This Revelation, coinciding as it does in all its facts and truths with that afterwards recorded “in the Volume of the Book,” must have had the same Divine origin, must have been made known by the inspiration of the same Holy Spirit. We now proceed to compare the two, and we shall see how they agree at every point, proving that the source and origin of this Divine Revelation is one and the same. THE FIRST BOOK. THE REDEEMER. (_His First Coming_.) “The Sufferings of Christ.” The First Book is occupied with the PERSON of the Coming One. It covers the whole ground, and includes the conflict and the victory of the Promised Seed, but with special emphasis on His Coming. The book opens with the promise of His coming, and it closes with the Dragon cast down from heaven. Chapter I. The Sign VIRGO. _The Promised Seed of the Woman_. [Illustration] Plate 1: Virgo (the Virgin) Here is the commencement of all prophecy in Gen. iii. 15, spoken to the serpent:—“I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise His heel.” This is the prophetic announcement which the Revelation in the heavens and in the Book is designed to unfold and develope. It lies at the root of all the ancient traditions and mythologies, which are simply the perversion and corruption of primitive truth. VIRGO is represented as a woman with a _branch_ in her right hand, and some ears of corn in her left hand. Thus giving a two‐fold testimony of the Coming One. The name of this sign in the Hebrew is _Bethulah_, which means _a virgin_, and in the Arabic _a branch_. The two words are connected, as in Latin—_Virgo_, which means _a virgin_; and _virga_, which means _a branch_ (Vulg. Isa. xi. 1). Another name is _Sunbul_, Arabic, _an ear of corn_. In Gen. iii. 15 she is presented only as a woman; but in later prophecies her nationality is defined as being of the stock of Israel, the seed of Abraham, the line of David; and, further, she is to be a virgin. There are two prominent prophecies of her and her seed: one is connected with the first coming in incarnation, Isa. vii. 14 (quoted in Matt. i. 23.) “Behold, a virgin shall conceive and bear a son, And shall call his name Immanuel.” The other is connected with His second coming, leaping over the sufferings and this present interval of His rejection, and looking forward to His coming in glory and judgment, Isa. ix. 6, 7 (quoted in Luke ii. 11 and i. 32, 33)—