the church of God; and although there never was a prophet that arose in Israel (except Christ himself) like unto him, he durst not go one word beyond what was enjoined by him who dwelt between the cherubims, and when he had finished his labours, he was anxious to see a man set over them to go before the Lord's people; "And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd." Num. xxvii. 15, 16, 17. And when Joshua had finished his course, it is said, "And, behold, this day I am going the way of all the earth; and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof." Joshua xxiii. 14. And, xxiv. 31,-" And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel." See also Deut. xxxiv. 5. David was taken from feeding the ewes great with young, to feed the church of God, not by the prudence or skill of his own hands,but as he, as well as the others, were conducted by the Holy Ghost. The prophet Isaiah, speaking of the time when the Chief Shepherd was to appear, says, "He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Isaiah xl. 11. And in ix. 6, "the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace." To him is the key of David committed-he openeth and no man shutteth-he shutteth and no man openeth. After his resurrection "he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," (Eph. iv. 11, 12, 13) all for feeding the church of God. The apostles had no successors; the churches which stood in need of elders to go before them, chose them from the body as directed, 1 Tim. iii. and other passages to the like effect. Peter says in the view of his decease, "Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance." 2 Pet. i. 15. Paul too in the view of his departure, says, "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts xx. 28. Also, 2 Tim. ii. 1-3,-"Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ."

ON THE BOOKS OF DANIEL AND JOHN.

To the Editor of the Christian Advocate,

My dear Sir,-Your observations at p. 312 of the Advocate, called for a remark from me. Had I thought you, or whoever you might choose to appoint as arbiters, on the Prize Essay, were not entirely above suspicion either as to their integrity or impartiality, I would have abstained from alluding to the subject at all. As there could be no difference betwixt us on that point, it did not occur to me to guard my language from misconstruction. But have you been any more guarded in fancying that my opinions are what are commonly termed "Anti-Millenarian?" The common Anti-Millenarian views of prophecy, taking Mr. Wm. Jones as their type, are, to my mind, very little more satisfactory, or more scriptural, than the views of the Millenarians. You will hence perceive that, with perfect confidence in your integrity, I was justified in entertaining a doubt whether editorial discretion would allow you to "admit into your pages views which at present you may regard as questionable." I find however that your "desire is to elicit truth," and, as that is my object also, I beg to enclose a reply to my question at p. 312 of the Christian Advocate.-Dear Sir, Yours truly, J. M. B.

"What was that Book which John saw in the right hand of Him that sat on the throne, written within, and on the backside, and sealed with seven seals; which no man in heaven, nor earth, nor under the earth, was able to open, or to look thereon. Rev. v. 1-3."

If we wish to view a gorgeous and varied spectacle, or survey a splendid and diversified landscape, we almost instinctively select the best possible point of view we have access to. If we should try to see the object through any given medium, it invariably assumes the tinge or colour of the medium through which it is seen. In like manner, if clouds or dust intervene, we shall lose sight of the details of the object, in greater or less proportion according to the opacity of the intervening media. If it be very dense, we may even lose the entire outlines of the picture, and hence see nothing but what is presented to the mind by the aid of imagination.

In the things of God it is essential we have a good point of view, as well as pure vision; else our views will be of a corresponding character. If we assume certain dogmas as first principles, our conclusions must flow from these, if they be logically deduced; and if we thus interpret prophecy, we rather interpret our own notions by themselves, than prophecy by itself, or by the scriptural note of its fulfilment. A different course must be adopted, else inextricable confusion will infallibly follow our attempts to understand the mind of God declared in the prophetic Scriptures.

Writers on prophecy have expressed various opinions as to what that "Sealed Book" was which John saw, Rev. v. 1. A few have honestly confessed they do not know what "the book" means, and with them this negation of knowledge extends to the whole "Book of Revelations." Some have regarded the book sealed but as a figure to denote that the one on the throne was now about to reveal things not known before; others, that the book contained a general outline of the purposes of God with respect to his church during all time; there are those also who regard it as the opening

up, or unfolding of all mystery, and the propounding of all knowledge, Eph. iii. 9. These are but opinions thrown out, as it were, by conjecture, and derive all the force they possess from the hold they have had on the writers' own minds; to attempt a refutation of them, therefore, is wholly unnecessary.

