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reckoned as one of the seven heads, to the exclusion of several others not in any respect less conspicuous than was he? I apprehend that he does not. Surely when the vision presents seven, and but seven, heads upon the beast, identified as we have seen by its ten horns with the fourth beast, or last, or Roman Empire of Daniel, these seven cannot in fairness be regarded as individuals selected arbitrarily, or for doubtful or insufficient reasons, from amongst a multitude of others, but must have sufficient distinctness about them to justify the exclusive character of the symbol. For individuals, therefore, to fulfil this requirement, I submit that we look in vain. If, however, we regard the heads in their distinctness from the horns as symbolising, not individuals, but forms of government, can we not arrive at a more satisfactory solution? To me it seems very evident that we can. Roman history gives us six distinct forms of supreme government as having successively exercised authority over both the city and the empire: 1st, kings; 2nd, consuls; 3rd, dictators; 4th, decemvirs; 5th, military tribunes; 6th, despotic emperors. Of these it further teaches us that the first five had fallen, or ceased to exist, at the time when John beheld and the angel interpreted the vision of Rev. xvii. The sixth was then in the exercise of its despotic power; of which John's banishment by Domitian is a proof. Why, with this simple solution of the symbol before us we should involve ourselves in perplexity by looking for solutions elsewhere, I am unable to understand, unless it be from that persevering adherence to preconceived system, to which, in prophetical interpretation, as in other matters, we are so sadly prone.

If, then, we are to regard the emperorship as the sixth of the seven heads upon the beast, the one which was in actual existence when John beheld the vision of the chapter before us, we have, in order to the full understanding of that vision, to look for the seventh head as essential to its completion. This seventh head was altogether future when the angel spoke. His words concerning it are, "Five are fallen, and one is, and the other is not yet come, and when he cometh he must continue a short space." The sixth head has unquestionably fallen. There is now no more either an individual emperor or a succession of emperors of Rome. The question is, are we to regard the beast as being now in a headless condition, or has the seventh head as yet arisen? The vision evidently favours the notion of the beast being for some time in a headless or non-existent condition, for we read of him verse 8, and again verse 11, as "the beast that was, and is not." Verse 11, however, clearly restricts this peculiarity of temporary non-existence to one, and that one the last manifestation of his power. "The beast that was and is not, he is the eighth, and is of the seven, and goeth into perdition" (verse 11). From this verse it seems evident that the headless or non-existent condition of the beast cannot take place between the fall of the sixth and the arising of the seventh head; it must intervene between the termination of the seventh and the springing up of "an eighth ;" which, however, is so closely connected with the seventh as not to be separately represented as a distinct head in the vision. Here we may notice, in passing, a further, and, as it seems to me, a very striking confirmation of the opinion that the seven heads are not individuals, but forms of government. "The eighth" is, I

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believe, admitted by all futurist interpreters to be an individual -the last antichrist. If so, and if the seven preceding heads are also individuals, why should not he be represented by a separate head as well? Surely, if importance and extent of power are to be regarded as the requisites for such a representation, he must be looked upon as pre-eminently entitled to it. Why, therefore, has not the beast eight heads instead of seven? It will be replied by some that the eighth is one of the preceding seven resuscitated-raised from the dead to finish his career. To this opinion I shall have to refer presently, and to express my reasons for altogether dissenting from it. I now merely wish to observe that we are shut up to this conclusion if we regard the seven heads as symbolising individuals: That in no other conceivable way can we account in such case for this eighth individual not having been represented as an eighth head upon the beast but by his being an actual resurrection of one of the preceding seven.

(To be concluded in next number.)

THE SERPENT AND THE SON.

BY R. GOVETT.

To the Saviour's comparison of his sacrifice with Moses' lifting of the serpent in the wilderness (John iii. 14-17) many, many eyes have turned with faith. They have seen the marvellous resemblances between the two events-resemblances appointed by God Himself--and have rejoiced. They have beheld imaged in the history of old their salvation.

