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LIVRE rare!

PARE

BIBLIOTHtQUE UNIVERSITE DE SH^RBRPf^'T

THE

APOCALYPSE EXPLAINED,

IH TWO SERIES OF DISG01IBSES

JEM IBITJ TXZl. S

■•: : V<

OT THfl

fi: i:'

REVELATION OF ST. JOHN,

BT THI

REV. BENJAMIN SLIGHT, A. M.

Collection

, ,1 ;ia". .. ins ' - . . .. . ..

VV23T. MONTREAL!

. i' tijj

rUBMMID BT 1. * A. MILLBB, 8T. nilVfOU ZAVHB BTBIIT.

1855.

/ r ;

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'■[j

Entered according to Act of the Provincial Legislature, ia
the year one thousand eight hundred and fifty-fire, by Rer.
Benjamin Slight, A.M., in the Office of the Registrar of the
Province of Canada.

V^JTjXi.

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#W^M^^»<»*»^%»^MMMM^^^^i ^^*S»S^^»»'*%» ^^^'^^-w

WILSON &. NOLAN, PRINTERSi

OORRIft M'«UiL 4t0 OdlOUanONUl STSIlTI.

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. <- ' ' '' I

PREFACE.

.. i-

It is, perhaps, but just, when a new work is pre-
sented to the public, that the enquirey should be
made what necessity existed for its production t And
what has led the author to its publication ? T will
endeavor briefly to state the circumstances which
have induced me to take this course.

Some time ago, after a close perusal of Elliott's
great work, entitled, "Horae Apocalypticae," I
inserted a review of it in the " Montreal Witness,"
with the design of calling the attention of Biblical
scholars to that learned production. At the close of
that article I remarked, « it would be an essential
service if some one, who has the leisure and the
ability, would prepare an epitome of this learned
effort. The results of the laborious research and
and learned criticism, without the details, would
form a most pleasing and useful volume.'* At that
time I had no design to attempt any thing of that
kind myself. Afterwards I preached two distinct
series of discourses on this portion of Holy Writ ;
one on the seven epistles, and another on the main
body of the book. These discourses were listened
to with great interest, and were felt to be important
by the audiences. Many flattering encomiums
were bestowed upon them, and I was frequently

ir.

PREFACE.

requested by individuals, whose judgment I had
reason to respect, to commit them to the public,
through the medium of the press.

in essaying to follow out these suggestions, I
must explain, however, that I have not attempted
to abridge Mr. Elliott's elaborate work, occupying
as it does four large 8vo volumes. 1 have followed
it generally, especially in the first portions, compil-
ing an analysis of every important topic, leaving
out his elaborate arguments in confutation of other
views, and in confirmation of his own, and adopting
for the most part the results, rather than detailing
the process. Hence there is no important particular
that I have left unnoticed. Dr. Cummings has
characterized Mr. Elliott's production as "a noble
and precious work :" and this it is in fact ; he says,
" I shall beg and borrow from the book of Mr. E. all
1 can." And whosoever has read both these authors
will decide that he has well carried out this purpose.
Indeed Dr. C.'s work is a much closer, and more
literal transcript of the original, than the work now
issued, for both belonging to one school of interpre-
ters, he very rarely differs from Mr. E., and pushes
on some things to a conclusion more rashly than
Mr. E.'s prudence would allow him.

But having enlisted in the project, I thought it
proper, instead of barely epitomizing the work in
question, to examine every point myself, as far as
my time, means and ability, would allow. I have
simultaneously analyzed several other works on the
same subject, as well as having examined every
thing within my reach, bearing on the several sub-

PREFACE.

jects discussed, and have selected, blended, and
with a great deal ofcompressioii, combined all thess
with my own views ; so that I may be warranted
in asserting that this work expresses my own sen-
timents. And although I have a good deal used,
in many places, Mr. E.'s phraseology ; yet that itself,
to a considerable extent, is the phraseology of pre-
vious writers. /

There are several views and sentiments in Mr.
E.'s commentary with which I do not coincide,
especially in his Pre-millennial views of the advent
of Christ, his personal reign, the literal gathering of
the Jews to Palestine, the first and second resurrec-
tion, and the time and order of the reconstruction of
the earth ; with several other points. And there
are many things in this little production not to be
found in Mr. E.'s or any other writings which I
have consulted. Those persons who are familiar
wilh writings of this kind cannot fail to recognize
many things of this nature in the volume now issued.
I shall not even enumerate these points ; onb loting
that I am firmly assured in my own mind tha* they
are improvements.

Indeed circumstances of this kind are among the
principal reasons for the existence of this publication.
Mr. E. and Dr. C. are generally admirable as far
as the fulfilled portions of the revelations go. There
had never been anything in these respects equal to
Mr. E.'s exposition previously published. But the
press groans under writings of a Pre-millennial
character, and I felt deeply anxious that there should
appear some thing on the Apocalypse containing

PRErACE.

Yiews on the other side or the question. We par-
ticularly wanted a sound, brief^and cheap exposition
on these principles. Such a work ought to have
fallen into abler hands, and with some one having
«ore leisure to perform it : but in the silence ol
such, I have done what I could to supply that desi-
deratum. And if those who are skilled in studies
of this nature think the present production at all
worthy of attention, for the reasons assigned, some
pains ought to be taken to circulate it.

I might very easily have entered more into
elaborate detail, but this would have frustrated my
object, viz., that of furnishing such a book on the
subject as would, in price, come within the means of
any one, and not be too bulky to deter those in
active life from its perusal. I am somewhat afraid
that my great anxiety to accomplish all this has
led to a too great condensation, so as to produce
obscurity, and to deprive the style of ease.

Perhaps I may say, without being charged with
presumption, that considering matter, size, and price,
there is no work where there is so much informa-
tion on the distinctive features of the portion of
scripture it professes to explain as will be found in
the work now offered to the public. .. ;..

In the present day it is important that every one
should distinctly apprehend what God is about to du
in the earth. He has given us distinct notice of it|
and has pressed us to consider it. • • *•

I have often wondered that ministers of the Gos-
pel do not make prophecy more a special matter of
study. Let us just consider how large and special a

PREFACE.

VII.

e por-

^sition
) have

laving
noe of
,t desi-
itudies
. at all
1, some

e into
ted my
on the
cans of
liose in
; afraid
lis has
)roducG

d with
d price,
forma-
tion of
und in

jry one
It to do
^e of it,

le Gos-
itter of
kciaL a

portion of scripture it occupies, and it surely should
not be di&posed of in a summary manner. The
imblic mind yearns to grasp the extraordinary — the
spiritual in the futiue. This, I cannot avoid regard-
ing as indicative of the speedy fulfilment of those
predictions, as though God, who has revealed so
much of the future, is leading the way to the actual
development of them, by implanting an anticipa-
tion of coming events in the minds of men, as sig-
nifying their approaching consummation. This
yearning after the future is the reason why any wild
theory is so readily received ; and why all the vaga-
ries of second Ad veQtism,Millerism,Mormonism, and
spirit rapping, have become so rampant. Have not
we, ministers, been partly to blame fur all this. We
liavo reUised the people that sound development of
the foreshadowings of the future, which the word of
God furnishes. Instead of grasping these prophetic
disclosures, and judiciously developing their con-
tents, by which we might have satisfied the desires
of their minds, we have been silent, and have left
the matter in the hands of cunning, designing, and
reckless men. In this book, I trust, there is enough
of what is directly in opposition to all this, derived
from the sure word of prophecy itself, so as to render
it decisively a booh for the times.

This book, such as it is, has been written while
the author has been engaged in the full and active
exercise of the Christian Ministry. More leisuro
might have enabled me to make it more worthy v(
public perusal ; — many of the ideas introduced might
have been better developed, or more clearly evolved.

^/-— r-

YIII.

PREFACE.

I trust critical, yet candid men, will make every
allowance, considering existing circumstances.

Before I close these remarks, I beg to express my
deep gratitude to my esteemed brother-in-law, the
Rev. Wm. Scott, who has, at much cost of time and
labour, conducted it through the press. Being at a
distance from the place of publication, I could not
have done this myself. But what was impractica-
ble on my part has been well and efficiently per-
formed by him. And my gratitude is much deeper
when I reflect, that from his mental qualifications
and literary acquirements, Mr. Scott might have
been much more appropriately occupied in original
compositions on his own account.

The work has, in the number < £ pages, gone much
beyond the conditions of the prospectus, but as the
publication is designed for usefulness, and not
pecuniary profit, the price will not be increased.

I think 1 have had in view sincerely the Divine
glory in this labour, and I conclude by humbly be-
seeching God to give it his blessing.

■!■-■■■

If .I.'...?

>.'.

<\l tj ■

.Kf;-

PART I.

iHTaoonoTiON ziii.-xz.

' " ' DISCOURSE I. ' ' -

PBELIMIirA&T 21-44

'' ' DISCOURSE II. "^ ■' ''

The Church at Ephesus.— Excellencies commended
—Defects censured— Advice tendered — Caution sug-
gested — Encouragement administered. — Rbv. ii. 1-7. . 46-T2

DISCOURSE III.

Thb Church in Smyrna. — Commended for faithful-
ness — Inspired with courage— and consoled by pro-
mises. — Rev. ii. 8-1 1 7S-88

DISCOURSE IV.

The Church in Pergamos. — Commended for things
approvable — Reproved for things reprehensible —
Advised and directed in a path of security — and
encouraged by an assurance of future good to those
who will be faithful and persevering.~REV. ii. 12-17 89-102

DISCOURSE V.
The Church in Thyatira. — Excellencies recognized —
Evils noticed — Distinguished favors to be bestowed. —
Rbv. ii. 1 8-29 103-116

DISCOURSE VI.
Thb Church in Sardis. — The imperfect state of the
majority of its members described — Advice serionsly
urged upon them — Consequences of disregarding this ' - '
advice.— Rev. iii. 1-3 117-129

DISCOURSE VII, r .v..

Thb Cbubcb in Sardis.— The almost unexampled fidelity „

. 1'

(. !

X. CONTENTS.

of the minority— Special features in their characters-
Encouraged by promises of distinguished honors and
felicity.— Rbv. iii. 4-6 131-144

DISCOURSE vm.

Tbs Gbcbcb in Philadelphia. — Commended and
encouraged. — Ret. iii. 7-13 145-158

DISCOURSE IX.

Thi OnimoH m Laodicea.— Threatenings and counselfl
addressed to them.— Rev. iii. 14-18 159-174

DISCOURSE X.

The Church in Laodicea.— A special eflfort put forth
to arouse them from their awful state of indi£ference.—
Rev. iii. 20 175-188

DISCOURSE XL

The CHaRCH in Laodicea— Reminded of a proof
of affection, and exhorted to zeal and repentance. —
Rxv. iii. 19 188-208

DISCOURSE XIL

The Church in Laodicea. — Encouraged to repci^t,
and to be zealous by a statement of the blessed con-
lequcncesof conquering eflf©rt.— Rev. iii. 21-22.... 205-214

PART II.

DISCOURSE I.
Introductort.— The Opening Vision into thingi
Future.— Rkt. ir. v 221-234

DISCOURSE II.
The Opening of the First Six Seals.— Rev. vi 235-252

DISCOURSE III.

The Sealing and Palm-Bearing Vision.— Rev. vii 263-2(6

DISCOURSE IV. .^ .- .
The Half-Hour's Silence in Heaven — The Incense Offer-
ing—The Firit Four Trumpet8.~-RKV. viii 267-28)

t35-35a
i53-2C0

CONTENTS. XI.

DISCOURSE V.
The Fifth Trumpet; or First, or Saracenic Woe.—
Rev. ix. 1-13 283-298

DISCOURSE VI.
The Sixth Trampet— The Second or Turkish Woe.— >
Rev. ix. 13-21 a9»-308

DISCOURSE VII.

The Covenant Angel — The Little Book— The Seven
Thunders — The Oath and Declaration-^The Com-
mission — The Admeasurement of the Temple.—

Rev. X. xi. 1-2 309-324

DISCOURSE VIII.

The Two Witnesses— Their Death, Resurrection, and
Ascension— The Earthquake— The Fall of the Tenth
Part of the City— The Slaying of Seven Chiliads of
Men— Effects on the Faithful and on the nnfaithfal.— a

Rev. xi. a-19 328-342

DISCOURSE IX.

mie Church's Exaltation— Persecution and retirement
of the Spiritual Portion of it into the Wilderness.—
Rev. xii ; xiv. 1-5 343-361

DISCOURSE X.
Anti-Christ Identified and Doomed.— xiii : xvii 363-390

DISCOURSE XI.
The First Five Vials — Indicating the French Revolu-
tion.— Rev. xi. 15-19 : XV : xvi. 1-12 391-408

DISCOURSE XII.

The Sixth Vial—Drying up of the Euphrates — Prepara-
tion of the Way of the Kings of the East— The Three
Unclean Spirits— The Battle of Armageddon.—

Rsv. xvi. 12-16 409-4S1

DISCOURSE XIII.

Events Oontemporaneous with the Vials— The Harpers
on the Glassy Sea— The Angel-Preacher— Declara-
tion of the Fall of Babylon— Warnings Concerning
Babylon.— The Harvest, Vintage, and Winepress.—
B«T. xiT 43M00

jil'

ZII.

CONTENTS.

DISCOURSE XIV.

The Seventh Vial — Corruption of the air — Conyulsion
in Civil and Ecclesiastical Polities — Wars and
Tumults — Tripartrate Division of the Empire-
Eruptions from the North — Visitation of Baby-^^' ' -
Ion — Lamentations and Kejoicings at her Fall-
Total and Final Subjugation of the Confederacy.—
Rbv. xvi. lT-21 ; xvii ; xviii ; xix 451'4T2

DISCOURSE XV.
The Millennium— The Binding of Satan— The First
Resurrection — Reigning with Christ. — Rev. xx. 1-6 47t-49€

..,,..;,, DISCOURSE XVI. 1. . ;, , . r

Events Subsequent to the Millennium. — The Loosing of
Satan. — The Seduction of Gog and Magog. — Fruitiest
Attack on the Camp of the Saints. — The General
Resurrection, Judgment and Conflagration. — The
New Heavens, and New Earth.— The Descent of the
New Jerusalem-Conclusion— Rev~xx. 7* 15 : xxi : xxii 497-616

o.,; (•'.

11 u.

.UJ

.•i»;-C;-C

1."

• it ->■

IftEATA. — A few errors have escaped the vigilance of the Edi-
tor, and the reader is requested to malce the necessary
corrections. ; • : . , ..... ■... .

Introduction, page xv., 6lh line, for Dans read Hunt. ' '
Page 91, line 3, insert "the" before •' great. »»

>■!

lU-C^

«(

M
U
II
U
M
• I
tt

no,

333,
840,
364,
876,
376,
848,
499,

>(
((
It
It
ti
II
u
t(
It

'KM

t* tt?.

S3, " •'from" " "them."
10, for " profeiled," read "forfeited."
13, " "kings," •' "things."

9," "Dominitian" " "DomitiaiL"
24, before " sealed" read *' not." ^

6, for " Luoinias" " "Licinus."
17, " " avenjeiueni" «• "arrangemeBt.M.
81, " "nowhere" " "nowher«.*« ,.

9, " "life" " "live," , V

1 :a • .'. 'fiiv , t "I'l '*ii'r — (lolv ij.vi,

. . Viil .V9>-(

INTRODUCTION.

What a wonderful Book the Divine Spirit has fur-
nished, for the use and instruction of man. The Apos-
tle had represented to him, in a grand prospective
drama, the occurrences which were to take place in
the church ; and in the world, as far as they would
have any influence on the church, in all succeeding
ages. It is a scenic revelation of future realities.
It contains a symbolic panorama, changed to suit the
progress of the subject.

Interpreting the Book of Revelations is, in fiict,
simply deciphering a collection of hyeroglyphics,
with a due regard to their grouping, their order,
and their association ; and by deliberately compar-
ing their parallels, as occurring in other places, some
certainty may be attained. Each portion of this
scenic imagery has, unquestionably, an important
emblematical moaning.

It is a singular opinion of some expositors of scrip-
ture, that it is a proof of superior wisdom to pass by
the Book of Ptevolations altogether. Dr. Whitby
remarks: " Scaliger was pleased to say, Calvin was
wise because he did not write upon the Revelations."
He confesses, for the want of wisdom, he himseM'
refrained from doing so. Dr. A. Clarke asserts that
he, at one time, had resolved not to touch it ; but, on

XIV.

INTRODUCTION.

more mature reflection, he thought he might be able
to ilUistrate the phraseology. But, be it remarked, that
both these writers, viz., Calvin and Clarke, shine any
where more than in the illustration of prophetic reve-
lation ; and Whitby appears to come under the same
observation. Notwithstanding the havoc, wild and
enthusiastic men have made of the prophetic scrip-
tures, we are far from thinking that such portions of
the sacred writings ought to be laid aside, or that we
are to make no use of them whatever. They are a part
of what God has caused to be w ritten for our learning.
Jesus Christ has here made us a present of inestima-
])le truth ; and it would not be very modest, through
feigned humility, to tell the Divine Communicator,
He has mistaken our powers of apprehension, and
has written us such unintelligible jargon, that we are
not able to use the gift aright, and therefore we will
have nothing to do with it ! The Revelations were
made to man — to man as he is. When Jesus Christ
commands to search the Scriptures, he makes no ex-
ception to the prophetic parts, but rather especially
directs to them as a testimony of himself.

Much has been written on the date of this Book,
some fixing it before the destruction of Jerusalem, and
others after that event. I shall not hero enter upon
the lengthy, laboured, and leorned arguments on
either hand, but simply state, after due consideration
of the subject, that I agree with those who think the
Book was written after Nero's death (A.D. 61,) and
that, consequently, the persecutions alluded to in it
could not be Ncronic ; also, with those who think
it was written subsequently to the destruction of

INTRODUCTION.

XV,

Jerusalem, and consequently that event could not be
the catastrophe.

That St. John should say any thing concerning
Ecclesiastical History, and more especially about
Secular History ; about Hthis and Alens, &c., is much
doubted by some. But why so? Did not Daniel
say much about Assyrians, Grecians, and Romans'?
He was shown things which should be hereafter.
And why should it not bo so in the case of the
Revelations to John 1

The catastrophe i3 the dcsh'uction of Antichrist.
There may, however, be minor catastrophies, such
as the melting away of Mohammedanism.

From the time of the recommencement of the
vision, historic narrative traces the events predicted,
as far as fulfilled ; and from thence wc may ascertain
how far the prophecy has run its course, and what
yet remains future, and consequently, to what part
of the course of the predicted events the present
times are related. It is this which renders the book
of Revelation so very interesting a study.

There is a wide diversity in the schemes of
interpretation adopted by different classes of Expo-
sitors. Wc may distinctly notice four main classes.

1. The Preterists :
, This class makes the prophecy stop short of the
grand catastrophe — the overthrow of Antichrist.
Some of these consider the catastrophe to be the
overthrow of the Jewish nation ; others consider
it to be the overthrow of Togan Rome; while

others adopt both.

XVI.

INTRODUCTION.

\" 'n

2. The Futurists:

Writers of this class carry the scenes far into the
future. They make all its symbols to refer to events
that are immediately to precede, or to accompany
Christ's second Advent.

3. The Pre-millennialists.

The advocates of this scheme admit that the
grand catastrophe is the destruction of Antichrist,
but they suppose that Christ will personally appear
to perform that work ; and that, after the grand final
I'ontest, he will renovate the earth, raise all the
righteous dead, will personally reign at Jerusalem,
and bring all the Jewish nation there, as his principal
officers, and afterwards, that ho will bring all the
(rentile nations to submit to him by the exercise of
regal sway, cutting off those who refuse submission.

4. The Millenialists.

Those who embrace this scheme are of the
opinion that the whole, or the greater part of man-
kind, will be spiritually subdued to allegiance to
Christ, by moral means, partly before, and partly
after the infliction of God's judgments on Anti-
christ, and other opponents to his gospel : and that
there will be a happy state of things introduced, to
continue for 1000 years, as a reign of righteousness.
During this time Satan will be restrained from his
fatal work of tempting mankind, and that, possibly,
great moral and physical alterations will take place
among men, and in the world. At the close of
these 1000 years, Satan will be loosed from his res-
traint, and that he will seduce great multitudes of
men, who will be destroyed. And that then the

INTRODUCTION.

XYIl.

the
vents
ipany

it the
ehrist,
ippear '
1 final
ill the
salem,
mcipal
all the
:cise of
[Lission.

of the
man-

Ince to
partly
Anti-
d that
ced, to
Asness.
Dm his
)ssibly,
I place
ose of
is res-
[ides of
n the

general resurrection and judgment, the renovation
of the earth, and eternal blessedness will follow.

Among the Preterists, there are several shades of
opinion. In this class of Interpreters are to be
placed Grotins, Hammond, Prof. Wetstein, and many
other German scholars. Many Roman Catholic wri-
ters have favored this scheme. It appears to have
had itr, origin with the Jesuit Aleasar, and was
advocated by Bossuet. Prof. M. Stuart, follow-
ing Eichhorn, and others, may be said to belong to
this school ; but he combines three catastrophes,
including those which are still future. The Futur-
ist scheme was adopted by the Jesuit Ribera, for
the purpose of refuting the Protestant application
of Antichrist to the Church of Rome. Romanists
were stung with the clear evidence the Revelations
af&rd on this point, and must needs do something to
blunt the keen edge of this weapon, and hence have
so readily adopted these two counter schemes. Of
late years, this scheme has been brought into note
by Mr. Maitland, and Mr. Burgh, who have been
followed by Mr. Newman. It has been strongly
advocated by the Plymouth brethren. The system
involves several absurdities, either as compared with
itself, or with the general tenor of Scripture. The
doctrines of the Pre-millennialists have had many
able pens employed in their advocacy, both in the
churches of England and of Scotland, and some
elsewhere. The able and learned work of Mr. Elliott
is of this class, although he does not carry things to
so great an extreme as some of his contemporaries.

The eloquent Dr. Camming has warmly followed

XVIII.

INTRODUCTION.

Hi:

Mr. Elliott in advocating the same theory. The
millennial scheme is supported by Mede, Sir I., and
Bishop Newton, Whiston, Faber, and many eminent
writers of the past and present age. Later writers
in this class, have thrown a great increase of light
on the subject. The Rev. D. Brown, A. M., of St.
James's Free Church, Glasgow, in an excellent work,
in which he combats the errors of the opposite
scheme, has clearly illustrated the subject. The
writer of the present work does not scruple to identify
himself with this class.

Interpreters of prophecy in general, are often
classed as Liter alists and S2nritttalists ; the former
take every figure and symbol in its literal sense ;
and the latter consider them, except where there is
internal evidence to the contrary, in a figurative, or
symbolical sense. The Pre-millennialists are Liter-
alists; and Millennialists are, for the most part,
Spiritualists.

What is called the church scheme of the seals, is
held by some Pre-millenialists. They regard the
Seals as being entirely applicable to the state of the
church ; and the Seals and the Trumpets as chrono-
logically parallel lines in prophecy, each reaching
to the consummation; the Trumpets referring to
the World, and the Seals to the Church. They con-
sider the Seals as a series of figurations, detached
and complete in themselves, symbolizing the phases
and fortunes of the church from its origin to the
consummation : whereas the opposite gives a secular
and a Roman application to them, betokening judg-
ments and afflictions to the Roman world, having a

.11

INTRODUCTION.

XIX.

The
and
nent
iters
light
f St.
vork,
losite
The
mtify

often
brmer
sense ;
lere is
ive, or
Liter-
part,

lahi is

Ird the

of the

irono-
iching
ting to
jy con-
Itached
[phases

to the

secular
judg-

iving a

bearing on the church of Christ. How far this last
interpretation is apt and correct, the reader will
judge when he comes to peruse that part of tlie
interpretation. This scheme is maintained by
Parens, Vitringa, Woodhouse, Cunningham, and
Bickersteth, and many others, most of whom are
Pre-millenialists. The opposite view is taken in this
work

Others again, suppose this book to consist oi' a
triple series of prefigurations, chronologically pa-r
allel with each other, and each reaching to the
consummation ; each, also, corresponding with those;
septennaries of the Seals, the Trumpets and the
Vials. Vitringa combines this idea with the church
scheme of the Seals. There have been other eminent
men who have advocated this theory. Some writers,
in addition to this triple series of prefigurations, con-
sider the Seven Epistles as each prefigurative of
successive stages of tl^e Church. But nothing
appears more plain than that the Great Head of the
Church was speaking to each Church concernin";
its position and state at that time, or speaking of
' things that are, (i.e., which were at that time;) and
after this he said, " come up hither, and I will show
thee things which shall be hereafter?^

The Seals, Trumpets, and Vials follow in conse-
cutive order, although one may begin before
the other is entirely finished. The last Seal
has been opened ; the last Trumpet is pealing
its awful blasts ; the Sixth Vial has nearly emptied
its showers of judgments, and the seventh is about
to be seized by the angel liand : events are last

\ i

XX.

IHTRODUCTION.

hABteniiig to their issue; "the end of all thingi
is at hatid j be ye therefore sober, and watch nnto
jjmyer.'*

iiiii)

■i ::i

DISCOURSES ON THE APOCALYPTIC
EPISTLES.

DISCOURSE I.—PRELIMINARY.

Rbvelation i. 11. —" What thouseest write in a book, and send
it unto the Seven Churches which are in Asia ; unto Ephesus^ ami
unto Smyrna ; and unto PergamoSf and unto ThyatirUf and unfo
Sardis, and unto Philadelphia, and unto Laodicea"

The present discourse is intended to be preliminary,
and will contain some remarks on scenes and char-
acters, unfolded in the previous vision related in this
chapter, necessary to be understood and remembered
throughout the series.

The transactions of the Church of God often come
before us in history ; and every lover of Zion is
interested in their perusal. There have been many
movements and occurrences which, as it respects
some of them, have been astounding; and, as it
respects others, have afforded motives for gratitude
and thanksgiving. Here we are admitted , as it were,
behind the scenes ; and are allowed to see the secret
machinery in operation, and the Divine hand direct-
ing this machinery.

There were many other churches, which, at that
time, had been founded ; but only the seven here
enumerated vere addressed : perhaps, because they
were a fair specimen of all others.

These churches were introduced by name. They

4>0

DISCOURSE I.

iill

A\'ere situated in what is generally styled Asia Minor,
a lid were established in seven celebrated cities of
1 hat region. Asia Minor is the peninsular portion of
country lying opposite to Greece, formed by the
Euxine (or Black) and iEgean seas ; the latter better
known by moderns as that portion of the Mediterra-
nean sea termed the Archipelago. Sometimes the
term Asia Minor comprehended only Ionia, lying
across the Archipelago from Greece. But more
generally the term was applied as above mentioned,
•and it was in the country designated by the larger
acceptation of the term where the seven churches
were situated.

The greater portion of these churches, although
]»lanted and inspected by Apostolic men, had fallen
(ar into corruption, and are loudly called to repent-
ance by their Divine Inspector. If they refused to
obey the summons, they were threatened with
rxtinction. Those churches, which were the most
laithful, have still some existence ; and those which
were the most demoralized have sunk to the lowest
degree of degradation. It is also a remarkable fact
that those celebrated cities have either retained
some degree of importance ; or, have sunk into
insignificance, in proportion to the Christian faithful-
ness of the churches planted within them. A
barren waste — a few detached and wretched huts,
or a miserable village, occupy the spots where once
stood flourishing cities. The sites of the more faith-
ful churches still present some appearance of wealth
and prosperity. It would seem that the existence
and welfare of cities ; and, we may add, of countries

PRELIMINARY.

also, depend upon the Christian church. The Uict,
however, of the declension of these churches, is an
impressive admonition to Christians of their ten-
dency to corruption, and affords a warning of their
danger, should the case actually occur. It urges,
with trumpet tongue, the necessity for examination,
watchfulness, and prayer.

At the time referred to, John was at Patmos, a
barren rocky island, in the ^Egian sea, contiguous
to the localities of the seven churches; to which
place he had been banished by the Emperor Domi-
tian, for the word of God, and the testimony oi'
Jesus Christ. The enemy of souls, by this stpp,
aimed at nullifying the truth, and at checking its-
progress ; but, as is ever the effect of opposition to
the truth, it resulted in its furtherance. St. John
was privileged to receive additions, of a most im-
portant nature, to revealed truth.

On the Lord's day — the Christian Sabbath, so
called— John, having no Christian assembly to which
he could resort, was engaged in meditation and
prayer. He was in the spirit of devotion ; and was
specially influenced by the Holy Spirit of God. He
had, no doubt, felt deeply concerned for the cause of
Christianity generally, and more particularly for
those churches of Asia where he had so long labored.
During this exercise, and while under this influence,
he heard behind him a great voice as of a trumpet,
saying, " I am Alpha and Omega, the first and the
last." The injunction was then laid upon him to
commit the scene to writing, and to communicate it
to the seven churches.

I'" '

DISCOURSE 1.

till

ril

■ |i

He turned to see from whence the voice proceeded,
and saw seven golden candlesticks ; and, in the midst
of the seven candlesticks, one like unto the Son of
Man, ill sacerdotal habiliments, with the appearance
of venerable majesty ; with eyes of penetrating wis-
dom, and with the symbol of puiity in his providen-
tial arrangements. He heard a strong and sonorous
voice, and beheld its symbol, a sharp two-edged
swoid, proceeding out of his mouth. In his right
hand he held seven stars. His countenance, as he
had seen it in the holy mount, shone as the sun in his
strength. In short, his whole appearance was that
of Majesty and Deity. The Apostle had no occasion
to a^k, " Who art thou Lord?" But, recognising
him as the glorified Kedeemer, he fell at his feet
as dead. Thus, when Daniel, a man greatly beloved,
was nieilitating on the state of the Jewish Church,
and 1 raying for its prosperity, he had remarkable
manif stations and revelations: and thus, also, it is
sein, had the beloved disciple John. And the more
toe f el f r tiie church, consider and meditate on her
jiiltrests, and pray and labor for her prosperity, the
m< re sliall we be encouraged by seeing God's move-
nn nts in her favor.

\V e .--houkl, on the Lord's day at least, be in the
spirit I f dovotion j and be engaged in making sup-
pi icatuai to him in the assemblies of his saints,
if j)rovid^'ntially permitted: and if circumstances
do not ailmit of our engaging in public worship, we
slu ulil, 0!i that day especially, be engaged in private
ex( rcisea of a spiritual character. If we do so, we

PRELIMINARY.

$
■it

shall obtain a blessing: for "they that wait upon
the Lord shall renew their strength."

John was commanded, more than once, in this
introductory vision, to write what he saw in a book ;
and to communicate it to the churches ; and thus,
not only were they put in pos^sessiun of these im-
portant revelations, but they have been handed down
to us also, for our instruction. What he was com-
manded to write, it is proper we should read and
study. And he that hath ears to hear, is commanded
to hear. We are to ponder, and to sUidy, wliat the
Spirit saith to the churches. May this admonition
sink down into our hearts !

In this vision, and revelation, Christ was avow-
edly addressing himself with authority to the
churches, and he designed to sliow us his intimate
connexion with the churcli and its ministers: his
administration of its allairs ; and his control of all
the movements and transactions in its behalf.

Let us notice, that by this scene, we are taught —

I. Right Views of Christ as the Head of thb
Church.

II. Some Characteristics of the Office and
Work of the Ministry.

lit. The importance and value of the Chris-
tian Church.

I. We are presented with right views of Christ as
the Head of the church. Christ, in this splendid
manifestation of himself, claims our particular atten-
tion as standing in immediato connection with
his church in her most minute afluirs. John saw
one like uutu the Sou of Man, with ofllcial designa-

DISCOURSE I.

tions ; and yet with a blending of Divine character'
istics. Hence, notwithstanding the outbeamings of
Divinity, he was in human form : God manifested in
the flesh. In his deep humiliation this was percep-

tible ; but much more so after he was

glorified.

Perhaps there was some similarity to this appear-
ance at the transfiguration, and at the time when he
met Saul of Tarsus on his way to Damascus. Simi-
lar, also, in its leading characteristics, was his ante-
cedent appearance to the prophet Daniel, (ch. x.
5,6.)

In contemplating Christ as the Head of the church,
it is proper that from this passage we should notice —

1st. A description of his essential character.

In his own declaration he claims the attributes
of Deity — Eternity, Omnipotence ; and this claim is
substantiated in the description of his appearance,
for there is developed the attributes of Omniscience
and Holiness. He is the Alpha and Omega, the
First and the Last, the Beginning, or Originator, of
the creation of God. He was before all things:
before any created object had a beginning ; and was
himself the creator of all things. He shall continue
the same when all the revolutions of the world arc
concluded. He is essentially Holy ; his Holiness not
being derived from any other source than his own
nature ; it was inherent, absolute Holiness. His
eyes were like a flame of fire ; bright and penetrat-
ing, implying Omniscience. In proof of this he in-
forms each church, "I know thy works." The
justice of his procedure is asserted from the appear-
ance of his feet like fine brass. He indeed can

PRELIMINARY.

justly claim the attributes of Deity : he thought it no
robbery to be equal with God. It is, therefore, im-
portant for us to recognize that our Divine Redeem-
er has power and authority to do whatever he will
in heaven and in earth.

2nd, An indication of his official character.

His offices certify his manhood, his messiahship,
and the economy of grace. 1. He presents himself
to John as the Apostle and High-Priest ot our pro-
fession. This is shown,

(1.) By his vestments.

He was attired in the robes of the High-Priest.
The Lord said unto Moses, " Thou shalt make holy
garments for Aaron thy brother, for glory and for
beauty — a breastplate, and an ephod, and a robe,
and a broidered coat, a mitre, and a girdle, that he
may minister uutome in the priest's office." (Exod.
xxviii. 2, 4.) Under the ceremonial law the minister
was a priest to offer sacrifices : In the Gospel dispen-
sation Christ is the only High-Priest of our profes-
sion ; and he is here represented as attired in these
habiliments. The office of priesthood has been
prominent from the time of man's sin. It has been
a standing evidence to mankind of their impurity
and sinfulness ; and of their need of an atonement.
Christ represents himself, by his apparel as discharg-
ing the sacerdotal functions. God appointed him to
this office with an oath ; his functions are perpetual,
his offering is one ; once in the end of the world hath
he appeared to put away sin by the sacrifice of himself;
and he ever liveth to make intercession for us.

(2.) By an allusion to his atoning acts. " I am

DISCOURSE I.

ri\

he that liveth, and was dead ; and behold I am alive
for evermore," (v. 18.)

One now alive, who had been previously dead,
must have experif»nced a resurrection. Moreover
he must be of the human species ; for of no
other rational creature is death predicated. And
such an one to continue in life forever, without
again tasting death, proves himself to be unique in
the examples of humanity. Scripture records of
several, a resurrection ; but they died again.

Men die as a penalty : but Jesus Christ died vol-
untarily, having nev<'r sinned. His death was a
sacrificial death. Christ here reminds the churches
that he is the " Messiah who was cut off, but not for
himself," but to finish transgression, and to make
an end of sin, and to make reconciliation for iniquity,
and to bring in everlasting righteousness, and to
anoint the Most Holy. (Dan. ix. 24, 26.) By His
resurrection from the dead he verified, and demon-
strated his claim to Messiahship. He was declared
to be the Son of God, with power, by the resurrec-
tion from the dead. Jesus Christ was the first
human being that revived, and continued to live,
after having died because of sin. He is the eldest
son of the family, who has gone to take possession
of the inheritance for himself, and in the name and
behalf of his brethren. But there must be implied,
in '^ll this, that he has made full atonement for
mankind. We observe further — Christ appears,

3rd. As possessing administrative authority, oi
tovereignty.

(1.) With regard to the affairs of the church.

PRELIMINAAT.

2»

Christ is « he that hath the key of David ;" and
"the keys of hell Qiades) and of death"— "He that
openeth, and no man shutteth, and shiitteth, and no
man openeth."

By these phrases we understand, that the uncon-
trolled administration of the church is in his hands.
He calls and sends forth his ministers ; he is present
with them in the performance of their work ; and
in all Christian assemblies. He directs them in
their sphere of labor, and removes obstructions from
their path. He defends his church when in danger.
He admits into his church, and excludes from it.
No one can be a real member of his church unless
he receive him as such, and inscribe his name in
the Book of Life : and no one can continue to be a
member of this spiritual community it he blot out
his name from that record. In the prophecies of
Isaiah, Eliakim is introduced as a type of Christ in
his official character. He was to be clothed with
the robe, and to be strengthened with the girdle;
the government was to be committed into his hands:
the key of the house of David was to be laid upon
his shoulder : he should open, and none should shut j
and he should shut, and none should open, (c. xxii.21,
22.) Eliakim, the type of Christ, is invested with
authority in, and over, the house of David ; Christ,
the antitype, is invested with authority, and power
in, and over, the church, the house of (lod.

Among other official acts of our Lord, performed
in his church, is that of determining the period of
the probationary existence of cncii individual. Ho
declared that he had the keys of hades and of death ;

iri

DISCOURSE I.

ii#l!!

1 I

i, c.f he admits into the invisible world ; and with
him are the issues from life. He grants a varied
proportion of probationary existence to every one.
No man dies by chance. No one can take away
the life of another without he permits it. He will
allow to every one such a space of trial, as is the
most suitable to his welfare. And the words further
imply, that he will open the door of hades, where
separate spirits have had their abode, and send them
forth to rejoin their bodies. To him " belongs the
issues from death." He is the resurrection and the
life, and shall change our vile bodies, and fashion
them like his own glorious body. He will swallow
up death in victory.

ft. With regard to the aflairs of the world.

The administrative authority of our Lord Jesus
Christ extends to the affairs of the world as well as
to those of the church. He is the ruler of all the
the Kings of the earth. All the nations of the earth,
with their kings and governors, are under his man-
agement and supervision ; and all their movements
will finally be subservient to the interests of the
church and true religion. He checks and defeats ; or
furthers and succeeds them in their operations, as
answers best his own designs ; and will finally make
all their schemes to promote his own purposes. He
must reign until he has put all his enemies under
his feet. All this is beautifully and strongly illus-
trated by the narratives of the Old Testamti'l . Ne-
buchadnezzar proceeds to Jerusalem, or to Tyre. Hi3
object is to subdue those cities, and to add them to his
conquests. But, we are informed, God employed

PRELIMINARY.

i with
varied
ry one.
3 away
le will
s is the
further
, where
d them
ngs the
and the
fashion
jwallow

)

him in this work to answer certain ends of his own :
and he is styled God's servant, not because he de-
signed to do God a service, for he only consulted his
own inclination ; but because the work God wished
to have accomplished was performed by him. Cyrus
goes to Babylon, to desolate that city, and to establish
his own empire. But the plan was formed in the
councils of heaven. It was simply an introduction
to the deliverance of Israel, and the re-edification of
Jerusalem. He was appointed the Lord's shepherd,
to do his pleasure, more than a century before his
birth. And, even the very method by which he
should accomplish his object, was predicted this
length of time before the event occurred, (Tsa. xliv.
27.) The Lord declared that he would strengthen
him, and go before him — and prepare his way ; and all
for Jacob's and Israel's sake. Sennacherib designed
the destruction of Jerusalem j but God had not sent
him, and the destroying angel cut off, in one
night, 185,000 of his army ; on which occasion he
turned back again to Nineveh. Eabshakeh breathed
vengeance against Israel ; but he had no Divine
commission for his work. On the contrary, " thus
saith the Lord, Behold I will send a blast upon him,
and he shall hear a rumour, and return to his own
land." We see, noticed in history, four great and
successive monarchies swaying the destinies of the
civilized world. But, we perceive by the previous
predictions of prophecy, that the whole was a
divine arrangement. Ciod appointed them their
limits, and fixed their several periods of prosperity.
We have cited sufficient to illustrate the fact, that

mSCOURSB I.

:'M

'*! '.I

I' '■': i ■

: t

I,;

the Divine Being administers the affairs of the
world in reference to the true interests of his own
people. And these, and other portions of sacred
history, which might be selected, place the subject in
a luminous and impressive point of view. This is
still his purpose, as we are assured by many portions
of the New Testament. The 2nd Psalm is a short
epitome of the whole work and design of Messiah.
Oppositions to him are noticed — plans and devices are
formed, by kings and rulers, against Christ, and his
people. But the Lord views all with contempt. He
will dash them in pieces like the most fragile thing ;
and, despite all their rage and malice, the Lord says:
" Yet, have I set my king upon my holy hill of Zion."
He declares, that at the request of his Son, he will
enlarge the sphere of his dominion to the remotest
bounds of the earth. " All power," says Christ, " is
given unto me in heaven, and in earth."

How forcibly are the words of the Apostle illus-
trated by these allusions. Addressing the church,
he says, : "All things are for your sakes." All events
transpire — all things exist for the main purpose of
promoting the establishment and welfare of the
church of God. The Apostle elsewhere asserts,
" Christ is the Head over all things to the church."
How instructive would history be, if it were written
on this principle ! then would the decline and fall of
empires be seen to have other causes than those
assigned by historians.

A due consideration of these truths would bo a
sovereign balm to the mind of a believer against
alarm and consternation, occasioned by the threat-

PRELIMINARY.

of tho
his own
[ sacred
ibject in

This is
portions
s a short
Messiah,
vices are
, and his
ipt. He
le thing ;
Drd says :
ofZion."
I, he will
remotest

irist, " is

itle illus-
church,

111 events

[irpose of

of the

asserts,

ihurch."
written
d fall of
n those

liild be a
against
threat-

ening aspect of affairs which is often now felt. 1 . .
present day presents startling features in the move-
ments of the kingdoms of the earth. We feel
prompted, though with diffidence, to give expression
to a few thoughts on this subject. We would say,
perhaps God is commencing his final controversy
with all flesh. There appears to exist, amongst
Anti-christian powers, a combination against liberty
and Protestantism. A conspiracy is apprehended to
exist among the Roman Catholic powers of Europe
against England especially, as nearly tlieonly Euro-
pean State which maintains liberty and true religion.
But what events are we to expect from the revela-
tions of Christ, respecting Rome, the mystical Baby-
lon ? We would direct your attention to the 17th
chapter of Revelation. There we are presented with
a vivid picture. The beast, or the system of Popery ;
the woman sitting upon the beast, upon many waters,
or Rome, the head or seat of empire : the woman,
or the great city ruleth over the kings of the earth.
Here is a crowd of figures and facts. They will
hereafter require our attention, but for the present,
be assured events are tending to that retribution,
when the " ten horns shall hate the whore and shall
make her desolate and naked, and shall eat her flesh
and burn her with fire" — ver. 16.

But to return. This portion of Scripture also
exhibits Christ to us as the great teacher a?i(l jjraphet
of his chui'ch.

Thus, he announces himself as the faithful and
true witness; he who bears testimony, and that
to truth of the greatest importance. He styles

34.

DISCOURSE I.

':: IMi

" '';: It

himself also the Amen, i. c, the testimony he
bears is true, and shall be accomplished. In the
days of his flesh he affirmed, that he had lain in the
bosom of his Father, and that he came to declare
him to mankind. " To this end was I born," said
he, " and for this cause came I into the world, that
I should bear witness unto the truth."

Thus wc have a distinct revelation of Christ as
our Prophet, Priest, and King.

The scene to which we have been admitted, fur-
nishes us with views of —

II. Some characteristics of the office and v/ork of
the ministry.

The leading term by which ministers are distin-
guished, is Angels of the Churches. The term signi-
fies messenger. This is a name by which they are
frequently designated. They are God's messengers
to the churches. " To whom (th? Gentiles) I send
thee." — Acts xxvi. 17. "As ray Father sent me,
even so send I you," (John. xx. 21.) They are the
bearers of important intelligence. It is their business
to examine themselves as to the validity of their com-
mission, lest God should say, " I have not sent these
prophets, yet they ran ;" but to be enabled confi-
dently to say, " I AM hath sent me unto you."

The Christian Church Polity follows rather the
model of the Synagogue than that of the Temple.
There w^as an officer in the Synagogue answering
to this office, called especially by this name. It was
his business to read the scriptures ; to offer up public
prayers ; to teach, instruct, and exhort the people.
His functions answer exactly to those of ordinary

PRELIM IN Any.

Christian ministers. But, it appears by tliese Epistles
that the oflicer addressed in each one, had, added to
these functions, which were those of the third officer
in the Synagogue, that also of the first, the '" Ruler of
the Synagogue," who had the chief direction of all
the affairs connected with the institution. Where
there was more than one minister in any church or
locality, as at Ephesus, (See Acts. xx. 17,) one
was constituted overseer or superintendent.

Many figures are employed in the w^ord of God to
illustrate the nature of the Christian ministry, and
the relations and duties of ministers. These before
us are very significant. They are represented as stars
in the right hand of Christ. " The seven stars which
thou sawest in my right hand are the angels of the
seven churches." By this is intimated that they are
lights — stars— not suns. Christ is the Sun of Right-
eousness, the original sovu'ceof all light and informa-
tion. Ministers are subordinate, yet important lights.
By their exhibition of divine truth, it is intended
that they should shed a clear light upon mankind.

The position they occupy is important, and
demands our attention. They are in the right hand
of Christ. They are selected, they move, and are
directed by him. He calls them to their work : he
guides and directs them, protects and supports in the
prosecution of it : he distributes them to their seve-
ral spheres of labor. The right hand is a symbol of
power ; and from their position, in his right hand,
wc learn that their ministry is connected with his
power.

But what are ministers without the Holy Spirit.

DISCOURSE I.

■■i'

l^!

:': I

i'in

Christ makes nn important declaration when he
says (ch. iii. 10) that he hus the seven Spirits of
God, and the seven stars. These were not seven
created spirits; but as seven is a number of perfec-
tion, he intends to denote, by the expression, the
infinitely perfect Spirit of God. lie also intends to
express that every true Minister has the Holy Spirit:
seve?i spirits and sevc7t stars ; every star having the
Spirit. He sends the Holy Spirit according to his
promise made before he left this world. He sends
both together. He does not, to any considerable
extent, send the Holy Spirit without the ministry of
the word. It has never come to our knowledge
that there has ever been any display of the work of
conviction or conversion, where there has been no
exercise of the Gospel Ministry ; and but very
little of these important effects are realized under a
mutilated gospel. And Christ does not send a
minister of the Gospel without the Holy Spirit to
accompany him. If a minister is not accompanied
by the Holy Spirit, he has not been sent by Christ,
under whatsoever other circumstances he may
come. Some, so called ministers, place their whole
dependence on the fact, that the hand of one, who
can, as he supposes, trace his descent from the
Apostles, has been placed upon his head. This is
a fallacious claim. Discarding the method of wear-
ing an imaginary chain of numerous links, which
may have been broken a hundred times, we go to
the origin, the Great Head of the Church, and his
Holy Spirit. We ought not to make our claim, as
successors of the Apostles, on the ground of a regu-

PRELIMINARY.

iar descent from these holy men; but as having;
been personally and individually appointed by
Christ hiHiSelf to the work. Our claim is higher
and more dignified than that of the individuals
referred to. To hold an office, without the sanction
of him whose right it is to appoint, is evidently to
climb over the wall, and gives us a right to the
title he announces of being thieves and robbers.
Oh ! fearful position ! And, let us ever remember,
Christ is strictly noticing whether His Spirit is
sought and claimed by professed ministers; and
what are the eflects of their ministry.

Touch not the Lord's anointed — those who have
the unction of the Holy Ghost in their administra-
lions, for Christ has them in his right hand ; and will
protect them, and punish their adversaries.
This scene also impresses us with —
III. The importance and value of the Chris-
tian Church. On this I remark :

1st. The term church, as at present understood, is
very ambiguous, and we should endeavour at all times
to have a clear idea of it, and to express the idea
correctly. 1st. Sometimes by the use of a metono-
my, by which the container is put for the contained,
we term the building, in which we assemble for
worship, the church. But the word does not bear
this sense in the Scriptures. We read of a church
in a house ; and it would be a strange notion if the
building were implied. It seems not a little un-
couth to use the figure of speech in reference to
this object ; for it does not appear at all analagous
to call a building an assembly.

DISCOURSE I.

2nd. In sorae quarters the term implies the Clergyj
But neither is this the scriptural idea. St. Paul
writes to the churches ; and J esus Christ addressed
these Epistles to the Angels of the churches, with
an evident intention to influence the body of
Christians by those addresses. The term clcros, as
applied to persons, in the New Testament, occurs but
once, (1 Pet. v. 3,) and then it applies to what is now
termed the laity ; the heritage, or God's peculiar
portion, — his people. And, in the Old Testament,
God's people Avere termed his heritage, or clergy.
God was said to be the heritage of the Levites,
because that which was devoted to God became
theirs. But no where is the tribe of Levi called
God's heritage, and, on the other hand, the term
is often applied to the body of the people.

3rd. The term church is probably derived from
the Greek kuriakon^ or, the house of the Lord. Al-
most every European language has a word, with
this meaning corresponding to it. But the word
church, as it stands in our version of the New Tes-
tament, is the translation of the Greek \7ord eccle-
sia, which signifies an assembly. The word con-
gregation, in the Old Testament, has the term
ecclesia corresponding to it in the Septuagint. As
the Septuagint was familiar to the writers of the
New Testament, there is no doubt that they used
this word in the same sense. It seems, therefore,
anomalous to translate the word which signifies the
assembly, by the one which signifies the building.
It confounds the ideas, and leads to indistinctness
of understanding.

if I

PRELIMINARY.

The word occurs 75 times in the Septuagint, and
invariably applies to a congregation, or to an assem-
bly of persons of various characters ; and especially
to the whole congregation, or body of Israelites. In
the New Testament it occurs 111 times. It iipplies
to the whole church of God, or to particular congre-
gations in a given place. Three times it is applied
to a heathen assembly, as at Ephesus. In review
of all this, we may assert that the proper scriptural
meaning of the term church, is the assembly of
God's people, and includes the idea of the assem-
bling, or meeting together, of God's people ; so that
refraining from this act, unchurches an individual.

A church is an organization, and as such must
have a government. There has been much contro-
versy as to the scriptural order of that government.
Some areconlident that they see, in the Scriptures,
Diocesan Episcopacy, and a divine right for its
exercise, to the exclusion of every other kind of
church order ; others are as certain they see Pres-
byterianisni ; and others, again, can see nothing
but Independency. Perhaps we might not really
discover any fixed order at all, but a little diversity
or variation in diflcrent places, verging between
superintendency, and the exercise of the authority
of co-ordinate officers. We shall not, in this place,
pursue any investigations on this subject, but only
just give expression to a thought which is suggested
in this portion of Scripture. We perceive here
seven churches, all situated in a limited space of
country — such a space as would be about sufficient
to form a modern diocese, and yet we find no bishop

DISCOURSE I.

h. !!

Hi'

addressed as the prcsitUng officer. Had there been
•me, no doubt he would have been addressed, as well
as the other angels or pastors ; yea, no doubt princi-
1 tally, if not solely addressed. We must suppose
such a minister would have been held principally
responsible for the management of such aflairs as
arc here reprehended. We see an angel or pastor
presiding over each church, and addressed as the
responsible person, and not accountable to any
other person. We should say, then, that the limit;:
of each place appears to form a charge. When St.
Paul visited INIiletus, he sent for the ciders of the
church at Ephesus. lie appears to address them as
the responsible persons, not one in particular. Had
tliere been a Bishop at that place, in the Episcopal
sense of that term, no doubt he would have been
summoned exclusively, or, at least, in conjunction
with his principal Elders. The fact of the case
shows there was no officer answering to a modern
bishop there. Yet there was an officer at the time our
Lord addressed them, charged with the chief over-
sight, or superintendency. And it does not certainly
ii)llow that each church was absolutely independent
in itself. One church seems connected with
another ; and it is certain there were persons in
the primitive church, who had official authority to
regulate the alliiirs of various individual churches,
which would not have been allowed, if there had
l)een absolute independency. To use an illustration,
not without signilicaiicy, although not direct as an
argument, the lawi^s were all connected to<j''lher in
«»n<^ piece of mcchan ism. These churches a>:e syin-

PRELIMINAUY.

Idolized by seven golden candlesticks, or lamps in
tfteir stands.

The church is the vehicle of the might and power
of the Holy Spirit, through which he is to act and
shine. There is a reference to the services under
the law, (Ex. xxv. 3, &c.) A golden candlestick
was, by express command of God, to be made ; with
six branches and seven lamps ; and to be put in the
holy place, opposite the table of the shew-bread.
The prophet Zechariah informs us he was shown a
golden candlestick with seven lamps. This is said to
prefigure the might and power of the Holy Spirit, be-
fore which all impediments are as nothing, (c. iv. 8.)
There had long been a cloud on that church ; but
now better days were beginning to dawn. We are
taught, by our Lord, that this candlestick is a sym-
bol of the church, and that the light of the Holy
Spirit is to shine on and through the church.

The Church is the light of the world, as our Lord
elsewhere bears testimony. God's people are as n
city on a hill, and their good works are visible to
all. Tliey are to be a candle in a candlestick ; not hid
under a bushel ; not obscure in its position ; but each
member to act, to shine. The Church casts a beau-
tiful light on the world by her worship, her doctrine,
and her practice. What would the world be witli-
out it !

The Inmps in the Jewish services were to be snj*-
plied with pure olive oil, cmblcniMtical of the influ-
ences of the Holy Spirit, without which all is dnrk-
ness. The light must not be gloomy, but bright.
There ought not to be any mixture with ( Jospt^

1)3

DISCOURSE I.

truth. In these Epistles Christ has shown his
anxiety on this subject.

The lamps were to be kept perpetually burning.
The results of the Spirit's enlightenment and quick-
ening are to be continually seen in the church of
God. These effects are mostly periodical and evan-
escent. There ought to need no revival ; for there
should be no deadness ; but a constant stream of
light and influence. These lamps are oitener ex-
tinct, or at least yielding but a flickering light, than
burning with a steady blaze.

The material of which the candlestick was con-
structed — pure gold — declares the value of the
church. Gold is the most valuable of all metals,
and the standard of value for the rest. Its worth is
founded on its purity. God would not employ any
thing common in the construction of his house, and
gold was freely used, which is not at all used in
ordinary things. Those who would serve God ac-
ceptably must be separated from common objects,
and be devoted entirely to God. His people have
always been marked as a special people ; and holi-
ness to the Lord must be the motto inscribed alike
on the mitre of the Holy Priest, and on the bells of
the horses.

Jesus Christ was in the midst of the seven can-
dlesticks. By this he gives us assurance that he is
intimately associated with his church. Thus he
had previously asserted that where two or three
were found met together in his name, he was in the
midst of them. He narrowly inspects their affairs,
and is deeply interested in all their proceedings.

PRELIMINARY.

We are impressed, by the foregoing review, with
the dignity of the character of our Divine Head.
As we are convinced of his essential Divinity, we
rest assured of his ample qualifications to do great
things in the church and in the world, and which,
it is predicted, he is destined to perform.

"We have ground for encouragement by consider-
ing the intimate connexion subsisting between Christ
and his ministers and the church. And, when we
contemplate his lively interest in their concerns, we
may be both encouraged, and stimulated.

We ought to be affected with the great impor-
tance of our connexion with Christ, as members of
his church. The due consideration of this fact
should act as a motive to arouse us to corresponding
co-operation with him.

In these Epistles we have a review of the state of
each church, by its great and Divine Head. He is
constantly inspecting every church, and passes his
impartial judgment on each. These judgments,
pronounced in such impressive terras, will form the
Bubjects of succeeding discourses.

DISCOURSE II.-THE CHURCH AT EPHESUS.

EXCELLENCIES COMMENDED — DEFECTS CENSURED — ADVICE TENDERED
— CAUTION SUGGESTED — ENCOURAGEMENT ADMINISTERED.

Rev. II. 1-7. — " Unto the Angel of the Church of Ephesus
write ; These things saith he that holdeth the seven stars in his
right hand, toho walketh in the midst of the seven golden candle-
sticks ; I know thy works, and thy labor, and thy patience, and
how thou canst not bear them which are evil : and thou hast tried
them which say they are Apostles, and are not, and hast found
them liars : and hast borne, and hast patience, and for my name^s
sake hast labored, and hast not fainted. Nevertheless I have some-
what against thee, because thou hast left thy first love. Remem-
ber therefore from whence thou art fallen, and repent, and do thy
firstworka;or else Iwillcome unto thee quickly, and will remove
thy candlestick out of its place, except thou repent. But this
thou hast, that thou hutest the deeds of the Nicolaitanes, which I
also hate. He that hath an ear, let him hear what the Spirit
saith unto the Churches; To him that overcometh will 1 give to
eat of the tree of life, which is in the midst of the Paradise of God,^*

Ephesus was a very rich, prosperous, and distin-
guished city. It was the capital of Ionia, and of the
entire Roman province. It stood on the river Cay-
ster, near to the sea coast, between Smyrna and
Miletus. It was once the emporium of that part of
Asia situated on the North side of the Taurus.

The people were very wicked, being addicted
to the arts of sorcery and magic ; and were noted for
their luxury and lasciviousness. They " walked
according to the prince of the power of the air, the
spirit which worketh in the children of disobedience,"
(Eph. ii. 2.) Idolatry was practiced with pomp and

DISCOURSE II.

*; -t

splendor. The temple of Diana, famous through-
out the world, towered in stately dignity, and drew
numerous worshippers to the supposed deity. The
inhabitants of the entire city were the Neocoros, or
tlie devoted and consecrated servants of the great
goddess Diana : and they boasted that they possesed
an image of the goddess, which descended from
Jupiter.

This formerly celebrated city is now in entire
ruins. A few corn fields are scattered along its
ancient site, which is marked by some large masses
of shapeless ruins and stone walls. Towards the sea
extends the ancient port, now a pestilential marsh.

About 400 years ago, a small town was built about
1^ miles from the remains of the city, of materials
irom Ephesus. Of this town only a few huts remain .
These huts retain the name of Ajasaluk, a Turkish
word of the same import with Ephesus, signifying
the city, or temple of the moon.

The church at this place was planted by St. Paul.
This indefatigable man of God first visited Ephesus
after he left Corinth in A.D. 56 (Acts, xviii. 19-21.)
At this visit he continued only for a short period ;
for, although strongly importuned to abide a longer
time, he did not consent, but left them with a pro-
mise to visit them again after he had kept the feast
of Pcnticost at Jerusalem. In the meantime, the
city was visited by ApoUos, who at that time was
not fully initiated into Christianity. Paul fulfilled
his promise during the same year. He found about
twelve persons, who had not received the baptism
of the Holy Ghost. He continued three years,

THE CHURCH AT EPHESUS.

preaching with great and astonishing success, (Acts,
xix.) On leaving the , after this his second and
extended visit, he left Timothy there. He had per-
ceived a tendency to unsound doctrine, and had dis-
covered that some among them had already imbibed
the curious, speculating, judaizing spirit, and were*
beginning to propagate it. There was a love for the
silly fancies and legends of the Jewish Talmuds,
and a passion for tracing genealogies. Foolisli
questions and vain janglings arose out of these prac-
tices, all calculated to divert their attention from
the Gospel, and to corrupt its genuine doctrines.
Although he was himself under a necessity to depart,
he desired Timothy to remain, and to charge them
to desist from those speculations, and to preach
nothing but the pure Gospel of Christ. It would
appear that Timothy succeeded to a good degree, in
putting things in order, for about one year afterwards
the Apostle wrote his excellent epistle to this people,
and in it he makes no serious complaints against
them. If we compare the Epistle to the Ephesians
with that to the Galatians we shall, in this respect,
perceive a striking difference. Yet about two years
afler penning his epistle, and three years from his
departure from them, he was strongly apprehensive
they were in great danger from causes of this
nature. In the progress of a journey he called at
Miletus, and sent to Ephesus, for the Elders, (Pres-
byters) who had an oversight, or superintendence of
the church, and delivered to them a most solemn
charge, (Acts, xx.) He foretold, on that occasion,
that afler his departure grievous wolves would enter j

DISCOURSE IL

Il,:i:.

and that some among themselves would arise, speak-
ing perverse things, to draw away disciples. From
all this we may see how difficult a matter it is to
nurture and mature a Christian church ; and that the
anxieties and cares of Pastors are great. And v/e may
gather, from the whole of this detail, that a minister
is often exceedingly useful, even when there is no
remarkable ingathering of souls. A revival may
take place, but, if the subjects of it are not preserved,
it is of but little use ; and those ministers who build
them up in the faith, and guard them from error, have
performed a work equally as great as those who
were the instruments of their conversion.

At the present day there is not the least vestige
of a Christian Church at Ephesus : so entirely has
Christ removed their candlestick.

There is one thing we shall have to remark, as we
proceed through these epistles, which is, that our
Lord introduces himself to each church by that title
most suitable to the state of the particular church
addressed. To this church, he introduces himself as,
" He that holdeth the seven stars in his right hand,
who walketh in the midst of the seven golden can-
dlesticks." This people was in a state of declension
which was inward, and not discernable by ordinary
outward inspection. It was, therefore, proper to
remind them of a close and rigid scrutiny. There
were occasions for the exercise of patience, but
Christ affords his perplexed and agitated ministers
consolation, by assuring them that they have his
immediate protection and support. Comparing St.
Paul's epistle to this church, with this from our

THE CHURCH AT EPMESUS.

Divine Head, it would appear that tliey had con-
' siderably declined in spirituality. Thirty-five years
had elapsed since the time St. Paul had written his
epistle ; and this space afTorded time for corruptions.
It is a lamentable consideration that religion should
ebb and flow : that it should be sometimes active,
and sometimes dormant : that it should be sometimes
in vigorous existence, and at other times become
totally extinct. It should, and it might, be always
gloriously progressing. There is something seriously
at fault somewhere, which is the cause of these
variations. Alas ! how many souls perish, and will
endure eternal misery, which might be saved for-
ever, but for the unfaithfulness of ministers and
people.

Tht.ie Epistles are addressed to the Angels of the
Churches. There is a difference of opinion as to
whether they, v/ith their reproofs, admonitions, and
encouragements, were intended to apply to the chief
minister, or angel; or to include, with him, the
whole body of the church. It is argued, by those
who espouse the former opinion, that St. John is
commanded to write to the angel of the church, and
that a person is addressed in the singular number.
But instances occur of persons being addressed in their
aggregate capacity in this style. If we wished to
send an epistle to any corporation, it must be direct-
ed to its President, or Chairman. If we woidd ad-
dress any church, we must address its Pastor. St.
John was directed to write what he saw, and send
to the seven churches. We perceive, throughout
these epistles, an appeal to the aggregate body, with

DISCOURSE ir.

the singular address. Fear none of these thinirs
which tliou shalt siifTer : behold the devil shall cast
some of you into prison." Some of the C2)istles cannot,
in their matter, be restricted to the Pastor only. To
Thyatira, after describing the atrocities of Jezebel,
he adds, " But unto you, and to the rest in Thyatira,
I say T shall put upon you no other burden, but that
which yc have already." To Sardis, " Thou hast a
name that thou livcst, and art dead," evidently
implying the majority, for there were more dead
besides the Pastor, if that were his condition ; for
immediately he says, " Thou hast a few names in
Sardis, which have not defiled their garments." In
the epistle to the Laodicean church, the lukewarm
spirit has an evident application to the entire body
of the people. Christ says, " as many as I love I
rebuke and chasten : be (ye) zealous, therefore, and
repent." A nd yet he says in the singular, thou sayest
" T am rich ;" " I counsel thee j" " Behold I stand at
the door — if any man hear my voice." And in each
epistle he calls upon any willing ear to hear what
the Spirit saitli unto the churches. And what is further
evident, is, the denunciations appear to aflect the
entire body of the church to which it is addressed,
as, for instance, " Repent or I will remove thy can-
dlestick." It would be an incongruity to remove the
members of a church, who were not chargeable with
the Pastor's crime, for the crime of the individual
Pastor. The same may be said of all the encour-
agements. We may I think conclude, that although
each epistle commences by addressing the Pastor,

THE CHURCH AT EPflESUS.

yet, that the general tenor shews a design to convey
instruction to the whole of these several churches.

Yet we must allow that the angel, or chief minis-
ter, has the epistle directed to him ; and that the
reproofs and encouragements are eminently applica-
ble to him. lie is a highly responsible person, and
the state of the church, in a great measure, depends
upon his faithfulness or remissness. He had the
power to put away evil doers, and to stop the mouth
of iniquity. If he be not vigilant in warning his
flock of evils in doctrine and practice in their rise,
and thus to nip the error in its bud : in arousing and
stimulating the church to activity : if he do not ex-
ercise a godly discipline, much evil may gain a
footing among the people. The angel of this church
had been faithful in repressing errors in doctrine ;
but it appears he had not done his utmost to stimu-
late his flock to diligence toward the attainment of
growth in the divine life.

The title angel, as applicable to ministers, is of

singular application. The word signifies messenger,

both in the Hebrew and in the Greek. It is applied

to any agency God employs to execute his purposes.

In some passages it occurs to denote an ordinary

messenger ; it is applied to prophets and to priests,

as well as to New Testament ministers. A minister

has a message from God to the people. He is a

messenger from God, and interpreter of his will, and

shows to men the integrity of God's dispensations :

the consequence is, grace flows to man, and man is

delivered from the pit of destruction, through the

ransom price paid by Christ,

DISCOURSE II.

It is not certain who was the Angel of this Church
at the time under consideration. It is generally
asserted that tliis office was sustained by Timothy.
It is very probable that. Timothy resided at Ephesus
at that time : but he was an evangelist, who was
sometimes sent to individual churches, on special
business, and to effect special objects. But by his
office he was not permanently connected with any
particular church. His office was to travel any
where to propagate the faith, to plant new churches,
and to transact special business, for and in the
churches, as occasion recpiired. Timothy is supposed
to have continued at Ephesus, perhaps as his princi-
pal residence, or as the head of his district, until
A.D. 79, or one year after St. John h^d this vision,
at which time, it is said, he suffered martyrdom in
this city. St. John, himself, appears to have taken
up his residence in Ephesus, perhaps, like Timothy,
as his head quarters, from which he could con-
veniently visit the surrounding populous district, and
numerous churches.

But we will now proceed to consider the parti-
lars contained in this ejjistle.

I. The matter of commendation.

Christ commends all that is commendable in any
person, or in any church ; and he is careful to fix
first upon those points which are worthy of commen-
dation, before he proceeds to select those which
ought to be reju'oved. He seeks the good and i)ros-
perlty of his people, and adopts the most likely way
of effecting it. To overlook all the good in any one,
and to gather together all the evil, making that

THE CHURCH AT EPHESUS.

the subject of censure, is almost certain to discourage
any one from attempting reformation. Howsoever
men may deal with us, Christ will never adopt this
method of correcting our faults. This should teach
us a lesson in performing the duty of reproof, when
necessary to be administered. But how differently
it is often executed !

Christ commends the Ephesian Church :

1st. For their ivorks.

By the term works, in this place, we are undoubtedly
to understand their practical accordance with the
will of God, as expressed and enjoined in his revealed
word : good works the fruit of faith. Faith must be
accompanied by acts of obedience. The doctrine of
justification by faith does not make void the law
requiring good works, (Rom. iii. 31.) Some heretics
make this doctrine the occasion of repudiating per-
sonal holiness. St. James shows the fallacy of such
a monstrous opinion : and teaches thiit it cannot be
real faith if there be no accompanying works, lie
shows the error of those who abuse the doctrine of
justification by faith. The Apostle Paul shows that
faith is the working principle, and love the instru-
ment by which we work. " Faith worketh by love."

But, it may be inquired, if these proibssors had left
their first love, how could they work at vW ? A pur-
suit of this enquiry may lend us to ascertnin their
real state. Jesus Christ does not ehnrge th(>m with
an entire extinction of love, but tlint tlicy hiul left
i\\Q'\x first love : tliey had not tlie same degree of love
they at first ixissessed. But that tliey lind some
remains of it is evident from the lt)lIowing items of

DISCOURSE II.

% '12^

praise. Many men will preserve a fair degree of
conformity to God's law, and will manifest great
zeal in labor, who yet have declined much in the
fervour of love. And such persons are often the
keenest for the observance of niceties of doctrine,
and of the punctilios of practice : there is a biting
acerbity and bitterness in their rebukes and reproofs,
bestowed upon such persons as do not come up to
their idea of the standard of exactitude. But yet,
the Ephesian professors had the praise of Christ for
their works : they were such as he approved, as far
as they went.

2nd. For their labor.

This refers to their acts done for the cause of
Christ. The church has a groat deal committed to
its trust. There are numerous acts to be performed
for the good of the world. There are multitudes of
heathen to be converted : there are many poor,
sick, destitute, and those ready to be swallowed up
in the vortex of misery, in their more immediate
neighborhoods. The church must labor to save
these outcasts. There are calls for visitors of the
sick; for '^I'ract Distributors 5 for Sabbath School
Teachers; for Prayer Leaders; for Exliorters and
Preachers; for Missionaries. The Heathen, and
Mohamedan worlds arc open to us in every part.
Christians ! labor for your Divine Master ! He
praised the Kphesians for their labor : he will lovo
and value you for yours.

It is Irue, such lul)ors will require some effort ;
some seli-deuial. 'fhoy were of such a nature as
might have caused the J^phcsians to have " fainted,"

THE CHURCH AT EPHESUS.

either to have sunk in exhaustion, or so to have
wearied them as that they would have desisted :
but still they labored on to Christ's satisfaction. * I
have seen thy untiring efforts ; I have marked thy
weary steps ; I have noticed thy anxious attention.'
An imitation of such conduct will secure similar
approbation. Let us, therefore, not faint, but mani-
fest that indomitable energy which will assuredly
succeed.

3rd. For their patience.

The root of the Latin word, from which our
word patience is derived, signifies to suffer. Hence
it does not apply to any abstract quality of the mind,
bu^ to 0. state of trial from any cause, or to such
Ci/'"i; i 'nccs as are likely to produce irritation.
We ■' xOt call that man a patient man whose life
runs on like a calm, smooth stream. Its primary
meaning is continuance, endurance, or htiving a
long mind. Its current meaning is to suffer affile-

tion, pain, toil, i)rovocation, or any other evil, with a
placid, calm, unruffled temper ; enduring all unto-
ward circumstances without murmuring or fretful-
ness. Patience, as a Christian grace, differs from
constitutional fortitude, stoical apathy, or heroic
pride. It consists, in its })!issive sense, in a submis-
sion to the Divine will, without opi)osition or uneasi-
ness; and, in its active sense, in resignation or an
acquiesence and contcntedness with Clod's dispen-
sations.

Continuous labor calls for pntionce : sufft^ings
call fur })utience : jirovocal ions from the ol»stinacy,
and perversencss of opponents, call for patience. In

tHl

DISCOURSE II.

each of these particulars the Ephesians manifested
this grace. The occurrence of the term in v. 2
may refer to their labor. For Christ's sake, not from
any selfish motive, they labored and fainted not.
Some do those acts from motives of vain glory ,and
ostentation ; and others from motives of contention
and strife, envy, and even malice, (Phil. i. 15, 16.)
But the members of this church were worthy of
praise, for they patiently labored for Christ's sake,
from their love to Christ, and from their desire for
his glory. In v. 3, the term most probably refers to
their sufferings. Domitian's persecution in A. D. 95,
might have affected them. This was but the year
previous to the date of the apocalypse, and during
its rage John was banished to Patmos. Whatever
share of these persecutions they endured, they
endured them patiently ; and they do not miss of
the commendation of Christ. From the whole tenor
of the passage, it is evident they had much occasion
for patience, from the conduct of false teachers.
They had tried them, and had borne with their contra-
dictions, insults, and oppositions, and had mnnifested
an admirable degree of patience with them, for
which they received a kind eulogium from their
Divine Head.

In our day, we mny not be exactly similarly
situated. But we also have " need of patience."
There are exhausting labors we ought to perform ;
there are many sufteriiigs through which we must
pass; and tliere are many contrail id Ions of sinners
we shall have to endure, hvi us be carrfnl patiently
to perform the will of God, that Ave may inherit the

THE CHURCH AT EPPIESUS.

promises ; by patient continuance in well doing, let
us seek for glory and honor, and immortality, that
the august judge of quick and. dead may at last say .
unto us well done, and reward us with eternal life.

