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William James Darley Waddilove.

The lamp in the wilderness, with fragmenta vestusta : an examination of symbols, as applicable to early British history, and explicable by the holy scriptures, with plates of coins, &c. online

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Online LibraryWilliam James Darley WaddiloveThe lamp in the wilderness, with fragmenta vestusta : an examination of symbols, as applicable to early British history, and explicable by the holy scriptures, with plates of coins, &c. → online text (page 21 of 28)
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few can, I think, read the Prophetic chapter to which 1 have
here referred, without being struck with its singularly close
application to the case of James 2nd. When " he was taken
"in the Pit of the Nations, the old Lioness took another
" of her Cubs and made him a Lion," fulfilling the command
laid down in Deuteronomy xvii. 14, 15, " Thou shalt in any
" wise set him king over thee, whom The Lord thy God
" shall choose, one from among thy brethren ; thou mayesfc
" not set a stranger over thee, who is not thy brother." Nor
could we, I conceive, have a stronger evidence how Holy
Scripture counteracts the selfish perversions and aberrations
of Tradition, (instead of Scripture being expounded by
Tradition,) than this case affords — " Fire had gone out of a
" rod of her branches, and devoured her fruit, so that she
" had no strong rod to be a sceptre to rule." But the old
Lioness seeks not an alien Graft, but goes back to the
nearest of the same line, which adhered to The Principle
it was her Scriptural duty to maintain. Nor can I omit
one further remark on the verses preceding, as they afford
an awful and solemn warning to The Daughter of Jerusalem,
be she where she may ; " Thy mother is like a vine in thy
" blood, planted by the Waters, she was fruitful and full of
"branches, she had strong rods for the Sceptres of them
" that bare rule, but she was plucked up in fury, she was cast
"to the ground, her strong rods were broken, and now
" she is planted in the Wilderness." Such is the language
of Ezekiel ; and, remembering the events of the 17th Century,
when the Fidelity of Orangeism was tried, let us read the
commentary afforded by the Prophet Zephaniah — " Wait
" ye upon me saith The Lord, until the day that I rise up to the
" prey ; for my determination is to gather the nations, that I
" may assemble the kingdoms to pour out upon them mine



;.



202



u indignation : for then will I turn to the people a pure
" language, that they may call upon the Name of The Lord,
" to serve Him with one consent. In that day shalt thou
" not he ashamed for all thy doings, wherein thou hast
" transgressed against me : for then I will take away out of
* the midst of thee them that rejoice in thy pride,
" and thou shalt no more be haughty because of my
Holy Mountain ; I will also leave in the midst of thee
" an afflicted and poor people, and they shall trust in the
" Name of The Lord, $c" Ch iii. 8, 20.

That which was written aforetime, was written for our
learning, and as like causes produce like effects, we have but
to observe the prevailing spirit of any age, to attain, by means
of Holy Scripture a picture of that which will take place —

" To the Law and to the Testimony, if they speak not
" according to this word, it is because there is no Light
u in them" says Isaiah, ch. viii. 20 ; and I strongly recommend
to my reader the perusal of this chapter from the 9th verse, so
applicable is it to the events of the present day — M Associate
u yourselves O ye people ; take Counsel together, and it
" shall come to nought ; speak the word, and it shall not
"■ stand ; for God is with us"

Since this sheet was in type, I have been favoured with
a letter from The Rev. Mr. Mc Gregor, Minister of
Kilmuir, in the Isle of Skie, one of the most able Gaelic
Scholars of the day, to whom 1 had applied upon the subject ;
and though it may savonr of vanity to give his letter entire,
as my object is to give my fiiends information derived from
others, wh:ch they would not probably collect for themselves,
rather than to set up pretensions of my own, I shall give
the valuable document verbatim, (compliment and all,)
satisfied in my own mind that with such support, the
derivation of The Name of our Island, and consequently of
our invaluable institutions, as identiBed with a Scriptural
Church however governed for that is a minor question,
will be, with plain Christian Britons, for ever set at rest.
He writes,

" I am more than delighted with the really won-
" derful fragments which you sent me of your « Lamp/
" a lamp, in my humble but firm belief, that is brightly
** illuminated by rays from that Lamp said by the Psalmist
*' to be ' a Lamp unto our feet, and a light unto our path.'