But there is one point on which, I suppose, many have felt a difficulty. Amidst many points of likeness, there was one feature which stubbornly refused to yield resemblance. How is Christ like the serpent? How is the beloved Son like the crooked, deadly serpent? Matthew Henry finds resemblance in this, that as the serpent was deadly in look, really harmless and healing; so Jesus was made sin, but innocent; made in the likeness of sinful flesh, but really harmless and holy. That is, Jesus is made to resemble the serpent, our worst foe and God's also. Jesus was not deadly in look, but of one character throughout. It was the attempt to arrive at some more satisfactory solution of the difficulty which led the writer to the following view. Let us then consider the

I. Scene in the Desert of Edom as compared with that in Eden. Israel, after eight and thirty years' sojourn in the desert, was weary of it, and of perpetual travel. They would have been glad to have been permitted to cross the land of Edom: but that nation refused. And God allowed them not to go to war. Therefore they needed to take a dreary circuit round the country, and were disheartened. When were they to enter this long promised land? It seemed to them to fly farther and farther from them. Forgetful of their sin, of their consent that God should treat them according to it, and that the forty years of their sentence were not expired, they distrust God's purposes and

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promises to bring them in. speeches against both God and Moses, (Num. xxi. 5.) "Wherefore have ye brought us up out of Egypt to die in the wilderness ? for there is no bread, neither is there any water; and our soul loatheth this light bread."

Their mistrust breaks out into open

Here was their sin; and Jehovah deals with them according to it. Fiery serpents enter the camp, and sting. Their remedies are vain. Multitudes die. Their only hope then lies in the Mediator, against whom they have sinned, and in his God. They come, and confess their sin, and the justice of its punishment. The Mediator prays for them; and their God has compassion, and gives them a remedy, but in his own sovereign way. They ask for the removal of the serpents; but that was not the Lord's plan. He would show them himself as the giver of a life springing out of death. His thoughts were high above theirs. Nor should the deliverance glorify them; it was but a look at his provided remedy that should heal.

In these circumstances, we see considerable resemblance to Adam's sin, and God's dealings then; yet also a large advance in the plans of Jehovah.

In Eden Satan enters into the serpent, and whispers distrust of the Most High. Though all around told of his goodness, the devil insinuates that God was jealous of their happiness: and the suspicion which he casts into their minds acts at once. They regard Satan as their friend, and disobey God as if he were their foe or tyrant. Then comes the judgment of the Lord, and sentence is passed on Satan, the woman, and the man. Yet is there hope; the wrath upon the chief mover in this transgression lets in a ray of light upon his dupes.

Since that day, the Lord had chosen to himself a family and nation, had redeemed it out of bondage, enriched it with substance, and fed it with food convenient, destroying its foes.

But Satan whispers to these also distrust of God. They believe his malicious accusations, though fed out of a better store than Eden's, and drinking of a more marvellous river. Though God was not visiting them occasionally as he did in the garden, but always dwelling visibly with them in his cloud and fire, his royal tent pitched in their midst, they fall. They accuse the Most High as if he and not they were in fault; they speak, too, not in self defence, as in Eden.

It

Then comes a severer visitation; death seizes them at once. does not wait the slow attacks of age. It advances in a terrific form. Death is judicially inflicted by the old enemy of man, his treacherous, pretended friend-the serpent. Vainly do they attempt to escape these messengers of death; or seek to remedy the poison when bitten.

But there is advance also on Israel's part beyond our first parents. Adam and Eve hid from the presence of the Lord; but these see in this the Lord's hand and hear his voice.

They have settled their plan. "Pray that the serpents may be taken away." There is no hope for the bitten; let them die! But preserve those who yet remain unharmed! Not so God's design; He has a cure where theirs fail. He will give life to the dying. Look and live! Take away the destroyer, say they. No; but at his full height

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of power he shall be beaten, and his prey delivered, and himself visibly fixed under wrath, and made harmless.*

They voluntarily go to Moses and confess their sins. The presence of the Mediator is a long step taken in the counsels of God; and he, though justly offended by their groundless suspicions and murmurs, pleads their cause with the Lord.

He is to make a serpent

The Lord hears his appointed intercessor. of copper, and hoist it on a pole, and the looking on that should bring life out of death. What means this making of the serpent, and lifting it on a pole? The God of Eden is at work here; he would prove that the Author of creation and the Author of the law are one. He points out to Israel that the old deceiver of the garden had been among them also, and had prevailed against them. He would teach them that the tempter to sin is no friend of theirs. He is made their executioner, and willingly undertakes the task. Sin and death are closely linked by the Great Ruler of all. But the lifting on the pole, what said it? Their law told them. (Deut. xxi. 22, 23.)