In the third verse they are commended.

4th. For their arduous zeal in testing false preten-
ders, and in checking their pernicious influences.

Certain persons had made their appearance among
them, who propagated false doctrine, and who in-
dulged in vicious practice, and as a cover for their
pernicious efforts they even pretended to apostolical
authority. St. Paul had forewarned them of this
evil. I shall find an occasion afterwards of describ-
ing this sect, and shall confine myself, at present, to
the bare notice of the fact. The Ephcsians would
not sanction them. Erroneous views would not
long survive if Pastors and people were to combine
to frown upon them. The Epiiesians had tested
those pretended A.postles, and had found them liars :
they hated the deeds of the Nicolaitanes. This was
a proof of their own soundness in the faith, and of
their love for the truth. And he who walketh in the
midst of the seven golden candlesticks noted and
approved of their conduct.

Whosoever put in a claim to bo Apostles, or to
be their true and genuine successors, must be tested.
Their doctrines, labors, spirit, and conduct, must be
compared with those of the Apostles: and if this be
done, well indeed will it be if many of those who
make such pretensions are not found liars.

In the third verse all these commendations are
repeated in au inverted order, doubtless for the

DISCOURSE 11.

sake of emphasis. It shows how earnest our Lord
was to signify his approbation. His thoughts are
not as our thoughts. If we see one thing -wrong in a
person, we can see nothing else right. All his
excellencies are passed over. Like the fly, we pitch
upon the putrid part, and revel in the noxious
odour. But Jesus, while he faithfully reproves us
for that wherein we are deficient, yet will warmly
commend us for what is good.

With this portrait before us, we might be almost
inclined to say, this was a tolerably sound church.
And indeed they had much good among them. Not
so much could be said in commendation of many
modern churches. Yet all this could not cover defects.
We are too apt to plume ourselves on our excellen-
cies. But let us consider, that any good qualities
we may possess should never be the means of induc-
ing us to neglect searching out our faults. Let us
eschew them, for Christ will search them out, and
will condemn them.

II. The censure pronounced upon tkem for

THEIR DEFECTS.

We have already remarked, that it appears, from
St. Paul's Epistle to this church, that at that time
its members were eminent for piety and con-
sistency. They were blessed with all spiritual
blessings in heavoily places in Christ. Their hearts
were warmed with love, and in their conduct they
manifested zeal. But now they had left their first
love. St. Paul and Timothy had been particularly
careful to guard them against false teachers, and
pernicious doctrines j and it appears, from the pre-

THE CHURCH AT EPHESUS.

ceding encomiums, not without success. But while
guarding against outward evils, they had gradually
neglected the inward spirit of vital piety. How
many are the dangers of Christians ! and in avoiding
one class of evils how apt we are to fall into another !

Love is an essential feature in Christianity, the
first fruit of C> • ;ti experience, the i itest in
the train of Christian excellencies, and the mo-
tive power of all pious operations. First love is the
love we first enjoy after conversion : it being then
first shed abroad in the heart by the operation of
the Holy Ghost, and is peculiarly memorable. It
is striking from its own intrinsic excellence, and
from the strong contrast it then first presents with
the spirit of bondage it supercedes. There is a
delight and an ardojr in its exercise, arising from the
freshness of the feeling and the newness of its emo-
tion. First love is ardent, active, vigorous, self-deny-
ing, and unwearied. In the enjoyment of it a person
is a happy, active Christian, and possesses the Divine
approbation ; " Thus saith the Lord ; I remember
thee, the kindness of thy youth, the love of thine
espousals, when thou wentest after me in the wilder-
ness, in a land that was not sown," (Jer. ii. 2.)

The zeal and fervor of this love the Ephesians had
left. They were in the category of those described by
the Saviour, (Matt. xxiv. 12,) whose love would wax
cold. Here Christ complains, " You are less fervent
than formerly. There are not manifestations of
warmth, life, activity, vigour and self-denial, as for-
merly." How melancholy to look back on any
declension.

DISCOURSE II.

V-V

I; J ■ 1

There may be some who, diirmg the deep searcli-
ings of their hearts, are led to write this bitter thing
against themselves, " My love to Christ is diminish-
ed :" and, in consequence, perhaps, they exclaim,
" Oh thn-t it were with me as in days that are past."
And yet the lamentation may be altogether without
foundation. True it is, love is a passion, and as long
as it exists, it must exist with emotion, but, in its
earlier stages, it may operate with more emotion,
and in course of time may be regulated more by
principle. In its component parts — esteem and
desire — it engages both the intellect and the pas-
sions ; and at certnin stages of its existence, it may
be discoverable more by the approval of the under-
standing, and the depth of veneration for the charac-
ter of God, than by the impassionated movements of
strong desire. In this case the perception will not
be so vivid : yet, upon every recurrence to the obli-
gations under which we lie to the Divine Being,
there will be discoverable a principle for deep
feeling, as though stirring the mass of the ocean,
though not playing with turbulance on the surface or
shore. There is such a thing, also, as being in
heaviness through manifold temptation, and a
necessity that thus it should be with us. And
while labouring under a burden which damps, but
which does not extinguish love, the sufferers mourn
over what they consider their loss. But the trial
having been endured passes away, and the heavi-
ness removes with it ; and to their joy they prove
that their love has a more fixed endurance — a more
permanent existance.

THE CHURCH AT EPHESUS.

But, notwithstanding the granting of these provisos,
there are many who do leave their first love ; and it
seems to be the almost universal defect of our day.
Where it does occur, the symptoms are easily traced.
They may be comprehensively included under two
prominent aspects.

1. Indifference to the provisions and means aj)-
pointed for the soul's prosperity.

Duties become wearisome. If we were in aright
state of mind we should take delight in approaching
to God ; and should call the Sabbath a delight, the
holy of the Lord, honorable : but, instead o ' :his, the
inquiry of persons in this state is, " When will the
new moon be gone, that we may sell corn 1 and the
Sabbath, that we may set forth wheat ?" Closet
devotions are neglected, or imperfectly performed,
and languidly pursued. They are unaffected by
the thought of myriads being destroyed for lack
of knowledge ; and make but feeble, if any efforts
to snatch them as brands from the burning. f

2. By a lively concern and undue interest in the
things of this life.

The attractions of the world increase. They do
not feel the force of the assertion of the Apostle,
" If any man love the world, the love of the Father
is not in him." The frivolities, pleasures, and un-
profitable pursuits of this life, have obtained an
absorbing interest, and the line of demarcation
between them and the world is wider than formerly,
and is still widening. If religion, in any measure,
engages their attention, it is not the deep things of

God, but non-essentials : if they contend, it is not for

DISCOURSE II.

II ■■

.•

the faitli, but for questions which do not tend to
edification : if" they strive it is not for the mark of
the prize of their high calling, but as to who shall bo
the greatest, and of the highest distinction.

No Christian ought to leave his first love ;
but, on the contrary, to increase and abound in it.
There seems to be an >pinion in some quarters that
it is almost impossible to retain it ; and that nothing
afterwards can equal it. But the Apostle prays
that it may be multiplied. Not that we may
simply have an addition to it, but a multiplication
of it. A thing which is multiplied, must, at least,
be double its first quantity and degree ; and it may
be many times more. So that our first love may be
very insignificant compared with our subsequent
love. And the only way to keep what we have, is
to strive after an increase.

Jesus Christ is now searching every heart. He is
probably saying to some, individually, "i/A02«hast
left thy first love." Let me seriously ask you, is
this the case % Does the Holy Spirit speak this to
your hearts 1 Do you hate sin as much now as for-
merly ; or do you quarrel with the enactments of God's
law as being too strict and stringent '\ are you earnestly
desirous to be cleansed from all sin, and do you uso
means to acquire such a blessed experience? Do
you feci you can press through mud, rain and snow,
to the house of God, as once >ou did ? or do you
suffer little difliculties to prevent you ? Do you pray
as much as at first ? are you as charitable and bene-
volent, and do you feel as much pity and sympathy
for perishing sinners as once you did ? Do you deny

THE CHURCH AT EPHESUS.

yourself as much; and do you delight yourself as
much in the Lord as in the early days of your
religious course] your Divine Master knows: and
howsoever you may endeavour t(^ deceive yourself,
you cannot be unconscious of your condition.

Be aware of every thing which can bring about
this state of things. Let not the world absorb you.
Beware of neglecting the means of grace, and of
formality in them. Attend to secret prayer, to read-
ing of the Scriptures, with sel f examination. Guard
against self indidgence and unwatchfnhiess. And
then will you prosper, and grow in grace.

But if we have really left our first love, still the
Saviour is compassionate, and hates putting away.
He offers us most seasonable directions. This is
included in the succeeding topic.

III. The salutary advice tendered, "Remem-
ber therefore from whence thou art fallen," &cc.

In the remedial measures recommended by our
Lord we are directed to a remembrance of the
past — to a recognition and practice of present duty
— and to the consequence of neglect.

If he, in whom dwells the treasures of wisdom
and knowledge, directs to measures for the accom-
plishment of any object, we should expect them to
be of a nature highly adapted to answer the end
proposed. It would, therefore, follow, that the three
steps here recommended are exactly suitable to the
state of the Ephesians ; and, also, to the state of all
similarly circumstanced.

1st. A remembrance of the past.

" Remember from whence thou art fallen."

DISCOURSE II.

Kxercise reflection. To this duty we are often
summoned ; and we are as frequently warned of
fbrgetfulness. Remember what he has done for
you, and what deliverances he has wrought out for
you. Remember all the way the Lord has lead you.
In order to serve God remember him. (Eccl. xii. 1.)
In order to keep the Sabbath, remember it. In
order to maintain gratitude and vigilance, remember
what you were, and what the Lord has done for
you. 'J he psalmist seems to consider that remem-
brance will be the grand cause of the Heathen turn-
ing to God. "All the ends of the world shall
remember, and turn imto the Lord." (Psa. xxii. 27.)
The cause of their departure from God was forget-
fulness, (Psa. ix. 17.) In this passage, and in many
t»ther places, in order to recover a former blessed
state, we are called to remendDcr. Remember what
that state was you have lost : " call to remembrance
the former days." Call to mind what you once
were : reflect on your former happiness, and devoted-
ness : remember from what degrees of faith, love
and holiness, you have fallen. This would be a
salutary practice. It would produce a lively con-
viction of our fall, by removing that vague and
undefined indistinctness of the dilference between
our present and our former state.

According to the procedure of our intellectual
powers and of our moral feelings, memory is brought
into operation in restoring past feelings. We cannot
form a judgment of any difference in our feelings
at different times without perception ; and in order
to form a perception we must have a recollection of

i-i

THE CHURCH AT EPHESUS.

ttiial
ight
iinot
lings
lider
a of

what we once were ; then we can make a com-
parison betwcoii our present and former state.
If it be at all ilotcriorated we have an immediate
conviction of the fact. Hence the usefulness of this
first injunction : the foundation of amendment is
laid, and the work put in progress. Then follows,

2nd. A recognition and practice of present duty.

1. Repentance.

There can be no gratitude without a i'ecollection
of favors previously received : therefore, call to mind
benefits formerly enjoyed. There cm be no
conviction of duty without a recognition of the
terms, and sanction of the injunction : therefore,
call to mind obligations. There can be no repen-
tance, or regret for our short comings, and for bless-
ings we have lost, without a perception of them :
therefore, call to mind the high standard from
whence you have deviated. Consider how tender
was your conscience ! The consciousness of the least
omission was fearful to your mind. Hoav conscien-
tious you were in duty ! How indefatigable were your
exertions ! How fervent your love and zeal ! How
bright were your hopes, and how s^lid was your
peace! And how high and rapturo;.£ were your
joys. Certainly a remembrance of the past would
bring you 1o repentuncc. Soon t\vi heart would be
melted into tenderness ; p,odly po; row would operate ;
and we should make strenuous efforts to recover
ourselves.

2. The perTormanceof first works.

It is probubly inl ended, by this expression, to

designate. — 1. Works done before conversion. The

m
m

DISCOURSE 11.

sentiment is, begin over again : act again the part
you acted in the commeiicement of your Christian
course. There is inchided in it an obedience to
tJie injunction, " Bring forth fruits moot for ropen-
tincc." Break off all sin and commence a new
course : mourn, weep, pray: seek the Lord with
earnestness : believe in the Lord Jesus Christ
with the heart unto righteousness. 2. Works done
wimcdiatcly after co7ive)s>on. Then you wero
alive to God, zealous and active for your growt^-* in
grace, and to promote the spiritual benefit of others,
licsame that position. Be as much in earnest aa
you were at that time. Deny yourselves ; tako
up your daily cross, and follow Christ in the regen-
eration. Attend strictly the ordinances of religion ;
and live in union and communion with Cod. By
a faithful attention to these directions, you will
infallibly secure a restoration to all you have lost.
To aid us in attention to those requisites, there
is impressed upon us,

3rd. The consequence of neglect.

" Else I will come unto thee quickly, and will
remove thy candlestick out of its place." This
directs us to a contemplation of the future. Tho
past, the present, and the future are all pressed to
yield their contributions in effecting a fallen believer's
recovery. Considerations of what we have been;
of what we ought now to do ; or, otiierwise, of what
we may hereafler become, are each o( them exercises
highly pro})er ; and arc jiroofs of the wisdom of
the Great TeachiT. They ought to fmrnish hiji

THE CHURCH AT EPHESUS.

lost,
llicra

will
I This

Tho
led to
pver's
l)een *,
Kvhat
In* i SOS
liii of
li his

subordinate agents with hints for the direction of
their conduct.

The candlestick, you will remember, symbolizes
the church in its entire organization. You will also
bear in mind that the church is represented as being
eminently valuable. The symbol teaches us tliat
it has light, and that it enlightens all around it.
That light is the light of truth. The leading truths
of revelation are ever to be distinctly exhibited,
viz., man's sinfulness, and the all sufficient and
infinite provision made by Christ for mtin's salvation.
It is the design of the Divine Being, that there
should be light in the church ; and that it should
be clear and distinct: that each member of the
church should enjoy the comfort and delight of it :
and that the church should afford light to others.

If it fail of enlightening others, the Head ol ih'*
Church will remove it. Thou shalt no longer be a
church, if thou do not let thy light shine, at lohst,
with its former lustre. Depend upon it every dark
church will be removed, although the Lord may
Ijear long with them. The Romish, the Greek
churches, and every oilier spiritual organization,
which comes under the category of a dark church,
will be removed. The Lord is even now shiiUing
these systems of error ]ire])aralory to their removal.
Many nre the churches that have already been Ibr-
Baken ; and many are the places which have l)een
left destitute of gospel light.

lUit reflect! how many and ill are the consequen-
ces of the removal of a church ! Instruction i* thus
cut off, and the means of grace cense. The Uoly Spirit

DISCOURSE II.

is in the church, and does not so signally manifest
himself elsewhere ; Init we should, in a great mea-
sure, hd divested of his enlightening influences, if
the candlestick were removed. Then we are indeed
left destitute. Then,, whatexamination. what repen-
tance, what sseal, and what watchfulness are neces-
sary for our recovery.

For some time aftor this warning, the Ephesian
Church did flourish : and, tlierofbrc.lhey did r«.'pent.
Su])scquently, however, they fell lower than ever.
Then it was that they were ruined and destroyed
by internal heresies; until, at length, the Saracens
completely desolated them : and now Mohamedanism
prevails over ihe whole country. Their lamp was
removed. What a proof of the veracity of the
word of Jesus ! and what a solemn warninir to all
professors of religion. '*IIe that hath an ear, let
him hear what the Spirit suith unto the churches."
There is a ben.sc; and a degree in which tliis rebuke
will ppply to individuals, os well v.s to communities.
If any individual, thcrefbie, is sensible of a declen-
sion, in any respect let him ro])ent, and do his first
works, lest (lot! should bring him to desolation.

We will now consider —

IV. The enc'oura(;ing promise made to them.
" To him that ovcrcometh will I give to eat of tho
tree of life, whicii is in the midst of the paradise of
God."

Hero there is an evident allusion to the irce of
life in the midst of the earthly paradise. There is,
wo believe, no ultimate allusion to a material object,
but it is used as a symbol of spiritual and eternal

THE CHURCH At EPHESUS.

HEM.

tho

■56 of

?e of
re is,
Ijcct,
]rnal

good. It is not because it will afford aliment for
sustaining life ; not because it will yield any medi-
cinal virtue by which the constitution will be pre-
served free from decay. Its reference is to the life
of the soul, in its perpetual continuance. The term,
the tree of life, is frequently introduced into holy
writ. Wisdom is denominated " a tree of life," i. c,
it is ever and continuously fruitful ; it preserves man
in spiritual life. " The fruit of the righteous is a
tree of life," i. e,, all that issues from a righteous
man promotes life in others. " When the desire
Cometh, it is a tree of life" — it promotes health and
vigor. In the visions of Ezekiel, and of St, John,
the tree of life is placed in a conspicuous position.
The tree of life to Adam, in his state of innocence,
which was a visible, tangible object, may be regarded
as a sign, seal, or sacrament of the covenant sub-
sisting between himself and God. So Christ is a
tree of life, for he is the pledge and seal of life to
all believers. The promise in tho text may symbo-
lize,

1st. Spiritual life.

The Ephesians had many vestiges of outward
piety ; but they had lost their spiritual life. Our
Divine. Saviour promised them, if they would dis-
cover their sinful state ; repent of their folly in
having fallen into it, and bemoan their present con-
dition, and believe on the Lord Jesus Christ ^ tlicy
should be restored to spiritual life through the merits
of his death. He would give them the tree of life :
inward, spiritual life, through himself.

We have to overcome all temptations to slothful-

:,l'-.»

DISCOURSE IL

ness, listlossness, and self indulgence, and Christ
will still be to us our spiritual life : he will constantly
be our life. And if we have declined, we must take
the steps recommended to this people, in order to bo
restored to spiritual life. Let us aim at realizing
the same experience St. Paul enjoyed, " I am cruci-
lied with Christ : nevertheless I live ; yet not I, but
(Jhrist liveth in me : and the life which I now live
in the flesh I live by the faith of the Son of God,
who loved me, and gavehimself fur me." (Gal. ii. 20.)

2nd. Eternal life.

Eternal life is the gift of God, and it is bestowed
through Christ. It implies,

1st. Immortality.

The tree of life in the earthly paradise was noticed,
na being in some way connected with immortality.
Trecautionary measures were adopted lest Adam
after the fall should tuke of the tree of life and livo
forever. It does not belong to the scope of tho
present subject to inquire into the nature of this fact ;
but only to notice it as a fact. Adam was no longer
under that covenant, by obedience to which immor-
tality waste be secured to him. By a breach of tho
terms of the covenant, he was doomed to death ; and
he must not, therefore, partake of the pledge of immor-
tality. We are rendered immortal through Christ.
" He that liveth and believeth in me shall never
die." There is no natural immortality of the human
soul, any more than of the human body : and there-
fore all reasonings and deductions to establish such
a dogma are vain. God alone has immortality
dwelling in himself, lie that creates can destroy.

THE CHURCH AT EPHESUS.

Ich

He holdeth our souls in life. And it is his purpose
that it shall be so — that man shall live forever.
Hence, says Christ, respecting his sheep, " I give
unto them eternal life."

2. Eternal happhiess.

Existence without enjoyment is but a living
death. But tlie glorified saints shall eat of the fruit
from the. tree of life. Eternal blessedness issues
from Christ. Bliss in heaven could not be sustained
without him. It will be directly communicated
from the throne of God, and realized in every cir-
cumstance of their happy existence; in the place,
in the society, and in their employments.

The promise is, if they would overcame difficulties,
sloth, and sin, and partake of spiritual life, they
should be hopeful candidates of eternal life with all
its vast circle of enjoyments.

Let us, then, be stimulated to live to God, and for
eternal happiness. Let us seek for glory, honour
immortality, that the result may be eternal lifo.

•if

DISCOURSE III.— THE CHURCH IX SMYRNA.

eomiENDBD FOR FAITHFULNESS — INSPIRITED WITH COURAGE— AN»
CONSOLED BY PROMISES.

Rbv. II. 8-11 ".^nd unto the Jlngel of the Church in Smyrna
forite ; These things saith the First and the Last, ivhich was dead
and is alive ; I know thy works, and tribulation, and poverty,
(but thou art rich) and I know the blasphemy of them which say
they are Jews, and are not, but are the synagogue of Salan. Fear
none of those things which thou shalt suffer : behold, the devil
shall cast some of you into prison, that ye may be tried ; and ye
shall have tribulation ten days : be thou faithful unto death, and
Itoill give thee a crown of life. He that hath an ear, let him
hear what the Spirit saith unto the churches. He that overcometh
^lall not be hurt of the second death.

There are greater peculiarities in cities than those
which are comprehended in their architectural
magnificence ; or in their flourishing commerce
' and manufactories. The moral and intellectual char-
acter of the inhabitants constitute the most important
considerations. There is no fear of God in some
places; and there Satan has a throne, and a syna-
gogue, and there are altars erected to unknown gods.
Other places are pervaded by the holy principles and
precepts of true religion. These circumstances cast
a shade, or a light on the places themselves, and
have an influence on their future existence, which
are seldom noticed by the virtuoso, or the antiquary.
Smyrna is a city of what was anciently denomi-
nated Tenia, and is situated near the bottom of the
gulf of Smyrna in the iEgean sea, 320 stadia, or 41

74»

DISCOURSE m.

miles N. of Ephesus. It was a celebrated commer-
cial city, and very ancient ; but was destroyed by
Q Lydiau king. Four hundred years afterwards, in
the time of Alexander the Great, or of Antigonns,
it was rebuilt, on a spot about three miles distant
from its ancient site. In the time of the Pvoman
Emperors it was one of the finest cities of Asia. It
was, however, destroyed by an earthquake, A.D.
177 ; but was rebuilt by Marcus Aurelius, with more
than its former splendour. It has since suffered
greatly from earthquakes and conllagrations. Yet,
from its situation as an emporium of the Levantine
trade, it holds its relative rank among the cities of
that portion of Asia. It is well built, and its popu-
lation is now computed at 130,000. It is rather on
the increase, than in a state of declhie.

Christianity was probably established in this city
either by St. Paul or by Timothy. Polycarp, the
disciple of St. John, resided here, and suffered
martyrdom about the year 166; or 70 years after
this epistle was sent. He was, by some Avriters,
Bupposed to have been the Angel of the Church
addressed on this occasion. Other authors say that
the person here addressed, under that character,
Buffered martyrdom 50 years before St. Polycarp ; or,
in other Avords, that the person last referred to was
the Pastor of this church 20 years after this period.
It is, therefore, probable that Polycarp was not the
Angel of this Church when this vision was seen.
Polycarp stated to the Roman Judge that he had
served Christ 80 years. This was in A.D. 106. It
thus appears that tliis distinguished martyr embraced

THE CHURCH IN SMYRNA.

Christianity A.D. 80, or 16 years prior to the pen-
ning of these epistles.

At present the Greeks have a bishop and two
churches ; and, besides the members of that persua-
sion, there are great numbers of Cliristians of all
nations and sects. The Latin church has a mon-
astery. The Americans have one church. Tho
English have a Chapel in the ConsuPs house. It
appears, by these statements, that the Christians aro
more in number, and better in condition than in any
of the other Apocalyptic churches. This is a
striking instance of the intervention of tho Pivino
Being, as in this church there was much of .vhich
to approve, and nothing to censure.

It might be a matter of ciiriositt/ to enf|uirc how
certain persons 2<v>?<i?fZ net if placed in peculiarly trying
circumstances. But it is a matter of deep interest^
and calculated to fmrnish important instruction, to
contemplate those who liave acted wuth fidelity in
such circumstances. With similarity in the cases ;
with the same kind and degree of encouragements
and motives, which ought to produce uniformity of
action, men pursue widely different courses. When
trials press, some shrink through weakness, and aro
regarded with contempt: but, when in a similar
condition, others manifest moral heroism ; they aro
regarded as possessed of moral dignity.

It is the case, that unfaithfulness awfidly mars
even that which is good in a man's character.
There was more good said, even of Ephcsus, than of
Smyrna ; but the good of Smyrna ■ ^as unmixed.
ITence the Ephesians are exhorted to repent, whilo

DISCOURSE III.

»l

/5n' i

■ r<

si*.

-II

the Smyrnians are warmly commended ; are stimu-
lated to courage, and consoled with promises. The
Smyrnians are not commended for faith, or for
works ; but for what must imply both, for endm:ance.

We shall further notice,

I. The title Christ selects by which hb

INTRODUCES HIMSELF TO THIS CHURCH.

This title is taken from the introductory scene,
recorded in chap. i. ver. 18. He is the First and
the Last — was dead and is alive again. We cannot
avoid observing that this title is suited to the con-
dition in which they were at the time the address
was delivered. They were in a state of deep tribu-
lation, and were threatened with yet greater suffer-
ings. These afflictions were depressing and dis-
heartening: enough to try their constancy, and
their principles. But here is the antidote.

1st. He reminds them of his eternity, and conse-
quently of his Godhead.

He has all power in heaven and in earth ; and
whatever his church, and her suffering members
need, he can do and bestow upon them. He who
is the Head of the Church, and who falls under your
observation as a human being, is also the eternal, ever-
blessed Being ; and, therefore, is not only disposed
to help you, but has power to accomplish it. He
has not only made provision by the shedding of his
blood as a human being ; but has power to apply it
as the Divine Being : and he ever liveth to make
intercession for us. You may be called upon to suf-
fer, but Christ is still upon the throne either to check
your enemies, or to give you strength in your extre*

^*i«-

THE CHUncII IN SMYRNA.

and
ibera
I who
lyour
jvei-
Josed
He
If his
Dlyit
lake
suf-
leck
Ixtre*

mity. Tlie contemplation of lliis cliarac(cr of onr
Lord could not fail 1o oHord roosolatioa to his snfTer-
ing people at Smyi")ia ; niid must yield the same
comfort in every similar ca^e.

2nd. ITe reminds thorn of the constant ciRcncy
of his own atoning .sacrifice — "Dead, and alive
again."

He died . This is a glorious fiut. Not I am alive :
but I was dr-ad, and am alive. Still I am alive. I
died, and made atonement ; I live and ever dispense
the hle^s;in'2s of that atonement. Dy his continu-^d
life he gives proof of the /nil s i.ti^fjction rend er'xl
to God hy his atoning sacriiice. The Holy Spirit,
says Chri4, shall convince of righteonsncs'^. hecniiso
I go to the Falher, and ye soe me no mofc. O'liat
is, the Holy Spirit shall dcmonslrate that iiiy merito-
rious ojiering is sufiicient to justify, hocan^o T go to
the Father to present to him the memorial ot' it.
And, he adds here, I still live ;- 1 atn no moi-e doomed
to death; the saerince is com|)l'"'te : tlv-c is now
pre-eminently a Si<heve fur the Holy Spirit's work >
and, thercHo-e, ye see me no move. If my -t rifice
had not hoen eoni])lcl(^, I ^Itoidd not h-wo ])cen
received of the Fsither, fnd sIkkHiI no) huxchcen
invested with the modiiiloii: I odi'.o; l»i'i,--1iuMi(' hiive
been sent Iwckagiilnlo Ihewor.Mlu i'.'idr-.-toiipKle
that v/liich was dciifieul. I 'mm lici)< <^ ilio '^imifT
is made righteouS; nnd. rocoivcs spiviiii;;! 1"'''. 'J'his
consideration wasc-.i ic n la I c'd (ociicoi'i-;" '^ ti lu'ivts-ed,
suffering people. 'J'hoir en^Mnics jvii^thi, 1;ill ijio
body ; they cannot ahslracL from ilio ::.oul i'S Ufa
and salvation. Consider,

r I.

DISCOURSE m.

II. The Commendatory Address.

The commendation is unmixed, there is no cen-
sure. It is not often the case that we can notico
any church whatever without some reason for cen-
sure. Something will strike us we could wish did
not exist j there will arise a desire to discover some
qualities and excellencies we do not find. But, in
this case, he that judges righteous judgment notices
nothing for which he condemns them. This cir-
cumstance must occasion a feeling of high admira-
tion for this faithful people.

Our Lord Jesus Christ testifies of his perfect
oognizance,

1st. Of their ivories.

1. They Avere a holy church. Evidently they
were in a higher state of purity than is common to
cJiurches, ancient or modern. They let their light
so shine that others might glorify their heavenly
Father. This was highly important, living, as they
did, in the midst of an idolatrous and wicked popu-
lation.

2. They were a ivorldng church. They did
much in the cause of Christ. They worked in the
midst of tribulation and persecution. Imprison-
ment, fire and sword, could not stop them from
doing good. If a church is not a working church, it
does not answer the design of its establishment.

2nd. Of their trihulatious.

The tribulations alluded to, nre to be considered
as those they then endured ; before, and irrespective
of those which were predicted as still to befall
them.

THE CHURCH IN SMYRNA.

We are, in our flesh, heirs to aflliclion. But,
Bitiiated as tliosc Cliristiaiis were, they untlouhtcdly
had many not common to ordinary times. Their
character was blackened, cahimniated,and rendered
odious by the libels of the heathen priests. They
were subject to imprisonments and martyrdom.

There is a necessity — a " needs be " that tho
faith fid should experience tribulation. A proba-
tionary existence implies gradual imi:>rovement ; and
very often painful trials are necessary to promote it.
But none of our tribulations fall upon us casually, or
fortuitously. Christ is cognizant of them all, and
will not nllow them to be excessive, or more than
we are able to bear ; and will afford us his sympathy
under them. Each of these considerations are cal-
culated to confer cojisolation upon the suflering dis-
ciple. He distinctly recognizes that he is only
enduring a necessary evil : that it is intended to pro-
mote his perfection ; that he suffers under the eye,
and with the sympathy of his Divine Redeemer.
A 11 this causes the sufferer fully to acquiesce with
all He appoints. Such should be the case when asso-
ciated numbers are concerned, because tribulations
are as necessary for churches as for individuals.

3rd. Of their 2>ov€rtij»

Perhaps it is not destitution, absolutely understood,
tliat is here meant, but the absonce of every thing
in the nature of affluence. It is stranii:e that their
poverty should be a matter of commendation.
Christ does not desire to see his people rich, else ho
could easily bestow riches upon tliem. They aro
poor — and he approved of it. It is of man's own

DISCOURSE m.

will to l)c rich. " They that will he rich," says the
Apostle. Our lilrssed Eeiloemer took care to show
usthe (lnnp:ei- oC riches i)i his para hlc ol.' the sower,
and elsowlicre. He does not merely praise them
for ])parini>' jujvei-ty pntiontly Tmt lor tlic fnct of
beinj? jx^or. Th Is slit^rs there Avns someth i n i>- volun-
tary in it : sometliing which marked a rigid adhcr-
ancc to ]>rineiple.

1. By ]>erset'iitions and exact Ions they were made
poor. Pro! >n lily they weiv oOen slrl])ppd of their
proi)erty ; and tliey wonkl rather ciidii re this than
swerve from the truth, and llieir pvoCession of it.
Christ saw v/ith a]iMV(>hatiun their rallhliilness.

2. True Chrisilanlly oflrn keeps a ]ierson poor.
A true C')u-isti;in cannot r(>oit to those S(;hemes

and methctds oT grm Iii'j,' rich vhich the mere man
of the work! a(k»j)ts. He ( aiuiut trade as some do.
lam afraid there is a gi'eatdeal of iniquity in trade.
God looks into tlie More, and into tlic warehouse,
into the day hnok, ajul into tlie led.'er, and. sees all
yonr plans of d(>itig Iukuk '«•;. Eatiior than he como
richhynefirjuiis iiu>atts,theu|irii:ht man iswilling to
remain J i()or. God does geneially Mess honest and
upright. en(l(ni$)vs, ajid fri'^lvates the .sinisler plans
of the uijsi nijtu'oii's : yel lh(^ cas;' we have staled is
often verihed in \$c eN|t( rience of GoiPs ju^ople.

There i^ anoMifr rarse of comjiarative jioverty —
the good man ctimmt ^\i1hlloKl Ji'S snlKtance from
God's cause, nor fjomthe re lief of distressed hrethren.
God se<-s •\\]i(Mlt(M', in this resjiect.we are lawfully
rich or nol. A gn at juirt of the suhstanee of some
belongs ivi the poof; and to the cause of Godj and

THE CHURCH IN SMYRNA.

loin
Ion.
flly
imc
ind

the time will come when he will ask, " How much
owest thou to ihy Lord ? of how much liast thou
robbed God?" Ah! how will .some sanctimonious
worshippers of mtunmon bear this awful scrutiny !
These worthy pnjlessors in Smyrna would rather
make themselvts jioor than that God's cause should
be impeded by tluMr illiberality. God grant that
the Spirit''s voice, htjurd in this commendation, may
be received with cheerfulness, and their example of
self-denial be williiialy imitated.

4th. Of their riches. y

Our Lord immediately adds, " but thou nrl rich."
He must, therelbre, use the word rich in another
sense, than that in which tiie ibrnier characteristic
was predicated of them. Tht; radical meaning of
the term is exiiherance ; and althou'ijh they had no
exuberance oi' G;old and silver, yet they had <Midow-
menls more precious than either. A Christiim is
rich in faith. These men of d'od had, it ap])ears,
attained the <i;racious })ower to lirnsp the ])romises of
God and the fulness of Christ ; and hence they wero
rich in f»Tace,})ar>icij)athi,i2;l!iri>('ly in the *' unsean'h-
able riches of Christ." A man of exuberant liiithis
rich in Christian graces, and abound.} in the fruits of
the spirit. He is rich in hope: his piospects of
future ])lessedness are l)right and Itlooming. He is
one ol' those who shall inherit all things — a joint
lieir witli Chrisi. 'iherr are many distinctive ap-
pellations of men. To say of a miin that he is a
rich man, or a poor man, is to make very innK)rtant
distinctions. Ihit the lornier is an ap})eUation which
is justly applicable to u real Christian : even although

DISCOURSE III.

\i\

'■*^' 1 '

he is poor, yet he is rich, " as having nothuig, and
yet possessing all things."

5th. Lastly, Christ testifies of the blasphemous,
false assumptions of pretended Jews ; and how they
were resisted by the Smyrnian Church. The trials of
the primitive Christians from the Jews were always
great. They first vilified them for forsaking Moses
and the law. They next endeavoured to corrupt
them to Judaism : and, when unsuccessful, did all
they could to oppress and destroy them.

The resistance of the Sardians is here spoken of
OS a commendation of their character, and seems
to imply more than a faithful adherance to the doc-
trines of the Gospel. The pretences of these Jews
might possibly bring them into collision with tho
civil authorities. The Jews were wicked and
compromising with respect to the usages and prac-
tices of the idolatrous Pagans around them ; yet,
they professed to be the true people of God. Tho
Christians, on being required to do likewise, might
feel themselves called upon to show the fallacy of
this profession, and expose its wickedness, and per-
haps specify how far it was contrary to God's require-
ments, as shown in their own sacred l)ooks. This
would further bring upon the faithful, the hatred and
oppositions of their adversaries, but they were
testifying for God, and gained his approval, " ye arc
my witnesses that I am Ciod." Notwithslnnding
the example of the Jews and their shameful ])reten-
sions to religious eminence, the Christians in Smyrna
stood firm ngainst idolatry and Judaism, and thus
set an example of noble minded fidelity.

THE CHURCH IN SMYRNA.

ing

|na

llU3

In this Epistle to the Christians of Smyrna, wo
have,

III. A REVELATION OF THEIR SUBSEQUENT CON-
DITION.

Trials and trilnilations still awaited them. Some
of you shall he " cast into prison that ye may bo
tried ; and ye shall have tribulation ten days."

We notice,

1st. Their incnrceration in prison.

They were to be torn from their homes, deprived
of their liberty, subjected to loathsome dungeons, and
to the rough, and impious barbarity of prison officials.
Their cluu'ches were leveled to the ground ; tho
property of tlie members was confiscated ; the pun-
ishment of death was awarded to persons frerpient-
ing secret assemblies, that is, to persons congre-
gating for the worsliip of God, and for refusing to
give up their sacred books. The prisons were filled
with bishops, and other ministers and leading mem-
bers of tlie churches ; species of torture often horri-
ble were pro'^tised upon them. Indeed th^'r tribula-
tions and sufferings upon their arrest and aipiison-
ment were of a fearful character. The te.vt sairsests
that the Devil was the author of this porsecuiion.
Wcmaysay the samcof many things! . 'vhichhodocs
not immrdi;it(dy appear, yet he is the author*. The
Jews mip;ht have .^omc luind in this «'alamity ; and
it WPsbronght about by the intervent'->n of ( Jaknus ;
but it is here tnuH'd back to its origin, reminding UJ.
of tho words of St. Peter, in his first Tlit'stle, " your
adversary the Devil, as a roiring lion, walkuth
ab-^ut, seeking whom he may devour."

i»,i'

84*

DISCOURSE III.

Many professing Christians yielded to their perse-
cutors, renounced tlicir faith, and ])urnt incense to
the idols : but the Smyrnian Christians were gener-
ally faithful, and suffered death rather than apos-
tatize from the faith of Christ.

2nd. The period of its continuance.

The imprisonment was to be protracted "ten
days." Some understand this expression as imply-
ing frequency or ahimdancc, as it does in several
texts of .Scripture, ])ut it is most probable that a day
is to be taken for a year ; as is the case with many other
numbers in this book, and in many other parts of tho
prophetic Scriptures. Consequently this denotes ten
years of persecution. The persecution referred to is
thought to have been that under the emperor
Diocletian which began A. D. 302, and ended with
Constantine's victory over Licinus and Maximen.
This best answers to the prediction. None of the
other persecutions lasted so long a time. The
Smyrnians had then foreshown by their Lord ten
long years of bitter persecution. They were fore-
wprncd, by an unerring voice, but it was also the
voiceof sympiithisinglove, for, says Jesus," fear none
of those thing:-!," for Iwill bestow upon you a reward
which will pre ve an ample compensation.

Let us consider,

IV. The consolations afforded. " Fear none
of tliesc things," &c.

Why should tb not fear when such appalling
troubles awaited em? Because Christ had an an-
tidote. They were—

THE CHURCH IN SMYRNA.

lie
ho
ten
■ure-
the
one
'ard

^one

[ling
an-

1st. To bear in mind the character by which ho
had announced himself.

Wc have ah'cady remarked that this character
was suited to the state of tril)ulation in which they
actually were, and which they would still be called
to experience. Christ says, " I am your everlastirii^
friend, your almighty, lovmg, all-atoning Saviour.
I could preserve you from the evil if it were l)est it
should be so, and I can sanctify it to you if I allow
it to befall you." Ho promises,

2nd. That those who courageously overcome shall
not be hurt of the second death.

The second death is to be cast into the lake of
fire and l)rimstone. Those who faithfully withstand
the wiles of persecution, and overcome all its terrors,
shall not come under its i)owers. It shall not touch
them. " Fear not them that kill the body, but are
not able to kill the soul." St. Paul looked ])onds
and afflictions steadily hi the face, and exclaimed,
"But none of these things move me, neither count
I my life dear unto myself, so that I might finish my
course with joy." — " I am ready not to be bound
only, but also to die at Jerusalem for the name i>i
the Lord Jesus." — " I am ready to be offered up."

The Saviour docs not promise them security from
[iremature temporal death. That death you may
suffer, but the second death shall not hurt you.
t*They that lose their lives for my sake shall iini\
life." The fearful, who, yielding to this passion,
do not overcome, have a ]^ortion in the lake of fire,
(xxi. 8.) But the faithful shall rest in security and
peace. The Saviour declared —

DISCOURSE III.

• tt'"

3rd. After faithfully enduring, they should be
rewarded with a crown of life.

A crown inii)lies honcmr and mithorhy. These a
Christian, especially a martyr, will enjoy in heaven.

He will 1)0 crowned with life.

The fulfilment of this promise embraces various
])articu]ars. The martyrs were to enjoy a resurrec-
lion of body 1000 years before the rest of tlic pious
dead, as we shall subsecpiently show more at large.
This was equivulent to saying, submit to lay down
your life from 1 to 50 years before the. course of
nature, or the operations of disease would produce
death, and I will reward you with 1000 years of
life to rue body more than is ])estowed upon tlie rest of
■he blessed dead. The hapjnnessof a Ntale of union
between the body and the soul is greater than that of
the separate state of existence in bliss. This verifies
«)ur Lord's promise mentioned above : " lie that
loseth his life for my sake shall find it." An eternity
of happy existence in common with all the pious is
])romised. — Life is power of action — it is capability
(){' enjoyment — it is an acuteness of susceptibility
ju such particulars as will heighten the sense of bliss.
This life is to be the insignia of honor — the crown
of life. This is the animating motive (lleb. xii. 2,)
to courageous pers"^ vera nee.

4th. The gift ct the crown was dependent on
fidelity and victory. « Be thou iuithful." " He that
ovcrcometh."

1. The term faithful somtimes signifies believing ;
us our Lord said to Thomas, " 13c not fiiithless, but
b'dicve." Exercise lively, active confidence, in all

THE CHURCH IN SMYRNA.

ility

lility

)liss.

lown

tt on
I that

God says. This is the foundation of all that is
valuable in the Christian life.

2nd. But it often signifies a firm adhcmncc to duty,
and a constant discharge of it,

Notwitlistfinding the fiery trials you do and will
endure, yet faithfully profess attachment to me, and
to my cause, and faithfully perform the duties
which your profession requires. "Unto death," as
long as life lasts ; keep up a resistance, not occasionally
or fitfully, but steadily and as long as you live. —
"Rather die than deviate: resist unto blood,— striving
against sin and temptation.

Although we are not ])laced in similar circum-
stances to these faithful followers of the lamb, yet
we have difliculties to overcome, and we owe duties
of allegiance to our Divine Saviour. " l^e ye follow-
ers of them who through faith and patience inherit
the promise."

Unless we overcome all opposition, and are faith-
ful unto death, we cannot be crowned. Let us i)ut
on the whole armour of righteousness, and bravely
meet every foe.

ling ;

I, but

nail

'¥

DISCOURSE IV^TFTP r*TrTTv^«

THE CHuncri W PERGAMOS

COMMENDED FOR THINGS APPROVAnrr

-AND ENCOURAGED BY J Zr.Z ^ ''"'"^ "^ ^^^^'^"ir

FAITHFUL AND PERSEVERING.

Rev. ir. i2.j 7 <« /? j f

'5m; / /,,„^ ,, „ ,7 ,'"'* "'« «*'"■'' »«Wrf with two

*»« a/TO «,-„„, . """. ^'"re Satan dwdkth. But I

« '/« **/»?o/ix :^ ri t? 'r *« «« «"'

M« doctrine of the Nicolaitanel Jtl,„ ""' "•"" ««' Md

"[" Sj'irH .am unto tie c,"lZ. 1 ""/T' ''' *'»' ''""' "">«'
k"« to cat of tl,e hidden Z^ ^^'Z T'""""' '"" >
'""^ '" the stone a nea, nameZri 1' ^T i" "'"''" '""^^
"««? he that receiveth it." "'"'* "" '«""■ '^nowcth

"ergamos, now cn)?,wl r„

«etro,,oKs of Mysh f. ^'""°' ^'"'^ "'" »"<='-'-«
'^ank of tl,c rive. C-u-cn, ",'""""' "" *"= "S'"
f nyna, and „bo t 2 Jefr' ^ ""'^^^ ^- "^^
200 years beforo Christ it W "', ""' ^''"- ^b«"'

flourishing ]j;„<, "" ^ '='l'''*e<l au extensive a„<,

monarehs. 't ^of ^^T"^ "^"^ «-'-^

of^those k,ngs beaueathod

)^^

'4',

I
-t' f

■*■(!

DISCOURSE IV.

. t:'

his dominions to the Romans, who constiUited the
city of rergamos the capital - "f a rrovince fornnid
of the territory of the former kingdom, and termed
tlie Province of Asia Propria. Under the Attaleaii
kings it was the seat of literature and of the arts.
The nnraber of voUimcs in the library is said to
have amounted to 200,000, Vvdiich Antony transferred
to Alexandria. I'lrchnient for writings was first
invented and made use of at tliis place. It is still
uii important place, and presents vestiges of its
former magnificence, in the re moms of works of ort.
At present it contains about 15,000 persons. It has
nine or ten mosques, two churches, and one syna-
gogue ; but the professors of Christianity arc poor and
wretched, and few in numlter.

In St. John's time, it was a city as noted for
wickedness v i fur spkndour. Satan's seat was
there. It wa-i especially celebrated for Esculapian
idolatry. 7 he serpent was the principal symbol of
worship. Satan reigned with almost uncontrolled
sway, and thc.vrelore it was a highly dangerous situa-
tion in which to live.

Christianity was established in this place, probably
in some of the travels of St. Paul, or by Timothy,
or by some one sent by them to proclaim the; trnth.
St. Paul's tours were extensive. He gives an
account oi' one of them, " fi'om Jerusalem, round
about to Illyricum." He a})pears to have gone
round to every important place.

The descriptive title by which Christ introduces
himself to this church is. He that hath the sharp
sword with two edges. This was mentioned in the

THE CHURCH IN PERGAMOS.

he
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' portraiture of our Lord in chap. i. 16, and before the
V close of the Revelations, just after the judgment of
/'^, i^ great whore, the heavens opened, and St. John saw
."• a vision of .Tesus Christ. In this place, it is said,
that " out of his moutii goeth a sharp sword, that
with it be should smile the r ;ions." Afterwards
there is mentioned a great sh^ ' • 'hter. Isaiah predicts
that he should smite the nai o v[\.\i the rod of his
mouth, and slay the wicked v. .ih the breath of his
lips. St. Paul, speaking in the same strain, says,
" that wicked shall the Lord consume with the
Spirit (or breath) of his mouth." (2 Thess. ii. 8.)
This [inswers to the Apostle's description of the
word of God, wbich he says is sharper than any
two-edged sword, piercing even to the dividing
asun(' 'T of soul and si>irit, and of joints and marrow
and is a discerner of the thoughts and intents of tlu-,
lieart." (Ileb. iv. 12.) Ail these descriptions pour-
tray a keen spiritual operation, such as that of tlio
word of God in the hands of the Holy Spirit. This
is more particularly distinguished by describing the
sword as coming out of his mouth, and not as held
in his hand. By this sword he smites to produce
conviction. It dissects the mind, effecting an entire
anatomy of the heart ; those wlio will not be con-
vinced, will he smite to their destruction: for this
sword slays the ungodly by deuoimcing the piuiish-
ment due to their sin.

The state of a portion of this church shows how
appropriate was the title Christ nsod in his address
to it. Some of them, at least, had admitted serious
errors. They needed sharp and severe measures.

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DISCOURSE IV.

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What is more calculated to convince of error than
the clear and forcible exhibition of God's truth.

In fiirtlier treating the subject, we may notice a
few prominent points — we have,

I. Commendation for approvable things.

The Lord Jesus Christ is perfectly acquainted
with the works of every church, whether good or
bad. Doubtless many in this church practised works
which were well pleasing to their Divine Master :
yet he docs not specially notice any. The reason
of this, perhaps, is, that he was intent upon calling
their attention to other things which were of spe-
cial and nbsorbing interest at that time. One of
these things was highly commentlable, viz.,

Firm adherence to the religion of Christ, even
at eminent peril.

For steadily professing to be a Christian, Antipas
was martyred there. Perhaps the like fate befel
many others, and Antipas is probal)ly noticed as
being the most eminent among them. In Pergamos?
wickedness prevailed — Satan's throne was erected
in the place — persecution raged and death threat-
ened. Yet they held fust : they lirmly grasped the
promises, and maintained their Christian i)rofession.
Surely this i^ no small commendation. It is an
important thing to do this. The Apostle, contem-
plating the troubles of The Hebrew Christians,
exhorts tlumi closely and powerfully to be faithful in
such circumstances. These eminent persons will
appear nuich more worthy of praise if we consider,
It S«)me surrender profbssion for a little temporal
advantage.

THE CHURCH IN PERGAMOS.

a??

To get a good name, or a smile from the rich and
the great ; to obtain respectable connections, and
associates; to secnre a good sitnation, and other
considerations of a similar import, there arc thou-
sands in the world who will renounce their connec-
tion with the people of (lod. Jleliiiion is ollcn
influenced by social and political matters. Some
persons are always for the religion of the high and
the noble. When the kings of Israel were either
for idolatry, or for .lehovah, the niiijor part of the
people was with them, demonstrating how littlo
principle there oflen exists in the profession of reli-

gion.

2nd. Some renounce their profession on account
of a little persecution or opposition.

Multitudes who would be willing to be connected
with the people of God in other circumstances, \vill
stand aloof when there is a little opposition. Onr
Saviour had his eye upon persons of this description,
for he delineates a certain class of superllei-n hearers,
and says they have no root, and in time of temjita-
tion, trial and persecution, they lidl away. They
would take up religion from a slight ini))rossion, 'i'
things were favorable ; ond they would let it go if but
a little inconvenience were the result of their asso-
ciation with it. A time of trial is a test, and men
llien show their principles.

3rd. Others turn aside because of slight odenees.

Matters of offence often occur : those who give
ocension for th m are dee[)ly guilty, and liave a
severe woe pronounced against them : nevertheless,
those who abandon their profession of religion on

fl ,; I

DISCOURSE IV.

the account of them, give a glaring proof of their
want of firm principle.

Considering all these things, it was no small
praise which the Saviour bestowed upon these faith-
ful people, when he said, " I know thou dwellest
where Satan's seat is , and yet thou holdest fast my
name, and hast not denied my faith, even in the
days of martyrdom." They had no prospect of
gaining any thing of a temporal nature by their
religion, but there was danger of losing even life
itself. Surely such persons must love Christ and
liis cause. Hence this commendation is highly
appropriate. Our blessed lledeemer loves to bchokl
men faithful even to death. He looks with con-
tempt on those who flinch and vacillate. A person
came to him and said, I have a desire to enter into
eternal life ; what shall I do to secure it. It is an
important olyect, implies the Saviour, but wilt thou
])ay the price for it ; sell all that thou hast, and dis-
tribute the proceeds to the needy. He went away
very sorrowful, for he was very rich. A certain scribe
said, Master, I will follow thee whithersoever thou
goest : But J csns said, the foxes have holes, and
the birds of the air have nests ; but the Son of man
liath not where to lay his head. It is presumed
the Saviour of the world had not quarte -^ood
« Plough for this seemingly zealous man, fa <i do
not find him following him. Others said, let us but
nceommodato a few matters to our minds, and then
we will follow thee. But Jesus admitted of no
<'ompromiscs. There have been, and still there ai*e,
fnit few who manifest the firm dt?cision of these

THE CHURCH IN PERGAMOS.

Mf)

ftiitlifiil rergameaiis. There is but little chance tluil
persons would stand the test of martyrdom, wh(»
barter religion for favour ; and who make it subser-
vient to incidental matters.

And yet the members of this church, who were s< >
firmly consistent, were censurable in other matters,
a plain proof that it is a great thing to have tbt
whole mind of Christ. In this Epistle we have,

II. Reproof for things reprehensible.

There were doctrines and practices at variance;
with Christianity — idolatry and fornication. These
things were not chargeable ui)on the whole body ;
but upon some part of it. And the Pastors and
faithful among them are charged with laxity res-
pecting them. They might have done more to have
banished error and strange doctrine ; and to havt
restrained licentious conduct.

There are two leading ?rrors charged against tlii'
people,

1st. The doctrines of Balaam.

It is asserted there were those among them tlmt,
taught the doctrines of Balaam; and that he tauglil
Balak to cast stumbling blocks before the children of
Israel ; and these stumbling blocks are enumerated
in two particulars, viz., to eat things sacrificed tu
idols, and to commit fornication.

From the narrative of the Old Testament Scrii)-
tures, wc are acquainted with the history and
practices of Balaam. lie appears to have been a
person possessed of a knowledge of the remnants «i(
Patriarchical tradition, and to have been eminent in
the parts in which he lived for instructing th

DISCOURSE IV.

people, and it appears did deliver prophetic predic-
tions. His name had reached to places far beyond
his own immediate neighborhood. He was sent for
by Balak the king of Moab to curse Israel. It seems
he was frecpiently employed by princes and others
to pronounce blessings and curses upon individuals,
and upon collective bodies^ and that he did this
under the direction of Jehovah. At the time he
was sent for by Balak he had so much regard for
Jehovah and his truth that he would not open his
mouth to utter one curse against them, although he
was anxious to do so to please his employer, and to
receive his rewards. Yet, afterward, he so far
yielded to his selfish nature ; the prospect of riches
and honor ^o effectually subdued his better convic-
tions, that he offered the most notorious and wicked
advice to Ealak. The following appear to have
been his reasonings, and the advice which he
tendered. Tliis people have God's approbation, and
as long as they retain it you cannot injure them.
Draw them into a course of practice, by which they
will oflTend God, and then their protection will depart
. them. First endeavour to establish an intercourse
between the two nations ; then they will form
friendships. Such friendship being established, and
familiar intercourse arising from it, let your daugh-
ters use all their art to entangle their sons. After
they have l)een tlrawn into illicit intercourse, they
will easily be led into idolalry. This advice was
but too faithfully followed, and the anticipated effects
followed. The anger of the Lord was kindled, and
the plague carried off vast numbers of the people.

THE CHURCH IN PERGAMOS.

le.

The doctrine of Balaam, which was taught at Per-
gamos, and at other places, was that which admitted
the lawfulness of friendship with the world, and
the adoption of its manners : also that it was not
sinhd to comply with invitations to an attendance
on heathen idolatry. , In connexion with this it was
easy to slide into the practice of that fornication
so generally followed by idolaters ; and it seems that
these false teachers even vindicated this sin.

Satan can make very little impression in attacking
the truth of Christianity ; but he can make its pro-
fessors worldly-minded ; and he can induce them to
follow the practices of worldly peo})lc, and even to
compromise their Christianity by so doing. And,
after this, it will not be long before he will succeed
in inducing such deluded persons to commit the
most awful sins. The worldly spirit is the great
antagonist of pure, vital, and earnest Christianity in
all ages, and in all places.

2nd. The doctrines of the Nicolaitanes.
From all we can learn, these doctrines were very
similar, at least in many of their features to the for-
mer ; yet they must have had some d istinction or they
would not have been separately noticed in addition
to them. Our Lord would not wish to degrade any
people by an accumulation of unmeaning charges.
Perhaps the Nicolaitanes may have been known as
the prominent and bold defenders of those doctrines,
and as zealously endeavouring to establish the prin-
ciples on which those practices were founded.
They are said to have been the followers of Nicho-
las, one of the seven Deacons, from whom they

■JS

DISCOURSE IV.

■^

Hi-

I! ■:, I

appear to have derived their name. They are
thought, by some, to have been a sect of Gnostics.
The w^riters of the 2nd century affirm that they
adopted their sentiments respecting two principles
of all things, the -^noi]s,and the origin of the world.
But these writers appear to have confounded this
people with a sect fuiuidcd by one Nicolaus in the
2nd century. It is to be remarked, the Saviour does
not reproach them with erroneous opinions concern-
ing the Deity, which, in fact, were held by the Gnos-
tics, but with licentiousness of practice, and with
doctrines which lead to such practice. Their erratic
practice seems to have gone especially counter to
that law which the Apostles saw necessary to enact.
(Acts. XV. 29.) This was against fornication, and
things offered in sacrifice to idols. Irenasus says,
that the Nicolaitanes held fornication, and the
eating of idol sacrifices to be things in different, and,
therefore, permitted to Christians. Their practice
was opposed to the whole spirit and tenor of the
the Gospel, and to the special declaration of the
Apostolic decree.

What a strange thing that the devil, through the
medium of wicked men, should be able so soon, in
such a miserable manner, to corrupt the pure doctrine
of the gospel! And how strange that a man, who
was once of such good report as Nicholas must have
been, should be the principal author of this notorious
doctrine ! This fact powerfully enforces the Apos-
tolic warning, ♦* Let him that standeth take heed
lest he fall."

In this Epistle we notice —

THE CHURCH IN PERGAMOS.

are
itics.
tliey
iples
orld.
L this
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tcr to

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a, and

says,

the

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act ice

of the

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h the
)on, in
ictrinc
, who
t have
ovious
Apos-
heed

III. Advice and direction in a path of security.
The advice tendered is to " repent" Pvcspecting

this duty, it is proper to observe —

1st. To commit a wicked act after justification is
making work for repentance. No man remains in
God's favour hecauso he was once in his favour. Tf
he fall into sin, he forfeits the Divine approbation,
and he must repent to regain it. How many make
work for repentance by tlieir unwatchfuhicss.

2nd. .13c careful that you do not permit dead
Works, with their pernicious inihiencc, to remain
upon the conscience ; but, if unhappily you have
contracted fresh guilt, betake yourself immediately
to repentance. Host not until you arc restored to
your former state and obtain a sense of sin forgiven.

3rd. I3e impress^Ml with the fact, that destructive
consequences follow a neglect of rejKintance.

Jesus distinctly declares, " 1 will come unto thee
quickly, and will fight against them with the sword
of my mouth." He will speedily declare those
judgments which will inevitably fall upon tlie im-
penitent. The word of grace which proceeds out of
tlie mouth of the Son of Man will be changed to the
two-edged sword of condemnation, issuing from the
Redeemer"'s mouth, to execute vengeance oq the
unfaithful. He will come quickly. He that being
often reproved, hardeneth his neck, shall be suddenly,
and without remedy, destroyed.

In this Epistle there is —

IV. Assurance of suitable good to the faithful
and persevering.

It will be readily perceived that all the terms

I",

■ y

!<-.

\:'

P «

J 'i

100

DISCOURSE IV.

employed in this address are highly figurative, and
are indicative of spiritual and gospel blessings. —
They must be interpreted according to their obvious
allusions. These promises contain —

1st. Assurances of Divine support — the hidden
manna.

Here our attention is directed to the golden pot of
manna, preserved in the ark. There was a Jewish
tradition, that the ark of the covenant, tables for
shew-bread, and pot of nianna, had been hid by Jo-
siah, in a time ol public calamity, and were lost, but
that they would be restored in the days of the Mes-
siah. Hence, it is thought, the term, the hidden man-
na. This is here promised, although not in a literal,
but in a spiritual sense. Jesus, and this salvation,
is all this spiritually. In our Saviour's celebrated
discourse to the Jews, he styles himself the bread of
life which came down from heaven. The blessings
of salvation are frequently compared to a feast. The
Lord feeds his people with delicious and sustaining
food — with bread from heaven. Believers may say,
I have bread to eat of which you know nothing.
They have spiritual support and nourishment, by
which they arc strengthened to endure trials,
temptations and toils.

2nd. A declaration of acquittance from guilt —
the white stone.

There is no tradition, or object of a ritual nature,
which answers to this allusion. It is most probable
that it refers to the practice of Ostracism, such as
was in use especially among the Grecians, and, per-
haps, in the very city of Pergamos itself. When

, and
5s. —
v^ious

idden

pot of

ewish

es for

by Jo-

st, but

; Mes-

i man-
literal,

vation,

jbrated
ead of

lessings
The
taining
ly say,
)tliing.
jnt, by
trials,

Iguilt —

Inature,

fobable

tucli as

id, per-

When

THE CHURCH IN PERGAMOS.

101

any one wished to condemn an individual who was
feared or hated, but who could not, by a regular
trial be convicted of any crime, the Ostracism was
resorted to. Any one who wished his banishment,
cast into an urn a black stone : those who wisheth
his acquital, cast in a white stone. Here, says Jesus,
I will give him the token of acquital. He gives to
the believing soul the sense of pardon ui this life, by
the witness of his Holy Spirit : and he will give to
the faithful and persevering, at the great judgment
day a public declaration of acceptance before angels,
men, and devils.

3rd. An intimation of honor to be conferred — a
new name.

An acquited person has often his name written
on a white stone, as a certificate of his innocence,
which was highly creditable to him ; and sometimes
some commendations were added. The conquerors
at the Olympic, and other games, had sometimes
a new name given to them. On exalting, or promot-
ing a person to honor, or dignity, he had a new name
conferred upon him. This was the case with Jacob,
Joseph, Daniel, Paul, and many others. New names
were often given from circumstances, especially
when they were brilliant, or of great credit to the
individual.

Christ promises to give a new name to the faith-
ful, or in other words he promises to promote them
to honor. Name in Scripture often signifies nature ;
and ho bestows upon all real Christians a new na-
ture, which constitutes a high distinction for them.
Sometimes a name was added as a token of pecu-

{)':

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tin-

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l'#

-II

•i !'i

102

DISCOURSE IV.

liar honor. This was frequently done among the
Romans. And, in the New Testament, several
names are added to God's people. The highest of
these is, The Sons of God.

The assurances of Christ to the Church in Perga-
mos.

^th. Implied privileges to be granted.

The white stone was a ticket, or a certificate,
which, on being shown, admitted its possessor to
great privileges ; among others, certain contributions
towards his support. And the Christian who carries
with him the evidence of his acceptance can intro-
duce himself into the presence of God, can draw
•promised support from him, has the attendance of
angels 5 and claims his inheritance in heaven, of
which he is constituted an heir.

As an application of these truths to ourselves, let us
remember, that all this good is bestowed, not in con-
sideration of our having been once in grace, but on
our faithfully and finally overcoming every difficulty
and temptation. Then persevere and labour toward
this end : trample the world and sin underfoot ; and
urge your way to heaven. " The God of all grace
who hath called us unto his eternal glory by Christ
Jesus, alter that ye have suffered a while, make you
perfect, sfablish, strengthen, settle you."

I the
veral
est of

*erga-

ificate,
3sor to
3utioiis
carries

I intro-

II draw
[ince of
Lvcn, of

s, let us
in con-
but on
mculty
toward
|ot ; and
1 grace
Christ
:ike you

DISCOURSE V.-TIIE CHURCH IN TIIYATIRA.

EXCELLENCIES RECOGNIZED— EVILS NOTICED— DISTINGCISnED PAV0B9

TO BE BESTOWED.

Rev. II. 18-29. — " Ami unto the angd of the church i» Thya-
tira write ; These things saith the Son of God, who hath his eyes
like unto aflame of fire, and his feet are like fine brass ; I know
thy works, and charity, and service, and faith, and thy patience^
and thy works; and the last to be more than the first. Notwith-
standing I have a few things against thee, because thou sufferest
that woman Jezebel, which calleth herself a prophetess, to teach
and to seduce my servants to commit fornication, and to eat things
sacrificed unto idols. And I gave her space to repent of her for-
nication ; and she repented not. Behold, I will cast her into a
bed, and them that commit adultery with her into great tribulation,
except they repent of their deeds. And I will kill her children
with death ; and all the churches shall know that I am he which
searchith the reins and hearts : and I will give unto every one of
you according to your works. But unto you I say, and unto the
rest in Thyatira, as many as have not this doctrine, and which
have not knowrt, the depths of Satan, as they speak ; 1 will put
upon jjou none other burden. But that which ye have already hold
fast till I come. And he that overcometh, and keepeth my works
unto the end, to him will I give power over the nations : And he
shall rule them with a rod of iron ; as the vessels of a potter
shall they be broken to shivers : even as I received of my Father.
And I will give him the morning star. He that hath an ear, let
him hear what the Spirit saith unto the churches."

Thyatira was a city in the Northern border of
Lydia,27 miles from Sardis, and 48 miles S. E. from
Pergamos. It was known, in ancient time?, as we
are informed by Pliny, by the names of Polopia and
Euhippa. It was a colony. Strabo says, a Macedo-

Pi
lit

(8':,.

t' Mi

Wnf

. t

104i

DISCOURSE V.

nian colony. There was a Roman road from Perga-
mos to Sarclis,which passed through this place. It Avas
noted for the art of dyeing, which was practised there.
Lydia had emigrated from this city to Phillippi, for
the purpose of introducing, or pursuing this trade
there. It is still noted for this art, and carries on an
extensive business in that line.

The modern name of this place is Akhessar, or
the white castle, so called from the great quantity of
white marble abounding there. It is not very im-
posing in its present appearance. It contains, how-
ever, a considerable number of inhabitants, differ-
ently estimated from 20,000 to 30,000 ; but they are
principally Turks. There are 9 mosques, 1 Greek,
and 1 Armenian church. The professed Christians
know but little of Christianity.

It is very probable that the Gospel was introduced
into this place by St. Paul, in his early itineraries.
At the time of St. John's writing between 40 and
50 years had elapsed since St. Paul first visited
these parts. There was a considerable Christian
church established, -which appears to have been
matured by time.

The title which Christ assumes in addressing this
church is again worthy of our attention, as it exhibits
an appropriateness to their state and character. —
This is the oiilv place in this book where Jesus Christ
uses the name of the " Son of God ;" and, evidently,
it was not without design. In the 2nd r.stilm, ver.
7, it is said " I will declare the decree : Jehovah
hath said unto me, Thou art my Son ; this day have
I begotten thee." The latter part of the Psalm agrees

THE CHURCH IN THYATIRA.

105

'ga-

was

ere.

, for

fade

nan

ir, or

ityof

J im-

how-

liffer-

3yare

jreek,

stians

diiced

•aries.

and

isitcd

istian

been

lo; this
phibits
tcr. —
Iciirist
Icntly,
., vcr.
Ihovah
have
igrees

with the promise made to this church in verses 26,
27, with this distinction that Jcsns, the Son of God,
here delegates to His church that power and autho-
rity which, in the Psahii, is given to him. He pos-
sesses power and authority, and bestows it upon
them in the same capacity. They hud not used the
authority which Christ had bestowed upon them for
the proper direction of the affairs of his church: he,
therefore, reminds them of his penetrating judgment,
and of the perfect equity of his proceedings. He
informs the delinquents among them, that injustice
he will punish them ; and that he will didy discri-
minate, and amply bestow rewards of power and
authority upon the faithful.

The address to this church atiords us many hints
which may be of great profit to us. Let us proceed
to notice —

I. A RECOGNITION OF EXCELLENCIES.

This church diiiers much from the Ephesian
church. The Ephesians had Icit their tirst lovc,but
were zealous in doctrine and in discipline. The
Thyatirans had faith and love ; but were lax in dis-
cipline. Is this the natural tendency of love ? Or,
may we not possess the most ardent and intense
affection, and yet have sufficient lirmness of mind
to maintain a sufficient self control 1 How beautiful
when firmness and tenderness are blended together —
" Cfiro full of lovo, and yet severe as bate.''

Strict discipline, therefore, does not imply a want
of love ; but laxity in discipline does imply a want
o( firmness. The encomiums bestoweil upon this
community are of a high character. The i)hrase,

106

DISCOURSE V.

Si' i

i «■

, 1:

" I know thy works," denotes a discerning recogni-
tion of them, good or bad, as there is afterwards
mention made of " service" which seems eqnivalent
to works in its general adaptation, and work being
added implies that God approved of their works ;
also of their moral conduct, distinguished from their
labors. They are not reproved as persons fallen
firom the life and power of religion.

They wepre distinguished in four particulars.

1st. For love — l,e?i agajjcfi.

This is the only church of which love is particu-
larly predicated, and for which its members are com-
mended. As before observed, the Ephesians had left
their first love. The other churches addressed are
not noticed concerning this " more excellent" qua-
lity. We may, therefore, infer that the Christians
in Thyatira were illustrious examples of an amiable
charity. It is a rare case to see a community of
persons eminent for this distinguishing excellence
of the Christian character. It is selected by Christ,
and specially mentioned to their honor. How pro-
minently the iiij unction and commendation of this
grace stands in the sacred records. Deficiency in
love is the great bane of sjuritual prosperity in the
divine life. Love is the first fruit of the spirit, and
is essential to true religion ; justification by faith puts
all men upon a level. The concomitant blessing of
regeneration proJuces the feeling and exercise of
love. Tride mjikes unlawful distinctions between
men, and lluis leads to all uncharitableness : grace
makes all gracious persons brethren : as Christianity
finds all men the same as sinners: so it makes all

THE CM- H IN TKYATIRA.

107

friio believers children of the same Father and pos-
sessors of a family aflectioii. Love is without par-
tiality, full of mercy and good fruits.
2nd. For faith.

The word used here is not f/^^^.s, signifying confi-
dence, trust, or reliance ; ten jJcsfMi, which signifies
fidelity in holding fast what they had received.
They did not decline, or draw bnck. Yea, they not
only retained the grace at first received, but advan-
ced in it, " the last was more than the first." In
this feature of standard worth, the Thyatirans were
pre-eminent. There arc but few indeed who never
lose anything they have received. Too many leave
their first love, and after the lapse of a few years,
but few churches or i)orsons are what they were
when they first embraced relig'oii. But we have
one instance, at least, the one recorded in the text .
This fidelity was undoubtedly nourished ])y their
firm belief of the truth and importance of the GIos-
pcl, and their habitual and constant dependance on
its author, his provisions, and his promises.
3rd. For service.

The wordem)>loyed is dificoma/i, which, in our ver-
sion, answers to deacon: and the alh'sion is, there-
fore, to the service and work of a deacon, as practised
in the primitive church. A den con was one who
was appointed to lake charge of various affairs,
especially those of a secular and pecuniary nature.
The idea here is to perform any service for the good
of others. It does not allude to the formal office,
for the commendotion applies generally. Tlie office
of a true believer is to be useful, in any and m every

Ill'

108

DISCOURSE V.

i. ■ :

'S&.J

possible way. All Christ's people are deacons —
servants of his church.

The dis])osition for service spraigs from faith and
love. When we love God we love his law ; — readily
engage in obedience; and delight in doing good to
others. Those remarkable for love and faith, are
remarkable for service. The term service, in the
text, appropriately follows that of lov^e, because love
is the principle of action, and affords the strongest
motive to engage in labor for the welfare of others.
Every man should look on the things of others, and
not on his own only.

" that my Lord would count me meet
To wash his dear disciples' feet."

4th. For patience.

The signification of the word is endurance, unswer-
ving constancy under afflictions, persecutions, and
trials. To endure long, repeated, and painful suf-
ferings. Tribulation workelh patience ; it is the
means by which it is exercised and acquired. Be
not weary in well doing, or in patiently suffering the
will of (lod. Let patience have its perfect work.
The primitive Christians had much to bear, and
they recpiircd much patience. Of them it might
emphatically be said, " Ye have need of patience."
Wc shall all find sufficient exercise for this grace.
" Let us run with pnlience the race that is set before
us, looking unto Jesus."

In this Epistle we have :

II. An affirmation of things disapproved.

The charge here preferred, does not affect the

THE CHURCH IN THYATIRA.

109

lily

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and

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majority of the people ; but only a portion who were
deceived by Rilse arts and pretences.

The things complained of, for the most part, were
the teaching and conduct of a person named Jezebel,
who is styled a prophetess. The name, we presume,
is assumed ; but it was a real individual referred to,
and not a class of teachers thus denominated.

It is evident there is an alhislon to Jezebel, tl»o
wife of Ahab, king of Israel. It will be necessary
to refer a little to the history of that individual.
Jezebel was famous for the influence she accpiired
over her husband Ahab ; and for inducing him to
become a worshipper of her idols, instead of Jehovah,
the God of Israel. She seems to have been a woman
of great parts, ingenuity, and intrigue. She endea-
vored, by all means in her power, to put down tlie
Jewish religion. She succeeded so far, as that the
whole mass of the Israelites, with the exception of
7000 men, bowed the knee to Baal. She infused into
her daughter Athaliah, who was married to the king
of Judah, a similar spirit, to such an extent that she
acted the same part, and with a good degree of the
same success, in Judah, as her mother had done in
Israel. Her political genius enabled her to hold an
ascendancy in Israel even after Ahab's death, and
to direct and control her son Jorani. She manifested
remarkable firmness of mind ; for even in a time of
great emergency, without exhibiting any pusilani-
mous subserviency, she decked herSv}! Tin her most
splendid array to confront her advcisary Jehu. She
was evidently a person of great ability, whatsoever

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110

DISCOURSE V.

may be said of the base and wicked purposes to
which she devoted her eminent talents.

