It is the word used throughout Dan. iv. of the " seven times" that should pass over Nebuchadnezzar, which we know were literal years. But the strongest evidence of the literal signification of this term is, that it is by the LXX. rendered by the same Greek word, kaɩpoɩ, which occurs in Rev. xii. 14, and seems to be identified in that book with "forty-two MONTHS" (Rev. xi. 2), and "1260 DAYS" (Rev. xi. 3), so that three and a half literal years are intended. For, however legitimate the interpretation of "a day for a year" may be, on the principle laid down in Ezek. iv. 6, we have No Scripture warrant whatever for turning weeks, months, and years into days, and then turning them back to years.

ZECHARIAH V. 5-11.

THE angel that talked with the prophet (i.e., the angel of the covenant-the Lord Jesus Christ) directs the prophet to lift up his eyes, and he perceives something "going forth," which probably from its form, but not its size, appeared to be an ephah; but as it was so large as to contain a woman within it, the prophet (till it was explained to him to be such) did not recognise it. The angel then informs him, in regard to it," this is their resemblance through all the earth;" and when we bear in mind that the prophet Zechariah prophesied specially concerning the Jewish people, we cannot but understand him to mean the ephah was the similitude of the Jewish people. The ephah was the symbol of commerce; it is implied, therefore, that they would be a commercial people during their future dispersion, and such we know to be the fact. I am inclined also to agree with those who think that the notorious deceit and extortion of the Jews in their commercial dealings may be referred to in the emblem.

The woman in the midst of the ephah (as a woman is an acknowledged emblem both of a church and nation), I should interpret as emblematical of the Jewish ecclesiastical and civil government, united in the same symbol as one woman, and located in the midst of the people.

The prophet declares concerning the woman, "this is wickedness; i. e., it is a wicked church and nation. Yes; wickedness personified, and therefore she is thrust down into the ephah and covered with lead, to denote, not the immediate destruction of the Jewish polity, both civil and religious, but the sealing up of the same for destruction. The idea, also, may fairly be indulged that an allusion is also intended to the filling up of the measure of the iniquity of the Jewish church and nation previous to the sealing them up for punishment.

Now, out of the ephah come forth two women, when the former, as it is presumed, is at length pressed down to death.

This emblem has been interpreted as pointing to the Roman armies, coming, as it were, on storks' wings to inflict God's vengeance on the Jewish nation, but on what ground I am utterly at a loss to comprehend. I cannot see any the least reason for interpreting this emblem

of a woman as an army, so neither can I perceive why the Roman armies should be emblemed by Two women; moreover, they come out or proceed not from without, but from within the ephah itself; i.e., from the Jewish people.

The interpretation I would offer to this emblem is this:-That whereas the Jewish church and civil government were one, and located in the midst of the people, it is intended by the emblem to indicate that the time would come when the Jews, having filled up the measure of their iniquity, would be borne away into captivity, forming, not as formerly one united church and kingdom, but separated, their ecclesiastical and civil polity divided, and proceeding also from themselves, as the women from the ephah; i.e., they would regulate their own polity, and not be united in this respect with the nations among whom they would sojourn. The stork is a bird of passage; their migration from their own country is therefore plainly indicated by the figure, and the wings of the stork given to the woman may denote the swiftness and strength by which they would be borne away from their own country, as well as perhaps the distance of their dispersion. The two women also bear away the ephah with the dead woman. I merely hint at, but lay no stress upon, the probability of the filial regard of the stork in bearing up its parent in his migration being here referred to, and presume it may be intended to shew them by this figure that they would still cling to and cherish as much as possible their old polity, though now dead, and bear it away, as it were, into the land of their dispersion. At all events, it will, I doubt not, be granted that the peculiar civil and religious opinions of the Jews were the cause, the primary cause, of their overthrow by the Romans, and that kept them afterwards, as it were, in mid-heaven, and prevented their amalgamation with the nations of the earth. The ephah, then, borne away by the women on storks' wings, is surely intended to indicate the Jews compelled to migrate, with their former civil and religious polity dead, on the wings of a separate and divided civil and religious government, and that government, as in the present day, not emanating from the countries in which they are located, but proceeding from themselves; for though they submit, as indeed they must, to the several governments under which they are placed, yet they do not share, or have not to the present time shared, in those governments, but have, in the strictest sense, been a distinct and separate people; and when we find that the ephah, after having been borne for some time in mid-heaven, is at last established on its own base in the land of Shinar, may we not fairly interpret the prophecy as indicating that, after being tossed about the world from place to place, and, like Noah's dove, finding no rest for the sole of their feet, they should eventually be settled down for a lengthened period in captivity? The land of Shinar or Babylon, their first place of captivity, being introduced as the emblem of the second, and their being at length SETTLED on their OWN BASE, may also be understood as implying both the durability of their captivity and also their separate and distinct establishment among the nations.

