A Dissertation on the True Age of the World

7. Dr. Hales says, “The Targum of Jonathan Ben Uzziel, of the highest authority among the Jews, thus paraphrases Gen. iv. 25: ‘And Adam knew his wife when 130 years were completed after Abel was killed.’ And the same account is furnished by the Bereshith Rabba, More Nevochim, Midrash Tanchuma, Solomon Jarchi, Elias, and others of their principal writers.”—See his “Analysis of Chronology,” vol. i. p. 80. Indeed, the whole of the second article of the second section of his Introduction, is well worth perusal, being full of very curious and interesting matter, all tending powerfully to prove that the longer computation of the Septuagint was the true and original computation of the Hebrew text. His comparison of the Masorete and Samaritan texts in regard to Genesis xi. 10–32, is very valuable; see p. 82.

8. “Syntagma,” cap. iv. p. 34.

9. We refer here to the date of the division of the earth as determined by Mr. Cuninghame; see the Preface to his “Synopsis of Chronology,” pp. 18–22, and his “Fulness of the Times,” p. 44. In these works, he makes out that the division commenced in A. M. 3081 or B. C. 2398; that it continued during a jubilean period, or forty-nine years; and, of course, that it terminated in A. M. 3130, or B. C. 2349. We confess that we do not see the necessity of allowing so long a period for the division of the earth; and we think it more likely to have been finished than to have been begun at the former date.

10. This name is marked in this and the two following Tables, on account of its omission in the Hebrew and Samaritan texts.

11. Usher’s “Chronologia Sacra,” cap. vi. p. 87.

12. The citations from Dr. Hales’ work are referred to the 4to. edition, Lond. 1800–1812.

13. Collatio Codicis Cottoniani Gen seos, &c. Lond. 1778, p. xiii.

14. “Analysis of Chronology,” vol. i. p. 84.

15. “Chronologia Sacra,” cap. vii. p. 120.

16. It is remarkable that both Hales and Russell, notwithstanding their acknowledged veneration for the Holy Scriptures, have chosen to follow the testimony of Josephus, in regard to the extent of the first two ages of the world; but “their witness agrees not together;” for the former makes it 3333 years, and the latter 3403 years!

17. See the Prefaces to the “Synopsis of Chronology;” the “Chronology of Israel;” the “Hebrew and Septuagint Chronologies Tried;” the “Scientific Chronology of the year 1839,” and its Supplement; and the “Season of the End.”

18. “History of the World,” pp. 228, 277.

19. The Eulerian ratio here referred to, is that the numbers of mankind are doubled every 12⅘ years. Now, in 90 years, the doubling would occur about 7 times, which would occasion the original number to be increased 128 times; because the 7th power of 2 is 128. Hence, 50,000 multiplied by 128, gives 6,400,000, which is nearly 6½ millions. If the calculation be performed with the greatest mathematical nicety, the result will only be 6,540,256, which is rather more than 6½ millions.

20. The pretensions of any nation to a remote antiquity could only arise from ignorance of the sacred records, and of the true traditions of its ancestors, or from a bold disbelief of both. The Jews cannot be charged with either of these, their character being remarkably the reverse until Christ came. Hence we cannot suppose that the Seventy Interpreters would wilfully shut their eyes to the glaring facts, that the true age of the world was well known to their countrymen, that many of them were then living in the hope of the fulfilment of the prophecies concerning the Messiah, and that they were then accustomed “to calculate the times.” Any attempt on their part, therefore, to increase that age by 1500 years, would have been looked upon with abhorrence; nor could they hope to escape detection and severe reprobation; unless, indeed, we can suppose that they had assembled all the Jews “from every nation under heaven,” and made them privy to the transaction! Before the advent, therefore, such an alteration in the sacred text was impossible; but after that event it was not only possible, but actually took place, not in the Greek but in the Hebrew, the former being read all over the world, but the latter being confined to the Jewish synagogue.

