Babylonian kingdoms were converted to Christianity at the end of the seven times, or 2520 years. See MAN. That the way of the kings from the risings of the sun might be prepared is the literal translation of Rev. xvi. 12; but it is a Hebraism which has a directly opposite sense to what the English words bear. Thus Jerem. ii. 18. The way of the Assyrians, is the way to the Assyrians, Gen. iii. 24. The way of the tree of life, is the way to the tree of life. Exod. xiii. 17, 18. The way of the land of the Philistines, and the way of the wilderness, is the way to the land of the Philistines, and the way to the wilderness. In Gen. xvi. 7; xxxv. 19; xxxviii. 14, the Septuagint has preserved the Hebraism, where the English has not. In the N. T. Matth. x. 5-Go not into the way of the Gentiles, means, Go not into the way to the Gentiles. The place to which the way leads, says Gesen. Lex. follows as a genitive in Hebrew, not as a dative. Again, "those from the risings of the sun," means "those toward or of the risings of the sun,” i. e. eastward, eastern, as in the Septuagint, Job. i. 3; Is. xi. 14. In Gen. xxv. 6; Judges, vi. 3, the Septuagint translates the Hebrew literally, "the children of the risings" instead of from the risings. Nevertheless, though the Hebrew has not from, but of, yet the from is a Hebraism and signifies towards when in conjunction with east; as 7 Gen. ii. 8; xii. 8. See Gesen. Lex.

6. Kings and Priests. See under CANDLESTICK, p. 126, &c.

LAKE OF FIRE.-See DEATH, 6.

LAMB, OF LAMBKIN.-The Messiah, Christ. John, i. 29. Behold the Lamb of God, which taketh away the sin of the world. Rev.xiii. 8. The Lambkin slain from the foundation.

of the world. Rev. v. 12. Worthy is the Lambkin that was slain.

LAMP, OR LIGHT.-1. The Seven lamps or lights. See Acts, xx. 8. Perfection of light. Rev. iv. 5. Seven lamps of fire burning before the throne, which are the seven spirits of God. 1 John, i. 5. God is light, and in him is no darkness at all. John, viii. 12. Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

2. A burning lamp or light. A Christian church. See Matth. v. 14; John, v. 35; Rev. viii. 10. There fell a great star from heaven (from the established Roman church) burning as it were a lamp. The Arian Church expelled the Empire by persecutions seek refuge among a part of the ten gothic peoples, and imbue it with their doctrines. Mosh. Ecc. His. Cent. 5. p. 2. c. 5. s. 4.

LAMPBEARER.-See CANDLESTICK.

LEAVES.-Leaves of the tree of life. The perpetual sustenance of the eternal life of the saved by the Tree, the Lord of Life, who upholdeth all things by the word of his power. Hebr. i. 3; Rev. xxii. 2. And the leaves of the tree were for the healing of the nations, for their restoration to that eternity which they had lost by the fall of their common parent.

LEOPARD.-1. A swift, powerful, rapacious enemy. Dan. vii. 6. I behold, and lo, another, like a leopard, i. e. Alexander's Greek Empire.

2. Justinian's Franco-Latino-Romano-Greek Empire.

Rev. xiii. 2. And the beast which I saw was like unto a

leopard.

LIFE.-Immortality. Rev. ii. 7.

See TREE OF

LIFE.

LIGHT.-Christ. Rev. xxi. 23. The Lamb is the light

thereof.

LIGHTNINGS.-See THUNDERINGS.

LION.-1. An emblem of fortitude and strength. Rev. v.5. The Lion of the tribe of Judah, Jesus Christ, who sprang from this tribe.

2. An emblem of greatness. The Assyrian Empire. Dan. vii. 4.

LOCUSTS.-Ravaging, marauding armies. The Saracens. Rev. ix. 3. The locusts were not to hurt the grass of the earth, nor any green thing, nor any tree, which is only to shew that they were not to be real, but symbolical locusts; for in reality they must have hurt the unsealed men frequently by doing these very things. See TOR

MENT.