LUKE XII. 32.

"Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

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THE occasion, the substance, and the design of these words may well engage our attention. While the Saviour was instructing his disciples, in the presence of the multitude, one of the company interrupted him by saying, "Master, speak to my brother, that he divide the inheritance with me." In a few words the Saviour conveyed a sharp rebuke, and clearly stated what was not the design of his mission. He then warned his hearers against covetousness, which base principle most probably led the man whom he reproved to make his unseemly request. Saviour declares the great fact, that a man's life or happiness, his real and solid enjoyment, did not consist in having an abundance of the things of this life. It has been well said that happiness consists in thoughts rather than in things. If the thoughts are trustful, loving, humble, heavenly, then poverty, or even pain, cannot make a man miserable; but if, on the other hand, a man's thoughts are envious, proud, and earthly, all the things the world contains cannot make him happy. The Lord illustrates his statement by the well-known parable of the rich fool and his barns; who, having much, was not satisfied, and who, in the very hour when his thoughts were planning how to gain more, was called away to a world where gold and dust are of equal worth, which is just nothing. The Lord shews that this sad case is not a singular one. "So is every one who layeth up treasure for himself, and is not rich toward God."

The Saviour goes on, by a variety of arguments and illustrations, to dissuade his disciples from cherishing a distrustful, anxious spirit. He tells them not to seek first and most the things of time, but rather, "Seek ye first the kingdom of God, and all these things shall be added unto you." Then in the text he encourages this seeking, from the consideration, that God intends to give what He bids us to seek; yea, that He is pleased to do so, and that, therefore, a feeling of unworthiness, a sense of littleness, should not hinder us from expecting it. The Lord Jesus perfectly knows our littleness, and his Father's greatness, and he would teach us to set the one over against the other. In these words we may notice the lovely description, the large donation, the loving direction; or the spiritual beauty of God's people, the eternal blessedness they shall enjoy, and the courageous bearing which should distinguish them.

I. A lovely description, in which we may behold spiritual beauty. -"Little flock." Among the many beautiful figures of Scripture, the most beautiful are those furnished by pastoral life. The shepherd and the sheep of his care are continually brought before us. We are taught by these figures our sad condition, as heedless, wandering, ignorant sinners, exposed to dangers, and hastening to everlasting destruction, "like sheep going astray, turning every one to his own way."

Also the love, tenderness, and persevering attentions of Him who is the good, the great, the chief Shepherd; the Shepherd of souls; Jehovah's Shepherd; "the man his fellow," smitten by his sword of justice down to the grave, yet raised by his arm of power up to his glorious throne. We learn also from this figure the blessedness of a state of grace, when the parable of the lost sheep (Luke xv. 4-6) is fulfilled in us, when, sought out and brought back, "returned to the Shepherd and Bishop of our souls," we find our experience and spiritual privileges in the 23d Psalm, and know something of the green pastures and the still waters; of the leading, restoring, guarding, feeding, of Him who gathers" the lambs with his arms, and carries them in his bosom." Nor do the teachings of this instructive figure end here; it carries our thoughts forward to glory, where the good Shepherd, known as "the Lamb in the midst of the throne," "leads to fountains of living waters." It will indeed be a large and beautiful flock when gathered there. All restored, washed, and satisfied, all disposition to wander gone, all power to contract defilement taken away, all complaining hushed, all sorrows supplanted by eternal joy. But this period is not yet come, and the flock of Christ on earth is a little flock. In all ages, since his ascension to glory, Christ has had a people more or less numerous, but always few as compared with the aggregate, or as compared with the godless world around them. They are despised in the estimation of many; and, as it was said of old, "What do these feeble Jews?" so it is now; their efforts are derided, and their plans counted folly. But though Israel's army of old appeared like "two little flocks of kids" (1 Kings xx. 27), and the host of Syria like the camels of Midian and Ephah, yet victory crowned the feeble, for the Lord was with them, and his word pledged for their deliverance. And thus it is well with the Israel of God. These two sweet words, "little flock," include four ideas.