21. Chronologia Sacra, pp. 162 and 171.

22. Although the extent of the third age is clearly established by the reference of Paul to the period of 430 years, from the confirmation of the covenant to Abraham to the promulgation of the law from Mount Sinai, yet it will be satisfactory to observe, that the passage cited from the book of Exodus originally stood as follows:—“And the sojourning of the children of Israel, which they and their fathers sojourned in the land of Egypt and in the land of Canaan, was 430 years. And it came to pass, after the 430 years, that all the host of the Lord went out of the land of Egypt by night;” see the Septuagint, Alexandrine edition, and the Samaritan Pentateuch, Exod. xii. 40, 41. The words in Italics in this passage are omitted in the Hebrew text, and the words “even the self-same day,” are interpolated. That this is an interpolation is quite evident, for even in the Hebrew, in the very next verse, we are twice told that “It is a night much to be observed unto the Lord,” for this great deliverance. Thus, by the testimony of three witnesses against one, the true reading is established. Nevertheless, Archbishop Usher calls the passage just cited from the Septuagint a paraphrastic explanation of the words of Moses; and he says that the corresponding passage in the Samaritan text is interpolated from the Greek version!—“Chronologia Sacra,” cap. viii. p. 127. Biblical critics and commentators, in general, now admit that these texts have preserved the true reading; see the note on this passage, by the editor of the Religious Tract Society’s Commentary on the Bible, from Henry and Scott. Mr. Clinton also very properly defends the right interpretation of the passage; for he says, “some modern writers have very unreasonably doubted this portion of the Hebrew chronology;” see “Fasti Hellenici,” vol. i. page 299.

23. The following is the passage as written by Origen, in his commentary on the Gospel of St. John:—γέγραπται γὰρ έν τῃ τρίτῃ τῶν βασιλειων, ὡς ἡτοίμασαν τοὺς λίθους, καὶ τὰ ξύλα τρισὶν ἔτεσιν· ἐν δὲ τῳ τεταρτῳ ετει, μηνι δευτέρῳ, βασιλεύοντος τοῦ βασιλέως Σολομὼντος ἐπὶ Ισραήλ, ἐνετείλατο ὁ βασιλέυς, κ.τ.λ.; which reads thus:—It is written in the third [book] of Kings, so they prepared stones and timber for three years; and in the fourth year, in the second month, of the reign of King Solomon over Israel, the king commanded, &c. 1 Kings v. 18; and vi. 1.

24. Mr. Cuninghame’s remarks on Usher’s system, in his “Synopsis of Chronology,” pp. 18–20, are very appropriate. We are forced to abridge them as follows:—“I have in my former works, shown that the learned prelate’s Chronology of this period is manufactured; and in this conclusion I have the support of the most eminent writers, including the names of Hales, Kennicott, Dr. Russell, Mr. Clinton, added to the whole of the ancient chronographers. The latest attempt made to prop up or patch his system as a whole, is that of the author of the Chapter on Chronology, in the last edition of Mr. Bickersteth’s Guide to the Prophecies. But while this learned chronographer thus sets his seal to the almost exact truth of Usher’s sum total of years, he no less sets his seal to the fact that Usher has filled up the period by a false chronology. According to this learned writer, it is therefore undeniable that Usher’s chronology of the period from the Exodus to the first of Solomon is, as to its particulars, manufactured and erroneous. Now it is quite a fair question to Mr. Bickersteth and his friend, to ask them by what arithmetical process they have found out that the scheme which they thus bear testimony to be false as to its particulars, is yet true as to its sum total. Is it a newly discovered principle that many falsehoods make one truth? As to the scheme of particulars substituted for that of Usher in these tables, it is like that of the learned prelate himself, utterly opposed to the narrative and testimony of the book of Judges. There is one part of the scheme, however, which merits even more severe animadversion. The author of the Table makes the period in Acts xiii. 20, expire at the return of the ark from Kirjathjearim. Are we then to conclude that he has clipped down St. Paul’s 450 to 350? I can see no other mode of explaining his calculation.”

25. This is the Hebrew title of the most famous Jewish work on chronology, and signifies “The Great Chronicle of the World.” Dr. Hales says, “This was the first curtailed system of Jewish chronology, fabricated by Rabbi Josi, under the auspices of Rabbi Akiba, the abettor of the rebel-impostor Barchochab, A.D. 130, in the reign of Adrian.”—See his “Analysis,” p. 13.