One sacred author refers to the writings of others,
and selects a prominent character as a type, or repre-
sentative, by which to designate some other promi-
nent person. There is al^wuys something exactly simi-
lar in reputation and bearing between the two indi-
viduals thus compared. We have seen an instance
already in these Epistles, in the selection of Balaam.
Here Jezebel is selected as a model by which to
portray some talented and influential woman in
Thyatira, who was using all her powers of in-
genuity, cunning and policy, to lead the professing
Christians of that place into idolatry and wicked-
ness. This was probably done in a covert and in-
sinuating manner. It appears she pretended to the
spirit of prophecy, in order the better to accomplish
her purposes, or, otherwise, had, as some have sup-
posed, a real communication with Satan.

It has been asserted that she was the wife of the
Angel, or Pastor of the church. Many MSS. and
versions read, " Thy wife Jezebel." If so, the sin of
the Pastor, in allowing this, was great. A minister's
wife may do much good, or much harm. The
Pastor in question appears to have been a weak
man, as Ahab most probably was, and, being easily
led, was overcome by his wife. The devil fre-
quently commits evil through the medium of the
the weaker vessel. He dare not attack Adam, but
approached Eve. To accomplish the corruption of
Israel, the far-seeing Balaam recommended an inter-
course between the Moabitish women and the men

H'^^ru

THE CHURCH IN THYATIRA.

Ill

of Israel, and succeeded but too well. A minister
ought to be a man of firmness, swayed by neither
wife, brother, sister, nor child. Hence, St. Paul says,
he should be able to rule well his own house ; else,
he asks, how can he govern the church of God.

The doctrine taught by this female appears to
have been the same as that of the Nicolaitanes, viz.,
that it was lawful to dissemble religious principles,
and occasionally to conform to superstition and
idolatry, for the purpose of avoiding persecution.
This woman might have been one of this sect, and
was, perhaps, personally alkided to because of her
notoriety, and of her striking rcsembhmce to the
great mistress of the seducing art, by whose name
she is signalized. The Gnostics called this doctrine
the depths of God — the depths of By thos. By those
terms alleging that they contained the most pro-
found secrets of Divine Wisdom. But mark! Jesus
calls them the depths of Satan ; inasmuch as they
were masterpieces of subtility and wickedness.

An opportunity was afforded Jezebel for repent-
ance, a space was granted her to that end, motives
were urged, and a warning was given, to make all
effectual. Thus shines forth the goodness, and for-
bearance of God. But the opportunity was not
improved. Punishment was consequently threat-
ened. " T will cast her into a bed, and her para-
mours into great tribulation, and kill her children
with death." No doubt a figure is employed ; and
that God intends to make it known, that, without
repentance, there should be a similarity between

the sin and the punishment. A mischievous adul-

£2

112

DISCOURSE V.

,h i i l:

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I i

tcratioii of doctrine and morals leads to a complication
of miseries terminating in death. This is often de-
monstrated by the dispensations of divine providence.

To what lengths in sin even profes^sing Christians
may go ; to what depths may they sink, when they
lose a single eye to the glory of Cod as their guid-
ing and actuating principle!

Upon those who did not become contaminated
with the pernicious subtleties of Jezebel we notice:

III. The distinguished favors bestowed.

We may conclude, that it was only a small part
of this church which fell into temptation. And to
those who escape he says, "I will put upon you
none other burden." I have no other charge to
lay upon yt)u : but exhort you still to persevere in
the good and in the right way, and in the name gf
the Lord.

To the faithful is here promised,

1st Power over the nations.

This is a singular phrase : but the analogy of
Scripture would not warrant us in interpreting it as
signifying secular civil power and authority. The
prophecies of Scripture predict a period ndien Christ's
dominion shall be luiiversal. Then the saints will
have the honor of reigning with him. The king-
dom he will establish will be oi' the same nature as
that he has often, in other places, taught, viz., a spi-
ritual kingdom. " Ye are they," says our Lord,
'' which have continued with me in my temptations ;
and I appoint unto you a kingdom, as he hath
appointed unto me ; that yc may eat and drink at
my table, and sit on thrones judging the twelve

THE CHURCH IN THYATIRA.

113

tribes of Israel.'* Now all tliis is easy to conceive
without the idea of a personal reign on earth, with
his throne at Jerusalem. For Christ has said, " my
kingdom is not of this world, (Jcosmos) not of thiiS
order, arrangement, or constitution, — ^. c, not a secu-
lar kingdom, but consequently a spiritual one. As
all the saints are equally to have this honor, it
entirely obviates the idea of secular sway : for, if
so, who are they to reign over : they would all be
kings, and would have no subjects.

The phraseology employed in this passnge plainly
refers us to the 2nd Psalm. That Psiilm speaks of
the opposition which kings and Princes would
make to Christ's kingdom ; which has been verified,
by facts, a thousand times — of hisvict^^ry over them,
which has often already parfially transpired — of his
destruction of all these enemies, which is even now
in process of fulfillment — and of the entire subjuga-
tion to himself of the whole mass, which engrosses,
at the present time, the highest anticipations of a
large portion of God's people. He will undoubtedly
possess the heathen, yea, the uttermost parts of
the earth, for his inheritance. This portion of Scrip-
ture is applicable, first, to the early days of Chris-
tianity, and to the whole course of the Christian
dispensation ; and especially to the period of time
at the close of it, when he will take tlie kingdom.
Christians participate in these triumphs. Departed
Saints will share in Christ's conquests. They anti-
cipate them now ; but shall more especially share
in them at the resurrection. In the midst of oppo-
sition the people of God recognize all power in the

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114

DISCOURSE V.

hands of Christ ; and are persuaded, that although
now oppressed, it will not be so always. The words,
then, seem to imply a spiritual ascendancy ; a moral
and religious influence and control, wl 'ch shall be
especially the lot of those who have been entinent,
instrumentally, in the subjugation of the heathen to
Christ.

2nd. The gift of the morning star.

Here the spontaneous question will be, what will
this figure imply? The memory naturally reverts
to several descriptions in holy Scripture, couched in
figurative language, referring to the Saviour of the
world, in which the leadino; idea seems to be the

dissemination of light.

He is

called the Sun of

righteousness — the Day-Spring from on high. The
ancient prophecy of Balaam will present itself to the
mind, " There shall come a star out of Jacob, and a
sceptre shall rise out of Israel, and^ shall smite the
corners of Moab, and destroy all the children of Seth."
(Num. xxiv. 17.) This signifies a ruler, and it in
universally agreed that the Messiah was intended.
In the 22nd chap, of Rev.ver. 16, our Lord evidently
applies these words to himself. " I am the root and
offspring of David — the ruler who may be primarily
alluded to in Balaam's phophecy — and consequently
he adds, " and the bright and morning star."

In effect, then, when our Lord promised to bestow
upon them the Mofning Star, he promised to give
them himself; but to give himself in a special charac-
ter ; as the author of all religious life and the source
of all divine light. As true believers they had been
made « partakers of Christ." And it would be an im-

THE CHURCH IN TKYATIRA.

115

stow
give
arac-
xirce
been
im-

portant sense of the promise, to learn that he should
still be their all and in all ; for if Christ is ours all
things are ours, whether life, or death, or things
present, or things to come.

But we believe he has something further in view
in making this promise.

The morning star is the harbinger of day. It
might have been said, " it is, in some painful sense,
night with you. There is much darkness, ignorance,
error, weeping, and sorrow. But the morning of
light, truth and gladness shall arrive. I will give
you, in and through myself, a glorious immortality :
a soul and body united in which to see and be with
the Lord, and to be supremely happy forever. Sor-
row may continue for a night, but joy cometh in the

mormng.

Christ is the harbinger of day to the Christian
when changing worlds — when passing through the
dark valley and shadow of death, amid the sinkings
of nature ; — the awe of approaching the infinitely
pure Being before whom he must stand ; he feels a
shrinking back: but Christ appears to cheer him :
he manifests his love, and assures him of his favor.
He is to him the harbinger of day — the assurance
of blessed immortality. The fainting Christian
then exclaims, " though I walk through the valley,
and the shadow of death, I will fear no evil : for
thou art with me ; thy rod and thy staff they com-
fort me ;" and thus with joy he passes through death
triumphantly home.

The sum of Christ's advice and promise to the
church in Thyatira is this : be content to suffer a

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116

DISCOURSE ▼.

little longer, and a glorious eternity shall be your
reward, and you shall, in the eternal state, inherit all
things through me.

Let us, then, be encouraged to seek the possession
of all these excellencies ; and to avoid all the evils
for which this and other churches are censured ;
and let it be our especial aim to shine in every
Christian grace, and to avoid every thing which
would diminish our glory. Let us, by a patient con-
tinuance in well doing, seek for glory, honor, and
immortality ; and thus secure eternal life.

.iii

}•■■

i' : V

-;f;l„

DISCOURSE VI.— THE CHURCH IN SARDIS.

fHB IMPERFECT STATE OF THE CHEATER PART OF ITS MEMBERS
DESCRIBED — ADVICE SERlOrSLY URGED UPON THEM — CONSE-
QUENCES OF DISREGARDING THIS ADVICE.

Rev. III. 1-3 : — " And unto the angel of the church in Sardis
write : These things suith he that hath the seven Spii its of God,
and the seven stars ; I know thy works, that thou hast a name that
thou livest, and a, I dead. Be icatchful, and strengthen the things
which remain, that are ready to die : for I have not found thxj
works perfect before God. Remember therefore koio thou hast re-
ceived and heard, and hold fast, and rrpent. If therefore thou
shall not watch, I will come on thee as a thief j and thou shall not
know what hour I will come vpon thee."

The city of Sardis was the capital of CroEsns, and of
the Lydian kings. It was situated at the foot of
Mount Tiniohis, 33 miles South of Thyatira, and 40
East from Smyrna. It was an ancient, a great, and
a glorious city. This is manifest by the vi»st extent
and grandeur of its ruins. It was taken by Cyrus
from Croesus, and subsequently fell to the Romans.
In the time of Tiberius it was destroyed by an earth-
quake, but was re-built by command of that emperor.
The name it at present bears, given by the Turks,
is Sart, or Sard. It is now no more than an igno-
ble village, with low cottages of clay; and the in-
habitants are shepherds, or herdsmen ; who feed their
flocks and herds on the neighboring plains. It con-
tains one mosque, once a Christian Church. A short
time ago, there were only seven Christians belonging

118

DISCOURSE v:.

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ro the village, who were in miserable circumstances,
without a church or minister. Now, there is one
small church on the plains, where a few Christians,
who used to meet in each other's houses, maintain a
priest. Here, the few scattered Christians around,
to the number of about forty, including the seven in
the village of Sard, resort for worship. But, even
tliis circumstance, has had an effect, in a social point
of view ; for the neighborhood of the spot on which
the little church is built, has risen into a little village
now called Tartar — Reury.

The Sardian church did probably profit by the
rebukes of Christ, for it afterward seemed to mani-
fest some vigour. About A.D. 177 it was under the
government of a learned and eloquent bishop, named
Molito, who composed the first catalogue of the
books of the Old Testament, compiled by any Chris-
tian author ; as well as several other learned and
useful works. A canon, passed by a council held in
this city A.D. 347, is supposed to have mainly con-
tributed to the dominant power of the Koman See.

In our Lord's address to this church, as in other
places, he selects such titles as are particularly adapt-
ed to the state of the church. He introduces him-
self as " he that hath the seven spirits of God, and
the seven stars." In the preliminary discourse we
explained at large the circumstances here alluded to.
The seven Spirits are the Holy Spirit — the seven
stars the seven ministers of the churches : seven is the
number of perfection. These are all under the direc-
i ion and management of Christ ; and are sent together
— ministers and Holy Spirit — to the churches.

THE CHURCH IN SARDIS.

IIM

A reference to various circumstances, with iui
examination of this announcement, will show its
adaptation to the state of the church. It evi-
dently appears that there was far too little de-
pendence on the divine and spiritual influences
of the Holy Ghost in this church. Theirs was
a nominal Christianity: they had a name to live,
but in reality they were dead. The glorious Re-
deemer reminds them of the fulness of the spirit
in opposition to formality ; that although they were*
destitute of vitality, yet there was life to be derived
from the Spirit's influence. ThuG he impresses upon
them tiirt they were without excuse, and were lying
under a bitter condemnation. All churches, as well
as this particular one, need such a remembrance.
There is a pressing necessity for a constant, fervent
application to the Holy Spirit for vitality and power.

Perhaps, also, there might not have been among
the professing Christians at Sardis, a proper estima-
tion of the importance of the Christian ministry.
This is but too easily overlooked. God works l)y
instrumentalities ; our Lord, therefore, reminds them
that the stars were held in his hand, as well as the
Holy Spirit, and that, by his own immediate appoint-
ment. Ministers were sent, with whom Christ con-
tinually associates himself. The Saviour is con-
stantly present with those laboring in his vineyard,
and they are continually under his direction and
care. To have Christ fully set before us, through
the instrumentality of the ministry of the word, is
a blessing of no ordinary character. Oh ! that we
might value it, and improve l)y it ns we ought.

But what docs the soul-penotrating, hcart-senrch-

fPit

120

DISCOURSE VI.

l-h

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ing eye of the Head of the church observe respecting
the church at Sardis. — Let us notice,

I. The General state of the Sardian church

DESCRIBED.

They were not infidels, scoffers, apostates, open
sinners, or even averse to religion. They had once
been a pure and holy church ; and still they retained
the fcirm of religion, although they had declined in
its spirit and power. They had lost the holy energy
of true Christianity, and had sunk into a listless*
lif lef^s form.

It seems jirohable that, for some time, the Chris-
tians in k^ardis had not endured any persecution;
otherwise it is not to be conceived, that fur a mere
name they woukl have withstood the fiery trial.
Things, in all probability, had gone on smoothly ;
respectability characterized the church: it had be-
come honorable to be a member of it ; and numbers,
wl^o hud v.oUiiue; of Christianity but the name, had
flocked to it, and had Ijccome idenlitied with it.
How common a case is this ! If we were no\\^ ioW
visited with persecution, the greater part of profess-
ing Christians woukl be swept away as chaltl

How different was Ihc stale of this church, to that
of the one existing in Thyatira. There, there was
a growing ILiilh and increasing virtues : here, all
was droti])ing and declining ; and still likely to be-*
come more so. If a person, on his travels, had gono
from one church to the other, hut just 33 miles dis-
tant, what a dillerent picture he would have seen.

We must, however, examine the several charges
brought against this people. — Wc notice,

THE CHURCH IN SARDIS.

121

that
[was

all

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50110

dis-
leen.

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1st. The imperfection of tlicir works.
This is a plain proof tlr.it Josiis Christ looked for
true periec'tioii. And tliis intiinalioii is exactly co-
incident with the desire expressed for other chuiehes.
The Apostle St. Paul prr.yed that the Hebrews might
be perfect in every good work to do his will ; and
that the Colossians might stand perfect and com-
plete in all the will of Cod. And he declared that
the object of his preaching was to present every
man perfect in Christ Jesus. Let patience, says St.
James, have its perfect work, that ye may be i)or-
fect, wanting nothing. !St. Peter prays, that a%T
the Christians, to whom he addressed his councils,
had sufiered a while, (aod would make them perfect.
To become perlect, the Great Teacher requires us to
strike at the root of our besetting sins (Matt. v. 29,30.)
Now, all this Jesus wished to realize in this church ;
and, we may be well assured, he tlesires to see all
churches attain the same degree of perfection. But
the Sardian church did not answer this expectation.
In the exercise of his penetrating jntlginent, the
Gicat Observer did not find tlieir works perfect,
(filled up,) hvl'urv C>od. This fact is evinced, inas-
much as the works of lilehss proi^Nsoys ur<',

1. xVot perlbrnietl li'om a ri^ht j)ii/,cip/c — tho
principle vi' /ovc to God and man. Alas ! liow often,
in what we do attem]it, our own selfishness, and not
pure benevolence, is the basis of aetion. Tho
existence of sellishness U-aves onr a\ orks deiicient
as to their universality, as well as in retirence to
tlicir quality; many duties being omited which do
not gratify uur personal feelings.

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122

DISCOURSE VI.

2. Not performed with a view to a right e7id —
the glory of God. A single eye — a pure intention,
ought to influence us in all we do. This would
exclude all sinister ends, all double purposes, and
would fill us with inexpressible comfort : our whole
body would be full of light.

3. Not executed according to a right rule — God's
holy will. The pure word of God is a perfect direc-
tory, and instructs us in God's will concerning us.
Any thing not plainly expressed, or clearly implied
in the injunctions of that word, is no rule of action,
and not obligatory upon us. Such matters may be
prudential regulations, which may or may not be
attended to, according to the convictions of indivi-
duals. But, on the contrary, every thing expressed
in the sacred word, or fairly inferable from it, is bind-
ing on all men. The persons under consideration
act at random, and follow their own judgment or
inclination. They set aside the strictest injunctions
of God's word, and lay down rules from their own
imagination.

4. Not transacted in a right spirit — a spirit of hu-
mility, patience, meekness, gentleness, and long-suf-
fering. The infraction of any of those eminent
graces will render any of our works imperfect.

2nd. They were destitute of vitality.

1st. They had a name that they lived.

They made a profession of Christianity, and had
the reputation of Christians : they carried a fair show
before men. They had the form of religion ; read,
prayed, and attended ordinances. They, perhaps,
walked in a stately form to church, or had occa-

THE CHURCH IN SARDIS.

123

-suf-
Inent

had

Ihow

[•ead,

laps,

Occa-

sionally a religious procession. The neighboring
churches held them in high estimation, and praised
various good things discoverable in them. This is
implied in their having "a name." They were
named or spoken of as estimable persons by others.
This description is but too suitable to the generality
of professors ; and also of churches in the present
day. Many trust in the name. They rest in some
indistinct notions of mercy — some false qualification
which, they flatter themselves, they possess. Per-
haps they belong to some benevolent society, and
make a great noise in the world in that capacity, and
for this trust in themselves that they are righteous.
The name only will not do: mere profession will
not avail : a round of duty is not a substitute for
vital piety. After all, such may be but wells without
water, clouds without rain, a whited sepulchre, a
painted flame, which is so naturally represented, and
looks so much like the real one that the perishing
traveller may approach it, but can derive no warmth
from it. The entire word of God insists upon
inward religion. Not every one that says Lord,
Lord, shall enter into the kingdom of heaven, but
he that docs the will of God, for he is not a Jew, who
is one outwardly ; neither is that circumcision which
is outward in the flesh : but he is a Jew which is
one inwardly ; and circumcision is that of the heart,
in the spirit, and net in the letter j whose praise is
not of men, but of God.

2. While they had a name among the living, they
were actually dead.

A more penetrating eye than the human, surveyed

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DISCOURSE VI.

them: a cloar scruLinizini^ jiuliojmcnt was exercised
respcctinjo: Ihem. While mortiil tongues were cele-
bratiiij^ their praises, a divine voice declares, they
are dead. They possessed no spirit, vigor or energy ;
they were not alive to God : they wore not earnestly
pursuing the way to heaven ; and were cousofpiently
in danger of the second death. Persons in this
state have no interest in the things of God and of a
spiritual nature; in the jirosperity of religion ; or in
means of usefidness. 'i hey do not love to approach
the throne of grace ; or earnestly plead there. They
are not anxious for a growth in grace, or ibr the pos-
session of holiness. Yet they have vigor of spirit,
and energy in action, hut it is not after spiritual, but
temi)oral good. Here they feel a deep concern.

3. Ev(^n the things which remained were in a
languishing state, ready to die. The little good
which still subsisted, was in a very precarious state.
The ir^ardians had grieved the Holy Spirit, and He
will not always endure the affronts. When any ono
has declined in religion, there is need of double
watchfulness and earnestness, because every thing
is in an expiring condition.

What then is necessary to stay the sinking foot-
steps of such unha})}iy i)ersons. The remedy is in-
dicated in the text: as a Divine recipe it ought to
gain uncommon attention. In the exercise of faith
and prayer let us attend to it in considering :

II. Thr advice tendered.

It miglit have been supjuxsed, that considering such
iinprolitahl(Miess, that this intermediate step would
have been dispensed with ; and that our Lord would

THE CHURCH IN SAUDIS.

125

immediately have proceeded to issue histlircatenings*
But he is very pitiful and of tender compassion, not
willinj]^ that any should perish. He gives up no
sinner without efforts to reclaim him.

The thin<]^s here recommended, if strict!}' attended
to, will be ethcient in bringing back the soul from
its lifeless state to one of holy activity and spiritual
life. It is not a mere human opinion of what may
reasonably be expected to produce a cure ; but the
sovereign remedy of the Head of the church himself.
These are —

1st. Watchfidness.

Many things of the highest importance require, or
admit of, but little definition. This is the case with
respect to the important duty under consideration —
watchfulness.

Watchftdness is a holy circumspection and vigi-
lance of mind. This is a duty encumbent on all, but
especially u})on those in a declining state. Guard
against those things which have already destroyed
the life of religion out of the soul. Be watchful in
duty, that you may perform it in a manner which
will be benelicial, and by which means you may rise
into life ami power.

2nd. Strengthening the things which remain.

This is the very principle we act upon in every
thing decaying and tottering. Every good timber,
beam and prop, is strengthened, and rendered more
secure. l5^o,by astricl und vigilant attention to duty,
in all the menus )f grace — by prayiT and fiiith,
strengthen what good is left in the soul. If these
things grow weaker, we sliull soon sink into one mass

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DISCOURSE VI.

of ruin. If they are strengthened, the progress
towards ruin may be stayed, and the whole may be
re-edified, and all Christ's ends and designs may be
answered in us and by us.

3rd. Reflection of the past— -" remember."
Memory connects us with the things of the past.
What a blank in our existence would there be if me-
mory were obliterated. But when memory darts
backward, many are the impressions and emotions we
receive, and of which we are conscious. The me-
mory of past occurrences is, by Jesus Christ, used
as an instrument for improvement. His sentiment
is, remember the past when thou wast in a prosper-
ous condition ; compare it with the present, and see
what thou hast lost.

1. Remember what thou hast received — i. c, of
the Holy Spirit and his gifts. How thou wast justi-
fied, and what were thy happy feelings then. Re-
member the former manifestations of God's good-
ness ; consider what you felt when before the throne
of grace, in audience with the Deity. Many might
say,

" What peaceful hours I then enjoyed I
How sweet their memory still I
But now I find an aching void
Tlie world can never fill."

2. Remember how thou hast heard — i. e., the word
of God : in what spirit ; with what profit ; with what
delight you used to hear the truth of God. You
received with meekness that word ; it became en-
grafted, and you grew thereby.

It would do professors good to remember their

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THE CHURCH IN SARDIS.

127

^ress
ly be
ly be

past,
ifme-

daits
)us we
le me-
, used
timent
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ne en-

|r their

espousals to Christ, and their endearing intercourse
with him. The Divine Head of the church is not
alone in drawing attention to the past. How fre-
quently Moses recounted the way God had lead
Israel : and, how frequently the Psalmist traces the
same course. Other inspired teachers have proceed-
ed in a similar manner.

Ith. Holding fast.

Not only strengthen the things which remain, but
hold them fast : let none of them slip away ; and
hold fast every additional degree of strength as you
receive it. It will easily slide out of your hands ;
therefore retain it with a firm grasp.

It is a weakness of human nature, manifested by
some persons, that when they have lost much of
what is valuable ; and when they remember what
they have been, that they grow discouraged, and
are willing recklessly to abandon all. Under temp-
tation they say, it is of no use striving any further,
I will give up altogether. But here we are better
taught : the word of encouragement is, hold fast what
yet remains. Every degree of grace is valuable.
There is no reason in the world you should give up
the rest, because you have lost so much already. A
wise man will double his diligence, in such an em-
ergency, to add to his acquisitions. When men have
lost a considerable amount of good, and are careless
either of the remainder, or of improving their con-
dition, they are in a dangerous position. INIuch there-
fore should we be impresssd with the importance of
holding fast what we have.

5th. Repent.

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DISCOURSE VI.

Repent of all past misdoings and short comings.
Be heartily sorrowful and humble before God for
having received so much of his grace in vain. If
any persons ought to feel regrets on any account, it
is those who have misim proved grace.

Thase are infallible prescriptions. Let them be
but faithfully attended to, and they will effect a pet-
feet cure. Consider,

III. The consequences of disregarding this
ADVICE. "If, therefore, thou shalt not watch (aa
now advised and directed), I will come on thee as
a thief, and thou shalt not know whr.t hour I will
come upon thee." ^

" I will come as a thief" in the night, and by tin-
perceived advances. A thief comes in a secret, con-
cealed manner, taking advantage of the fact, that
night has drawn her dark curtains all around, and
therefore he comes ime^^'pcctccUy. " If the good man
of the house had known what hour the thief would
come, he would have watched, and not have suffered
his house to be In-oken through." But because he
does not know what hour he Avill come, he ought to
be prepared at all times to contend with him. — At
night when all are locked in the arms of sleep. So
our Lord has declared he will come suddenly and
unexpectedly. And the expression intimates that
the delinquent will be suddenly and unexpectedly
overwhelmed in misery. He has assured us he will
come ; but he has left the time uncertain. And be-
cause men disregard the warning, therefore it comes
suddenly. Perhaps at a time when they have
thought themselves secure j when they have been

THE CHURCH IN SARDIS.

129

gs.
for
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L (aa
ee as
[will

.ytin-
t, con-

crying " peace, pcacp," sudden destruction has como
upon them, by some unexpected judgment.

Therefore, careless sinner ; secure, unwatchful
professor, who hast lost all thy vitality and vigilance,
be apprehensive of this, and attend to the advice
previously offered. Go not dreaming on until you
awake in eternity. Nothing will awaken some men
but the flames of hell themselves. Then, alas ! they
will awake, and awake to all the horrors of their
situation. Now, only, is the day of sal\\ation. All
who desire to obtain the crown must cleave close to
Jesus and to the means of grace. Be so])er, vigi-
lant and steadfast, and thus be ready when the Lord
shall call.

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DISCOURSE VII.— THE CHURCH IN SARDIS.

TBI ALUOST UNEXAMPLED FIDELITT 09 THE &IINORITT— SPECIAL
rSATURBS IN THEIR CHARACTER — ENCOURAGED BY PROMISES OF
DISTINGUISHED HONORS AND FELICITY.

Rbv. III. 4-6.—" Thou hast a few names even in Sardis which
have not defiled their garments ; and they shall walk with me in
white ; for they are worthy. He that overcometh, the same shall
be clothed in white raiment ; and I will not blot out his name out
of the book of life, but I will confess his name before my Father,
and before his angels. He that hath an ear, let him hear what the
Spirit saith unto the churches."

In the former discourse I have attempted to describe
the general state of the church at Sardis. They are
said to have had their works imperfect before God ;
and to have had a name that they lived, and at the
same time they were really dead. Both their ex-
perience and practice were deficient.

But in the deepest grief and sorrow there may be
some consolation : in the worst state of things there
may be something ameliorating. In this church,
bad as its general state was, there were some who
were worthy of commendation. And at this time I
shall proceed to consider the state of the few who
were exceptions to the generality. And concerning
them, let us notice,

I. The special features in the character of

THE FEW WHO REMAINED FAITHFUL.

The praise is restricted to one qualification, and
that a negative one. They had not defiled their

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DISCOURSE VII.

garments : Liil yot tlii.s iicnativo qualification mnsl in-
clude many positive ones — faith, love, wiitcliiulness,
firmness. Iliit Ictus endeavour to give in'omiiience
to a few points which seem necessarily included in
the description.

1st. It is a melancholy reflection that the majority
had proved unfinthful, and that hwi few were left who
had not defiled their garments. Tlie deviations
were numerous. In some of the other churches
there were tlefections in the minority of the mem-
bers ; but in »^ardis the greater part had become cor-
rupt. The ancient inhabitants of this city wero
reproaclied for tht'ir voluptuous habits ; and perhaps
they retained that character to the times of iSt. John.
This might be the occasion of the expression, " even
jn Sardis" — even in th;it corrupt i)lace, the least
likely to find pmity, some have kept themselves
pure.

" Unspottcil in so foul a place,
And innocently grieved."

True religion is ]ial;Ie to deterioration in quality
under any circumstances, and especially so in some
peculiar cas(\s. A\'e se(> instances of this, in fact, in
these epistles. There are many causes at work, all
contributing to produce this result : and we see it in
course of})rogress in the many imp(>rfections of pro-
fessing Christians, even where they are sincere.
There are but few eminent for piety — but few stars
of the lirst magnil ude. Luther had remarked the
rise and decline of many revivals of riligion; and
began to see th(^ decline of that, of which he had
bccu mudu uii euiiiient iussti'ument in iU cuiumcuce-

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THE CHURCH IN SARPIS.

133

mcnt and proi^ress ; and sorrowfully observed that
"a revival of religion seldom continues above thirty
years." This, however, is not to ])e taken as a gene-
ral rule. A revival in religion will continue, not in
proportion to the tumnltuous agitation on its surface,
but according to the depth of its current. The way to
promote the stability of a great revival is to do every
thing in our jjower to promote entire sanctification,
and that devotedness of life which it implies. Dead-
ness to the world will be one of its results.

2nd. These declensions in religion arc more or less
gradual.

Among superficial declaimers there is a favorite
dogma, that at the time of Constantino, all at once
Christianity became corrupt, and the church turned
into a den of thieves ; and that, prior to that period,
all was spotless and pure — all excellence and perfec-
tion. Such persons have imagined that the quotation
St. Peter made from Moses was a description answer-
able to the entire anass ; " Ye are a chosen genera-
tion, a royal priesthood, a holy nation, a peculiar
people."

At first, immediately after the day of Pentecost,
they did sustain that character. Then they con-
timied steadfast in the A})ostles' doctrine, and in fel-
lowship, and in breaking of bread, and in prayer.
They had all things common : they daily received,
the Lord's supper, and attended the public service.
(Acts. ii. 41-4'5.) Great grace was ujwn them all
(34, 35.) There are many descriptions and com-
mendations which aflbrd evidences of the blessed
state of things as existing at that time.

134-

DISCOURSE VII.

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But this state of things did not long continue, as
it respects the body generally. We must certainly
have overlooked the testimonies of the New Testa-
ment, and of the early ecclesiastical historians, to
form such an opinion. If the testimony of scrip-
ture on the point were collected, we should begin to
see, tliat much as we lament the evils of the present
day, that we do not stand alone in our imperfect con-
dition. Great defects and serious deviations soon fol-
lowed a hnppy state of things. The fine gold soon
became dim ; and the wme was speedily mingled
with water. Ananias and Saphira designed to pass
a cheat, even upon the Apostle, to exalt themselves,
and at the same time to feed their cupidity. In this
act they manifested the highest degree of selfish-
ness and rashness. The Hebrew Christians showed
partiality in distributing the daily supplies. The
Greeks murmured and complained ; they not only
showed discontent, but used words indicating such a
state of mind, for there was a contention between the
two parties. Unkind expressions, evil speaking, hard
speeches and backbiting, were indulged in : and it
appears the Apostles did not escape injurious impu-
tation. Anger, strife, and contention, soon after this,
sprung up in the church. Barnabas, on one occasion,
in " a lit of anger," separated from his beloved friend
and co-adjutor, Paul, — left his work, and returned
home. At Corinth, there were schisms, heresies, ani-
mosities and fierce and bitter contentions. And not
only thus liir, but farther still, there were open, actucl
and scandalous sins practised ; yea, even "such forni-
cation as was not even named among the heathen."

THE CHURCH IN SARDIS.

135

(1. Cor. V. 1.) The Apostle found it necessary to
remind them, that neither adulterers, nor thieves,
nor drunkards, could enter into the kingdom of God.
In all the other Epistles of St. Paul there is sufficient
proof that all were not immaculate, " for many," says
he, " walk, of whom I have told you often, and now
tell you even weeping, that they are the enemies of
the cross of Christ ; whose end is destruction, whose
God is their belly, and whose glory is in their shaiuc ;
who mind earthly things," (Phil. iii. 18, 19.) By St.
James' Epistle we learn that a faith without works
filled the church. And by St. Peter we also learn
there were some that brought in damnable heresies,
even denying the Lord that bought them ; (2 Epis.
ii. 1,) and many followed their pernicious ways. lie
says, " they walk after the flesh, having eyes full of
adultery, and that cannot cease from sin."

Such was the state of things^ even under the pious,
watchful, vigilant inspection of the Apostles them-
selves, and the account given by the Head of the
church himself, in these Epistles, is of nmch the
same import.

How aflecting the thought, that so many among
mankind will be lost. There are but few in a Chris-
tian congregation, who sit regularly under the min-
istry of God's word, that will be saved — yea, not all
in the Christian church itself.

Thus we see that Christianity began to l)e cor-
rupted very early, and was undoubtedly consider-
ably corrupted long before Constantine, although its
course was then accelerated. The text presents a

picture of general deviations hi tlie day to which it

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DISCOURSE vir.

alludes, which had been gradually growing within
the church.

3rd. It is possible, amidst almost universal defec-
tion, to be faitliM.

Enoch walked with God, when, perhaps, he found
none to accompany him in the path. Of Noah it was
said, " Thee only have I found righteous in this
generation." Abraham persevered in i)iety, when,
it appears, there was but little of true religion cither
in the land he left, or in that to which he removed.
Lot did not defile his garments in a land full of pol-
lution, and the filthiness of the most filthy sins.
Daniel, and his three friends, stood firm to God's
truth, and persevered in his service when almost all
had yielded either to the smiles or the frowns of the
wicked. Elijali was not less faithful to God, although
he mistakenly thought he was lelt alone in his alle-
giance. And wlien millions in Israel had yielded
to the seductions of Jezebel there were 7000 found
who resisted all the pressure brought to bear upon
them, and remained true to God's covenant. ?o
also the few h^ardians, noticed here, resisted all the
evil precepts and practices of the licentious Pagans
around them, and the weakening elli^ct of the vacil-
lating conduct of their lei low professors. Example
i.s influential ; it is an abiding and unwearied kind
of solicitation, which, like a continual dropping, is
calculated to wenr down the firmest pur^jose. It is
hard to escape pure ;\nd imcontaminated, in such
cases, and requires much deep religious conviction
and unflinching resolution ; yet it is possible. Some
jxTsons make these very circumstnnces their pica

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THE CHURCH IN SARDIS.

137

for erring ; nay, they even allege, that notwithstand-
ing their desire to act otherwise, yet they find it
impossible. But, says the Jewish Legislator, " thou
shalt not follow a multitude to do evil:" or, as the
words may he rendered — a multitude of evil per-
sons. The more common the sin is, the more impe-
rative is the duty to use our utmost endeavors to shun
it. It is related of Diogenes the Cynic, that one day
when the people in crowds were coming out of the
theatre, he w^as endeavoring to make his entrance
with great difficulty ; being asked why he did so,
he replied, " this is what 1 am endeavoring to do
through my whole life," i. e., to act in opposition to
the multitude. There will be difficulty in a course
of action opi)Osed to the generality, and it will require
vigorous exertion ; but that energy should be put
forth. It is not right to plead difficulty, by way of
palliation for deviations.

4th. Such examples of firmness are pleasing in
the sight of God.

To be true to the cause oC God, and to the church
of Christ, in times of great temptation, when the
greater part of the members swerve, implies princi-
ple, cournge, fortitude, and a deep impression of the
realities of eternity. Thus Milton draws a beautiful
portraiture of Abdiel : he was

"Faithful found

Among tho fiiitliless, faithful only he."

He was resolved —

" To stand approved of God, though worlds
Judged him perverse."

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DISCOURSE VII.

We have already introduced some other examples
of firmness, and these have all had tokens of God's
approbation. There is, perhaps, no sight on earth
more pleasing to God, than to see a man in a difficult
position, surrounded by strong temptations, reso-
lutely struggling to overcome them.

Some would, perhaps, say, I will have nothing to
do with an imperfect church ; there are so many un-
faithful, unworthy persons among them, that I will go
to heaven alone, and without connexion with them.
Then, if you are better than they, why not stay with
them and try to mend them 1 If this is your char-
acter you are ju&t the persons wanted, and our
appeal to you is, not come with us, and we will do
you good ; but stay with us, and do us good. And
if you are so superior you ought to give better
evidence of the higher order of grace you possess
than to disobey the command of God. An imper-
fect church is better than no church : and depend
upon it, Christ will never commend you for acting
contrary to his own institution. The faithful Sar-
dians did not act in this manner. They still re-
mained in connexion with the Christian church,
although it was unfaithful. They knew God could
bless them when they used the means of grace, and
attended to the ordinances of the Gospel. Neither
Luther nor Wesley left the churches with which
they were connected, until they were shut out by
the opposition of the authorities of these communi-
ties. The finger of God clearly pointed out the way
before they thought themselves authorized to depart.
There is always something to be suspected in splits

THE CHURCH IN SARDIS.

139

and divisions ; their authors may complain of corrup-
tions in the church, but it is mostly a sign that there
are corruptions in their own hearts.

From the casual notices we have made of these
excellent people, we shall be prepared to expect that
their religious experience was of an exalted nature ;
and so we find it in reality. We have,

5th. A figurative description of righteousness and
holiness. They had not defiled their garments.
Holiness was considered by the Hebrews as the
garb of the soul. There are numerous representa-
tions in the Scriptures to this efTect. Those who
had on the wedding garment represent regenerated
persons; those clothed in white robes before the
throne were holy persons ; the fine linen, white
and clean, is the righteousness of the saints ; the
garments of praise denote the joyous state of the
newly converted. When it is said, " put on thy
beautiful garments, O Jerusalem," (Isa. xxxi. i.)
there is a representation of the necessity of the
church being clothed with holiness, and with every
adorning grace ; and what is there more beautiful
than holiness ! Here the Sardians are represented
as not having defiled their garments, to show that
they had maintained their integrity. They were a
holy people.

Evil actions were considered as spots and stains
on their garments. Thus in Jude, ver. 23, " hating
even the garments spotten by the flesh." Every
deviation from the path of duty is as a spot and stain
on a beautifully white and elegant garment. Per-
sons of good taste could not endure such blemishes.

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DISCOURSE vir.

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How careful we should be to avoid those moral spots,
and defilements. It is an awful thing to sully and
defile those garments which have gone through the
cleansing process of the Holy Spirit, by the means
of the blood of Christ. « He that defileth the tem-
ple of God, him shall God destroy." It was a high
comm .ndation that some had preserved themselves
pure. These eminent persons had washed their
robes, and had thus made them white in the blood of
the Lamb. Thci/ are said to do it, because the faith
which they exercise in Christ is a personal, volun-
tary act. But they also acknowledge that Christ
washes them, for they ascribe glory to him for it.
(Rev. i. 5.) And they know that in the Divine
arrangements the Holy Spirit is the sanctifier — the
agent for accomplishing their sanctification.

Their garments, thus washed, they had preserved
clean, by watching, prayer, faith, and cleaving to
Jesus. A contact with the sinful v/ays of the world
would have defiled their garments ; but by a strict
observance of the above practice, they maintained
a holy and consistent walk — a spotless purity.

Gill. Such persons arc in the way of final victory.
" lie that overcometh shall be clothed in white rai-
ment," They have overcome many things already :
but still there are many things to overcome. The
faithful saints are overcoming', they are going on
conquering to conquer. Like a hero having glori-
ously gained several victories, and proceeding to
gain others. If they act on the principles by which
they have hitherto been actuated they shall finally
conquer.

THE CHURCH IN SARDIS.

We notice, finally —

II. Their reward. « They ouall walk with mo
in white for they are worthy," &c.

Their moral fitness for the reward is noticed.
" They are worthy," — worthy to bo rewarded.
Nothing is done in an arbitrary maiuior : nothing
without just cause, either in punishment or reward.
They were worthy in an evangelical sense. They
were made meet for the reward. Their conduct
was worthy of their profession. They were fuitlilul
to the grace received, and acted up to its divine
influences. Hence,

2nd. They shall walk with Christ in white.
In some solemn investigations, where severe
tests were applied, a white garment was given to
those who stood the ordeal, as a token of that fact.
Having been found pure by the investigation, they
are proved to be worthy of such a token. It was
the custom of the Sanhedrim, when they examined
the candidates for the high-priesthood, il they judged
the candidate worthy, to give him a white gar-
ment ; if unqualified, he was sent out in monrning.
It is said that in the primitive church, the worthy
candidates for baptism were all clothed in white
garments, previous to the administration of the rite.
White robes are not only tokens of qualification,
but also symbols of prosperity, felicity and joy.
White robes were worn on occasions of festivals
and rejoicings ; and sometimes in triiimi>hal proces-
sions. Here, therefore, our Lord may intimate,
" I will head a triumphal procession in which they
shall join. They shall walk with me in white."

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1-4-2

DISCOURSE VII.

The words foreshow their glorification. The des-
cription designates the happiness and the triumph
of the dwellers in the heavenly Jerusalem.

^ird. The retention of his name in the record of
life.

The book of life is much spoken of in Scripture ;
and the insertion and retention of the names of the
faithfid in it. There may be a reference,

1 . To the Roman soldiery. There was a muster
roll, and the names of these who were cashiered for
misconduct were expunged from it.

2. To civil life. In states and cities those who
obtained freedom were enrolled in the public regis-
ters : this enrolment was their title to the privileges
of citizens. They might forfeit this privilege by
misconduct and so be struck off from the roll.

3. To the Jewish priests. "The great council of
Israel sat, and judged the priests. If in a priest any
vice was found they stripped ofi his white garment
and clothed him in black, in which he wrapped
himself, went out and departed ; and his name was
erased. Those in whom no vice was found they
clothed in white, and he took his part in the min-
istry, among his brother priests." (Maddoth, fol.
31,) — Dr. Clarke in loc.

4. To the registers of the church. The names of
those who were initiated into the church by baptism
were registered in a book kept for that purpose.
God is represented as registering those he acknow-
ledges as genuine Christians : " they are writ-
ten among the living." None but those whose
names could be found on the genealogical tables

THE CHURCH IN SARDIS.

were recognized as genuine Jews, as is evident
from the transactions of the times of Neheraiah ;
and none but those whose names God records in
his book are recognized as genuine Christians.
Ezekiel records respecting the false prophets, that
" they shall not be in the assembly of my people,
neither shall they be written in the writing of the
house of Israel." (Chap. xiii. 9.)

The great Head of the church engages to preserve
in his register — the book of life, — the names of all
those who, like faithful members of the church of
Sardis, shall preserve their allegiance, in a corrupted
and supine society, and shall persist in a faithful
discharge of their Christian duties. He will own
them as his fellow citizens before men and angels.
" I will confess his name before my Father, and
before his angels." This, heavenly Father, is one
of my faithful brethren ; O ye holy angels honor this
heir of glory !

On the contrary, David, personifying the Messiah,
declares God's judgments on his enemies, and among
the number, " Let them be blotted out of the book
of the living, and not be written with the righteous."
(Ps. Ixix. 28.)

This must signify that the name may be blotted out.
He who has once been regenerated, made holy and
happy in the favour of God, and thus fitted for eternal
life, for none else have their names written there,
may fall from grace, lose God's favour, and be left to
perish. It is sometimes thought, and said, that those
who finally fall never had grace : but here persons
who had grace, are spoken of as under the lia-

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144

DISCOURSE VII.

bility of being rejected. Let this teach us the neces-
sity of an humble dependence upon God's constant
watch fiihicss, and earnest prayer.
From the whole subject let us learn,

1. No filthy person can enter heaven ; all sinners
arc filthy and defiled, and if not washed must occu-
py that place this Apostle assigns them. (Chap. xxi.
8 ; 27 ; xxii. 15.) Ye that are unclean, come and be
washed ; the fountain stands open. And Jehovah
is anxious to reason with you on the subject. (Isa.
i. 16, 18.)

2. Backsliders must be re- washed, for they have
again defiled their garments. O bewail your con-
dition, and come afresh to the all cleansing fountain.

3. Believers ! be faithful. Set your face against
sin, in whomsoever found.

4. May Christ of his mercy and grace bring us
all to glory, honor, and immortality. Amen.

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DISCOURSE VIII.— THE CHURCH IN PHILADELPHIA.

COMMENDED AND ENCOURAGED.

Rev. in. 1-13. — " Jlnd to the angel of the church in Philadel-
phia ivrite : These things saith he that is holy, he that is true, he
that hath the key of David, he that openeth, and no man shutteth ;
and shutteth, and no man openeth ; I know thy works : behold^ I
have set before thee an open door, and no man can shut it : for thou
hast a little strength, and hast kept my wordy and hast not denied
my name. Behold, I will make them of the synagogue of Satan ^
which say they are Jews, and are not, but do lie ; behold, I mil
make them to come and worship before thy feet, and to know that
I have loved thee. Because thou hast kept the vjord of my patience,
I also will keep thee from the hour of temptation, which shall come
upon all the world, to try them that dwell upon the earth. Behold^
I come quickly : hold that fast which thou hast, that no man take
thy crown. Him that overcometh will I make a pillar in the tem-
ple of my God, and he shall go no more out : And I wx U write
upon him the name of my God, and the name of the city of my
God, which is new Jerusalem, which cometh down out of heaven
from my God : and 1 will write upon him my new name. He that
hath an ear, let him hear what the Spirit saith unto the churches,

Philadelphia was, in point of importance, the
second city of Lydia, in Asia Minor. It derived its
name from its founder, Attalia PliiIadelphus,kingof
Pergamos. He was surnamed Philadelphus from
his fraternal love. He flourished about 150 years
B. C. and was contemporaneous with the immedi-
ate successors of Alexander the Great, at the time
when they were extending their conquests. His
predecessors had entered into contest with them, and
had maintained their independence. The Romans

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146

DISCOURSE VIII.

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succeeded to his kingdom at the death of his succes-
sor, B. C. 133, and consequently this city then fell
under their jurisdiction. 1 he kingdom was consti-
tuted a Roman Province, which was the relation it
sustained in the time of St John. This city is situ-
ated on a plain, at the foot of mount Timolus, and
partly extends up the acclivity. Its site is 25 miles
S. of Sardis, and 75 miles in a direction nearly S.
of Smyrna.

In the terrible earthquake, which happened in
the reign of Tiberias, A. D. 17, and which produced
such devastating effects in all that part of Asia, this
city was, to a great extent, a sharer in its desolations ;
but it continued to be a place of considerable impor-
tance down to the Byzantine age. Such was its
strength that it resisted the Turks the longest of all
the cities of Asia. At length it was captured by
Bajazet I. in A. D. 1392. From these particulars
we conclude, that in St. John's time it was a flour-
ishing city. Its present name is Allah-Shehr — " the
city of God," or the High-town. Although at pre-
sent meanly built, it is in a state of greater prosper-
ity than almost any of the other places where the
seven churches were located ; it is next to Smyrna
in the number of resident Christians ; it contains
from 15,000 to 20,000 inhabitants, of whom 1000
are professing Christians, principally of the Greek
church : the remainder are Turks. It has 25
churches, a resident Bishop, and 20 inferior clergy.

The attributes assumed by our Lord Jesus Christ,
in addressing the Philadelphians,arc holiness, truth,
and supreme power in the church j and each of these

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THE CHURCH IN PHILADELPHIA.

147

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are exactly adapted to their circumstances. He is
holy and true, and will reject all pretenders to the
claim of being his people. The Philadelphians had
their atteution and efforts especially directed to this
object. Christ here pronounces these pretenders to
be of the synagogne of Satan, and declares thera to
be liars in instituting a claim to be God's people.
He signifies his approval of the holiness and truth-
fulness of these his faithftd people, and sanctions
their endeavors in exposing those pests to Christian-
ity. He has the key of David ; and admits, or
excludes from his church, irrespective of hereditary
pretences. He openeth and no man shutteth, and
shntteth and no man openeth : he admits and ex-
cludes without any human intericxjnce. The Phil-
adelphian church, it appears, had acted on these
principles, and would not admit any one witnin its
pale, or to any office or authority in it, without such
qualifications as Christ would approve. And our
Lord was so far satisfied with their conduct, that he
signifies his purpose to strip the vain pretenders to
ecclesiastical authority of their importance ; and to
make them come and do homage to his decided
adherents. This prediction was, in some degree,
fulfilled in the troubles which shortly afterwards
befel that locality ; but which will be fidfiUed to a
wider extent before the triumphs of Christianity are
completed.

Notwithstanding these reproofs, there are yet some
pretended churches who claim to have the keys j
they boldly assume that no one can be admitted into
tlie church of Christ except they administer tlio

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DISCOURSE VIII.

rite of admission, and that no one has authority
to administer the rite of admission except it be
granted by themselves. Bnt here our Lord asserts
that he has the keys in his hands, and that none
can open and shut but himself and undoubtedly
he will ere long prove such vain arrogators of
Divine rights to be liars ; and, at the same time,
manifest his approbation of these faithful servants
who have endeavored to expose their dogmatism.

The character of the seven churches is not very
flattering, with two or three honorable exceptions.
Smyrna and Philadelphia were the most distinguish-
ed for faithfulness. We are now to consider the
description of the latter of these eminent churches ;
that l)y the light of their holy example, we may
be guided to the path of holiness. Let us notice,

I. The commendation bestowed upon their ex-
cellencies.

The riiilaclclphians, like the Smyrnians, are com-
mended, without any mixture of censure.

Let us not forget that this is the praise of an in-
telligent observer : of him who knows the heart and
its motives. " I know thy works " — the true char-
aclcr of what is performed — the extent of tliine
efforts — how much thou hast suffered — all thy de-
sires after mc, and the efforts thou hast put forth to
advance in tlie knowledge of Christ, and in the ex-
perience of his grace — all the secret agonies thou hast
felt. Our assurance of this liict should greatly en-
coumge us in our struggles afler holiness. But let
us come to the several particulars.
1st. Thou hast a little strength.

MtaiAi^MMMiaV

THE CHURCH IN PHILADELPHIA.

149

Docs our Lord mean little absolutely, or compara-
tively ? We may suppose the former to be the
thing he intended ; compared with other Christians,
they appear to have had equal strength : they had
power to do and to suffer the will of God. It had
been put to the test and had been proved to be suf-
ficient to answer the purpose of enduring the trial ;
and they had acted nobly in their exertions in the
cause of God. But, absolutely considered their
strength, and the strength of any one, is small.

But all the strength we may possess is nothing of
ourselves ; *< without me ye can do nothing ;" " Bles-
sed is; the man wliosc strength is in thee:" " Thou
strcngthc VIC '^ ^"^e with strength in my soul ;" (Ps.
Ixxxiv. 5 ; . ; ii. 8.) " Strengthened with might in
the inner mnn ;" or, mightily strengthened in tlie
soul. Yet, even a little strength is a blessing; and
Christ dues not pass it by without notice ; and it
sliould not bo overlooked, or undervalued by us.
"If thou faint in the day of adversity thy strength
is small." Small indeed, comparatively small!

As in physical, so in spiritual things, our strength
will increase l)y exercise, or it may be lessened l»y
slothfulness. There is, therefore, a reason for praise
when it is groat, and of censure when it is small.

2nd. Thou hast kept my word.

The word of Christ is the true doctrine which ho
taught, and the precepts which he enjoined. To
keei> it is to hold it fast in all its integrity : to yield
obedience to it. It will be no small blessedness to
us if Christ shall one day jiidicinlly say to us, " Thou
hast kept my word." Here thui,

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150

DISCOURSE vm.

1. This church was distinguished for holding true
doctrine. All evangelical churches have, in the
main, the truth of Christ's doctrine ; but they may
have some little mixture of error, or may fail to ad-
rait the whole truth. It is an incomparable blessing
to have in the church of Christ the genuine, un-
adulterated doctrines of the Gospel — the whole truth,
and nothing but the'»truth. We cannot too rigidly
adhere to the plain, and obvious sense of God's word.
Every degree of distortion is wicked and dangerous.

There are too many chimerical views in religion,
and omissions of what God has plainly commanded
are numerous and alarming.

2. They were equally distinguished for purity of
practice. They lived according to the doctrine and
the precepts. This is comprehended in the sense
of keeping the word. It is possible to hold the truth
in unrighteousness to be orthodox in doctrine but
eratic in practice. But it is beautiful to see doctrine
and practice coincide with each other, and mutually
illustrate each other. This is especially the case
when the doctrines in question are such as, in their
practical development, expose their maintainers to
persecutions, insults, and trials. Such was the case
with the Philadelphians, hence our Lord terms it,
" the word of my patience." (ver. 10.) In almost
every period of the Christian church some of the most
essential doctrines of the Gospel have been frowned
upon. The maintainance of justification by faith ex-
poses Luther, and afterwards Wesley, to much oppo-
sition : and the doctrine of perfect love, or evangeli-
cal Christian pr rfection, hns met with the same fate.

THE CHURCH IN PHILADELPHIA.

151

There have been times, during the existence of
Christianity, when no man could safely profess the
Deity of Christ ; but it is an honor to hold fast
every essential doctrine, especially in the midst of
opposition. To the present time the doctrines taught
by the venerable Founder of Methodism are as clear-
ly, discriminately and faithfully preached, as they
were in the commencement of the career of our
body. May God give us grace to hold them fast :
may we clearly apprehend them, joy fully experience
them, and faithfully practice them.

3rd. Thou hast not denied my name.

They confessed Christ at all hazards. They had
peculiar temptations to deny the name of Christ in
the time of persecution . They were brought into the
heathen temples, and required to blaspheme that
worthy name by which they were called, and to sac-
rifice to the idol. But it appears those faithful pro-
fessors boldly persisted in confessing Christ. This is
much to their praise. We are called upon to confess
our religion wherever we are. In doubtful company
some persons would be ashamed that those present
should know that they professed earnest Christianity.
Some, we have seen, on being a little elevated in
position, have been ashamed to associate with their
former brethren, and have sought to worship with
the fashionable ; but, says our Divine Master, " who-
soever is ashamed of me, and of my words, in this
wicked and adulterous generation, of him will I be
ashamed before my holy angels." Some persons
have a great reluctance to profess Christianity by
an actual alliance with the church. They allege

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152

DISCOURSE VIII.

that their responsibility would become too great j but
can we engage to discharge any duty without res-
ponsibility 1 and are we warranted to flinch from
responsibility in a matter of the highest importance 1
We were never intended for isolation in any of the
concerns of life ; it is a contradiction to our whole
nature, and, in spiritual matters, the estrangement
produces a deeper injury. Were there any Chris-
tians at Philadelphia, or in any place where there
was a primitive church, and yet such Christians
live without being members of the church 1

This church, it appears, was faithful in doctrine,
experience, practice, and profession ; and this em-
braces the whole of Christianity. Let us notice,

II. The blessings granted in consideratioji
OF this faithfulness.

The promises to each church are adapted to some-
thing in their state and circumstances ; this may be
specially remarked in relation to this church. God
never permits us to do or suffer any thing for him
without ample remuneration. The members of this
church were fully compensated for their faithfulness.

Jst. They had set before them an open door.

In metaphorical language a door is any way of
entrance which affords facilities for the accomplish-
ment of a given object. An open door signifies an
entrance freed from all impediments. The words
were applicable to them ;

1. Individually. Nothing should stop their pro-
gress in higher spiritual attainments, many things
may interfere, but (lod can by providential inter-
positions, and by spiritual aitis, iiicilitatc our progress,

iir

THE CHURCH IN PHILADELPHIA.

153

and remove all impediments. What is Satan's
power] It lies only in temptation and persecution,
not in coercion 1 What is the world ? It can only en-
tice or frown, it cannot force.

2. Combinedly. He will increase their oppor-
tunities of doing good ; enlarge their sphere of
usefulness, and will remove • '\ obstructions ov^- of
the way. Plans of u uln- which they m^y
devise, shall not be counteracted, but shall have a
successful issue. Christ, by his providence, opens the
door into any useful work. Every individual, how-
soever small his talent, or howsoever limited his
opportunity, may find something in which he may
be usefully employed. Each one may do something
for God. They were to be successful in stripping
pretenders of their false assumptions, andincausin
them to submit to the truth. " Behold I will make
them of the synagogue of Satan, which say they
are Jews, and are not, but do lie ; behold I will make
them to come and worship before thy feet, and to
know that I have loved thee." The Jews were the
enemies of true Christians ; and our Lord says they
were not truly Jews, and he would cause them to
see the hand of the Lord with his church, so as to
bring them to submission, and to an acknowledge-
ment of the Lord Jesus Christ as the Messiah, sent
of God.

God always blesses a faithful church with great
usefulness. Most churches, which have been esta-
blished in sincerity, and which arc faithful to their
calling, have their 7}iisswn. There are scenes of
labor into which Divine providence leads ihcm.

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DISCOURSE VIII.

Some of the churches of the present day have their
labors directed to'the Jews ; others to the Armenians,
and to the ancient and languishing churches of the
East ; others, again, are directed to China, and to
other particiilar objects and spheres of labor. The
mission of the Wesleyans was, in the first instance,
to the masses, and to the revival of all other churches.
These objects she has been steadily and successfully
pursuing, arid to a considerable extent has accom-
plished her object. Not losing sight of our original
' calling, now we are providentially directed to regions
beyond the British empire and her colonies. The
several branches of this church are encircling the
world with their mission stations.

Some churches have their distmct testimony ;
thus the reformers had to deliver a testimony, and
protest against Popish errors. Some of the Seces-
sion churches of Scotland see it to be their special
duty to protest against the interference of the civil
authorities in ecclesiastical matters, and to strongly
uphold the Divine Headship of the Redeemer
in his church. The testimony of our church
has been the direct witness of the Holy Spirit
to our pardon and acceptance, on the exercise of
faith in the atonement and satisfaction of Christ ;
and to the doctrine of a full salvation from sin by
the blood of Christ. This mission and this testimony ,
Mr. Wesley thought, might be executed without his
separation from the church into which he was ordain-
ed a minister. And these objects were prosecuted
in that connexion until he, and more especially we
after him, have had those doors gradually shn*

THE CHURCH IN PHILADELPHIA.

155

lain-
bted
we

against us. Since then our church has entered those
open doors, and has proceeded in that course, spe-
cially directed by a divine and gracious providence.
2nd. Christ acknowledged them before their
enemies.

He engaged to give them such tokens of his ap-
probation as that their enemies should distinctly per-
ceive that their Divine Master was with them, and
that he loved them ; and to cause them to acknow-
ledge and reverence his own people. The hand at
the Lord was to be distinctly seen in the Divine
presence with them, and theii consequent spiritual
power. Perhaps, also, special interpositions of di-
vine providence were exercised in their behalf.
3rd. In preservation from trial.
First, he would grant them great support in their
trials : and because they were patient and faithful
in trials, he would engage to preserve them from
further trials. This is often the case. Abraham,
having been fully tested, does not appear to have
had any further trials. The faithfid are often hid
from those trials which fall, with unmitigated force,
upon the unfaithful.

But, it appears from the text, that there was a spe-
cial trial about to fall upon all the world, i. e., upon
all the Roman empire, called " the hour of tempta-
tion," (ver. X.) and from this they had a promise of
preservation, because they had kept the word of
Christ's patience. This happened under the Empe-
ror Trajan. In the general infliction of its evil the
keen edge was to be dulled, as far as it could affect
the Philadelphian Church.

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156

DISCOURSE VIII.

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nence. " Him tliut ovcrcometli will I make a pillar in
the temple of my God, and he shall go out no more."

Jnthe 7th chap, of the 1st Book of Kings there is an
account of lliram making two pillars in the house
of God, of his setting them up, and naming them
Jacliin and Boaz. JachLi signifies, " It shall be
established," and Boaz signifies, "In it is strength."
This man was tilled with wisdom, and that wisdom
might npply not barely to the construction of his
work, but perhaps was also evinced in the names he
bestowed upon thes«i pillars. It might be a prophe-
tic inspiration, by which he emblematized the char-
acteristics of the spiritual church. This we may
specially premise, inasmuch as Christ most probably
here alludes to the circumstance. St. Paul, James,
Cephas and John, were as pillars in the primitive
church. The promise evidently expresses what
should be the condition of these faithful people of God
— they shall be establi&hed and shall be strong. They
shall be strong and permanent supporters of the cause
of God. Stability is a great qualification for useful-
ness. " Unstable as water thou shalt not excel." Un-
stable persons are sometimes for God, and sometimes
for the world : and when they are for God, you will
find them at different times associated with some
half dozen various churches.

5th. He will have the name of God inscribed upon
him. " I will write upon him the name of my God."
He shall be labelled, or have an inscription impressed
upon him. That inscription was to be " the name
of God" — ^( the new name" — ^'^ the name of the

THE CHURCH IN PHILADELPHIA.

157

city of Jerusalem." That impression was probably
to be shown in the character, or in the outward
manifestation of a heavenly disposition.

Labelling was the affixing of a mark signifying
property : believers are God's property, and the mark
designates them as such — the intention^ or j)urpnse
for which a thing is to be employed : believers are
consecrated to God's service. Thev shall be marked
as my property ; their high destination shall be render-
ed conspicuous. They are intended to have a place in
the heavenly Jerusalem. They are consecrated to
my service and shall be my devoted, faithful, useful
people. Upon the forehead of the High-Priest was
an inscription, " Holiness to the Lord," signifying he
was consecrated to God's holy service. So the
Christian is ever to remember his high designation
to be holy, and to promote holiness. " Thou shalt
put ray name upon the children of Israel."

" 1 will," says Christ, " write upon him my new
name." Wnat is that] Almost every name had
been assumed by him already in his addresses to
St. John, and to the churches. In Chap. xix. ver.
11-16, Christ is prominently exhibited as seated on
a white horse, caparisoned as a man of war : his
name is there called " The word of God ." He was
to smite the nations, and then to rule them ; or to
subdue them with vigour. And there was on his
vesture, and on his thigh — on conspicuous parts of
his person, a name written — " King of kings and
Lord of lords." The whole description is one aj)-
plicable to a manifestation of the conquering Son of
God, through his atonement. It contains the ideas

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158

DISCOURSE VIII.

of Conquerors and Rulers. It expresses dignity,
honour and dominion. His conquering people are
badged with some name, as designed to share glory
with him. The faithful Christian says,

" The glorious crown of righteousness

To me reached out I view ;
Conqueror through him I soon shall seize,

And wear it as my due."

Encouraging his people to steadfastness, he says,
" Behold I come quickly" — thou wilt not have long
to endure ; therefore, " hold fast that which thou
hast, that no man take thy crown." All our trials
will be short, and then inexpressible glory.

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DISCOURSE IX.-THE CHTTlfCH IN LAODICBA.

tBim DSPLORABLB STATE — THREATENIKGS AND COUNSELS AD-
DRESSED TO THEM.

Rev. m. 14-18 : — ''Jnd unto the angel of the church of th$
Laodiceans write ; these things saith ike Amen, the faithful and
true witness, the beginning of the creation of God ; I know thy
worksj that thou art neither cold nor hot : I would thou werl cold
or hot. So then because thou art lukewarm, and neither cold nor
hot, I will spue thee out of my mouth. Because thou sayest, J am
rich, and increased with goods, and have need of nothing ; and know-
est not that thpu art wretched, and miserable, and poor, and blind f
and naked : I counsel thee to buy of me gold tried in the fire, that
thou mayest be rich ; and white raiment, that thou mayest be clothedf
and that the shame of thy nakedness do not appear ; and anoiivt
thine eyes with eyesalve, that thou mayest see.

The original name of this city was Diospolis, and
afterwards it was called E.hoas. It received the name
of Laodicea in honor of Laodice, the wife of Antio-
chus. It is situated in Asia Minor, on the borders of
Caria, Phrygia, and Lydia, and was the capital city
of the greater Phrygia ; it stood about 40 miles east
of Ephesus. It was a considerable city at thr time
this epistle was addressed to the church ; it tic ^ms,
from its ruins, to have been situated upon six or seven
hills, and to have occupied a large extent tii ground.
It was also celebrated for its commercf , and the fine
wool of its sheep.

The frequency of the earthquakes, which occur-
red in those parts, some ages afler, demolished the

greater part of the city, destroyed many of its in-

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DISCOURSE IX.

habitants, and in course of time drove the remainder
of its inhabitants entirely to abandon the spot. It
is now utterly ruined and deserted, and is called by
the Turks Eski-hassar, or Old Castle.

Of course we should expect that the chiurch has
been abhorrently cast out by Christ ; and the fact
accords with this expectation. There is not a Chris-
tian on the spot.

A Christian church was early formed in this
place. St. Paul addressed an Epistle to them, and
directed that the Epistle to the Ephesians should be
read to them. From this circumstance we might
suppose that they were similar in state and character,
i.r.y at that time, in a good and prosperous 'condition ;
but it appears that they both declined in the same
direction. The Ephesians " left their first love ;" they
had ceased to be warm and glowing in their devotion
and services ; and the Laodiceans were also cool, or
lukewarm. The church in Sardis was also too much
like them, for they were in a state of inanition and
dormancy.

In addressing this church our Lord styles himself
the Amen — the Faithful and True Witness — the
beginning of the creation of God ; all which terms
ap[)ear to afford a hint of the necessity of stability
and firnniess, and a reproof for the contrary.

The Amen, immediately interpreted by the True
and Faithful Witness, is he who is continually attest-
ing the truth of all that has been revealed to you ;
and confirming the certainty of all that he V '^ pro-
mised you. There is an Amen in heaven, evinced
ill Christ's wounds and blood, presented before the

THE CHURCH IN LAODICEA.

161

[bility

True

Ittcst-

you ;

1} pro-

Inced

the

Father, to all he has done in redemption, and offered
to man here on earth in consequence of it. This
word is properly an adjective, or one which denotes
a quality ; in this form it signifies firm and true. In
Isaiah, Ixv. 16, Jehovah is styled the God of Amen ;
our English version renders it the God of truth. The
word is generally used adverbially, i. e.y expressive
of the manner, or circumstances of the thing, the
same as verily , truly , certainly. It is used at the end
of a sentence, or prayer, to confirm the truth of the
assertion, and to desire the fulfilment of the petition.
When the priest repeated the words of the covenant?
or of an imprecation, and when the people added
Amen, they bound themselves by the oath, and en-
gaged themselves to the obligation of it.

The beginning of the creation of God. — The Author,
' Head, and Ruler of the creation of God.

How far does this description apply to the state
of this church 1 It appears that there is something
specially suited to Jit* I am the True and Faithful
Witness : I am firm, unchangeable, and unalterable.
I am the Author of all things, at the head of all
things, and I control all things. Their state was one
of unsettled ness — neither one thing nor another.
He was steadfiist and unalterable, always exact in
decision, and purpose. Thy conduct shall lie dealt
with according to its merits. The titles remind
them that he was faithful and true in granting all
he had promised ; for all the promises of God in
him aro yea, and in him amen, unto the glory of
God by vs. In this spirit, says the Apostle Paul, 1
guided myself in my preaching an^l movcmonts ;

162

DISCOURSE IX.

■■t,'

:!('

'. !

I so conduct myself that there should be no yea,
yea, and nay, nay, in my purposes ; and our Lord
signifies that as he was ever true, faithful and stead-
fast, in all his provisions and dealings, they ought
not to have manifested such wavering conduct, and
such want of firm purpose. It is contrary to my
character as your great Exampler. He reminds
them, also, that he is the same in his requirements,
and will surely deal with them as he has dealt with
all other persons under like circumstances.

" The Head of the church speaks to it with serious
and earnest intent, and calls for deliberate atten-
tion. " He that hath ears to hear, let him hear what
the spirit saith to the churches." The ancient
Heathen used to go to consult their oracles — the
Jews to the High Priest, that he might consult the
Urim and Thummin, to know God\s will. Here the
Spirit, the true and infallible oracle, speaks ; and
any one who wishes to be guided aright will surely
attend to this infallible voice, in this Epistle the
Holy Spirit points out errors it is essential for us all
to avoid — directs to duties incumbent on all to per-
form — gives instructions necessary for all to know.

To a Christian there is a special interest in the
circumstances of this church. In almost every
other church there is something to commend, as well
as to censure. But, it seems, when a church is sun-
ken in a state of lukt warmness, there is nothing at
all commcmlahlc: it is pure, unmitigated evil; a
blight which \vithers every flower in the fair para-
dise. They might possibly possess pure forms of
worship, and have the true doctrines of the Gospel

THE CHURCH IN LAODICEA.

163

yea,

Lord

tead-

mglit

, and

a my

ninds

lents,

twith

lerious
atten-
r what
ncient
s— the
mlt the
re the
; and
surely
Itle the
us all
per-
know.
in the
every
,s well
lis sun-
\ing at
ivil; a
para-
ms of
[Gospel

faithfully preached among them : but yet Jesiv
Christ would not commend them. All is as a stink
in his nostrils without the warmth and fervor of
heavenly love.

In the Epistle to the Laodiceans there are several
distinct particulars, so specific as to demand separate
notice and attention. There is — their state exactly
delineated — a special effort to arouse them from it —
the enforcemert of a true expression of a return to
correct feelings — and a statement of the blessed con-
sequences of that conduct. Each of these particu-
lars will furnish us with a topic for discussion and
improvement. The remainder of this discourse will
be occupied with the first of these items. We will
proceed then to notice —

I. The deplorable state of the Laodicean
Church.

It was " neither cold nor hot" but lukewarm. Thero
is heat in love, producing the fervor of zeal. " The
love of Christ constraincth us." " Its coals are as
the coals of juniper ; many waters cannot quench
love." A state of coldness is a state of unconcern.
The great things of eternity, in which all are so
deeply interested, seem to have but little effect. It
is discovered by love of ease, hatred to the cross,
want of earnestness, and by a dislike to fervent zeal.
This state is,

1st. A state of indifference and indolence.

Religion is cither true ox false. Which of these
is fact, is the lirst question which ought to engago
the mind of a human being. \£ false yii is worth
nothing J if it is worthless, it does not command

'■ ■■'•SI

;">

1 1

1 '

',1 •

i-i

164

DISCOURSE IX.

o-s: serious concern ; but if tntCf it is a tremendous
truth — it is worth every thing.

If religion is false, reject it with scorn : be cold,
and indifferent : trifle with it. But, if true, give it
your best attention : give all diligence to make your
calling and election sure.

Nevertheless there are some persons who believe
religion to be true, but who are yet lukewarm. It
does not produce an entire absorption ; they carinot
be persuaded to reject it altogether, yet they regard
it with great indifference. To such we would say,
on your own admissions, religion is everything ; it is
happiness ; it will elevate the soul ; it will secure its
safety. Therefore, embrace it, pursue it, agonize for
it ; be in earnest to possess it, and act according to
your conviction To be indifferent here is the ut-
most absurdity — the highest folly.

But, as it respects most men, they believe in the
Being of a God ; but how do they regard His char-
acter ? They believe in heaven and hell, and yet
act as though neither were objects of importance : or,
as if neither ought to influence their conduct. They
believe they have an immortal soul of more value
than thousands of worlds, and yet care more for a
trifling portion of this world — more for the body, —
than for it- Lay up a heap of treasure before a miser,
and tell him that for a limited space he may carry
away as much as he choses to gather ; and do you
imagine he would be idle 1 Yet here are inestima-
ble riches, " than gold and pearls more precious far"
— riches for eternity ; but men who profess to appre-
hend their value scarcely lay hold of any fraction.

THE CHURCH IN LAODICEA.

165

ous

old,
e it
rour

ieve

. It

ilnot

gard

.say,

;itis

re its

zefor

ingto

tie ut-

ippre-
iction.

Place honours at the disposal of the ambitions, and
they would decorate themselves with a liberal hand ;
but the highest and most unfading honours and
glories are neglected, and the lukewarm remain in
vokmtary degradation.

But why are they indifferent and indolent 1 Are
they rich 1 full ? Do they possess a sufficient store ?
Alas no, for they are

2nd. In a state of destitution.

What a catalogue of particulars in which this
destitution consists, is given in the text. The per-
sons described were —

1. Wretched.

The word signifies, the strength worn — the person
exhausted and haggard — such as arises from hard
labor, famine, or scarcity. These people had not
fed on Christ ; they had not partaken of the fatness
of the house of God.

2. Miserable.

The word signifies most deplorable. How can such
persons be happy 1 To behold them is to pity and
commiserate them, for they are in a most deplorable
state.

