tion of the system is always decimal. Observe also how, at every stage, we are expressly directed by the cubes of the factors to a final cubical result.

Again, besides the ordinary hieratic cubit of 25 inches, there is also the Great Cubit of 50 inches, that is the ten-millionth of the whole polar axis. The capacity of the Ark (or also of the Pyramid Coffer) expressed in these cubits is 57. That is again one-tenth of 5-7, the Earth's mean density. The content of the Most Holy House is 1000 of these great axial cubits. This multiplied into the content of the Ark is 100 times the Earth's mean density. Divided into the content of the Ark, as before, the result is the Earth's mean density divided by ten times the cube of ten. So, this factor, the Earth's mean density, is, throughout, weft with the warp of the measures of the Most Holy Place, and also inseparably threaded with cubic volume. The most refined achievements of science reach just far enough to enable us to grasp, now, the overwhelming and splendid evidence that the Scripture it has despised is as far above science as the stars are above the sea. the second element for the computation of the terrestrial spheroid.

Here is

3. The master-dimension of a cube is the cubic diagonal, a line drawn from one corner, through the centre of the cube, to the diagonally opposite corner. It corresponds to the diameter of a sphere. We can determine from it the whole cube, as we can the whole sphere from its diameter. The cubic diagonal of the Oracle is 866.0250375 inches. The cube of the square "about" this diagonal is (note the figures) 52,784,375,000,000,000. But we have already found that ⚫5273 is that increment of which, being multiplied into the cube of the polar diameter, gives the volume of the terrestrial spheroid, as nearly as yet determined. We are thus enabled to recognise the import of this factor given to us in the Most Holy Place, and which extends the previous approximation far beyond any limit that human science could ever hope to attain. This is the third element of the terrestrial spheroid.

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The closest approximation to the accurate volume and weight of the Earth is that which has been deduced from the data of the Pyramid, supplemented by what we know of the equatorial spheroidicity. We can, therefore, now compare that result with what, manifestly, is inscribed in elements more perdurable than adamant, in language which-so long as men are sane-Babel itself cannot touch, by the directing hand of the Maker of the round world, in the Most Holy Place which He chose to put His name there. That he who runs may read the two results together, and compare them, let us place in one line that which is set forth in the Oracle, and in another beneath it, that which has been approximately deduced from the Pyramid.

First, for the volume, the first and third elements are used. The cube of the Oracle is the index of the Earth's polar diameter cubed. Ten times that cube, 80,000, multiplied into the spheroidal factor set forth in the Oracle, gives the number of cube cubits in the volume of the terrestrial globe,

4,218,750,000,000,000,000,000

Previous approximation, (4,218,400,000,000,000,000,000) ***

Second, for the mass, or weight, the second element is applied. The result is to be stated in tons, of the hieratic standard of 2500 pounds (see

Rainbow of April), which, as explained, is the weight of a volume of pure water equivalent to the capacity of the Ark of Covenant, or of the Pyramid Coffer. The Earth's mean density being 5.7 times the weight of water, to find the weight in tons of a cube cubit of that density, the factor 5.7 is to be divided by the capacity of the Ark or Coffer, 4.56. The result is a ton and a quarter precisely for each cube cubit. Hence the volume, as above, of the terrestrial spheroid multiplied by 1 gives for the weight of the whole Earth in hieratic tons,

5,273,437,500,000,000,000,000

Previous approximation, (5,273,000,000,000,000,000,000)

But the weight of the Earth thus set forth is also 100,000 times the spheroidal factor, or second element; which is, therefore, not only the factor for the volume of the terrestrial spheroid, but is also itself the expression of the Earth's mass, and in tons of the Pyramid standard. Lastly, the Earth's volume is 8 of its mass; as 8 is the expression of the cube of the Most Holy House.

You cannot fail to note the marvellously close approach of the previous approximations, deduced from the Pyramid, to the final accurate quantities set forth in the Most Holy Place. In both cases, the first four figures are identical.

