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familiar with the Syrian, and could supply a Syriac copy of his work, whether first written in Greek, Latin, or Gaulish, or in Syro-Chaldaic. 4. Through Silas, or otherwise he would naturally make known to the authors what he desired of them.

5. Silas would aid him with great pleasure, and was, we think, the agent through whom he obtained 1 Peter and Mark's Gospel, for the apostle and evangelist are at Babylon when Silas, after traversing Anatolia, arrives at that city.

6. The wish of Jude reached Paul and Luke when the Apostle was a prisoner with large liberty at Cæsarea, but without leave to preach to the men of this city.

7. Here could be prepared by Paul and Luke what formed the largest contributions to Jude's Testament.

8. What Paul and Luke began in Palestine was continued in Italy, and copies of the Acts, Ephesians, Philippians, Colossians, 2 Timothy, and Philemon sent forward to Jude by some of the Christian visitors who came to Rome.

9. The Apostle John having before time written his gospel and first epistle, but being too much engaged in public teaching to edit it, entrusted it to faithful brethren, whose part therein is manifest at the end of the gospel.

10. Silas, who wrote the Epistle to the Hebrews, would supply his own contribution.

11. It would be easy to obtain from his own brother, James, who lived and laboured at Jerusalem, a copy of his epistle.

12. We thus get all the Christian writings contained in the Peshito edition, and show that the Saviour's declaration that he would send wise men as well as writers, did not fall to the ground. All this literary work was accomplished in time to meet his words, "All these things shall come upon this generation." Have we not, then, fairly cracked all the twelve nuts, and upheld the prophetic words of the Lord? And further, have we not shown the apostles to have been wiser in their work than the critics make them? Look on this Syrian picture of early Christian work in gathering together their Scriptures. Then look on that which the critics paint in Greek and Romish colours, and say on which side lie reason and common sense. Let every reader judge for himself, and let justice be done between the two. If Providence has preserved unto us a true Apostolic Testament, we shall not need to accept its teaching on vote by two-thirds of a company of revisers. JAMES HOLDING.

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THE TIME OF THE END.

THE GREAT PYRAMID INDICATIONS.

S the terminal period indicated by the time measures in the Grand Gallery is now rapidly approaching, it must be of the very highest importance that any misconceptions or erroneous conclusions which may be entertained respecting it, should as speedily as possible be put right.

Seeing to what extent opinions diverge as to the exact commencing period of the Grand Gallery, indicating the date of our Lord's birth, we should be very guarded in making any assertions as to its close. In point of fact, until the initial date of the present dispensation is conclusively ascertained, we are absolutely without any positive date which would enable us to fix the time of its probable ending. Is this designedly intended to be so? It may be. Or, does the Great Pyramid itself supply us with the date we require.

The question is, whether there is any point in the Great Pyramid from which all time measures should start ? I think that there is, unquestionably, and the point is met with precisely where we should expect to find it-immediately on entering the building. I refer, of course, to the ruled lines on either side of the entrance passage, placed there by the master-hand, whoever that may have been! I contend that all time measures should commence at these lines, and that such was the builder's intention; because here, and here alone, an absolute chronological date appears to be indicated.

Piazzi Smyth, as most are aware, fixes the date of the erection of the Great Pyramid upon astronomical grounds alone, as "something very close to 2170 B.C." ("Our Inheritance in the Great Pyramid," 3rd Ed. p. 350).

Now, let us investigate the result of what has perhaps been the most laborious and exact set of measures coupled with the most wonderful outcome which Piazzi Smyth has given us, viz., the distance from those ruled lines in the entrance passage, to the beginning of the Grand Gallery; and given in the 3rd edition of "Our Inheritance in the Great Pyramid," 437 c. 443. We have there a double set of measures. Two witnesses I think to a great truth, one on the east side, and one on the west; and although every stone has been measured for the entire distance of over 2,170 inches, yet the one set differs from the other only to the extent of one tenth of an inch thus,

Distance from the east side 2,170.5 Pyramid inches, from the west side 2,170.4 Pyramid inches.

Here then is an extraordinary agreement with the independent astronomical indication, but fixing apparently the vernal equinox of the year 2171 B.C. as the date intended to be memorialised, the astronomical date being only approximate. If, therefore, the commencement of the Grand Galley is to be taken as indicating the date of the Nativity of our Lord, 2170.5, reckoned from the vernal equinox 2171 B.C., would give us the autumnal equinox as the time of our Lord's birth, and consequently the true commencement of the year A.D. 1, and corresponding with the Jewish New Year. We shall see how entirely other facts corroborate this view. First in importance is the date of the crucifixion, for reckoning thirty-three and a half years, the universally admitted period of our Lord's life, from the autumnal equinox, would give us the vernal equinox and date of the Jewish Passover as the time of His death. Here is splendid testimony to the truth of Great Pyramid teaching. Inversely, therefore, it is perfectly obvious our Lord must have been born about the time of the autumnal equinox. It must be so, even apart from Great Pyramid teaching. Thus, what immense significance is thereby given to the observance of the Feast of Taber

nacles, which takes place at the same time of the year. Luke tells us (Luke ii. 8), that at the time of Lord's birth, the shepherds were "keeping watch over the flock by night," which was not customary later than September, affording additional evidence to the fact.

Now assuming this fact established that the commencing period of the Grand Gallery should be the autumnal equinox, 21st September, B.c. 1, the terminal point of the Grand Gallery measuring through the step 1881-6, would bring us to about the end of April, 1882. Measuring up and over the step, however, would considerably extend the period. If my proposition is correct that the product of the height and breadth of the entrance passage represents time past, squared up, so to speak, the following striking result is arrived at, viz::

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47.10 x 41.37 gives approximately Pyramids erection A.M. 1948.5 Pyramids erection to birth of Christ

Birth of Christ to....?