26. “I have endeavoured to shew,” says Mr. Cuninghame, in the former of the places cited, “that the periods of 390 and 40 mystic days, during which Ezekiel was commanded to lie on his sides, bearing the iniquity of Judah and Israel, are a period of 430 years, computed from the finishing of the Temple, B.C. 1020, to the beginning of the siege of Jerusalem, B.C. 590. But it now appears to me that the 430 years may with equal probability be computed from the first Passover in the Temple. The dedication was in the month Tisri of B.C. 1019, which is exactly 91 jubilees from the creation; the first Passover was therefore in Nisan B.C. 1018, whence to the taking of the city in Ab B.C. 588, are 430 years and three months; and computing back from B.C. 588, the second period of 40 years, it brings us to B.C. 628, the 13th of Josiah, and the very year, according to Prideaux, of the commission of Jeremiah. * * * Whether, therefore, we compute the period of 430 years from the finishing of the Temple B.C. 1020, to the beginning of the siege B.C. 590, or as above, from the first Passover to the taking of the city, it comes out with equal exactness.”

27. See a full account of this Canon, in Dr. Hales’ “Analysis,” vol. i. pp. 275–288; and a short account of it, in the “Breviarium Chronologicum” of Strauchius, translated by Sault, pp. 262–264, 3rd edition, Lond. 1745.

28. See his “Chart of Sacred Chronology.”

29. See his “Apology, &c.,” translated by the Rev. T. Chevallier, B.D., p. 221, Cambridge, 1833.

30. Mr. Cuninghame says that “Mr. Gresswell produces a mass of quotations from the Fathers, scarcely two of whom entirely agree, to prove that they nearly all held that our Lord’s death was in one of the years 29 or 30, [A. M. 5507 or 5508], or some of them in 31, [A. M. 5509]; yet with respect to some of his witnesses, he is obliged to exclaim, ‘So little solicitous do these writers seem to be about verifying their dates, before they allowed them to remain on record.’ If he were to give us 100 volumes of such passages to wade through, which is merely wading through a mass of contradictions, they can avail nothing against the unequivocal testimony of St. Luke, that in the 15th of Tiberius our Lord was 30 years of age, and was therefore born in B. C. 3, [A. M. 5476]; and the other fact, founded on the unerring principles of Astronomy, that from the year 28 to 33, [A. M. 5506 to 5511], no Passover could possibly have fallen on a Friday; and, therefore, the death of our Lord is pinned down to A. D. 33, [A. M. 5511].” “Season of the End,” p. 85.

31. Jerome even went further than this, and adopted the curtailed system of the Jews in some of his writings, if not in all.

32. The Birth of Christ took place according to

The Septuagint.

In the 5476th year from Creation; the 3215th from the Deluge; the 2143d from the birth of Abraham; the 1637th from the Exodus; and the 1068th from the accession of David; the 65th prophetic week of Daniel; the 193d Olympiad; the 751st year of Rome; and the 42d of Augustus.

The Hebrew Text.

In the 4000th year from the Creation; the 2344th from the Deluge; the 1992d from the birth of Abraham; the 1487th from the Exodus; and the 1051st from the accession of David; the 65th prophetic week of Daniel; the 193d Olympiad; the 749th year of Rome; and the 40th of Augustus.

33. Rabbi Salomon Jarchi, qui nous a donné l’explication de cette tradition, dit que les deux mille ans de Tohu, ou d’Inanité, ont duré depuis la création du monde jusque vers la cinquante ou soixantième année d’Abraham, et que les deux milles ans de Loi ont commencé vers ce tems-la, lorsque Dieu le fit sortir de Chaldeé, et lui donna des lois pour lui et pour toute sa posterité, principalement celle de la circoncision; et qu’ils ont fini vers la destruction de Jérusalem par Titus. Il ajoute enfin ces paroles: Mais nos péchés sont la cause que le Messie n’est point venu au bout des quatre mille ans. p. 1527.