203



" I am particularly struck with your illustration of the origin
" of the name of Britain, or Britannia ; no doubt you are
" right, as your deductions are so clearly illustrated, and
" indeed so firmly * nailed' by Scripture. You will be pleased
" to observe, that the ancient Celtic like the Greek, never
" used the letter h ; the introduction of that letter into the
" Celtic is of comparatively modern date, and it is still but
" seldom used in the Irish character, except by a dot over
" the letter aspirated. For example, we have in the last
" clause of Exodus vi. 6 in the Irish Bible, the words
" with great Judgments' ; he gives the Irish characters, but
" that Type I have not the means of getting. These Irish
" Letters unasperated, are " re breiteamnusuib mora," but
" with asperates above t, m, and b, they make as if
"spelt "re breitheamhnusuibh mora." The corresponding
"words in the Gaelic Version are 're breitheanasaibh mora.'

" ' Breitheanasaibh' is the Dative plural of the sub-
stantive " Breitheanas," " Judgment," which is pronounced
" as if it were spelt " Braynas" in English. By throwing
" out the aspirate, " Breitheanas" would be " Breiteanas,"
" pronounced Braytanas.

" The word " Breith" is Judgment, the same as
" Breitheanas," and it is also root of the verb " to Judge."

" BREITH" is Judgment in general ; but " Breitheanas,"
" is a sudden calamitous act of Judgment, and is no
" doubt a compound of the words " Breith-a-nuas,"
11 meaning " Judgment from above," or from Heaven."
" In the same way, " Breitheamh" is a Judge," and
" the nominative plural " Breitheamhna," or unasperated
" Breiteamna," "Judges." Breith or Breit is "Judgment,"
" (as already said,) and " inn" is an Island, so that
""Breit-inn" mav be "The Island of Judgment
" or Judging" ; and Breitheamhna (unasperated Breiteamna)
" Judges, is easily converted into Britannia. Unquestionably
" the name of Britain is in some shape derived from the Celtic
" of Judgment or Judging, and I think that the throwing out
" the asperates, will render the origin of Britain, or Britannia
" from the Celtic or Gaelic still more palpable.

" To shew you how much Gaelic words are distorted
" from their roots by the asperates, I may mention the
" words " Athair" " Father," and " Mathair" "Mother"; now
" by casting away the aspirates, we have atair pronounced ater r



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" (in Latin Pater,) father; and " matair" pronounced " mater"
" the same as in Latin, " mother." We have some words still
" used with and without the aspirate, as "deathach," " smoke,"
a but in Scripture &c. it is always " deatach."

As many of my readers may not be conversant with
the strange fictions, to which Historians, in subservience to
Priestcraft, Statecraft, and " The march of Human Intellect,"
have ascribed the origin of the name of our Island and its
people, it may not be amiss to give them the means of
judging between this simple and natural interpretation, and
the follies of Antiquarianism, when it trusts to its own
u Rushlight," and rejects " the Light from above," by adding
one or two of the Figments from Camden's Summary.

Geoffry Ap Arthur, of Monmouth in the Reign of
Henry IL, in a History pretended to be translated from the
British Language, derives the name from one Brute, of
Trojan extraction, Son of Silvius, Grandson of Ascanius,
Great Grandson of iEneas, b. c. 1108. This is a figment
which dovetails with the Spanish " Hispanus," alluded to in
a former page.

Sir Thomas Eliot fetches the derivation from a Greek
word, which he imagines the Athenians applied to their
public Revenues — Pruteneia.

Humphry Lloyd confidently refers it to the British
word " Prydean," " White Figure."

