and sects. He seems to be also utterly ignorant of the nature of the Scripture parables confounding the scope with the ornament or sensible similitude, which has very often no more than a general likeness to the thing signified. He seems also not to understand the language of prophecy. He fancies it all metaphor and symbol, when it is a painting of symbol and metaphor on a literal ground, without which neither metaphor nor symbol could have light or shade. He seems also not to know the plan upon which God delivers his prophecies to men, that the latter always amplify and explain the former. He seems also to be guilty of the gross absurdity of limiting a particular description by a general one, when the general one ought to be qualified by the particular. Mr. Morison, I therefore conclude, has not the requisite "wisdom" to lecture upon Prophecy. If Mr. Morison had said, "It appears from Matthew that all nations shall be gathered before the Son of Man at his appearing, and there shall then be made a separation between the sheep and goats; that it appears from St. John, that this shall be accomplished at the last day at a definite hour or uninterrupted period of time; but that according to the Epistles and Apocalypse, that this day, or hour, or period of time would be of a very long duration (see p. 108); and that though all nations should be gathered before the Son of Man at his coming, yet that this would be in successive portions of the same day, or hour, or period; that those that are Christ's should rise and be changed first (see p. 254), and that the total vanquishment of death should not be accomplished till the last period of the last day" we should have thought Mr. Morison had known how to divide the word of truth rightly. But so far is he from doing so, that he takes in the ornamental similitude of an earthly tribunal where the judge is represented as seated, and plaintiff and defendant arrayed simultaneously before him, into the account, which is merely to set off the parable as the antagonist texts prove it to be,— which is the mere shell of the parable that is to be cracked and thrown away when the kernel is got at-and sets this up to knock down other statements which demand equal consideration with those of his own selection, and some of which he ignorantly stigmatises as all metaphor and symbol, when these very properties would equally condemn his own set, as witnessed in the very case of the sheep and goats. But how consistently might a judge say, when the Assizes are

at a distance, that he will have all the culprits before him, immediately he comes to the Sessions-house, before any thing else is done, and yet, when he arrives, divide his work off into separate portions, and have only particular sets of criminals brought before him on particular days, till he gets through his work! But Mr. Morison never thought of this. We would advise him to study Perspective. The true state of the case is this. The witnesses or Nonconformist churches having regained the heaven, or dominion which they had lost by the war of the Beast (xi 11, 12) and having extended it over the kingdoms of the world, and delivered it from the sword of Antichrist by the great earthquake or revolution, the hail or Northern Power," the Prince of Rosh," as the septuagint version of Ezekiel's famous prophecy of Gog from the North renders it, makes a descent upon the emancipated church, when the Lord Jesus or Ark appears in flaming fire, and destroys them who destroy the earth (xi. 19). See note, p. 444. The good symbolised by the nations then rise, but the abyss, or bottomless pit which is another symbol for the sea, or nations, or world, as shewn at p. ix, is shut up, i.e. the nations no longer exist, are dead, and do not rise till the end of a thousand years, and the devil, or evil is shut up, or no longer exists with them. For if the devil is shut up in the ABYSS, it is plain that the abyss is shut up too. Every one that is left of all the nations that fought against the Word of God, but were slain by his spiritual sword, i. e. converted to the truth and changed, then walk in the light of the beloved city of the saints (Zech. xiv. 16), and worship the king, the LORD of hosts, and the kingdoms of the earth do bring their glory and honour into it (Rev. xxi. 24); but when the abyss or bottomless pit is again opened or the rest of the dead, the nations of the world, Gog and Magog for number, rise, and the devil or evil appears again with them, an act of separation and judgment is evidently made, and they are cast out into the outer moral and intellectual darkness of the four quarters of the earth, excluded from the light and glory of God and the Lamb within the central city (xxi. 23), being the dogs without (xxii. 15), who possibly are permitted to come only into the camp without the city (xx. 9; xxi. 27) to celebrate some figurative feast of tabernacles (Zech. xiv. 18) in shame and despair. After having possibly suffered each his grade of mental torment, they rise in desperate and dia

bolical phrensy against the Lord's elect, and their temporary anguish is finally closed in mercy by an overwhelming personal destruction, the fire of which none can stop, and the worm of which none can stay, the effects of which will be continually felt through all ages, and the infamy of which will be eternally suffered without any possible mitigation. (See DEATH 6). The smoke of their torment shall ascend up before God for ever and ever. They shall be perpetually prevented from rising again to that life which was their original gift, from the stink of their unpardonable guilt. It is their second irredeemable, unrespitable, unmitigable death. All this is generalised in the Seventh Vision as I have critically shewn the succeeding portion of the Apocalypse to be, in which the distinct rise of the bad is mentioned, as the distinct rise of the good was mentioned in the Sixth, though in an inverted order as is not unusual. The Sea, i.e. the world, the bad, gave up the dead which were in it, both Death the intermediate state of the bad, and Hades the intermediate state of the good gave up the dead which were in them, and of course apportioned them their place without or within the city according to their works. Death, i.e. the first death or intermediate state of the bad, and Hades the intermediate state of the good are cast into the lake, i.e. put an end to,when the possessors of each state rise. Then those not written in the book of life are cast into the lake of fire, which is the Second death of the wicked, by the fire which came down from God out of heaven. And here Mr. Morison has again fallen into a mistake for want of attending to the perspective nature of the general judgment in which a thousand years or more are seen as one point in the distance of a general view, and for want of comparing Scripture texts with each other, and splitting the difference between them. Mr. Morison affirms that if our Lord come with the Millennium, there is to be no more death, according to Rev. xxi. 4. And here he mistakes a particular statement for a general one; for, if Mr. Morison had examined the context he would have found that this regarded only the beloved city. There is no more death in the city, because there is no more sea or Gentiles which tread in the holy city, they being cast out. But it would be true with regard even to those without as well as those within the city; for death there evidently applies only to the first death and is distinguished from the second death: and it would

