were an unorganized confused multitude an abyss of which no conqueror or legislator had been able to reach the bottom.

But how changed this country of the abyss since John stood upon the sand of the sea, and saw arise out of the Latin Sea and the Earth, the Beasts of the Sea and Earth! Since then the Abyss has been fathomed, and no longer erupts its wild barbaric hordes in destructive inundations, whereby suddenly and without warning, cities and rural districts are plundered and reduced to smoking ruins.

The abyss, which was "the Northern Hive" from which swarmed forth the destroying agents of the first four trumpets, sounded against the Roman Earth and Sea, is now the area of Germany from the Rhine and Danube to the Baltic, Bohemia, Poland, the Great Russian empire, Norway, Sweden, and Denmark.

In the times of the ascending of the Sea Beast, these were the ultramarine, abyssal fountains of the Great Sea; which, when broken up, roared forth their floods and tempests, and developed upon the Latin Habitable the Ten-Horn Kingdoms of Modern Europe.

Hence the reason why the same beast is attributed to different sources. He came latent, or hidden, as it were, being as yet undeveloped, from the outlying abyssal region, when the Barbarians of the North rushed in upon the sea, and the rivers, and the fountains of waters, belonging to the Catholic Dragon: and he came up above the waters of the sea when the invading hosts of the abyss effected settlements upon the Dragon-territory, and were developed into the Ten Diademed Horns of the Beast.

Eureka 13.5.

The Final Dedication

Under Paul's guidance, even the sin offering (the bullock) with whose blood, after the anointing with the holy oil, Aaron and his sons were sprinkled, brings Christ into view. The bullock (in hide, flesh, and interiors) had to be carried outside the camp and burnt (Lev. 8:17). Paul's comment on this is as follows:

"The bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach" (Heb. 13:11-13).

Paul thus identifies Jesus in crucifixion with the bullock burnt without the camp, whose blood was sprinkled on the furniture of the sanctuary, then on Aaron, and afterwards on his sons, and on all the people. Under apostolic guidance, we see Christ both in the bullock, in the furniture, in the veil, in the high priest, and, in brief, in all these Mosaic "patterns", which he says were "a shadow of things to come" (Heb. 8:5; 9:23; 10:1; 3:5). All were both atoning and atoned for (Lev. 16:33).

There is no counterpart to this if Christ is kept out of his own sacrifice, as some thoughts would do. He cannot so be kept out if place is given to all the testimony--an express part of which is that as the sum total of the things signified by these patterns, he was "purified with" a better sacrifice than bulls and goats--viz., his own sacrifice (Heb. 9:23, 12).

If he was "purified", there was a something to be purified from. What was it? Look at his hereditary death taint, as the son of Adam, through whom death entered the world by sin, and there is no difficulty. Look at the curse of God brought on him in hanging on a tree (Gal. 3:13; Deut. 21:22, 23). We must not get away from the testimony.

As the antitypical bullock without the camp, Jesus was a sin offering--an offering to be burnt, consumed--to be which, he had to be the very nature cursed by sin, that "the body of sin might be destroyed" (Rom. 6:6). As the antitypical victim of the accursed tree, he personally bore the very curse of the law, as Paul argues: that thus, God might lay on him the iniquity of us all, and make him to be sin for us who knew no sin: and that thus, in being baptized into his death, we might be washed from our sins in his own blood, God forgiving us for Christ's' sake (Eph. 4:32).

But this is going back on our subject. We have left the "bullock for a sin offering"---in which we see Christ crucified. The ram for burnt offering, though killed, and the blood sprinkled on the altar (Lev. 8:19), was not carried out of the camp. This carrying out of the camp was the repudiation of sin, antitypically effected in the direful experience which led Jesus, outside Jerusalem, to exclaim,

"My God, why hast thou forsaken me?"

The ram of burnt offering was not carried out of the camp, after being slain, but was burnt on the altar, which we may take to represent the second stage of the one great offering, viz., the consumption and absorption of the human nature of Christ in the change to the Father-nature after his emergence from the tomb of Joseph of Arimathea. It was

"a burnt sacrifice for a sweet savour, and an offering made be fire unto the Lord" (Lev. 8:21).

Such was the man Christ Jesus, after having been offered as the sin offering, when he stood restored to life on the morning of the third day, ready for the fire of the spirit to flash forth in transforming energy upon his revitalized human nature.

He had been offered as a sin offering' in which there was "putting to grief", "forsaking", "curse", He was now "a burnt sacrifice for a sweet savour"--acceptable to God and joyful to Christ. The Spirit, "in a moment, in the twinkling of an eye", changed the human substance of the Son of David into the divine nature that is glorious and lives for ever.

Law of Moses Ch 19


Old alliances renewed - Tarshish and the young lions


CANZUK - Re-emergence of Tarshish and the young lions -Canada, Australia, New Zealand and the United Kingdom. Friends of Israel.


"Oh, that men would praise Yahweh for his goodness, and for his wonderful works to the children of men" (Ps. 107:8).