ບ And now we come to the testimony of chap. ix. 11, wherein, if I do not altogether mistake the meaning of the place, the very name Napoleon is given as that of the "Man of Sin" in the statement, that in the Greek tongue he hath his name Apollyon (that is, the destroyer). The Greek term is Απολλύων, the present participle of the verb απολλυμι ; and v in Greek being represented by y in English, the name is properly given as Apollyon in the Bible. But there is another form of the verb, which is απολέω, the English rendering of which makes the participle απολεων; that is, within one letter of the name Napoleon; and it has been suggested that the wanting letter N may be taken as representing the Greek word vat, which signifies verily, or truly,; so that prefixing it to the añоλɛwv, we have the word Napoleon in full, and the meaning of it as follows: The true destroyer, or destroyer" with a vengeance," as it were; a title to which he will make good his right by carrying out the fearful role before him, under the direct control of Satan, whose agent he shall be. As Josiah's name was announced 300 years before his birth, and Cyrus's 150 years before his, then it should not be thought wonderful that even the name of one destined to play so extraordinary a part in the approaching fearful drama, should also be foretold, as well as his character, actings, and end. The name, too, when put in the dedicatory form, which it would probably assume in any memorial to be erected in his honour, as well as in the predicted inscription on the foreheads of his worshippers-NaToλEOVT-contains in its numeral letters the fatal number 666. Again, in Jer. iv. 7, there is a passage wherein there is no difficulty in seeing that the "Man of Sin" is the subject; in which the name of Napoleon is necessarily implied as that of the destined occupant of that position. The words are: "The Lion is gone up from his thicket, and the destroyer, who is of the Gentiles, is on his way." Now in the Greek of the Septuagint, Aewv represents "Lion," of course; and vazos signifies "thicket; so that here again we have the name Napoleon as that of the "Man of Sin," and a repetition of the title of "destroyer" accorded to him. And the bearing of the whole context in this instance is to the effect that the period spoken of is that of the winding up of the present Dispensation, and his connection therewith. It is a curious coincidence, too, that while the Word of God predicts his resurrection from among the dead, in order to his assuming the role of "Man of Sin," a large proportion of the French peasantry are firmly persuaded that he has never died at all, but is hidden somewhere, till he shall suddenly appear at the head of two millions of men to subdue all the nations of Europe. They indignantly repudiate the suggestion even of the possibility of his having died. "He dead?" they say. "Impossible. They who say so don't know him. He is incapable of it," &c. Some incidents in his past life would suggest that he must have had a presentiment of his future destiny; as, for example, when he said, "I reserve for history a page of blood, such as its records do not yet contain." He once asked one of his courtiers what men thought of him, to which the reply was: "Some think you an angel, sire; some a demon, but all agree that you are more than a man.' A prefect once addressing him, said: "God created Buonaparte, and rested from His labours." And we have M. Froue's statement, to the effect that he actually desired to be addressed by the title of "Votre providence!" Also that in the month of March, A.D. 1807, when he convoked the Jews at Paris, he was styled by them "the Lord's anointed Cyrus, the living image of the Divinity;" and that the ciphers of his name and that of Josephine were blended with the name of God, and inscribed on the Ark of the Covenant, surmounted with the Imperial Eagle. On his reappearance on earth, he will enter into the predicted seven years' covenant with them, at the beginning of Daniel's seventieth week of years; and, after the lapse of three years and a half, in the middle of the week, break the covenant, openly assert his own godhead, and in that capacity claim universal homage, thus revealing himself as the "Man of Sin ;" and, during those final three years and a half of the week in question, acting the fearful part assigned him in the "sure word of prophecy." It is a remarkable fact that there has been in existence for several years, and still continues, a sect established for the worship of Napoleon I. The number of its adherents is said to have greatly increased throughout all Europe. Their proceedings are conducted with the most profound secresy. Each member of the society possesses a picture representing him as reappearing, with a halo of glory around his head. A lady friend tells us that she has seen on the continent one of these pictures. Ere long now shall he put forth his pretensions in all their blasphemous enormity, and then shall be seen, not a few here and a few there, as now to Romanism, but multitudes everywhere throughout the sphere of his then all but omnipotent power and influence, acknowledging his miracle-attested godhead, and preferring the worship of the "Man of Sin" to the only alternative within their reach-death. "All that dwell upon the earth shall worship him, whose names are not written in the Book of Life of the Lamb slain from the foundation of the world." Spiritualism, as it is called (which is just diabolism under another but less repulsive and more attractive name), is evidently paving the way for his manifestation; so that when matters shall have so far progressed as to bring round the period of the open and undisguised assertion of his godhead, and the demand for universal recognition of his claim to divine honours and worship, the mere assertion of his divinity by the demons, Satan's agents, will suffice to secure the general admission of that claim, and the consequent worship of him by all not belonging to the class above excepted. It is very foolish to deny, as so many do, the facts of Spiritualism, and affect to treat the whole thing as a delusion; which in this sense it certainly is not. Exaggerated as may be, and doubtless are, some of the accounts of it, as published, denied with truth the existence of the system cannot be, it having long since gone too far for that; so that such denial betrays inexcusable ignorance of what it is our duty to know, and the knowledge of which should keep us watchful, lest we become an easy prey, as we otherwise shall, to the devices of the enemy through its means. Just see the unmistakably plain and intelligible language of that peculiarly appropriate portion of the Word of God contained in 2 Thess. ii. 11, 12, on which it would be impossible to say anything making it plainer than it is, as it stands in the words of the apostle. I would merely remark, then, that for "a lie" in ver. 11, I would substitute "the lie," the definite article 7 preceding eúdɛ in the original; the reference being, of course, to the lying assumption of godhead on the part of the "Man of Sin.” " We