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ticular enough. Now it was these Roman Emperors who first made the Church the creature of the State; and every national church knows, (for whether Protestant or Catholic, they all have this mark of the beast upon them,) with what honour it worships the names of the Roman Emperors, Constantine the Great, Theodosius the Great, and Justinian, for first laying the basis of that church prostitution to the civil power, which has ever since obtained among those nations who "agreed and gave their kingdom" up to the same unscriptural slavery. The German Roman Emperors especially thought the government of the church entirely within their province; and they stamped every subject of theirs, with as it were, the mark of their name, or with that of his Holiness of Rome as though body and soul had been their property, and that of the Holy Roman Church. The German Emperor maintained his supremacy in Christendom as temporal head of the church, and that of his holiness as spiritual, thus fulfilling the prophecy Rev. xiii. 17, as shewn at pp. 93 and 405. When the Eastern Roman Emperors fell by the Turkish sword, the line was continued on in the dynasty of French kings, as shewn in our Canon of Antichrist, p. 39. who had assumed the titles of the Eldest Son of the church, and his Most Christian Majesty. They never have all assumed, it is true, the title of Emperor of the Romans in consequence of the sale of the Eastern Empire to them by the last resident Roman Emperor, Andrew Paleologus; but as the title is theirs by right, and as it never signified any thing more than a mere dignity when worn by the Eastern Emperors themselves, whether it be real or fictitious in the French kings it little matters, so long as they answer in other respects to the character of the beast, in which we have shewn they do under Article BEAST, p. 81. "The division of

the Roman world," says Gibbon, (V. xxxii. n. n. 1.) "between the sons of Theodosius marks the final establishment of the Empire of the East, which from the reign of Arcadius to the taking of Constantinople by the Turks, subsisted one thousand and fifty-eight years in a state of premature and perpetual decay. The sovereign of that empire, assumed, and obstinately retained the vain, and at length fictitious title of Emperor of the ROMANS; and the hereditary appellations of CESAR and Augustus continued to declare, that he was the legitimate successor of the first of men who had reigned over the first of nations." See also p. 74. On the fall of the Eastern empire Charles VIII. of France was declared Emperor of the East at Rome, and in a public festival assumed the appellation and purple of Augustus, at the time, when, according to Mr. Hallam, France was consolidated into a great kingdom, and the feudal system was at an end. (Russell Modern Europe Pt. 1. Let. iv. Note IV. Gibb, XII. LXVIII. n. n. 91, Hall. Mid. Ages, Vol. 1. Chap. 1. Pt. 2. ad fin.) Who has not also heard of the numerals of the Latin name of the founder of the French monarchy, and the most frequent name of the French kings, Clovis or Louis, LVDOVICVs, making, when added together, the enigmatic number 666?-See HARLOTS. BEAST PP.

81-84.

MEN (THE).-1. Those who have not the seal of God on their foreheads, but are the worshippers of the Beast, i. e. give up the kingdom which they have received, and submit to the ecclesiastical authority of the civil power. Rev. ix. 15, 18.-See NUMBER.

2. Third part of the Men. Either of the Three Præ fectures of Italy, Gaul and Illyricum, into which the Western Empire was divided, and over two thirds of

which the Pope held his spiritual sway.-See Angel, 2. The Eastern and Western Empires together were divided into four Præfectures, three of which composed the Western Empire, and the other the Eastern Empire. Each of the three in the Western Empire is called the third part of The Men; and the one Præfecture of the Eastern Empire is called, The great river Euphrates.

MICHAEL is the name of an angel signifying Who is as God. He is called in Daniel, the Prince of the Jews, (Dan. x. 21,) your Prince, the great Prince which standeth up for the children of thy people, (Dan. xi. 1), and he must consequently be the Prince of the Host, and the Prince of princes against whom the little horn of the he-goat stood up, (Dan. viii. 11, 25), and therefore Christ. He must therefore also be the same as the Messenger or Angel of the Covenant, (Mal. iii. 1,) and the same Angel of the Lord who went before the Israelites into the land of Canaan, of whom God says, "Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions for my name is in him." (Ex. xxiii. 20, 21.) He must therefore also be the Captain or Prince of the Host who appeared to Joshua. (Josh. v. 14, 15). We thus see that Messiah was Prince of the Jews before he became incarnate; and consequently that a passage in the celebrated prophecy of the seventy weeks in Dan. ix. 25, instead of being rendered “unto Messiah the Prince," may be translated "so long as Messiah is Prince," as given at pp. 170, 173, 174, above. Michael seems to be no real person, but a symbolical prefiguration of the Son of God, as the Word or Essence of God, his power and wisdom, exercised in character of