MAHUZZIM.-Guardians. See Parkhurst. Hebr. Lex. Dæmon or tutelary gods, as the guardian saints and angels were, of the corrupt Christian church; which were patronised by the Greek emperors, and especially by Justinian. "He had secured the patronage of the Virgin, and St. Michael the archangel; and his recovery from a dangerous disease was ascribed to the miraculous succour of the Holy Martyrs Cosmas and Damian.” Gibb. vIII. xlvii. n. n. 80. St. George had England;

St. Andrew, Scotland; St. Denis, France; St. James, Spain; St. Mark, Venice; &c. Dan. xi. 38. But for a god, Guardians shall he honour instead; and for a god whom his fathers knew not, shall he honour with gold, and silver, and with precious stones, and pleasant things. "The meaning evidently is, that he should establish the worship of Mahuzzim, of protectors, defenders, and Guardians. He should worship them as God; and who is there so little acquainted with ecclesiastical history, as not to know that the worship of saints, and angels was established both in the Greek and Latin Church? They were not only invocated and adored as patrons, intercessors, and guardians of mankind; but festival days were instituted to them; miracles were ascribed to them; churches were erected to them; their very relics were worshipped; and their shrines and images were adorned with the most costly offerings, and honoured with gold and silver, and with precious stones and with desirable things. And what renders the completion of the prophecy still more remarkable is, that they were celebrated and adored under the title of Mahuzzim, of bulwarks and fortresses, of protectors and guardians of mankind. Mr. Mede and Sir Isaac Newton have proved this point by a great variety of authorities cited from the fathers and other ancient writers. It may be proper to recite some of the principal. Basil, a monk, who was made bishop of Cæsarea in the year 369, and died in the year 378, concludes his oration upon the martyr Mamas, with praying, "that God would preserve the church of Cæsarea unshaken, being guarded by the great towers of the martyrs." In his oration upon the forty martyrs, whose relics were dispersed in all places thereabouts; "These are they," saith he, "who having taken possession of our country, "as certain conjoined towers, secure

it from the incursions of our enemies: and he further invokes them, "O ye common keepers of mankind, good companions of our cares, coadjutors of our prayers, most powerful ambassadors to God," &c. Chrysostom in his thirty-second homily upon the epistle to the Romans, speaking of the relics of Peter and Paul, "This corpse," saith he, meaning of Paul, "fortifies that city of Rome more strongly than any tower, or than ten thousand rampires, as also doth the corpse of Peter. Are not these strong Mahuzzim? In his homily likewise upon the Egyptian martyrs he speaketh after this manner, "The bodies of these saints fortify our city more strongly than any impregnable wall of adamant; and as certain high rocks prominent on every side, not only repel the assaults of these enemies, who fall under the senses and are seen by the eyes, but also subvert and dissipate the snares of invisible demons, and all the stratagems of the devil." Hillary also will tell us, that neither the guards of saints, nor (angelorum munitiones) the bulwarks of angels are wanting to those who are willing to stand. Here angels are Mahuzzim, as saints were before. The Greeks at this day, in their Preces Horariæ, thus invocate the blessed virgin, “O thou virgin mother of God, thou impregnable wall, thou fortress of salvation (Iw, JIDD Psal. 28.) we call upon thee, that thou would frustrate the purposes of our enemies, and be a fence to this city:" thus they go on, calling her The Hope, Safeguard, and Sanctuary of Christians. Gregory Nyssen in his third oration upon the forty them (dogpóga xai vñezαotiotai) guarders and protectors: Eucherius his St. Gervase the perpetual (propugnator) protector of the faithful. Theodoret calleth the holy martyrs guardians of cities, lieutenants of places, captains of men, princes, champions and guardians, by whom

martyrs calleth