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 no influence in moulding the grand conceptions of the glorious revelation. This had a deeper, a higher, a holier source, in the spirit of eternal truth,—the mighty suggestions of the time-over-sweeping spirit of prophecy,—the same that moved the fiery lips of those denouncers of the ancient Babylon, whose writings also had been deeply known to him by years of study, and had furnished also a share of consecrated expressions. That spirit he had caught during his long eastern residence in the very scene of their prophecy and its awful fulfilment. If this notion of his dwelling for a time with Peter in Babylon is well founded, as it has been above narrated, it is at once suggested also, that in that Chaldean city,—then the capital seat of all Hebrew learning, and for ages the fount of light to the votaries of Judaism,—he had, during the years of his stay, been led to the deep study and the vast knowledge of that amazing range of Talmudical and Cabbalistical learning, which is displayed in every part of the Apocalypse. But how different all these resources in knowledge, from the mighty production that seemed to flow from them! How far are even the sublimest conceptions of the ancient prophets, in their unconnected bursts and fragments of inspiration, from the harmonious plan, the comprehensive range, and the faultless dramatic unity, or rather tri-unity, of this most perfect of historical views, and of poetical conceptions!

All these coincidences, with a vast number of other learned references, highly illustrative of the character of the Apocalypse, as enriched with Oriental imagery, may be found in Wait's very copious notes on Hug's Introduction.

There are many things in this view of the Apocalypse which will occasion surprise to many readers, but to none who are familiar with the views of the standard orthodox writers on this department of Biblical literature. The view taken in the text of this work, corresponds in its grand outlines, to the high authorities there named; though in the minute details, it follows none exactly. Some interpretations of particular passages are found no where else; but these occasional peculiarities cannot affect the general character of the view; and it will certainly be found accordant with that universally received among the Biblical scholars of Germany and England, belonging to the Romish, the Lutheran, the Anglican, and Wesleyan churches. The authority most closely followed, is Dr. Hug, Roman Catholic professor of theology in an Austrian university, further explained by his translator, Dr. D. G. Wait, of the church of England, more distinguished in Biblical and oriental literature, probably, than any other of the numerous learned living divines of that church. These views are also found in the commentary of that splendid orientalist, Dr. Adam Clarke, a work which, fortunately for the world, is fast taking the place of the numerous lumbering, prosing quartos that have too long met the mind of the common Bible reader with mere masses of dogmatic theology, where he needs the help of simple, clear interpretation and illustration, which has been drawn by the truly learned, from a minute knowledge of the language and critical history of the sacred writings. This noble work, as far as I know, is the first which took the honest ground of the ancient interpretation of the Apocalypse, with common readers, and constitutes a noble monument to the praise of the good and learned man, who first threw light for such readers on the most sublime book in the sacred canon, and among all the writings ever penned by man,—a book which ignorant visionaries had too