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their future manifestation in flesh in the compound person of the Son; and according to Schottgen in his Hora Hebraicæ et Talmudice Tom. 11. p.6, the Schechinah or glory of God, which says he, no one, who was at all acquainted with these matters, ever denied was the Divine Essence, was the same as Michael. Sohar Genes. fol. II. col. 41. Ubicumque imveneris Michaelem qui est primus illorum (angelorum) ibi subintellige Schechinam. (Wherever you find Michael, who is the first of those angels, there understand the Schechinah). Schemoth Rabba. Sect. 2, fol. 104, 3. Ubicumque Michael apparuisse dicitur illud semper de gloria majestatis divinæ, intelligendum est. (Wherever Michael is said to have appeared, that is always to be understood of the divine majesty). Schottgen Hor. Hebr. et Talm. Tom. 11. de Messia. Lib. 1. cap. 1, sec. 26, p. 15. Again Schemoth Rabba Sect. 2, fol. 104, 3, Ubicumque Michael apparuit , ibi fuit gloria Schechinæ. (Wherever Michael appeared, there was the glory of the Schechinah), 3, p. 8. And that the Schechinah was considered to be Messiah or Christ, appears from Sohar Genes. fol. 88, col. 348, from the version of Sommer, p. 43. Hic filius est pastor fidelis. De te dicitur, Psalm, ii. 12. Osculamini filium, it v. 7. Tu es filius meus. Est autem ille Princeps Israelitarum, Dominus super inferiora, dominus angelorum ministrantium, filius supremi, filius DEI O. M. et Schechina gratiosa. De quo etiam, respectu retributionis suprema, tanquam de Messia filio Josephi dicitur. 2 Samuel, xii. 13. Etiam Jehova abstulit peccatum tuum, non morieris. Per illum quippe reconciliatus est David. (He is the faithful shepherd. Of thee it is said, Ps. ii. 12, Kiss the Son, likewise, v. 7. Thou art my Son. And he is the Prince of the Israelites, the Lord over the lower world, Lord of ministering angels,

son of the Highest, son of the God of the whole world, and the gracious Shechinah. Of whom also as of Messiah, the son of Joseph, it is said with respect to the last retribution, Sam. xii. 13. The Lord also hath put away

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thy sin, thou shalt not die. For as much as through him David was reconciled.) Again Sohar chadasch, fol. 45, 2, at Is. ii. 19. And they shall go into the holes of the rocks and into the caves of the earth for fear of the Lord and for the glory of his majesty; Hæc est Schechina que ab illo tempore et postea exaltabitur; nam et Messias est cum ea. (This is the Shechinah, which from that time and afterwards shall be exalted; and Messiah is with it.) But St. Paul at once tells the Hebrews in his Epistle, i. 3, that Christ was the Schechinah, and thus to be that Michael by whom they considered the Schechinah to be meant. For he says that Christ is the ȧravyaoμa Tns dóns the effulgence of the glory of God, by which is to be understood the Schechinah.-See John, i. 14.

Millennium.—The thousand years or interval between the first and second Resurrection. Rev. xx. 2-7. This seems to have been originally a Jewish or Rabbinical myth, which our Lord, working according to his custom upon materials already at hand, adopted into his system, as possibly he has done with other myths in the Old and New Testament, by giving them a new meaning.-See DEATH, 5 and 6, DRAGON. BRIDE. DAY, 7. RESUR

RECTION.

MONTH.-1. Thirty prophetic days, i. e. literal years. By comparison of Rev. xii. 6. with xii. 14. it appears that a time or year is equal to 360 days, which gives thirty days for a month.-See TIME.

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