The serpent of copper hoisted on the tree told them of their God's power over their enemy. Jehovah in the garden cursed the serpent as the author of the deceit and ruin then brought in. But now justice, in emblem, is done on the great malefactor. He can sting, for Satan hath the power of death. But, after that his work is done, the curse smites him, the curse for ever. Moses was not to gibbet on the staff one of the real fiery snakes of the desert; for very soon it would have rotted, or fallen into dust. And then it would have seemed as if God's hatred of the destroyer and his divine curse had been a temporary thing. But now their enemy, permanently fixed under the divine ban, tells them of the Lord's eternal wrath against his great eternal foe and theirs. This trophy was carried by them into the land, and long did it adorn the temple. As in Moses was found a type of the woman's seed, so in the lifted serpent under the curse we behold an emblem of the bruised head of the awful destroyer.

On the dupes of Satan was inflicted death, and it was seen that man could not deliver himself. But there was beheld, too, a God who could redeem out of the just sentence of death, and give a new life; the God of resurrection was there. Were they sons of Abraham, who could trust him in that character?

They were cursed themselves, as not continuing in all things written. in the law, but from under that curse Jehovah could rescue. Thus the hope of Eden was enlarged and borne onward. There were still the serpent and the woman, the seed of the serpent and the seed of the woman, and the bruiser of his heel was foreshadowed there, while prominently before the eyes of the camp was exhibited the bruising eternal of the head of their cursed enemy. The sight of his judgment from the hand of the just God, was to minister to them new life. In Eden the Lord gave to the guilty clothing, and Adam bestowed on the first sinner the name of Life. But now God has given to the guilty an intercessor, and life springs up for those under wrath and the venom of death. They were outside their promised Eden, shut out

* What an example of the force of Karapyew!

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by unbelief, around them were thorns and briars and burning sands of barrenness; but God fed them.

Amidst the sin of Israel the mediator stands erect. He takes Jehovah's side; and on him, as well as on his God, their reproaches beat. But Jehovah and he are of one accord, and by his means, through God's grace and forgiveness, the remedy for the dying and the guilty is granted.

Let us consider next

The Death of Jesus as compared with the Scene in the Desert.

1. What was the state of Israel when our Lord came? Outwardly observant of the law, but really dead at heart towards God. Like their fathers, always resisting the Holy Ghost and God's new measures for their salvation.

Their hollowness, their enmity to God, are presented in two great lines in the Gospels:-In Matthew they blaspheme the Holy Ghost, after repeated miracles of mercy. In the Gospel of John they are tried by the coming of the Son of God, full of grace and truth. He exhibits before them wonders of mercy. He tells them of the Father, and of His goodness in the Deliverer he had sent. Moses' manna in the desert was nothing compared with himself, the bread of God come down from heaven. The passover of the old covenant, its blood and flesh, were of no value as compared with His blood and His flesh given for the life of the world. (Chapter vi.) The waters which Moses made to gush from the rock were poor compared with the rivers of spiritual water which the Father had sent Him to bestow on those who received Him. But they vote his words unintelligible; they send officers to seize him. (Chapter vii.) Moses gave Israel deliverance from Pharaoh's slavery, and God by him called Israel his son, his first-born; but Jesus had come from God to bring in a greater deliverance from a more terrible tyrant, and to give sonship eternal with the Father on high. But they, sons of the old serpent, sting Him with bitter words, declare him Samaritan, devil possessed; and when he declares his eternal superiority above Abraham, they take up stones to slay him. (Chapter viii.) He opens the eyes of the blind, and speaks of a better flock than Moses a deathless flock, kept by the Father and the Son, from whose safe-keeping none could wrest--both one in purpose and nature. again they would stone him as a blasphemer. He raises the dead by his power, thus discovering to Israel the great foundation stone of their tribes' hopes. But out of that act of grace springs a more determined resistance to his claims- a resolute planning of his death. He presents himself to Jerusalem as their King in the manner foretold, but his enemies refuse his claims. He shall die, as the great obstacle to their plans. (Chapter xii.)

a

But

At this point comes in the Saviour's perception of his death at hand, and after the Lord's last instructions to his disciples, the crisis of his betrayal and death arrives.

Then was fulfilled the word of the text :-" "And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life."

1. The lifting of the serpent and of Himself is the first point which