There is attachment to the Shepherd; and if we consider who he is, what he hath said, done, and is engaged to do, we see that this attachment should be strong, yea, supreme. It is manifested by listening to his voice, following in his steps, and testifying to his love and care. Those attached to the Shepherd are associated together. They are a flock. Sheep are social creatures. God has put it into their nature to herd together. This is also true of believers, and is an evidence of their faith (1 John iii. 14). To meet together for worship, to unite together for Christian fellowship, and to walk together in holy love, are as much the duty of all Christians as any other precept of Christ, or even as love to himself. This is part of their loveliness, "to be knit together in love," "to dwell together in unity" (Psalm cxxxiii). A solitary sheep bleating about by itself is an object of pity; but a flock, whether feeding, or travelling along under the care of the shepherd, is a beautiful sight. Advancement is a third idea. Flocks do not remain stationary; they move from place to place. Thus Jacob travelled with his flocks and herds, and led them on gently. Moses "led his flock to the back-side of the desert, to the mount of God." David also sought out food, shade, and shelter for his father's sheep

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(Psalm lxxviii. 70-72), and he of whom these eminent men were types goes before his sheep, and leads them out; they follow him, for they know his voice (John x. 4, 5). He has promised to guide them wisely, and protect them safely; has said they shall feed in the ways, and that their pastures shall be in all high places, "that he will gather the lambs in his arms, and carry them in his bosom," and that “ none shall pluck them out of his hand." Having such a Shepherd, they should advance in the divine life, gather up as they go on, and grow stronger and stronger. The Lord Jesus acknowledges this flock. He repeatedly says, 66 my lambs," my sheep," " my flock." He owned them when wandering, and resolved to gather them (John x. 16). He owned them on the cross, and bore their sins and wandering in his own body on the tree. He owns them, when, torn and bleeding, they come to him for healing; or, when healed and rejoicing, they sing and exult in his love. He owns them as associates, comes into their assemblies, blesses his own ordinances, and makes communion sweet. Though few and feeble, he does not despise them; he calls them little, and this term as used by the Saviour, and by him who lay in his bosom, is one of endearment (John xiii. 33; 1 John ii. 1). The little ones of a family are the special care of the parent; and of all beings in the universe, the little flock are the special care of Christ, the good Shepherd.

II. He promises a large donation to such. "It is your Father's good pleasure to give you the kingdom." The sheep or people of Christ are honourably related, and nobly provided for. They are heirs of a kingdom, yea, the kingdom. The way in which Christ speaks of the kingdom, shews that the subject of which he spoke was not unknown to his hearers. The prophets had foretold the kingdom. David had sung of it in the 45th, 72d, and 145th Psalms. He had described the kingdom in his glory, the queen in her beauty, had spoken of the large extent, boundless blessings, eternal duration of this kingdom. Isaiah, when announcing the birth of the coming Messiah, glances forward to his reign. Having proclaimed his glorious titles, the last of which was the "Prince of Peace," he exults in his everlasting kingdom. "Of the increase of his government and peace there shall be no end, upon the throne of David and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth even for ever" (Isaiah ix. 6, 7). Micah also had foretold its coming in connexion with the restoration of the daughter of Zion (Micah iv. 8). But the fullest description is found in Daniel vii., where it is shewn as supplanting and succeeding to all earthly kingdoms, as introduced by the coming of the Son of Man, as embracing all nations, as having a glorious aristocracy of saints, and as enduring for ever, even for ever and ever. The Lord Jesus had also spoken of it, and promised it to the humble (Matt. v. 3); had discoursed of special seats of dignity for his apostles (Matt. xix. 29). And here he engages that all his flock shall rise to possess its glories. Yes, you-you who are few and feeble, and sometimes ready to faint-you who cannot do without me-you who wish to have me near you-you who love the Father as revealed