3. Poor.

They are really destitute, unsiipplied. They have
no riches of grace in the soul ; they are not rich in
faith or hope ; they are destitute of the favour of
God, of his image, and of the enjoyment of God.

4. Blind.

They do not possess any spiritual vision, or per-
ceptions ; they discover no excellency in Christ, and
no beauties in holiness.* How anxious was the

166

DISCOURSE IX.

\['f\

"in

hi '

h t

■'ill

3« .'

Apostle Paul that Christians might see and appre-
hend the amazing provisions of the Gospel.

5. Naked.

To complete the wretchedness they have no cover-
ing. They are destitute of the wedding garment,
and have not the " linen white and clean, which is
the righteousness of the saints. They have not those
beautiful garments with which the church is ex-
horted to adorn herself.

Picture to yourself, literally, such an object. See
a being, despicable in appearance, covered with tat-
ters, or rather, whose tatters do not cover him ; blind
withal, and wandering about, stumbling over every
intervening object, and falling into every pit which
is on the path he pursues. In addition, this poor
creature is destitute of support, pining with hun-
ger j and has notliing with which to procure a sup-
ply. His strength exhausted, and he is miserably
haggard in appearance. How deplorable the state
of such an individual ! What an object of pity ! how
he cries for help ! and yet such is the true picture
of the spiritual condition of the individuals here
described.

If we were to meet with a description of a state
of indolence and ease, we should suppose its
subjects were in the enjoyment of plenty. And if
we were to see a description of wretchedness and
want, we should suppose its subjects were all anxiety
and dejectedness, or that they were constantly cry-
ing for help and succor. But here we see that those
in' the latter position assume the condition of the
former, for the Laodicean state,

THE CHURCH IN LAODICEA.

167

3rd. Is a state of arrogance and spiritual pride.

They were satisfied with themselves, and felt no
need of faith, or of higher attainments. They went
on in easy indolence, without any vivid attention to
the Spirit of God. They affirmed they were rich,
and increased with goods, and had need of nothing.
They boasted of great attainments and possessions ;
and were ignorant of their real destitution. Does
it not almost surpass belief that persons so empty
could fancy themselves so replenished. How could
a person, so destitute as this descrij)tion under-
stood literally, implies, fancy himself possessed of a
large estate, and overflowing coffers ] He could not,
if he possesed his reason ; some individuals, who
have lost their reason, have fancied themselves
princes, and, although confined in a mad-house,
have thought they dwelt in a palace ; although sur-
rounded by keepers, have imagined they were at-
tended by lieges. The cause of tlv3 misjudgment
of those under our notice is easily accounted fur on
the score of spirituol dehmon. The God of this
world had blinded their minds.

All this may be from one or other of two entirely
difl[erent causes, under the control of Satan's influ-
ence.

1st. From Pharisaism.

The Jews, in the worst period of their history,
cried, " The temple of the Lord are we." The Phar-
isee, in the temple, boasted of many good things ;
but he was a guilty sinner, unjustified. Of the
two worshippers who stood there, the Publican rnly
went down to his house justified. Many persons,

I,';,

'HI

fi!

168

DISCOURSE IX.

1 .1

.;'iri

: II!

who boast of their goodness, have no faith, no justi-
fication, and, therefore, no righteousness.
2nd. From Antinomianism.
These boast, I once experienced religion, and
therefore am safe ; I thank God he has given me to
see, I must be accepted in Christ. Such persons
have a notional faith, and a supposed imputed
righteousness, in a false sense. I am complete in
Christ, they will maintain, and because he was meek,
humble, patient, holy, it is all imputed to me, and
I am thus accounted righteous in him, although I
have nothing of the kind in myself.

But, saitli the Faithful and True Witness, I know
thy works, I know exactly what is their real nature ;
and I "will deal with thee accordingly ; and he
plainly states what he would do. Let us, for our
own advantage, distinctly notice,

II. The treatment threatened. " I will spue
thee out of my mouth" — I will nauseate thee — I
will reject thee or cast thee away.

1st. The Head of the church has a strong hatred
to lukewarmness.

1. It is abhorrent to his feelings.
It is as though Christ said to the Laodicean
church, " Thy indifference is disagreeable to me —
as disagreeable as lukewarm water taken into the
mouth of one panting after the cooling stream. —
1 wish thou wouldst deterijiine one way or an-
other 5 for any state would better accord with my
feelings than this one. I can almost look with
more satisfaction on the man who has brought him-
self to suppose there is no God, and no truth in reli-

'tli

THE CHURCH IN LAODICEA.

1^9

gion, than on one who, professing to believe all the
reality and importance of religion, yet acts as though
they were merely trivial matters."
2. It is abhorrent to his character.
It is honest in a man, who does not believe the
truth of religion, to be indifferent concerning it ;
but for one firmly to believe it, in all its tremendous
importance, and still to act with indifference in re-
ference to it, is out of all character, and hateful to
me as the true and faithful witness. The Lord pre-
fers consistency and honesty to the reverse. A man
who acts up to principles, whatever they may be, is
more honest and upright, than one who holds even
that which is truth, in unrighteousness. Hence,
here the Redeemer says, " I would thou wert either
cold or hot ; but would rather that even thou
wert cold than lukewarm." " Woe to him that is
at ease in Zion." Woe indeed to the man who can
be easy, who will not be in earnest, when the sal-
vation of his own soul, and the souls of others, is in-
volved ; who will not endeavor to snatch sinners from
endless ruin.

3. It is abhorrent to his goodness.
There is more hope of the recovery of one utterly
cold, without any thought or profession of religion,
than there is of one who is lukewarm ; and conse-
quently the Divine Saviour expresses a stronger
disapprobation against the one state than against
the other.

2nd. He will cast off the lukewarm from his fa-
vour and protection.
He will eject from his presence such persons, like

Eii!

170

DISCOURSE IX.

Bil

one ejecting lukewarm water from his mouth ; and
then they have no share in his regards or sympathies.
The enjoyment i>l" the favour of God is the greatest
blessing on eartli ; it is next to the blessedness of
heaven ; and consequently, the loss of the conscious
favour of God is the greatest loss any man can sus-
tain. If God is not for us he is against us, and with-
holds his grace and blessedness.

Such persons ought to be cast out of the church,
not only because they have ptfc^feited all title to
membership, but because they will have a deaden-
ing, a withering, and a contaminating influence
upon others.

3rd. lie will cast off the lukewarm from all par-
ticipation in his eternal reward.

This is but the carryii^g out of the uttered threat-
ening ; for if God abstracts his favour, grace, and
blessings, he will drive such from his presence and
glory. They may cry, Lord! Lord! hast thou not
been on terms of intniacy with us? But he will
say. Depart ! I know you not ! I do not acknowledge
you!

But he does not so cast off in this world, as to be
unwilling to recci-ve the delinquent, when he alters
his c .urse ; and he will still use means to promote
such an end. He here tenders his advice, and we
are next to consider,

III. The counsel aih'REssed to them.

"I counsel thee to buy," &c. In a figinfative
manner he invites the fallen J^aodiceans to endea-
vor to obtain the highest gifts, to gain the state and
bl ssings they had lost.

THE CHURCH IN LAODICEA.

171

1st. Genuine gold — tried gold, not spurious. —
Real blessings, not imaginary, as was at present their
case. Faith is thus spoken of by St. Peter: (1 Pet.
1.7.) "That the trial of your faith, being much
more precious than of gold thr.t perisheth, though it
be tried with fire, might be found unto praise, and
honor, and glory, at the appearing of Jesus Christ."
The day of the Lord shall declare the nature of every
man's work of faith, what it is, for it shall then be
tried by fire, or by a severe test. Let us get a genuine
faith, and let us test it before hand, to know that it
is genuine. As gold procures any thing valuable,
and is itself the standard of value, so faith is pre-
cious, and obtains for us every spiritual blessing.
St. Paul prays that God would work in us all the
good pleasure of his goodness, and the work of faith
with power — a powerful faith is the instrument of
procuring all the rest. — The sum of this advice is,
" have faith in God," — exercise what you have.

2nd. White raiment. According to former expla-
nations on the terms robes, raiment, &c., holiness is
here meant. Christ is intent oh the holiness of his
people. It follows, in this place, appropriately after
faith. The Apostle, speaking of this process in the
instance of Gentile believers, says, " Purifying your
hearts by faith," — ^" Sanctified by faith in Christ
Jesus." Let us, then, come to the fountain : " wash
you : make you clean,"

" Sink into the purple flood,
Rise to all the life of God."

3rd. Eye-salve. To take away the film, and all

impediments to seeing. So everything which inter-

172

DISCOURSE IX.

b ■;■!

I J^ ;

1 1:;-

?l: •^,

If ■■

i'i

If^

'III

cepts the light of the Gospel from reaching our spirit-
ual perceptions is to be removed, by means adapted
to effect the purpose, that the glorious provisions of
salvation, when presented by the Gospel, may make
their due impression. This end will be answered
by admitting and improving the influences of the
Holy Spirit. By his divine light we may discover
every impediment to improvement in grace, and by
his power make strenuous efforts to subdue sin and
error. Then we shall have proper sentiments and
right judgments of the things of God, according to
their just value. Thus the Apostle Paul regarded the
matter, " The eyes of your understanding being en-
lightened ; that ye may know what is the hope of his
calling, and what the rich^ of the glory of his inher-
ita nee in the saints ; and what is the exceeding great-
ness of his power to usward who believe." (Eph. i.
18, 19.) " That ye may approve things that are ex-
cellent ; that ye may be sincere and without offence
till the day of Christ ; being filled with the fruits of
righteousness." (Phil. i. 10, 11.) How is it that
the deep things of God are so constantly presented
to us by the Gospel, and we are so little affected by
them 1 There is some evil, or disease in the eye :
our spiritual perceptions are not quickened, and thus
we receive inadequate impressions. Let there then
be no impediment to the reception of Divine truth
and the teaching of the Holy Spirit. Let all pride,
selfishness, and evil desire be purged away, that we
may be led by the blessed Spirit into all truth, and
be able to discern our excellent privileges and bless-
ings ; and thus be enspirited to grasp then..

I ' ' '■

■'■'I.

THE CHURCH IN LAODICEA.

173

These counsels were exactly suitable to the per-
sons to whom they were directed ; and there are
numbers in our times who need them, and who
ought to derive important advantages from them.

Howsoever far a person may depart from Christ,
yet He hates putting away, and uses means to bring
the wanderer back, as we shall perceive by the
sequel. Let us hear what the Spirit says to this
church, and arouse ourselves, that we may become
truly rich, and prosperous. Amen.

ft 'V'^

I f. /li

r I

^' ,^

i'.

1*1 '

i • i^h:

I- '

Si'

■ f ■ ■

l^r^

llilt!

iii

(iiiii

DISCOURSE X.-THE CHURCH IN LAODICEA.

A SPECIAL EFFORT PUT FORTO TO AROUSE THEU FBOM THEIB
AWFUL STATB OP INDIFFERENCE.

Rev. in. 20. — "Behold I stand at the door, and knock: if any
man hear my voice, and open the door, I wUl come into him, and
will sup with him, and he with me."

Having, in the last discourse, described the sad state
of the Laodicean church, we now come to notice
the special effort to arouse them from that dormant
condition.

In the conduct of arguments, sometimes a cause
is put after an effect, and then it assigns the reason
for the production of tlie effect. This is the case in
this Epistle : Christ culls upon the Lacdiceans to
manifest zeal and repentance, and proceeds to show
the means he will employ to bring them to that
state. But we may, with propriety, reverse that
order, and first consider the cause.

The Divine Being is benevolent, and would not
have any perish. He nsks the children of men,
" Why will ye die ?" He is determined they shall
not perish for the lack of means on his part to arouse
them. The text notices a sjiecial effort to arouse
the Laodiceans from that lethargic condition into
which they had sunk. Those whom he loves, ho
rebukes, and chastens: "O! Epliraim, how shall I
give thee up! I will make a powerful effort for
thy salvatioi^. I will take up my position against

176

DISCOURSE X.

><M

the door of thy heart, and will knock by suitable
means, that I may again have admittance granted
me. I now rebuke thee, and will proceed to chas-
ten thee."

But the perverseness and recklessness of wicked
man is utterly beyond all imagination. We are en-
tirely at a loss to designate his conduct ; it is a
hopeless case, to find terms by which to express his
true character. A great philosopher, in attempting
comprehensive classification, places the entire series
of all that may be affirmed, or denied of a thing, in
ten catagories ; but it is doubtful whether we can
place the incorrigibly wicked in any classification
where ther6 is any thing analogous to his case.
There are certain attributes that qualify certain cases
which excite intense interest ; such as a splendid
course of success— a struggling against almost insu-
perable difficulties — a voluntary submission to incon-
veniences and suffering for the good of others. But
many things may be said of human beings which
may excite our utmost attention, which are never-
theless deeply mysterious. There is a class of hu-
man beings of whom we must affirm incredible
things ; they voluntarily and resolutely refuse good,

yea.

even of the

highest

consideration — crowns

dignities, and rich possessions. They are miserable,
yet they refuse happiness. They are offered the
most surpassing riches, and yet content themselves
with abject ix)verty, and seize greedily upon trifles.
They spurn the highest honors, and cling to infamy.
They refuse a residence in a palace of light and
glory, fur the purpose of a lodgment in a den?iely

THE CHURCH IN LAODICEA.

177

dark dungeon: arid instead of the most soothing
repose, they rush upon racks and gibbets. Perhaps
you exclaim, " Impossible !" T reply, " Thou art the
man !" Thou who art resisthiu; all the overtures of
salvation, and art forcing thy way to endless misery.
Suppose a being from a portion of God's fair crea-
tion, an utter stranger to man's mysterious history,
beholding and commiserating his sufferings in
eternity, should interrogate him on the subject in
the following manner — '* How is it that the God of
goodness has doomed thee to this misery ?" " It
was my own choice!" " But, perhaps, thou wast
ignorant of the nature of the good thou didst reject,
and of the evil thou didst choose ?" " By no means.
The Sovereign of earth and heaven, sent to our
race, information concerning it : he warned us of our
folly; and raised n[» an order of men to impress it
upon us, who spent their whole lives in intreating
us to consider it, and often with weeping !" " Why
then this unaccountable conduct ]" " AV'e choose a
present good in preference !" " Then, perhaps, the
pleasure and joy it juoduced was so inteuo*^ a, -o
balance your present suffering ?" "No! ourniiflh
was sadness ; our laughter was madness ; our good
was vexation ; in short, our pursuits were \ ,uiity !"
Astonishment checks all further int[u iry . lie retires
exclaiming, " Oh ! fools that ye were ; ye sons of
Adam, why were ye not wise !"

The Infinite Majesty of heaven is knocking at
the door of our hearts for admittance, presenting the
choicest good ; and, to the present monu'nl,has been
refused : and we cannot but ask, in the language of

^i4

178

DISCOURSE X.

the wise man, " Ye fools when will ye be wise?"

The meaning of this passage is plain. It presents
the Redeemer suing for admittance into his own
temple, the heart of man. We will notice,

I. The attitude. " I stand."

The human heart is his rightful habitation. It
was designed to be his temple, where he intended
to reside, and to display his glory ; " I will dwell in
you, and walk in you ; and I will be your God, and
ye shall be my i)eople."

The attitude denotes,

1st. Temporary effort.

I stand — not sit, A standing posture is not a per-
manent posture : it is only temporary. One who
refuses a seat, and only stands, may soon depart.
The spouse, after repeated importunity, at last open-
ed the door, but found her beloved had withdrawn.
To day, just now, if ye hear his voice and signal,
open the door.

2nd. His love and compassion.

Love brought the Saviour from the skies, and from
his Father's bosom ; love l)rought him down to the
stable and the manger : love caused him to suffer
and to die. In l.'is love and in liis pity he redeemed
us, and love causes him to stand and to knock.

It is one trait in the character of our High-Priest,
that he has compassion on the ignorant and on the
wanderers.

3rd. His condescension.

Christ truly perfoi •• an act of condescension,
which is to descend to things below m so as to be
ass<:»ciated, and to mingle with them. Thus Christ

THE CHURCH IN LAODICEA.

179

stoops to the meanest individual, and seeks his society.
He whom angels adore, who receives the praises of
eternity, who is equal with God the Father : lie by
whom all things originated, and who upholds all
things by the word of his power, solicits the abject
creature to grant him admitUmce, and stands knock-
ing, as an humble suppliant to gain attention to
his request. This is unprecedented condescension.
Would an offended earthly prince stand knocking
at a rebel' s door, to requ est a reconciliation ? Would
a judge sink at the criminal's feet, and ])eseech him
to accept a pardon 1 Would a creditor in treat of a
ruined debtor to accept of an acquittance 1 Such
occurrences are yet to be reali::ed ; but even if
realized, they would be but feeble types of the con-
duct of our glorious Redeemer in his amazing con-
descension.

4th. His patience and long suffering.

He stands — he is not in litiiil and impntient mo-
tion. What a wonder he should linger. To make
one transient visit and to put ibnli one appeal, would
be a mark of great love and pity ; but he stands
until his head is filled with dew, and liis locks with
the drops of the night. Thousands of appeals have
been refused and rejnilsed in the rudest manner,
still he stands : still makes efforts for admittance !
Do not his patience and long suffering appear
remarkably conspicuous ?

5th. Earnestness and importunity.

How intent is the Saviour u})on saving the soul !
How many and how gr(.'at are tlie efforts he makca
to effect it ! Instance among other evidences,

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180

DISCOURSE X.

1 . He stands and weeps.

. Weeping he exclaims, " If thou didst but know,
at least in this day of favorable opportunity, the
things which make for thy peace, thou wouldst open
the door, and my Father and I would make our
abode with him ." The Redeemer weeping — what a
crowd of ideas it suggests ! It intimates the great-
ness of the sinner's danger, and the inexpressible
misery to which he is exposed — His willingness to
save hira from his misery — His regret at his obsti-
h^^cy — His sympathy and sorrow in anticipation of
tb' fearful result. " Alas for thee, Chorazin ! Alas
for i-hee, Bethsaida ! for if the mighty works which
weie done in you, had been done in Tyre and
Siuc-n, they would have repented long ago in sack-
cioih and ashes. But I say unto you, it shall be
more tolerable for Tyre and Sidon, at the day of
judgment, than for you. And thou, Capernaum,
which art exalted unto heaven, shall be brought
down to hell : for if the mighty works which have
been done in thee, had been done in Sodom, it would
have remained until this day. But I say unto you,
that it shall be more tolerable for the land of Sodom
in the day of judgment, than for thee." (Matt. xi.
21-24<.) The blessed Redeemer weeps not for him-
self, but for others. Even when proceeding to cruci-
fixion, he desired not * irs ad sympathy with his
sufferings, but desired Ins sympathi?' ig attendants
to weep for themselveti, and for their children, who
were to suffer such unparallelled evils.

2. He stands, entreating and expostulating.
What arguments he uses, and with what pathos

THE CHURCH IN LAODICEA.

181

know,
h the
t open
te our
kvhata
great-
essible
less to
s obsti-
ition of
1 Alas
; which
re and
n sack-
p;hall be
day of
rnaum,
Drought
h have
t would
ftto you,
Sodom
Jatt.xi.
hx him-
,0 cruci-
ith his
endants
n, who

pathos

he urges them. It is the voice of thy beloved
that knocketh, saying, open to me my sister, my love,
my dove, my undefiled ; for my head is filled with
dew, and my locks with the drops of the night. I
bring you incalculable blessings. I will save you
from ruin. Shall I depart without entrance, and
remove all my blessings with me ] "Why are you
so bent on destruction 1 why will ye die l
. 3. He stands and knocks.

This wc shall particularly describe in attending
to the next consideration.

II. The action. He knocks.
It is well understood this is figurative language,
and that by it is intimated the means he takes in
promoting our salvation. He makes an impression on
tlie soul of his wish to take possession of our hearts.
He gives some signal to awaken attention. This
action, therefore, implies the use of means to accom-
plish a given purpose. These means he has ever
ready for use.

1st. He knocks by the hammer of his word.
" Is not my word a fire, and a hammer, saith the
Lord." This hammer \\v. puts into the hands of his
ministers, and with it they often soiuid a loud alarm.
Are they sometimes too plain and pointed— too urgent
and rough 1 Suppose you were standing at the door
of a friend, and had just discovered that the house
was in flames, and that the family were sound asleep
and utterly unconscious of the danger, what woukl
you do % Would you give a very gentle tap at the
door \ Surely not ; but with vehemence and force
you would give a thundering appeal, which woidd

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182

DISCOURSE X.

vibrate through every corner of the dwelling. Ex-
cusc lis if we knock rudely. The word is profitable
for reproof and correction ; we must sharply reprove
the sinner, and correct his evil ways. Awake thou
that sleepest ; hell is enkindled around thee ; another
step, perhaps, and thou art damned ; another breath,
perhaps, and thou wilt begin endless wailings.

2nd. He tries mercies.

Merci . s demonstrate God's goodness, and show
how worthy he is of our love and service ; they
ought to soften the heart, and lead to repentance and
devotedness to God. This is God's design in bes-
towing them. He would never use harsh means
if those of a mild character were efficacious. But if
not, then ;

3rd. He inflicts judgments.

He employs penal or afflictive evil. He is intent
on our salvation by some means. If we are not
softened by mercies, or not melted by love : if good-
ness lead us not to repentance, then we cannot be
surprised if judgments should follow. Can you be
surprised if you have stroke upon stroke? God
takes away the desire of your eyes — the wife of
your bosom — but no repentance ! Then the darling
child is torn from your embrace. Still no repen-
tance, but, on the contrary, hard thoughts of God !
Then, by some dispensation of providence you are
stripped of your wealth and property ; or laid upon
a bed of sickness, and yea are visited with strong
pain, and are brought to the gate of death itself.
Happy if, under these circumstances, you do not utter
hard speeches, but turu to him who smiteth you.

THE CHURCH IN LAODICEA.

183

Even all this severe discipline would be better than
to be suffered to go down quick in^ hell.

God knocks, and calls, and has long been doing
so. Do you hear his voice 1 Will not these means
excite attention 1 although many resist, yet many
an obdurate heart has been subdued by methods of
this nature. The experience of m.any of God's
people, when uttered, commences with this acknow-
ledgment, " I was chosen in the furnace of affliction."
But, alas, these efforts often prove ineffectual, and
many, after all, remain impenitent ! and thus after
their hard and impenitent heart treasure up wrath
against the day of wrath, and revelation of the
righteous judgment of God. It is a lamentable fact,
that some will not be alarmed until actually they
fall into hell. This remark will introduce us to our
next observation.
III. The implied refusal op admittance.
The door is shut and secured. " If any man open
the door." The impenitent sinner keeps the Lord
of glory knocking, and does not open the door.
What is it that excludes him ? The door is barred ;
1st. By ignorance.

This was evidently the case with the Laodiccans
as the former part of our Lord's address positively
declares. They affirmed they needed nothing, and,
therefore, sought for nothing. Poverty of spirit
alone leads to mourning and seeking. He that is
wilfully and resolutely ignorant of his destitution,
want and danger, will never make application to the
Saviour for relief.

2nd. By prejudice.

184

DISCOURSE X.

I: >

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iii

,!:i ii ; ■

,&\

Tlic powerful effect of proiudicG in influencing
tlie mind, and in preventing a right judgment, is
well known. The veil is on the heart, and, there-
fore, there is a feeling of rcpnu lance and antiprilLy
ngainst religion, which results in a violent opposition
to it. The door is not only kept closed, but a cry
is issued of, " away with him," " or, depart from lis :
we do not desire the knowledge of thy ways."

3rd. J3y pride and self will.

The pride of 111 human heart is such that it is
ever looking for distinction and honor: and the
prtiud think they wiJl lose all esteem, rank, honor,
and station, if tluy become earnest Christians. In
the days of our Lord many believed in Christ, that
is, thoy saw his claims to the jMessiahship were well
established ; bat did not confess him for fear of the
Pharisees, lest they should he put out of the syna-
gogue, for they loved t lie praise of men more than the
praise of God, an.! consequently they resolved against
being the discipJ'^s of Christ. Ah ! here is the point ;
the fjxshioutAbie will not invite you to their assem-
blies — their fetisis S And you love the praise of men
more than the praise cf God. You cannot endure
it — so you refuse the Saviour, and bow in submis-
sion to your fellow mortal. If it were known that
Christ came in at your door, or if you were heard
to pray to him, the fashionable part of society would
never acknowledge you.

4th. By carnality and the love cf the world.

This is a stubborn l^andiance. This Achan in the
camp has ojten made Israel turn back in the day of
battle. The world is a fit oliject for a carnal mind

THE CHURCH IN LAODICEA.

185

encing
lent, is
, there-
tipalLy
position,
t a cry
rom us :
rs."

hat it is
and the
;, honor,
ans. In
list, that
'■ere well
IV of the
he syna-
than the
I against
le point ;
r assem-
e of men
It endure
suhmis-
iwn that
e heard
;y would

Iria.

In in the

|c clay of

il mind

which hates God and all godliness. Ye cannot serve
two masters — Cod and Mammon. You will, and
must, hold to one and reject the other. If you wor-
ship Mammon, Clirist will be excluded.
5th. By self- righteousness.

The Scribes and Pharisees rejected the counsel
of God against themselves; they justifiod them-
selves, and did not see their need olbeinii , i.>lified by
Christ. The Pharisee went from the . >1 (3 with-
out approaching, or appealing to Clirisf 1 went
home Without justification. They that be whole
need not a physician, but only they that be sick.
The sick will say, come Lord and heal me : the
whole, or self-righteous will reject him.

6th. By unbelief.

Every sinner is an unbeliever. Sinners do not
believe the danger of rejecting Christ, nor the bles-
sedness of receiving him. While Christ is weeping,
because they are standing on the pivot of destruc-
tion, they are full of hilarity, mirth, and enjoyment.
Alas ! they will not believe how near they may be
to destruction. Did they really believe all this they
would flee to Christ and gladly accept his proffered
salvation.

Any one of the above mentioned evils interposing,
or all of them together, serve as bars to the door of
the heart, and the deluded transgressor refuses en-
trance to the waiting Saviour.

If Christ ever does enter, we must open the door ;
he docs not force an entrance. Religion, and the
service of God is a free will offering ; we are soli-

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186

DISCOURSE X.

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cited and persuaded, and have motives presented to
induce us, but we are not coerced.

Opening the door is the result of hearing his
voice, or otherwise attending to his request and de-
mand, by means of bestowing a due regard to his
word, providences, and spirit. The soul must pay
attention. In the theory of perception, it is held
that if the mind do not attend to even an audible
voice, we receive no impression : and it is so in spi-
ritual perception ; we must hear the voice of Christ,
the soul must be all attention ; and on hearing we
must yield to the request and open the door ; we
must remove those bars. We must make prejudice,
pride, carnality, love of the world, and unbelief,
give way ; and when Chris' knocks we must open to
him immediately, saying, " It is the voice of my
beloved that knocketh, saying, open to ma my love ;
behold he looketh forth at the windows, showing
himself through the lattice ; I will open to him, and
admit him with alacrity. Make haste my beloved,
and be thou like to a roe, or to a young hart upon
the mountains of spices." Happy are they who thus
open to him, who is altogether lovely.

But this shall lead us to notice,

IV. The blessings resultin* from a compli-
ance WITH THE REQUEST.

He will come into the heart, and take up hia
abode there ; and then ensues,

1st. A divine feast.

" I will sup with him." Observe the import of
this figurative promise. The principle meal was at
supper time. Their feasts were generally a supper.

, ,! >". '

THE CHURCH IN LAODICEA.

187

lented to

iring his
t aad de-
,rd to his
must pay
it is held
in audible
i so in spi-
I of Christ,
learing we
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; prejudice,
a unhelief,
lUst open to
Dice of my
3 my love ;
s, showing
;o him, and
ay beloved,
hart upon
sy who thus

A COMPM-

take up his

■le import of

eal was at

ly a supper.

not a dinner ; hence Christ emphatically promises
to specially feed — to splendidly entertain those who
open the heart to receive him. He brings his pro-
visions with him. He will refresh with the gifts
and graces of the Holy Spirit — the wine, and milk,
and honey of Gospel grace : to make believers par-
takers of all the benefits of his death and passion.
He will bestow whatever is good, safe, honorable,
and happy, as far as is consistent with our real ad-
vantage. There is also conveyed the idea of de-
lightful fellowship with Christ. None but friends
can associate at a feast — and none but those with
whom there can be the kindest familiarity.

*• Blessed are they which are called to the mar-
riage supper of the Lamb." — " Lord how is it that
thou wilt manifest thyself unto us, and not unto the
Avorld."

2ud. But all the intercourse and enjoyment will not
be in this world. The believer shall finally dwell
with him above, and feast with him at his table
there — " He with me." What a feast will that be !
Human language cannot describe it. The con-
scious experience of the believer, who has fellowship
with the Father and with his Son Jesus Christ,
affords a rich foretaste of the royal banquet. Bnt the
inheritance will exceed the earnest. " We know not
what we shall be, but we know that when he shall
appear we shall be like him, for we shall sec him as
ho is." The feast will surpass all mere human notions
of grandeur and munificence, and the capacities
of the guests will be so refined and exalted as to })c
lor ever susceptible of increasing and perennial ••n-

e^tmimmmmmmmmsmmmsmamm

188

DISCOURSE X.

joyment. " Blessed are they which do hunger and
thirst after righteousness for they shall be filled."

Let me unite my voice with that of Christ, and
call upon you to open the door. He stands knock-
ing at the door, and by me, as an instrument, he is
Rocking to-day. Oh ! admit your Saviour as your
Divine guest. Tear away every thing that keeps
him out.

Perhaps he has given the last knock, and is ju«t
about to depart from the door. Rise up, make haste
open the door, and invite him in, before he has
quite departed, and your case be rendered hopeless.
** Be wise to day, 'tis madness to defer."

erand
ed."
st, and
knock-
it, he is
as your
t keeps

1 is just

ke haste

he has

lopeless.

DISCOURSE XL— THE CHURCH IN LAODICEA.

BEMINDED OF A PROOF OF AFFECTION AND EXHORTED TO ZBAJk

AND REPENTANCE.

Rev. III. 19. — " As many as I love, J rebuke and chasten : b§
zealous therefore, and repent.

In this portion of the address to this church our Lord
Jesus Christ urges a true expression of a return
to a better state ; instead of hikevvarm inactivity, he
enforces zealous animation. He says, " I have been
arousing, by earnest appeals to thy understanding,
affections and feelings, because I wish to promote
thy welfare ; for, " as many as I love I rebuke and
and chasten." Regard this my conduct and deal-
ing as an evidence of my desire to promote thy wel-
fare, and arouse thyself from thy lethargy : " Be
zealous and repent." Let your hearts be enflamed
by love, and manifest true zeal."

We shall be under no necessity to exercise our
imagination in picturing an ideal character to answer
the description of a languishing professor — the reality
will readily present itself: neither need we wan-
der far in search of such a character, for the Laodi-
ceans were not the sole representatives of deprecia-
ted religious feeling; but the type of a class which
but too frequently exemplifies it in the present times.
They are but too prevalent every where ; perhaps
we need look no farther than into our own hearts,
and we may find the monster lurking there. All

mim

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190

DISCOURSE XI.

therefore, that can be said on this case is applicable
to us.

We have here two duties enjoined upon us — re-
pentance and zeal. Repentance, because there is
some matter for regret ; and zeal, because we have
declined in fervor. Zeal is to precede repentance —
to be in repentance — to be continued after recon-
ciliation is effected. It is proper to notice repen-
tance prior to permanent zeal.

A true Christian will always feel the spirit of re-
j>eiitance : he will always be sorry for having sinned
against God. And there are many who make new
work for repentance after having believed.

We shall have no occasion, in this place, to consi-
der repentance in its abstract nature, or in its gene-
ral application; but as specially applicable to all
vusQs similar to the state of the Laodiceans.

To all such we say, repent of the fact that ever
you relapsed into the state of lukewarmness. Holy
shame should cover us. We ought to reflect how
different are the feelings we possess to those we
ought to have cherished, considering the holy solem-
nities with which we have been conversant. — We
should consider what we might have been, and what
good we might have done. Let true sorrow have
its due operation : sorrow for having, on our own ac-
count, deprived ourselves of so many privileges and
rich manifestations of grace ; and for having robbed
God himself of his rightful service in us. Review
the steps that led to this sad state, and abhor each
one J and then s€?ek a melting, affecting, strong de-
girc to realize the state you have lost. " Oh ! that

THE CHURCH IN LAODICEA.

191

able

— re-
;re is
have
ice —
eeon-
epen-

of re-
sinned
e new

1 consi-
5 gene-
to all

at ever
Holy
ct how
ose we
solem-
.— We
^d what
have
»wn ac-
;es and
robbed
cview
»r each
>ng de-
ii ! that

I were as in months past, as in the days when God
preserved me ; when his candle shined upon my
head, and when by his light T walked through dark-
ness." Firmly resolve upon a different course.
The exhortation is, " be zealous."

This part of our Lord's advice we shall consider "
more at large, therefore, let us notice,

I. Its nature.

The religion of Jesus Christ calls for the entire
vehemence of the soul, and for a calm moderation in
worldly things. " No man can serve two masters,"
and especially when these two are God and Mam-
mon. They are opposite to each other, and they
are each absorbing: whichever receives the most
devoted attention will soon absorb all the affections
and feelings. We must pursue the world, as far as
necessary, without undue affection ; and the things
of God with our entire, undivided soul, or else w^e
shall not serve God at all. If God is to be our mas-
ter, the w^orld must have no control over us.

In the advice our Lord Jesus Christ recommends
to the Laodiceans a state of affection and feeling to
be attained which is the entire counterpart of the
one into which they had unhappily lapsed.

The original word in the New Testament, in its
primary import, signifies heatj such as the heat of
boiling water ; figuratively, applied to our affective
constitution, it signifies any warm emotion, or affec-
tion, which moves the mind. Thus, in the Hebrew
language, with different constructions, it stands for
jealousy of a rival (Gen. xxx. 1 ;) jealousy in ma-
trimonial life (Numb. v. H j) to be envious of u

192

DISCOURSE XI.

person (Gen. xxxvii. 11 ; xxvi. 14 ; Psa. cvi. 16 j)
so also in the original of Acts v. 17 ; anger and in-
dignation (Prov. iii. 31 ; vehement desire. Tho
root of the word in Hebrew signifies jealousy, which
is the injured feelings of slighted love and affection,
. tinged more or less with revenge. True zeal is
marked by a resentful feeling of dislike to every
thing which stands in the way of the interests of
God and his cause, and the warmth, ardor, and ac-
tivity of exertion in promoting them.

It is a mixed passion composed of grief, anger, fer-
vent love, and desire. Under different circumstan-
ces these are variously combined. What a man
loves he desires to see honored, and is grieved to see
dishonored.

The essential meaning of the word, freed from
these varieties of construction, is fervor, intensity,
earnestness, and ardour.

Zeal is not a particular grace, but a qualification
which is in all, and requisite for the right perform-
ance of every duty : no action will be acceptable to
God without it.

Bearing in mind the above particulars, we may
say, zeal is an intense emotion for or against any
thing, stirring up the whole soul in vehement desire,
and promoting a vigorous action to accomplish any
object deemed of importance, which we desire to see
accomplished.

Any of our passions being moved by a religious
feeling, either fur any thing good, or against any
thing evil, is termed religious zeal ; but to come
properly under the denomination oi religious, it mi^t

■ J 1

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THE CHURCH IN LAODICEA.

193

16})
id in-

Tho
ivhich
action,
seal 13

every
rests of
ind ac-

rer, fer-

imstan-

a maa

[d to see

ed from
atensity,

Lification
perforin-
iptable to

we may

linst any

int desire,

plish any
sire to see

religious

linst any

to como

J, it must

be strongly mixed with charity or love. There may
be a small degree of love without zeal. It requires
love ill a high degree to constitute zeal, for true re-
ligious zeal is no other than the flame of love for
God's honor and glory, and a warm concern for the
welfare of our own souls, and for the souls of others.
The truly zealous, love God sincerely, their brethren
fervently, and wish to spend and to be spent in the
cause of God.

Zeal may be either true or false. True religious
zeal is a good thing ; of this no one can doubt. It
is good in every other thing, especially when difficul-
ties are to be surmounted ; and religion is more im-
portant than any other thing. In religious matters
we cannot be too zealous ; yet the most wicked
and pernicious fruits spring from a false zeal.

In order to avoid the^e deadly fruits, it is of great
importance so to characterize true zeal as to distin-
guish it from its counterfeits ; especially since in our
times there is an apparently considerable zeal mani-
fested in various directions, which, when n9*;owly
BCrutinized, does not turn out to be genuine. In
order to avoid let us first detect.

It will be readily admitted that true zeal is opposed
to a neutral, careless and lukewarm spirit in reli-
gion, such as the Laodiceans are charged with, and
which Christ detests. He recommends zeal. It is
His special aim in his address. In our remarks we
do not guard it against its counterfeits, but merely
against its opposites ; and this is important ; yet we
cannot judge of zeal merely by warmth and activity.
Let us then proceed to discriminate,

mr^

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£< 4

194^

DISCOURSE XI.

1st. True zeal has a right emotion by which it is
stirred.

Anger and love may be its ingredients at one
time, and pity and love at another time ; but love
must always be its amalgamating principle. Love
is the principal emotion by which it is originated.
There may be a zeal stirred by emotions in which
love has no part. Passion and prejudice, combined
with superstition, result in fanaticism, which is car-
ried out with a hot, mad zeal ; full of pride, unrea-
sonableness, intolerance and persecution. We have
many painful instances of a zeal of this kind ; such
was possessed by the Apostle St. Paul, before his
conversion, and by the Pharisees generally. " Con*
cerning zeal," says he, "persecuting the church."
Pagans, Mahomedans, spurious Christians, or any
other class of men, may be actuated by it. The
Pharisees encompassed sea and land to make one
proselyte, but not out of love for his soul, for they
made him tenfold more the child of hell than before.
This zeal has kindled the fires of persecution. A
man may possess apparent extraordinary vigor, by
partaking of some stimulating potion, or by burning
fever ; yet this is not true natural vigor ; it is a
mere delirium, which is but evanescent ; it will
evaporate, and leave its subject weaker than before,
if it do not become utterly deleterious, and end in
destruction. This is a true illustration of false zeal.
Many despisers of warm and fervent religion en-
deavor to bring it into disgrace by confounding
zeal with fanaticism ; but the two are clearly
distinct. And we ought to have our souls stirred

f I,

THE CHURCH IN LAODICEA.

195

jhitis

at one
ut love
Love
filiated.

L whicH
>nibined
h is car-
j, unrea-
W'ehave
id; such
)efore liis

« Con*
church."
3, or any
rit. The

ake one
I, for they
lan before.

lution. A
vigor, by
,y burning
ir; it is a
[f, it will
lan before,
Liid end in
false zeal,
[eligion en-
,nfounding
je clearly
)uls stirred

to their inmost depths by a proper zeal for God, his
cause, and our own soul's happiness.

2nd. True zeal must have aright dtject^ on which
it is exercised.

It sometimes spends itself for opinions in religion
only ; or for a part of religion, and not for the whole j
or in the use of means which reliirion docs not sane-
tion ; or, again, for forms and ceremonies, which are
not essential, and not commanded in holy writ.
The Jews had a warm zeal for the ceremonial law,
to which was appended the numerous acquisitions of
tradition. Such was that zeal without knowledge,
of which the Apostle speaks, as applicable to the
Jews (Rom. x. 2.) A proper knowledge would dis-
cover the fitness of the object, and whether it was
right or wrong. We certainly ought to have a
knowledge of the cause for which we are zealous.

It is good to be zealously affected always in a good
tiling ; that is, it is important to have a good object
to which we direct our efforts, and then to be zea-
lously affected towards it, so as to pursue it with
vigor.

We should, however, be quite sure that the object
in which we propose to engage is good. Joshua asked
Moses to forbid the seventy inspired men to prophesy,
because they did it not in such order as he judged
proper ; but Moses replied, " Would God that all
the Lord's people were prophets, and that the Lord
would put his spirit upon them," (Numb. xi. 29.)
The disciples of our Lord saw some casting out de»
vils in Christ's name, and they forbid them, because
they appeared not to follow Christ in a pajticulai

' I

196

DISCOURSE XI.

ffi. j , iJ'/,

order ; but Jesus replied, forbid them not, for they
cannot be against iis. And there are many persons
who cannot bear to see any pursue even a right
object, if they do not concur with themselves in
every punctilio in carrying it out. Often times thero
is much zeal spent and wasted on objects which
are not good. Would to God it were spent on ob-
jects of real utility. Wherever we sec persons
having an excellent object in view, and are zealous
in pursuing it, we ought to respect them, and bid
them God speed.

3rd, True zeal must be directed to a right end.

The end Ave ought always to aim at is the glory
of God, and the happiness of man. True zeal does
tiot act ostentatiously to catch the eye of man ; but
as under the all-searching eye of God. The object
might be good, but the end we propose to subserve
might not be right ; we may do a good thing, but
it may be sin to us, because our eye is not single to
the glory of God ; we might have in view our own
personal honor, or the glory of a sect. There were
some who zealously preached the Gospel with no
other end in view but to increase the Apostles'
afflictions. " Whatsoever ye do, do it unto the Lord
— Whether ye cat or drink, or whatsoever ye do j
do it to the glory of God."

4th. True zeal must be carried out in a right spirit
and manlier.

We should ever consider for what purpose it is
exercised, and under whose inspection ; then true
humility and meekness, with patient endurance,
will characterize it. When it is mingled with

THE CHURCH IN LAODICEA.

197

r they
ersons
L right
vcs in
s thcro
which
on ob-
pcrsons
zealous
md bid

end'
tic glory
eal does
lan; but
10 object
subserve
ling, but
single to
our own
re were
with no
lApostles'
the Lord
!r ye do ;

\ght spirit

)0se it is
then true

idurance,
ked with

pride and an irascible temper, it will be reproved
by him who said, " The zeul of thine house hath
eaten me up !" When the Samaritans did not re-
ceive our Lord, the A[)ostles were so incensed
against them that, in their warmth of feeling, they
requested him that they might call fire from heaven
to consume them as Elias did ; our Lord rebuked
them by telling them they knew not what manner
of spirit they were of. True zeal will neither bo
hasty nor sanguinary ; it will have that charity which
sufFereth long, and still is kind. A wrong spirit,
in an ardent course of action, is exemplified in the
conduct of Jehu : He drove furiously ; he said, come
see my zeal for the Lord. But his heart was not
right with God ; self was predominant ; affecta-
tion was plainly discernable, at the same time also,
indifference to the true object of liis mission was
but too manifest.

5th. Zeal, to prove itself genuine, must not bo
temporary,

" It is good to be • zealously affected always in a
good thing." It should not be a meteor which
blazes brilliantly for a time, but soon expires, or
like a vivid flash of lightening, which, with its sud-
den glare, penetrates into the most intricate nooks,
but immediately leaves all still darker : but like a
standing pillar of fire, enlightening the camp at all
seasons. The lamps in the tabernacle were never
to go out, but ever to be kept burning, fed incessantly
with fresh oil, an emblem of the Christian's zeal,
fed by love. St. Paul was instant in season, and out
of season. Permit me to ask, are you zealous?

1 .^

■ ' i

1 -^t

1 .:
-r

!|$^

I ii:i

198

DISCOURSE ri.

Have you the cause of God at heart 1 Do you feel
a strong desire to promote the glory of God, and the
salvation of your fellow men 1 Do you toil at this
object witli becoming assiduity?

Let your zeal be of the genuine kind j and exer-
cise it incessantly.— Consider,
II. The objects of zeal.
We have said that a right object characterizes
true zeal. But the objects require a more particulai
consideration.

1st. They regard ourselves.
1. True zeal will first show itself here } else we
shall have to lament, " they have made me keeper
of the vineyards ; but mine own vineyard have I
not kept." Thiit zeal is worth notliing which docs
not evince a primary and strong desire after inward
personal holiness ; and to have every action accept-
able to God. It is eosy to make a great noise and
pretense, but docs our zeal begin at home in our own
heart ; if not it is abominable in the eyes of God.
But if the root of the matter be in the heart the pos-
sessor will be anxious to acquire additional degrees
of information, conviction, and impression of God's
will concerning him.

A true Christian desires to do the will of God,
he ever prays, what I know not, that do thou teach
mc. He desires to have his duty made clear to his
mind. The Apostle prayed for tho Ephesians that
God would give them the spirit of wisdom and rev-
elation in the knowledge of^ him ; and that the eyes
of their understanding being enlightened they might
know and npi>reciate their gr:at privileg«^s and

THE CHURCH IN LAODICEA,

199

jrou feel
and the
1 at this

ad exei-

actdiizes
mrticulai

; else we
ne keeper
rd have I
fThich doc«
ter mward
on accept-
noisc and
in our own
cs of God.
irtthepos-
inl degrees
■n of God's

lU of Cod,
thou teach
3lear to his
esians that
and rev-
[at the eyes
Ithey might
lilcgcs and

destination. For the Philippians he prayed that they
might abound in knowledge, so that they might ap-
prove things that arc excellent. And prayers of a
similar character arc interspersed throughout the
scriptures. The person who feels the importance of
the subject will himself fervently pray for this
blessing.

2. Each one will be anxious to acqnire additional
strength and power to perlbrm what he discovers to
be duty. His zeal will lead him to give all diligence
to make his calling and election sure, and to grow in
grace. He will be decj)ly anxious to let his light
shine before men that they seeing his good works
may glorify his Father in heaven ; and that, by this
means, he may not hurt or hinder others. And then
that he may have strength successfully to exert
himself in actual objects of specific usefulness.

2nd. They extend to others.

They require us to use every effort wc can devise
to do good to the souls and bodies of our follow men,
especially to win souls to Christ. True zeal will
prompt a real Christian to give his all — ease, honor,
pleasure, wealth, life, and all he has. He v.'ill say :

" My life, my blood I here present,
If for thy truth thoy may be spent."

No good man wishes to go to heaven alone. That
zeal is false which does not begin with the regula-
tion of our own hearts, but that is illiberal zeal
wliich stops where it begins; it will extend through
tlie whole sphere of its possessor's influence. If we
do truly wish others to go with us to the heavenly
Canaan, we sliall use effort to induce them to do so.

1 1 w

IJOO

DISCOURSE XI.

!t:;!'

.!»

Knowing the terrors of the Lord we shall endeavor
to persuade men. Being constrained by the love of
Christ, we shall strive by a divine impulse to make
dead men live. We shall use all the arguments we
3ire masters of to pluck the brands from the burning.
It is now my duty,

III. To ENFORCE THE EXHORTATION BY ARGU-
MENTS ADAPTED TO THE CASE.

1st. The claims God has upon oiu: most earnest
and active services require it.

lie has a claim upon our gratitude and obcdieJtce.

Consider what he has done for us ; lie has made
us what we are. The members of our bodies, the
powers and faculties of our souls, are adapted to afford
pleasure and liap}>iness. lie has granted, and pre-
served us in, life ; and in such circumstances as are
calculated to render life felicitous. He has given us
his Son to become our Redeemer, so as to put within
our reach eternal happiness. He has provided am-
ple instructions, abounding grace, and efficient influ-
ence, to afford us assistance in securing eternal bles-
sedness. We ought to resix)nd to all that Christ
does for our benefit. Because I chasten, be zealous
thcrcfofc and repent. He makes a demand upon us
for earnestness. He frequently calls for entire and
fervent dcvotedness. The slothful professor, as far
ns he is concerned, frustrates the whole design of
tho (lospel.

By these obligations Cod has a right to demand
our zealous services. The " mercies ot Cod" ought
to excite a fervent zeal in every heart.
2nd. Our circumstances demand it.

iE CHURCH IN LAODICEA.

201

eavoT
ove of
make
tits we
irniBg.

Augu-

earnest

cdience.

IS made

dies, the
to afford

and pre-

es as are
given us
it within
,dcd am-
3nt influ-
nal bles-
it Christ

^e zealoua
\ upon us
ntirc and
lor, as far
design of

demand
)d" ought

Surrounded as wc arc by enemies, if wc would
live safely, and conquer them, wc must be vigilant
and active in our efforts against them ; and henco
immediately follows the text, " To him that over-
cometh will I grant to sit with mc in my throne."

3rd. The immortality of our nature urges it.

Wc shall have an eternity of cither happiness or
misery ; surely then it behooves us zealously to
seek the welfare of our souls. And if our souls aro
precious, equally so arc the souls of others. Sinners
are perishing daily : they will soon be out of our
reach. Instantly seize them in the arms of faith,
prayer and effort. What glory and happiness im-
mortal souls arc capable of! I could wish, said the
Apostle, that myself were accursed from Christ for
their sakcs. Forgive their sin, said Moses, and if
not blot mc from thy book.

4th. Example c?? forces it.

With what earnestness men work out their own
damnation, drawing iniquity with cords of vanity
and sin as with a cart rope ! " The children of this
world are wiser in tlicir generation than the children
of light," — they act more zealously. Should not
this stimulate us '{ To gain an cnrthly inheritance
they rise early, late take rest, and cat the bread of
carefulness. Should not we to gain a heavenly in-
heritance be more earnest than thoy? Ou2;lit they
to surpass us? The disciples, when M'itn(\^sing tho
untiring efforts of their Lord, were reniiuded of what
was written of him, "The zeal of tliiiie house hath
eaten me up." Should not we co-ojjerate with him 1
Docs he not say, "Take up thy crobs and follow me ?"

■r

202

DISCOURSE XI.

I'! ■■(.
.. . «i

)|.^'./

^«

There is a bright cloud of witnesses among the
eminent saints. In addition to other ancient wor-
thies hear the Apostle exclaim, " I count not my
life dear to me, if I may finish my course with joy."
Witness a Fle*eher dying daily, and sinking into
the will of God, and soaring into all the heights of
seraphic love. A Wesley spending his whole life,
time, talents, and property, in promoting God's cause.
Such instances crowd upon us. What unfeigned
piety ! What prodigious labours ! Will not our
supineness be put to the blush 1

5th. Another cogent reason for the exercise of
fervent zeal for Christ is, we can never do too
much. We cannot be righteous overmuch. If
we were in danger of exceeding what is strictly
proper, in concern and effort, then we might fear.
To witness the careful adjustment of effort, which
most men exercise, one might think the Scriptures
were full of cautions against zeal. But after all
we can do, we are only unprofitable servants ; Chris-
tians, when dying, have never lamented that they
had done too much, but always that they had done
too little. Can we be exalted too highly in heaven 7
Is it possible our crown can be too brilliant ?

1. Have we been in earnest for our own souls ; to

" Deeper sink, and higher rise,
And to perfection grow."

2. Have we lost any degree of that fervor we
once possessed. Let us remember from whence wo
are fallen — be zealous, therefore, and repent ; such
declension is aggravating to God. " The backslider
in heart shall be filled with his own ways." God

THE CHURCH IN LAOiilCEA.

203

ngthe

it WOT-

lot my
h joy."

ng iii^
sights of

lole life?
's cause,
nfeigned
not OUT

jercise of
sr do too
much. 1*
is strictly
light fear,
ort, which
Scriptuies
: after all
tts-,Chri9-
that they
had done
En heaven 1

Intl

rn souls; to

would have us urge on to perfection. " Wherefore
the rather brethren give diligence to make your
calling and election sure, fbr if ye do these things
ye shall never fall. For so an entrance shall be ad-
ministered unto you abundantly, into the everlasting
kingdom of our Lord and Saviour Jesus Christ."

fervor we

Iwhence wo

jpent ; such

backsUdct

rays

?»

God

DISCOURSE XII.— THE CHURCH IN LAODICEl.

■HOOITRAOED TO REPENT A50 TO BE ZEALOUS BT A STATEinW
OV THF1 BLITSSSD CONSEQUENCES OP CONQUEBINO EFFORT.

Rev. III. 21, 22. — " To him that overcometh will 1 grant to sii
with me in my throne, even as I also overcame, and am set dovm
vrith my Father in his throne. He that hath an ear, let him hear
what'Jthe spirit saith unto the churches.

Respecting the Laodicean church, we have already
observed the low state to which they had, hy thei?
unfaithfulness, been reduced — a state awful to con-
template, and much more so to participate in. The
compassionate and condescending measures carried
out for their recovery, in which our Lord shows his
deep anxiety that they should live. — A trae and
proper state of feeling and disposition enforced upon
them, by which again we see outbeaming the glori-
ous rays of his love. — We now come to consider the
inducements offered to a zealous repentance and
perseverance in the ways of godliness, by an exami-
nation of the blessed results of such conduct.

When any enterprize is proposed to a person,
the almost invariable inquiry is, what is the com-
pensation t Will it be an adequate remuneration t
All kinds of labor bring a suitable reward or com-
pensation. Every promise of payment is for valuo
received ; and it would be unlawful to claim it
otherwise. We do nothing for God without a re-
Ward J and God will not reward without previowi

■: f

m
m

'is

Iff

206

DISCOURSE XII.

labor. When the great spiritual contest is proposed,
if you ask what is the recompense ? it is here stated,
he that overcometh shall be enthroned.

There is an equivalent between ordinary labor,
and the wages, or the compensation : but in this
case it is entirely and radically different. The re-
ward is a gift — a grant ; it is through grace, or favor,
for we cannot claim it as a matter of right. It
utterly surpasses the labor. We work, but although
it be for grace, yet it is always through grace ; and-
the reward is all of grace. Christ is the Benefactor :
he purchased every blessing for us. In him all
fullness dwells ; he received gifts for men as the
result of his passion and death.

Let us distinctly notice,

I. The Victor.

" He that overcometh" — thatgaineth the victory.
The phrase, " he that overcometh," is addressed to
each of the seven churches. This is a plain intima-
tion that difficulties and oppositions are not pecu-
liar to any one state, but common to all. The repe-
tition of the phrase shows the importance Christ
attached to it. We ought, therefore, to give earnest
heed to the oft repeated notice. God will not save
us by miracle. He will not save us without our
own concurrence. There must be a conflict and
resistance of our adversaries. He has determined
to call us into action, to engage us in warfare. Some
Christians appear to get to heaven with far less diffi-
culty than others ; they appear to have no great trials
or hardships or oppositions ; while, on the other hand,
many are severely tried, afflicted and distressed, all

THE CHURCH IN LAODICEA.

207

jposed,
stated,

f labor,
in this
The re-
or favor,
ght. It
ilthough
,ce ; and-
aefactor :
him all
n as the

Lc victory,
dressed to
liuintima-
not pecu-
The repe-
ice Christ
|ve earnest
[1 not save
ithout our
inflict and
Letermined
[are. Some
^r less diffi-
great trials
jther hand,
tressed, all

the way through. One stroke follows close upon
another. Trials and sufferings are said to purify.
If a professing Christian will not go directly and
earnestly to the blood of Christ to be purified, he is
frequently cast into the furnace ; and affliction will
eventually bring him to Christ for purification. Some
have sore troubles to pass through at one period of
their lives; and if they are faithful under the
trial, then, ever after all is calm tranquility. We
may instance in the cases of Job, Abraham, and
others. But all have something of trial, at one
time or another. The Christian life is a warfare.
In this point of view it is frequently considered.
The epithets employed indicate actual contest, and
assure us of many opponents. Let us examine a
little more closely these contests.

1st. There is a contest between flesh and spirit.

" We wrestle not," says the Apostle, " against

flesh and blood, but against principalities," &c. By

this statement the Apostle does not deny that there

is a struggle against flesh and blood, but that these

do not form the only, or the principal opponents ;

yet we have to wrestle with these opponents, and we

must overcome their baneful influence. The spirit

lusteth against the flesh, and the flesh against the

spirit. By the term flesh we are to understand our

fallen nature, with all its outbreaking of internal

corruptions ; and by the expression spirit, the soul,

the reason and conscience, quickened, purified, and

strengthened by the Holy Spirit. The physical

and sensuous nature of man is generally in active

opposition to the intellectual and spiritual. Tn tlio

l» Tin'' ' '<

(

COS

DISCOURSE XII.

M «

, /■

.'^f)

primitive state of innocence they were in active
alliance. He is now prompted by his intellectual
end spiritual nature, aided by Divine grace, to seek
truth, piety and happiness ; but is constantly opposed
by his physical and fallen nature. His under-
standing dictates to a higher course j the flesh con-
tradicts. Appetites and passions make a strong
demonstration ; and reason struggles for the ascen-
dancy. The appetites of the body crave — the under-
standing refuses to yield to the solicitation. Thus,
in this lower sense, there is a continual warfare.

And if there is such a continual struggle between
our intellectual and physical natures, without any
definite aim at actual conversion, much more so when
direct transgression of the law of God, and the at-
tainment of a renovated nature, are in question.
The sinful body would often captivate all our
thoughts, affections, and passions; but conscience,
enlightened and impressed by the Spirit of God,
ftt/uggles hard to subjugate all these into allegiance
to the will of God. Here we have a victory to gain,
and it must be gained if we intend to wear the vic-
tor's crown.

In a carnal man the flesh triumphs — it constantly
gains the victory against a feeble opposition. In the
commencement of the real spiritual contest, the
awakened sinner feels the almost overwhelming
force of his corrupt propensities, and often exclaims,
** I cannot do the things that I would. The good
that I would, that I do not : the evil that I would
not that I do." But, by and bye, faith is brought
into exercise. At first he only partially overcomes,

l;l'!l.

THE CHURCH IN LAODICEA.

209

active

llectual

to seek

opposed
under-

ish con-

i strong

le ascen-

le under-

1. Thus,

arfare.

! "between

Lhout any

e so when

nd the at-
question.

.Q all oui

conscience,

lit of God,
allegiance
>ry to gain,
-ar the vic-

[ constantly
on. In the
lontest, the
Irwhelming
li exclaims,
The good
|iat I would
is brought
overcomes,

but, as faith grows stronger, his victories are more
decisive ; until at length, if faithful, he can join the
Apostle in asserting, " I thank God he delivers me
by Jesus Christ. I live, yet not I, but Christ liveth
in me ; and the life which I live in the flesh, is by
the faith of the Son of God."

Mortifications of the flesh, the wasting of the body
by fastings, and other external aids, are brought by
some as the instruments of the subjugation of our
fallen nature ; but if we depend upon anything but
faith in the Lord Jesus (!!hrist — the power of hii
grace and spirit — we shall fail in the contest.

2nd. There is spiritual opposition.

We do actually wrestle against principalities and
powers, and against the rulers of the darkness of
this world, against spiritual wickedness in high
places. We wrestle against different orders of spi-
ritual, wicked beings, who occupy the most sublime
places J and who possess amazing power in present-
ing their temptations to our minds. Satan and his
host exercise all their wiles and stratagems ; and
are incessantly employed in seducing and bending
us under their yoke. Here we have foes which
will be difficult to overcome, for they take advan-
tage of all that is evil within us. But to be victors,
we must overcome them.

3rd. There is an opposition between truth and
error.

The Christians in those days had peculiar trials

arising from this source. To be led into error is

not barely an intellectual embarrassment, but it hae

a serious effect upon our moral practice and habits.

~i '

■f '

DISCOURSB ZII.

if -

[' ''J

! t

■ y'l

V'm

,' .1 ' I'

li I

'mm

Some lalitiidinarians affect to account all principles

oi" liiitli as unimportant. They say,

" For forms of faith let restless zealots fight,
lie can't be wrong whose life is in the right."

But opinions do, in fact, influence the practice,
and have an especial bearing on our experience.
Satan often leads into theoretical error, that he may
introduce practical derelictions. The Apostle, know-
in<i' this, says, " contend earnestly for the faith once
dclivcrod to the saints."

'Jln' enemies of the Christian are powerful. You
often feelingly exclaim, " I shall one day fall under
the power of some of these adversaries." But
Christians are supplied with armour for a defence.
They are made strong with truth and sincerity, as
though girded with a girdle. A Christian soldier
puts on the whole armour of God, both offensive and
defensive. He fights by faith — fights with the word
of (rod — fights on his knees — fights animated with
liope of success — fights and conquers all. God
giveth him the victory through Jesus Christ.

Greater is he that is for us than all they that are
against us. Many a victory, through his aid, have
you already won ; and what you have already
done you may still do ; and the God of peace shall
bruise Satan under your feet shortly. We must
overcome in every separate contest : we must over-
come every day, and every enemy who assails us.
We must overcome all through life : always going
on conquering and to conquer. It is glorious to over-
come difficulties ; and it is self-humiliating to sink
under them. God looks down with approbation on

THE CHURCH IN LAODICEA.

211

icipl«*

. )i

,ractico,
erience.
hema-y
3,know-
lith once

fill. You
tall vmdei

,sr But

X defence,
iicerity, a^
an soldier
ensive and
t the word

Lated with
all. God
Irist.

ey that are
Is aid, have
[ve already
)eace shall
\V"e must
, must over-
do assails us.
Lways going
:ioustoover-
,ting to sink
[prohation on

one contending heartily, and successfully with diffi-
culties. No mau can surmise what he can do or
suffer until he makes llie attempt.

Have high and noble aims. Do not propose a
minor object, and say if I can accomplish that, it will
be enough. Recognize what others have done, and
aim at doing the same. What is possible to be done
by any one, we may do also.

The contest requires earnestuess. The Apostle
says, " So fight I, not as one that beateth the air."
The boxer in the Grecian games was trained to skill
and agility by practising in feigned combats ; but
the energies of neither body nor mind were thus
fully brought out. He only beat the air ; and was
by no means in earnest ; but in actual combat he
found his case entirely different. Then he found it
necessary to put forth all his energy, and to exert
his utmost power. So the soldier, in some forlorn
hope, feels he must conquer or die ; and he exerts
himself to the utmost extent of his ability. So it is
with the Christian ; all is at stake ; it is for life — for
eternal life that he is contending. The result is sal-
vation or damnation ; and he finds all the strength
which his soul possesses must be brought into requi-
sition. There is a crown to win ; you must be in
earnest, says the Saviour ; you must be aroused from
that sluggish, hateful lukewarmness, and have the
spirit of zeal infused throughout your whole man in
order to win it. And he enforces this sentiment by
using every selection of expressive language which
denotes perfect activity and energy. We may say
to Christians, as the Jewish commanders were di-

BWimiiiiM i

*.i i

212

DISCOURSE XII.

i!'

I •

it
J*

t;T^

rected to address their men when going out to war ;
— if any one has not made up his mind to devote
entire attention to the contest, and to use his utmost
endeavors to conquer, let him not essay to engage in
the conflict.

Let us endeavor profitably to consider,

II. The victor's reward.

The reward promised, includes regal dignity, king-
ly power, and imperial glory.

A reward is promised to each of the seven
churches ; and the reward in each case has some re-
ference to the condition or circumstances of the
church addressed. To the Ephesians who had de-
clined in spiritual life is promised of the Tree of
Life. Our first parents, on their declension, were
barred from tlie Tree of Life. This promise means,
that on doing their first works, they should regain
the privileges they had lost by their backsliding. —
To the Smyrnians the promise is, that they should
not be hurt of the second death. They had not
backsliden,but yet were given to expect tribulation.
They are comforted with the assurance that if they
overcame, the greatest of all miseries should not
befall them. — To the Pargameans the promise is,
that they should eat of the hidden manna. They had
not been vigilant against false doctrine and evil prac-
tice ; but if they finally overcame these errors, and
especially if they resisted things sacrificed to idols,
they should enjoy true spiritual sustenance. If they
would consent to lose their good name and worldly
reputation, they should have a new name. — The
Thyatirans had weakly suffered Jezebel to usurp

'H ' '

THE CHURCH IN LAODICEA.

213

jvote
most
gein

, king-
seven
une ic-
of the
liad de-
Tree of
»n, were
means,
regain

iding-—
sliould

had not
mlation.
.t if they
ould not
lomise is,
hey had
levil prac-
Irrors, and
to Mols,
If they
Id worldly
U.-The
to usurp

authority ; and the promise is, that if they overcame
the snare they should have power over the nations.
— The Sardiaus were dead and defiled ; but to
such as overcame, it was promised they should be
clothed in white raiment. For loss of temporal
honor, they should have honors which are eternal.
The Philadelphians had proved stcdfast ; if they
continued so to the end, they should be faithfully
dealt with ; they should be made pillars in the
house of God, and have the badge which should
admit them to the New Jerusalem, and be qualified
for the enjoyment of it. The Laodiceans were luke-
warm, wretched, miserable, poor, blind, naked ;
withal, they were proud and presumptuous ; they
thought great things of themselves : but, if they
would overcome their indolence, and all other op-
ponents, they should have the highest honors con-
ferred upon them.

It has been remarked that this church was in a
worse state than any of thc^ rest ; and yet the highest
promises arc made to them. Thus the Lord shows
his kindness in endeavoring to cncoumge and save
the worst. And, indeed, in every case, when we
might have expected nothing but vengeance, if the
sinner or backslider repent, God shews mercy in the
most munificent manner. And thus we see the re-
ward is not of debt, but of grace.

As rewards, crowns were frequently bestowed } as
for instance to the victors in the Olympic games.

It is worthy of remark that a principal ingredient
in the^happiness of heaven is very frequently spoken

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214^

DISCOURSE XII.

<if as consisting in honor. It is natural for men to
seek honor and distinction : all aim at it.

This honor is variously expressed under the terms
a crown, a throne, a sceptre, and a kingdom ; — do-
minion, authority, and power ; occupying Christ's
throne ; — and judging the world and angels ; exercis-
ing all acts of sovereignty ; and as having power over
the nations. The leading idea of all these expres-
sions is regal dignity, power and glory. But are
these expressions to be taken literally or figurative-
ly, as expressive of some spiritual distinction 1 If
only to be understood spiritually, yet the leading
idea stands prominent ; and in either sense they
may be understood as having partly an accomplish-
ment in this world, and partly in the future state.

1st. Let us endeavor to ascertain their fulfilment
in the present state.

Thus our Saviour, addressing his disciples, says,
" ye are they which have continued with me in my
temptations, and I appoint unto you a kingdom, as
my Father has appointed unto me, that ye may eat
and drink at my table in my kingdom, and sit on
thrones, judging the twelve tribes of Israel —
(Luke. xxii. 28-30.) Some divines consider the
meaning of this passage as applicable to the king-
dom of glory ; and regard it as a promise that they,
if faithful, should be admitted there, to high dignity
and glory. Several other eminent commentators
(Consider it as referring to the Gospel kingdom, and
as containing a promise that the discii)les should bo
seated with Christ at his table as guests, and not
treated as servants j that they should have ixjwer and

THE CHURCH IN LAODICEA.

215

en to

teiina
; — do-
Ihrist'a
xercis-
er ovei
BXpres-
5ut aie
Lirative-

1 If

leading
ise they
omplish-
3 state,
ilfilment

)les, says,

ne in my

gdom, as
may eat

nd sit on
Israel —
sider the
the king-
that they,
rh dignity
mcntators
rdonij and
should bo
s, and not
I^K)wei and

dominion in the new dispensation, and the highest
authority in the kingdom of grace ; that they should
rule, govern, and make laws therein. If the latter
is the sense, which is probable, then his disciples, in
the latter day glory, will realize the fulfilment of the
passage in a still fuller sense. The Apostle, in re-
proving the Corinthians for taking judicial case«
to Heathen magistrates, instead of deciding their
own affairs among themselves, says. Know ye
not that ye shall judge the world 1 — .* *:gels 1 Do
ye not know] They had then some means of ac-
quiring information. That information was afford-
ed them by Daniel (chap. vii. 27.) " And the king-
dom and dominion, and the greatness of the king-
dom under the whole heaven, shall be given to the
saints of the Most High, whose kingdom is an ever-
lasting kingdom, and all dominions shall serve and
obey him." This kingdom, Daniel affirms, shall
succeed the four great monarchies which should
successively rule the civilized earth; and is well
understood to be the kingdom of the Messiah. Some
suppose the passage cited from St. Paul as above,
signifies that the saints will sit as assessors with
Christ at the judgment day ; but the saints will
themselves be judged. To judge often signifies to
govern or rule. The saints will govern or rule in
the world under the Gospel disi)ensation, but espe-
cially so in the brighter and more glorious days of
this dispensation, when the kingdoms of this world
will become the kingdoms of our Lord and of his
Christ } then the whole world will be under tho
•way of righteous men. The martyrs, etc., we ar«

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DISCOURSE xn.

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till

WM ;

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told, shall rise at the first resurrection, and will livo
and reign with Christ one thousand years : they,
especially, will share in his honors. " If we suffer,
we shall reign with him." This is probably the
gense of Christ's words, where he says, " to him
will I give power over the nations. And he shall
rule them with a rod of iron ; as the vessels of a
potter shall they be broken to shivers : even as I
received of my Father."

2nd. Let us notice their application to a future
state of reward.

The words will have a higher accomplishment
in heaven. In eternal happiness the saints will
possess power and glory. As yet we know but little
of the actual state of future bliss, and the arrang©"
ments of that blessed state. We can but take the
terms in which the infinite wisdom of God has been
pleased to intimate to us some of the leading out-
lines, and look to eternity itself for their develop-
ment. These terms have their analogies, and those
analogies give us some indistinct idea of what there
may be in the reality. To this future happy state
the promise of the text seems specially to belong.
We shall partake with Christ of his authority, glory,
joy, and exaltation. Let this suffice as a sufficient
object of faith, hope, and encouragement.

The Second Adventists refer all such passages to
Christ's personal reign upon earth, and the saints
feigning with him. This is not the place to discuss
the anomalies of the system, and the contradictions it
involves. I introduce it for the purpose of noticing
an assertion which they have made on this text.

THE CHURCH IN LAODICEA.

217

I live
they,
suffer,
Ly the
o him
e shall
Is of a
en asl

L futUIO

Lishmeni

ints will

but little

arrange-
take the
has been

iding outr
develop*
and those
rhat there

|appy state
to belong.

|rity,glory»
sufficient

passages to
the sainU
[e to discuss
jadictionsit
[of noticing
this text.

They say there are two thrones here mentioned—
the Father's throne and Christ's throne — the throne
of David to which he was to succeed . Nothing of
the kind appears from the passage itself. What is
Christ's throne? Evidently his Father's throne.
He sat there before his incarnation ; and at his as-
cension was again admitted there as God-man, the
mediator. This is, therefore, the mediatorial throne
on which he now sits, and on which he performs
separate functions ; and he does not refer to an
earthly throne to bo afterwards erected. On the
same throne saints are to be admitted, by which he
indicates their elevation to glory and honor ; it is
true he vill not always sit there as mediator, for
he will deliver up the kingdom to the Father : but
he will sit there undet another character, and then
he will reward his followers. Some speak of a me-
diatorial kingdom to be hereafter established j but
evidently he is now mediator.

How astonishing is the consideration of this digni-
ty J in plain terms, we are to be partakers of Christ's
dignity. No angel, archangel, cherub, or seraph,
partakes of this dignity. They arc his servants, his
messengers : saints are his brethern, and sharers of
his glory.

They will sit, rest, repose after a life of toil.
Heaven will be a place of rest, in union with Christ.
He overcame, and now rej^scs: if we overcome,
we shall possess supreme bliss, by participating in
Christ's honor and repose. Well may we say, with
the Apostle, "For I reckon that the sufferings of
this present time are not worthy to be compared

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218

DIfiCOURSG XII.

with the glory which shall be revealed.'*

Let us then direct our attention to the closing ad-
monition : " He that hath an ear, let him hear.'*—
This is spoken to every church addressed in these
Epistles ; and thus its importance is marked. We
ought to hear attentively, deliberate on, seriously,
and examine ourselves constantly, by what the
Spirit so specially addresses to the churches. May
God gmnt that these varied and important lessons
may make a right impression on our minds. May
he grant unto us the hearing ear and the under-
standing heart. Amen.

'M.

r ad-

these
We

ously,

it the
May

lesson*
May

under-

THE

APOCALYPSE EXPLAINED.

PART II

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DISCOURSE I.~INTRODUCTORT.

TBM OPBNINO VISION INTO THINGS WniCR ABB rUTTTBB.