How often the profane have said-What possible use to us, or anybody, can be such arid details as the fleshless skeletons of archaic genealogy given, for example, in Gen. xxxvi. or Ezra ii.; or these entirely incomprehensible and futile dimensions of the Tabernacle and Temple of the obscure Hebrews? Well, we have found the certain use of the "dry bones" of the genealogies. "The sinews and the flesh have come-up upon them; the skin covers them over; the breath is coming into them; they are alive; they are standing-up upon their feet, an exceeding great army." So also, now, the effulgent splendour of the Divine wisdom is being manifested through the interpretation of these hitherto incomprehensible and futile dimensions, of the shrines of the obscure Hebrews. So, it is true, daily it is becoming more and more super-eminently true, that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in Righteousness." True, also, that the "words are closed up and sealed until the Time of the End." The truth of God, and of the Word of God, is being vindicated at every turn in the very teeth of "science,' by the very weapons with which "science" has striven to destroy the Word of God. Science itself is forced by the neck into the great court of assize, to give witness out of its own mouth that God is true, that His Word is true, that there is no God but God. "All things work together for good to them that love Him." "He will bruise Satan under our feet shortly." "The enemy is come in like a flood, but the Spirit of the Lord is lifting up a standard against him." Who are these "unruly and vain talkers," that go about seeking to limit the way of the Supreme by the narrowness, the witless and perverse dulness, of their own purblindness? Look you,-the very heaven is being rent over your heads, and the Lord Himself is coming down, while you stand in the upper places of the synagogue, pattering the inane commonplaces of the ritual of a dead phantasy.

Consider now, lastly, how it is made manifest that the Most Holy

House, the Oracle in the Temple, was the very perfect symbol and complete esoteric expression of the globe of the round world, in its every element of Number, Weight, and Measure. Filled with the effulgent cloud of the Most Holy Presence, it was the visible sign and sacrament that, in very deed, "the Earth shall be full of the knowledge of the Lord, as the waters cover the sea; as Isaiah saith.

But note what Habakkuk still more expressly saith," the Earth shall be filled" (as its supreme symbol, the Most Holy Place, was filled) "with the knowledge of the GLORY of the Lord, as the waters cover the sea."

These two Scriptures, ringing a perpetual chime by day and by night, guided the way to the interpretation, for which the weak has been chosen to confound the mighty.

What now remains for us in this discourse is to consider an entirely different order of measures in the Pyramid; and to set forth how they afford the clear "mathematical" proof of the First Coming of Messias, and how they explain, confirm, and amplify the "times and the seasons" defined by the numerical prophecies for the fulfilment of all these things.

For Christ's sake, Who rose from the dead as on this day, and purchased the Gift of Everlasting Life for them who believe on Him. Easter Day, 1879.

A

THE ORIGINAL "APOSTLES' CREED."

VENERABLE member of the Wesleyan Conference, held at Bristol in July, 1877, declared in that assembly, that the Creed, which every Wesleyan preacher professed to believe, was "the longest creed in Christendom." Every man whose name was on the Minutes had said, "I believe the doctrines taught in Wesley's first four volumes of Sermons, and his Notes on the New Testament.'"

At a time, when there is so manifest a desire on the part of many to be free from the old standards; and, indeed, from all written authority in matters of faith, it is certainly remarkable that the Wesleyan Conference should contend so earnestly for subscription to a creed of such enormous dimensions.

It is not our intention, at present, to examine the merits of that voluminous creed, or any of the other creeds and confessions in socalled Christendom-of various lengths and differing dogmas; but to call attention to one that is older and shorter than any of them-namely, The Apostles' Creed: not that formula commonly so termed, constructed by other men at a later period, but the real, genuine, original confession made by the apostles themselves :-"THOU ART THE CHRIST, THE SON OF THE LIVING GOD."

The circumstances in which this confession was made, are thus uarrated by the Apostle Matthew:-"When Jesus came into the coasts of Caesarea Philippi, He asked his disciples saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist some, Elias; and others, Jeremias, or one of the prophets.

He saith unto them, But whom say ye that I am?

And Simon Peter

answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." (Math. xvi. 13-17.)

There are several important circumstances connected with this confession, to which the reader's attention is requested. Notice then

I. That this was not only the confession of Peter's faith, but also that of his fellow disciples. The confession is the answer to a question put by the Lord to all the disciples present on the occasion, "Whom say YE that I am?" Peter was the spokesman, but he spoke for all; as at another time mentioned in John vi. 66. When many of our Lord's disciples, offended with His teaching, "went back, and walked no more with Him, Jesus said unto the twelve, Will ye also go away? Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and are sure, that Thou art the Christ, the Son of the living God." Whatever this confession means, then, it was homologated by all the apostles-it is the original Apostles' Creed.