To ascertain what that book really was, we must have recourse to the descriptions given of it by the spirit of inspiration speaking by John. It was "a book written within, and on the backside, and sealed with seven seals." Rev. v. 1. If we closely attend to the descriptions given of the breaking of these seals, Rev. vi. 1-3, &c., we shall be led to perceive that "the book" was a roll of parchment, not very dissimilar in appearance to our modern maps, when mounted on a roller, and bound round with seven bandages, and sealed at their joinings. What we know of the ancient form of books will confirm this opinion, see Jer. xxxvi. 2. Now this book being "sealed with the perfect seal of omnipotence," the number seven, as we know, always indicating perfection, in the Scriptures, could not be read, because it could not be opened, for "no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon," ver 3. But it will also be obvious that that part of the roll or book which formed the back, or outside, which was also written upon, could be seen, and, therefore, read; that is, understood. Here then we have a roll sealed perfectly, the writing within the seals no man could read, because nothing short of omnipotent power could break the seals thereof; the only part that could be read without breaking the seals was on the outside, or the back.

Have we any account in the Scriptures of a book, or roll of prophecy so sealed, the most important part of which could not be read; and yet a part of it could be both read, and understood? We answer there is only one such book to be found in all the writings of the prophets, and that is the Book of Daniel. No other prophet was commanded to "shut up the words, and seal the book to the time of the end." Dan. xii. 4. To him it was expressly said, when he wished to know the end of the things he saw in the visions given to him, "Go thy way, Daniel, for the words are closed up, and sealed till the time of the end." chap. xii. 9. Nowhere do we find instructions given to any prophet except Daniel, "to seal up the words;" but when we come to the Revelations given to John, we again find "a sealed book," Rev. v. 1; and, after breaking off the seals, we have "a little book open," or rather“ a book which had (just) been opened," Rev. x. 8.

Now recurring to the history of Daniel's time, we find that it pleased God to allow Nebuchadnezzar, king of the Chaldeans, to besiege and take Jerusalem, and to carry the Jews as a body of captives into Babylon, with Jehoiakim, their king. This important event took place between five and six hundred years before the birth of the Messiah; and the house of Judah continued to endure this captivity for seventy years, until "the reign of Darius, and the reign of Cyrus, the Persian" Dan. vi. 28. During these years, Daniel, "a man greatly beloved" had several visions and dreams, chap. vii. 1; viii. 1; x. 1. If he wrote these dreams, and visions, the result would be a BOOK, just as Jeremiah had done before him. He writes, "I, Daniel, understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem," chap ix. 2. It will thus appear that Daniel was able to understand the book of Jeremiah's prophecy; it was not therefore a "sealed

book" to him. But with regard to Daniel's own book, there was a striking and very singular peculiarity.

Before proceeding further it may be necessary here to anticipate objections that may arise in the mind of the reader. It may be said with some appearance of scripture evidence, that Daniel was well qualified to interpret dreams and visions, for it is said, chap. i. 17, that, "Daniel had understanding in all visions and dreams;" and that, with the other three children of the captivity, he had received "knowledge and skill in all learning and wisdom." We know moreover, that, he was enabled to reveal the character, as well as the interpretation of the king's dreams, chap. ii; having received a night vision to instruct him, verse 19. So also the king's second dream, chap. iv: he was able also to read the hand writing on the wall of the palace of Belshazzar, chap. v. But we must not infer that Daniel was absolutely enabled to reveal all visions and dreams, notwithstanding what is said chap. i. 17; for we find that he did not understand, and could not interpret his own visions, and hence he writes, "the visions of my head troubled me" chap. vii. 15; and again chap. xii. 8-9, "I heard but I understood not; then said I, O my Lord, what shall be the end of these? And he said, go thy way, Daniel, for the words are closed up and sealed till the time of the end."