Goropius Becanus maintains that The Danes made a
settlement here, and called it Brydanium, Free Danes.

Those who are unwilling to receive the simple Scriptural
solution offered here, may have recourse to Camden,
Vol. 1, p. vi. 7. "If The Light that is in them be Darkness,
" how great is that Darkness" !

" The Vision of all, savs Isaiah, is become unto vou as
" the words of a book that is sealed, which men deliver to
" one that is learned, saying read this I pray thee, and he
" saith I cannot, for it is sealed. And the book is delivered
" to him that is not learned, saying, read this I pray thee,
" and he saith I cannot, for I am not ' learned" ; and so
between one and the other, " Darkness covers the land, and
" gross Darkness the People." But the day approaches, when
" the deaf shall hear the words of The Book, and the eyes of
" the blind shall see out of obscurity and out of darkness,
" The meek also shall increase their joy in The Lord, and



205



" the poor among men shall rejoice in The Holy One of
" Israel, for The Terrible One shall be brought to naught,
"and The S corner consumed" Isa. xxix. 10, 14 — a Con-
summation which is to occur, when, according to The Prophet
Zechariah xi. 10, 12, Things are brought to such a pass, that
" Beauty is cut asunder" and " Bands broken"

Others may try how these descriptions apply to recent
Secessions from England to Rome, and from The Kirk to
The Frees.

Brother, brother, we are all in the wrong, and why ? we

are all seeking our own ends, not The Purposes of The

Lord Jehovah. And whilst we have been contending for

trivial differences, The Stream of Prophecy runs on, and

Anti-Christ is revealed.

u Hereby ye know The Spirit of God : every spirit
" that confesseth that Jesus Christ is come in the flesh
" is of God : and every Spirit that confesseth not that
" Jesus Christ is come in the flesh is not of God ; and
11 this is that Spirit of Anti-Christ, whereof ye have heard
" that it should come, and even now already it is in the
"world." 1 John iv. 2,3.

Apply then to this, the various evidences which
I have introduced relating to 2 Thess. ii. 7, and
Revel, i. 9, 1 2, 20, 24 ; and then consider, that for the first
time since the Reformation, " The Standard of The
" Sanctuary" is placed in the hands of a Disciple of The
Vatican ; and The City of London is represented in Parliament
by one who holds the Faith of Calvary.*

Awful indeed is the conclusion, and I quote, from the
words of his own acknowledged Law, Numbers xxxiii. 55, 56.

" If ye will not &c. then it shall come to pass that I

" shall do unto you, as I thought to do unto them" ; and again,
when Ahab leagued himself with Benhadad, King of Syria,
a Prophet is 3ent to him to reprove him ; " Thus saith The
" Lord, because thou hast let out of thine hands a man whom
" I appointed to utter destruction, therefore thy life shall go
" for his life, and thy people for his people." If my interpre-
tation of the origin of the British Institutions be correct, as I

* See this subject touched upon in Page 115.

2c



206



firmly believe it is, it is time for British Christians to look
to themselves, for Revelation xiv. 10, 20, is at hand.

And here in concluding my remarks on the Derivation
of Britain and its Institutions, let me not fail to observe the
singularly strong evidence, which the xxv. and xxvi. chapters
of Isaiah, (to which I have before referred as corroborating
the Scriptural Bearing and Origin of The Orange Category,)
afford to this interpretation of Britannia. By the former
of the chapters we are told that " in the Mountain of The
Lord's House," (a Polity of Church and State founded upon
the Scriptures,) " The Veil that is cast over all Nations shall
" be removed" ; or as it is expressed in ch. lxi. 8, 9, " The

* Seed of believing and obedient Israel, shall be known
" among the Gentiles as the Seed which The Lord, who loveth
" Judgment (Breiiheneas>) hath blessed" ; and by its juxta
position, this removal of the Veil is immediately connected, as I
have shewn elsewhere, with the acknowledgment of Him, who
" stretched out his arms among them, as he that swimmeth
" stretcheth out his arms to swim"; and who is referred to in the
Orange Category, as The Conductor to The Hill, * to
"whom belong the Issues from Death," Psalm lxviii. 20;
and whom Isaiah describes as " waited for? " It shall be
" said in that day, Lo ! this is our God : we have
" waited for Him, and He will save us : This is The
" Lord, we have waited for Him, we will be glad and rejoice
" in His Salvation."