RST. IT. v: — "After Uiis I looked, and, behold, a door was opened in
keaven : and the first voice which I heard was as it were of a trump«t
talking with me : which said, come up hither, and I will show thee things
which must be hereafter. And immediately I was in the Spirit: and,
behold, a throne was set iu heaven, and one sat on the throne. And h*
that sat was to look upon like a jasper and a sardine stone : and there waJ a
rainbow round about the throne, in sight like unto an emerald. And round
about the throne were four and twenty seats : and upon the seats I saw
four and twenty elders sittiiifT, clothed in white rainent ; and they had
on their heads crowns of gold. And out of the throne proceeded light-
nings and thunderings and voices ; and there were seven lamps of fir*
burning before the throne, which are tlie seven spirits of God. And befora
the throne there was a sea of glass like unto crystal : and in the midst of
the throne, and round about the throne, were four beasts full of eyes be-
fore and behind. And the first beast was like a lion, and the second
beast like a calf, and the third beast had a face as a man, and tb*
fourth beast was like a flying eagle. And the four beasts had each of
them six wings about him ; and they were full of eyes within : and the/
rest not day and night, saying Holy, holy, holy, Lord God Almighty,
which was, and is, and is to come. And when those beasts give glory
and honor and thanks to him that sat on the throne, who liveth for ever and
ever, the four and twenty elders fall down before him that sat on the throne ,
and worship him that liveth for ever and ever, and cast their crowns
before the throne, saying, Thou art worthy, O Lord, to receive glory
tiid honor and power : for thou hast created ail things, and for thy pleasure
they are and were created. And I saw in the right hand of him that sat
on the throne a book written within and on the backside, scaled with
feveu seals. And I saw a strong angel proclaiming with a loud voice, who
is worthy to open the book, and to loose the seals thereof i And no man
in heaven, nor in earth, neither under the earth, was able to open the book
neither to look thereon. And I wept much because no man w<i8 found
worthy to open and to read the book, neither to look thereon. And on*
of the elders saith unto mo, weep not: behold, the lion of the tribe of
Juda, the root of David, halh prevailed to open the book, and to loose th*
•even seals thereof. And I beheld, and, lo, in the midst of the throne and
of the four beasts, and in the niidit of the elders, stood a Lamb as it had
b«ea tloin, having seven horns and seven eyes, which are the ■•¥*■

222

DISCOURSE L

m >* !■ ■ •

<'M]

Spiiits of God sent forth into all the earth. And he came anal took the
book out of the right hand of him that sal upon the throne. And when he
bad taken the book, the four beasts and the four and twenty eiders fell
down before the Lamb, having every one of them harps, and golden viaU
full of odours, which are the prayers of saints. And they sung a new
song, saying thou art worthy to lake the book, and to open ihe seals thereof:
for thou wast slain, and hast redeemed us to God by thy blood out of every
kindred, and tongue, and people, and nation ; and hast made us unto our God
kings and priests : and we shall reign on the earth. And I beheld, and
I heard the voice of many angels round about the throne and the beasts
and the elders : and the number of ihem was ten thousand limes ten thou-
sand, and thousands of thousands ; saying with a loud voice, worthy is
the Lamb that was slain to receive power, and riches, and wisdom, and
strength, and hosor, and glory, and blessing. And every creature which
is in heaven, and on the earth, and under the earth, and such as ai 3 ia the
sea, and all that are m them, heard 1 saying, blessing, and glory, hi?c honor,
and power, be unto him that sitteth upon the throne, and unto the Lamb
for ever and ever. And the four beasts said. Amen. And the four and
twenty elders fell down and worshipped him that livelh for ever and ever.

An insight into futurity is ardently desired by all

men. It must entirely originate with God. He

alone can reveal future events. Td a considerable

extent he has been pleased to do so. We have to ba

thankful to him for every ray of light he is pleased to

shed on the obscurity of the future. The writings

of the Prophets arc truly astonishing, and ought to

rivet the attention of men. But this closing book

of Holy Scripture is a most wonderful and a most

important one. It is the Apocalypse of our Lord Jesus

Christ — the Revelation which God gave unto him,

to show unto his servants things which must shortly

come to pass : and this Revelation of Christ was

given by him to John his servant, in the Isle of Pat-

mos. It shows us Christ the accomplisher of all

God's designs, the conqueror of all the nations of the

earth. God here makes known to his church all his

purposes respecting it, and the world: (i.e.f the

INTRODUCTORY.

223

took the
when he
Iders fell
Ideii viaU
na; a new
Is thereof:
It of every
ito our God
)eheld, and
[ the beasts
!3 ten thou-
(, worthy is
visdom, and
lature which
Rsai3i»th«
y,Ki!C^onor,
iito the Lamb
I the fonr and
ver and ever.

red by all
God. He
(iisiderable

Imve to be
pleased to
[le writings
ad oiigbt to
flosing book
and a most
Lord Jesns
e unto him,
Imust shortly
Christ was
Isle of Pat-
[lisher of all
Lationsofthe

jhurch all his
id ; (i-e-, ^^^

Roman world :) especially so far as they have any
bearing on the church, and the prosperity of reliigon,
from the time of St. John's vision (from 95 to 97,)
to the consummation of all things. As these Reve-
lations are in relation to the church of Christ, and
to the world, I deem it iny duty, as a steward of the
mysteries of God, to bring before you their contents
in the best manner I am able.

In tracing those events there will occur many
evangelical lessons — many gracious interferences
will be disclosed — many useful admonitions which
must be profitable to the pious mind.

TheiHings which shall be hereafter (i.e., after the
time of St. John's vision,) form the distinct subject.
Prior to this he had noticed the things which are (^.e.,
things which existed at that time.) The former
chapters treat of these things. I have already dis-
coursed on these chapters. And now we come to
the things which were to transpire after that period.

All these Revelations were made to John, for the
most port, by scenic representations. The grand
outline of the scenery is worthy of being closely
studied ; and it is likewise necessary in order to un-
derstand the whole Book. We are introduced to ihe
interior of a temple ; undoubtedly the Jewish temple
is referred to. In the inmost sanctuary is the throne
of Jehovah, and a blessed company surrounding it.
All these things are used as emblems, and for the
purpose of fixing the relations of the different scenes
of the transactions introduced. In connexion with
this there is mount Zion, and the holy city. Also
in miniature the Roman Empire is spread out before

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224

DISCOURSE I.

the Apostle in distinct and graphic delineation. Th«
subjects to be revealed are represented as being
written in a Book, or on a Roll. The Book or Roll
was closed up with Seals. The Seals being opened,
in regular order, develope the whole subject. When
we came to the seventh Seal, the subject diverges
into seven trumpets ; or the seven trumpets include
the contents of the seventh Seal. So, likewise, on
coming to the seventh trumpet, the subject contain-
ed in it is developed by the seven Vials ; which last
division has some other minor divisions.

The Ptoll appeared as written within, and without.
The parts written without appear to be supplemen-
tary to those within. As might easily occur in writing
any document, there might arise a necessity for some
further enlargement, or something further explan-
atory. Of such a nature appears the parts written
without the Roll.

The parts written without appear to be chaps. 12,
13, 14 : which are supplemental to chaps. 6, 8, 10, 11.
The matter written zvithin has a reference to that
which is chiefly secular ; and that written ivithout,
to that which is chiefly ecclesiastical. The matter,
therefore, written without, is chiefly retrogressional,
or, it takes us back again to consider some other cir-
cumstances of things which are treated of, by the
writing within. Thus we perceive a beautiful uni-
formity in the order and plan of this marvelous Book.
Having noticed the form and structure of the book,
let us proceed to notice.
The nature of the figurative language employed.
The language is highly emblematical, or hierogli-

INTRODUCTORY.

225

i
9

3nr

phical. Wo have seals, trumpets, vials: earth, sun,
moon, stars : rivers, seas : mountains, deserts : beasts
with heads and horns, dragons, locusts, horses : coun-
tries, as .Tudea, Egypt, Babylon : thunderings, light-
nings, tempests j earthquakes. The propriety of
these symbols appear in their liaving a local appli-
cation. The animals mentioned are indicjenous to
the places intended. The mountains, rivers, and
seas have a geographical propriety in their applica-
tion. The figure itself refers us to the locality of tho
scene ; and qualities are pointed out by the emblem
employed. By a diligent attention to the nature
of any object, and by a comparison with its use in
other places, the meaning of any symbol may bo
ascertained. The propriety of these figiu'es will
appear in the places where they occur.

Let us next proceed to the opening vision.

There are several distinct visions in this book.
We have already discussed one in connexion with
the state of the seven churches. We now come to
the second in the series. A similar vision to this
was seen by the prophets at the opening of the pro-
phecies of Isaiah and Ezekiel.

A door was opened in heaven, i.e., the symbolical
heaven, or the inner temple ; and we are introduced
to the throne of God, the elders, the livijig creatures,
&C.

We have not here a representation of the usual
heavenly state, but a symbolization of a special as-
sembly sitting in council for the purpose of passing
judgment on the ungodly world.

St. John beheld the God of glory. The rainbow

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226

DISCOURSE I.

was round the throne, intimating that God governa
mankind in consideration of, and on Jie terms of a
covenant of grace. This influences all his decisions,
and directs all his proceedings. He, himself, to look
upon, was like a jasper and sardine stone. These
specialities are undoubtedly noticed to signify two
different attributes of God — the former his holiness
— the latter his primitive justice, which would be
terrible to his enemies. The rainbow round about
the throne intimates that the judgment was to be an
act of grace for the church. The rainbow not only
denotes grace generally, but grace after wrath ; and
the entire rainbow was in sight like to an emerald,
or of a green color ; which denotes the Divine con-
descension, placability, and forbearance.

Before the the throne were seven lamps of fire,
betokening the seven Spirits of God, or, the Holy
Spirit in his perfect operations. The seven lamps
also, in another place, symbolize the seven churches ;
or, the church general. One and the ^ame symbol
represents both, by which we are assured the Holy
Spirit is in, and intimately connected with the
church. His influences are felt in the universal
church. Instead of looking for exterior marks of a
true church, let us examine whether we can discover
this internal and infallible sign. Where there is
most of the Spirit, there is the fullest proof of a real
church.

There were thunderings and lightnings, and
voices : these are intimations of judgments. The
sounds originate before God, the vibrations are heard
on earth. These judgments as manifest in the

INTRODUCTORY.

227

;eTii3
J of a
sions,
olooTi
These
■y two
oUnesa
mid be
1 about
to be an
not only

Lth •, and
emerald,
vine con-

Us of file,
the Holy
^en lamps

Le symbol
Id the Holy
with the
, iiniveisal

marlis of a
•an discover

^re there is
[oof of a real

vtningsj ^^"^
nents. The
heard

nisare
jitest in

the

changes and revolutions of time, are brought about
by God. The Divine mind is the sensorium of the
universe. Nothing is done on earth but in, by and
through him ; and he has an interest and sympathy
in all that transpires.

Before the throne, also, there was as a sea of
glass, or a glassy sea.

Here there seems to be an allusion to the brazen
laver in the Tabernacle and Temple. This was for
the purpose of the priests washing themselves ; and
would thus betoken the necessity of purity in God's
service ; and especially to stand before him. But
this is represented as a sea of glass, clear as crystal,
which is an addition to what was said by Moses.
It seems to partake of the character of a mirror, or
reflector; by which very probably the purity and
righteousness of God in judgment is illustrated.
Taking this in connexion with chap. xv. 2, where
the Apostle says he saw, as it were a sea of glass
mingled with fire ; and the victories over the cor-
ruptions of the beast, celebmting their victory with
harps and singing the song of Moses and the lamb,
the idea would seem to be suggested that these
faithful persons were celebrating God's judgments
upon their oppressors, and their own deliverance, as
Moses did. This sea of glass, then, we should say,
is significant of God's righteous administration.
The idea of a sea represents the immensity and pro-
fundity of the Divine rectitude — thy judgments are
a great deep — the idea of a mirror represents the
illustration or reflection of his righteousness and
truth : he will make the whole of his conduct plain.

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„„ DISCOURSE I.

. . ■ .„ it rvTiv sometimes appeal. Ya
howsoever mtneate.t may so ^^^ ^^^^

UouWed .ouls! look mo "- S^^ J, ^ ^,„,ged

In the midst, oi r« 'V t^s partly under,

form was perceived for they „„a ,ound

theDivine glory rcstmg on thCh ,^^ ^^^^^^^

about, surromulmg "'.''°;r.ound abovrt the
wero four livmg "^^ f ;^^^,3, ,„a „pon them
=;reri£:drwhrterahnent.w.U

Oire thing miist be evident ; both are r p ^^^

I the redeemed ^-^ --^^^'i .uJood,"
joined in the song, " Thou rea ;„„ ^vith

\,. Tints tUey 27Sj:Sn redemption,
htunanity , am ^e" ^^^ J„ ,„yal in their stat^
As to the Hdeis, they we y ^^^ ^^^ ^^^^

,,ey had "-^^^I'l-aeten having vial,
indieationsof the «»<="^ „^ ^^^ paints a royal

full of odours, &e. aa commencement of

priesthood; ""'I >"• ^""X^ Christ has made »»
tUese I^evelatious, says h Chr.s^^ ,^,

fc„gs and r"«^W, &e. ^ Not.I beUeyc.

..ivcrsal ehureh of od n^^^^^^^^ „^,,,er.t the

^eSStirirstl^Chr^tJ^^^^^^^^^

INTRODUCTORY.

, thii
aaged
L care,

yred.
IS their
under,
el round
throne,
lOUt tUo
,n them
nt, with

Ltionsl—
sentatWo

^ey hoth
to God,"
don with
nciption.
jit stato—
bear soma
ving vials
Its a royal
iccment of
jnado «»
iresent tho
t,l believe,

present tho
hurch •, for
re different
of a certain

j)ortion of the church, they would have been arrang-
ed together, with, perhaps, each bearing some dis-
tinguishing mark. But the elders, alone, represent
the entire church. The number twenty-four is re-
ferred by some to the twelve Patriarchs of the Old
Testament church, and to the twelve Apostles of tin-
New. Others think there is a reference to the
heads of the twenty-four courses of the Jewish priest-
hood ; and this seems probable, because Christians,
as well as pious Jews of former days, form the true
Israel of God.

The four living creatures.

As to the living creatures there have been
various opinions. I shall not emimerate them, but
must proceed to introduce the one I adopt ; and
which, in fact, I have seen but rarely even alluded
to. They are not representations of the Divine
Being, for they support tho Dirine glory, and are
engaged in adoring and worshipping him. They
are not angelic beings, for they were fallen and sin-
ful, — they had been redeemed . They are obviously
identical with the cherubim. The cherubim ar<>
noticed several times in Scripture, and especially in
tho visions of Ezekiel. Figures of them were con-
structed at God's command by Moses, and placed in
the most holy place, and on them rested the glory o(
God. The cherubim are merely symbolical beings :
they are never represented as employed like angels
in ministering to the church of God. After much
reflection on the subject, I incline to think they sym-
bolize redemption — not redemption in the abstract
idea, but in its concrete application — redemption in

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230

DISCOURSE I.

energy and operation — man from every quarter of
the world redeemed by Christ ; and thus personified
by symbols giving life, and form, and identity, and
action, to the great fact. The divine glory, as an
object of man's contemplation, is thus represented
as resting on redemption — a beautiful allusion.
These figures, I think, have uniformly this applica-
tion.' After man's fall he was to offer sacrifice be-
fore the cherubim. In the Tabernacle and Temple,
figures of cherubim were to be erected, and the
Divine glory rested upon them, and before them the
blood was sprinkled. Plainly the manifestation of
the Divine glory is in connexion with redemption.
I might still further trace this idea, but what i?
said will suffice.

The qualities of the redeemed nre evidently re-
presented by the living creatures. They were four
in number, representing all the quarters of the world ;
as they distinctly specify in their doxology of praise.
They had each six wings, and were full of eyes.
They had different shapes, one that of a lion, the
next that of a calf, then that of a man, and lastly
that of an eagle, each symbol rcpref^cnting dif-
ferent qualities in the redeemed, or necessary to
be possessed by them according to the circumstances
in which they might be placed. These several
figures are represented ns having been emblazoned
on the four main standards of God's ancient people,
the sacramental host of God's elect. There was a
ceaseless offering of adoration and praise, " Holy,
holy, holy," &c. The Elders concur in this ascrip-
tion, by falling prostratC; and casting their crowns

INTRODUCTORY.

231

[uarter of
jrsonified
itity, and
try, as an
presented
allusion.
s applica-
crifice be-
d Temple,
, and the
} lliem the
'estation of
ademption.
It what i?

idently re-
were four

the world ;

y of praise.
1 of eyes.

a lion, the
and lastly
iiting dif-

ecessary to

lumstances

esG severiU
nnblazoned
icnt people,
lunc was a
isc, « Holy,
this ascrip-
heir crowns

betbre him. Vast numbers of angels are represent-
ed as surrounding the throne and responding also to
this acknowledgment. Every creature joins in
the expression, and the living creatures add their
solemn Amen.

And now the grand drama opens. We have be-
fore us the Great Being, the Author of all that
exists ; tlie Lamb, the Author of redemption. Here
are before the throne the actors in the drama, and
ail ready for action.

He that sits upon the throne holds in his right
hand a book, or roll, full of writing — representing
the destinies of the world and of ail men as being^in
his hand, and under his control, but it is sealed ! A
proclamation is made, by a strong angel, for any one
worthy to come forward to open the book, and to
loose its seals. You will recollect that when Daniel
had disclosures made to him and had written them
down in a book he was commanded by an angel to
shut up the words, and to seal the book, even to the
time of the end, or of their accomplishment. No
doubt the germ of all developed in these revelations
was contained in the prophecies of Daniel. And
probably the same angel now comes forward, and
makes this proclamation. No man was found able
to open the book.

St. .Tohn, in his symbolic character, wept much,
because no man was found worthy to open the book.
In many of these transactions, it is evident that St.
John did appear in a symbolical character. Ho
symbolized the true ministry of the church, and in-
deed the church itself. His feelings were represen-

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DISCOURSE I.

tativ'o of those of the church, and what they would
liave ])Gen, had not these disclosures been made.
One of the Elders said, " weep not," &c. And he
heheld, and lo! stood a lamb as it had been, newly-
slain, iu the midst of the throne, having infinite or
perfect strength, and perfect discernment. And he
came and took the book out of the right hand of
liini that sat on the throne. He only who redeemed
man was fit wad proper to develope the proceedings
and actions of man in his probationary existence,
the progress of his kingdom, the results of combi-
nations against it, and the final destiny of the whole.

Innnediately the living creatures, and the Elders
— the symbolic representatives of redemption— «nd
llie redeemed, prostrate themselves before him, ac-
knowledging him as worthy to perform this great
act ; and for this main reason — He is tlvp author of
redemption.

Hereupon there seems to occur an unusual chorus
of i)raise in a new songy uttered, iterated, and res-
ponded to by the living creatures, elders, multitudes
of angels, and every creature in heaven, in earth,
and under the earth, "worthy is the lamb," &c.,
'* Hlessing and honor," &c. All this was ended by
the solemn Amen of the living creatures, and the
])rostration of the Elders. All heaven becomes
jubilant : every creature exults in the act.

What an important thing, then, are these revela-
tions ! There is much interest, joy and thanksgiving
u}X)n the development of the contents. They are
all sjiread before us. It is no longer a sealed book :
the seals are ojiened, the matter revealed. It is all

INTRODUCTORY.

233

f would
1 made.

And he
nr. newly
ifinite or

And he

; hand of
redeemed
)ceedings
jxistence,
3f combi-
he whole,
he Elders
tion — and
e him, ac-
this great
} author of

spread before us. I trust we shall feel much inter-
est, and derive much profit, in investigating the con-
tents of this important book.

But let us share in the reverence and prostration
represented before us in the conduct of these sym-
bolic characters. Let us adore the Infinite in the
communications he has made to us.

What a piece of mechanism does this scenery
present! There has never been any thing like it
in any human composition !

ual chorus
and res-
multitudes
in earth,
mb," &c.,
ended by
s, and the
becomes

ese revela-
anksgiving
They are
ealed book :
1. It is all

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DISCOURSE IT.

THE OPENING OF THE FIRST SIX SEALS.

Rev. vi.—" And I saw when the Lamb opened one of the seals, and I
heard as it were the noise of thunder, one of the four beasts saying, come
and see. And I saw, and behold a white horse : and he that pat cm him
bad a bow; and a crown was given unto him : and he went forth conquer-
ing and to conquer. And when he had opened the second beal, 1
heard the second beast say. Come and see. And there went out
another horse that was red : and power was ^iven to liim that sat
thereon to take peace from the earth, and that they should kill one another :
and there was given unto him a great sword. And when he had openrd
the third seal, I heard the third beast say, come and see. And I baheld
and lo a black horse ; and he that sat on him had a pair of balances in his
hand. And I heard a voice in the midst of the four beasts say, A measurt:
of wheat for a penny, and three measures of barley for a penny ; and ?ef
thou hurt not the oil and the wine. And when he had opened the fourth
seal I heard the voice of the fourth beast say, Come and see. And 1 look-
ed, and behold a pale horse : and his name tliat sat on him was death, and
hell followed with him. And powerwasgivenuntothem over the fonrth part
of the earth, to kill with sword, and with hunger, and with death, and
with the beasts of the earth. And when he had opened the iiAh seal, I
saw under the altar the souls of them that were slain for the word of God
and for the testimony which they held : and they cried with a loud voice
saying, How long, O Lord, holy and true, dost thou not judge and avenge
oar blood on them that dwell on the earth. And white robes were given
unto every one of them ; and it was said unto them, that they should rest
yet for a little season, until their fellowsertants also and their brethren,
that should be killed as they were, should be fulfilled. And I beheld when
he had opened the sixth seal, and, lo, there was a great earthquake: ; and
the sun became black as sack-cloth of hair, and the moon becuine as blood.
And the stars fell unto the earth, even as a fig tree casteth her untimely
figs, when she is shaken of a mighty wind. And the heaven depaited ub
a scrowl when it is rolled together; and every mountain and island were
moved out of their places. And the kings of the earth, and the great men,
and the rich man. and the chief captairs, and the nnghiy men, and
every bond fman, and every freeman, hid themselves in the dens an(i
in the rocks of the mountains ; And said to the mountains and rocks, fali
on us and hide us from the face of him that sittctli on (he throne, and trom
the wrath of the Lamb : for the great day of his wrath is come ; iind who
shall be able to stand 1"

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236

DISCOURSE II.

In the introductory remarks, I have stated that I
coincide with the conclusion of Mr. Elliott and
others, that the transactions of this vision commence
at or about the year 97 ; and that all whic h will
fall under our observation will be transactions sub-
sequent to that date.

There appears to be six chief parts, or acts,c]early
defined by the symbols of this book, agreeing with
what is presented from the figures themselves, viz :
Seals, Trumpets, and Vials, so also the acts in this
drama are six. These arc,

I. That of the temporal glory, and then the de-
cline and fall of Pagan Rome — before the power of
Christianity — the subject of the six first seals.

II. The desolation of Rome — Christian after i^s
apostacy — of the western empire by the Goths, and
of the eastern by the Saracens and Turks — the suT>-
jectof the firs tsix trumpets.

III. The reformation, about the middle of the
sixtt trumpet.

IV. The supplemental and explanatory history
of the rise and character of the Papacy, and Papal
empire which sprang out of the Gothic enundations
of the western empire, " written without" of the
roll, preparatory to the representation of its final
overthrow.

V. The final overthrow of the Papacy and Pa-
pal empire, under the outpouring of the vials, and
the coming of Christ to judgment.

VI. The glorious consummation.

The first four parts seem to have been already
.accomplished.

OPENING OF THE FIRST SIX SEALS.

237

that 1
>tt and
imeiice

ih will
)tis siib-

, clearly
ng with
^es, viz :
s in this

the cle-
powur ot

als.

, after its
oths, and
-the sub-

ie of the

history
ind 1?apal
lundations
It" of the

its final

and Pa-
I vials, and

n already

Our present discourse will embrace the first divi-
sion, as above, viz :

The temporal glory, and the decline and fall of
Pagan Kome, before the power of Christianity.
This is the subject of the first six seals.

It so happens, that providentially there has been
a classic history of the decline and fall of the Fto-
man Empire, written by an able and learned man,
though of an infidel tendency — the history by Gib-
bon. This writer has so graphically delineated his
subject, that he has, though undesignedly, iUustrated
even the phraseology of the Apocalypse ; so that his
work has been considered highly important in show-
ing the fulfilment of the prophecies.

There has been a great diversity of opinions on
the import of these seals.

1. They have been thought to refer to the four
great empires predicted by Daniel. This is in
direct opposition to what was declared to John, " I
will show thee what must be hereafter.''^ There
may be, in some places, an illustrative allusion to
what is past ; but, with such an assertion, we should
not be justified in considering the matter of the
revelation itself, as stretching into the past.

2. To four religious systems, the Christian, Mo-
hamedan. Popish, and Infidel. This view would
not suit the symbols.

3. Another class of interpreters say that the judg-
ments indicated in the seals fell upon the Jewish
people, and were accomplished in the destruction of
their city and temple. This involves many coii-

r:M:|- >

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238

DISCOURSE ir.

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imdictions, particularly that elicited by the fact that
tlie teiTiplo &:c., had been previously destroyed.

4. Another class affirm that the seals have not yet
Ix'eri opened. If so then the whole roll is yet seal-
ed ; for the opening of the seals is the commence-
niont of the scries, and all the rest is consecutive.

5. Some suppose them to be altogether spiritual,
or ecclesiastical, as referring to the progress of the
(losj)el, the dissensions of the Ariaus and other here-
sies ; the persecutions of real Christians ; the refor-
mation, cVc. This is called the church scheme of
the seals. But this breaks up the regular order of
the entire book.

(). Yet another class suppose these seals to prefi-
i^ure the judgments upon Pagan Rome, and to con-
tuin predictions of the conflict between Christianity
and Paganism, which ended in the establishment of
the formei- under Constantine.

With this latter class I connect myself. The
learned and judicious Mr. Elliott, and some other
late writers, have cast such clear light on the sub-
ject, that a very wide spread conviction prevails on
riio truth of their explanation.

Each seal contains the compendium of a distinct
prophecy of events and circumstances to be evol-
ved. The chronology of each vision is plain and
distinct from the emblems themselves.

1 ' pon the opening of the first four seals, the four
living creatures exclaim to John, " come and see ;"
•and " come." In the three last seals the living crea-
tures are not mentioned, and no horse is introduced.
But why are the living creatures represented as

THE FIRST SEAL.

289

t tliat

L«

lotyet
t seal-
aence-
cutivc.
iritual,
of the
IX liere-
8 refor-
leme of
order of

to prcfi-
I to con-
istianity
ment of

The
^e other
the suh-
levalls on

L distinct

be evol-

^lain and

I, the lour
ind see ;"
ring crea-
iLtroduced.
frsentcd as

having a part in the action? Because they jirc
the representatives of the actual redemption of the
whole earth ; and there are circumstances to trans-
pire in which man's probationary existence is deejily
involved: therefore, they call to John, the symboh-
cal representative of the ministry of the chiu-cii, to
notice these events. Ministers of the Gospel ought
to notice cvery^ event that has a bearing on man's
salvation, or which conduces to his damnation.

Under the first four seals, the symbol is the same
— a horse. It refers to Fvome, in its Pagan state.
Beasts, of different kinds, are elsewhere mado sym-
bols of nations. Coins still exist whereon the Ro-
man empire is symbolized by a horse. The horse
is a national hyeroglyphic of Home. I need scarce] y
remind you there are hyeroglyphics appropriate to
all nations — for instance, the thistle of Scotland, the
shamrock of Ireland, the rose of Englai.d, the lily
of France, &c. The horse was sacred to Mars ; and
the people of Rome called themselves the people of
Mars. The colors of the horses intimate the success
of the nation, its stages of prosperity, audits decay.
The agents or riders are distinctive of a class.
The FmsT seal.

The first seal is opened by the Lamb; and a
white horse and his rider appear on the scene, issu-
ing forth, probably upon the Roman landscape, de-
picted before St. John. He is called upon to notice
the occurrence.

Some suppose that the rider is Christ himself
going forth to spiritual conquest. Christ is undoubt-
edly represented in chap, xix upon a white horse.

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240

DISCOURSE II.

But there he is differently equipped from this rider.
There is nothing similar in the two cases but the
horse. And, he there appears at a point of time
very distinct from the period alluded to in this place.
I have already said the figuration refers to Pagan
Rome, and to a state of prosperity, which she en-
joyed previous to her decay. The period common-,
ces at the death of Domi](j^tian A. D. 96., and ends
at the accession of Commodus A. D. 180. It pro-
ceeds through the reigns of Nerva, Trajan, Adrian,
end the two Antonines*.

The emblems signify prosperity. The color of
the horse — white — indicates a state of prosperity,
victory, and expansion, characteristic of the Roman
empire during the period to which the first seal
alludes. John saw him going on conquering and to
conquer signifying wars uniformly triumphant. This
is verified hy the history of the period referred to.
There was almost uninterrupted prosperity under
those empero.'S. We need but read Gibbon, or any
other historian, for confirmation of this assertion.

A crown was given him. The expression for
crown is Stephanos^ not diademas. It was a laurel
crown. Such a crown was worn until Dioclesian
changed it for the diadem. This fact remarkably
points to the chronology of the period. An emperor
going forth to war was presented by the senate with
a crown of laurel. This exactly points out the act
mentioned in the text, " a crown was given him."

There has been an objection made to this inter-
pretation on consideration of the rider holding in his
hand a bow. It is said, if it signified a Roman em-

THE SECOND SEAL.

24.1

rider .
ut the
,f time
; place.
Pagan
she en-
)inmen-.
tid ends
It pro-
, Adrian,

color of

rosperity,

le Roman
first seal

ing and to

[ant. This
;ferred to.
ity under

Ion, or any
ssertion.

Vession for
as a laurel
Dioclesian
^emarl5ahly
ivi emperor
icnate with
out the act
riven him."
) this inter-
)ldtnginhis
.ornau em-

peror, it ought to have been a javelin. But farther
consideration will show us the exact propriety of
the figure. The bow was Cretan. Kow then does it
come to be put into the hand of a Roman emperor;
The facts of the case are clear and distinctive. All
the twelve Caesars were of old Roman fiiimilies. Af-
ter the death of Domitian a remarkable change
tf)ok place. Nerva was a Cretan ; ho founded a new
dynasty on the imperial throne. All the succeeding
live emperors were connected together as one fam-
ily, inasmuch as each adopted his successor. This,
therefore, again remarkably fixe'' the period, and
identifies the Agent ; and instead of being really
an objection, it is strictly confirmative of the cor-
rectness of this interpretation.
The second seal.

The Lamb opened the second seal, and a red horse
and his rider appears on the scene.

The color is that ctivar and bloodshed. The wars
alluded to were civil wars. Killing one another is
language appropriate for civil wars. Power was
given to this agent to take (the) peace from the
eiirth, or Roman world. Fifty years of any por-
tion of history cannot present such scenes of killing
(»ach other as were realized at this period of Roman
history. The Pretorian guards were the agents
in these massacres. They murdered nine Ronkiii
Emperors in 60 years. Gibbon marks this as a step
in the decline of the Roman Empire, lie records
such a series of civil contests, slaughters, and assas-
sinations as are rarely paralleled in the transactions
of any nation.

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DISCOURSE II.

This period began in A.D. 193, by the assassina-
tion of the Emperor Commodus, and continued al-
most uninterruptedly to the defeat and slaughter of
the Emperor Philip by Decius A.D. 249. This
period is called the Pretorian period, because the
Pretorian guards were the principal actors in it ; and
they invariably made choice of one of their own
i^refects to sit on the throne. At the assassination
of Commodus, Pertinax, Pretorian Prefect, was elect-
ed to the imperial throne.

" A sword was given to him." It was the usual
custom, on the appointment of any person to the
I'refecture, to present him with a sword. The 01-
iicial bearing of a sword, and the right of judicially
using it, by the regulations of the senate, belonged
to the Pretorian Prefect. He was invested with
a power superior to that of the Pro-Consul.

The third seal.

" And when he had opened the third Seal, 1 be-
held, and lo, a black horse ; and he that sat on him
had a pair of balances in his hand." Some suppose
tliat this indicates a state of iixmine, and have ob-
jected to the mode of interpretation here pursued,
lis there was no absolute famine at the time referred
to. But this is but a partial view of the subject.
J'ood was then undoubtedly high ; yet not so much
from scarcity as from injudicious regulations. "A
measure of wheat for a jienny " — a chenix for a dena-
rius. A chenix Avas the fourth part of a Koman peck,
which would advance the price to 10s. per bushel.
This is said to have been the ordinary price of wheat
in the current times. A measure is stated by Suidas

THE THIRD SEAL.

24.3

d al-
ter of
This
sethe
■ ; and
f own
nation
select-

e usual
L to the
The oi-
idicially
pelonged
ed with

to be the ordinary daily support of a man. A de-
narius was the usual day's wages. But the figure
does not denote famine, but oppression and exaction.
The balances denote justice, and indicate the neces-
sity of the Prefect doing justice. It will be observ-
ed that the warning voice comes from the living
creature to the rider, stating a rule, and by way of
caution, — thus," be just in distributing these commo-
dities to the poor ; give due weight, and see that you
do no harm to the oil and the wine." These were
necessary to comfort and health. The agents
who held the balance, and who needed this charge
to do justice, were the Prefects. They were en-
trust: ' -vith the collection of the taxes and re-
vem and, if they were not checked, abuses
would follow. Laws were made by the Roman
Senate for this purpose. Sometimes the law named
the price to be affixed for each quantity of the dif-
ferent articles ; hence the charge, " a measure of
wheat for a penny." Gibbon notices the aggravated
oppressions of the taxation by an edict of Carucalla
carried rigidly through by the Provincial Gov-
ernors, who often made matters worse by unjust ex-
actions, Cicero^s orations against Varus will show
us the various arts of oppression practiced by the tax
gatherers with regard to the weight, the price, the
quantity, and the carriage of the several commodi-
ties. Taxes were paid in articles of produce ; and
wheat and barley, wine and oil, are specially noticed
by the historians of the day, as the most usual arti-
cles in which the demand was paid, and these arti-
cles were bestowed upon the soldiers as donatives.

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DISCOURSE lU

All this grinding exaction spread ruin throughout
tlie Empire. Agriculture was in a state of depres-
sion J commerce in a state of stagnation, and the
national finances were exhausted. All this had a
ruinous effect on the Empire. Gibbon marks this as
the second step in the decline of the Roman Em-
pire.

The fourth seal.

A pale horse is the emblem : death was the rider,
and hades, or the state of the dead, followed. This
rider is not a representative of a functionary, and
ruler ; but the personification of death, or a time of
mortality. The period referred to was from A.D.
'248 to 260.

The colour of the horse, the name of the rider,
and hades following in the train, as if anxious to
embrace in its shades the living, dying men, are
images of the rapid progress of death and the
grave swallowing up myriads.

The commission given to the rider was to kill upon
earth with four sore judgments, — the sword, famine,
pestilence, and wild beasts, betokening a great mor-
tality from those several onuses. Power was given to
this rider over the fourth part of the earth, or the Ro-
man Em})ire. Each of the four instruments had its o V
lotted work. This is indicated and illustrated by
fi)rmer examples. " Say thou unto them, thus saith
tlie Lord God ; as I live surely they that are in the
wastes shall fall by the sword, and him that is in the
open field will I give to the beasts to be devoured,
and they that be in the lorts and in the caves shall die
of the pestilence,'* (Ezek. xjpciii. 27.) ** And it shall

THE FOURTH SEAL.

245

bout
pres-
L the
lad a
lis as
Eiu-

j rider,
This

y> ^^^

time of

lc rider,
Lxious U)
Lcn, are
Lud the

come to pass, if they say unto thee, whither shall we
go forth 1 then thou slialt tell them, Thus saith the
Lord ; such as are for death, to death ; and such as
are for the sword, fo the sword ; and such as are for
tihe famine, to the famine ; and such as are for the
captivity, to the captivity." Jer. xv. 2.

Was there actually such a period in the Koman
history, Qonsccutive to the former period above no-
ticed.? There was, within 12 or 15 years after Alex-
ander Severus, or about A.D. 248, commencing un-
der Philip and Continuing to the deatli of Gallicanus
in 268. Gibbon speaks of this period as the twenty
years of "shame and misfortune, of confusion and ca-
lamity :" as the time in which " the ruined Empire
seemed to approach the last and fatal inoment ofitfi
(lissolutmiy He notices the causes as actually
those in the symbol. The barbarous and military
tyrants — famine as the inevitable consequence of
rapine and oppression. Famine is almost always
followed by epidemic diseases, the effect of scanty
and unwholesome food. The plague ravaged every
provihce, every city, and almost every family for 15
years, without intermission. Part of the time 5000
persons died daily at Rome, many towns were en-
tirely depopulated. We may susi^cct that war, pes-
tilence, and famine had consumed the moiety of the
human race. When a country is desolated by these
causes, wild beasts generally follow in the train.
This was actually tlie case in this instance. Thus
how true to the symbol were these circumstances,
transpiring exactly at this time.

246

DISCOURSE n.

1^'%'i

]■

The fifth seal.

The horses cease to appear. The empire was
recussitated under Claudius, Aurelian, Probus, and
Dioclesian. It was a sort of new empire under four
divisions. The unity was destroyed, so that the horse
does not properly figure it, the horse and horse-
men are no longer produced, and a new scene is
presented. The scene is changed to one beneath
the altar. The circumstances change from the Ro-
man empire to the church. In the altar-court all
the solemnities of worship were performed ; and, in
any thing to be represented concerning the church
and divine worship, we should expect to be directed
to the altar-court.

The period of this seal is symbolized as the era
of persecution, and we have introduced, souls under
the altar, slain for the word of God. There had
been a degree of persecution going on from the
first seal, and downwards ; but here an intimation is
given of farther, and greater persecution.

An appeal is made to God for judgment. Souls
cry from under the altar, or the blood from under
the altar cries. The blood of victims offered in
sacrifice under the law was poured under the altar.
The blood of martyrs was poured out like that of
victims at the foot of the altar, and it is thus noticed
because they submitted to deatli as a sacrifice to
God for the cause of his truth. John saw two altars,
an altar of incense, and an altar for burnt oflerings.
It was natural to consider those who had yielded up
tlieir lives for the cause of God and Christ, as hav-
ing been sacrificed, for the whole of the sacrificial

THE TIFTH SEAL.

247

re was
us, and
ierfour
le horse
. horse-
scene is
beneath
the Bo-
court all
J and, in
le church
J directed

as the era

[)uls under
here had
from the
imation is

nt. Souls
fioni under
offered in
X the altar,
like that of
has noticed
sacrifice to
two altars,
at offerings,
a yielded up
irist, as hav-
lic sacrificial

system is an allegory. It cried — not for vengeance,
but for justice. Their blood is represented as cry-
ing as Abel's did, from the ground. The people of
God do not think of avenging their own death, but
the oppressions of God's people make a strong
appeal to the ear r* justice. The same appeal is
often made i ^cix 're, " O Lord h ^^'^ iong shalt
thou look on," (Ps. xxxv. 17.) How long, Lord, how
long shall the wicked triumph, (Ps. xciv. 3.) They
knew there would be a retribution and they had
waited more than two centuries, but God had not
appeared in their behalf ; and still persecution was
raging.

White robes were given them. White betokens
innoce7tce. They had testimonials of their inno-
cence granted to them by God indue time, interfer-
ing and clearing up the whole matter. White robes
also betoken justificcUimi ; they are the emblem of
acquittal. God assures them he will justify them
before men. " The blood of his servants will he
avenge," (Deut. xxxii. 43.) " Make known to the
heathen the avenging of the blood of thy servants,
which has been shed," (Ps. Ixxix. 10.) They were
desired lo wait until their whole number were com-
pleted, and then God would maintain their cause in
a visible manner.

The historical fulfilment of this symbol is strik-
ing. A persecution took place upon Dioclesian's
accession to the imperial throne, which lasted until
the introduction of the Christian era of the empire,
in the sixth century. Dioclesian declared his inten-
tion of abolishing the Christian name. lie raised

If-'

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248

D-ISCOURSK II.

.* ,♦•■

a pillar, and caused an inscription to be placed on
it, that he had extirpated Christianity.

But God did appear in behalf of his people and
gave them a public justification, by means of Con-
stontine Galerius, who issued an edict, confessing
by implication at least, the wrong he had done to
the Christians, and entreating them to pray for him.

The Sixth Seal.

The emblems seen by St. John on the opening of
the Sixth Seal, were a great earthquake — ^the dark-
ening of the sun — the moon becoming blood — the
stars fallen — the fleeing away of the heavens — the
removal of the mountains and the islands — and the
consternation of the great men of the earth. These
signs do not symbolize the day of judgment, as some
suppose. The sequel contradicts this idea, for still
the world rolls on with all its busy action, crimes
and errors. This is only the Sixth Seal, and there
are yet to follow the Seventh Seal, including Sever
Trumpets and Seven Vials. The description does
not bear the character of the final judgment, for
there Is no mention made of the resurrection and
tribunal of Christ ; it is undoubtedly to be under-
stood figuratively, of times of great tribulation, and
of great political and ecclesiastical changes. It
undoubtedly expresses some sudden and extraor-
dinary revolution in the Roman empire, the subject
of the preceding Seal ; it is the downfall of Pagan-
ism, and the adoption of Christianity by Constan-
tine in the fourth century. Similar language is
employed to express other changes and revolutions.

THE SIXTH SEAL.

249

i ou

and
Con-
issing
ue to

him.

ling of

J dark-

d— the

IS— the

md the
These

as some
for still

., crimes
id there

Ig Sever

^ion does
.ent, ior
ion and
le mider-
Ltion,and

iges. , It

extraor-

Le subject

,f Pagan-

Constan-

iigiiage is

evolutions.

(See Jer. iv. 23, 24« ; Hosea. x. 8 ; Ezek. xxXviii. 20 ;
Vs. xviii; Isa. xiii. 13.)

St. John is now directed again to the Roman
world, the landscape of which was before him.
The heavens above it was its own firmamental hea-
vens. All was still and serene. But on the opening
of the sixth seal the whole scene is in agitation. An
earthquake shakes the earth: mountains, islands,
and rocks, sink beneath the shock, even as figs fall
from a fig tree by the wind. Kings and Generals,
freemen and bondmen are panic struck, and call
for rocks and mountains to hide them.

It is a general practice in the Scriptural use of
figures, to transfer everything mighty to heaven.
The stars of heaven are the natural symbols of the
greatness and the splendour of earthly rulers. Thus
the king of Babylon is described as the morning star
fallen from heaven. The same thing occurs in this
Book, chap. 12 ; mighty kings appear as stars of
heaven, and their overthrow as their falling down
to the earth. In chap. viii. 10, a great star of heaven
denotes a great and mighty ruler. All this applies
to the overthrow of Pagan Rome by Constantine in
the fourth century.

The champions of Paganism who were first to feel
the stroke were Maximen, Galerii», Dioclesian,
and Licinius. The sun of the Pagan Empire sets.
By the heavens departing as a scrpU, and rolled to-
gether, is denoted the removal of the whole civil
and ecclesiastical polity of the Empire. This is
similar to Isaiah's phraseology, chap, xxxiv. 4.

It might have been thought exceedingly unlikely

•«,■■

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250

DISCOURSE n.

I, .1

gag

WAV- .

M ^ '

"^•0

that the Christian body, comparatively so small and
so diminished by persecution, shonl I have eflccted
so mighty a revolution. The order of this book in-
timates that this great event should take place after
the Dioclesian persecution ; so that all these events
arc true to the synbol.

And how was this mighty Revolution actually
accomplished 1 God can always raise up fit instru-
ments to accomplish any work necessary to be done.
If the Jews are to be delivered he has a Cyrus ready
to accomplish it. And now a-B the Christians were
to be emancipated he raised up Constantino.

Constantino is said to have seen a cross in the
heavens, and to have been advised by a voice
from heaven to adopt that ensign as his banner ; and
was assured that through it he should conquer.
Army after army, and Emperor after emperor, were
routed, and soon fled. Maximian, Maxentius, Maxim-
in, and Licinius, were all defeated. When Maxen-
tius went forth to battle, he was fortified by heathen
oracles. Here was Paganism against Christianity,
fairly tested, lie made his vow to Jupiter that if
successful he would extirpate Christianity. Licinius
ridiculed Christianity and staked the falsehood of that
divine system on his success. Terror then must have
seized the minds of the Pagans ; the Galilean was
conquering them. A seme of the wrath of the Lamb
rested on the opposing leaders ; and a general conster-
nation was experienced by the opposers. They fled
to hide themselves, and took shelter any where. In
the political heavens the sun of Pagan supremacy
was darkened — the moon eclipsed and blood red —

■m

THE SIXTH SEAL.

251

ind
;ted
: in-
liler
cnts

iially
Lstru-
done.
ready
were

inthc
voice
: and

and not a few of the stars had been shaken violently
to the ground, and in the end the wliole system was
abolished. This is the interpretation of the figures
in the symbol before us. And in this interjirctation
everything succeeds iu chronological order ; every
thing is consistent with former examples, and every
thing in the symbols is fully covered by the events.
How admirably has all the great events of the
Roman Empire, from Domitian to Dioclesian and
Galerius, been depicted by these seals. All doubts
as to their int(?nded application must vanish. — And
thus will (xod bring about every event which has
yet to transpire, until every enemy of his church,
and every system of error, shall be subdued ; and the
omnipotent shall reign universally. Hasten, Lord,
the time ? Bless the means and instrumentalities
employed ! Amen.

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DISCOURSE III.

THE SEALING AND PALM-BEARINO VISION.

Rev. vii — "And after these things I saw four angels standing on the
four corners of the earth, holding the four winds of the earth, thai the
wind should not blow on the earth, nor on the sea, nor on any tree. And
I saw another angel ascending from the east, having the seal of the living
God : and he cried with aluud voice to the four angels, to whom it was
givon to hurt the earth and the sea, saying. Hurt not the earth, neither the
Bca, nor the trees, till we have sealed the servants of our God in their
foreheads. And I heard the number of them which were settled: .-ud
there were sealed an hundred and forty and four thousand of all lite ,, 'ibes
of the children of Israel. Of the tribe of Juda were sealed twelve thou-
sand. Of the tribe of Reuben were sealed twelve thousand . Of the
tribe of Gad were sealed twelve thousand. Of the tribe of Aser were
sealed twelve thousand. Of the tribe of Neplhalim were sealed r. -.'ve
thousand. Of the tribe of Manasses were scaled twelve thousa:d. Of
the tribe of Simeon were sealed twelve thousand. Of the tribe of L«vi
were sealed twelve thousand. Of the tribe of Issachar were sealed
twelve thousand. Of the tribe of Zabulou were sealed twelve thousand.
Of the tribe of Joseph were sealed twelve thousand. Of the tribe of
Benjamin were sealed twelve thousand. After this I beheld, and, lo, a
great multitude, which uo man could number, of all nations, and kindreds,
and people, and tongues, stood before the throne, and before the Lamb,
clothed with white robes, and palms in their hands ; And cried with a
loud voice, saying, Salvation to our God which sitteth upon the throne, and
unto the Lamb. And all the angels stood round about the throne, and
about the elders and the four beasts, and fell before the throne on their
faces, and worshipped God, saying, Amen : Blessing "id elory, and wis-
dom, and thanksgiving, and honor, and power, and m- .; '.; ' je unto our God
for ever and ever. Amen. And one of the elders answered, saying unto
me, what are these which are arrayed in white robesl and whence came
they ? And I said unto him, Sir, thou knowest. A ad he said to me. These
are they which came out of great tribulation, a.v<i have washed their robes,
and made them while in the blood of the Lt mi>. Therefore are they before
the throne of God, and serve him day and night in his temple : and he that
sitteth on the throne shall dwell among them. They shall hunger no
more, neither thirst any more ; neither shall the sun light on them, nor any
beat. For the Lamb which is in the midst of the throne shall feed them,
and shall lead them unto living fountains of waters : and God shall wipe
away all tears drom their eyes.

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254.

DISCOURSE III.

By enigmatical representations the Apostle had been
noticing the course of events which were to happen
in the Roman world down to the time of Constan-
tino, when the state became Christian. And before
the Christian condition of the Empire is considered?
and its desolation after its apostacy, there is an epi-
sode introduced, contained in this chapter, respecting
a check and delay of those judgments, until the ser-
vants of God were designated and secured. We may
briefly state the subject.

Constantino, having been established in power,
patronized and exalted Christianity. Peace fol-
lowed by patronage, promoted corruption, and gra-
dual aposlacy began to develope itself.

Let us first notice the terms and symbols of the
prophecy. Four angels hold the four winds of the
earth ready to emit them, but are restrained by
another angel until the servants of God are sealed.

An angel is any messenger of God, sent by him
with some commission. Wind always betokens
some desolating judgment ; for example, " And
upon Elani will I bring the four winds from the four
quarters of heaven, and I will scatter them towards
all those winds ; and there shall be no nation whither
the outcosts of Elam shall not come." (Jer. xlix. 36 ;
see also Dan. vii. 2.) This was an intimation of
coming judgment. Four, on the /jur corners of the
earth — the Roman earth. These were, as we shall
afterwards see, chastising bands of barbarians. The
angel from the cast with the seal, is the Lord Jesus
Christ. He commanded to hurt not the earth,
neither the sea, nor the trees, until the servants of

THE SEALING VISION.

255

been
appen
nstau-
before
ideretlj

xn cpi'
pectin g
the ser-
Ve may

power,
.ace fol-
and gra-

Is of lUe
Ids of the
|ained by
c sealed.

God wore sealed. T7'ees signify kings and nobles,
as in chap. viii. 7, ix. 4 ; trees and grass denote the
high and low. In the Old Testament, trees are the
common symbol of the great, (Isa. x. 18, 19.)
Trees of Ashnr, in contradistinction to the brush-
wood, are the great ones. The house of David ap-
pears as a high cedar in Lebanon. Here, the wind
must blovv upcn no tree until permission is given.

Clouds were gathering and preparing to explode
and to devastate the Roman earth. The destroying
Tempest angels were ready to do their work, but
the impending storms were put under a temporary
restraint until the servants of God were sealed.

Let us look into the state of things which was
the cause of this impending outpouring of wrath,
and which gave occasion for selecting, sealing, and
securing the faithful from among the moss of profes-
sing Christians. Judgments do not happen at ran-
dom. Thus the winds are held by four angels, at
the command of another angel. There is an agency
appointed by which they are inflicted, and not with-
out cause.

This cause was an incipient apostacy of the church
— that Eomanism afterwards described in chap. xii.
had now its manifest beginning. A great change
had taken place in the outward circumstances of the
church of Christ ; a change from deep de] ression
to vivid prosix^rity. It was natural to feel exulta-
tion, under such a change of circumstances: and
writers of that d:iy indulge in glowing dosoriptions
of the prosperity and glory of the church. Thry

thought the millenium was come: that it was of

■ !* ■

256

DISCOURSE III.

.Ji

IK ' '

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■« '. ■

them the prophet spake when he said, " The wilder-
ness and the solitary places shall be glad for them,
the desert shall rejoice and blossom as arose."

But the result of this change in externals was far
different to this exalted estimation. It was, in fact,
the mystery of iniquity working. The church soon
became corrupt. The persecutions of the heathen
did not injure her so much as this sunshine of court
Javor. The greater part of the professors of Chris-
tianity, were Christians only in name, and by pro-
fession only, but were earthly minded. They mani-
fested a lack of genuine piety. They became of
the world, mere iashionablo Christians. The court
and the aristocracy had embraced the profession of
the religion of Christ ; and favors were bestowed
iil)on the members of the church. To be called a
Christian was the way to wealth and honor. Splen-
did cathedrals and churches were built, and a splen-
did ritual and ceremonies were introduced. The
poor outcast ministers became the companions of
kings, princes, and courtiers. Riches poured in
upon them on every hand. By degrees they became
sii])crior even to the civil power itself. As a conse-
(lueiice the pure doctrines of Christianity were adul-
terated. The word of Cod was not explaind in sim-
plicity. Tradition began to be in authority. Alle-
gorizing did away with much of its true meaning,
p^pecially on one main ]mrticular, a saving faith in
the great atonement. The priesthood l)egan to in-
tervene between the people and Christ. The com-
munion table was changed into an altar, and some
Ibreshadowings of the mass arc recognized. Cero-

THE SEAUNG VISION.

257

ildei-
them,

ras far
n tact,
;h soon
eatlien
if court
' Chris-
by pro-
y niani-
came of
lie court
3Ssion of
lestowed
called a
Splen-
a splen-
d. The
nions of
Hired in
became
a conse-
cre adiil-
|d in sim-
AUe-
[neaiiing,
■f faith ill
;an to in-
[hc com-
nd some
Ceie-

monies were mnltiplied. The Church was made the
Saviour. The sacrament of Baptism was trusted in
as having, in itself, a saving efficacy. Instead of
its being an introduction into the church, it was de-
ferred until the approach of death, that it might be
a passport to heaven. In short, almost every element
of Popery was instituted. And to make matters
even worse, Arianism became very prevalent, which
in anotlier way rejected the blood of Christ.

This state of things, which in point of fact actually
took place at the time to which the scene in the
vision alludes, is here implied by the distinct
recognition of God's chosen, who cleaved to the
blood of Christ as the only medium of justiiication
before God : for this contains the intimation that
the majority did not. When it is said of the
pious that they eschew evil, it is as strongly in-
timated that all others do iiot. The specified num-
ber, mentioned in the text, were chosen out of the
mass of professors — a plain intimation of the defec-
tive state of the residue. The Apocalyptic figure
forms an antithesis to the spirit of the age alluded
to. Thus the symbol agrees with the facts of the
period.

This state of things was the cause of the gather-
ing cloud of wrath. That wrath was kindled, but
its infliction was su^ijiendcd, until he had gathered
together his own faithful people, who furnished to
the rest an example for imitation, and to whom also
wns granted a spnce for repentance.

In the midst of this putrid mass of corruption,

God had a few faithful people j and these he would

I' 4

258

DISCOURSE III.

render secure. Painful solicitude must have been
felt in the anticipations of judgment, such as are
depicted in a subsequent part of these Revelations.
God's true people are assured that they are kept in
safety. God was about to humble the apostatizers,
but first he will take care of his own. Hold back,
he exclaims willi earnestness, (with a loud voice)
these rough winds of tribulation, for a little season.
God will not destroy the righteous with the wicked.
An ark must be built for the security of Noah —
the invading Romans must fall back from Jerusalem,
until the saints are escaped. The angel about to
destroy Sodom delays, until Lot and his family, not-
withstanding their tardy motion, escape. Thus we
see it in Ezekiel, before the angels with the slaughter
weapons in their hands go through Jerusalem to slay
the wicked, they were to wait until God's servants
are marked on the forehead. And thus God always
deals with his people.

From the explanation we have already given to
the symbols, we should expect to find that these
judgments would be evils fulling upon the great men,
and upon the state itself, by some marauding bands
of cruel destroyers. But is there any fact in history
which occurred at that time, answerable to tliesym-
bolization of the restraint of the winds ? There is.
Gibbon says, " the threatening tcmj)cst of barbarians,
■which so soon subverted the foundation of Roman
greatness, was still repelled, or suspended on the
frotdlcrs.''^ It was during this suspension that God's
servants were sc(dcd*

Sealing is a phrase which oflcu occurs : thus in

THE SEALING VISION.

259

e beeu
as are
iations.

iept in
atizers,
(1 back,
I voice)
season,
wicked.
Koali —
srusalem,
about to
nily, not-
Thus we
slaugbter

pm to slay
servants
od always

given to
Aiat these
rrcat men.
ing bauds
in history
the sym-
There is.
(arbariaus,
|of Homau
\al on the
that God's

thus in

Ezekiel, and in some subsequent parts of these
visions. The Apostle St. Paul, in several places,
introduces it. " After that ye believed, ye were
sealed," &c. " Sealed to the dspy of redemption."
" The promise of God remaineth sure, having this
seal, the Lord knoweth them that are his." The
seal designates the Holy Spirit of God, by which
believers are sealed to the day of redemption. Here
the sealing angel is Christ ; for who but he can seal
with the Holy Spirit ? He baptizes with the Holy
Ghost, and with fire.

This sealing intimates that they were, — 1. To dis-
sociate or separate themselves from the apostates ; as
a person marks his own property, and sets it aside
from that of others. 2. Recognized by God, as a per-
son distinguishes his property from that of others, by
the seal. " The Lord knoweth them that are his,"
bytkisseal. 3. Sealed for secrecy. They are God's
hidden ones: the world knoweth them not. 4«.
Sealed for safety* They are under his protection.
Kept by the assistance of his grace. In the same
manner we seal up those things which we may wish
to keep 5fc/e^ and s^/<?. 5. Sealed tocow^n?^. They
that feel the Spirit's seal are constantly strengthened
thereby. 6. To pro7)wte Itnllness in individual be-
lievers. "And let him that nanneth the name of
Christ depart from iniquity."

Who are those noticed as being sealed? Twelve
tribes are named. Kut not the literal Israel, but the
spiritual Israel of (lod. The former position is
vigorously maintained by some theorists. They as-
sert that the passage symbolizes the conversion of

m ^

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260

DISCOURSE m.

Israel and their gathering to Zion. But various
weighty reasons preponderate against this opinion.
1. Christians are recognized as the spiritual Israel.
Even when JerusaJem was standing St. Paul taught
the Gentile Christians to appropriate to themselves
the name and privileges of Israel. And when Jesus
Christ prefigured the apocalyptic churches, he did
it by the symbolical representation of the Jewish
sanctuary and candlestick: and Christian martyrs
are represented as souls under the altar. This is a
principle whicli is prominent throughout the whole
New Testament ; and in many predictions of pro-
phecy ; indeed in all referring to spiritual events, the
term Israel alludes to the church of Christ.

2. The manner in which the number is made up,
tends to disprove the assertions in question, and that
it is not a literal interpretation we are to adopt. We
have not the regular tribes introduced j neither are
they introduced in the regidar order; but twelve
tribes are made up for spiritual reasons. This will
appear evident if we consider, — 1. The interming'
ling of the tribes springing from the bond women,
and the free women. This militates against a literal
interpretation. 2. The omission of one tribe, and
the substitution of another, is proof of the same
kind. The tribe of Dan is set aside, and the tribe
of Manassch is mentioned, and also the tribe of
Joseph ; while Ephraim is not named. One might
have thought that as Joseph did not include Ephraim
and Manasseh, Ephraim would have been mentioned
instead of Joseph. But a solution of these mys-
teries occiurs. Dan was an ajwstate, the same as

THE SEALING VISION.

261

rious

aion.

jrael.

lughi

jelves

Jesus

le did

ewish

Lartyts

lis is a

whole

of pro-
nts,the

.ade vip»
iiu\ that
We
her are
twelve
ms v^iU
erming-
women,
a literal
be, and
le same
he tribe
tribe of
e might
phraim
ntioned
so mys-
ame as

Judas, whose name and place among the twelve
Apostles was lost. He turned to idolatry early in
the history of the judges, and remained an i delator,
and is therefore discarded from the tribes of Israel.
With respect to Ephraim, an E])hraimitc, (Mieah)
set up the first false worship in Israel. In the place
of Ephraim, Joseph is put. Levi is put on a com-
mon level with the other tribes, to show that the
Levitical Priesthood is extinct and that oU saints are
priests. Judah is mentioned first, because Christ
was of that tribe. Thus the whole of this arrange-
ment is distinct from Judaism, and as distinctively
Christian.

3. The exact number, 144',000, proves it to be the
spiritual and not the literal Israel that is intended.
Can we suppose that there would have been neither
more nor less than 12,000 in each tribe, that were
sealed, irrespective of the greater or smaller total
number of persons in each tribe, if this were a
real literal gathering.? The statistics are not of
mimerical but of theological value, and indicate the
gathering together, recognizing and protecting, of
God's true and faithful people under the term Israel,
which is a covenant term. And, if I am not mista-
ken, as I have before sti.ted, wherever that term
occurs in prophetic language, it bears that import.
Twelve is the signature of the church, sacred in the
synagogue and in the church of the New Testa-
ment. The woman who represents the church has
a crown of twelve stars, — the city has twelve gates,
walls and foundations, — and there were twelve
Apostles. The use of such modes of expression is

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DISCOURSE III.

to show that the church stands in close covenant
relation to God, — a substitution and continuation of
tlio ancient church, which was to be developed in
one grand and glorious Christian commonwealth.

Atter this the Apostle beheld a great and innu-
merable company. But are the 144,000, and the
innumerable multitude, two distinct companies, or
the same differently represented; and in the last
instance viewed prof^pectlvely, and as pledged for
glory ? The latter appears to be the fact. John saw
them in vision, not actually and literally in heaven ;
but he foresaw that by the blessing of God on their
acts of faith and love, the 144,000 would be secure
in present tribulation ; — that they would expand so as
to fill the earth, and would finally be delivered from
all tribulation, and infilliblv be brou2;ht to heaven.

1 fence then, it would appear, that the multitude
is not comprised of heathen — Christians, distinguish-
ed from Jewish believers, as the advocates of the
:>bove mentioned scheme maintain that they are;
l»ut the entire church, whether Jewish or Christian —
the sealed under another aspect. They are alike
(lod's faithful and redeemed servants ; the same
in the period and circumstances of their "xistence ;
living in a time oftribidation, which forms the sub-
ject of the symbol. The same in the specialities of
their character. The difference in expressed num-
bers not affecting their identity. Only the palm-
/jrarers may be considered with the addition, as to
many of them having been gathered out of the lim-
its of the Roman earth ; for they were of all nations,
and kindred*! and neonlo. and tonoucs.

THE PALM-BEARERS.

2^v^

cnant
ion of
ped ill
Llth.
. iiinu-
nd the
lies, or
be Vast
rred for
)hn saw
leaven ;
on their
e secure
ind so as
red from
heaven.
LiiUitude
ingnish-
is of the
tliey are ;

They are figured as in a state ofbealitudejiavinj;
received the end of their faith, the final salvation of
their souls. They are admitted to the vision of God
with an exemption from all sorrows and trials — k
band of weary pilgrims arrived out of the howlinc;
wilderness in their heavenly Canaan, and rejoicing
in their Feast of Tabernacles. The events last
mentioned do not belong to the time of the vision.
The vision itself is prospective and anticipative in
this particular, of events still distant, for the pur-
pose of introducing another feature in this represen-
tation.

An intimation is here given that there is as-
suredly a state of blessedness to all who answer in
character to the scaled ones and palm-bf 'rers —
those who have washed their robes in the nlood of
Christ ; and thus the vision is intended to yield en-
couragement to all God's suffering people in all

KM'

ages.

This company is said to be one which no man can
number. But this must be considered as a phrase
signifying a large, undetermined number, and not
as being one absolutely impossible to count : for any
multitude, howsoever great, is made up of indivi-
duals, and individuals may be enumerated, as made
up of so many units. The phrase, therefore, ex-
presses the vast number of the saved, from all {)arts
of the earth.

There is no church feature portrayed which is of
a local, sectarian, or national character. The reli-
gion of the century in question, 'made church au-
thority every thing, and salvation to flow through

(

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264

DISCOURSE III.

the medium of priests. Here the characteristics are
entirely personal. The questions made of the high-
est importance on earth are not thought of in hea-
ven, 'i'hosc Christians were many of them not much,
if at all, known to Constantino, or his grandees.
They did not live in ease and splendor, but came
out of great tribulation. They might be found in
dungeons, or in exile, or in voluntary banishment,
escaping from a heartless profession of religion, or
enduring the common privations of life.

They are the saved by Christ. The particulars
of their salvation are especially given. Their ac-
ceptance did not consist in the fact that they had
shed their own blood, or had been wounded for
Christ's sake, bnt in having an interest in the blood
and wounds of the Lamb. They held the doctrines
of the atonement. They were accepted solely
through Christ's sacrifice, and through faith in it.
They washed their robes, and this implies an act of
their own. They were faithful notwithstanding
suffering, and every thing calculated to turn them
out of the way. We have here, therefore, the great
doctrines of the atonement, and of salvation by
living faith in\ Christ. All that bore the Christian
name were pealed, but only such as renounced de-
pendence on every thing else, and trusted solely in
Christ for acceptance. This is undoubtedly noticed,
because the professing church in that day was de-
parting wider, and wider from this vital doctrine.

What was the tribulation they had come through ?
for there was no special persecution. Evidently the
troubles of this life — the hunger, thirst, heat, tears,

THE PALM-BEARERS.

265

are
igh-
liea-
uch,
lees,
lame
id in
Bent,
n, or

dinars
ir ac-
;y had
ed for
J blood
ictrines
solely
h in it.
Li act of
[anding
ti them
[e great
ion by
iristiaii
Iced de-
►lely in
Loticed,
as de-
bine,
jrough 1
itly the
It, tears,

which all, even the host, experience. But more,
they endured the usual plagues and contradictions
of the world. These would have a distressing influ-
ence upon them. The world smiled upon the nomi-
nal Christian, and by the same rule it frowned upon
the earnest and sincere.

As the professing church w^as departing from
apostolical truth, so at this time the real church was
giving a more marked prominence > it. Augustine,
and some few others, constantly entered their protest
against the current errors, assiduously asserting that
sinners are saved Ijy grace, through faith in the
blood of Christ. Thus they answered to the sym-
bol, and were chosen in Christ by their yielding to
the work of the Holy Spirit. They concurred by
the exercise of repentance towards God, and faith in
our Lord J esus Christ — through sanctification of the
spirit and belief of the truth. And the vision shows
us that there should be instruments raised up for the
enforcement of this truth.

They were clothed in white robes, as a mark of
purity. They are thus distinguished in consequence
of their having been washed, and because of their
faithfulness in keeping themselves unspotted from the
world.

They had palms in their ha7ids. Palm-bearing is
not relative to victory, but to joy. At the Feast of
Tabernacles, the children of Israel were to bring
green branches of palms, and to rejoice before the
Lord seven days. The Feast of Tabernacles was
eminently a feast of joy. The immediate occasion
of the joy was the prosperously concluded harvest.

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2G6

DISCOURSE III.

Hence, on any joyful occasion, they can i.^' rfilms.
When our Lord entered Jerusalem much peoj ie look
branches of palm trees and went forth to meet
him, and cried Hosanna, &c. In the present pas-
sage, the palm-bearers were animated by the joy of
that salvation which they have received by Jesus.
Hence they cried with a loud voice, Salvation to out
God and to the Lamb. What a blessed thin.i? to
know they were saved everlastingly, and again to
think how easily they might have been lost. How
near they were sometimes to it. How quietly they
could mi?s the means of grace. Now delivered out
of all danger and distress. Our God that sits upon
the throne has granted unto us salvation, and we
have to thank him for it for ever and ever.

And the angels who stood round about the throne
fell prostrate, and said, " Amen." Angels had much
to do with them in leading them through the wil-
derness, and it is with deep emotion they see their
charge safe and happy.

They shall be rewarded " before the throne," and
in his temple. He willjbe a tent spread over thern.
They shall neither hunger nor thirst, but shall feed
on Christ, the heavenly manna, and be led by him
to the waters of salvation. They will never more
experien ce any sorrow. Christianity did not exempt
them from earthly sorrow. But there will be tota*
exemption from it in the heavenly state.

On the contemplation of these grand results all
Christians, if they see and feel aright, will be filled
with profound reverence and exulting joy. Never
may our triumphs end. Araen.

If 1

:.r.

look .

meet
; pas-
py of

to our
ing to
lin to
How
ythey
ed out
s upon
ncl wc

throne

] mucli

e wil-

e their

„" and
them.

Ill feed
)y him

|r more
jxempt
)e totUi

lults all

le filled

T^ever

DISCOURSE IV.

THR !IALF-IIOUR's SILENCE IN HEAVEN— THE INCENSE OFFEBINO —
THE FIRST FOUR TRUMl'ETS.

Rev. viii. : — "And when he had oppued the seventli seal, lliore was
silence in heaven about the space of half an hour. And I saw the seven
Hng:el3 which stood before God ; and to them were ^:iven suven trumpet?.
And another angel came and stood at the altar, having u golden censer ;
and ihtre was {^iven unto him much incense, that he should offer it with
the prayers of all saints npon the golden altar which was before the
tlirone. And the smoke of the inceurse, which came wilh the pruyerd
of the saints, ascended up bcfuic God out of the angel's hand. And the
angel took the censer, and filled it with fire of the aliar, andca^'t it into
.the earth : and there were voice.<, and thunderings, and lightnings, and
an earthquake. And the stvtn angels which had the seven trumpets,
prepared themselves to sound. Tiie first angel sounded, and there followed
iiail and fire mingled w^ith blood, and tliey were cast upon the earth : and
the third part of trees was burnt up, and all green giass was burnt up.
And the second angel sounded, and as itweie a great mouiuain burning
with fire was cast into the sea : and the third part of the sea became
blooJ ; And the third part of the creatures which were in the sea,aiid had
life, died ; and ilie third part of the ships were de-troyed. And the third
angel sounded, and there fell a great star from heaven, burning as it were
u lamp, and it fell upon the luird part of the rivers, and upon the fountains
of waters ; And I he name of the slur is called Wormwood : and the third part
of the waters became wormwood ; and many men died of the waters,
because they were made bitter. And the fourth angel sounded> and the
iliird part of the sun was smitten, and the third part of the moon, and the
third part of the stars ; so as tiio third part of them was darkened, and the
day shone not for a third part of it, and the night likewise. And I beheld
and heard an angel flying through the midst of heaven, saying with a
htud voice, Woe, woe, woe, to the inhabiters of the earth by reason of
the other voices of thr, trumpet of the three angels, which are yet to
sound!"

In this place commences the opening of the scve?2th
seal ; which, it will be observed, includes the seven
trnmpeis — or the seven trumpets are a development
of th'> seventh seal. It forms the .second grand

■(lit

: I

t 1

V: <

268

DISCOURSE IV.

division of the things future to the limes of St. John.
Wo shall endeavor to proceed in this discourse as far
as to the close of the first four trumpets.

Tlie last chapter gave an account of the restraining
of the tempest-angels from immediate action^ and of
the sealing of God's faithful people in the interim.
We shall, therefore, be prepared to meet, in this
chapter, with an account of those angels, after the
restraint is taken oH, letting loose these tempests ; or,
of those judgments being actually inflicted. But
yet, there is a space, an interval, a silence or stillness
in the atmosphere for a short space, covering at least
the space occupied in sealing the faithful people of
God.

On the ojKMiing of the seventh seal, according to
our version, it is said, " there was silence for half
an hour," which is generally supposed to occur after
the seal was opened. But before we have concluded
our observations, we shall probably find reasons for
assigning that space a position before the opening of
the seal. Heaven is oltcn used iur the aericl firma-
ment i and the word rendeied silence is often used
for stillncsR of inanimate nature : hence the phrase
would aptly imply at/l/pirss from storms. In the last
vision we were informed the winds were remarkably
restrained for a season, or a stilhu^ss ensued.

It is necessary we slioukl endeavor to identify this
stilbiesswiih the fiictit symbolizes.

There arc many o})inions of the import of this
silence. Some say it is a pause, or transition in the
representation, for the hearing of prayer then to be
oilercd. But the silence is represented before the

M' !

THE HALF HOUR's SILENCE.

269

rolin.
IS far

Aning
iiid of
Lerim.
1 this
er the
ts; or,
, But
iUness
it least
ople of

[ling to
or half
,ir after
eluded
ions for
iimg of

firma-
;n used

phrase
[he last
(irkahly

[ify this

of this
in the
In to he
lure tlie

offering of the incense, whereas this interpretation
would make it identical with, or suhscqvent to it.
Again, it has hecn thought to he the millennial rest
of the church, after the convulsions and revolutions
previous to that event. But this would be to carry
the scene far too forward, as there are many events
to intervene. Others, again, declare it to be tlie
peace after Constantino's establishment of Christi-
anity. This would be a repetition of former scenes.