It is true that "one of them that stood by" made him to know the interpretation of the things relating to the four great beasts, chap. vii. 16; again, when Daniel had another vision, which he could not understand, he "heard a man's voice between the banks of Ulai, which called and said, Gabriel, make this man to understand the vision," chap. viii. 16. And once more, we find one is sent to Daniel who said, chap. x. 14; "Now I am come to make thee understand what shall befall thy people in the latter days; for yet the vision is for many days." This last vision occupies chapters x. xi. xii. ; and the events in these chapters should not be disjointed, but taken altogether, as they clearly form ore unbroken series of events. By the explanations given to this vision by the "one that was sent" to him, Daniel was made to understand, that "the rough goat" was the king (or kingdom,) of Grecia, and that "the ram having two horns," represented the two kings (rather kingdoms) of Media and Persia." But the fourth dominion, or power, or kingdom, he did not understand; for he says, chap. vii. 19, "then I would know the truth of the fourth beast, which was diverse from all the others;" and in obedience to this desire he received an explanation in symbols, and strong figures, which appears to have conveyed only a faint outline of its meaning; for he writes, "my cogitations much troubled me, and my countenance changed in me; but I kept the matter in my heart," chap. vii. 28. And again, "I was astonished at the vision, but none understood it," chap. viii. 27. And it was in reply to his desire to have his astonishment removed by being made to understand the vision that he was instructed.— "But thou, O Daniel, shut up the words, and seal the book to the time of the end," chap. xii. 14. Therefore for this power, and the things connected with it, which are shut up and sealed, we must look to the book in Revelations, where after "the lion of the tribe of Judah" breaks the seals, we are enabled to read in a book which had been opened, Rev. x. 8.

Having shown that these objections are only imaginary, and not real, it is now necessary to ascertain the extent of Daniel's knowledge relative to these visions, or what is the same thing, the extent of the knowledge which Daniel was enabled to communicate regarding them. We find then that

the sum of the whole is, first, that the visions in connection with the fourth beast, or power, related to "Daniel's people," the Jews, chap. x. 14; and second, the time of the end was the period to which they related; for Daniel is commanded to "shut up the words, and seal the book to the time of the end," chap. xii. 14;-plainly intimating that it was not intended that Daniel should understand the prophecy, and that it would only be understood "at the time of the end," chap. xii. 13.

One of many direct and positive proofs that Daniel's Book is indentical with John's "sealed book," is to be found in the fulfilment of a prophecy contained on that part of "the sealed book" which was on the backside, and which therefore could be read. In Daniel vii. 25, we find a particular length of time, a defined period named, which was then approaching, and on the arrival of which the saints of the Most High were to possess the kingdom; for at verse 27, it is said "the kingdom, and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominion (ie. all rulers, principalities, and powers) shall serve him and obey ;" and in Rev. v. 9-10, when the Lamb had taken the book that he might open it, the saints of the Most High symbolized by the four beasts, and four and twenty elders, "sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth;" showing that the opening of these seals was the period at which the prediction of Daniel received its full accomplishment.

Thus it is, beyond all reasonable doubt, that "The Book" which John saw," sealed with seven seals," was no other than that which contained the things relating to the Jewish people, which Daniel was instructed to shut up and seal; and that when John saw it in the right hand of "the sitting one,' the time had arrived when it was to be opened by him who was "the lion of the tribe of Judah,"-him who alone could reveal the things that related to the end of his own people-JUDAH.

Having already carried this paper beyond the limits originally intended, we will only add an extract, in conclusion, from the valuable work of Dr. Tilloch. In concluding his examination of this subject, he writes, p. 137, 138. "As the Book of Daniel is the sealed book that was opened in the days of John, it follows that the same relation subsists between the writings of these two prophets, as between a lock and its key. They are adapted to each other, and if we would understand the words that were closed up and sealed till the time of the end,' we must use them together; attending at the same time to what has been written upon the same subject, by other prophets and apostles, for All Scripture is given by inspiration of God, and is profitable for instruction,' &c. 2 Tim. iii. 16. If we wish to profit by them, we must take the results which they may offer, even if it reprove and censure what we may have been taught to respect and venerate. If we hearken to the reproof, we shall find that the same Scriptures also point out what is necessary to be attended to for the correction of those things which they condemn, and give ample instruction in every thing that regards faith and practice. Instead of following the Jewish and anti-Christian interpretations of the Book of Daniel, which have been the principal causes that have prevented him from being understood, let us carefully attend to the explanation