34. The rules for the determination of the approximating ratios of any two numbers by the method of Continued Fractions, are very clearly explained, on Algebraical principles in Hind’s Algebra, 5th edition, pp. 273–292; and, on Arithmetical principles in Thomson’s Arithmetic, 16th edition, pp. 241–246. We subjoin the operation, as much abridged as possible, by which the preceding series of fractions was obtained. Reducing the above lengths of the year and the month into seconds, we have the numbers 31556929·7 and 2551442·87; hence,

2	255144287	3155692970	12
	187923052	3061731444

2	67221235	93961526	1
	53480582	67221235

1	13740653	26740291	1
	12999638	13740653

1	741015	12999638	17
	402383	12597255

	338632	402383	1
	&c.

Quotients,	12,	2,	1,	2,	1,	1,	17,	1,	1,	&c.
Ratios,	¹⁄₁₂,	²⁄₂₅,	³⁄₃₇,	⁸⁄₉₉,	¹¹⁄₁₃₆,	¹⁹⁄₂₃₅,	³³⁴⁄₄₁₃₁,	³⁵³⁄₄₃₆₆,	⁶⁸⁷⁄₈₄₉₇,	&c.

Unmathematical readers will find a much more simple, but of course, a more lengthened explanation, of these ratios in Mr. Cuninghame’s “Synopsis of Chronology,” pp. 6–10, and 54–60.

35. We have much satisfaction in giving the following abridgement of the remarks of Mr. Birks, on this interesting subject; pp. 371, 372. Thus, he says, “A fresh light is thrown upon the words of the Psalmist, He appointed the moon for seasons. A divine ladder of time is set before us, and, as we rise successively from step to step, days are replaced by years, and years by millenia; and these, perhaps, hereafter, in their turn, by some higher unit, from which the soul of man may measure out cycles still more vast, and obtain a wider view of the immeasurable grandeur of eternity. Human science has strained its utmost efforts in calculating the actual motions of the Moon and the Earth; but the determining causes which fixed at first the proportion of their monthly and yearly revolutions have altogether eluded its research. Yet these elements of the natural universe are linked in, by these sacred times and celestial cycles, with the deepest wonders of Providence, and the whole range of Divine prophecy. How glorious, then, must be the inner shrine, lit up with the Shechinah of the Divine Presence, when the approaches themselves reveal such a secret and hidden wisdom!”

36. See his work “On the Jubilean Chronology of the Seventh Trumpet of the Apocalypse,” pp. 1–3, and 19–26.

37. Dr. Hales, in his “Analysis,” vol. ii. p. 1354, gives the following explanation of the “enigmatical number of the name of the second Beast, in its second stage, after the image was made,” from Fuardentius, an early Romish writer, followed by Walmsley. The number 666 is the numeral amount of [Mahomet] the False Prophet’s name, written Μοαμετις or Μαομετις, by the Greek Historians Zonaras and Cedrenus:—

Μ,	Α,	Ο,	Μ,	Ε,	Τ,	Ι,	Σ.
40 +	1	+ 70	+ 40	+ 5	+ 300	+ 10	+ 200	= 666.

This is very curious, and indicates the strong likeness between Popery and Islamism, in some grand point, namely, the Spirit of Persecution!! John xiii. 35. The following explanation of the number of the Beast, is taken from Mr. Cuninghame’s “Supplement to the Scientific Chronology of the year 1839,” pp. 28, 29. “In my Dissertation on the Seals, I have adopted the usual Protestant Solution and application of this number, as being found [first by Irenæus] in the name of Latinus, the founder of the Latin Kingdom, written with the epsilon, Λατείνος, according to the ancient Greek orthography; or, if it be written without the ε, according to the later usage, then we owe to Mr. Clarke the important discovery, that is found in the name of the Latin Kingdom,—Ἡ Λατίνη Βασίλεία.