By the xxvi ch. verse 19, we are taught that the
Re-viviscence of believing and repentant Ephraim, is intimately
connected with the Resurrection of Jesus Christ, an applica-
tion of the Passage which I conceive to be substantiated,
(though not excluding another reference to the general
Resurrection at the last day,) by the language of Hosea,
Micah, and Jeremiah, who clearly refer to the same subject.

* Thy dead men shall live, together with my dead body shall
" they arise." This verse, as I have shewn, receives its
interpretation in the Orange Category, by comparing the
20th verse of Psalm 68, which describes The Conductor,
with Psalm xlviii. 13, and Revel, i. 17, 18, "And he laid his
" hand upon me, saying, fear not, I am He that liveth
" and was dead, and behold I am alive for evermore,
"and have the keys of Hell and of Death"; and with



207

the passage ju9t quoted, from Isaiah, " together with my
u dead body shall they arise," for this could only be spoken
of " Him who liveth and was dead, and is alive for
" evermore."

Now in the opening of this 26th of Isaiah, we find an
undeniable reference to a People " waiting," as described in the
previous chapter, for the manifestation of Him who stretched
out his hands among them " as he that swimmeth stretcheth
" out his hands to swim" ; and this waiting People is alluded
to, as " the righteous Nation which keepeth the Truth" ; and
they are exhorted " to trust in The Lord for ever, for in
u The Lord Jehovah is everlasting strength."

The keeping of The Truth, and the acknowledgment of
Jehovah, are the qualifications necessary to the attainment of
the Blessings proposed, and both these require to be held, as
Holy Scripture reveals them. The final desolation of
Jerusalem for the awful wickedness of Calvary, and the
denial of Him " who came to His own, and His own received
u Him not" ; and the long series of Punishment which has
befallen that portion of Israel which, in defiance of the
evidence of their own Scriptures, and the miraculous events
consistent with those Scriptures, which the earthly ministration
of Jesus exhibited, yet still blindly adhered to the Mosaic
Unity, calling down a curse on themselves, ar.d their Posterity,
affords to us, an undeniable evidence, that "The Truth,"
referred to by The Prophet, implied more than the mere
Mosaic Unity, " Hear O Israel, The Lord our God is one";
and it therefore follows that " the righteous Nation which
keepeth The Truth," dki not merely acknowledge the
Mosaic Unity, but while they maintained that Truth, also
received it in conjunction with, and in subservience to,
the fuller Revelation delivered by The Prophets and in
The Gospel. They held the Unity as taught by Moses,
but they held it as more fully manifested in The Christian
Dispensation.

In the 7th and 8th verses, the Prophet gives us a
description of this People ; and he gives it, in terms most
closely applicable to the interpretation which I have here
suggested, of the Origin of the name Britannia — " The way
•« of the Just is uprightness* thou Most Upright, dost weigh
M the paths of the Just : Yea, in the way of thy Judgments