According to our version the silence is represented
as occuring subsequently to the opening of the seal.
But there are several difticulties connected with this
consideration of a cessation from action after the
opening of the seal. It might Ije thought vt ly aptly
to refer to the restraint of the roars of the wind,
mentioned in the last vision, but for this, that the
pause we should have supposed would have l)een
antecedent to the opening of the seal to have been
identified with the before mentioned rest mint. And,
further, it is introduced at the commeneeuient of a
new vision and act, but the restraint of the tempests
was before the opening of the seventh seal.

This difficulty, liowever, is obviatcil by a recon-
struction of the sentence, according to its gramma-
tical import. The Evangelist uses the aorist, both
here and in many other places, to signify the pluper-
fect, which tense never occurs in the Apocalypse.
An instance, among many otliers, occurs in JSt.
John's Gospel, " lie was in the world, and the
world was made by him." But it }iad i)reviously
hecn made by him. The nori^t gives it the sense
of the pluperfect — "had been made by him," i.e.,

'I,

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.^i^r rw,

270

DISCOURSE IV,

If'. I

In '

<«

1) i

previous to his coming into it. In this case the ren-
dering will be, " and when he had opened the
seventh seal there had been silence in heaven about
the space of half an hour." And this gives the
space of time, the calm or restraint of the winds kad
lasted, previously to the sounding of the trumpet.

And this stillness for half an hour is thus atlapted
to the restraint on the winds, as previously mention-
ed. The day is to be reckoned as twenty-four hours.
The Lord's day, being the Sabbath, included one-
seventh of the week. That Lord's day was a min-
iature chronology of the world ; all the visions and
emblems passed before the Apostle's mind during
that time, intimating that it was emblematical of
the grand period of time it would tiike to evolve the
facts signified by ilie symbols. Tiiat period, from
the Apostles time to the millennium, might be from
1700 to 1800 years, and, with the millennium, would
make 2700 or 2800 years. Allowing from four to
six hours for the production of the supplemental
part, and for the dictation of the Epistles, there will
remain from 18 to 20 hours for the representation of
the main continuous series of visions. This would
give for one hour, a space of firom l-iO to 160 years ;
and for half an hour, a space of (irom 70 to 80 years or
something near to it, if we could calculate the ex-
act numbers. Tlu^ text snys, abmit the space of
half an hour ; it docs not state it with exact precision.
This would come to the space of tliat restraint of the
tempest-augols, from Constantiiie's nnal victory over
Licinius, in S'i^ to Alarac's revi»lt Mud invasion of
the rmpirr', upon the death of Tliccdoric in 395 ; or,

THE INCENSE OFFERING.

271

ren-
the

bout

I the

shad

jt.

apted

ition-

liours.

[ one-

i min-
is and

luring

ical of

Ive the

.1, from

e from

would
our to

mental
re will

ition of
would
years ;
ears or
le ex-
tace of
cision.
X of the
|ry over
sion of
95; or,

71 years. Thus, then, by commencing this vision
b^ the I iirase, that when he opened the seventh
seal there had been silence in heaven for half an
hour, he merely specifies how long the restraint he
had before mentioned continued, and when the action
commenced. All this time the tempest-augels had
been restrained ; or, the invaders had rclrained from
establishing themselves within the Pvoman frontiers.
They either remained stationary in their own terri-
tories ; or, if occasionally they m^ade excursions, they
were driven back. The threateni/ig tem2)csts, ns
Gibbon states, were still repelled, or suspended on
the frontiers. Tliis is Mr. Elliott's exposition of the
symbol. Dr. Gumming comes to the same result.
lie leaves out the 1000 years of the millenninm,
and takes the day at twelve hours. For my own
part, I prefer jNTr. Elliott's method of explication.

But after this the prohibition wns withdrawn, and
the seven angels have handed to them seven trum-
pets. But previously to sounding them there is a
second 2')(iuse, A kind of prelude ensuv>s, which was
one of intercession, followed by jadgUi . L on those
who obstinately persisted in their a^xjst' cy.

The incense angel appears with a censer. This
in iXiGJint action in this second. sc( r. lie stood at
the altar, and there was given unto him much in-
cense, that he should o.ler it with Hk^ prayers of all
the saints, and the smoke of the incense a??cendcd
up before Cod, with the prayers of all saints. This
ministering angel jiriest, is undoubtedly the Lord
Jesus Christ, the great Uigh-Priest of our profession,
of whom under the same title, we have so many

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272

DISCOURSE IV.

¥ t

descriptions in the New Testament. The Priest-
hood was one of the functions of Christ, the Angel of
the Covenant. The high-priest alone used the
golden censer; — the ordinary priests used silver
ones. In Ezekiel the angel clothed in the linen
vestments of the priesthood, marked the pious, and
then took fire from between the cherubim, and
scattered it over apostatizi^ig Jerusalem. Here,
consequent on the sealing, the angel takes the
altar fire, and scatters it over apostatizing Roman
Christendom. The position was that of the officia-
ting priest under the Levitical law. The Divine
law commanded that, on receiving the incense of
the worshippers, he should take burning coals from
offthe altar, place them on his censer, and carry them
with him into the inner sanctuary, and lay it on the
golden altar within the vail. Other fire was forbid-
den.

It seems to be intended to show, that our Lord
.Tesus Christ takes the prayers of his saints as the
incense, and commindes them with liis own m-aci-
ous intercession. We are here taught that it is only
by the meritorious atoning sacrifice of the Lamb of
God, that the i)niyors and praises even of the saints
can rise acceptably before the throne of God.

The symbol in the vision shows us the true cliar-
jter of the sealed ones, and the marked difference
between them and the apostatizers.

The jirayers of all .saints were offered and accept-
ed. Ail V ' were saints offered np these }>rayers
and pruist Consequently those who did not offer
them were not saints ; and tlieir offerings were not

t.^.

THE INCENSE OFFERING.

273

iest-
elof

the
ilver
Linen
, and

and
lere,
3 the
oman
ifficia-
)ivine
nse of
s from
f them
on the
forbid-

Lord
as the

f^raci-

only
mb of
saints
1.

char-
ercncc

accepted. The saints recognized the perfect propi-
tiatory offering of Jesns Christ ; and he received
their appeals to him, and presented tiiem to God.
In this Incc7ise vision we have an explanation of the
reason of God's proceeding to the execution of the
threat. The people were unimproved. There was
no repentance for their sin.

At this period (about A.D. 395.,) the vast mass of
professing Christians trusted to other means, and
offered no incense. Saints and martyrs began to be
invoked, and ceremonies began to be trusted in.
The relics of saints were in groat demand ; monks
hawked them lor gain. Fictitious miracles were
reported, and pilgrimages were made to their shrines.
The highest, and most influential of their bishops
and doctors led the way ; while but a few in pro-
portion, among whom were Augustine, and Vigi-
lantius, adhered to the primitive doctrine. These few,
however, clung to tln^ sacrifice of Christ, and present-
ed him with much incense. There is ample evidence
of all thes3 facts recorded by the ecclesiastical histo-
rians, and even by Gibbon.

The appearance of Christ, as Iligh-rriest, with
his censer, strongly symbolizes the character of
these times ; and at the same time strongly rci^'ovcs
the flagrant conduct of the apostatizers. St. Paul
has given notice of the insidious commencoment
and working of the mystery of ini(juity, which went
on developing itself up to this time. How sadly
has all this been re-acted in a certain church, in our
own day !

The intercessor cast ("lod's fire down on the earth,

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274

DISCOURSE IV.

as indicative of his holy wrath and judgments, which
must ])e/all the unfaithful idolators. 'J he blessings
of Christ's sacrifice will, for their neglect, be turned
into judgments. Immediately there are voices and
thuiiderings, and lightnings, and an earthquake.
Of these we shall say more subsequently.

At the ^amc time the seven angels prepared
tliemselves to sound. The rcprtsentation of the
seven angels shows ns from whom all action pro-
ceeds in the Great drama.

Some expositors consider all the trumpets to relate
to the yet future. On the cojitrary wo maintain,
with a great number of excellent interpreters, that
they have already, with the exception of some of the
vials in the seventh, been fulfilled ; and doubt not
that this will be made as evident as the parts an-
swering to the seals.

There is a significancy in the use of trumpets, by
way of giving utterance to judgments, which are to
be inflicted. Trumpets were used by the Jews, at
(iod's appointment, and under his direction, to ush-
er in the sabbath, the new moons, new year,
and other festivals ; and to call together the people.
The movements of the camp of Israel were directed
by their sound. A trumpet, blown by a prince, in
tinu! of war, under God's direction, showed they
were under Ihe protection of the Almighty. This in-
strument wi .^ employed on account of the loud
piercing sor. id which it was made to utter. The
characteristic, whether employed in festivals, or in
tima of war, is the raising of the state of feeling
above the conimon measure. Perhaps there was a

THE FIRST FOUR TRUMPETS.

7 a

ivhicU
ssings
:urned
}s and
:^uake.

epared
of the
on pro-

relate
aintaiu ,
?rs, that
le of the
inbt not
arts an-

refercnce to the full of Jericho. Seven priests were
to sound seven trumpeis for'scven days, and seven
times the last day : then Jericho tell. Tims, when
all these symbolic trumpets are blown, the walls of
the spiritual Jericho will fall. In the days of the
seventh trumpet, the mystery of God shall be ful-
filled."

There were to be seven trumpets sounded ; and,
under the seventh, seven Vials were to be poured
out.

The events prefigured by these trumpets have a
voice, and will clearly indicate, and loudly proclaim
the period in which God is acting in their accom-
plishment.

The seven trumpets are bound up together, and
are grouped in four^ and three. The first four, like
tlie first four seals, refer to one subject — which, in
this case, is the ravages of the Goths. The plagues
of the first four trumpets depict severally the des-
tructive tempests, aftlicting severally the third part
of the Roman earth — third part of the sea — third
partofm'ers — third part of the luminaries of heaven.
The particular interpretation we shall give, is
warranted by the circumstances in the proceeding
vision of the restraint of the tempests, which, as has
been illustrated from Gibbon, was the restraint of
the barbarians, who threatened the empire. It is
evidently implied that the tempest-angels have let
loose these winds ; and that these four trumpets je-
present in part their action.

The third j:)a.'t, which occurs in each of these
visions, is the West of Europe, with the African pro-

1 ' H^l

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If. 1 1

?.««■•*:

. I

276

DISCOURSE IV.

I',

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vinces ; and which was afterwards termed the Wes-
tern Empire. The Roman empire had been divided
into fom* sections by Dioclesian, afterwards into two,
and then all were inckided again in one. Constan-
tine early made a new division into three parts ;
between himself, Llicinlus, and Maximin. To Con-
stantino fell Gaul, Spain, Britain, Italy, and Africa.
The other two parts were the lUyrian prefecture, and
the Asiatic provinces and Egypt. Afterwards there
was a two-fold division, the eastern and western,
and each section had its share of the middle. But
this does not affect the division in the Apocalypse,
as the lines of division still remain distinct. Each
section had its share in the frontier rivers, the Rhine,
the Danube, the Euphrates, and also the Mediter-
ranean. Although the individual Empire was ruled
nf-,ifjf, (!n by Constantino, yet this ftVOMgo ment was renewed
* w' ^^ his death, and a third conferred on each of his
sons. This exactly answers to the symbol of the
vision, and it was this western third part before des-
cribed which was the scene of these plagues.

Having gone through these preliminaries, let us
now turn to the development of the contents of the
trumpet ; and we cannot but reflect how admirably
minute and exact the Apocalypse is in such parti-
cular facts.

The first four Trumpets apply to the Western
third. The clouds now began to explode in storms
of thunder, lightn-ng, and hail.

The first trumpet.

The first Trumpet sounded, and there followed
hail and fire. Now the fire from the censer began

THE SECOND TRUMPET.

277

to burn ; and the third part of trees was burnt up,
and all green grass was burnt up. This affected the
continental Provinces of the western division, as
the scene of ravage over Spain reached the shore
south and west of the Atlantic and the Mediterra-
nean. The entire continental division of the Wes-
tern Empire was dissolved by it. The Asiatic con-
tinent, the maritime Province of Africa, and the
European Provinces of the Eastern Empire, were
free. It left frightful devastation to verify tho
images of fire and hail, mingled with blood.

The historical fulfilment is clearly narrated ; but
to exhibit it we should have to give, in the combined
four Trumpets, the history of the five great destroy-
ers of the western empire. The limits we have
assigned ourselves will forbid us to do it at large.
We must refer to Gibbon, and other historians of
this period. A brief summary or reference will be
all that we can now give as a guide to the student
of prophecy.

As it respects the first Trumpet, the devasta-
tions commenced in 396, and continued from 4jOO to
410, or 412. They were conducted by Alaric, and
Rhadagaisus. They proceeded across the Rhine
onwards to Rome, devastating the provinces, and
laying Rome in ashes, and rendering Gaul a desert.
The blast was hushed with the death of Alaric.

The second trumpet.

Here the figure is a burning mountain cast into
the sea, upon which the sea became blood, and the
third pprt of creatures died.

The sea is not to be understood figuratively, but

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278

DISCOURSE IT.

as fixing the locality of the place, and applies to the
Mediterranean sea. Just the same as seven J other
local terms are applied in several prophecies. The
term river, used in several parts of this pruphecy, haa
the same application.

This visitation fell on the western side of the
Mediterranean, th< islands, and the transmarine
provinces ; and on the maritime provinces of Africa.
A mountain signifies a nation. Jeremiah likens
Babylon to a burning mountain.

Facts in history verify all this. The eruption
was conducted by Genseric. He entered into the
work in 439. He desolated such parts of the
Western Empire as had been spared by Alaric.
Hippo and Carthage were burned, and his fleet swept
the Mediterranean. The isles were subdued, and the
sea coasts ravaged. The Roman fleets were des-
troyed. But he died in 477 ; and the blasts of the
second Trumpet were silenced.

The third trumpet.

The volcano had not yet fully spent itself bfcfore
anothc^r of the angels sounded his Trumpet The
symbols are a star fallen from heaven, burning the
third part of the rivers and fountains of water.
This stR,r was called wormwood — bitter — indicating
the bitterness of the inflictions. The third part of
men died from his bitter infusion.

jn 450, Attala — the scourge of God — ^moved
agsiinst the Western Provinces, along the upper
Danube, and fountains of European waters, reducing
to ashes populous cities along the Rhine ; and fin-
ally bent his course to the Alps and valliesof Italy.

THE FOURTH TRUMPET.

279

He returned precipitately before he reached Rome ;
and died suddenly of apoplexy in 453. This ceased
the peals of the third Trumpet.

The FOURTH trumpet.

The third part of the sun, moon, and stars, smitten
and darkened.

This signifies the extinction of royal power, and
of princes, nobles, &c. But little was now left to
the western empire but the name. Its Provinces
had been torn away: its mar iir*? provinces, fleet,
and commerce annihilated. Bi^ the sun, moon,
and stars, were shining in the political heavens.
But now the time was come when even the title
and insignia of sovereignty were to become ex-
tinct. Odoacer, one of the chiefs of Attala, assum-
ing the command of the Heruli, marched into the
heart of Italy, and abolished the name and office of
the Roman Emperor of the West. Romulus
Augustulus abdicated the throne.

Thus the third of the Roman imperial sun was
extinguished ; and, after the government of Odoacer,
for a short space, Theoderic, the Ostrogoth, reigned
in Italy, as an independent sovereign.

In the interim, between the fourth and fifth
Trumpets, as supplementary matter, there appears
another angel giving forewarning of futiue woes, to
be contained in the three succeeding Trumpets.

The time is between the extinction of the Wes-
tern Empire, and the rise of Mohamedanism, and
the Saracens — an interval of between 40 or 45 years.
During this time the church had a space for repen-
tance, and opportunities of reformation, but they

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degenerated more and more. The announcement
of this angel is to be regarded in the light of a
warning and strong admonition.

In the lacts of history we should be induced to look
for ifistances of such a warning voice. The Fathers
cf the time gave it. They testified of the wicked-
ness and corruptions of the day, and urged to repen-
tance. They were warned by plagues and earth-
quakes. In one plague, at Constantinople, 10,000
people are stated to have died daily. Gibbon states,
from Procopius, that 100,000,000 were exterminated
in the age of Justinian, by plague and famine.
These were awful warnings from God.

Yet there were great foreshadowings of the inflic-
tions of these woes in ihe increased corruptions of
the church. Purgatory, private confession, the wor-
sliip of relics, the merits and mediation of saints,
were recognized as doctrines. The bishop of
Home began decisively to appear as Antichrist.
He assumed the name of Vicar of Christ, which
meant the same as Antichrist. Antichrist does
not only mean opposed to Christ, but in the room or
place of Christ. What a cause for woo, and what a
sure indication that it would fall !

The iiilli and sixth trumpets contain the Jirst
fcoei the second tooe is contained in chap. ix. 1-12 ;
on which follows an Episode on the Utile bookf and
on the witnesses in chap, x., entire, and chap xi., to
Hth ver., which is thought to symbolize the Refor-
mation. The seventh trumpet contains the third
wocf which is not introduced until the llth chapter,
15, 19.

THS VITTR AND SIXTH TRUMPETS.

281

With a few brief reflections we will conclude this
discourse.

1 . How much we ought to be concerned for the
purity of the chiurch ; for every thing which relates
to the peace and prosperity of the world depends
upon it.

2. We have many reasons, and strong induce-
ments to hold fast the primitive Apostolic doctrine
— to contend earnestly for the faith once delivered to
the saints.

3. Let us be careful to notice the hand of God in
all events. " The Lord reigneth, let the earth rejoic«
with tremblings"

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TBB riFTB TRUMPET ; OB FIRST OR 8ARACIKIC WOS.

Rbv. uc. 1-12.—'* And the fifth angel sounded, and I saw a star fyi
from heaven unto the earth : and to him was given the key of the bottom-
less pit. And he opened the bottomless pit ; and there arose a smoke out
of the pit. as the smoke of a great furnace ; and the sun and the aii was
darkened by reason of the smoke of the pit. And there came out of tbt
smoke locusts upon the earth : and unto them was given power, as the
scorpions of the earth have power. And it was commanded them that they
should not hurt the grass of the earth, neither any green thing, neither any
tree : but only those men which have not the seal of God in their fore-
heads. And' to them it was given that they should^ not kill them, bat
that they should be tormented five months : and their torment was as the
torment of a scorpion^ when he striketh a man. And in those days shall
men seek death, and shall not find it ; and shall desire to die, ftnd death
shall flee from them. And the shapes of the locusts were like unto horses
prepared unto battle ; and on their heads were as it were crowns like gold,
and their faces were as the faces of men. And they had hair as the hair
of women, and their teeth were as the teeth of lions. And they had breast-
plates as it were breastplates of iron ; and the sound of their wings was »
the sound of chariots of many horses running to battle. And they had tails
like unto scorpions, and there were stings in their tails : and their power
was to hurt men five months. And they had a king over them, which is
the angel of the bottomless pit, whose name in the Hebrew tongue Ik
Abaddon, but in the Greek tongue hath his name Apollyon. One woe is
post ; and, behold there como two woes more hereafter."

Former means of improvement, which had been
earnestly applied, had failed of producing any bene-
ficial effect. Professing Christians had become
more and more corrupt. Again, another Trumpet
sounds, the sign of a succeeding judgment. It was
to be one of those which had been forewarned, and
which appears under the form of an army of locusts.
This is Gkxl's general method of dealing with his
erring creatures. Before he utterly destroys, he

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184

DISCOURSE ▼.

uses severe chastisements. The prophet Amo«
impressively illustrates this method of the Divine
procedure.

There is no scenic representation, as in some
other places, to designate the locality of this trans-
action : but there is an identifying appropriateness,
in this respect, in the symbols themselves. They
are so exact, as to geographical propriety, that wo
can have no difficulty in coming to a definite inter-
pretation. In prophetic declarations, v^^here any
particular country is alluded to, the plants, trees,
animals, &c., peculiar to that country, are mention-
ed. The emblem here employed plainly shovi^s from
whence the scourge was to proceed. By noticing
what j|S said in Scripture of locusts, we clearly ex-
pect them to come from Arabia, for this country is
thus noted by all travellers and historians. And
Arabia is the most noted country for the horse. The
lion, also, has his haunts in the deserts of that coun-
try; both incorporated in the symbols. The He-
brew word for locust (arbi, from rabi, to multiply,)
is nearly the same as Arabia, the country which is
natural to them. The eastern third part of Roman
Christendom was to be the sufferer under this de-
vastation. This division had hitherto escaped the
inflictions of special visitation ; but they did not im-
prove by the respite, and now the woe is to fall upon
them.

We shall consider,

I. The description op the symbols and their

APPLICATION.

The symbols plainly identify the nature of the

THE FIFTH TRUMPET OR SARACENIC WOE. 285

::•:

woe ; and the recorded events of the seventh cen-
tury so entirely correspond to these symbols that wo
can have no hesitancy in deciding what were the
events intended by the symbolization.

The symbolical agent in this action is an army of
locusts.

1. The appearance under which they are repre-
eented is distinctly to be noticed.

The creature, although termed a locust, is of a
peculiar conformation. In shape, " the locusts were
like unto horses prepared unto battle," with crowns
like gold on their heads ; they had faces like men,
hair like women, breast-plates like unto iron, accom-
panied with rumbling sounds made by their wings.
They had tails, with stings, like scorpions. How
remarkably applicable is this description to the peo-
ple who inflicted this woe : or, in other words the
emblem most clearly prefigures the Saracens.

An invading host is often compared to locusts.
The point of comparison is first the multitude. In
Hebrew locusts derive their name from their num-
ber, as we have noticed ; their name signifies a mul-
tiplier. This is a feature of the Saracenic invaders.
The second point of comparison is the sudden in-
roads, and the desolation tliey make; their impe-
tiiosity and lion-like savage boldness. To mark this
more strongly they are said to have teeth like lions.
In the book of Judges, (vi. 5,) it is said of the Midi-
anites, Amalakites, and the children of the east :
" And they came like the locusts for multitudes, and
came to lay waste the land." Just so with the Ara-
bian invaders. And the third point of resemblance

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DISCOURSE V.

peculiar to these invaders is their migratory habits.
Locusts migrate from the place where they are bred
to other places in vast bodies. The Arabs are
remarkable for their wandering habits. In general,
they build no houses or cities, but dwell in tents,
and move from place to place ; and further, the horse-
like appearance indicates that the host would consist
principally of cavalry, which was a striking feature
in the Arabian warriors.

Their lion-like courage is distinctly indicated.
^ hey had teeth like lions. The Arabs were bold,
iierce, and warlike ; impetuous and ferocious. —
Their iron cuirass is frequently described by writers
as a thing by which they are distinguished.

They had faces like men, crowns on their heads,
with long hair like women. The Arabs were dis-
tinguished by their beards, or moustache. The
(loth's had their faces smoothly shaven. Pliny
speaks of the Arabs as wearing the turban, and hav-
ing the hair long, with the moustache on the upper
lip. So they are described by the leading histo-
rians in different ages. Ezekiel describes the
Keturite Arabs as scorpions from the wilderness,
which put beautiful crowns upon their heads. One of
their national proverbs was, that God bestowed upon
them the peculiarity that their tiurbans should be to
them instead of diadems. Their long hair gave
them an effeminate appearance, and it is remarkable,
that notwithstanding their lion-like mien, they were
excessively addicted to the softer passions ; and the
indulgence of their passions was in fact one power-
ful motive to their enterprize.

ORIGIN AND LIMITATION OF MOHAMEDANISM. 287

,*;

The scorpion-like tails, with stings, remarkably
indicates that they would inflict great misery and
torture. The text states this, and it was so in fact.
Encounters like theirs, so bitter and desolating, have
scarcely ever been recorded in history.

These concurrent symbols, and their exact adapta-
tion, fix the country from which these invaders were
to come as Arabia. They serve also to impress us
with the remarkable minuteness and exactitude of
the emblems of this wonderful book.

2. But was there in fact any destructive eruption
of the Arabs, on Roman Christendom, about the
beginning of the seventh century 1 There was. And
the movements and operations of the invaders form
the chief and thrilling topics of the historians of
that country. We shall not attempt to give any de-
tail of those events. They are too diflfuse to suit the
character of these addresses. They are known to
all readers of history ; and if any here are not fami-
liar with them, the scanty sketch we should be only
able to give in this place, would not much add to
their information. We refer the reader to trust-
worthy histories of that period, and the evidence
will be complete and appropriate concerning these
adversaries. We notice,

n. ThC source from WHENCE THEY EMINATED.

They are said to issue from the bottomless pity or
pit of the abyss. That pit had previously been
opened by an agent permitted by Divine Providence ;
and the smoke ascended out of it as the smoke of
a great furnace. This applies to the origin of the
Saracenic invaders. The word is the saQie that i^

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288

DISCOURSE Y.

used in Hebrew for the deep in Gen. i. 2, — the chao-
tic mass of void, substanceless, shapeless matter.
By an extension of meaning it is used to express the
recepticle of departed souls, and especially those of
the wicked j and the destined abode of wicked spi-
rits, (Rev. XX. 1.) This then denotes that the pit of
hell is the place where they originated. The locusts
did not come immediately from hell, but they pro-
ceeded out of the smoke which arose from thence.
Did there then, about the seventh century, arise any
hellish and false religion in Arabia? The sudden
rise of Mohammedanism in Arabia, at this time, an-
swers to the symbol. Its intention was to supercede
the Gospel. In the spirit and on the strength of
fanaticism, its author was incited to build up a
strong, powerful, and widely extended empire. It
was an extraordinary invention, full of pride and
sensualism. It was properly an emanation from hell,
and the smoke infused into them that fatal fanati-
cism, and that awful spirit of desolating revenge,
which they possessed. The Arabs, on embracing
the false system, were aroused from a lethargic con-
dition, as though inspired by some noxious effluvium,
to a state of military enthusiasm. And they were
prepared, by their contempt and hatred of Christi-
anity, to torture professing Christians.

We are next to observe,

in. The restrictions thet received.

They were charged not to hurt the grass and trees
— the inferior people and the nobles. That these
terms are figurative, and have the application we
hay« given them, appears firom this, that further on

«'i 'I

THE FALLEN STAR, &C.

289

e chao-
matter.
ress the
those of
ked spi-
[le pit of
3 locusts
liey pro-
thence.
irise any
3 sudden
ime, an-
upercedo
ength ol
did up a
jpire. It
Iride and
[rora hell,
I fanati-
revenge,
ibracing
[rgic con-
uvium,
Ley were
Christi-

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ioX these

ition we

rther on

they are named in literal terms, " but only those
men which have not the seal of God on their fore-
heads."

The limitation is further expressed, " And to them
it was given that they should not kill them, but
that they should be tormented five months." That
many individuals were actually killed is a fact : but
those not killed, alone draw atttention ; and those
only were killed who were not sealed on the fore-
head. The restriction from killing is defined by
some as applicable to the Christian body politic.
Divine providence prohibited this act. Mohamet
declared his commission was against idolatry. He
distinctly fixes the charge of being idolaters upon
Christians, inasmuch as they worship the Virgin
Mary. In the Koran Christians are charged with
the sin of worshipping the Virgin Mary as God,
Gibbon states that the Christians of the seventh cen-
tury had relapsed into the semblance of Paganism ;
— their public and private vows were addressed to
images and relics that degraded the temple of the
earth ; and the throne of the Almighty was darkened
by a cloud of martyrs, saints, and angels, the objects
of popular veneration. The Koran gives a like com-
mand, in a literal sense — not to hurt the grass and
the trees. There is always something literal, com-
bined with the figurative, in the fulfilment of these
predictions. How difierent to this was the maraud-
ing desolations of the Goths and Vandals.

IV. The agent and leader in this eruptiow
IS pourtrayed.

The figure by which this personage is described

'■■n

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290

DISCOURSE V.

is a fallen star. He was to open the bottomless pit.
There have been various conjectures as to the iden*
tity of this star. Nestorius, Sergiiis, Satan, the
Pope, and others, have been severally fixed upon as
the individual. But bishop Newton, Daubez, Hales,
and Elliott, have given the reference to Mohamet. It
denotes the same agency as opened the bottomless
pit. That which issues from this abyss was Mo-
hamedanism ; and it would certainly follow, he that
opened it was Mohamet.

A star denotes a ruler, a prince, civil or ecclesias-
tical. A star fallen, is a Prince degraded or shorn
of his power. The ruler is an ideal person, including
a whole series of real individuals, which is appli-
cable to Mohamet and his successors.

Mohamet was by birth of the princely house of
the Koreish, governor of Mecca ; which house was
acknowledged as sustaining important dominion.
The keys of the Caaba, with which went the princi-
pality of Mecca, were in the hands of Mohamet's
grandfather at the time of his own birth. His father
and grandfather dying during Mohamet's minority,
the headship of the tribe passed into the hands of an-
other branch of the family. Thus was he stripped of
all power, and even reduced to a menial capacity.
He was, therefore, at the opening of the seventh cen-
tury, a star fallen to the ground. But the fall of the
stai was the cause of all that afterwards followed.
Had Mohamet succeeded to the chieftainship of the
principality, he might have remained contented : but,
degraded as he was, he was induced to endeavor to
elevate himself. He began to lay plans for his fli-

THE FALLEN STAK, 6cC,

291

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ture aggrandizement. He retired to a cave three
miles from Mecca every year, and there concocted
the plan of his future operations, which ended in the
subjugation of the fairest portions of the earth, and
in overspreading them with his pernicious super-
stitions. This happily reminds us of the abyss from
which the locusts issued.

After having remained in exile seven years,
whither he had been driven by the Rulers of the
principality, he returned as the prince and the pro-
phet of his native country, asserting that he had
received a divine commission, and commenced his
aggressions on the neighboring countries ; and after-
wards spread his conquests far and wide.

In ver. 11, it is affirmed the king over them
is the angel of the bottomless pit, named in Hebrew
Abaddoriy and in Greek Apollyon, This induces
some interpreters to apply the passage to Satan him-
self: but something more literal than the influence
which Satan exercises is intended. Satan never
literally heads armies. Angel, in the Apocalypse,
means some figurative agency, good or bad. It is
not, then, Mohamet personally, but the spirit and
disposition with which he was inspired, and which
he infused inlio others ; it was an incarnate principle
of evil in the prophet, and in his successors. Tht*
name marks character. Schlegel called Mohamed-
anism " The infernal spirit that produced that Anti-
christian combination of spiritual and temjwral au-
thority." Whatever country they conquered, they
established in it the false religion of Mohamet, and
ruled it by its lawS; and even actuated it by its spirit.

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292

DISCOURSE V.

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Not so the Goth and Vandal conquerors ; they in-
variably incorporated theinselves with the inhabi-
tants, and adopted their religion. «

The name of that spirit in Hebrew was Abaddon,
and in Greek ApoUyon, both of which signify des-
troyer; and the history of the times ihows how tnily
they acted to their character. By this religion they
intended to supplant that of Christ. The name Jesus
Christ, signifies he that is anointed to save. Ho
is king in his church, and reigns to extend the bless-
ings of salvation. The spirit of Mohamedanism
is that of the destroyer : and wherever he reigns he
spreads destruction. Christianity is animated with
the spirit of love, peace, and salvation ; Mohamed-
anism by the spirit of the destroyer.

Thus strictly and remarkably the emblems apply
to Mohamet, and his system of error. And, furthei
Btill, we shall be convinced of the remarkable syn-
chronization when we consider,

V. The symbol of authority he bore.

" The key of the bottomless pit was given to him."
In the Koran, the key of God is said to have been
given to the prophet. In the text the key of the
bottomless pit, of the abyss from which he drew his
error, is said. to have been given to him. Mark the
strong allusive contrast. Mohamet might have been
guided in the use of this expression by an allusion to
tl<e key of the Caaba, which designated the prince
of Mecca as the chief officer of the Pagan mysteries.
By it, ho meant to maintain, that he was the
chief administrator of the new religion. The holy
Spirit, by St. John, distinguishes him by this expret-

PROGRESS OF THE WOE.

293

jy in-
thabi-

iddoiif
y des-
7 truly
nthey
5 Jesus
3. Ho
B blessh
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ignshe
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tohiro."
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|ave been
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[lysteries.

was thfl
lie holy

is expres-

sion, as the inventor and head of an abominable su-
perstition and imposture, which had its origin in the
bottomless pit. As the cross is made the emblem of
Christians, so the key is made the emblem of a great
branch of the Mohamedans. Bossuet remarks, hell
does not open of itself; it is always some lalse teacher
that sets it open.

We have seen the suitableness of tlie symbols
employed by the Apostle, under the direction of the
spirit of God, to the rise of Mohamedauism. It now
only remains for us to notice a few incidents in the
progress of this twe, considering the prediction and
the fulfilment. If we follow the history of the Arab
invasion of Christendom we shall discover the ful-
filment of the other announcements contained in
the invasion.

1. The words occurring in the symbols give us
intimation of a terrible career of conquest : of the ra-
pidity of its rnovemcuts — they fly as with wings : of
powerful destructio?if as with lion-like energy ; of
cruel torture — the smart of a scorpion sting.

All this is verified by fact. In 629, the Sara-
cens first proclaimed war ; but soon retired. In 636,
they re-commenced the contest, and with frosh vigor.
In less than three years Syria was subdued. The
subjugation of Egypt so(.m followed, and in about
from 20 to 40 years afterwards the whole of the
African provinces. At the beginning of the eighth
century, Spain fell. In ten years Omar reduced
3,600 cities ; destroyed 4000 churches, and built
1400 mosques. At the end of the first century of
the Hegira, the Arabian empire reached from the

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294

DISCOURSE V.

confines of Tartary and India, to the shores of the
Atlantic.

The stinging tortures they inflicted were very
universal, and very pungent. The bitter contempt
with which they regarded Christians, — the sad de-
gradation to which they reduced them; and the
acts of oppression they inflicted upon them, were
crushing in the extreme. All these things made
life itself a burden, and rendered death desirable, aa
intimated in the sixth verse.

2. The figures employed in depicting Mohamme-
dan progress, mark the limits proscribed to its devas-
tations ; and this also is remarkably verified in its
history.

There is first a limit to the sphere of the devastations
themselves. This remarkably identifies the symbol
with the people to whom it is applied, as we have
noticed above. They were not to kill the men of
Christendom in the manner it was to be done under
the second woe (verses 15-18.) Not to annihilate
them as a political Christian body ; but only to op-
press, degrade, r.nd torment them. Gibbon thinks
it a matter requiring special notice, how the whole
of Christendom was saved from inevitable danger.
Hallam observes, these conquests were less perplex-
ing than their cessation. All along they had cer-
tain checks by which they were restrained. God
had limited their progress, — an unseen power had
checked them, and had kept them back. Twice
they were unsuccessful in invading Constantinople.
And, again in Spain, the Saracens, after having de-
feated the Visigothic Empire, again attacked, with

i{-^

LIMITS OF THE WOE.

295

)f the

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itempt
jad de-
nd the
I, were
3 made
ahle, aa

tiamme-
s devaa-
jd in its

mstation*
e symbol
we have
men of
ne under
nnihilate
nly to op-
)n thinks
he whole
e danger.
s perplex-
had cor-
ed. God
wer had
Twice
ntinople.
aving de-
ked, with

1he design of destroying them ; but were repulsed
with great loss. And yet again, when the Moorish
Saracens in 732 swept over the greatest part of
Europe, and when it appeared imix)ssible for France
to escape, the fall of which would have involved
the whole of Europe, then a check was given by
Charles Martel. They did not kill, or politically
annihilate the whole body of the Christian Church,
In attempting to do this they were repulsed. The
church still subsisted, but as a degraded, tormented
church.

There was, secondly, a limit as to the time of their
triumphant career. The period of their most suc-
cessful operations is limited to five months, or 150
days. Their commission, not the period of their
existence, was to extend over this space. The 150
days are to be taken as 150 years. There was such
a period of 150 years when they were in full power
of conquest ; and after which that power ceased.

As is usual in all prophetic epochs, we cannot
here fix the date exactly. There are generally
several commencing epochs. The difficulty is in
fixing upon that which is distinctive. I have fixed
upon a different commencement from the one fixed
upon by Daubuz, Mr. Elliott, and after him by Dr.
Gumming. Mr. E. is at a loss to find a termiuatory
epoch to correspond with the starting points I have
selected. But close inspection might have enabled
him to make the discovery, and the commencement
and termination I have adopted more completely
coincides with the entire history and the phraseo-
logy of the vision. In 609 Mohamed began to

M ;.

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ii)

196

DISCOURSE ▼.

preach privately. We may not, therefore, make this
the starting point, for then he had not power to hurt
men. In 612, he publicly announced his mission.
We must take it, at least, as late as this date, because
there must be a public act to mark an epoch. In
629 the locust armies first issued from the desert to
attack Christendom. Perhaps this last date is the
most appropriate period of the epoch, as they first
then made their decisive attacks on the professed fol-
lowers of Christ. They did oppress and afflict the
Christians of Arabia prior to the latter date ; but as
they were to hurt men five months, we must anti-
cipate their approach in their antagonistic character,
before they can hurt them in any essential manner.
The last date we have mentioned, added to 150,
will bring us down to the year 779. Now let ui
look at the facts of the case, to see if at this date
there was a period put to their power of oppression.
In 732, Charles Martel defeated the Saracenic
armies. Then began their check. Probably this
was about 150 years after the prophet began to
cogitate the imposture. About the middle of the
eighth century they were weakened by internal
discords, and a Caliph in the west was established,
in opposition to one in the east. The Caliphate was
thus divided about 150 years after Mohamet began
publicly to preach his delusive doctrines. After-
wards the removal of the capital to the western
banks of the Tigris caused those herds to cease their
maraudings, and to settle, and the Saracen power
declined. This is dated 150 years after Mohamet
energetically enforced his doctrine. Mr. Elliott takes

LIMITS OF THE WOE.

297

^e this
to hurt
lission.
tecause
ih. la
esert to
} is the
ley first
3sed fol-
flict the
; but as
ist anti-
laracter,
manner,
d to 150,
fW let us
his date
Ipression.
laracenio
tbly this
legan to
^e of the
internal
;ablished,
Ihate was
let began
After-
western
ase their
n power
ohamet
iott takes

this event in 762, as the terminating period in the
prophecy. But tliis is not entirely complete as a ter-
mination. In the year 777, Charles Martel had an ap-
plication from the partizans of the Abassides, to afford
them and the Caliph of Cordova aid. But the
party of the Eastern Caliphs were so worsted that
they had no hope but in the protection of Charle-
magne. That monarch availed himself of such an
opportunity of extending his conquests in Spain ; and
he subdued the greater part of the country. So that
about the year 779, the year we mentioned at the
commencement of this statement, and just 150 years
from the starting point we have fixed upon, they
were so far from having power to do hurt that they
were obliged to apply to a Christian monarch for
aid and protection, and one of their principal divisions
was subdued.

Thus ends the prominent notice of a remarkable
period in the Jirst tooe. But this does not mark the
whole period of the Saracen power, or the entire
cessation of the woe. There was still a lingering
existence of the woe, which was oscillating towards
termination. Perhaps the whole period of this trum-
pet or woe might extend to 960, 980, or 985. New
and independent dynasties were set up in several
quarters of the world, until at length the Fatimites
set up a claim to the entire Caliphate, and reduced
Africa, Egypt and Syria, and established the third
Caliphate in opposition to the other two, and finally
the Caliphate of Spain was destroyed. These terrible
enemies were subdued in Crete, Cicilia, and Antioch
and the G reek armies were borne across theEuphrates.

iH't

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298

oiscounsE y.

One woe is past — there come two woes more.
For all this his anger is not turned away, but his
hand is stretched out still. The interval between
the fifth and sixth trumpets was a respite through
the ninth and much of the tenth century. — The
cause of all this suflfering was the apostacy of the
church in worshipping images. When the profes-
sing church was more than usually set against this
worship, then the power of the Saracens was dim-
inished. Faithfulness to God, even in a little, wards
ofl'many attacks of evil.

Here we conclude for the present.

1. Have we a part in the true church of Christ?
Let us not be content to live without.

2. God has revealed himself in the volume of pro-
vidence. Who can read such events, as those alluded
to in this discourse, without seeing the Divine
movements'?

3. How safe are God's true people — those who
are his sealed ones. They cannot be hurt. Apol-
lyon, the destroyer, can do us no harm it we take
refuge in the Saviour, and are faithful to him.

s » '

Mi:

s more.
, but his
between
through
y.— The

;y of the

e profes-
linst this
w^as dim-
le, wards

)f Christ?

meofpK>-
ise alluded
le Divine

those who
lit. Apol-
it we take
Ihim.

DISCOURSE VI.

VHB BSTB TRUMPET— THE SECOND, OB TUBKISB WOE.

Rw. ix. 13-21.— "And the sixth angel sounded, and I heard a voice from
the four horns of the golden altar which is before God, saying to the sixth
an^fel which had the trumpet, loose the four angels which are bound in th«
great r.ver Euphrates. And the four angels were loosed, which were pre«
pared for an hour, and a day, and a month, and a year, for to slay the third
part of men. And the number of the army of the horsemen were two
Itimdred thousand thousand : and I heard the number of them. And thus I
■iw the horses in the vision, and them that sat on them, having breastplate*
of fire, and of jacinth, and brimstone : and the heads of ihe horses wer« aa
the heads of lions ; and out of their mouths issued fire and smoke and brim*
■tone. By these three was the third part of men killed, by the fire, and by
the smoke, and by the brimstone, which issued out of their mouths. For
their power is in their mouth, and in their tails : for their tails were lik«
nnto serpents, and had heads, and with them they do hurt. And the
rest of the men which were not killed by these plagues yet repented not
of the works of their hands, that they should not worship uevils, and idols
«f gold, and silver, and brass, and stone, and of wood : which neither can
see, nor hear, nor walk: neither repented they of their murders, nor of
their sorceries, nor of their fornication, nor of their thefts.

The subject which falls under review in this vision
is the sounding of the sixth trumpet. After tlie
trumpet had been sounced, St. John heard a voice
ilrom the four horns of the altar giving command to
loose the four angels bound in the river Euphrates ;
and a commission was given to them to slay the
third part of men . They had an army of horsemen,
comprized of myriads of myriads, with peculiar
equipments, whose action was of a singular charac-
ter. In the title of this discourse, we have identified
all this, which is the second woe, as the Turkishwoe,
And we think the examination of the subject will
confirm this decision.

.■f a t

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300

DISCOURSE VI.

/',

Let us notice,

I. The cause op this woe.

1. Sin has brought all the woe into onr world that
ever was painfully felt. And whenever there hat
been a particular woe, there had previously been a
particular sin as its cause. If God is a consuming
fire, we have kindled it ; if he be angry, we hav«
moved him to anger.

This appears to be plainly and strongly implied
in the imagery of the text. It is material to ob-
serve from whence the voice, giving the command,
issued. The text says, one voice from ihefotir horns
of the golden altar, or altar of incense. The locality
of the voice gives us an index to the guilt or sin to
to be punished. Thus God said toCyain, " the voice
of thy brother's blood crieth unto me from the
ground.''^ It was there by violence. So it would
appear that the mystic incense altar had been a
scene of special guilt, either as profaned or neglect-
ed. As the voice was from the four horns, it seems
to suggest that there was some guilt respecting somo
particular ritual in reference to those horns. In the
Mosaical ritual there weie two atoning services for
sins of ignorance, in connexion with the horns of
the golden altar, and another in the same connexion
— the annual atonement. Some of the blood of the
victim was to be put on the horns of the altar, and
then a voice of mercy, virtually, issued from it ; and
instead of causing armies to issue from the Euphrates
to destroy, it will destroy those of Sennacherib, and
create peace for Israel.

The command seems to suggest that the majority

THE SIXTH TRUMPET OR TURKISH WOE. 301

in Roman Christendom had, at this time, forsaken
the Great High-Priest of their profession, as inter-
cessor, offering incense for them ; and had betaken
themselves to other mediators, and intercessors.
This is the fact, as we have seen in noticing the last
woe. And as there was no repentance for these
apostate acts, so a voice of judgment proceeds from
the place of mercy. The High-Priest himself,
whose blood had a voice to speak peace, raises it in
Uttering denunciations.

How awful is the sin of rejecting Christ ; and we
need not go to apostate Christianity to witness it, but
we can see it every where ! How sad the case of
an altar without the incense of prayer, and praise,
and trust, being offered upon it! Hence judgment
follows !

2. The loosing of the four angels.

What is intended l)y these angels 1 Many inter-
preters say four Turkmen, or Musselmen powers,
resident in the country contiguous to the Euphrates ;
and hence they endeavor to specify that number.
But it is only to confuse the subject ; for, as they
cannot find four such powers acting at that time
simultaneously, they fix upon four consecutive bo-
dies, selected from others also engaged at different
times. And yet we find there is a specific period
assigned for their action which could not apply to
several bodies acting consecutively. It is not four
nations, or bodies of people, that are intended, for
these cannot be found acting contemporaneously at
any period, especially from the commencement^
vbich is the data of the transaction i but four angela,

lit! ;:$

h'iif

.' t*.^

t ,,

*" >

t ■

in!

f I

llj^JL

302

Discourse vi.

or four spiritual agencies or inducing causes, setting
in motion some earthly agency. The number four,
intimated that from every side desolations should
come. These spiritual agei. nes actually stirred up
numerous hoards of horsemen. They were, perhaps,
the same four angels mentioned in chap. vii. 1, which
are introduced here, the figure being slightly altered
from the restraint of the winds, to the restraint upon
the holders of them. They are said to hold back
the four winds that they should not blow on the earth,
nor sea, nor any tree, the active beirjg often used for
the passive which would signify that they them-
selves were constrained to curb those gushing torrents
of irruption. Here the sixth trumpet angel is com-
manded to loose them — to free them from their res-
traint. The same inducing causes — the spirit of
ambition and lust of conquest — were in motion
among the nations and tribes bordering on the Eu-
phrates ; but they were bound, or held dormant—
they were not permitted at that time, during the
incursions of the Saracens, to act upon the Roman
Empire ; but yet were kept in readiness upon the
spot They were now to be emancipated, and left
to freedom of action ; and powerful, malignant, and
destructive, were the strokes they dealt upon their
devoted foes. The history of the times will furnish
the details.

The Seljukean and Othman powers were the
earthly agents employed under the angelic.

In the year 1028 Mahmoud of Ghizni died, who
during his life had dominion over a vast region in
that portion of the world. He was the only power

THE SIXTH TRUMPET OR TURKISH WOE. 303

that could be formidable to the Grecian Empire,
but then he was in old age, and his empire was
likely to fall in pieces at his death. This gave somo
repose to the Eastern Empire, and lulled the fears
of its governors. At his death his empire did fall
in pieces ; but the very cause of the Eastern gover
nor's satisfaction was the source of their ruin. In
1038, after the death of Mahmoud, the Turks, des-
cendents of those with whom Justinian had nego-
ciated, and who were resident at Khorasin, between
tlie Himelaya and the Caspian, asserted their inde-
pendence under Togrul Beg. lie being employed by
the Caliph of Bagdad was constituted by him the
temporal head of the secular power of Islamism.
Thus installed and animated by the spirit of fanati*
cism, he proclaimed hostility against the Eastern
Roman Empire. In 1057, they passed the Euphrates
for the purpose of commencing operations. In 107 1 ,
the emperor was taken prisoner The empire of
this prince was split into four kingdoms, and Roum
became an independent kingdom, with Soliman
at its head. The other three kingdoms took no
part in the contests with the Roman Empire ; and
that of Roum became the antagonistic power. It
pursued its conquests until the empire was threat-
ened with instant destruction. The emperor soli-
cited the aid of the Western power, which occasion-
ed the celebrated Crusades, and which retarded for
a time the destruction of the empire. In the next
century the IMoguls changed the Seljukean dynasty ;
but still the Turkmans held together their empire,

i i;

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304^

DISCOURSE VI.

under the Othman ; — the kingdom was the same,
although the dynasty was changed.

It is well established in history that the Provinces
of the Eastern Empire fell one after another, imtil
Constantinople alone was left. At last, above 1000
years from its foundation, it was surrounded both
on the Asiatic and the European sides, by the hos-
tile army ; and the Turkman Sultan Mohamet
second, as the earthly agency, consummated the
catastrophe.

Thus was slain, or destroyed, in a political point
of view, the third part of the Roman empire. This
Sultan, the slayer of the third part of the men of
Christendom, called himself Hunkier — the slayer of
men.

3. The number of the horsemen.

Myriads of myriads. Thus the words, " two hun-
dred thousand thousand," have been read by the
best critics. This is probably indefinite, but yet ex-
jrressive of large numbers. Thus it is said in the
Psalms, " the chariots of God are myriads of myriads."
But what is especially noticeable is, the vast number
of horsemen. The bulk of the armies of Europe, at
that time, was constituted of foot-men, and but few
cavalry, or knights ; whereas, the unnumbered mul-
titudes of these invaders were cavalry or horsemen.
Gibbon speaks of the myriads of the Turkish horse
overspreading the Grecian frontier from the Taurus
to Erzeroum.

4. Their personal appearance and array.

They were cavalry, as before noticed. The riders
liad breastplates of fire, i.e., of fire colour, and of

THE SIXTH TRUMPET OR TURKISH WOE.

305

jacinth and sulphur ; or of rod, bhic, and yellow. It
is remarkable that the Ottamaiis, from their first ajv
pearance, have huJ their warlike apixircl of red,
blue, and yellow.

The heads of the horses were as the heads ol lions,
and out of their mouths went forth fire, smoke, and
sulphur. By these were the third part of men slain.
All this, were it literal, would be unnatural, r.nd it is
therefore, to be taken in a symbolic sense, betoken-
ing the lion-like, haughty and destroying character
of the invaders. The name of ono of their leaders
WSJ Alp Arslans, which signifies valiant lion. Tlie
name of another of their chiefs was Kilidge Arslans,
OT noble lion. The Turks compare the grand seig-
nior to the lion, and other kings to little dogs.

It is said that these three materials, viz., fire,
smoke, and brimstone, are thought to have an allu-
sion to the Turkman's weapons of destruction — to
their artillery used against Constantinople. New
elements in warfare were about this time introduced,
in which gunpowder, cannon and fire-arms, were
(imployed. It was only by means of these that Con-
stantinople was reduced to ruins. Gibbon gives a
striking prominence to this fact in his history, and
attributes the destruction of the city to the artillery
of the Ottomans. " Fortifications (says he) that
had stood for ages against the Goth, the Hun, tlie
Vandal, and the Saracen, now fell before this
mighty power of cannon." Tliis may again remind
us of the extreme and nice accuracy of the Apoca-
lyptic emblems.

The appearance of the horses' tails is remarkably

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306

DISCOURSE VT.

descriptive of the Turks. " Their power is in thrir
mouth, and in their tails, for they were like serpents
having heads, and with them they do injury." Tlie
horse tails were associated with the idea of the
rulers. Just as the crown in this book, is made tho
symbol of a conquering Kmpcror — the diadem of a
monarch — the sword of a military Prefect — and the
balance of an administrator of justice. So here the
horse tail denotes a Turkish ruler. The number
of tails a Turk has, is significant of the amount
of official power he possesses. A Pasha of one tail
is the lowest rank — of three tails is the highest.
Tho Pashas have standards of one, two, or three horse
tails, surmounted by a crescent over each. There
is no other nation of the earth that has ever used
such an ensign ; and none but the divine prescience
could ever have predicted this as a future signal.
"And with them they injure," — or do injustice.
So the word may more nppropriately be read. And
who does not know of the oppression practised by
the Turkish Pashas upon Christians ! It is a matter
of such notoriety that we need not produce instances ;
otherwise, as they are so abundant, nothing would
be more easy.

The time during which the commission was to

continue.

This is particularly noticed in the text as an liour,
a day, a month, and a year : all, added together,
make 396 days, 7 hours: and taking a day for a
year, they equal 396 years, 106 days ; or calculating
with decimal and astronomical exactness, as Mr.
Elliott has done, 396 years, 130 days. iNow this, as

THE SIXTH TRUMPET OR TURKISH WOE. 307

it respects its application to the Turks, is sustained
by historical evidence. We learn from a Turkish
history that the angels were loosed .Tan. 18th, 1057 ;
and this, added to 396, brings us down to 1453, and
from Jan. 18th to May 29th, of the same year, we
have 130 days. This was the exact date of the fall
of Constantinople. The exactness of the event
cannot but excite our admiration.

In fhis calculation the year is taken as 365 days,
6 hours, instead of 360 days, which is allowed in
other places. But it is remarked that there is a
special reason to be assigned for this differencf', in
the word used in the original. The usual word
Kairos, which signifies a time, or a season recurring
— a special period, is changed, and here eniautos is
used, which signifies that which returns into itself,
or a compiote revohition. The former word is more
vngue — this more definite, intimating the entire time
of a complete revolution. This change occurs only
in this place in stating prophetic numbers, although
in other places it is used to denote an anniversary.

Constantinople was nearly reduced 50 years lK^ti-)rc
it actually fell ; but God, who foresaw all future eon-
tin gene ies, stated in the text the exact time when it
would actually fall. At length the time arrived,
and the Greek empire was no more. The second
capital of Christendom fell fur its apostacy. History
bears testimony to the fact that whatever nation
patronized the Anli-Christinn apostacy, has been
severely punished.

Rut the period of the sixth trumpet did not termi-
nate with the expiration of the commission of the

if^\

'^''■n

:i|

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308

DISCOURSE VI.

horsemen ; or, otherwise there was a longer space
between this and the next action. The ending of
the sixth trumpet and the second woe is not men-
tioned until cliap. xi. 14., immediately after the as-
cension of the witnesses and fall of the tenth part of
the city. We find intervals of peace and cessation
from chastisements interspersed, allowing space and
opportunity for reflection and repentance The men
of Christendom had not repented during the second
woe. Nor did the terror of the fall of Constanti-
nople produce any reformation or repentance. The
clmrch in the dark ages was only remarkable lor
their idolatry, worship of demons or spirits of dead
men, the Virgin Mary, and other saints ; — for forni-
cation, sorcery, thefts, and murders. The inquisition
and the crusades against the Waldonses, Arc, were
remarkable in this age. They repented not of tho
work of their hands. " For all this his anger was not
turned away, but his hand was stretched out still ; for
the iieoplc turneth not unto him that smilcth them,
neither do they seek the Lord of hosts," Isa. ix. 11,12.
This corrupt state of things continued, and became
more and more i)olluted up to tlie time of tho refor-
mation. And still, wherever the apostacy is adhered
to, the same practices are pursued. Is not the ap-
peal necessary in our day, " Cease to do evil ; leoro
to do well."

How exactly St. John depicted the state of things
as they afterwards existed, all history, ecclesiastical
and civil, testifies. We feel ourselves in the imme-
diate presence of the prescient Deity as we study tho
Apocalyi)se.

'%t

DISCOURSE VII.

TSA COVENANT ANGEL — THE LITTLB BOOK— THE SEVEN THUNDKB8
— THE OATH AND DECLARATION — THE COMMISSION— TUB AD-
MEASUREMENT OF THE TEMPLE.

Rev. X.; xi. 1,2. — " And I saw another mighty angel come Jown from
heaven, clothed with n cloud : and a rainbow was upon his head, and his
fece was as it were the sun, and his feet as pillars of fire : And he had in
his hand a little hook open : and he set his right foot upon the sea, and his
left foot on the earth, and cried with a loud voice, as when a lion roareth :
and when he had cried seven thunders uttered their voice?. And when
the seven thunders had uttered their voices, I was uiKiut to write : and I
beard a voice from heaven saying unto me, seal up ll.ose things which the
•even thunders uttered, and write them not. And the aiii^el which I saw
'•land upon the sea and upon the earth lifted up his hand to heavf n, and
•ware by hnn tliat liveth for ever and ever, who created heaven, ani tha
tilings that therein arc, and the earth and things that therein are, and
the sea, and the things which are therein, that there should be time no
longer ; but in the days of the voice of the seventh angel, when
be shall begin to sound, the mystery of God should be (inishtil,
as hft iiath declared to his servants the prophets. And the voice
which I heard from heaven spake unto me again, and said, Go and take
the little book which is open in the hand of the angel which Ktandetli
upon (he sea and upon the earth. And I went unto the angel, and said
unto him. Give me the little bo"k'. And he said unto me. Take it and
eat it up; and it shall make thy belly bitter, but it shall be in thy moutb
•weet as honey. And I took the little hook out of the angel's hand, and
ate it up : and it was in my mouth sweet us honey : and as soon as I had
eaten it, my belly was bitter. And he suld unto me. Thou must prophesy
again before many peoples, and nations, and tongues, and king*. And
there was given me a reed like unto a rod : and the angel stood, saying,
Rise, and measure the temple of God, and the altar, and them that wor-
ship therein. But the court wliieh is without the temple leave out, and
measure it not ; for it is given unto the Gentiles : and the holy city sbalt
they tread under foot forty and two months.

We Imve now traced tlio Anti-Cliristinn npostacy
which had ari.sou in the church, by slow degrees,
irom the earliest ages of its existence ; but still

'■«*

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310

DISCOURSE VII.

more rapidly from the time of Constantine. The
gradual development of its corruptions has been ex-
hibited. Notwithstanding former inflictions of
wrath, and the more recent scourge of two woes,
which fell upon them in bitterness, the men of the
Roman earth still refused to repent, but grew worse
and worse. The church had become so thoroughly
corrupt — Christian truth so entirely nullified — the
the Bible so entirely unknown, that Christ must in-
terpose either to destroy or renovate. He did appear
to effect the latter object. The reformation is un-
questionably exhibited by vivid symbols in the por-
tion of this book wh'ch is quoted as the text. An
angel appears ; — performs significant actions, and
makes impressive declarations. These symbols, we
again assert, set forth the nature of the reformation j
the whole description answers to the fact.

It will be recollected that we have noticed events,
iti explanation of the preceding parts of this book,
wliich have evidently brought us down to about tho
close of the fifteenth and the commencement of the
sixteenth century : we must also bear in mind, that
this vision still ranges under the sixth trumpet,
which, indeed, extends to chap. xi. 14". The seventh
trumpet is noticed, as commencing to sound, chap,
xi. 15.

Of course it will be understood that the nssump-
lion of A nti- Christian power was previous to this, for
we have noticed the growing accretions of corrup-
tion as we have proceeded ; but the symbols repre-
senting it are reserved to chap. xiii. This interven-
tion of grace is introduced before the descriptions of

THE COVENANT ANGEL.

311

siimp-
lis, for
orriip-
rcpre-
erven-
ions ol

Anti-Christ, because Anti-Christ was not ripe for des-
truction before these gracious interventions had been
manifested ; and an opportunity was to be given to
all who would obey the call, to repent and come out
of Babylon. — We will proceed to examine these
symbols. We notice,

1. The person and character of the angel.

Who is this angel ? He is said to be mighty —
clothed with a cloud — to have a rain-bow upon his
head — with his face as the sun — and his feet as
pillars of fire. These descriptions would warrant
us to affirm that he is the Angel of the Covenant — a
manifestation of Christ as the sun of righteousness
shedding forth his beams on a gloomy hemisphere.
Such a description as that given in this place is not
relevant to any created angel. There is here a
part of the description ascribed to this angel which
is given of Christ in chap. i. 15. No created angel
is ever represented as clothed with a cloud. On the
contrary a cloud is the ensign of Deity, (Ps. civ. 3 ;
2 Sam. xxii. 12, &c.) He speaks of the two witnesses
OS his witnesses. The whole action noticed of him
shows him to be the Lord Jesus Christ. The only
objection to this decision is, that he swore by the
creator. But does not God swear by himself? ond
the circumstance of Christ's appearing as an angel —
the angel of the covenant— would preclude his swear-
ing by himself. In his official character it was
proper fur him to swear by the creator. If this were
an objection, the same would take away much of
his authority as God, in his state of humiliation.

2. The object of the intervention.

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312

DISCOURSE VII.

'!:]

1 .

The object he contemplated was the vindication of
his own honor, and the revelation of his grace in
the Gospel. There is an allusion to something
which opjx)sed him. It seems to imply some sudden
enlightening, and world arousing interference of
Christ. The verbal expressions of a prophecy ut-
tered from heaven have always some action answer-
ing to them on earth. Nothing answers to this but
the reformation. If ever there was an interposition
of Divine providence and grace, this was, and that
event absorbs the whole of the prediction. The six-
teenth century opened the reformation.

Thus Christ revealed himself, and he was discov-
ered by his servant, for at this time Luther arosei
and he discerned Christ as the onlt/ Saviour — as
the angel of the covenant, according to the represen-
tation given in the text. Some timei^aftervvards he
discovered Anti-Christ, the usurper. He had found
a Bible, and from it he saw his state as a sinner
before God. He was brought into distress of mind
ns a sinner ; and after severe exercises of soul was
led to discover Christ as his Saviour, and by believ-
ing in him, his soul was made exceedingly happy in
the pardon of sin, and in the enjoyment of tlie favor
of God.

The truth of the Gospel is further discovered to xm
by the representation of a little book open in the
Anger s hand. John, the representative of the
Christian ministry, is commanded to take the little
book out of the Angel's hand, and to eat it up.
Various opinions have existed as to what thet li; JLe
book prefigured. But passing by every other conjee-

i;lf

THE LITTLE BOOK.

313

ion of
ice in
thing
idden
ce of
y ut-
Lswer-
ds but
)sition
d that
lie six-

liscov-
arose»
air — as
ireseiv-
xrdshe
found
sinner
mind
ul was
eliev-
[ppyin
favor

to 110

tn the

)f the

little

it up.

It iiSie

lonjec-

ture, I am inclined to the opinion that it symbolized
either the New Testament or the Old and New Tes-
taments together — the whole Bible. This book tes-
tifies of Christ. It had long been a closed book ; and
it was forbidden to be read. Luther, although a
student from his boyhood, had never seen a copy ;
— he met with one, as by a mere chance, so to
speak, in his early manhood. Thus the text shows,
by a symbolization of remarkable coincidences, that
Christ would be discovered to enlighten and save
mankind, and that this would be in connexion with
his own book being delivered to his evangelist, and
the contents of it preached by them to the people.

3. The voice of the seven thunders.

When the angel cried out with a loud voice,
then the seven thunders uttered their oioi voices.
What is the signification of the seven thunders!
There has been much perplexity felt ]jy expositors
on this subject, and tlieir solutions have been very
unsatisfactory. Some have supposed that from the
charge given to St. John, " Seal up these things
which the seven thunders uttered, and write them
not," that we are to have no kind of idea concern-
ing the nature of the subject. But if so, why is
the subject introduced into a series of revelations 1
There have been various conjectures among ccm-
mentators, both ancient and modern, as to what the
matter uttered consisted in ; for allusion to which I
cannot find space. But looking strictly at the cir-
cumstances of the case, we may conclude tliat they
were utterances which occurred about the time of
the reibrmatiou. They ore said to have had voices

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314

DISCOURSE VII.

and to speak, for St. John was about to write them :
they were, therefore, intelligible to him. This is a
distinction from other thunders, mentioned in this
book. We shall do right to conclude that they
were symbolizations of actual events. St. John
was so far mistaken as to their true impart and au-
thority, that he was about to write them down as a
part of the true revelation communicated to him ; but
was absolutely forbidden to do so, for this was not
their character. The thunders are said to utter
their oivn voices, for this is the literal rendering of
the passage. In chap. xxi. 5, it was said to him,
" Write, for these words are true and faithfid."
Here, it appears, that although the voices had the ap-
pearance of a true oracle from heaven, in reality they
were not such : not the voice of the spirit but false
utterances.

Thus the voices appear in direct contrast to the
voice of the covenant angel, and were like a lion
roaring. This fact suggests that they were the
voice of Anti-Christ. The Bulls and Decretals of
the Popes were regarded as oracles from heaven.
They have, in fact, often been denominated Papal
thunders ; and what strengthens this opinion is,
that those communications are alluded to as the
seven thunders, as being well defined and well
known. And many a prince, and many a potentate
has trembled at their utterance.

They are designated the seven thunders from the
seven hills, from whence they issued j just as Euri-
pides designates the oracular light from the Parnaa-
Bian summits, " the two topped lightning."

THE SEVEN THUNDERS.

315

hem:
is is a
n this

they

John
id au-
n as a
n;but
as not
I utter
ring of
o him,
thfiil."
the ap-
ty they
it false

to the
a lion
re the
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eaven.
Papal
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as the
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entato

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As soon as Luther published his theses, and wh*^*!
a Papal bull thundered against them, he was abou-
to admit the validity of the Pope's voice as the
voice of Christ. At that time he recognized the
Pope, respected his authority, and was ready to bow
to his mandate. He was thus about to admit the
authenticity of the thunders, as though they were
a voice from heaven. " 1 will obey the voice of
the Pope, (says he) as the voice of God." In the
text, St. John is to be regarded, in his symbolical
character, as typical of the ministry ol the times,
especially so of Luther, the chief in the movements.
lie was about to write, but was forbid to record
the voices, as expressions of God's revealed will.
By Divine providence and grace, Luther was given
to see that the mandates of the Pope were not the
voice of God ; but that the Pope was Anti-Christ.
He first discovered that indulgences were a contra-
diction to the word of God ; and was forced to iden-
tify the Pope himself as connected with these Aiiti-
Christian abuses. After this he was led to exam-
ine the origin, foundation, and character, of
the Papal supremacy, and saw its true character.
♦• I know not (says he) whence these thoughts como
to me." They were the voice of God. These con-
victions were forced upon him progressively and
gradually, but in the end they were thorough ; until
at length he did a bold act, at which all Europe was
terrified. He summoned a vast concourse of ail
ranks of people outside the walls of VVittemburg,
kindled a fire, and by the hands of the common

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316

DISCOURSE vn.

hangman committed the bull, with the Papal decre-
tals, canons, &c., to the flames.

4. The procedure and conduct of the angel.

In the two former figurations we have traced the
two grand discoveries made by Luther, viz, that Christ
was the only source of salvation, and that the Pope
was Anti-Christ. We now proceed to another dis-
tinct emblem, viz. the Angel placing his feet upon the
sea and the land, and the utterance of an oath. We
will notice them distinctly.

1. His action and attitude.

His feet were placed in these positions, and his
hand lifted up to heaven to assert his soverei£;nty
over the whole world.

This action of the angel seems to be in allusion,
and by way of contrast to some notorious usurpation
of his rights. Anti-Christ usurped the rights of
Christ, and about this time these usurpations were
introduced in a prominent manner by Leo, who
made the most extravagant and the must blasphe-
mous claims.*

The angel cried wilh a loud voice, as when a
lionroareth. In opposition to this Leo uttered his
anathemas, ns with the voice of a lion. And it is
remarkable that he made choice of a name by which
to designate himself as Pope as if in allusion to the
same fact, and in addition to this he actually took the
title of the " Lion of the tribe of Judah." The world
trembled at this roaring lion. Luther, the servant of
Jesus Christ, maintained the truth by a clear, strong
testimony, uttered in a manly and strenuous manner,
in opposition to Tetzel, and afterwards to the Pope

THE OATH AND DECLARATION.

3 7

himself. This was done so cflectually as to make
liim, in his turn, tremble on the seven hills, from
which he issued his own thunders.

There were many more assumptions of the Pope,
of which several were introduced about this time.

He assumed the title of the Vicar of Christ : he
professed to pardon sin, and to open and to shut
heaven. He styled himself lord of the worlds, and
liis votaries styled him our Lord God the Pope, in
some paintings Leo is represented with refulgent
rays of light, and with a rain-bow in the air radia-
ting a landscape. Again, by the same artist, he is
represented with one foot on the land, and with
another on the sea. In contrast with this the angel
of the covenant is represented in tho text with pre-
cisely these appearances and attitudes ; and thus he
Jisscrts and vindicates his claims. How singular
that the Pope of that day sliould chose such modes
of representations, just at the very time to which
the emblems of the text allude. Here then, Christ
and Anti-Christ stand in entire opposition to each
other, with a caveat on the part of our Lord against
the audacious assumptions of Anti-Christ. And how
striking that at such a time a champion should ap-
pear to undertake the vindication of the claims of
his Lord and master. Does not all this show tho
exact appropriateness of the figures to the time and
subject assigned them in this interpretation 1

2. His oath and declaration.

He lifted up his right hand to heaven, and swaro
by the creator of all things, concerning the definite
time for the fiUfilling of the mystery of God.

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DTscounsE vn.

The declaration stands in our version, "Time should
be no longer." This is rendered by most expositors,
" that the time should not yet be ; but in the days of
the voice of the seventh angel (whensoever he should
be about to sound) then the mystery of God should
be finished according to the declaration of the pro-
phets." Fcr it could not be said that time, in its
absolute sense, should be no longer, as there was
still to be the sounding of the seventh trumpet and
the many transnctions that trumpet indicated. But
when he says there shall be but one intervening
trumpet, before the fulfilment of the mystery of God,
we clearly understand what there is yet to be ac-
complished in the world before the end comes.

Thus understood, it foretells the fact of the certain
approach and nearness — at the distance of but one
more grand prophetic epoch — of the long promised
consummation, the ending of the mystery of God —
his mystery of providencej where things have ap-
peared out of course — his mystery of prophecy, in
which things were but darkly and enigmatically un-
folded. There is a similar representation in Daniel.
The man clothed in linen, held up his right hand
and his left hand unto heaven, and sware by him
that liveth for ever that it shall be for a time, times,
and an half, (chap. xii. 7.) St. John might have
had this vision before his mind, as undoubtedly the
angel had ; for he was the same being In either case.
In the former case the angel swore that the event
predicted should not be until a time, times, and an
half; but here that there should intervene but one
trumpet. According to this, considering St. John's

THE C0MMrSSI0!7.

319

rpprcseiitilivG character, there ought, in point of fact,
to have been some impressions on the mind of Lu-
ther and of his coadjutors, of the near approach of
the end of all things. The fact is, that in those
days there was a strong and ahnost general excite-
ment from the impression that the consummation of
all things was at hand. The Papists were so intox-
icated with the splendor of the new Pope that they
thought the latter day glory was nigh at hand, to bo
realized in the Pope's universally extending empire.
The reformers seeing that Popery was the Anti-Christ
of prophecy, thought the time had come for his des-
trnction, and the consequent reign of rigliteousness.
But they were here taught that there was to be an
intervening trumpet ; • although from their ardent
desire and expectation, they had not sufficiently fix-
ed upon the numerous events depicted by that
Trumpet.

5. Another step in the reformation is predicted by
the commissmi given by Christ to faithful ministers
of the Gospel, to preach its contents in various lan-
guages and countries. After .lohn took the littlo
book, it was said to him, "thou must prophesy
A difficulty ensued, namely the want of

again.

»5

what is called orders. It was thouoht there must bo
a bishop, in regidar succession, to ordain ; Luther felt
this. In after days Wesley felt the same difficidty.
But subsequently they both saw this was mere
straw and chaff. Here Christ teaches his church
that his commission is aut?iority. He seems to say to
Luther, let not this dogma prevent thee from send-
ing forth my heralds.

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320

DISCOURSE VII.

The term, " to prophesy," signifies to perform
the work of the ministry, and not to begin a new
series of prophecies, as some maintain is tlie sense
here. Tlie word used hero is the same as the Sep-
tuagint uses for the occurring Hebrew word; and
Gesenius gives as its first meaning, " to speak as
( jod's ambassador." Thus it is not restricted to the
prediction of future events. This latter sense, wo
allow, is its meaning in many of the New Testa-
ment passages ; and this is its meaning in chap. xi.
S. "I will give power to my two witnesses, and
they shall prophesy." But hero it is to be taken in
the sense we first gave.

The action particularly refers to Martin Luther
and the ministers of the reformation. He was to
digest the Gospel in his own heart, and communicate
its contents to tlio pcoiJe. And this was precisely
the case with Wesley and his coadjutors at the se-
cond reformation. Their souls were full of the
Gospel, and they seized every opportunity of declar-
ing it. The command implied some notable pre-
vious suspension, or interruption of this work of
preaching, and the numerous impediments which
were thrown in their way to prevent it ; which
were indeed the facts of the case in those times.
]5ut not withstanding these difiiculties, at this time,
there was a revival of Gospel preaching.