Λ =	30	Ἡ =	8	Β =	2
α =	1			α =	1
τ =	300	Λ =	30	σ =	200
ε =	5	α =	1	ι =	10
ι =	10	τ =	300	λ =	30
ν =	50	ι =	10	ε =	5
ο =	70	ν =	50	ι =	10
ς =	200	η =	8	α =	1

	666	=	407	+	259

Now, without in the least departing from this interpretation, I remark, that while it correctly ascertains the PERSON or POWER to whom this number belongs, namely, The Latin Empire, both Secular and Spiritual; yet it does not COUNT or COMPUTE the number itself, or discover to us its ROOT in arithmetic. The expression, Let him that hath understanding COUNT, “Ψηφισατω”, the number of the Beast, cannot mean to find the number itself, for this is given; nor does it merely signify to find out the name which expresses that number; but it also means that the root of the number must be found, and the number computed from it; and further, it signifies, I apprehend, that we must apply the number to the chronology of the Beast himself, in connection with that of the World, in which he exercises his dominion.”

38. See Note A. p. 130.

39. This abstract of his arguments was communicated to the author by Mr. Cuninghame.

40. See Note B. p. 132.

41. In L’Estrange’s Translation of Josephus, p. 10, he says “God commanded Eve to tread upon his [the Serpent’s] head, both as the fountain of all our woes, and as the part where he most easily receives a mortal wound.” Reland says “Quia interpres vetus hæc reddit, ut mulier ejus capiti plagas inferret, &c. Nulla apud Josephum est mentio mulieris, nec ullum hactenus codicem Josephi conspectum memini, in quo hoc loco mulier commemoratur.”—Hudson’s Josephus, vol. i. page 8, note c.

42. For the accuracy of this number we have the testimony of Josephus in two different places of his works, which have escaped the alterations made in the text of his Jewish Antiquities, by wicked and designing persons. See the Proœmium to that work, paragraph γ; and the Prologue to his first Book against Apion.

43. This eminent Prophet was favoured with a vision of God’s glory, which, though preceded by storm, and earthquake, and fire, was accompanied with a still small voice. This was the voice of love and mercy, whose sweetest notes were heard at Calvary without the gate; for the Septuagint says, κακεῖ Κυριος, and the Lord was there; 1 Kings xix. 12.—See the Alexandrine edition.

44. A name of Apollo, or the Sun; hence, perhaps, Ορος, a mountain, because the morning sun first appears on the mountain-tops.

45. This inversion, or Metathesis, is not uncommon in Hebrew, see Joshua xix. 50, and xxiv. 30, compared with Judges ii. 8, 9, where it occurs in this very word in composition.

46. “The construction of this sentence in the original, indicates that Baal and the Sun are to be considered as one and the same; for the copulative ‘ו Vau, is not put between them as it is between the remaining words; thus, and the Moon, and the Planets (or, more literally, and Mazzaroth), &c.” The latter term, which occurs also in Job xxxviii. 32, is understood by most critics, to signify the Twelve Signs of the Zodiac; if this be its real meaning, the doctrine of the Celestial Sphere must have had a very early origin, and long anterior to the famous sphere of Chiron or Eudoxus.

47. “Religious History of Man,” p. 248, second edition.

48. Russell’s “Connection,” vol. i. p. 401.

49. Dr. Russell gives the following curious extract from the Canon Chronicus of Sir John Marsham: “Plures in Oriente Joves est investigare, Græcis Romanisque longe recentioribus, nullus datur hîc locus. Varro trecentos Joves introducit: Nos originem quærimus, non multitudinem. Sane omnis de Jove theologia ex Egypto derivata est; nec Jovis solum, sed omnium etiam deorum numina inde petenda sunt.”—See his “Connection,” pp. 389–406.

50. The inversion and amalgamation of the letters ד and ש producing Z.

51. ΘΕΟΣ δὲ λέγεται, δὶα τὸ ΤΕΘΕΙΚΕΝΑΙ τὰ πάντα ἑπὶ τᾔ[τᾕ?] ἑαυτοῦ ἀσφαλείᾳ, καὶ διὰ τὸ ΘΕΕΙΝ· τὸ δὲ θέειν ἐστι τὸ τρέχειν, καὶ κινεῖν, καὶ ἐνεργεῖν, καὶ τρέφειν, καὶ προνοεῖν, καὶ κυβερνᾷν, καὶ ζωοποιεῖν τὰ πάντα. ΚΥΡΙΟΣ δὲ ἐστι, διὰ τὸ ΚΥΡΙΕΥΕΙΝ ἀυτὸν τῶν ὅλων, κ.τ.λ.—Theoph. ad Autolycum, p. 10., Oxon. 1684.