B.C. 2170.5 A.D. 1881.6

6000.6

This result would give us the autumnal equinox as the period of the creation of Adam; a time, it is important to remark, when the fruits of the earth are ripe. It would also appear to show that the sixth thousandth year of the history of man was completed at the autumnal equinox of the present year. As to what may be the significance of the remaining decimal yet unexpired of the Grand Gallery's time roll, I should hesitate to express any positive opinion, seeing what an important difference even the smallest possible error in measurement may entail. The commencement of the Grand Gallery, without doubt, symbolises the birth of our Lord, and consequently the beginning of the present Christian dispensation. We can only conjecture what may be intended by its close. Apparently we have not long to wait for it to be made manifest to us; but it behoves us to remember the continuing passage beyond, cramped and oppressive though it appears to be. Let us therefore watch and pray that we may be accounted worthy to stand before the Son of man; for at a time when ye think not the Son of man cometh.

THOS. CLARK WESTFIELD.

PARADISE.

S it a dream, to be dispelled at last,

IS

That when the time of waiting here is past,
And all the arrows of the foe are spent,
The Lord returns to meet the raptured saint?
O, dream delicious! O, illusion grand!
That pictures visions of the Flowery Land,

And wafts the fragrance of its fields of bliss
Across the deserts of a world like this!
Ecstatic dream, that gives to mortal eyes
A passing glimpse of its refulgent skies,
And rolls across the stars that rule the night
Its song of hope, that all will soon be light!
Transporting dream, that lifts the soul above,
To wondrous regions of eternal love!

O, dream divine! thou art the voice of God;
By thee allured, I seek His grand abode!

But where, O dream-thou hast not told me where-
Lies this bright land of rest from toil and care?
Where is the sphere celestial, on whose shores
No thunder peals, no surging tempest roars?
Where the resplendent firmament, that hears
No sigh of grief, no sound of falling tears?
Where may the pilgrim's drooping eye behold
The crystal river, with its sands of gold;
The living waters, on whose banks of green
The Tree of Life with mellow fruit is seen?
The gates of pearl, the throne of dazzling light,
And the immortal worshippers in white?
Where the abode of angels, and the place

Where ransomed men behold their Saviour's face?
Where in the vast immensity, untrod

By mortal thought, resides the Incarnate God?
To questions such as these, the answer given
Is clearly this: To be with Christ is heaven.
His presence makes the glory and the home,
And all creation calls unto Him, “Come!"
For paradise is in no distant sphere;

The Second Adam makes His Eden HERE!

EDITOR.

PLUS ULTRA.

N the old Spanish coins are seen two pillars. These represent the Pillars

the shores of Europe and Africa to form the Straits of Gibraltar. Spain formerly held both sides of the Mediterranean at this point, and so stamped upon her coin the Pillars of Hercules, and over them a scroll on which was inscribed, Ne plus ultra-" No more beyond." These pillars, it was claimed, marked the western boundary of the habitable world, and although there had been the ancient traditions of fabled islands

beyond, yet the prevailing sentiment was inscribed in the legend of the coin, Ne plus ultra-"Nothing beyond."

There are persons who have erected similar pillars to mark the boundaries of Christian faith and knowledge. They have formulated their creeds, they have defined their doctrines, they have fixed their standards, they have promulgated their confessions, and over the whole they have written, Ne plus ultra-" Nothing beyond; " and woe to that rash and venturesome man who dares to discover anything which his fathers had not discovered, or know anything which his grandfathers had not known.

Four centuries ago, a bold brave man sailed beyond the famous Pillars of Hercules, and opened the gate of discovery, and pointed the way to distant continents and islands; and a new hemisphere was discovered.

The fact was accomplished, and what did Spain do about it? Did she sit down and deny the discoveries of her navigators, and contradict the testimony of those who brought her tidings and treasures from distant lands? Did she point to the antiquated legend upon her coins, and still keep crying, Ne plus ultra? By no means. But, convinced of her former ignorance and made wiser by new instruction, she struck the first word from her motto, leaving it no longer Ne plus ultra, but simply Plus ultra-" More beyond."

And is not this the true spirit which should actuate the people of God? Suppose they have written Ne plus ultra upon their coins, their banners, and their creeds; must it stand there for ever, when the gates of new continents are thrown open before them, and new revelations of power and majesty and glory are greeting them? Shall they shut their eyes to the onward march of divine knowledge, or shall they admit that more light is breaking forth from the word of God; and that, however the revelation of truth may have progressed in time past, there is yet plus ultra-" More beyond."

A FEW THOUGHTS ON TWO RECENT BOOKS.

"WHA

WHAT is of faith" and "What is the truth" as to everlasting punishment? Might not the two questions be alike brought into small compass if men would only consider that nothing can be known about it, save what God has revealed? Man may suppose, think, reason, conclude, but know he cannot, save from Scripture. "What is of faith,' must be faith in what Scripture says: "What is truth as to it, must equally be what Scripture reveals.

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Of course the disputants on all sides appeal more or less to Scripture ; but, surely, if they would accept all it says, in its plain sense, and not deprive words of their meaning, the matter would soon be made clear, even though some words might be still hard to understand. Only let such as are hard, be left hard; and not twisted from their simple meaning, in order to make them easy; or to make them say what we think they ought to say.

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