During Luther's imprisonment for one year, he
took the little book, and translated the New Testa-
ment into German ; and then on his liberation lie
" prophesied again," and translators of the Scrip-
lurcu ns well as preachers, were multipliHl.

THE COMMISSION.

321

irform
a new
! sense
c Scp-
1; and
eak as
L to iho
ise, wc
Tcsta-
lap. xi.
jes, and
ikcn in

Lullicr
was to
nunicate
reciscly
the sc-
of the
■ declar-
ble \Mc-
york of
which
which
times,
lis time,

rear, he

Testa-

ition lie

le Scrip-

6. The next particular which claims our attention
is tho constitution and definition of evangelical and
reformed churches, to the exclusion of the ai)Ostato
church of Rome. This subject is contained in chap,
xi. 1,2. "And there was given me a reed — rise
and measure the templo of God, and the altar, and
them that worship therein,'* &c. The temple,
throughout this book, is to bo considered symbolical
of tho Christian church universal — the holy of holies,
and its company and worship, symbolizes that part
of the universal church which is already gathered
into paradise. Tho other parts of the temple, and
the worshippers — the church on earth, and its mem-
bers. The holy place may bo regarded as figuring
the secret, spiritual worship and chamcter of the
church on earth. The altar-court, and its worship-
pers, prefigure the church in respect to its visible
and public worship. And here wo have the outer
court, or court 9f tho Gentiles, which is tho symlx)-
lic scene of non-spiritual, or nominal mcmljors, who
had forsaken true Christianity, and had become
apostates. "

To measure the altar-court siguifics that the re-
forming ministers were to regulate and ootistituto
tho reformed church, and to define its vital doctrines.
The atlJLislment and regulation of asymbolio^il tem-
plo is employed by Ezekiel to signify the revival of
tlie true church, its establishment and perfection in
the latter days. By these acts all npostatrs n re shown
to be exchuled from the true churcii of Christ. — Tho
rod signified the badge of ecclesinstical authority.

Tlie established religion in fc^axony, as well ua

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322

DISCOURSE VII.

elsewhere, was Papal Romish. Now steps were to
be taken to abolish the most prominent superstitions
of the Papacy. Still the necessity was felt for a
regular ecclesiastical arrangement and construction
of the Lutheran church. Means of forming a fund
for the support of ministers, schools and hospitals,
were acquired ; and sj)eedily by the consent, and
with the concurrence of the Elector, the church waa
regularly established. This was the true church of
the time. The Romish church was divided from it,
intimated in the text by leaving the court with-
out the temple unmeasured, to be trodden down of
the Gentiles forty-iwo months. Thus they were to
exclude all that was Romish from the true church.
The example of Saxony was followed by other re-
forming states.

Shortly afterwards, viz., in 1525, at the Diet of
Augsburgh, all these points were precisely regulated.
In 1530, the celebrated cortfessions of faith were con-
firmed as the standards of the churches.

Thus we behold the re-formation or neto constitu-
tion of the church. The reformation contained the
seeds of all that is vital in the true church of
Christ. The Bible opened — private judgment — a
free publication of the Gospel — the unadulterated
truth proclaimed.

It is the duty of every man to be a reformer, in
the best sense of the term. To see that he possesses
personal religion according to the standard of truth.
It is his duty to remove sin far from him personally,
and to endeavor to spread the truth. Let us do all
in our power to promote a revival of true religion

THE COl MISSION.

323

every where. And let us be thankful that God, in
his good providence and grace, has removed this
mass of corruption from his church, and that now
his pure word and doctrine prevail.

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DISCOURSE VIII.

THE TWO WITNESSES — THEIR DEATH, RESURRECTION AND ASCEJT-
fllON — THE EARTHQUAKE — THE PALL OP THE TENTH PART Of

THE CITY — THE SLAYING OF SEVEN CHILIADS OF MEN

EFFECTS ON THE FAITHFUL, AND ON THE UNFAITHFUL.

Rev. xi. 3-19 — " And I will give power unto my iwo witnesses, and
they shall prophesy a thousand two hundred and threescore days, clothed
in sackcloth. These are the two olive trees, and the two candlesticks
standing before the God of the earth. And if any man will hurt them, fire
proceedeth out of their mouth, and devoureth their enemies : and if any
man ^f ill hurt them, he must in this manner be killed. These have power
to shut heaven, that it laia not in the davs of their prophecy : and have
power over waters to turn them to blood, and to smite the earth with all
plagues, as often as they will. And when they shall have finished their
testimony, the beast tiiat a$cendeth out of the bottomless pit shall main
war against them, and shall overcome them, and kill them. And their
dead bodies shall lie in the streetof the great city, which spiritually to
called Sodom and Egypt, where also our Lord was crucified. And th«f
of the people and kindreds and tongues and nations shall see their
dead bodies three days and a half, and shall not suffer their dead bodie*
to be put m graves. And they that dwell upon the earth shall rejoios
over them, and make merry, and shall send gifts one to another ; because
these two prophetstormented them that dwelt on the earth. And aAer
three days and a half the spirit of life from God entered into them, and
they stood upon their feet ; and great fear fell upon them which saw
them. And they heard a great voice from heaven saying unto them,
oome up hither. And they ascended up to heaven in a cloud : and tbeli
enemies beheld them. And the same hour was there a great earthquake
and the tenth part of the city fell, and in the earthquake were slain ofmeo
seven thousaitd : and the remnant were affrighted, and gave glory to tbe
Ood of heaven. The second woe is past ; and, behold, the third woe
Cometh quickly, And the seventh angel sounded ; and there were great
voices in heaven, saying, The kingdoms of this world are become the
kingdoms of our Lord, and of his Christ) and be shall reign for ever and
ever. And the four and twenty elders, which sat before God on their seats
fell apon their faces, and worshipped God, saying, We give thee thanksi
O Lord God Almighty, which art, and wast, and art lo come ; because
tboubasl taken to tbee tby great power, andbuiireigaed. And the naiioot

(•'•

326

DISCOURSE vin.

wer9 angr3r, and thy wrath it come, and the time of the dead, that thef
■hould be judged, and that thou shouldest give reward unto thy servants
the prophets, and to the eaints, and them that fear thy name, small and
great ;and shouldest destroy them which destroy the earth. And the tem-
ple of God was opened in heaven, and there was seen in his temple the
arkof his testament: and there were lightnings, and voices, and thunder,
ings, and an earthquake, and great hail."

This passage forms a supplementary, retrospective,
and explanatory narrative, which also brings us
down to the point where the last discourse closed,
viz., to the reformation ; and in which there is inclu-
ded a notice and summary of the transactions under
the seventh trumpet.

God has always had witnesses to his truth, but
more especially this has occurred when religion has
been particularly obscured and corrupted. Having
arrived at the Keformation in these prophetic dis-
closures, the Apostle is taught to take a backward
glance of the eminent persons that had formerly
arisen to testify of the truth during the long and
sickening progress of corruption which had occurred
in the church. And it is a xemarkable coincidence
that the reformers themselves began to take a retro-
spective view of such persons, who, like themselves,
had maintained it. One of their number drew up a
" catalogue of witnesses." And Foxe about the
same time published his " book of martyrs."

Let us proceed to survey the several notable par-
ticula/s contained in this portion of this book.

1st. The description of the character of the tdt"
nesses.

The Greek word martzis and martur (witnesses)
is the root of our word martyr. And to preach and
profess Cbxist in that age was equivalent to becom-

THE TWO WITNESSES.

327

ij i

ing a martyr, in the popular sense of the term. This
appears to have been the reason why the word mar-
tyr was adopted to signify those who sealed the
truth with their blood.

As to the identity of the witnesses, numerous and
conflicting opinions are maintained. One writer, pre-
sumed to be Faber, considers them to be the civil and
religious democracy, slain by Louis XVI. in 1789 ;
and that their resurrection took place in the person
of Napoleon. By several writers they are declared
to be the Old and New Testaments. But that they
are persons, not things, appears from the considera-
tion, that the word occurs in the Bible 34« times, and
in the other 33 places it signifies a person ; and why
should it not mean so in the 34th 1 Why should
this be the only exception? To prophesy, we have
remarked in the former discourse, is to preach, and
this is the act of a person, and not of a thing. Christ
calls them his witnesses. They proclaimed and
vindicated the perfect atonement of Jesus, in oppo-
sition to all ritual efficacy. They overcame the ac-
cuser of the brethren by the word of their testi-
mony, and by the blood of the Lamb. They pro-
tested against all that would depreciate the efficacy
of the atonement, against the prevailing heresy of
the period in which they lived.

They are denominated the tivo olive treeSf and the
two candlesticks or lamp stands. Candlesticks in
the Apccalypse means a church. Our Saviour ex-
pressly says the seven candlesticks are the seven
churches.

What do the two olive trees signify? Evidently

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DISCOURSE VIII.

•omctliing in connection with the church, for they
were to feed the candlesticks with oil. Mr. Elliott,
and after him Dr. Gumming, declare them to be the
ministers of the church, through whom she is sup-
plied with instruction. This appears very natural,
and yet, I am persuaded, it is not the thing intended.
In the prophecies of Zechariah, they are repre-
sented as the sources of supply for the lamps.
Ministers are but the conduits^ not the source.
They are literally termed the sons of oil, or com-
municators of oil, I believe they refer to the
source from whence the true oil, or unction, is sup»
plied to the church. The Holy Spirit is made the
receptacle of all the grace of Christ, and for the pur-
pose of imparting it to mankind. Now what is that
source from whom the Holy Spirit receives this
grace to impart to men ? Or what are the two
olive trees? Zechariah asked that question, and
the angel explains them as the two anointed ones
which Stand by the Lord of the whole earth. This
evidently alludes to the sacerdotal and regal offices
of our Lord Jesus Christ, the king and prophet of
his church, through whom alone the oil of grace is
imparted to his church, by the medium of the
Holy Spirit. Christ stands before God, in his official
character, as king and priest, to claim this grace for
the church. There were seven pipes from the bowl
to the seven lamps. Every church has a pipe to it,
communicating with this source. All receive from
the Spirit, of the provisions procured by Christ's
sacrificial death. " He shall baptize you with the
Holy Ghost, and with fire." (See Zech. iv, chap.)

THE TWO WITNESSES.

329

for they
Elliott,
) be the
is sup-
natural,
tended,
repre-
lamps.
source.
5r com-
to the
, is sup-
ade the
he pur-
t is that
es this
he two
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L. This
offices
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of the
official
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e bowl
e to it,
e from
hrist's
th the
chap.)

Here is the hope and comfort of the church. " By
my spirit, saith the Lord," shall every purpose resh
pecting the renovation of man be carried forth.
What is to be accompli .i.cd, is to be accomplished
by the Holy Spirit. No human means, without
him, can effect any thing. Christ stands before the
throne of God as Mediator, and the seven spirits, or
the Holy Spirit in his seven fold, or perfect capacity,
is before the throne at all times, ready to execute
his office.

Here then we perceive that the church, as a com-
pany of living witnesses for Jesns, is represented as
filled with the Holy Spirit ; and from that commu-
nity numerous gifted and qualified persons arise
and testify of his grace and power. The more the
church is influenced by the Holy Spirit the more
ready will her members be to bear record of the sav-
ing power of Christ. May God ever bestow upon
his church this high qualification in rich effusions.

2nd. Their number is referred to.

Two witnesses are distinctly named. In the
institutions of Moses two witnesses were required
to substantiate any fact. In reality, there has been
scarcely ever a solitary witness in the church. They
have generally been raised up in pairs, as is instanced
in the cases of Moses and Aaron, Joshua and Caleb,
Huss and Jerome of Prague, Luther and Melanc-
thon, Wesley and Whitfield. Our Lord always
Bent his disciples by two together. Thus they ren-
der each other mutual support and encouragement.

But, perhaps, the symbol refers, in a great mea-
sure, to churches. They are the two lamp stands,

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330

mscotmsE viii.

P!-.i

i.e,, the two churches. Koman Christendom was
divided into two churches ; and in each of these
divisions there was a witnessing church, a line of
witnesses in each. In the East there were the
Paulikians, and in the west the Waldenses. Each
of these existed from the days of Augustine, to the
day of Luther. Many eminent men appeared, at
different times, in each of these sections, in this
character. The British churches, early in these
witnessing ages, furnished many eminent examples
of devoted and distinguished men, who strenuously
opposed image and saint worship, and the efficacy
of ritual observances, and who zealously propagated
the truth in regions beyond them.

3rd. The condition of the witnesses is;expressed
by their prophesying in sack cloth, which is the
symbol of mourning and distress. It was usual
to put on sack cloth when under deep grief and fear-
ful apprehensions of danger. These witnesses per-
formed their office subject to persecution and death
by martyrdom.

4th. The avenging power given them against their
enemies.

They had means of defence. *« If any will hurt
them fire proceedeth out of their mouth, anddevour-
eth their enemies : and he must in this manner be
killed." They should have power also to shut hea-
ven, to turn waters to blood, and to smite the earth
with plagues. Here is an allusion to the preroga-
tives of Moses and Aaron, who turned the waters of
the Nile into blood ; and to Elijah, who commanded
£re to come down from heaven to consume his op-

1. , r

THE TWO WITNESSES.

331

ponents, and who shut up heaven three years and a
half, that it did not rain. These two persons ap-
peared to Christ on the mount of transfiguration.
But here it refers to their . spiritual power. The
prediction that there should be no rain for 1260
years, is not to be taken literally, but figuratively and
spiritually, as a spiritual drought. During those
dark ages there was no general outpouring of the
Holy Spirit. " Behold the days come, saith the
Lord, that I will send a famine in the land ; not a
famine of bread nor a thirst for water, but of hear-
ing the words of the Lord, and they shall wander
from sea to sea, and from the north sea to the east ;
they shall run to and fro to seek the word of our
Lord, and they shall not find it.'* (Amos viii. 11.)
The fire going out of their mouth is, in all probabi-
lity, the symbol of God's fiery judgments, coming
down upon their enemies, and often in direct con-
nection with interference with themselves. God's
judgments have often specially fallen upon persecu-
tors. " I will make my words in thy mouth fire,
and tlie people wood, and it shall devour them,"
(Jer. V. 14.) The pretensions of Anti-Christ were,
" we shut heaven against them ; we send fire to
consume them." Now, says Christ, the pretensions
of Anti-Christ are all assumption ; but the preroga-
tive of my witnesses is real. Their word shall be
the savour of life, or of death : of death to their
adversaries.

5th. The duration of their prophecy.

This was to be 1260 days. This was the same
period of forty-two months mentioned iu the last

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DIBCOVRSS vin.

discourse, as the period of time during which the
temple (the church) was to be trodden down of
the Gentiles, (the apostate church,) also the period
the Anti-Christian apostacy was to continue. Dur**
ing this dark and dreary period the afflicted chnrch
was to be cheered with the presence of the witnesses
of God's truth. These are not to be understood as
literal days, but to be constructed on the year-day
system. The commencement was from the time of
the clear and decisive establishment of that apos-
tacy. And, although this is hard and difficult to
exactly identify, yet, about the sixth century, their
assumption certainly required an antidote. Gibbon
says, " The use, and even worship of images, was
firmly established before the end of the sixth cen-
tury." I do not intend to trace the history of these
witnesses, or to give specimens of their testimony ;
they may be found in ecclesiastical histories. I
will notice, however, that one of the earliest of
those eminent individuals, afler Augustine, and
Vigilantius, who so early testified of the vital doc-
trines of Christianity, viz., in 529, was Csesarius of
Aries, in Dauphine, who decisively testified of the
truth, against the gross errors of the times. These
witnesses successively arose, both in the east and in
the west. The number of those blessed men may
be supposed when we notice that in the east, under
the reign of one monarch (the Empress Theodosia)
100,000 were put to death. The Pauhkians in the
east, and the Albigenses and Waldenses in the west,
each produced vast numbers of faithful men, who
bore witness to the truth j and multitudes suffered

Ml' '

THE WAR UPON THE WITNESSES.

333

was

martyrdom. We sometimes speak of the noble
army of martyrs ; but little do we imagine the vast
numbers of which it is composed, and their real
nobility, and the moral heroism they displayed.
May we possess that noble tenacity of the truth,
and that ardent zeal in its diffusion which will make
us come up, as far as we are at present called, to
their spirit.

6th. The wo/r made upon them.

" When they have completed their testimony, the
beast shall make war against them, and shall over-
come them and kill them." From this account, it
might be understood that the time of this contest
would be at the close of their testimony, and that
then it would cease. But the Gospel was not to
become finally extinct at any such period. Neither
is it evident that this war was to commence at the
dose of the 1260 years. The words, when literally
rendered, mean as they are in the course of fulfilling,
or, of the completion of their mission. They were
continually, and successively fulfilling a testimony.

The beast is here mentioned parenthetically : but
he is afterwards made the subject of two supple-
mental chapters, (chap. xiii. xvii.) and is there fully
described. He actually did make war against them
by the acts of several councils, especially that of the
third Lateran Council of 1 179, and by those of the
twelflh and thirteenth centuries. They suffered
local persecutions. At first the Inquisition denounced
them and confiscated their goods ; afterwards san-
guinary wars were carried on against the Paulikians,
and crusades against the Waldenses were vigorously

. T

OISCOURSB vin.

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carried forth, and multitudes of accessions were
rained to the noble army of martyrs.

7. The defeat and death of the witnesses. .

Here they are not to be considered as two indivi-
duals, but as continuous bodies ; and, therefore, we
are not to look for the martyrdom of two individuals,
but for a continuous series of exterminations. The
term witnesses is figurative, being to be taken as a
succession of persons ; and, consequently, their death
must also be figurative, viz., as the extinction of their
testimony. There was one period, in the history
of (yhristendom, when there was a pause made in
their testimonies. In the beginning of the eleventh
century the power and licentiousness of the Roman
Pouti^ were beyond all precedent, and the perse-
cutions of all real Christians were carried on with
vigilance. The Waldenses were too feeble, from
the groat destruction upon them by the crusades, to
resist the Popedom ; and the Hussites were reduced
to silence, and Europe reposed in the deep sleep of
spiritual death. This is the testimony of all who
have written respecting those times.

8. The exposure of their dead bodies,

Whey were to lie in the street of the city, spiritu-
ally called Sodom and Egypt, where our Lord waa
crucified. What do these names import? Evi-
dently spiritual Babylon, or liteml Home. It might
well be called Sodom for its corruption, and Egypt
for its oppressions of the people of God. And yet it
is not merely the city of Rome, but the Politico-
Ecclesiastical state, the ten kingdoms of which it
was formed, and in contradistinction of the city of

THE DEATH OF THE WITNESSES.

335

God. Quesnel called Rome Egypt and Sodom.
Grostete called Roman despotism, Egyptian bondage.
There, it is said, our Lord was crucified. St. Paul,
addressing the Hebrews, concerning those who fall
away, jays, " they crucify to themselves the Son of
God afresh, and pnt him to an open shame." (Heb.
vi. 6.) Rome is the capital of that ecclesiastical
polity. Gibbon says, " the nations began once more
to seek, on the banks of the Tiber, the laws and the
oracles of their fate." Ver. 9, speaks of those in
this city as, " they of all people, and kindreds, and
tongues, and nations j" all were represented there, in
the great council.

Their dead bodies shall lie in the streets of the
oitya The word is plateiaj the broad street, or place,
chief square, or open pla***^ of a city : among the
Jews near the city gate ; and in other places, the
market place, or forum j and it is often rnentioned as
the place of judgment. They of the people, &c.,
shall see : not the people, but they of the people, i.e,,
their representatives, in a general council. This
was verified as follows: During the years 1512 to
1514, the great council of the Lateran was held under
Julius n. and Leo X. One of the leading objects
of this council was the extirpation of heresy and
heretics ; or, in the language of the Apocalyj)se, the
death of the witnessess. The Hussites, or Bohe*
mians were summoned to appear. But th iy were so
dispirited and so disheartened that not mie did ap-
pear. The testimony of the vntnesses was suppressed.
The fact was proclaimed in the council ; and it was
added, « heresy is dead,^* Thus, as it wtre writing

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336

DISCOURSE vin.

their epitaph, their testimony was supposed to bo
finished. r

« They from the kindreds, tribes, &c., shall not
suffer their dead bodies to be put into graves." This
was often literally the case j and a decree from this
council actually prohibited the interment of any
who should be found dead. But the expression in
its full completion is, of course, symbolic, as the wit-
nesses themselves were. And this may denote the
special contempt, insult, and ignominy, with which
their testimony was treated.

9. The rejoicings at their death.

This circumstance is recorded in ver. 10, and it had
a literal accomplishment. Leo received congratu-
lations and gifts on the occasion from various realms,
especially a munificent one from Portugal : and in
consideration of this, he made a donation in return
to Portugal of the sovereignty of the great part of
India. Splendid fetes were given in consequence
of this great event. Joy was prevalent at the
breaking up of the council.

10. 1 he resurrection of the witnesses,

" After three and a half days the spirit of life from
God entered into them, and they stood upon their
feet." As the representation is symbolical, so they
lived again in the appearance of others in their
circumstances. And this was fulfilled by the ap-
pearance of Luther as a witness for Jesus.

This event took place exactly three and a half
years after the coimcil separated. May 5th, 1514, the
council proclaimed, ** heresy is dead." And in Oo*
tober 3l8t, 1517, Martin Luther made the first pro*

RESURREC. AND ASCEN. OF THE WITNESSES. 337

to be

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pro-

damation of the Gospel by posting his theses upon
the gates of the church of Wittemburg. From
1514 to 1517 is three years: from May 5th to
October 31st is precisely 180 days, or half a literal
year, the number specified to a day. How precisely
esKact is the fact to the prediction !

** Great fear fell upon all which saw them.'* We
are aU familiar with the consternation of all Europe
at Luther's bold proceedings ; and, especially of that
of the Ecclesiastics who were his special opponents.
Pope Adrian exclaimed in 1528, " the preachei;^,
Huss and Jerome, are now alive again in the person
of Martin Luther." Luther and his associates were
called Protestants, i.c., according to the Latin ety-
mology, witnesses.

11. ''} 't ciscension to heaven,

Tht c /en intended, according to the figurative
language of the Apocalypse, is that of political
power and dignity. This was a heaven seen by
their observers. This may be illustrated by a refer-
ance to the language of Nebuchadnezzer, " I will
ascend into heaven, I will exalt my throne above
the stars of God. I will sit also upon the mount of
the congregation, in the sides of the north," (Tsa.
auv. 13.) By this ho meant he would exercise
supreme and unlimited power. The expression in
the text signifies that the witnessing churches should
obtain great national and civil power. By the paci-
fication of Nuremburg, the Protestant church came
to be considered as a political body of no small im-
portance. At the peace of Passau in 1557, they
were admitted to civil power } invested with

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338

DISCOURSE yilL

political privileges, and were made membera of
the supreme imperial chamber.

It is said that « their enemies beheld them."
The prelates and priests of Eome, who saw their
ascent, were exasperated at the spectacle. They
had endeavored to keep the Bible closed, but it was
open notwithstanding — it was open in palaces — it
was read by princes, and the Gospel was listened
to by Potentates.

12. The earthquake which happened the same
h.our.

This was a more spiritual event. It denotes that
which actually occurred, a disruption in the power
and dominion of the Roman ecclesiastical hierarchy
— a moral earthquake. Saxony, Prussia, Sweden,
and Denmark, renounced the Roman sway, and
formed themselves into Protestant independent
churches. The shock of this disruption would be
dreadful and appalling to the Romanists.

13. The fall of the tenth part of the city.

In addition to the earthquake, otherwise the ali-
enation of the above named kingdoms, the tenth
part of the city fell, but not so suddenly as those
places, so as to come under the denomination of an
earthquake. The Roman Papal Empire was divided
into ten great divisions. Daniel and St. John both
notice this division, and which we shall consider
more particularly when we proceed further with
these visions. Great Britain was one of the ten.
It is here stated that a tenth part of the Popedom
fell. After some struggles Great Britain was sepft*
lated flrom Rome. The separation commenced

SLATING OF SEVEN THOUSAND MEN.

339

sra of

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8 sepft*
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under Henry VIII., and was consummated un-
der Edward VI., from 1546 to 1553. In 1560
Scotland was separated from Home ; but this must
be included in Great Britain, as part of the same
island, and shortly afterwards included in the same
government. • '

14f. The slaying of seven thousand men.
This event was connected with the earthquake.
In the Greftk tftxt it is seven, rldlindsy the names of men*
In the Old Testament the chiliads denote prince^
doms ; and the passage may be illustrated by adverts
ing to the customs of the Hebrews. Moses, at the
advice of his father-in-law, divided the tribes of
Israel into thousands, and placed a leader, captain,
oar prince, over each thousand. These, once divided,
were no longer regulated by numbers, but remained
permanent sections, irrespective of that considera-
tion; and if the division increased, it became
famous, or if it decreased, it was less noted. When
the land of Canaan was divided, localities were
assigned to each of these thousands ; and they and
their princes and localities were denominated, « the
thousands of Israel," and were famous according to
their importance. Thus it is said, " but thou Beth-
lehem Ephratah, though thou be little among the
thousands (Sep. the chiliads) of Judah". This is
quoted by the Evangelist, r.s little among t\ie princeSf
by which we see they were convertible terms, and
signified the same thing — chiliads of names of
men} as men of renown, or name. The seven
chiliads were, therefore, seven principalities, each
with their ruler. They were endowed with sepa-

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340

DISCOURSE vin.

rate government, but not of the style of kingdoms.
iftrWas it then the fact that seven provinces, or a
septenary of subdivisions, were actually separated
from Rome by this great earthquake ] It was so.
After England and Scotland had followed Germany,
and the other kingdoms before mentioned, the seven
Pro^ances of the Netherlands, which had been
hitherto subject to Spain, and adherents of the
Papacy, declared tbpir nidepenflf^nc.ft. These pro-
vinces, with their ruling Dukes, separated from
Rome at the same time, and became the Protestant
republic of Holland. ' . •

It is added, they— the Romanists— became affright-
ed. They began to think the day of retribution
was come.

15. The glory which resulted to God.

When the witnesses were elevated to civil dig-
nity, the remnant of the apostacy that saw their ad-
vancement trembled at the sight, and they gavo
glory to the God of heaven. Thus it stands in our
version. But the idiom of the Greek gives the senso
thus, " they (the Papists) were affrighted 5 and they
(the witnesses) gave glory to God," for the term
seems the nominative to the last clause. The Pro«.
testant Christians, in all the portions of the reforma-
tion, felt that all the glory ought to be given to God
for their emancipation and advancement to civil
liberty. Not to Luther — to Calvin — to Knox — to
Cranmer, but to God, — and not as the Papists do
on any advantage gained — to the saints, or to tho
Virgin Mary. They saw a Divine hand in all thes©

:ii ' I

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THE SEVENTH TRUMPET.

341

doms*
s, or a
arated
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rmany,
5 seven
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operations, and cried, " not unto us, not unto us, O !
Lord, but unto thy name be all the glory."
• The second woe is past, and behold the third
woe Cometh quickly. At the close of the sixth dis-
course we noticed that the period of the sixth trum-
pet did not terminate with the expiration of tho
commission of the horsemen, and h6re we have a
notification of the ♦er'^" ation of the second woe,
which terrainatec Iso o sixth trumpbl. The
Turks were no longer a woe to Christendom : they
were checked and restrained, and had come to a
state of decay, and continued to do so more and
more. Notwithstanding the recent acts of valour,
and their renewed vigor, it does not appear that they
will ever again oppress Christianity. They are now
brought under the surveillance of the Christian
powers, and seem to move at their suggestion, which
may, possibly, finally result in their becoming mer-
ged in Christianity.

Immediately there follows the sounding of tha
seventh trumpet : but before the development of its
contents is treated, there are concurrent matters to bo
disposed of. Another chapter respecting the spiri-
tual state of the church, and two others on the rise
and fall of the beast, intervene. Under this trum-
pet the third woe does not form a distinctive figura-
tion J but yet the entire contents mark one scene of
woe.

On the sounding of this trumpet, great voices pro-
claim, " the kingdoms of this world are become tho
kingdoms of our Lord and of his Christ." This is a
kind of preliminary and summary statement of

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342

DISCOURSS Tin.

the matter, taken up, and allowed to rest ^gain, un-
til the other matters before mentioned are disposed
of, as an intimation of what will be effected under
the seventh trumpet. It is believed to be stated by
anticipation and a summary of circumstances which
were to take place under this symbol. All these
matters are afterwards minutely dwelt upon. And
in fact this object was itself strongly anticipated by
the reformers^ and seems to be here noticed as an
expression of their feelings and hopes. We shall,
then, at present, pass by the particulars here noticed,
to be resumed when they come up under their fuller
development. We shall only urge upon all, that
when they contemplate the retrospective y or whether
they a7iticipate the future, to endeavor to emulate
the heavenly host in giving glory and thanks to
God. It is evident we live in a world of mercy —
a world redeemed by Christ ; and that he is at work
in the world, accomplishing his own designs and
purposes. " He must reign until he hath put all
enemies under his feet; and the last enemy that
shall be destroyed is death."

But let the subject of this discourse remind us
that we ought to be witnesses for Christ. We should
be anxious to show to all around that he is the only
Saviour. We should do our utmost to bring men to
him. God will bless us in such a work, and wo
shall see the fruit of cur labors. May the time be
hastened when Christ shall reign universally.
Amen.

li :

i, '■

DISCOURSE IX.

THB OHTTRCtfS EXALTATION— .PKRSBCUTIOM AOTJ MTlREMEKt 09
TOB SPIBITnAL POBTION 07 IT INTO THB WILDERNESS.

Rsr. zii.— xiv. 1-6.—" And there appeared a great wonder in heaven t
a woman clothed with the sun, and the moon under her feet, and upon
her head a crown of twelve stars : and she being with child cried, traraiU
h>g in birth, and pained to be delivered. And there appeared ajiother
wonder in heaven ; and behold a great red dragon having seven heads
and tea horns, and seven crowns upon his heads. And his tail drew the
tkird part of the stars of heaven, and did cast them to the earth : and tha
dragon stood before the woman which was ready to be delivered, for to de-
Toar her child as soon as it was bom. And she brought frrth amau
child, who was to rule all nations with a rod of iron : and be child waa
oanght up unto God, and to his throne. And the woman fled into the
wilderness, where she hath a place prepared of God, that theyr should feed
ber there a thousand two hundred and threescore days. And there waa
war in heaven : Michael and his angels fought against the dragon ; and
the dragon fought and his angels, and prevailed not ; neither was their
place found any more in heaven. And the great dragon was cast out,
that old serpent, called the Devil, and Satan, which deceiveth the whols
world : he was cast out into the earth, and his angels were cast out
with him. And I heard aloud voice saying in heaven, now is come sal.
vation, and strength, and the kingdom of our God, and the power of bis
Christ : for the accuser of our brethren is cast down, which accused them
before our God day and night. And they overcame him by the blood of
the Lamb, and by the word of their testimony ; and they loved not their
lives unto the death. Therefore rejoice, ye heavens, and ye that dwell Id
them. Woe to the inhabiters of the earth and of the sea ! fur the devil i«
aome down unto you, having great wrath, because he knoweth that ba
hath but a short time. And when the dragon saw that he was cast unto
the earth, he persecuted the woman which brought forth the man child.
And to the woman were given two wings of a great eagle; that she might
fly tnlo the wilderness, into her place, where she is nourished for a timei
andtimeSf and half a time, from the face of the serpent. And the ser-
pent cast out of his mouth water as a flood afker the woman, that he might
oaute h«r to be rarried aviray of the flood. And the earth helped iha
woman, and the earth opened her mouth, and swallowed up the flood which
the dragon cast out of his mouth. And the drai;on was wroth with the
wauma, and went to make war with the remuaut of her seed, which keep

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844»

DISCOURSE IX.

I !

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ih« commandments of God, and have the testimony of Jesas Christ. • •
• • • And Ilooiied, and, lo, a Lamb stood on the mount Slon, and with
Iiim a hundred and forty and four thousand, having his father's name
written in their foreheads. And I heard a voice from heaven, as th«
voiceof many waters, and as the voice of afi^reat thunder: and I heard
the voice of harpers harping with their harps : And they sung as it were a
new song before the throne, and before the four beasts, and the elders t
and no man could learn that song but the hundred and forty and four thou-
sand, which were redeemed from the earth. These are they which were
not defiled with women ; for they are virgins. These are they which
follow the the Lamb whithersoever he goeth. These were redeemed
from among men, being the first fruits unto God and to the Lamb. And
ih their month was found no guile, for they are without fault before lbs
throne of God.*' . r-

During the times of apostacy, so clearly traced in
the preceding portions of the Apocalypse, the Holy
Spirit, in his revelation of the events of theso
times, has been very exact in placing before us sym-
bols of the true and living church of Christ. I may
instance in the subject of the last discourse — the
witnesses, and in the sealing vision previously in-
troduced. We have here another representation of
the same character — a woman in the wilderness.
This emblem, and that of the witnesses, exhibit ono
and the same condition, and refer to the same time,
as is evident by the chronological note of 1260 days.
The existence of the beast is also during the same
period, and consequently all these periods will run
out together. When the Anti-Christian usurpation
shall cease, the troubles and afflictions of the church
will cease also.

This chapter is still retrosp'^ctive ; or, it contains
a retrogressive view of circumstances which have
been reviewed under other emblems. The portions
of the revelations contained in chaps, xii., xiii., xiv.,
consist of supplemental matter, supposed to have

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THE CHURCH'S EXALTATION.

349

been written on the outer side of the Apocalyptio
scroll, and to contain matters which could not be
fully treated of without interrupting the narrative ;
this arrangement allows the main stream of the pro-
phecy to be uninteruptedly continuous and progres-
sive. But still the circumstances needed a particu-
lar consideration. Retrogressions are quite usual in
history, and are designed to answer similar purposes
to those now noticed. The corresponding periods
written within, are chaps. 6, 7, 8, 9, 10, 11.

The subjects contained in this supplemental part
are of the deepest interest to the church ; and, espe-
caally so at this time, when we are very probably,
so near to their fulfilment. The church needs to be
awake.

St John saw a great wonder in heaven, or a great
$ign. He saw every thing in figure, or enigma.
Here he saw the church under the figure of a wo-
man. So sign is used chap. xv. 1.

1st. What is intended to be prefigured by the
tara/oailing woman 1 • '

Papists, Puseyites, and even some true Protestants,
say the Virgin Mary is intended to be signified as
bringing forth the Lord Jesus Christ. But she did
not retire into the wilderness with Christ To
apply it to her would be contrary to fact. For nei-
tlier would any of the other circumstances coincide
with the history of our Lord, or of his mother.
And supposing this to be the ease, it would not be
a sign, or enigma, but a literal transaction. >■

The Futurists say, it signifies the bringing in (the
second time) of the first begotten into the world ; or,

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DISCOURSE IZ.

in other words, the Second Advent of Christ. But
in this they are not consistent with themselves, for
Christ will not then be persecuted, he will not then
flee into the wilderness. According to their stat%:,
ments, he will come to reign and triumph, and the
dragon will not then seek to destroy the progeny
of the woman ; for he will be shut up in the bottom-
less pit.

With many expositors we would say, the wo-
man is a figuration of the real church of Christ —
the same holy company we have oflen traced
through these visions, and especially so in the last —
the washed and sealed witnessing people of God —
the li4,000 — the church of the first born whose
names are written in heaven.

In the Old Testament, Sion often appears in
the image of a woman. In the Songs of Solomon,
and in the Revelations, she is spoken of as the spousB
of Christ, bearing the close and dear connection of
the bride, the Lamb's wife. It is, therefore, not
the mother of Christ, but the spouse of Christ that is
represented.

The heaven in which she appeared is the political
heaven. And this being understood it will render
the interpretation of the mn^ moon and stars, easy
and natural. In previous discourses the luminaries
of heaven hav6 often been explained as the symbols
of civil and political powers, as chief rulers in
church and state.

Her appearance in heaven, therefore, is designa-
tive of some remarkable time when the ruling pow-
ers of the church, elevated in their position to posts

THE CHURCH'S EXALTATION.

347

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of authority, would be recognized authorities before
the world. When the church would be clothed
with imperial dignity; and when the subaltern
powers of the empire would be under her authority.

She is represented as travailing, and bringing
forth a man child, who was to rule all nations. Not
as bringing forth Christ, but developing the church
as raised to power. When Zion travaileth, then
she brings forth children. Thus we have the in-
crease of the church, and the struggles by - /hich it
is effected, represented by the figure. Zion travail-
ing, and bringing forth a man child, is the figure
used (Tsa. Ixvi. 7-9,) to represent the remarkable
accessions to the church in the latter days. The
term " nations," which she was to rule, in the ori-
ginal is, literally, the Gentiles: and in this place, hj
ruling there is no intention of expressin g the extension
of the kingdom of Christ; but of having authority
over the heathen portions of the Roman empire.
And this authority over the Gentiles is not spoken
of concerning Christ exclusively, but also of the
faithful, " to him that overcometh will I give power
over the nations (over the Gentiles) and he shall
rule them with a rod of iron." Therefore, these
expressions do not necessarily identify Ciiii^t.

The child was caught up to the throne of God.
He was raised to the Koman throne in. the person of
Constantine and his followers, to pa' i^er in the Roman
State. And of this it may be specially said, that he
was raised to the throne of God, because the throne
by that act became Christian, just as Solomon's
throne was designated the throne of God. There

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DISCOURSE IX.

the church actually ruled the heathens of the em-
pire, and coerced them into obedience to the sys-
tem of Christianity as with a rod of iron, as is seen
in every current account.

2nd. Another sign appeared in heaven, viz., that
of a great red dragon.

Who is this dragon? Some say Satan. But cer-
tainly it is not Satan in his identical, independent
character ; but the persecuting, Anti-Christian hea-
then Roman empire, inspired and influenced by
Satan ; in the same manner as we formerly notiu ^
concerning the king of the bottomless pit. A dra-
gon might be considered as a fit representative of
any heathen persecutor. " Art thou not he that
hast cut Kahab, and wounded the dragon." Such
a power is animated by him who is the inciter and
ruler of all the great persecuting powers in tha
world — the old serpent, the Devil, and Satan.

The seven heads and ten horns, with the diadem,
distinctly fix the symbol upon Rome, for these are
the distinctive marks of the persecuting powers of
Rome (chap. xvii. 9, 18.) The seven forms of
government and the ten kingdoms, are here specially
referred to. The ten crowns are not the stepfianoif
or laurel crowns ; but the diademata, or diadems.
Near the beginning of the third century, the laurel
crown was changed for the diadem ; which at onco
identifies Rome, and marks the chronological period
to which the text alludes. Near the beginning of
the third century, the figure of a dragon was used
as a Roman standard. The Apocalypse no^raere
employs self-adopted symbols of a country; but

PERSECUTION OF THE CHURCH.

349

such as belong to, and are natural to it. And again,
the fact oi the dragon drawing the third part of the
stars of heaven leads to the same chronological ex-
actness. The period to which all this points is a
little before the abolishment of Paganism, and at
the crisis of the transition from the Pagan to the
Christian supremacy.

The woman and the dragon were in the same
heaven together, which they could not have been at
any other period.. And the dragon drew the third
part of the stars. A.D. 313, the empire existed
under three divisions, governed by Constantino, Li-
cinus, and Maximin. In two of these divisions,
tliose under Constantino and Licinus, the Cliristians
had liberty to worship God according to their con-
victions : in the third, under the persecuting heathen
emperor Maximin, they were not allowed the lil}erty
of public worship. So that the dragon had the third
part under his influence.

3rd. The birth of a onan child.

The birth of Jesus Christ is not here intended, oa
we have before observed, but the developing of the
Christian church, in their corporate capacity. The
church as raised to her state of prosperity, grandeiur,
and dignity, about the year 313. This is the year
when the famous decree of Licinus and Constan-
tino was issued. At this time two-thirds of the Ro-
man empire became professedly Christian, and one-
third continued Pagan under Ma-ximin,and continued
to persecute the Christians. The woman was draw-
ing near to her parturition, and was unlrrgoing tlve.
pangs occasioned by Dioclesian's persecution. On©

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350

DISCOURSE IX.

lii

week before the birth of the man child, or seven
years, might be occupied in these struggles for as-
cendancy. If we reckon from Christ's ascension 33,
this event was brought about in nine figurative
months afterwards, the usual time of human gesta-
tion, or 280 literal years. If we add this last num-
ber to 33, we come to the year 313, the exact date
of the issuing of the above mentioned decree, and
at the close of this period the man child was fully
brought forth in the raising up of Constantine,
a professed Christian, to full imperial power. The
church was caught up to the throne of God. Gibbon
says, "Constantine elevated Christianity to the
throne of the Roman world."

The dragon, the old Pagan power, in the person
of Maximin, the ruler of a third part of the empire,
and the bitter enemy of Christianity, stood by, ready
to destroy the new born child j or, to destroy Con-
stantine, and with him Christianity itself. He
made war against the Christian party, being deter-
mined to annihilate it. He vowed to Jupiter that if
he obtained the victory he would exterminate the
Christian name. The contest was between Jupiter
and Jehovah. Licinus was directed in a dream to
supplicate, with all his army, the supreme God, in
& solemn manner. They did so, using the very
words which he had received in his dream. Victory
decided in favour of Licinus. " Then," says Gib-
bon, " the death of Maximin delivered the church
from the last and most implacable of her enemies."
Fagan worship was prohibited ; and thus the Pagans
were ruled with a rod of iron."

PERSECUTION OT THE CHURCH.

361

enemies.

4th. The war in hea/ven.

" Michael and his angels fought against the dra-
gon ; and the dragon fought and his angels, and pre-
vailed not ; neither was their place found any more in
heaven." Earthly agencies were employed, while the
angelic were the principals. This was brought
about by the seduction of Licinus to Paganism, and
by his then entering into contest with the represen-
tative of Christianity. The antagonistic principles
were Paganism and Christianity. Licinus was
induced to head the dragon's cause. When the
woman had brought forth the man child, and that
child was raised tc eminent dignity — when the
church was developed as a great national institution
with Constantino at its head, it brought into activity
the enmity of the Pagans, On actual contest, Li-
cinus was defeated, and the dragon was cast out of
heaven, and his place was no more found therein ;
for although Julian the apostate attempted it, he
(lid not succeed, and he was speedily cut off, having
reigned only about one year. Thus the dragon ac-
tually had no more place in the political heaven.
Eusebius, a contemporary of this period, relates, that
in a picture placed by Constantino over his palace
gate, there was represented the cross, the ensign of
salvation, elevated above his head, and beneath his
enemy, under the semblance of a dragon, precipi-
tated into tiie abyss. Thus we perceive the exact-
ness of the imagery of the Apocalypse, which was
so fully answered by the facts.
5th. The song of victory.

<< Now hath there come the salvation/' &o. Thus

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DISCOURSE IX.

aiing the conquerors this song of victory, as the
word implies. When the Christians had conquered
their enemies and were promoted to eminent dignity
— when tiie church was developed as a great na-
tional institution — there was this song chanted in
tlio political heaven. Some consider it the song
of the saints in the heaven of God's glory. But this
would be taking the term literally, and applying to
themselves what belonged to the church on earth.
Others say it was sung by angels ; but this would bo
liable to the same objections. The heaven must bo
the same in which the woman and the dragon and
the child were, viz., the symbolical heaven of poli-
tical power and authority. It would be uttered by
the living, conquering Christians, on account of
tiicir late success. Angels are not our brethren, not
lx!i n g partakers of flesh and blood . We may suppose
there was some song similar in import actually used
in the Roman Christian world on this important
«^vent. It was such a brilliant period, that tho
< christians thought that the full glories of the church,
as predicted by the prophets, had come. Foxe, the
Mortyrologist, stated that he thought the Millennium
commenced when Constantino established the Chris-
lian church. Eusebius, surveying tho change, says,
that the Christians, in hymns and songs every where,
expressed their gratitude to God. " Formerly,"
jtfiys lie, " we used to sing, we 1 lave heard what thou
didst in our father's days ; but now we have to sing
a new song of victory : our own eyes liave seen this
»n I vat ion.'* They sang, the deliverance, the power,
nnd the kingdom of our God is como. Constan-

PERSECUTION OF THE CHURCH.

yj:<

tine considered that he had received his kingdom
from God ; and that it was his. The brethren ha d
had accusers, stimulated by Satan, before the hou-
then emperors ; but now those accusers were hiirlfd
down. They adverted in their song of praise
to their faithful brethren who had laid down their
lives for Christ's cause, and acknowledged that tht^y
had overcome by the blood of the Lamb, and by
their firmness in witnessing for Jesus. Those who
were still alive also conquered : those in bondage
and prison were liberated: all were conquerors : nil
were delivered from a heavy yoke. Eusobiu^
speaks of the casting down of the dragon as the cast-
ing down of the accuser of the brethren. — Wc can-
not but admire the adaptation of the words of the
prophecy to those actually used.

6th. Th'> siibsequent persecution,Jlight,tind fi'd of
the woman.

" Woe unto the inhabitersof the earth, and of the

sea ! for the devil is come down unto you, havinj:

great wrath, because he knoweth that he hath ])i\t

a short time." And when the dragon saw that h"

was cast unto the earth he persecuted the woman

which brought forth the man child." This ought to

have begun a new paragraph. The expression of tlu<

woe docs not belong to the song of praise, as thougii

their rejoicings were mingled with anticipations <»f

evil. It indicates some new woe in the Roman

empire. The angels of the dragon, who liad until

lately enjoyed political influence, but now separated

jrom it, and cast off, were additionally inclined, anti

watched for every opportunity to injure them : and

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3r)4.

DISCOURSE IX.

Satan having failed in upholding his superstition in
high places, and in injuring Christians by persecu-
tion, now sought some new way of ruining them.
A woe did befall the Christian Roman empire, espe-
cially the church established in it, commencing from
this time. The woman was persecuted by the dra-
gon, upon which she fled into the wilderness. But
in what manner was this persecution effected I Not
by open violence. Satan had tried fire, sword, wild
beasts, &c., and now he tried the spread of heresy.
An outwardly prosperous church rarely continues
pure. After the death of Constantino, the Arian
heresy became rife in the empire ; by which the
church was disturbed and persecuted, and then the
barbarous hords of Arian Goths were a scourge to
the church, and to the empire. The Arians denied
the Deity and the atonement of Christ, and the Pagans
looked unto them as near a kin to themselves, and
were therefore, not so strongly opposed to them. It
cannot be correctly apprehended, without a minute
perusal of the history of those times, how baneful
were these errors, and how much the church suffer-
ed through them.

The true, spiritual part of the church, soon began to
retire from the heaven to which she had been elevat-
ed, and became a wanderer on earth, pious men shrunk
from the society of the great and influential, where
those errors were encouraged. The woman's flight
into the wilderness was progressive. True Christi-
anity — the inner and pure church, generally ab-
sented themselves from high places, and disappear-
ed ; and the outer or nominal church alone remained.

:> I

THE CHURCH IN THE WILDERNESS.

355

Church organization was still extant, ceremonies
were performed, and a form of worship attended to,
with splendid celebrations ; but true Christians did
not appear openly. The truly pious took refuge,
some in hermitages, and in isolation from the
world ; and in course of time bodies of them were
found in the vallies of Piedmont, and in other local-
ities. "It was an evil Doemon," sxys Eusebius,
" that wrought the mischief, envious of the happi-
ness and prosperity of the church."

3. The instrumental aid the church received in
her flight.

" And to the woman was given two wings of a
great eagle, that she might fly into the wilderness."
The words, literally rendered, are — " of the eagle,
the great one" — alluding to some peculiar one. St.
John probably took a retrospective glance at the
protection afforded by God to his ancient Israel,
when fleeing into the wilderness from the persecu-
tions of Pharaoh. " You have seen what I did to
Pharaoh ; and how I bore you on eagle's wings, and
brought you to myself." It is emblematical of some
particular earthly instrumentality, appropriate to
the emblem. The two wings are fitly explained of
the two divisions of the Roman empire ; the three
divisions having been merged into twcby Constan-
tino. It represents aid given in escaping, and char-
acterizes some Roman Prince pre-eminently great,
affording that assistance. Theodosius the Great,
had united the two divisions of the empire under
his own sway ; and he was a Christian, not only in
name, but in reality. He used all his imperial

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356

DISCOURSE IX.

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power to restore, protect and foster, the orthodox
church of Christ. He put restraint upon Paganism
and Arianism, the agencies of the dragon, in perse-
cuting the real church, and encouraged the Trini-
tarians. Here, therefore, we see the two wings of
the great eagle given to the woman. Theodosiua
reigned in prosperity eighteen years, and greatly
strengthened the state and the church. Had not
he protected the church these eighteen years, the
Gothic flood would have swept her away. But
through this respite the Christians had time and
opportunity to gather strength, and were prepared
to retreat to a safe position, holding the true faith of
the Gospel.

4«. The floods cast out of the dragon's month to over-
whelm the woman.

While the church was receding into the wilder-
ness, the dragon cast out of his mouth a flood of
waters after her, that he might cause her to be car-
ried away by them. This image is borrowed from
the practice of crocodiles and whales taking in laige
portions of water and spouting it out. There is a
double idea suggested.

1. That floods from the mouth is doctrine, goo<l
or bad.

2. Floods are a constant scripture metaphor for the
invasion of hostile nations. This flood was identi-
cal with the one out of which the wild beast arose ;
and the woman riding on the beast was said to rest
on the flood, as signifying peoples, tongues, and
nations. That is, these corruptions of the purity of
the church, together with the barbarian influence,

THE CHURCH IN THE WILDERNESS.

357

orthodox
'aganism
in perse-
le Trini-

wings of
lieodosius
d greatly

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ay. But
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as identi-
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id to rest
rues, and
purity of
nflueiice,

were the origin of Anti-Christ, and facilitated the
Roman apostacy . The old serpent is th e instrument,
for he is the author of error; and he instigates
wicked men to make desolations in the earth. We
find, occurring at this very time, the eruption into
Italy of the Visigoths, the Vandals, and the Huns.
All these tribes were Arians, so that the two ideas
are blended together, and united in one. By both
these methods Satan sought to sweep away the
Christian church, and they were acted out by one
and the same people. Satan had failed of crushing
the Christian church by means of the heathen em-
perors, and now he raises up these barbarous nations
to effect it. The facts of these eruptions have
already been alluded to in former discourses ; nd
we neeu only say that they were one great cause of
the destruction of the empire itself. Barbarians
were also treacherously invited into Italy and Africa,
with the intention of re-establishing Paganism ; and
tlie hopes of the remnant of the Pagans were con-
siderably raised by the measure.

5. The aid contributed to the support of the wo-
man by the earth, or secular power.

The protection which Theodosius gave to the
orthodox faith, caused it so far to take root among
the people, that the barbarian Arians themselves
soon saw it necessary to protect it. To destroy the
true faith was to destroy nearly all the Roman peo-
ple ; and they saw the attempt was too hazardous.
They, therefore, abandoned the thought, and pro-
tected the true faith ; and in course of time, they
professed it, and became incorporated with the

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DISCOURSB IZ.

Roman people in language, manners, and worship.
Thus the earth helped the woman.

True religion was to dwell in this wilderness state
1260 years, until the marriage of the Lamb. Real
piety will never be patronized by the world, but it
will itself ever shrink from the association of the
proud, rich professor of a nominal Christianity, and
seek a retired retreat for spiritual communion and
worship. But at the period we have just alluded to
1 lie woman will come forth out of the wilderness,
;is the spouse of Christ, leaning on her Beloved.
The church emerging from that state of obloquy
and oppression, will shine with her derived lustre
and will be a happy community of distinguished
saints.

These are the features in the portraiture of the
estate of the church at this time. The period of the
continuance of this state, you will recollect, is
contemporaneous with that of the two witnesses.

That symbol represents other aspects of the church
in this period, and are to be viewed in combination
with the features here represented. The witnesses
represent the continuous protest against error, and the
symbol at present before us represents the church in
its retreat, and dissociation from the world, and
while refusing to partake of the popular smile, she
was continually maintaining and propagating the
truth. Spurious Christianity makes the greatest
show; while true Christianity is oflen hidden in
some obscure place, or concealed under unfavorable
circumstances. Two's and three's are found meet-
ing together in times of opposition, in secret places.

THE CHURCH IN THE WILDERNESS.

359

True communion with Grod cannot bear the gaze of
the world, and will not offer itself for the adulation
of the multitude. The true sons of God are not yet
manifest : all creation, or all God's rational creatures,
are " waiting for the manifestation of the sons of
God. The world knoweth us not," for « our life is
hid with Christ in God ;" and nothing as yet is more
evident than that believers are God's " hid ^en ones."

Impressed with the above views, we are certainly
led to ask, are we dissociated from the ways,maxims
and manners of the world ; and do we seek secret
intercourse with God 1 Under the fig-tree, retreat
from human observation, do the eyes of Jesus
behold us 1

The church recognized by the state may yet not
be the true church. If that were invariably the
case, then we should see various and anamolous
specimens : and the corrupt, Arian, worldly-minded
church of this period would be God's church, while
those retiring into the wilderness to worship God by
stealth, in conventicles, would be spurious. It is pos-
sible to be recognized by the opulent, and yet be
renounced by Jesus ; or to be in the wilderness,
unnoticed by the rulers of the world, and yet have
Christ's smile of recognition.

"We were brought down to the reformation in cliap.
X. noticed in discourse the seventh. We had then
an episode of the two witnesses in chap, xi., which
also brought us down to the reformation : and our
present subject of the church in the wilderness is
another retrospection which brings us down to the
same period. Chap, xiii.; exhibits the rise of the

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360

DISCOURSS IX.

beast out of the sea. For a moment we shall pa$s
by this description, and proceed to briefly introduce
chap, xiv., from the first to the fifth verse. This is a
song for the wonderful interposition of God, as in-
stanced in the reformation. In the text it is intro-
duced after the account of the rise and fall of the
Anti-Christian i)Ower, and just before the notice of
the judgments which follow the destruction of that
power. It justly belongs to this period, and may be
noticed here as well as in connection with that awful
catastrophe.

This song was written outside the roll, as was the
present episode. It was sang by the 14)4,000, men-
tioned in the sealing vision, as with the voice of har-
pers, who are intimately connected with the trans-
actions and characteristics we have been detailing,
being the faithful people of God among the mass of
apostates. They are the undefiled, following the
Lamb universally, and redeemed among men ; the
first fruits, or the pre-eminent among professed
Christians. They are the sincere, and those truly
devoted to God, without fault in their conduct, for
they heartily did the will of God. Their thanks-
giving was earnest ; it is represented as the voice of
many waters. It was a new song, one never before
sung, for this was such an event as had never before
transpired in the chiu:ch : and none could learn it
but the 144,000, none but those who had been
washed in the blood of the Lamb, and who had seen
and endured the peculiar tribulations they had
experienced at this period of the chiureh's existence.
It was sung before the throne wherecn sat the eter*

THE CHURCH IN THB WILDERNESS.

361

nal, triune God ; before the four beasts, the cherubio
representatives of redemption ; and before the elders,
the representatives of the redeemed in all ages.
Oh ! what a song is redemption, especially on such an
occasion! How often do v/e sing of redemption
with cold hearts, and without emotion. This sub-
ject ought to " dance our glad hearts for joy.'* Tlie
church militant should emulate the rapturous choirs
of the church triumphant.

We are redeemed by Christ ; and we participate
in the blessings of the reformation : we have God's
open book and valuable means of grace with which
none can interfere. But have we tasted of redemp-
tion, and that the Lord is gracious ] If so, then we
shall be disposed to praise him in a new song which
he has put into our mouth ; to retire from the prac-
tices and smiles of a wicked world ; and to follow
the Lamb whithersoever he goes. May he, of his
Divine mercy, lead us to his unvailed glory above.
Amen.

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L^ DISCOUnSE X. / 1

ANTI-CHRIST IDIMTiriED AMD DOOMBD.

RST. xiii.— xvii.— *' And I atood upon the sand ofthe sea, and saw a
beast rise up out of the sea, having seven heads and ten horns, and upon
his horns ten crowns, and upon his heads the name of blasphemy.
And the beast which I saw was like unto a leopard, and his feet were as
the feet of a bear, aud his mouth as the mouth of a lion : and the dragon
gave him his power, and his seat, and great authority. And I saw one of
his heads as it were wounded to death ; and his deadly wound was heal-
ed : and all the world wondered af\er the beast. And ihey worshipped the
dragon which gave power unto the beast : and they worshipped the beast,
saying, who is like unto the beast t who is able to make war with himl
Aad there was given unto him a mouth speaking great things and blasphe-
mies; and power was given unto him to continue forty and two months.
And he opened his mouth in blasphemy against Qod, to blaspheme his
name, and his tabernacle, aitd them (hat dwell in heaven. And it was given
unto him to make war with the saints, and to overcome them : and power
was given him over all kindreds, and tongues, and nations. And all that
dwell upon the earth shall worship him, whose names are not written in
the book of life of the Lamb slain from the foundation of the world. If
any man have an ear, let him hear. He tha.. Iradelh into captivity shall
go into captivity ; he that killelh with the sword must be killed with the
sword. Here is the patience anJ the t'ailh of (he saints. And I beheld
another beast coming up out of the earth ; and he had two horns like a
iamb, and he spake as a dragon. And he exerciseth all the power of the
first beast before him, and causeth the earth and them which dwell therein
to worship thf, first beast, whose deadly wound was healed. And he doeth
great wonders, so (hat he maketh fire come down from heaven on the
earth in the sight of men. And deceiveth them that dwell on the earth by
the means of those miracles which he had power to do in the sight of tha
beast ; saying to them that dwell on the earth, that Ihey should make an
image to the beast, rvhich had the wound by a sword, and did live. And
he had power to jive life unto the image of the beast, that the image
of the beast should both «peak, and cause that as many as would not wor-
ship the image of the beast should be killed. And he causeth all, both
small and great, rich and poor, free and bond, to receive a mark in their
right hand, or in their foreheads : And that no man might buy or sell, save
he that had the mark, or the name of the brust,or the numl)er of his name.
Here it wisdoro. Let him that hath undtratanding count tha number ui

361

DISCOURSE X.

the beast : for ir is the nnmber of a man ; and his number ia eiz hundred
three score and six. • • • • And there came one of

the seven angels which had the seven vials, and talkei! with me. baying
onto me, Come hither; I will shew unto thee the judgment of the great
whore that sitlcth upon many waters : Wiih whom the kings of the f arih
have committed fornication, and the inhabitants of the earth have been
made drunk with the wine of her fornication. So he carried me away ia
llie spirit into the wilderness : and I saw a woman sit upon a scarlet
colored beast, full of names of blasphemy, iiaving seven heads and ten
horns. And the v;oman was arrayed in purple and scarlet colour, and
decked with gold and precious stones and pearls, having a golden cup in
her hand full of abominations and filthiness of her fornication : And upon
her forehead was a name written, MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE
Earth. And I saw the woman drunken with the blood of the saints,
and with the blood of the martyrs of Jesus : and when I saw her, I won-
dered with gieat admiration. And the angel said unto me, Wherefora
didst thou marvel? I will tell thee the mystery of the woman, and of th«
bea? t that carrioth her, which hath the seven heads and ten horns. Th«
heast that thou sawest was, and is not ; and shall ascend out of the bot-
lomlef s pit, and go into perdition ; and they that dwell on the earth shall
wonder, [whose names were not written in the book of life from the foun-
dation of the world,] when they behold the beait that was, and is not, and
yet is. And here is the mhul which hath wisdom. The seven heads an
•even mounuans, on which the woman sitteth. And there are seven
kiinf!» : five are fallen, and one i^, and the other is not yet come ; and when
tc comclh, he must continue a short sp-icc. And the beast that was, and
iH not, even he is the eighth, and is of the seven, and gocth into perdi-
tion. And the ten horns which thou sawest are ten kins^s, which have re-
ceived no kingdom as yet ; bnt receive power ns kings one hour with tha
bnast. These hnve one mind, and shall give their power and strength
uiUii the beast. Thci^e shall ninke war with the Lamb, and the Lamb shall
overeonic them : fur he is Lord of lords, and King of kinps : and they
that are wiih him are culled, and chosen, and faithful. And he sailh unto
rie,The waters which Ihou sawct^t, where the whore sitteth, are peoples,
and multitudes, and iiaiions, and tongues. And the ten horns which ihon
PHWust upon the ben.^i, these shall hale the whore, and shall make her
desolate uml naked, and shall eat her iiesh, and burn her with fire. For
Ood hath put in ihrir hearts to fulfil his will, and to agree, and give their
kingdom unto the beast, until the words of God shall be fulfilled. And the
woman which thou sawest is that great city, which reigncth over the k'mgt
of the earth."

The various fortunes and phases of the church havo
been sliown in the preceding visions : and now wo

ANTI-CHRIST IDENTIFIED.

365

come to another remarkable condition through whi<sh
she had to pasb. St. John now proceeds to show
the rise of a power antagonistic to Christianity.
And he is not alone in this representation, for seve-
ral other sacred writers have also had revelations to
the same intent, and have made the same disclosures.
'Ihis is just as we should have imagined would havo
been the case. If God does indeed design to give
U5 some foreshadowing of things to coinc, we should
expect to see this awful ajwstacy j^crvading the
tlie minds of the inspired instruments used in the
prediction of the facts. These revelations arc hence-
Ibrth to be much occupied with this subject. \Ve
shall endeavour to exhibit from them,

1. Anti-christ identified.

Now, if these revelations are from God wc shall
certainly find a ]^)ower rising up somewhere about
the time referred to in the predictions, answering to
and identical with these descriptions.

In chap, xiii., the apostle describes a wild bcost
which he saw rise up from the sea ; and at chap. xvii.
another from the ab;/ss. One and the rsamc , wer
is intended by these two ligurations. The orrner
description having been given at the commrncement
of its history, and the latter at its tcnn'ui' inn ; being
introduced at the latter period to show the judgments
to bo inflicted upon it, and the description being
somewhat Varied in accordance witli iis later mai>i-
lestatlon : while the lornicr prediction describes liim
oa he appeared in the earlier stages of his existence.
It is probable that the first description exhdtils hiia
under his seventh licad a^s the succef^sor of the dra-

. 1

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366

DISCOURSE X.

<-;<

gon ; and the latter under his eighth head, in his
more complete Papistic form. — There is also a re-
markable identity between the last ruling head of
the beast from the seas and the abyss, with Daniel's
little horn of the fourth beast, (Dan. vii.,) St. Paul's
man of sin, and St. John's Anti-Christ.

In the leading and essential features of corporiety
contained in chaps, xiii. and xvii., there is identity,
viz., there are seven heads and ten horns in each.
If these symbolize seven forms of government, and
ten kings arising out of the last, according to general
supposition, it takes up the whole ground, and that
ground is common to both.

Over and above this fundamental similarity,
there are many other points of semblance equally
striking. They were each inscribed with names of
blasphemy — were each objects of wonder, deference
and submission — each entering into contest with
Christ and his people, and each wielding an amazing
ecclesiastical power. There are points of coincidence
also ^etween them and the fourth beast in Daniel
(ohap. xvii. 10,) in its last or horned state. Daniel
saw four beasts, which are four kingdoms. The
fourth beast was diverse from all others. It had ten
horns, three of which were plucked up by a little
horn, which arose up among the ten. This little
horn had eyes like a man — was a Seer, an Overseer,
or JJishop—it had a mouth speaking great things —
and was to make v^"" with the saints, until the saintj<
took the kingdor

I'he fourth beast was the fourth kingdon — the ten
horns are ten kings, ard the little horn is a king diverse

■if

ANTI-CHRIST IDENTIFIED.

367

from the rest, who shall subdue three kings, and
shall speak great words against the Most High.
Here is the Roman empire as the fourth beast — its
ten kingdoms, into which it was divided — and the
diverse usurping ecclesiastical power taking posses-
sion of three principalities, and establishing a tem-
poral dominion — he speaks great or blaspheme u 5
things against the Most High.

St. Paul also spoke of the rise of an Anti-Chris-
tian power, of which he gives certain clear descrip-
tions as indications of his real character. He shows
that there was to arise a certain person, or succes-
sion of persons, or powers, whom he denominates the
Man of Sin, the lawless one, and son of perdition.
The Man of Sin is the offspring of sin — the lawless
one is above all laws, changing the laws of Christ,
and enacting new ones — the son of perdition is the
antitype of Judas, as a traitor, apostle, or bishop,
and as doomed to perdition. Do not be deceived
says he, to the Thessalonians, (2. Epis. ii. 7, 10,)
concerning the coming of our Lord Jesus Christ.
There must first be a falling away — an apostacy —
and the man of sin revealed or fnlly developed ; as yet
there is a hindrance to that full development which
must be removed ; and until some change take place
it is impossible that he should be manifested. The
Thessalonians knew that this was imperial Rome.
But, he added, when it should be removed, then
shall the man of sin be revealed ; and finally he shall
be destroyed : and all this before tlie end sluiU como.
Thus, in removing an error into which they had

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368

DISCOURSE X.

fallen, he draws this graphic picture concerning this
Anti-Christian power which should arise.

Three things were to be signs and accompani-
ments of the revelation of the man of sin, viz., lying
wonders and miracles. 2. A deceivableness of un-
righteousness. Ard, 3. An energy of power and
success. It was to be uncommonly replete with
impiety, pride, self-exaltation above all that is called
God, so as to sit in God's temple or church.

In 1. Tim. iv. 1, &c., the same Apostle asserts that
tJhiore was to be a departure from the faith: and
^■•ives several features of its character, which are
plainly indicative of the same Anti-Christian power,
lie tells Timothy that if he put the brethren in
remembrance of these things, he would be a good
minister of Jesus Christ. Anti-Christ, then, was to
take his rise at the removal of the hindrance.
That hindrance was the Roman power, which
would not permit the assumption of any temporal
power ; or of those high spiritual usurpations within
its jurisdiction. When that was removed by the
dismemberment of the Roman Empire, Anti-Christ
was to rise. Anti-Christ and tho ten kingdoms
iirosc to':^ether; or, Anti-Christ arose before they
were all comi lately established. Thus this power
arose out of tliat Ilo^d of barbaric eruption cast out
of the mouth of the ragon. They received authv)r-
ity for one hour. ('•«., at one and ike same time, a»
the words have been shown by Mr. Elliott to sig-
nify.) All these things are in exact agreement with
the representations made in the revelations.

yt. John speaks of an Anti-Christ, (2. Epis. 7 vcr.)

ANTI-CHRIST IDENTIFIED.

369

ng ibis

mpani-
., lying
i of un-
irer and
te with
is called

;rts that
th: and
lich are
11 power,
thrcn in
3 a good
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ore they
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d authijr-
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tei

of which he reminds the saints they had heard that it
Cometh — the term means a Vice Christ, or a falso
antagonistic Christ ; one substituting himself in
in Christ's place. The Papistry is here i)lainly iden-
tified as Anti-Christ.

The corruptions of Christifiuity have been treated
of in preceding discourses, showing a gradual de-
velopment of Anti-Christian apostacy. What we
have now to do is to show that the symbols which
characterise this power are answered by Popery.
There are am_ple descriptions in chaps, xiii. and xvii.
which will clearly demonstrate this position.

The 13th chapter contains the basis of the des-
cription, but in treating the subject we shall have
to refer to the 17th chapter, to Daniel, and to St.
Paul.

1st. The origin of the beast was the sea.

He arose out of, or from among the people ; but
he had an earlier, or prior origin from the abyss, or
pit of hell ; for the Devil is the father of the system.
We see from the context that by the sea is meant
the floods of invading Goths, just before mentioned,
and which we have before noticed. It was hero
that the Popish power had its establishment.

2nd. Discriminating char act cnstAcs of the beast.

Anti-Christ is exhibited nlider three emblems —
the beast proper — the two-horned beast — and the
image of the beast. The seven headed beast is the
principal. The two-horned beast is represented
acting as his chief minister, endeavoring to bring
the world to worship nim. The false prophet, who
arose from the abyss with the second beast, is iden-

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370

DISCOURSE X.

tical with the two-homed beast. The first beast
answers to Daniel's little horn ; the Pope answers to
the head ; the Papal territory to the body.

1. The heads of the wild beast.

There is a double meaning given to the heads.
They signify, — 1. The seven hills of Rome. On
these the woman, carried by the beast, was seated.
She is designated the city which ruled the world.
This city was, and is the capital of Popedom — the
Episcopal See of Rome. When the Episcopal
seat was sought to be changed to Avignon, it was
found impracticable effectually to accomplish it.

The seven heads denote, — 2. Successive forms
of government. On the best authorities, and that
of even imperial Roman writers themselves, these
are tiif^ governments of KingSy Consuls, Dictators,
Decemvirs, Military Tribunes, and Emperors. The
Triumvirate was not a head, or recognized form of
government ; but only a private arrangement. The
above six are evident. Five had fallen when St.
John was in Patmos, the sixth was then in power.
The remaining seventh was at that time future, and
to continue but a short space, until it was to be
changed to the eighth. But what constituted the
seventh? There has been some difficulty among
expositors to clearly ascertain the point ; and also
some difference in the mode of explanation. It is
not the Demi-CaBsars, as Mr. Mede conjectures.
Not the Christian goverijment, for this would be
making the Christian empire a part of the beast.
We find according to the angel's explanation that the
last head waf both the seventh and the eighth. If

ANTI-CHRIST IDENTIFIED.

371

beast
ers to

leads.
. On
eated.
«rorld.
— the
iscopal
it was
it.

forms
id that
s, these
ictators,
I. The
form of

. The
hen St.

power,
ire, and
to be
[ited the

among

,nd also
It is

ectures.

lould be

e beast.

that the

hth. If

there was some change in the government after St.
John's time, we should in that change have the
seventh fWhich would be also the eighth — seven Pagan
and one Anti-Christian. The sixth, or imi)erial, did
not really remain unchanged until Constantino's
time. Dioclesian assumed the diadem. Accord-
ingly we see diadems on the seven heads. The
diadem was not used in St. John's time, but was
placed there by Dioclesian. Accordingly Gibbon
states, in his index, " Dioclesian assumes the diadem,
and introduces the Persian ceremonial — new form
of administration." And he says, " like Augustus,
Dioclesian may be considered as the founder of a
new empire." And then Gibbon goes on to show
how essentially the government of the empire was
affected by the change. This marks the precision
of the prophecy, which in all cases is admirable.

The seven heads belong to the entire existence of
the beast ; the eighth, or new seven, belongs to the ten
horned beast from the abyss.

The seventh head was wounded to death ; and
afterwards an eighth head appeared in its place.
The last Pagan head was wounded and crushed by
the sword of the Christian conqueror, who changed
even the seat of government from Rome to Constan-
tinople. Yet lingering life remained. Still the
Pagans indulged in hopes for some favorable ciwum-
stance to bring about a change, until these hopes
were slain by Theodosius. 1 he deadly vxmnd was
healed in again making Home the seat of govern-
ment by the Pope.
The seventh head was also the eighth (ver. 11.)

872

DISCOURSE X,

\i ' -! •

The eigluh head sprang up in the place of the
seventh, wounded to death — a new seventh, in tho
place of the old seventh, so tliat it was the eighth f
tJiough one of the seven. Here ia exact discrimimi-
tion. It is said that the dragon yielded his power
or authority to the beast on his rising from the sea.
Papal Rome sLiccceds to ?agan Rome as an antur
gouist to Christ, and Satan uses the former, in tha
place of tlie latl<r. According to St, Paul the
seventh head \v'a.s the hindrance of the develop-
Lient of the man of sin. And the seventh head
must be woundt d to death before the eighth could
exist. Pagan hopes long lingered, expecting some
occurrence might arise through which their power
would be r(3stored. Although wounded by Constan-
tine,yet life faintly lingered, and when it could no
longer survive, the power was transferred to the Pa-
pal or oightli head J aud, therefore, the eighth head
was of the seven j although annihilated in its cir-
cumstantiu) Ibrm, yet essentially it survived as the
same — it was; still the same Roman power. Wo
hope, by the preceding statement, it will be clearly
seen that Satcm substituted Popery for Paganism^ as
tlie best means of injuring Christianity, and that tho
dragon's po\ver was in the manner we have describ-
ed transferred to the beast. Paganism had lost its
^)0Wer, and the Devil choose to work in another
form ; giv ing to corrupt Christianity his Satanio
influence, instead of continuing to work through the
medium o ? a dead carcase — the slain Pagan power.
And indeed this monstrous apostacy is Satan's mat-
ter piece.