208



" (Breitheanas) O Lord have we waited for Thee ; the
" desire of our Soul is to Thy Name, and to the Remembrance
" of Thee ; with my Soul have I desired Thee in the night,
" yea with my Spirit within me will I seek Thee early : for
" when Thy Judgments (Breitheanas) are in the earth,
* the inhabitants of the world will learn Righteousness.''
And then, at the very period when " the Cup of Trembling"
is about to be poured out upon Jerusalem, and, at which, the
Prophet declares in subsequent chapters, that " The Lord
" would give his People a new name, and that the former name
" should become a curse," we find the new name of Christians
given to the Disciples of Jesus at Antioch ; and we also find,
at this self-same period, Britannia personified upon the Coinage,
and represented as a Maritime Power, with that Emblem
which History and Scripture combine to explain, " Take
" the Wine Cup of this fury at my hand, and cause all
" the Nations to drink it &c," Jeremiah xxv. 15 — a Power,
which the most unlettered reader must acknowledge,
was not likely to be given to any, but those who "in
" the way of The Lord's Judgments were waiting for
u Him." Nor will they find more difficulty in acknowledg-
ing, that the first question of the Orange Category, was the
natural question among such a People ; or in conceding to me,
that the question, and answer, " Whither go you" ? " To the
Hill," finds its best and simplest explanation in the 122 Psalm,
" Jerusalem is built as a City at Unity in itself, for thither
" the Tribes go up, even the Tribes of The Lord, to testify unto
" Israel, to give thanks unto the name of The Lord, for there
" is the Seat of Judgment, (Breitheanas,) even the Throne
of the house of David," and in the 48th Psalm. The last verse
ofthat Psalm we have already referred to as proving the Identity
of Jesus with Jehovah ; and the first verse gives us a clear
explanation of " the Hill," which a true Orangeman seeks,
" Great is The Lord, and highly to be praised, in the City of our
"God, even upon His Holy Hill; The Hill of Sion is a
*' fair place, and the joy of the whole Eaith"; and both
" The Seat of Judgment" and " The Joy of the whole
Earth" must be sought, and will alone be found, by the pure
Light of The Gospel.



209



To save my readers the trouble of referring to a former
page, I will re-insert the Coin of Claudius whereon these
remarks are based ; only requesting them further to observe,




that the date of its Issue from the Roman Mint, was within
a year or two after the time when we learn from Acts xi. 26,
that " the Disciples were first called Christians at Antioch" ;
and at the period, in respect of which Isaiah predicts, that
the heretofore favoured people should " leave their Name
"as a Curse to God's chosen, for The Lord would call His
" People by a new Name." Isaiah Ixii. 2 ; Ixv. 14.

The Personification clearly exhibits to us, a Power with
Maritime Emblems, and one of the Symbols is only to
be rationally explained by recourse to Holy Scripture, as
■ The Cup of Trembling"—" 1 he Wine Cup of God's Wrath
" whereof the Nations were to be made to drink."

Jerem. xxv. 15, 29.
I cannot pretend to enter more at large into these
Predictions, or to connect them, as they may be connected,
with Ezek. xxxvii ; and with our blessed Saviour's reply to the
Disciples, Acts i. 7 ; but must limit myself to their bearing
upon The Question, " Who shall conduct you" ? and The
Answer, " The Lord of whom cometh Salvation to whom
belong the issues from Death." A question and reply, which I
conceive substantiates the true Protestant Faith, against the
multiplied Mediators of Rome ; and the Anti-Christian
Unitarianism of The Jew, and The Socinian ; and which casts
back upon the Rationalist and Latitudinarian, the charge of



210



Ultra-Protestantism, which it has of late years been the
fashion to bring against those, who simply acknowledge the
distinguishing Article of The Christian Faith.