have now unmistakably in our midst the immediate precursors of the perilous times of the last days," so solemnly enjoined on our faithful remembrance by the apostle in 1 Tim. v. 4-9; the departure from the faith there foretold being now a matter of almost every-day occurrence in the numbers going over to Romanism. For my part, when I hear people express astonishment at such a state of things, I am equally astonished at their not expecting it, the Word of God being so plain and full on the subject. It must be so, and shall increase till it become fashionable; and then multitudes will go over, and with just the same facility, and in still greater numbers, to the worship of the "Man of Sin," in recognition of the miracles wrought in his presence and in his honour by the "false prophet." May the Holy Spirit enable us to look into these things more seriously than we may have been in the habit of, that we may be thus prepared to resist the superhuman devices of the fearful character in question, so soon now to be revealed; and kept constantly observant of our Lord's caution, to "watch" for His own coming as the only means of bringing to its fore-ordained end the awful state of things that shall have preceded it. If, then, this be our desire, let us act consistently therewith, in not merely ourselves firmly holding the great truth of that coming and kingdom, but in using every proper effort within our reach to bring others to the knowledge of what we have found to be the best commentary-the Word of God-furnishing satisfactory solutions of most of the alleged difficulties of Scripture, which can generally be traced as to their certain source, to non-recognition of these very truths, which are so interwoven with the warp and woof of the whole texture of the Bible at large as to render it comparatively unintelligible when they are omitted. Yes; I hesitate not to say, from my own experience, that correct scriptural views of the nature, sense, and relative period of establishment of the coming" kingdom" would be by far the best commentary on the Word of God that has ever seen the light, or can ever be provided. Faith-not interpretation-is the demand of revelation; and when that is wanting, quasi-interpretations only tend to confuse and mislead, instead of throwing light on the Word. Some may be ready to say with Peter, "If I should die with Thee, yet will I not deny Thee," and to reject with indignation the suggestion of the mere possibility of their going over to the worship of the "Man of Sin," his miracles notwithstanding. But let us profit by Peter's experience. Had he been less self-confident he had probably held his ground, but he boasted, and fell! "Lord, I believe; help Thou mine unbelief," had been his better policy. "Beware of Peter's words, Nor confidently say. I never will deny Thee, Lord; J. CONYNGHAM MCCAUSLAND. 493 EARTH'S BRIDAL DRESS. WHEN HEN morning spreads her robe of light, E'en now this earth is bright and fair. Though saddened eyes look up to heaven, E'en now this earth is bright and fair. Framed by His breath whose name is Love, What can they be but bright and fair? Who is of all things Lord and Heir. Filled with that light, the moon and sun And hills give out the voice of song, To see the King of Righteousness; The floods shall then lift up their voice, With blossoms bowers shall laugh, the while For earth is in her bridal dress. G. J. v. S. HOW TO READ THE SCRIPTURES; AND THE VALUE OF UNDERSTANDING THEM TO MEAN WHAT THEY SAY.* то all those who are satisfied that the Bible is entitled to be considered as what it professes to be-the Word of God-there are several * Address to South Side Branch of Young Men's Christian Association, Glasgow. H H weighty considerations which must naturally arise in their minds, demanding immediate and earnest attention. Foremost amongst these would be-What is its purpose? and have I any interest in it? When a message comes from one so great as the only living and true God, the Creator and Upholder of all things, we cannot fail to have an interest in it; everything which emanates from Him, whether it be directly intended for our use or not, must be worthy of consideration, and capable of teaching us some lessons. But it is the nature of the Bible, that, though given in revelation to individuals at different times of the world's history, yet it has an intense personal interest for each human being, because it is God's message to each individual of the way of life. "Search the Scriptures," said Jesus, "for in them ye think ye have eternal life." Its purpose therefore is to tell men of something which interests them; of a way of salvation from sin, and misery, and death. Moreover, the whole Scriptures, although various in style of composition, and of different dates, yet are united in declaring the same message, and are in complete harmony with one another. It may be laid down as a rule for our guidance in their study, that they cannot contradict themselves. We may find some apparent contradictions, or come across some parts difficult of explanation, but let us rather incline to believe that it is our deficiency of knowledge alone which causes the difficulty, and that in due time, if we wait patiently, the entire unity of God's Word will be established and its beauty made manifest. Other questions arise, however, such as :-Has God spoken in language intelligible to us? If not, has He given us a key to open its hidden meaning, that we may understand? Failing such a key, how are we to understand and benefit by His Word? These are all questions of the very highest importancer, equiring us to be satisfied in our own minds as to the real state of the case. We might proceed to read the Book without first deciding these questions; but if the reading of the Book did not decide them for us, and we were left in doubt as to what it did actually mean, what benefit could we have derived from the reading? Let us address ourselves to these points in particular, and I would fain hope with the result of being drawn more closely together in mind and purpose. Has God spoken in language intelligible to us? This question would be answered by every Protestant in the affirmative; and yet their action often seems to me to belie their verbal confession. We all know that the poor Roman Catholic is denied the privilege of reading his Bible for himself, because the church, or the Pope and his priests, have ruled that it cannot be understood except as interpreted by them in their language. Although every Protestant rejoices in his open Bible, and unmolested right to study it, yet he is also, to some extent, under the same servitude, for his thoughts are trammelled by the interpretations which his Theologian-priest puts upon the words of the Bible. The whole system of Christendom at the present day nurtures the idea that because the Bible is the Word of God, it cannot be understood by common people or by ordinary modes of study; and this idea I conceive to have a very mischievous tendency. It is good to have a feeling of reverence for God's Word, but when that feeling degenerates into superstition, |