II. Notice, the sense in which the terms were used by the apostles when they made this confession. What did they mean when they avowed their belief that Jesus was the Christ? This question is of great practical moment, though often not attended to. By referring to the narrative of John (chapter i. vers. 41-49), the reader will find the best illustration of what the disciples of Jesus meant when they called Him -the Christ, the Son of the living God.

Andrew, Simon Peter's brother, having followed Jesus to the house where He dwelt, and remained with Him during that day, was so impressed with the interview, that he "first findeth his own brother Simon, and saith unto him, We have found the Messias, which is being interpreted, The Christ; and he brought him to Jesus." The following day Jesus bids Philip, a fellow citizen of Andrew and Peter, follow Him; and Philip is so impressed with Jesus, that on finding his friend Nathaniel, he at once communicates the fact that he had discovered no less a personage than" Him of whom Moses and the prophets did write." From this form of expression, we see very plainly that there was a common understanding between Philip and Nathaniel about some particular person, in whom they were deeply interested. The expectations they mutually had of that person, appear in the exclamation of Nathaniel, when convinced that Jesus was indeed that person whom Philip had represented him to be. "Rabbi, thou art the Son of God, thou art the King of Israel!"

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All these men were cherishing the hope of the appearing of a King of Israel, of whom Moses and the prophets did write ;" and the term by which He was commonly spoken of was "the Messiah," or (in Greek) "The Christ," that is "The Anointed "—a term applied to the kings of Israel from the circumstance that they were installed to office by having oil poured on the head. Thus, Saul and David, the two first of Israel's kings, are spoken of in their historical books as " The Lord's Anointed."

It seems very manifest, then, that the disciples of Jesus believed Him to be this promised King of Israel of whom Moses and the prophets had

written; and that that was what they meant when they said He was the Christ.

Many other examples of this use of the term, might be quoted from the New Testament; but it is unnecessary, the more so from the circumstance, that the fact is well authenticated that at the time Jesus publicly appeared, there was a common expectation among the Jewish people that the son of David, whom the prophets had foretold would reign on Mount Zion, was about to appear. Professor White, an eminent lecturer in the Church of England, states that "these glorious expectations were not confined to those whose superior stations might lead them to expect the first honours and emoluments of the Messiah's Kingdom; but that even the disciples of the Lord, who had been chosen from the meanest of the people, long retained the same opinion, and indulged the same hopes with the rest of their country." Such, we think, were their ideas of the Messiahship of Jesus, when, at Cæsarea Philippi, His disciples responded to their Lord's inquiry-" We believe that Thou art the Christ, the Son of the living God."

III. The next matter to which we call particular attention, is the fact that Jesus approved the confession. Jesus answered: "Blessed art thou Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." There can be no doubt that Jesus knew the sense which Peter attached to the words He had spoken-the sense in which His disciples believed Him to be the King of Israel; and He confirmed the understanding in their minds by expressing the strongest form of approval. Is not that a remarkable fact, though it seems to be commonly forgotten? Can you conceive that He would have done so had their notions on the subject been wrong? Would any religious teacher amongst us, who is at all worthy of his place, commend what he knows to be a gross mistake? Yet many are continually saying that the apostles had mistaken and carnal notions of the nature of their Master's Kingship during the whole period of His sojourn with them. How are we to account for this strong approval by the Lord, of this confession of the apostles, and of the fact that nowhere do we find Him correcting their beliefs and expectations regarding the nature and place of His reign, if they were mistaken? He knew what was behind their words-the thoughts of which the words were the symbols; yet He said: "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven." He knew, we say, the thoughts and expectations of His disciples regarding His kingdom; and instead of correcting them, He on several occasions confirms these expectations by the language he used; as, for instance, when He promised them thrones on which they should judge the twelve tribes of Israel; and spoke of drinking the fruit of the vine new with them in His Father's kingdom. (Math. xix. 28; Luke xxii. 28-30.) So far was Jesus from esteeming these hopes and expectations to be carnal-fleshly, He declared "Flesh and blood hath not revealed it unto thee, but my Father who is in heaven." The beliefs and expectations, which found utterance in the words, "Thou art the Christ, the Son of the living God," so far from being of human origin-the offspring of ignorant prejudice, had been enkindled by the Father Himself; by the words of holy prophets who spoke as they were moved by the Holy Spirit. And so we are