In John iii. we read our blessed Saviour's conversation
with Nicodemus, (by the way, it is singular that this
second Birth is a received Doctrine of The Bramins, and
The Sikh Priests in India,) and we are directly referred to the
events which occurred in the Wilderness, " As Moses lifted
" up the Serpent in the Wilderness, even so must The Son
" of Man be lifted up, that whosoeveF believeth on Him
" should not perish, but have eternal life." Again, ch. viii. 28,
" Then said Jesus unto them, When ye have lifted up The
" Son of Man, then shall ye know that I am He" — the full
force of which expression, in reference to Exod. iii. 14,
Deut. xxxii. 39, 40, and the language of Isaiah, the Jewish
Rulers and people clearly understood ; for whenever Christ
used similar expressions, " they took up Stones to stone Him."
Thus, in John x. 27, 30, Jesus speaking, of His Sheep who
heard his voice and followed him, says " My Father which gave
" them me, is greater than all, and no man is able to pluck
" them out of my Fathers hand, I and my Father are
" one ; then The Jews took up Stones to stone Him ; Jesus
" answered them, many good works have I shewed you from
" my Father, for which of those works do ye stone me ?
•' The Jews answered him saying, for a good work we stone
" thee not, but for blasphemy, and because thou being a man
u makest thyself God." Now this is the Point upon which the
Orange question turns, and which shews, that The Principle, is
not only a negation of Romish Innovations and Superstitions,
but is a positive and decided affirmation of Christianity, equally
opposed to a Heresy, from which even Rome is professedly free,
— Who shall conduct you ? " The Lord of whom cometh
44 Salvation, unto whom belong the issues from Death," is
the answer from the Psalm ; and the Orangeman will then
proceed to interpret the passage, from the first chapter of
Revelations, verse 13 — 18, " I am He that liveth and was
" dead, and behold I am alive for evermore, and have the
" keys of Hell and Death."

But we have again a reference to the picture given us
by Isaiah, in the xii. of St. John, 32, 34, and which shews



211



how much more the people were instructed in the Glosses
and Traditions of the Scribes and Pharisees, than in the real
knowledge of Scripture Truth — " Now is the Judgment of
" this World, now shall the Prince of this World be cast out.
"And I, if I be lifted up from the Earth, will draw all men
i€ unto me," (See Rom. v. 18) this He said, signifying what
" death he should die" — The people answered him, " We have
" heard out of the Law that Christ abideth for ever ; and
" how sayest thou, The Son of Man must be lifted up ?
"Who is this Son of Man" ? This Question, which still
divides the two classes, into which Mr. O'Connell divides the
Protestant body, we will endeavour to answer ; and by the
Scripture evidence alone to which the reply from Ps. lxviii. 20,
directs us — " He that is our God is The God of Salvation ;
" and unto God The Lord belong the issues from Death" ;
or as expressed, Ps. xlviii. 13, " This God is our God for
" ever and ever ; He shall be our guide even unto death."

Jesus then had distinctly marked out, that when they had
lifted up The Son of Man, then they should know his Unity
and Identity with The Father.

Luke, who was a learned and well-informed man,
a Physician, in describing the events of the Crucifixion,
tells us, " that when the Centurion saw what was done,
" he glorified God saying, certainly this was a righteous

* man, and all the people that came together to that
" sight, beholding the things which were done, smote
"their breasts and returned". Matthew still more dis-
tinctly describes the scene, as fulfilling the prediction of
Isaiah xxvi. 19, &c. to which I have previously referred,
" The Graves were opened, and many bodies of the Saints
" arose, and went into the Holy City, and appeared unto many;
" Now when the Centurion, and they that were with him

* watching Jesus, saw the Earthquake, and those things that
" were done, they feared greatly, saying, truly this was The
" Son of God." And St. Paul, in the 1st Epistle to the
" Romans, directly points to Christ's Resurrection as an
infallible proof. Thus then we see how " the Issue from
Death," and " The God of Salvation" referred to in the
Orange Lecture are connected, and explain each other ;
and how, as attributes of the Leader and Conductor to
" The Hill" of The Lord, " The Keys of Hell and of



212



" Death," bear upon the acknowledgment of the Divine
Nature of Jesus Christ; without the confession of which
Truthy no man can be a Christian in the Scripture
sense. Let it be observed here, that in my proofs I do not
touch upon any of the controverted Texts, though I believe
them to be correct, and of Divine authority, not from any
human arguments advanced by writers on the subject, but
because they agree with the whole tenor of Holy Scripture,


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Online LibraryWilliam James Darley WaddiloveThe lamp in the wilderness, with fragmenta vestusta : an examination of symbols, as applicable to early British history, and explicable by the holy scriptures, with plates of coins, &c. → online text (page 21 of 28)