52. The celebrated historian of Astronomy, Delambre, following the opinions of Sir William Jones and Mr. Bentley in the “Asiatic Researches,” sneers at the supposed antiquity of the Hindoo Astronomical Tables contained in the Surya Siddhanta, and ridicules Bailly and Playfair for maintaining such an opinion. But ridicule is not a test of truth; and after all, his conclusion is only this, that the question seems to be settled! Without insisting on the antiquity of the Tables, it may be urged on very satisfactory grounds, that some of the observations to which they refer, were real and not fictitious. Delambre has brought no proof of his own to shew that they must be fictitious, but has merely copied the statements and arguments of Mr. Bentley. For these, we refer to his work entitled, “A Historical View of the Hindu Astronomy,” London, 1825.

53. Even the splendid creations of Milton’s genius, in his “Paradise Lost” have been often substituted for the truths of Sacred Inspiration.

54. Πατὴρ τοῦ μελλόντος ἀιῶνος: Isaiah ix. 6; See the Alexandrine edition of the Septuagint.

55. Ὁσαισ ... ἡμέραις έγένετο ὁ κόσμος, τοσαύταις χιλιοντάσι συντελεῖται. καὶ διὰ τοῦτό φησιν ἡ γραφή· “καὶ συνετελέσθησαν ὁ ὀυρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτών. καί συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ϛʹ τὰ ἔργα ἀυτοῦ, ἁ ἐποίησε; καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ζʹ ἀπὸ πάντων τῶν έργων ἀυτοῦ.” τοῦτο δ’ ἐστι τῶν προγεγονότων διήγησις, καὶ τῶν ἐσομένων προφητεία. ἡ γὰρ ἡμέρα Κυριόυ ὡς ᾳ ἐτη· ἐν ἑξ οὖν συντετελέσθαι τὰ γεγονότα· φανερόν οὖν, ὁτι ἡ συντελεια ἀυτῶν ϛʹ στ ἐτος ἐστίν.—Irenæus contra omnes Hæreses; pp. 444, 445, Grabe’s edition, Oxon. 1702.

56. Hæc Irenæi sententia de mundi permansione, tot tantosque habet vindices et confirmatores, ac plausibiles persuasiones, modo divinæ potestati nihil temerè præscribatur, ut in eam lubens descenderem. Primò enim Ethnicorum omnium clarissimos et antiquissimos scriptores, Hydaspen Medorum Regem; Mercurium Trismegistum, ac Sybillas hoc præcinuisse et firmasse, testis Lactantius, lib. vii. cap. 14, 15 et 18. Hebræos idem sequi, testimonio est oraculum, quod Heliæ nomine circumferunt Thalmudistæ, libro Sanhedrin, capite Helec: et lib. Havoda Zara, cap. liphne-edehen: cujus verba recitantur, nec refelluntur, a doctis et Catholicis Authoribus, Galatino libro iv. cap. 20., Pico Mirandulano lib. vii., Heptapli cap. 4. et Francisco Veneto lib. de Harmonia Mundi Cant. iii. Tono 7, cap. 7. Oraculum hoc declarant, ac conjecturis multis et non spernendis confirmant insignes Rabbini Selomo et Isaac. Ex Latinis Ecclesiasticis Patribus, sententiam hanc amplectuntur et tuentur Lactantius lib. vii. cap. 14., Hilarius in cap. 17. Matth., Hieronymous Epist. ad Cyprianum, et Comment in cap. iv. Micheæ, Gaudentius Brixianus Tract. x. de Lectione Evangelica. Refert eandem et Augustinus lib. xx Civitat. Dei cap. 7, ut verisimilem, licet alibi illam impugnaverit. Glossa etiam, quæ Ordinaria vocatur constanter affirmat, in 5 cap. Genes. Inter Græcos vero placuit hæc opinio Justino Martyri, seu cuivis alteri Authori Quæstionum ad Orthod. Quæst. 71. Sex istis millibus quingentos annos addere visum est Hippolyto, Cyrillo, et Chrysostomo, ut author est Germanus Constantinopolitanus libro de theoria rerum Eccles. Perspectum mihi, est hanc sententiam oppugnari ab Augustino Comment, in Psal. 6 et 89. atque Epist. 89. insuper à Beda in Psal. 89. an vero illam expugnent, viderint docti et acuti eorum Lectores. Hæc autem ni fallor, aliquod emolumentum adferent ad eorum reprimendos clamores, qui temere nullaque ratione B. Martyri hac de re vehementius insultant, et lapsos, quos putant, Patrum aliquanto contumeliosiùs insectantur. Feuardentius.—Grabe’s Irenæus, pp. 444, 445.