then mean there will be no more death with the expectation of a resurrection, but when death again comes, it will be an irrevocable one. But that there is to be death of some sort after our Lord's appearing I have clearly shewn at p. 254. But again: the Seventh vision generalises the particular account of the Sixth, and in the immensity of eternity the Millennium vanishes as an indistinguishable spot. Looking down through an immensurable, incomprehensible eternity, the saints are seen to reign for ever and ever (xxii. 5); but hovering on the border of eternity, the good are said to reign on earth with Christ, unmolested by the subsequent and short intrusion of the wicked on their inheritance, a thousand years (v. 10. xx. 4). Death and the Sea, therefore, are in the general view, like the evanescent chord of an arc: There is no more, sea, there is no more death. That the Bride or Beloved City is the converted Jews, though certainly they may form an integral part of her, is highly ridiculous, and completely out of keeping with the Apocalypse; and that they should be restored to the land of their fathers, in its literal sense, is as pernicious an error as it is an anti-scriptural one, into which even Dr. Collyer in his Aspect of Prophecy respecting the Present and Future State of the Jews, has fallen. For what is this land of their fathers in Ezek. xxxvii. 21-28, to which Dr. C. refers? St. Paul says it was the land of promise in more than one sense, Heb. xi. 8, 9, 10. If Dr. Collyer had recollected that a city meant a church or society of men independent of the houses they dwelt in, he would have concluded that the land, on which that city was built, were the covenants, laws, and institutions on which the society was established, and hence he would have rightly concluded that the land of the Jews' forefathers was the Abrahamic promissory covenant, of which the Christian is the cash payment. Now the Jews have been shut out of this, for this thousand years or more, in much wailing and gnashing of teeth, from the temporal sufferings which they have experienced among the nations, while many have come from the North and the South, the East and the West, and have set down with Abraham, Isaac, and Jacob in their promises, "that they without us should not be made perfect." If the Jews' is a temporal hope, they would decidedly prefer the money-markets of London, Paris, and Vienna to any transportation or banishment to Judæa. For "truly if they had been mindful of that

country from whence they came out, they might have had opportunity to have returned: but now (it is to be hoped) they (will) desire a better country, that is, an heavenly." Dr. C.'s union of Judah and Israel is clearly referred by our Lord to the union of Jews and Gentiles (John x. 16), the ten lost tribes being leavened with the Gentiles, i. e. the converted Gentiles, not the wicked heathen, to carry them into the new covenant with them as one of the sticks. And this promissory land of the Jews' forefathers brings me to Mr. Orme's new heavens and new earth. Now, 1 do not think Mr. Orme fully understands the Nature of the Present Dispensation; nor do I think that he has that " peculiar wisdom" to lecture upon the Character of the Present Dispensation as viewed in Connexion with PROPHECY. Mr. Orme, it is evident, understands it partly; but he is clearly infected, notwithstanding the professed" exclusive spirituality" of his system, with the same political mania as Mr. Jones is. So that from his party virulence he is prevented from seeing fully the whole of it. Mr. Orme is evidently a leading man, and we may consequently take his views as the views of his faction. Thus Mr. Orme talks of a state of political economy, of judicial procedure, of international relationship with all their inseparable adjuncts, which the world before had never witnessed," (p. 45) in his millennium, so that notwithstanding Mr. Örme's "exclusive spirituality" of the reign of the saints, there is a deal of political diplomacy lurking under it. And we may easily see what he means by a state of political economy, and international relationship with all their inseparable adjuncts, when he talks his comparative praise with regard to the different degree of congeniality the different forms of civil government have with Christianity. Though not equally congenial, its existence is compatible with every form of civil polity. It was cradled under a despotism, and rose to maturity in opposition to the frown of imperial Rome. It has prospered under the protection and encouragement of a limited monarchy in a free country. It has struck its roots deep in the soil of a republic-where it is sending forth its boughs unto the sea, and its branches to the rivers; and covering its towering mountains with its goodly shadow." p. 37. Yes, yes, Mr. Orme, we see on which side of the Atlantic the international relationship" is to begin, and where the "inseparable adjunct" is to follow. We