tion, as chief of the Magi, the wise men of the East. The nation returned to their own land, strongly tinctured with the Chaldean tenets, customs and character; and those born in the land of captivity, had entirely lost the language of their ancestors, and almost the spirit of Moses; viewed every thing with Chaldean eyes, and touched the holy vessels with Chaldean hands. This change of the nation also had a great influence on the style, and manner of expression of the latter prophets. The style of Daniel is wholly Chaldean, and part of his book in that dialect. The visions of Ezekiel, which he saw at the river Chebar, are descriptive of the situation of those countries. And the views and figures of Zechariah, accord with the Chaldean customs and character.

When St. John wrote the Revelation, the walls of nations had been broken down by the Romans, and the different religious opinions and philosophical tenets of every country within their grasp, were perfectly afloat. From the river Cyrus, to the Nile; from the Caucasus to the Alps, all was an ocean of floating ideas, tenets, customs, dialects, and languages. Judea in particular stood in connexion with the sebomenois with the scattered Hellenistic Jews, from Egypt to the Parthians, Medes, Elamites, and Mesopotamians, Acts ii. 9, 10, 11; who from time to time brought home, and blended with their own, the languages, rites, opinions and fictions of other nations. The Asiatics began since Alexander's time, to speak the Greek language; but they only made it the vehicle of oriental ideas. The religious tenets of Zoroaster, the great reformer of Sabæism, among the Medes and Persians, which Cyrus brought with him to Babylon, when he established his empire there; had swayed the sceptre for many centuries, in conjunction with the wisdom of Chaldæa, from the Araxas to the Mediterranean sea. This mixture of religious tenets, and rites of worship, assumed the Hellenistic form, under the Grecian kingdoms in Asia; and the doctrines of the oriental

sages, furnished the ground works to the Jewish Cabbala, the Platonic philosophy, and at last to the Gnostic sect. What a powerful and extensive influence all thes sources of knowledge had on the Greek language, during the time of all these political changes, must be obvious to every discerning mind. The words remained Greek, but the style ot this language in Asia; the meaning and signification of words, became in a great measure Asiatic.

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For this reason, the language of the New Testament, and more particular that of the Revelation, cannot be Athenian; and therefore the first and natural signification of its words should only be studied from pure Grecian authors; but nore especially their sense and meaning from Asiatic wriers, who have lived and written in the same countries with e apostles. Such a critical knowledge of this language, spoken and understood in Asia, would make a successful positor of many passages of the New Testament, which ave hitherto remained obscure, and doubtful. For it is a monument, which evidently bears the marks of that time, nd the evidence of the different manner of thought and use words in Asia, from writers in Europe. How much more siatick for instance, are the epistles of Paul to the Ephesians and Colossians, than those which he has written to the Romans and Corinthians? His epistle to the scattered Hebrews, is a living memorial of their manner of thought and method of teaching. The language of St. John in the first chapters of his Gospel, and more especially in the Revelalation, is altogether Asiatic. He lived in Ephesus, then a centre point of the remains of the Persian and Chaldæan philosophy, and the followers of John the Baptist; and from those sources, as well as from the writings of the prophets, the style of the Revelation, and the current signification of his words must be studied.

But the obscurity of the Revelation also proceeds from the nature and circumstances of prophecy itself; for which many reasons might be assigned, to evince the divine wis

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dom, displayed in accomplishing his eternal councils on earth. A certain degree of obscurity is necessary to some prophecies, in order to prevent the enemies of the Lord, from a discovery of his plan of proceeding. In case of a disclosure before their accomplishment, the voluntary instruments of wrath might shrink back, and delay the designs of heaven; the great enemy of man might change his measures; and the agents in Zion disorder their aid, and loose their reward by preciptancy and pride. It is even impossible that those prophecies, relative to events still future, should be clear. For some of the principal outlines, and many of the particular circumstances, which throw most light on the accomplishment, so as to identify the prediction, do not yet exist. We may form a general idea by them, of the designs of Heaven, and more would little contribute to our happiness. If we could not understand their general tenor, why would the Lord reprove the Jews of his days, for their ignorance and want of discernment. Daniel understood those of Jeremiah, concerning the end of the captivity of the Israelites at Babylon: and the Scribes, those of Micah, where the Messiah should be born, and told it to Herod. A full insight into the particular circumstances of their completion, is intended only for cotemporary believers; who will also stand in need of additional strength, for the severe contest of those days.

This obscurity no doubt, proceeds from consummate wisdom and a most benevolent intention towards man. It induces the children of God, to implore the Father of light for the illumination and wisdom from above; it excites curiosity, industry, and attention to the Word of God; convinces proud reason of its ignorance in matters of a divine nature, that we may humble ourselves before him and prevents disgust and weariness in the study of these divine oracles. All these objects would not have been obtained, if the language of prophecy had been clear, and in words of a more obvious signification.

A great part of the Revelation is now fulfilled, and a sufficient acquaintance with history, and the language and style of prophecy, is all that is necessary, in order to understand it. But the time is near at hand, when this Book, by a most evident accomplishment of some of its principal predictions, will prove to be the greatest comfort and treasure of the whole church of Christ on earth.