57. Ἑπτα ἐν γενεῄ κατακαύσεται κόσμος ἀειδὴς.—Philebos, p. 157., cited by Dr. Russell, p. 77 of his “Connection.”

58. Augustine de Civit. Dei, lib. xv. c. 11–13; cited by Russell, p. 81 of his “Connection.”

59. Russell’s “Connection” pp. 80–84.

60. Πανταχόθεν τοιγαροῦν τῆς τῶν ό ἑρμηνείας ἐκ παλαιας, ὡς ἐοικε, καὶ ἀδιάστροφοῦ Ἑβραιῶν γραφῆς μεταβέβλησθαι συνιστάμενης, εἰκότως ταὺτῇ καὶ ἡμεῖς κέκρημεθα κατὰ την παροῦσαν χρονογραθιαν, ὁτε μάλιστα καὶ ἡ καθ’ όλης τῆς οἰκουμένης ἡπλωσμένη χριστοῦ ἐκκλησία ταυτῇ μονῇ προσέχει τῶν τοῦ σωτῆρος ἡμῶν ἀπόστολων τὲ καὶ μαθήτων ἀρχῆθεν ταὺτῇ χρῆσθαι παραδεδώκοτων.—Eusebius, cited by Syncellus, p. 89, Bonn, 1829.

61. We refer to Robinson’s edition of Hesiod’s works, quæ supersunt, cum notis Variorum, Oxon. 1737.

62. “Connection,” vol. ii. p. 465.

63. Genesis xlix. 11, 12, 25, 26. The above passages are improved a little by reference to the Septuagint, of which see a Translation according to the Vatican edition, just published by Bagster and Sons, from the pen of Sir L. C. L. Brenton, Bart.

64. The character of the present age, which is remarkable for vulgar Infidelity, and the entire worship of Mammon, especially in the metropolis, has made many of the people of God sigh and cry for the abominations of the land, and fear that the Apocalyptic vials of wrath are about to be poured out upon this devoted country; for to whom much is given, of them much will be required. The crying sin, in our estimation, is that which makes a gain of godliness, and which puts men into the priest’s office for a piece of bread; for by this craft they have their ἐυπορια, wealth, Acts xix. 25; or, as it might be rendered, respectability. This age indeed makes vast pretensions to respectability, but it is only that which arises from wealth. Now it is very remarkable that the letters of the Greek word ἐυπορια, which was used by the craftsmen who made silver shrines for Diana, when they complained of the spread of the Gospel, and set Ephesus in an uproar for two hours, added up according to their value in the Greek system of notation, make the sum of 666, the well-known number of the Beast! Thus:—

400

100

= 666.

What does this indicate, but that the beast reigns triumphant in the present age; for the whole world has gone a wondering after him, and the image which he has set up? And what is this image but wealth or respectability, which all are so anxious to acquire and maintain? Let Christians beware of falling into this snare, and let them attend to the warning voice of the beloved Apostle; Rev. xviii. 4. For the discovery of the above singular numerical coincidence, we are indebted, through the publisher, Mr. Bagster, to the author of a work just published, entitled “Wealth, The Name and Number of the Beast, &c.”