ANTI-CHRIST IDENTIFIED.

373

This will explain what is recorded in the 17th
chapter. The beast " waSy and is noty and yet isJ*^
It having been deadly wounded and annihilated
in the preceding Draconic form. Tt continues to
exist throughout the whole course essentially the
same, although it does not exist throughout the
whole of this course circumstantially the same. —
In the pontificate Rome revived, as \v ith a second
birth, Gibbon dilates long and wa ulv on the re-
vival of Rome by the Papal power ^Uondus, a
pontifical writer, says, " the princes of the world
now adore and worship, as Perpetual Dictator, the
successor, not of Ceesar, but of the fisherman Peter :
that is, the supreme pontiff, the substitute of the
aforesaid Emperor." It was the expectation of the
ancient Father, Hippolytus, that Anti-Christ would
revive Rome and its empire in some new form,
even as Augustus remodelled and fresh founded it,
and this by means of some new law, or constitution,
which, while revivifying Rome, was to bring glory
to himself.

2. The ten horns of the beast.

These, according to the angel's interpretation, are
ten kings, or kingdoms. — 1. But when were they to
arisen It is clear they were to arise at a time «<6-
sequent, but not long subsequent to the breaking up
of the Roman Empire by the Gothic flood ; and as
soon as time and circumstances allowed for the
formation of the number ten ; and antecedent to the
eradication of three of the number, as predicted by
Daniel. They were to arise simultaneously with the
beast, for they were to receive power witli him oae

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371.

DISCOURSE X.

liour, cr at one and the same timef as the accurate
translation of the words is given by critics.

2. In what extent of territory are these kingdoms to
be sought? *

There has been difficulty in fixing upon these ten
kingdoms. We would say, in general, we must
search for their locality in the territory of that em-
pire which was dismembered, and previously sym-
bolized by the dragon. It has been usual for them
to be searched for only in the western territory, as it
was divided by Dioclesian. There is usually includ-
ed England, France, Spain, the African Province,
Italy, and the countries between the Alps, and the
Rhine, Danube, and Save, anciently known under
the names of fthoBtia, Noricum, and Pannonia ; and
in motljern times as Switzerland, half Swabia,
Bavaria, Austria, and the Western parts of Hungary.
But yet, I think the lists generally given, were un-
satisfactory, and many objections might be taken to
them. Also a question naturally arises, are we to
look for these kingdoms solely in the western terri-
tory of the empire ? Or, in the whole empire ;
some in the eastern, and some in the western divi-
sions 1 In the vision of Nebuchadnezzar, the thighs
and legs of the image represented the Roman
empire ; and the ten toes another division, or form
of its existence. If this represented the two divi-
sions of the empire, then the subsequent division ol"
ten, which represents the same territory, can hardly
be considered as belonging to one part, but to both.
It is true, the Eastern Empire was not at that time
dismembered, but still the territory, a part of the

m '

ANTICHRIST IDENTIFIED.

31^

image of the beast, was there ; and it must furiiisli
material, in some shape or other, at one time or
another, if required. I should say, then, that any
where, within the whole boundaries of the Roman
Empire, ten kingdoms were originally to be formed;
and we are to look for the ten imder any changes
or alterations any where within this boundary, where
ten can at any time be found. I say this, because
these kingdoms are not always the same. Some
became Protestant. But yet as there are to be ten
at the time of the desolation of Rome, it may possi-
bly occur that we may have to look to some other
part of the body of the beast to discover them, ns
well as to the western division.

It is not material to fix minutely upon these
kingdoms ; undoubtedly there were ten in Roman
territory. And notwithstanding subsequent modifi-
cations, there have generally been ten principal king-
doms in this territory, and we learn there «^7/ be ten
at the time of the last struggle, notwithstanding the
change made by the separation of England^ of the
Netherlands, and of other places : for the ten kings
will hate the whore, &c.

Perhaps the whole of the Pajiacy, or an)- part of

the world ecclesiastically under Papal government,

at the time, and forming then the body of the beast,

is to be considered, whether geographically within

the territory of the Roman Empire, or elsewhere :

thus any jiart which escapes the superstition of the

Papacy may be excluded : and surely if they come

out of the city they will not partake of its plagues ;

and any )iart then belonging to it may, ior like rea-

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376

DTSC0UR8B X.

sons, be included. And for reasons above stated the
(;rreek church may be included, for although not
governed by the Pope, yet they are swayed by simi-
lar errors.

Three of these kingdoms were rooted up by the
I'ope, and were granted to him as a temporal domi-
nion, under the patronymic of " the patrimony of
Peter." Other principalities attached to the Pope,
having had their positions and associations altered,
were added to make the number ten.

3. The assumptions and acts of the beast.

There^was given unto him a mouth, speaking
great things and blasphemies. He claimed to be
Christ's appointed Vicar on enrth. This word car-
rifts the same meaning as Anti-Christ.

His pride and blasphemies are noticed. They are
alike the notification of Daniel, of St. Paul, and of
the Apocalypse. As Christ's Vicar, he affirmed, he
might judge all, but could be judged of none — might
make laws, but was above all law — the lawless
one of St. Paul. He claims to be above all earthly
kings, and royal majesty — head over all in Christ's
place on earth. All princes must kiss his feet. The
power of the keys is given to him, so that he can
open or shut heaven at his pleasure. He asserted
that the promises made to C . of the wide extent
of his future power and reigh, consisted in all kings
bowing down to him, and all nations doing him ser-
vice. He assumed every title of Christ — the good
.ihepherd — the door — the truth, or the infallible —
holiness — husband of the church — Lamb of God
taking away the sins of the world. He assumes

ANTI-CHRIST IDENTIFIED.

377

that he has power to command angels, and to add to
heaven's hierarchy. Men were commanded to how
at the mention of the Pope's name, as they are com-
manded to bow to that of Christ. And sitting on
the high altar at St. Peter's, at his consecration, to
be adored. Well might it be said that upon the
heads of the beast were the names of blasphe-
mies ; and that the scarlet colored beast was full of
the names of blasphemy : and that the mouth of the
little horn spake blasphemy. Just and true was
that inscription upon the forehead of the woman,
"mystery, Babylon the Great, the mother of harlots
and abominations ot the earth."

And to appear in character with her claims, the
woman was arrayed in purple and scarlet color, and
decked with gold, and precious stones, and pearls.

Is it possible that those sonorous pretensions and

high claims could be admitted, and submitted tot

mind, and gave their power and strength unto the

beast." " And all the world wondered afler and

worshipped the beast, saying, who is like unto the

beast ? who is able to make war with him 1" All

that dwell on the face of the earth (except those

whose names are written in the Lamb's boofe

of Life) shall worship him. Painful fact ha#

realized this to all its extent. And the reason of

all this monstrous homage is, that they were int/oor.-

icated by drinking of that golden cup full of the

inebriating draught of abomination and filthiness 9I

fornication ; as well as being dazzled by her gorgeous

array. The plain, literal meaning of all this ia, tha^

<i3

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li 11:41*:^

378

mscounsE x.

the votaries of this prenicious error, are filled with
an awful infatuation.

4'. The aggressive onsets of the beast.

It was given him to make war with the saints,
and to overcome : and power was given him over
all kindreds, and tongwes, and nations — the woman
was drunken with the blood of the saints, and with
the blood of the martyrs of Jesus. — The ten kings
shall make war with the Lamb.

1. The beast opened his mouth to blaspheme, or
speak injurious things of the saints. He termed
them heretics — accursed — children of the devil —
the spawn of hell, &c.

2. He engaged in actual warfare against them.
Witness the private and limited persecutions — the
fires of Smithfield — the Spanish Armada — the mas-
sacres of St. Bartholomew's day — the crusades
against the Albigenses — the Inquisition. Oh ! what
tales of horror might be rehearsed ; and in fact,
books have been filled with their recital.

The great author of all this work is declared to
have been the dragon, or the devil, who gave to the
l^east his own seat and power, and great authority.
And with great fidelity has he occupied that seat,
and wielded that authority and power. Nay, it
would appear that he has far exceeded the devil's
former deputy, the Pagan power. *

5. TTie ttw-horned lanil-like beast. ■ ''' i .

This beast appears to be subordinate to the first,
and to sustain only a delegated power. He was to ex-
ercise this -power before him — as overseen by, and res-
ponsible to him J and to exercise it to subserve his

ANTI-CHRIST IDENTIFIED.

379

purposes. To effect his objects he caused fire td
come from heaven, and performed mighty miracles,
which he had power to do in the sight of the
beast. % •

The clergy of the church of Rome apjiear to be
intended by this second beast. False teachers are
wolves in sheep's clothing. This beast is lamb-like
in appearance, yet ferocious as the fiercest beast of
prey in reality.' The two horns denote the secular,
and the regular clergy. The clergy are entirely
and absolutely under the authority of the bishops
and the Pope. The bishops are styled bishops by
the grace of the Pope, not by the grace of God.
And they were constantly before the Pope, under the
inspection of those keen eyes, like the eyes of n
man. Hence he spake like a dragon, he was
armed with such authority that he spake peremi)-
torily, and with stern authority.

He exercised all the power and authority of the
first beast before him — the power of the keys, abso-
lution, deliverance from purgatory. He had power
to do great miracles, or signs. False or pretended
miracles have been very common in the apostate
church. They pretended to have power to make a
Christ — a God-man every day. And this may be
the intent of making fire to come from heaven.
The Jewish priest sometimes brought fire upon the
sacrifice, to consume the offering. The Roman
priests present and offer the sacrifice complete, as
already offered. The priests also claim the power of
hurling the judicial fire of heaven upon all offenders.

The church of Rome makes great boast of mira-

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380

IMSCOURSE X.

cles, even at the present day ; and greatly depend
upon them as proofs that they are the true church :
but by making that pretence they prove themselves
to be the false, or apostate church, for they thud
answer to this prediction of the lamb-like beast.

They caused the inhabitants of the earth to wor-
ship the first beast. They use every effort to uphold
his power and authority. The false prophet, who
accompanied the beast from the abyss, (chap. 17,)
answers to the second beast of chap. 13.

6th. The image of the beast.

An image of the beast was made by the people
on the advice of the second beast. This is literally
an image, or representation of Papal Christendom.
And what is there that does in reality represent this
power and policy, — Pope, Bishops, Abbots, Clergy,
Laity? Mr. Elliott, and several other interpre-
ters, say, the Papal Councils. They are ecclesiasti-
cal representations of Christendom. TertuUian,
called a council, " the very representation of the
whole constituent body." The exact representa-
tion of the English nation was said by one of its
members to be the real and express image and re-
presentation of the country. A general council
speaks the mind of the Papal church, especially of
the clergy j for whatever the Pope wished, that they
voted, and so they made the image speak the mind
of the Pope ; giving commands, and uttering threat-
enings against those who disobey. Persecution, even
unto death, was carried on through the decrees and
canons of a council : thus he caused all that would
not worship the bea&t should be killed. It was the

ANTI-CHRIST IDENTIFIED.

381

y depend
) church :
lemgelves
hey thud
beast,
h to wor-
to uphold
het, who
;hap. 17,)

lie people
3 hterally
stendom.
?sent this
, Clergy,
interpre-
5clesiasti-
ertuUian,
)n of the
presenta-
me of its
e and re-
[ council
ecially of
that they
the mind
ig threat-
ion, even
rees and
at would
; was the

main business of the councils to extirpate heresy.
There is scarcely a spot on earth, trodden by the foot
of a civilized man, that has not been moistened by
the blood of martyrs.
7th. The mark, name, and number of the beast.

All were to receive a mark on the right hand,
and on the forehead. Tliis was to furnish a sure
and convincing proof that they belonged to Anti-
Christ, and all were required to submit to it.

The prevalent customs in the Roman world
about this time will illustrate these particulars.
Three classes of persons were marked — slaves, sol-
diers, and the devotees of gods ; and the impression
was generally on the forehead, or right hand. The
mark consisted sometimes of the name of the
owner, monarch, or god, or a characteristic emblem
of the claimants. When it was a god it was gen-
erally his characteristic number that was impressed.

The name often expressed his number by the nu-
meral value of the letters ; and hence here the ex-
pression, " the number of his name." In enumera-
tions we use figures ; but the ancients used letters.
Several letters of the alphabet had a fixed r*.iir.eri-
cal value. This is the case with the Hebrew, Ara-
bic, Grecian, and to a certain extent with the Latin
languages. The calculation was made according to
the Greek value of the constituent letters of the
name. Sometimes the Hebrew was used. Thus
Ahe Egyptians mentioned Mercury, or Thouth, under
the number 1218, because the numerical value of the
Greek letters composing this name Thouth, amount-

1 *

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5." j - ' ^f).

382

DISCOimSE X.

ed to that number. Many other instances might
be cited.

Now, as to the beast's name and number. " Here
is wisdom. Let him that hath understanding count
tlie number of the beast : for it is the number of a
man ; and his number is six hundred three score
and six." (666.)

Now we ask, on the principles before laid down,
what name can be produced from this number?
Tlie language is Greek, and not Hebrew, for the
Apocalypse was written in Greek j and Hebrew was
not imderstood by many of those who would read
it. Our Lord Jesus Christ selected the first and
last letters of the Greek alphabet to express his eter-
nity, " I am Alpha and Omega," &c. And hence
we are to endeavour to find letters to form a name
which together amount to the number expressed.

Numerous associations of letters expressive of this
number have been tried, so as to form a name for
the character drawn in the figures of the vision,
but all, except one, appear incomplete and inexpres-
sive. The name which exactly answers in numeri-
cal value to the number, is that given by Irenaeus,
the disciple of St. John himself, viz., Lateinos, or
the Latin man. And IrensBus remarks that this is
very probable, for the name of the last of Daniel's
kingdoms, is the Latin kingdom. Mr. Pyle, as
quoted by bishop Newton, says, " no other word in
any language can be found to express both the
same number, and the same thing."

An objection is taken as to the orthography of
this name, as being in modern times written Latinos j

ANTI-CHRIST IDENTIFIED.

383

which makes only 661, and not Lateinos, 666.
Some of the best scholars, however, have asserted
that the ancient spelling of the name was with th<?
dipthong. The name Lateinos (Latin man) is ex-
ceedingly expressive of the beast, or Popery. The
language is Latin ; these kingdoms are Latin king-
doms ; it is the Latin church ; the Latin Patriarch ;
the Latin Clergy ; the Latin councils. Dr. Mot)re
remarks, " they Latinize every thing — Mass — pray-
ers, litanies, canons, decretals, bulls — all are couched
in Latin — in short all things are Latin." Let any
one take a Greek grammar, and notice the numeral
value of the Greek letters in the name we have,
mentioned, and he will perceive that in this name
we have exactly the number 666, viz. : ■ <: .

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...30

.. 1

. t

...300

1 . . 9

•

... 10

...50

.«...

... 70

...200

'' ' Lateinos 666.

Here then we have the number of the name :

here we are directed to the identity of the Latin,

Papal, Roman Church, and this is an identification,

great and decisive in itself; and which serves to cor-

' roberate all the previous ones.

By the Papal clergy imprinting this number ami
name on the people, we understand their catising

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384

DISCOURSE X.

the people of the Roman earth to become distinctly
Papal, and to devote themselves to the Papal Anti-
Christ, in like manner as soldiers do to their king,
as slaves to their master, or as devotees to their
god. A mere doubt on the subject would place
them under the power of the inquisition. The sal-
vation of their sotils, according to their representa-
tions, depended upon this adhesion ; and it was es-
flentially requisite for the enjoyment of any privi-
lege. The people by various injunctions, and by
\he canons of various councils, were interdicted bzi/y-
ing or selling with heretics.

In these various particulars Anti-Christ is clearly
identified ; and Popery is shown, in the most in-
dubitable manner, to be that beast St. John and
Daniel saw — that man of sin St. Paul described —
and that Anti-Christ St. John elsewhere notified.
So clear are the proofs, and so expressive the marks,
that the most learned men among the Papists have
been put to their utmost shifts to endeavour to turn
aside the point and edge of the weapon ; and they
have made several pitiful and incongruous interpre-
tations of these passages. All their interpretations
only tend to confirm the candid mind in the conclu-
siveness of that of the Protestants. Yes ! the Divine
pencil has drawn the portrait, and he that runneth
i&ay trace the features and ascertain the likeness.

But is it the case that such a notorious enemy to
Ohrist and true religion is to continue to trium{^,
and to tyrannize over fch€ world. No ! as surely as
he is manifested to tite worlds so surely will he meet
with his ^kiom. He ascended out of the hottomle^

ANTI-CHRIST DOOMED.

3B5

distinctly
ipal Anti-
heir king,
s to their
>iild place
The sal-
epresenta-
it was es-
any privi-
is, and by
licted bu/y-

t is clearly
e most in-
John and
escribed —
e notified,
the marks,
pists have
our to turn
and they
s interpre-
pretations
he conclu-
;he Divine
it runneth
likeness,
enemy to
t triumj^y
i surely as
1 he meet
bottomless

pit, and he is to go into perdition. Each of these
prophetic notices of his rise assures us of this fact.
And the Holy Spirit has been pleased to give us a
notice of the period beyond which he cmmot survive —
a period when he will receive a deadly wound
from which he cannot recover.

Let us in the next place more distinctly notice,

II. The Doom op Anti-Christ.

I shall not, in this place, go minutely into the de-
tails of the destruction of Anti-Christ. It will come
under consideration when we come to the explana-
tion of those vials of destaruction which are to be
poured out upon her. Here we shall briefly notice
a few terms contained in the present symbols, rela-
tive to this part of the subject,

1st. The means of his destmction.

In general terras it is noticed as a war and a faU-
wre. Hereafter we may have more to say of this
war. St. Paul, (2 Thes. ii. 8.) informs us that the
Lord will consume him with the spirit of his mouth,
and will destroy him with the brightness of his com-
ing. This is not a description of an ordinary war-
fiire, for in an ordinary contest the sword would be
in the warrior's hand. It is something either ante-
cedent, subsequent, or auxiliary, to that final con-
test so often alluded to in Scripture. A sword going
out of his mouthy is surely descriptive of that word
which is quick and powerflil, sharper than a two-
edged sword. The written and preached word will
consume and dissipate his errors, and convert the
erring. This will prepare the way for opposition
to him, and lor his destruction, and that word

386

DISCOURSE X.

ri «i'

will also pronoimce his sentence. Finally Christ
will come by his judgments, and totally uproot him.
Thus the little stone shall strike that image, and
break it in pieces.

These jttdgment& will probably be some acttuil
contest between God's servants, and the followers
of Anti-Christ, or between some political antagonist,
on some questions having a bearing on the interests
of this power.

Her downfall will, it appears, be accelerated by the
Jiatred of her former supportcrSy the ten kings. God
has put it into their hearts to agree to give support
unto this wicked system, until the words of God be
fulfilled. Probably after some defeats their eyes
will be opened to see the true character of the apos-
tate J and these shall hate the whore, and shall make
her desolate, and naked, and shall eat her flesh, and
burn her with fire. Several of these kings are even
nowbecomingmore enlightened concerning the enor-
mous errors of this fallen chiurch, and the late publi-
cation of the dogma of the immaculate conception of
the Virgin Mary^ will very likely create the hatred
of many of these powers. It is even now doing it
in some of these Popish States. There is a gradual
progress towards this consummation. Papists on all
hands are losing confidence in their priests, and are
hating and cursing them, r

2nd. The predicted period of the beast'' s supremacy.

: ! This is said to be 42 months, or 1260 days. Taking

the year-day system of interpretulion this is 1260

years. This system has been adopted by the most

eminent interpreters. It would evidently be absurd

ANTI-CHRIST DOOMED.

387

to interpret some prophetic numbers on the literal
day system ; as, for instance, Daniel's 70 weeks.
When it is confessed, on all hands, that the Apoca-
lypse is symbolic, why deviate from this rule in any
instance, except there should be a special reason
from the context ? This period of time occurs in
several places under the denominations of 1260 days,
42 months, and a time, times, and half a time, which
are all the same period.

Taking this principle as the true one, could we
but know the date of the commencement of this
power, we should have no difficulty in fixing its
close. But here, we are bound to say, this we can-
not do. Yet there may be some light into epochas.
In several chronological scripture prophecies there
are double commencements and terminationSf as in the
70 years Babylonian captivity ; and wo believe it is
precisely so in this CEise, that there are several
commencements and conclusions. Some of these
we may certainly know, although we may not be
able to ascertain the main and essential one, which
vould rule the total and decisive fall of the system.

The time when the Beast became properly such,
was at the rise of the ten kingdoms. The cause of
the Papal supremacy was the removal of the civil
government from Rome to Ravenna. It was the
Roman government, according to St. Paul, which
hindered the Revelation of Anti-Christ, and it was
removed by that event. And it is here said, accord-
ing to its exact rendering, the ten horns are ten
kings, which receive their power or authority as
kings iU one and tfie same time with the beast : and,

V i; '

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. / *

388

DISCOURSE X.

therefore, the Papal heast received his characteristic
authority at the same time as the ten kings. It was
about 530 the ten kings began to rise, and in 606
or 607 that the last of these kingdoms was organiz-
ed, and the beast began to show himself in his true
character at that time. In 1790, at the French re-
volution, 1260 from the first above mentioned dates
he began to fall. After 530 he increased in spiritual
and temporal power, and so since 1790 he has been
losing his homage and power. At first the ten kings
were Pagan, or at best but Arian. It was their as-
sumption of the orthodox faith that fixed the epochs.
** These have one mind, and will give their power
and authority to the beast." This will bring us
down several years later than 1790, during which
several remarkable things happened to the Pope.

The first horn was plucked up by the little horn
about 533, which brings us to 1793, when the Pope
was stripped of his dominions by Napoleon I.
The promulgation of Justinian's code gave the head-
ship to Rome, and may be taken as an epoch, and
the primary commencement of the 1260 years; this
was commenced in 529 and repeated in 533, the
time of the plucking up of the first horn. In 588
Gregory claimed the title of universal bishop, and
in the same year also he claimed the power of the
keys for the successor of St. Peter. Just 1260 years
afler, viz., in 1848, Pius IX. fled from Rome in dis-
guise.

Phocas' decree may be considered a second com-
mencing period, was from 604 to 608. At the lat-
ter of these dates also the Icut barbaric kingdom %mi

ANTI-CHRIST DOOMED.

389

erected ; and as: 3 same date the Pantheon, a hea-
then temple, "wu?? given to the Fope, which he dedi-
cated to the Virgin Mary, &;c. And as he was tem-
porarily stripped of his dominions in 1793, so most
probably in 1864, or at some time before 1868, some
remarkable ev(?nt will happen to him — perhaps some
time about then he will be entirely deposed ; and
his idolatrous system, destroyed, perhaps in 1868.

These are striking coincidences, and contain
strong probabilities. There may be other events
to consummate his entire desolation, and the destruc-
tion of every vestige of his power, and finally his
being cast into the bottomless pit. But in all pro-
bability they will follow close on the last named.

The completeness of this overthrow is shown in
chap, xviii. 2, 21. Its suddenness is expressed in
chap, xviii. 8., in one day ; in ver. 17, in one
hour. With violenceyver. 21. The consternation of
her adherents — their lamentations — and the rejoic-
ings of God's people, are noticed in chaps, xviii. 20,
xix. 1, &c.

Christ and Anti-Christ will enter into contest ; yea,
the contest, as we have seen, and shall see more
hereafter, is already begun. The decisive exhibi-
bition of this conflict is coming apace. It ap-
proaches nearer and nearer every day.

Come out of her, dissociate yourselves from all
kinds of connection, or communion with her, ye peo-
ple of God, lest ye be partakers of her plagues.

In the mean time let everyone of God's true ser-
vants use their utmost energy to spread bible and
gospel truths throughout the world.

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DISCOURSE XI.

THE FIBST FIVE VIALS — IMDICATINQ THE FRENCH QSVOLrrTIOM.

Rkv. xi. 16-19: xv: xvi. 1-12.— "And the seventh anp^el sounded; and
there were great voices in heaven, saying, the kingdoms of this world are
become the Icingdoms of our Lord, and of his Christ; and 'he shall reign
for ever and ever. And the four and twenty elders, which sat befoie God
on their seats, fell upon their faces, and worshipped God, saying, we
give thee thanks, O Lord God Almighty, which art. and wnst, and
art to come ; because thou hast taken to thee thy great power, and
hast reigned. And the nations were angry, and thy wrath is come, and
the time of the dead, that they should be judged, and that thou shouldeM
give reward uiito thy servants the prophets, and to the saints, and them
thatfeur thy name, small and gic;ft; and shouldest destroy them which
destroy the earth. And the temple of God was opened in heaven, and
there was seen in his temple the ark of his testament : and there were
lightnings, and voices, and thunderings, and an earthquake, and great
hail. • • • • * And I saw another sign in heaven,
great and marvellous, seven angels having the seven last plagues; for in
them is filled up the wrath of God. And I saw a! it were a sea of glass
mingled with fire : and them that had gotten the victory over the beast,
and over his image, and over his mark, and over the number of his name,
stand on the sou of glass, having ihe haips ct God. And they sing the
song of Moses the servant of God, and the song of the Lamb, saying, great
and marvellous, are thy works, Lord God Almighty; just rnd true are thy
ways, ihon King of saints. W\u shall not fear thee, O Lord, and glorify
thy Name 1 for thou only art holy : for all nations shall come and worship
before thee ; fur thy judgments are made manifest . And aficr that I look-
ed, and, behold, the temple of the tabcntacle nf the testimony in heavea
was opened: and the seven angels came out of the u^mple, having the
seven plagues, clothed in pure and %yhite linen, and having their breasts
girded with golden girdles. And one of the four beasts gave unto the
seven angel* seven golden vials full of the wrath of God, who livelh for
ever and ever. And the temple was filled with smoke from (he glory of
God, and from his power ; and no man was able io enter into the temple,
till the seven plagues of the seven angels were fulfilled, \ndlhearda
great voice out of the temple sayjng to the seven angels, go your ^ways,
and pour out the vial* of the wrath of God upon the earth. And the first
went, and poured out his vial upon the earth ; and there fell a noisome and
grievous sore upon Ihe men which had the mark of the beast, and upon

392

Discourse xi.

Hi ' ^

them which worshippeil his image. And the second angel poured out his
vial upon the sea ; and it became as the blood of a dead man : and everf
living soul died in the sea. And the third angel poured out his vialupoa
the rivers and fountains of waters ; and they became blood. And I heard
theang<>.lof the waters say, thou art righteous, O Lord, which art, and
wast, and shalt be, because thou hast judged thus. For they have shed
the blood of saints and prophets, and thou hast given them blood to drink ;
for they are worthy. And I heard another outof thn altar say, even so, Lord
God Almighty, true and righteous are thy judgments. And the fourth angel
poured out his vial upon the sun ; and power was given unto him to scorch
nen with fire. And men were scorched with great beat and blasphemed
th« name of God, which hath power over these plagues : and they repent-
ed not to give him glory. And the fifth angel poured out his vial upon th«
■est of the beast ; and his kingdom was full of darkness t and they gnaw-
ed their tongues for pain, and blasphemed the God of heaven because oC
their pains and their sores, and repeuted not of their deeds. And the
•ixth angel poured out his vial upon the great river Euphrates ; and the
water thereof was dried up, tlut the way of the kings of the east might be
prepared.

The seventh trumpet is developed in the seven vials.
In this place commences the account of the out-
pouring of the vials, containing the seven last
plagues, which, when all exhausted, will complete
the destruction of the kingdom of the beast, or the
empire of Anti-Christ. These events are introduced
in different passages, suiting the structure of the
book. The writing within and without is connected
by parrallel lines. The part without the scroll con-
tinued to the end of the 14th chapter. Then the part
within, which had been broken off suddenly at the
sounding of the seventh trumpet, (chaps, xi. 15-19,)
is resumed in chap, xv, which contains an account
of the worship and acknowledgment of God previ-
ous to the execution of the commission of the vial
bearers. Then chap. xvi. as far as verse 12, proceeds
with the details of the outpouring. We must con-
nect these two portions together, so that they may

THE FIRST FIVE VIALS.

393

appear in their relation to each other. The remain-
der of chap. xiv. (i.e., from verse 6, up to which we
have proceeded in our remarks,) carries us on con-
tinuously towards the completion of God's judgments
against apostate Christendom. These we shall no-
tice in our onward course in the further develop-
ments of the seventh trumpet.

The 15th chap, mentions seven vial-bearing angels,
coming forth out of the temple with the seven last
plagues — angelic agencies are mentioned according
to the Apocalyptic method: these have their anti-
type in earthly agencies. They come from the tem-
ple, and not from any earthly localities. If so, it
would have been the symbol of foreign invasion,
but as coming from the temple it indicates especially
the hand of God ; and as being from a local, and not
a foreign cause. They are habited in pure linen,
which intimates that the judgments they dispen-
sed were sent from the immediate presence of God,
and also the purity and justice of their operations.
And the vials were given to them by one of the
four living creatures, or the representatives of
redemption, also intimating that these judgments
were to be inflicted on account of the neglect and
abuse of redemption. They came out of the temple
having the seven last plagues, before the vials were
put into their hands ; but we may understand by
this, they were the agencies commissioned and sent
by God to distribute the contents of the vials they
were to receive at the hands of the living creatures.
In these vials is filled up the wrath of God. It
was said, chap. x. 7, that the mystery of God was

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DISCOURSE XI.

to be fulfilled under the seventh trampet : that is,
under this symbol all God's gracious purposes res-
l^ecting mankind are to be accomplished — all his
wrath is to be inflicted upon the rebellious — the
Gospel scheme is to close — Christ will vacate the
throne of grace, and deliver up the kingdom to the
Father — he will judge mankind, and render to every
man according to his deeds. Therefore all that fol-
lows in the world will be included in this trumpet.

The sounding of the seventh trumpet succeeded
very shortly after the assertion, " the second woe is
past, behold the third woe cometh quickly," (chap,
xi. 14.) !

On the sounding of the seventh angel there were
great voices in heaven, saying, the kingdoms of this
world are become the kingdoms of our Lord, and of
his Christ ; and he shall reign for ever and ever,
(chap. xi. 15.) Then the twenty-four elders, the
representatives of the ministry of the church, fell
upon their faces, as in profound adoration, and ac-
quiesence in God's will, and gave thanks to God,
the matter of which is given (chap. xi. 17, 18.)
What follows in chap. xv. 2-4, seems to be the same
scene continued in connection with the preparation
for the action of the vial-bearers, which would im-
mediately follow the trumpet's peals. In the 15th
chap, compared with chap. xiv. 1, the 144,000 — the
representatives of the true and faithful in the church
— are introduced as engaged in this scene of praise,
in union with the representatives of the ministry, as
before noticed. They are said to stand on a sea of
glass, a figure which will be explained in a subse-

I :

THE FIRST FIVE VIALS.

395

it: that is,
poses res-
d — all his
Llious — the
iracate the
lorn to the
er to every
lU that fol-
is trumpet.
: succeeded
;ond woe is
[y," (chap.

there were
iomsofthis
:iord, and of
and ever,
elders, the
church, fell
on, and ac-
iks to God,
si. 17, 18.)
be the same
preparation
would im-
n the 15th
4,000— the
the church
,e of praise,
ministry, as
on a sea of
in a subse-

quent discourse. Those who stood on this moulten
sea were such as had gotten the victory over the
beast, his image, and his mark, and over the num-
ber of his name, and they sang the song of Moses
and the Lamb. All this harping and singing is a
prelude to the judgments and triumphs of the seven
vials. It is said, chap. xi. 19, that the temple of
God was opened in heaven, and there was rendered
visible the ark of his testament. The same thing
is mentioned in chap. xv. 5, which is, as we have
said, a continuation of the former scene. The repre-
sentatives of the church and its ministry are des-
cribed as rejoicing in the final triumph of the Gos-
pel, and in coincidence with this, God bestows
upon his faithful people, and ministering servants,
a glance of the ark of his covenant, his covenant to
save and bless all mankind by the Gospel. The
temple is opened — the Gospel church opened to
receive into it all the heathen nations : and their
ready admission to the covenant mercies of God,
which were set before, and clearly exhibited to the
world. Many a believing view of this nature have
God's people taken, for which they have thanked
God, and taken courage.

As the mystery of God will be fulfilled under the
seventh trumpet, by anticipation we see Christ
reigning over all ; the time of the dead j the reward-
ing of the saints ; and the destruction, of the des-
troyers of the earth (chap. xi. 18.) All this, as it
proceeds, it appears, creates an excitement among the
nations of apostate Christendom. The same thing
is written in the second psalm j and we certainly

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DISCOURSB XI.

realize something of it in the present day : but at
the same time we are assured of Christ's final tri-
umph.

But the opening of the temple of God, and the
display of the Ark of the Testament, are attended
with lightnings, and voices, and thunderings, and an
earthquake, and great hail; all which, probably
indicate some political revolutions and commotions.
The last term, " great hail," evidently refers us to
the north of Europe. We have several times
rema*"ked that there is always a geographical pro-
priety in the figures of this book ; and these terms
may imply some commotions in Europe, some time
previous to the outpouring of the entire vials, occa-
sioned by the Emperor of Russia, and which may
hasten on the final struggle which must eventually
take place.*

The French revolution agrees chronologically with
the figures of these vials ; because it was the next
event after the second woe ; and because it came
soon after, viz., only seventeen intervening years
transpired from the cessation of the Turkish woe, to
the commencement of this event.

There were various prognostications^ and aniicipa-

• These discourses were sketched and preached some time be-
fbre the late contests between Russia and the Allies. The wri-
ter therefore, had then only his eye on the prophecy, and on the
probabilities of its application. But it would now appearrery
possible that there may be great consequences involved in the
present struggle. And what is remarkable is the origin of this
war was on a religious account, ostensibly to yindicate the
lights of the Greek church ; bat really to prevent the spread of
Qospel truth.

THE rmST FIVE VIALS.

397

tiom of the coming troubles, or woe. The announce-
ment, " the third woe cometh quickly," seems to
suggest this : it speaks the language of apprehension.

The political state of things seemed to augur
peace. Political power was well balanced. Bar-
barian eruptions were shut out ; and the Turkish
woe was spent. The peace concluded in 1783
seemed to promise a long repose. Nevertheless
there were indications of approaching trouble. Both
Infidel and Christian philosophers were apprehen-
sive of the reality. Voltaire and other infidels, ex-
press themselves to this intent. Christian philoso^
phers saw iniquity and infidelity abounding, and
piety declining. The Protestant church had lost
sight of its great vocation, to witness for Jesus,
preaching a dry heathen morality. The symbol
seemed to have some literal fulfilment, as we have
previously remarked respecting other figures. There
were hail-stones, hurricanes, earthquakes, which
were prevalent, and made great ravages throughout
a great part of Europe. These are noticed by th«
writers of the times as unusual and portentous.

At length the great political revolution of the age,
sent as a scourge from God, broke out. We have
seen the chronological propriety of the application
of this event to the period arrived at in the succes-
sion of the Apocalyptical figures ; and now we shall
see the propriety of the figures themselves to the cir-
cumstances of the event. In 1788, the States Gen-
eral of France were assembled, and within two
months they overturned every thing in church and
state — ^the democratic spirit broke forth, and all ob-

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398

DISCOURSE XI.

serviilg persons were aware that a drama of superna-
tural agency had opened. The vials were given to
the angels by one of the four living creatures, and
we shall be able to discern, that all these fearful
transactions, now to take place, were consonant
with GotTs love in redemptio7i ; and that redeeming
mercy required an interference on account of the
rejection of its provisions* We ought distinctively to
notice that the act indicates that the judgments
about to be inflicted will be righteous retributions
for the rejection of redeeming love, and for opposi-
tion to his truth and saints. The witnesses for
Jesus, and the church in the wilderness, stand pro-
minently before us : souls, added to those beneath
the altar, have mingled their cries with those ori-
ginally there. God had heard their appeals, and
now comes out of his place to commence those
righteous acts of retributive justice.

Seven vials full of the wrath of God are to be pour-
ed out, by way of accomplishing these designs ijive
are now considered to be applicable to the event we
have enunciated. The plagues resembling those
of Egypt were to fall on the spiritual Egypt,
and it seems to be indicated that there was to be
something analogous to the seven plagues of Egypt.

The localities on which they were to fall are sub-
stantially the same as those on which the judgments
of the first four trumpets fell.

The first vial (chap. xvi. 2.) "The first angel
went and poured out his vial on the earth, and
there fell noisome and grievous sores upon the men
which had the mark of the beast, and upon them

THE FIRST VIAL.

399

which worshipped his image." The first vial seems
to indicate the spirit and principle of judgment, now
commencing against tbo apostate nations of Chris-
tendom.

The word elkos signifies ulcer: elkos kakon a
noisome and grievous ulcer. The same word is used
in the Sept. Ex. ix. 9, where it is translated boily for
the most painful of the plagues. It is elsewhere in
scripture spoken of in several grievous cases, as in
those of Job, Ilezekiah, and the beggar Lazarus.
The sore, or ulcer alluded to, is thought to be indi-
genous to Egypt, and as we have remarked Rome
is called the spiritual Egypt. It was noisome,
loathsome, painful and infectious.

Turning from the body natural to the body poli-
tic, the word is used in a figurative sense to denote
some outbreak of social and moral evil — some dread-
ful corruption which should be deep rooted, inflama-
tory, and contageous, to fall on Papal Europe some
time after the second woe. In the same manner,
the term is applied by the prophet Isaiah (i. 6.)
" From the sole of the foot even unto the head there
is no soundness in it, but wounds, and bruises, and
putrifying sores." By this allusion he describes the
national corruption of his age.

These corruptions had long been gathering by
the writings of the French infidels, and by the licen-
tiousness of the clergy. I can do no more than
barely refer you to the historians of the age for the
descriptions of these enormities — only remarking
that the bare perusal of them will fill your souls

with horror. And the fruits soon began to mani-

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DISCOURSE XI.

lest themselves. The deadly infection spread far
nnd vvide,and contaminated all classes, and corrupted
the fountains of all morality.

The French revolution was at first hailed as a
foundation for true liberty ; hut the very eulogizers
of il soon saw reason to change their note, and to
express their horror of its principles : and in doing so
they made use of terms which represented it as an
infectious disease.

The horrid cruelties, massacres, and carnage,
during " the reign of terror," are well known, being
copiously detailed in history. The Popish clergy
suffered the confiscation of all their revenues.
Added to all this, the atrocious blasphemies which
were uttered. The revolutionists attempted to de-
1 krone the king of heaven. Thousands publicly ab-
jured the Christian faith : the leaders of the revolu-
tion appeared at the bar and declared that God did
not exist, and that the Worship of reason was to be
substituted in its place. The goddess of reason was
installed, and the temple of reason was dedicated.
The sabbath, and all religious emblems and worship,
were abolished. A public procession in mockery of
Cliristianity was acted. The baneful sme spread
lliroughout Europe, and especially throughout the
Jloman Catholic kingdoms.

All this answers truly to the symbols. The whole
head was indeed sick, and the whole heart faint :
there was nothing but putrifying sores. In this
way God gave them up to work all manner of sin
Mnd uncleanness with greediness.

This evil not only arose in spiritual Egypt — in

THE SECOND VIAL.

401

Roman Catholic countries — hwimit o/" Roman Catho-
lic principles — out of the corruptions of the Papal
religion. Superstition had its reverse action in in-
fidelity, and is producing this effect all over the
world. Man's reason revolts at the dogmas of that
corrupt system, and his moral nature shrinks at
the horrid cruelties and oppressions practised by it*"!
direct sanction.

The second vial, (chap. xvi. 3.) " And the second
angel poured out his vial upon the sea : and it be-
came as the blood of a dead man : and every living
soul died in the sea."

The parallel judgment of the second trumpet was;
a great mountain, burning virith fire, cast into
the sea, and it became blood. This indicated
bloody wars in the maritime provinces and powers,
and affecting the commerce of Rome. In like man-
ner we interpret this vial in reference to the princi-
pal Papal nations, viz., France, Spain and Portugal.
All this was realized in the wars of the French re-
volution. England was destined to be the hand to
take the vial, and to pour out its contents. 'JMie
French lost St. Domingo, a West Indian colony,
then the most flourishing of their colonial posses-
sions, which was wrested from them by the coloured
population ; and which was erected into the Negro
republic of Hayti ; and recently formed into an Em-
pire. There, 50,000 blacks were slaughtered, and
the white colonists were exterminated. A 22 yearn
naval war, commencing 1793, and concluding 18ir>,
between France and England, was carried on ; dur-
ing which the French ships, commerce and small

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DISCOURSE XI.

colonies, including those of their allies, Holland
and Spain, were destroyed. Nearly 200 ships of
the line were demolished — between 300 and 400
frigates, and an almost incalculable number of
smaller vessels of war and ships of commerce. And
finally the same was the fate of all the Papal
States. The great Spanish and Potuguese colonies
of South America revolted, and established their in-
dependence. Thus it might be said, figuratively,
" and every living soul died in the sea." The sea
" became as the blood of a dead man." All these
were participators in the great heresy of Antichrist ;
and all reaped, at the hands of retributive justice,
tliese awful results.

The third vial, chap. xvi. 4-7, "And the third an-
gol poured out his vial upon the rivers and fountains
of waters; and they became blood. And I hoard
the angel of the waters say, thou art righteous, O
Lord, which art, and wast, and shalt be, because
thou hast judged thus."

The parallel judgment, under the third trumpet,
was the falling of a great star from heaven upon tho
, rivers and fountains. This star was called Worm-
wood : and has been explained of the desolating
wars of Attila, in the region of the Danube, Rhine,
and the Alpine streams that feed the Po. Here the
vial is poured on the rivers and fountains of the
Roman earth : of course the local scene of judg-
ment is similar ; and we expect to see the sym-
bol verified in wars and bloodsheds on this region.
This we do actijally behold in the records of the
French revolution, under Napoleon.

In April, 1792, war was declared by the French

THE THIRD VIAL.

403

national assembly, against the Emperor of Germany,
and in September following against the king of Sar-
dinia : and some time afterwards against the Repub-
lic of Venice, and the king of Naples. The contest
lasted for several years. The rivers and vallics were
literally filled with blood. Europe has never beheld
anything so sanguinary. To describe these various
contests would be to relate the history of the period.
We must leave you to the various accounts pub-
lished, and especially to the history of Alison.

But w^hat was the reason for these judgments ?
No doubt they had many national sins. But there
was another cause. St. John says, " And T heard
the angel of the waters say, thou art righteous," Arc
And another angel out of the altar, said, " Even so
Lord God almighty, true and righteous are thy
judgments." From this we should infer that these
things were retributive judgments for their conduct
to the Waldenses, the Huguenots, the Vaudois, the
Hussites, and the Lutherans : and the voice from
the altar involves a charge of neglect of the only
sacrifice for sin. so eminently the crime of Roman-
ists. Alison, the great historian, was so struck with
the peculiarity of these judgments, that he remarks,
the impartial justicfe of providence made that terrible
period the means of punishing the national sins of
the contending parties. On every place wliere a
Spaniard, a Frenchman, or an Austrian suffered,
was the spot where they had committed tlieir mur-
ders on the Protestant martyrs and witnesses. Tlio
words in the text seem to be so placed, as tliough
this fact was tp be specially noted.

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404

DISCOURSE XI.

The fourth Vial — poured out upon the sun, (chap,
xvi. 8, 9.) In the parallel judgment of the fourth
trumpet, the fourth part of the sun, moon and stars,
was darkened. Its fulfilment was the extinguish-
ment of the kingdom of Agustulus, the Emperor of
the West, by Odoa}cer. So in its application to the
fourth Vial, there is a reference to the reigning civil
powers of the ten kings, and more especially of the
German Emperor, who had held for 1000 years, from
the days of Charlemagne, the title of Emperor of
the Holy Roman Empire. In 1806 Napoleon forced
him to renounce this title, and to content himself
with that of Emperor of Austria. This was emi-
nently an extinguishment of the sun of Christen-
dom. This is an occurrence chronologically subse-
quent to the occurrences of the previous Vial. In
addition to this act. Napoleon made his brother
Jerome king of Westphalia — his brother Joseph king
of Spain and Portugal — his general, Murat, king of
Naples— and his brother Louis king of Holland.
The king of Prussia had half his dominions torn
from him and annexed to Saxony, to whose Elector
he granted the title of king. These events hap-
pened in the years 1806, 7, and 8. During the out-
pouring of this vial, more kings were unmade and
made than ever had been before known in Chris-
tendom.

And power was given to this angel, or agent, to
scorch men with fire. As formerly explained, wo
are to look for the representation of the angel to tlw
earthly agent. Napoleon was that agent. There
is generally something of the literal, as well as

THE FIFTH VIAL.

405

symbolical, in the fulfilment of these symbols. Dr.
Keith thinks there is an allusion in this expression
to the artillery used by the French Emperor, as the
great instrument of his victories. We have seen the
fire of the sixth trumpet, as that by which the
Greek empire was to fall, exemplified in the artillery
used to effect it. And this was strikingly evinced
in this case. The name given to Napoleon, by his
soldiers, was the king of fire. His fire, whether by
artillery or musketry, was the most overwhelming
of any that ever went before. The symbolical ful-
filment was a sore and terrible torture inflicted dur-
ing the efflision of this vial. And certainly indes-
cribable afflictions and sufl!erings were inflicted and
experienced throughout the whole career of Napo-
leon.

Notwithstanding the severity of these judgments
they repented not, to give God glory — they altered
not their course, but still despised the grace of God.

The fifth vial — poured upon the seat or throne, or
power of the beast.

The beast is the same as is described in the pre-
ceding discourse. The throne, or power of the
beast, is the dominant sway he exercises.

Just at the close of the last event in the fourth
vial, after the battle of Wagram in 1809, Napoleon
issued his decree, whereby the Pope's temporal
authority over the Roman State was abolished, and
Rome itself incorporated with France, as part of the
French empire. There had been many previous in-
sults and inflictions to the Roman power. The
national assembly had previously taken away the

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DISCOURSE XI.

tythcs which the Pope held to be sacred to himself,
and had conflscatsd the lands belonging to the
church. Fonr thousand rich monastic houses were
suppressed in France. The clergy were required
to abjure all allegiance to the Pope. The Romish
religion was, by act of assembly, abolished ; many
churches were plundered, and thrown down ; and
others were desecrated by being made into sta-
bles, barns, &c. It was stated that 15,000 cannon
could be cast out of the church bells, and the lead
cofFms into cannon balls : 4,000 Roman priests were
massacred, and thousands of others became exiles.
After all these events, it was that Napoleon marched
to Rome ; the Pope surrendered Peter's patrimony
and Napoleon issued that decree, by which he was
dismissed from his temporal power. At that very
time the Pope was sitting in that very hall which
was ornamented with representations of St. Bartho-
lomew's day.

As observed in the last discourse, this terminates
one of the epochs of the 1260 days. The vial,
however, has since then been issuing its lingering
drops. In 1835, church property was confiscated in
Portugal, Spain, and France. The States of Italy
were opposed to the reign of the Pope, and the
patriots have attempted to dislodge him. In 1848,
the danger seemed imminent, and the Pope fled in
disguise. And at this very moment Spain, Sardinia,
&c., nre rudely handling the Pope's power and the
church's patrimony : Italy is agitated like a hea v 'ng
t;arth quake, or threatening volcano, and ready to
Inirst out into a flame. What is there in the history

THE FIFTH VIAL.

407

of the present period more prominent than hatred
and opposition to Rome : and if the people dare but
act, they would overturn her power at any moment.

During this vial the kingdom has been full of
darkness. Popish adherents have gnawed their
tongues for pain ; and have blasphemed God because
of their pains and their sores ; yet they have not
repented ot their deeds, but have blasphemed God.
Blasphemy is speaking injuriously against — usurp-
ing to themselves, or ascribing to others the preroga-
tives and honors of God. We need not say how
much Popery does this. And all their former acts
they are reproducing, and tenaciously retaining their
old dogmas and superstitions, yea, even are increas-
ing them, and thus are filling up the measure of
their iniquity.

God judges nations in this world, in their corpo-
rate capacity : they cannot be judged in eternity as
nations. The Papal nations have been bitterly
judged ; and as they have not yet repented, there
are other vials yet in store to be poured out upon
them.

Let us admire and adore God for his judgments,
for he is righteous and good in all his proceedings.
Let us avoid all sin, for he will visit it on whomso-
ever found.

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THE SIXTH VIAl — DRYING UP OF THE EUPHRATES— PREP ARATIOS
or THE WAT FOR THE KINGS OF THE EAST — TEE THREE VH-
OLBAN SPIRITS — THE BATTLE OF ARMAGEDDON.

Rkv. xvi. 12-16.—" And the sixth angel poured out his vial upon ihd
great river Euphrates ; and the water thereof was dried up, that the way
of the kings of the east mii^ht be prepared. And I saw three unclean spi-
rits like frogs come out of the mouth of the dragon, and out of the mouth
of the beast, and out of the mouth of the false prophet. For they are th«
ipirits of devils, working miracles, which go forth unto the kings of the
•srth and of the whole world, to gather them to the battle of that great
day of God Almighty. Behold, I come as a thief. Blessed is he that
watcheth, andkeepeth his garments, lest he walk naked, and they see his
shame. And he gathered them together into a place called iu the Hebrew
tongue Armageddon.

The river Euphrates is a celebrated river of Asia ;
first mentioned in Genesis as one of the rivers of
paradise. In Deut. i. as the "great river," and
commonly "as the river," being by far the most
considerable river of western Asia. The Euphrates
was the boundary of the possessions promised to the
descendants of Abraham. The Euphrates proper
divides Syria from Assyria, ortBabylonia, passing
the North of Syria ; or it divides the land given to
the people of God from that of the heathen. It has
always been and still is an object of great interest,
and connected with some of the most remarkable
events in the history of the world. The river Eu-
phrates was formerly used by the prophets as a
figure for the Assyrian power. It appears to be
here used for the Turkish power : not only on the

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410

DISCOURSE Xlt,

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consideration, that it runs through what is now their
territory, but as we have seen in a former discourse,
the Seljukian Turks were commissioned frojn the
Euphrates.

I. Tlie drying up of the river Euphrates,

What is plainly intimated by the figures in the
text, is, that there is a hindrance or impediment to a
certain people coming to Christ, which is to he removed.
That hindrance is said to be, in the figurative lan-
guage of the text, the river Euphrates. That river,
we have said, denotes the Turkish power. Moham-
medanism prevents its votaries from changing their
religion, it being certain death to do so. The people
whose way is to be opened by the wasting of this
power are denominated the kings of the east, some
people who are at present prevented from embracing
Christianity by this power ; but who will have faci-
lities afforded by its dissipation. Tims much we
affirm by way of general statement, but the parti-
culars will come more fully under review.

We have said that the river Euphrates denotes the
Turkish, or Mohammedan power — the same Turk-
ish power as is described under the sixth trumpet,
when the angels (or agents employed by God) are
said to be loosed from the river Euphrates. It had
overflowed from its banks and had inundated Gre-
cian Christendom ; and now the symbolic flood is to
be dried up.

The time of the commencement of this evapora-
tion was marked by Daniel's vision of the ram and
he-goat (chap, viii.) The former part of the vision
is plain, because it is explained by the angel. The

THE DRYING UP OF EUPHRATES.

411

LOW their
liscouTse,
from the

es in the
iment to a
e removed.
ative Ian-
Chat river,
Moham-
iging their
rhe people
ing of this
east, some
embracing
have faci-
much we
It the parti-

Idenotes the
]ame Turk-
Lh trumpet,
[y God) are
3S. It had
[dated Gre-
Ic flood is to

lis evapora-
te ram and
the vision
In gel. The

latter part is more difficult, as the angel did not des-
cribe distinctly respecting the little horn — the j^^ace
— or the time of the action — or the people it was to
desolate. However, we learn,

1 . It was to originate out of one of the four Ma-
cedonian kingdoms.

2. As to the time of its rise, it was to be at the
latter time of their kingdom.

3. The little horn was to be a king of a fierce
countena7icej causing to understand dark sentences.

4. He was to have great success.

5. He was to cast the truth to the groutid, and to
cause craft or deceit to prosper in its stead ; to take
away the daily sacrifice, to cast down Jehovah's
sanctuary, and to cast down the secular religious
powers, the sun and stars of the symbolic heavens ;
and all because of their apostacy. He would mag-
nify himself against the prince of the host. This
should continue 2300 days, and then shall the sanc-
tuary be cleansed. Who is this desolator 1 We may
be guided in forming the answer by considering,
who are the transgressing people. 1 he Jews are not
intended. And therefore it may be affirmed that
Antiochus is not the desolator intended in the pas-
sage. Neither are the Romans intended as the
desolator. There are only two powers that ever did
desolate the Jewish sanctuary, and they did it liter-
ally. The prophetic phrase sanctuary must have a
mystical meaning, viz., professing Christian, The
Turks answer best the description. It is a power
which rose suddenly into a mighty empire. It was
a desolator of Greek Christendom, and the propaga-

a.'

iJi

■M

412

DISCOURSE XIL

U ^.

iivi'}!^ f i-

ii:. 1

^'■^■'h.

■ ; 1 j

«#i-

. ■ ; !■ .

mm :^

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tor of the Mohammedan false religion — a religion of
craft, and which tramples down the truth. St. John
describes so prominently the Anti-Christ as the little
horn of the fourth beast, that this would appear to
be the Mohammedan imposture. Both were directly
opposed to Christ. This power has been brought
upon the stage, and we may expect to see it dismiss-
ed. The origin of this power was noticed under
the figure of the Euphratian horsemen, so it is but
natural to describe its destruction. The same in-
spiring spirit directs both John and Daniel to the
same power.

This power originated in the ancient Parthia.
The Seljukian Turkmans are the people. They had
an early connection with Bagdad, and Bagdad was
one of the chief of the four horns.

We must look at the terminating period of the
vial. " Till how long shall the vision be ?" asked
one angel of another. The answer is for 2300 days,
or years. Then shall be the cleansing of Greek
Christendom from the Turkish pollution and deceit.
But where is the commencement? Does it date
from the commencement of the vision ; or from the
little horn's desolations ? The latter would bring us
down to A.D. 3350, which would be far beyond all
that is noticed in the range of prophecy. The date,
then, must be taken from the commencement of the
action of the vision. It cannot be placed either be-
fore the rise, or after the fall of the Persian em-
pire. Each of thesejdates, as well as other transac-
tions, may be regarded as epochs. The rise of the
Persian empire was about B.C . 538, or 536. Xerxes'

THE DRYING UP OP EUPHRATES.

413

eligion of
St. John
3 the little
appear to
re directly
n brought
it dismiss-
iced under
so it is but
e same in-
niel to the

nt Parthia.

They had

Bagdad was

defeat was 480. B.C. 480, taken from 2300, brings
lis to 1820. Then, as from the commencing period,
the drying up of the Turkish flood would have a
commencement. Accordingly we fmd this was the
year of the first revohitions in the Turkish provinces
by Ali Pasha. The battle of ^avarino followed in
1827, which occasioned the freedom of Greece. By
these, and by other occurrences about the same
time, the Turks suffered such a defeat, that they
have only since existed by the suffrage of Europe,
and the river Euphrates began to be dried up. No
doubt these various events have commencing epochs
in their history. And here again, as in the case of
the first little horn, or Anti-Christ, we may be in
difficulty to fix upon the full and final commencing
epoch. Yet there are minor events which will
sho .7 us we are in tbe train, and 'that the busi-
ness is progressing ; and also that the final period
of the accomplishment cannot be far distant. The
fall of the Persian empire was in the year B.C. 330.
There might be various points taken after 480, but
it is impossible to fix upon any one with any degree
of certainty.

The period of this epoch (1820,) or allowing for a
slight misapprehension (1819) was fixed upon long
before the transactions we have mentioned occurred,
viz., by Becheno, in 1797. It is well known that
since 1820 this empire has lost province after pro-
vince, and now but feebly holds the rest. In 1822
the Greek provinces rebeHed. Then Russia enter-
ed into conflict with the Turks, — exhausted her
resources, and crippled her energies. Next the Jan-

(■

414

DISCOURSE zn.

(i^;

,1.

J. ..

li.

■ i'

issaries were broken up. They were stripped of
Greece, Egypt, Algeria, and of the entire control of
Wallachia and Moldavia, and all the north of the
Danube. Afterwards Servia was separated. Her
trade and manufactories were destroyed. In 1825
6000 houses were destroyed by fire in Constantino-
ple. Two other conflagrations destroyed 15,000
houses. The plague continually carries off its po-
pulation. The whple empire is in a state of exhaus-
tion. The depopulation of these once populous
countries has been rapidly progressing. Earth-
quakes, famines, and pestilence, have been at work
accomplishing this event, an^ civil wars have aided
the consummation. " Within the last twenty years,'*
says a British resident, about the year 1836, " Con-
stantinople has lost more than half of its popula-
tion. Within that period from 300,000 to 400,000
have been prematurely swept away in this city of
Europe." There arc various other causes for this
desolation, besides those named, at work. The capi-
tal requires a continual replenishment, and the
countries surrounding are continually drained to
supply it ; which nevertheless exhibits districts
nearly depopulated. All efforts to arrest the pro-
cess of extinction will fail : they only accelerate
the catastrophe.

The Turks and Russians have been for some time
in armed contest. What will be the result of the
struggle none can tell. The Turks have shown
more spirit and martial bravery than any one ever
anticipated, considering their antecedents. The
belligerents on both sides present the aspect of higli

^ /

THE DRYING UP OF LUPHRATES.

415

enthusiasm. They are animated with a religious
frenzy, similar to the spirit of the Crusades. The
Turks seem as though more prepared to fight for
Tslamism than for I'urkey. By this it seems as
though Divine Providence was directing the blow
more at the system, than on the country. And the
Russians seem to regard themselves as set for the
defence of the faith. The war does not appear to
be an ordinary one, but of a rehgious character.
But if Turkey survive the contest she has within
herself the elements of dissolution, and some other
outbreak will j'robably soon take place ; or there may
be an internal exhaustion which no diplomacy and
no armed intervention can arrest. \Vc cannot say
as yet whether any thing decisive will be the result
of the hostilities just commenced. If the struggle
goes on, how Russia can conquer Turkey, aided as
she is by her powerful Allies, appears very problema-
tical.

Since the above was sketched and preached, other
events have occurred. An alliance of several con-
tinental powers has been formed with Turkey, and
war has been actively engaged in. But how singular
the circumstances ! Far from all previous expecta-
tion, have the Allies fuund difllculties pressing upon
them. They have gained sj)lendid victories, but
yet the prestige of glory seems lost in the overwhelm-
ing sufferings to which they have been incident.
Prodigies of valour have been achieved, and yet
there have been attempts to cover the able com-
manders with disgrace. The elements, disease, and
an unfriendly soil, have proved more successful com-

i
I

1! n.

416

DISCOURSE XII.

t ;('

ii"»

batants, than the skill of an inveterate enemy. Per-
haps all has been done which could have been done
under the circumstances ; but notwithstanding tho
unsparing censures of mere lookers on, the evils were
perhaps beyond control. Commanders have been
blamed and vindicated ; ministers have been accu-
sed and defended ; cabinets have been broken up,
and military chiefs recalled ; and yet every one who
considers the subject is filled with perplexity and
confusion. Does it not appear that God has his hand
specially in operation in all this*. Perhaps both
parties are anxious for peace ; and diplomatists are
now at work endeavoring to arrange terms for its
accomplishment. They may succeed ; and Turkey
may be left to the operation of the natural causes of
her decay. It will be a singular and striking
thing to see this power wasted and dissipated, not-
withstanding nearly all Europe is combined to uphold
it. Thoughts have sometimes occurred that this
present conflict may lead to that general contest we
have yet to consider in this discourse — the battle of
Armageddon ; but it would seem that this is almost
too premature as that will be proximate to the
millennium, and there are several intervening events
for although placed in the text, in immediate con
nection with the Ml of Turkey, yet that is an event
not yet realized.

From what ai)pearsto be contained in the text we
might fee] free to affir n that Turkey will not abso-
lutely fiill by the hando, of Russia. The text seems
to sUp;gest the idea of a gradual, though rapid ex-
haustion and dissipation of tho empire, as verified

THE DRYING UP OF EUPHRATES.

417

ciy. Per-
leeii done
iding tho
svils were
avc been
sen accu-
►roken up,
r one who
exity and
s his hand
•haps both
natists ate
rms for its
,nd Turkey
al causes of
id striking
ipated, not-
d to uphold
that this
contest we
lie battle of
is is ahuost
late to the
ning events
nediatc con
is an event

the text we

ill not abso-

lext seems

^h rapiu ex-

las veiifiod

by the example of the evaporation of a river.
Were it to be a violent overthrow the figure em-
ployed would have been the rendings of an earth-
quake, or the bursting of a volcano. If peace
should be now settled, and hostilities should cease,
yet this late contest may tend to her extinction.
Internal troubles may arise ; and other provinces
may be severed. Her numbers must have been
already considerably diminished, even by the pre-
sent war, and her internal resources must have
been weakened. Perhaps some of the Christian
provinces may declare their independence, and
become organized as Christian states. Her charac-
teristic Islam features and policy are already consi-
derably nullified, and may be much more so by
the requirement of the Allies ; and thus she may not
retain much power to stop the progress of Christi-
anity. The Allies may insist upon a cessation of the
j)ersecution and death of any of her people, upon
their embracing Christianity. And if this were the
case the meaning of the text would be almost veri-
fied : and all this might more effectively do the
work than even the devastating armies of Ilussia.
From a review of the text, and of the connecting
passage, and also of the actual state of thuigs in
the Turkish empire, it would appear quite evident
that that empire cannot long survive. One million
Turks cannot maintain their sway over the fairest
portions of Europe, with several millions of inhabi-
tants who are professed Christians. Every thing
there sinks into ruin : undrained morasses, rivers
choked v/ith sand, broad and fertile plains lying un-

i.3

'n\

418

DISCOURSE XII.

f'l

i f ^

< ■'

p-JJ

I 'I

i is

cultivated, great cities with grass growing rankly in
their market places: deserted vilages: broken
arches, and crumbling fortresses. It will surely
become an utter rain. Perhaps a Christian empire
will be formed in the place of it.

II. Preparation of the way of tJie kings of the east.

The drying up of the Euphrates, or the exhaus-
tion of the Turkish Empire, is to prepare the way
for the kings of the east, i.e., impediments which
exist, from the influence of this power, to a certain
people's embracing Christianity, will cease upon the
exhaustion of this power. Who those mysterious
personages are it is not so easy positiv^ely to say.

The phrase is frequently explained to signify the
restoration of the Jcm's to Palestine, and the removal
of the Turks to facilitate their passage, and to put
the possessions into their hands. But suppose it
werfe certain that the Jews were to be restored to
the holy land, yet I think this passage would have
no reference to that event. Are all the Jews in the
East 1 Are there none in England, on the continents
of Europe, Africa and America, and in many other
places 1 We no where find the body of this or any
other nation characterized as kings. The phrase
kings, in this book, generally occurs with the accep-
tance of kingdoms, or nations ; and the Jews, in
their dispersed state, are spoken of as a poor and
afflicted people ; rather than as dignified and honor-
able. When the gathering of Israel is referred to in
such passages as are usually brought to substantiate
their literal gathering, they are not spoken of as
being brought from the east, but from all quarters.

KINGS OF THE EAST.

419

rankly in
; broken
ill surely
an empire

of the east.
le exhaus-
re the way
3nts which
a certain
,se upon the
mysterious

y to say.
) signify the
the removal
and to put
■ suppose it
restored to
would have
Jews in the
e continents
|many other
this or any
The phrase
h the accep-
Ihe Jews, in
a poor and
and honor-
eferred to in
substantiate
poken of as
\all quarters.

** I will bring thy seed from the east, and gather
thee from the west : I will say to the north give up,
to the south keep not back : bring my sons from far,
and my daughters from the ends of the earth."
(Isa. xliii. 5, 6 ; see also Psa. cvii. 3 ; Isa. xlix. 12 ;
Zech. viii. 9.)

Thus, if the opinion were established that Is-
rael were to be literally gathered to Canaan, the
accomplishment of that event would be no fulfil-
ment of this passage. But the literal gathering of
Israel is itself far from being satisfactorily proved.
The passages above quoted, and many others of like
imnort, are alleged in proof. But all these passages
were written before the return from the Babylonish
captivity ; and I am not aware of one passage, to
that purport, written by any prophet after that
event had transpired. Now where a prophet says to
a dispersed people, ye shall be gathered to your own
land, what should it mean, but I will restore you
from your captivity j and would not they all under-
stand it in that sense ? But it is said ic has a
reference to a more glorious, full, and complete res-
toration. This is very true; but not of a literal
gathering. The words may have another and fuller
completion ; but in a spiritual sense. No prophecy,
as far as I am aware, has two literal fulfilments.
Many are to have one literal and one spiritual ful-
filment. I take all such passages, then, as referring,
in their secondary sense, to their gathering to tho
spiritual Zion. Isaiah, especially, is speaking of
the enlargement of the kingdom of Christ, by acces-
sions of the true Israel, having previously spoken of

ihl

420

DISCOURSE XII.

Christ's manifestation. The prophet speaks of their
coming to Jerusalem and keeping the feast of Taber-
nacles. Is Jerusalem to be understood there literally t
If so, then the Feast of Tabernacles must be under-
stood literally also : and that would suppose they
were to remain Jews, and not only so but the Gen-
tile converts also must become converts to Jewism,
and renounce Christianity, and to continue to reject
Christ. But if the Feast of Tabernacles is to be un-
derstood in a spiritual sense, so also must Jerusalem
be thus understood, and apply to the church of God.
The whole scheme tends but to narrow, degrade,
and secularize, God's designs by the Gospel ; and it
would merge the New Covenant into the Old ; and
render the Jews the people of God for Abraham's
sake, and not on Gospel terms. As I do not admit
of the literal gathering of the Jews as a probability,
consequently I do not admit that the passage before
us applies to that event.
The ten tribes of Israel were removed into Chaldea
and Media, and it is said that the remains of them
have been often traced. They have been mostly
amalgamated with the heathen, but yet some tolem-
bly distinct features of their origin are easily to be
ascertained. It is thought that from the remnants
of truth which still linger with them they may be
more disposable to embrace Christianity than the
rest of the inhabitants of those countries ; and that
about the time of the conversion of the Jews they
may distinctly turn their attention to Christianity.
If I could ascertain that the influence of the Moham-
medan government was any impediment to the at-

KINGS OP THE EAST.

4'2l

tainment of that object, then I should be disposed t
conjecture that the passage is applicable to them,
in part at least ; and that the waning of the crescent
would facilitate their conversion to Christianity.

It appears that the Turkish Empire is a barrier,
in some way or other, to the conversion of tlie
eastern nations. East from the Euphrates lio!?
Persia, India, Tartary, Affghanistan, China, and sev-
eral other countries. The inhabitants of several of
these countries profess the religion of the prophet.
It is impossible to say what the effect of the fall of
Turkey, and the suppression of her faith, may have
upon the inhabitants of these countries, and what
effect may be produced by this event upon countries*
surrounding these, which are still Pagan. The des-
truction of one heresy or apostacy makes way for
the further spread of truth. It leads to reflection,
examination, and enquiry. Especially this may hv
the case if Turkey has proved an impediment to
any of those nations receiving the Gospel.

"We have already noticed that the (jospel church
was to be opened under the seventh trumpet ; and
that the mysteries of redemption, under the emblem
of making visible the Ark of the Covenant, were to
be manifested to the world. And by the fall of
Turkey it appears that an obstruction will be remov-
ed out of the way for nations, with their sovereigns
at their head, to come to the true Christian churcli.
When Turkey falls, Seba,and Sheba, and Tarshish,
will be converted. « The kings of Tarshish and the
isles shall bring presents ; the kings of Sheba and
Seba shall offer gifts. Yea, all kings shall fall down

ff ': J

|5:.

: *

! *

422

DISCOURSE Xlt.

before him : all nations shall serve him," (Ps. Ixxii.
10-11.) There are numerous other passages to the
same effect.

III. The three unclean spirits j like frogs.

After a certain process of the drying up of the
Euphrates, (perhaps about the year 1830, or earlier
in their incipient development,) these spirits are to
make their appearance : and we must acknowledge,
and here remark preliminarily, that of late years
there have been appearances remarkably answering
to them. It is a striking and impressive prediction.
It indicates three several unclean or unholy prin-
cipleSf emanating from satanic influence, widely
and rapidly diffusing themselves throughout Roman
Christendom, and, in some of its modes of working,
throughout the world, to corrupt the kings of the
earth and all human affairs.

These are answerable in character to the dragon,
beast and false prophet, for secondarily they proceed
from them j but they also truly answer in character
to hellish spirits. They do not appear as disembo-
died spirits, neither under the bodily appearance of
frogs, as Satan did formerly in the body of a ser-
pent ; but it is Satan acting in alliance with human
agencies, properly symbolized by frogs, from the
nature of the actions performed.

The dragon is the old serpent, the devil, in ancient
tiiiies enthroned in Pagan Rome. The beast is the
Pope of Rome, who occupies the seat vacated by the
dragon. The false prophet is the apostate ministry,
and clergy. All these several agencies are combined
in actioUk

rfl

THE THREE UNCLEAN SPIRITS.

423

Let us exactly recognize their general charac-
teristics. Frogs, noisy, loquacious brawlers, or talk-
ers ; prating demagogue? ^s an ancient classic writer
uses the term to signify ; or impostors and flat-
terers, as another uses the term to signify. Tena-
cious, setting forth schemes, and pertinaciously
thrusting them upon mankind — unclean, unholy;
not merely a negation of holiness, but actually
polluted, vile, filthy. Dealing in prodigies — working
miracles : leading men on by a kind of enchantment,
or enthusiasm. Framing parties, or combinations,
with hostility to the truth, so as to battle or oppose
the Almighty. All combined howsoever distinct,
yet having some points of junction. All thesf
characteristics are easily applied to the several
particular spirits, or principles.

What are these three principles thus character-
ized 1 Commentators and expositors give some
trifling variations. Without enumerating what
these have stated, we shall endeavour to present such
views as in our judgment appear to answer the des-
criptions.

1st. The spirit from the mouth of the dragon,
appears to signify, the spirit of Infdel, democratic
lawlessness and rebellion.

Anarchy has spread over the world, and has left

its devastating effects in every part. Under former

vials we have noticed some instances on France.

In England and in other places the abettors of this

spirit have been remarkably active. Infidelity,

Chartism, Socialism, and Infidel associations, have

been, and still are numerous. Agitate ! Agitate ! is

'•M

k ^ y

^ .

i:i€i

S I'' ■' '•1 ■ ► fl

I f li'.".rf-- • : ? )|

42*

DISCOURSE XIL

their incessant cry. We have the Infidel press, and
Infidel lectures. We have Infidelity in setting up
.something efficient in religion irrespective of God
:^nd his word. There have been many efforts to
»ave mankind, to reclaim them from vice, sin and
evil habits, independent of the Gospel and the holy
spirit ; and religion has been brought into a low
state in consequence. To this class also belongs the
J nlidel Neological German school of divines. And
in the same category we place Mormonism or
a rival revelation MillerisnifOi Q.wi\dL reckless trifling
with God's revelation — Spiritualism^ or counter
Mud contradictive revelations. The church has suf-
icred as well as the state. All churches have either
been, or perhaps will be agitated. Scripture is set
tit naught in these dissensions. There have been
many broad features of Infidelity in the civil j social,
and moral reforms of the day. Our own church has
deeply drank of this cup. While watching at a
ilistance, I have always seen the spirit of Satan in
the late agitations at home. Infatuation seems to
have been the spirit by which the abettors of reform,
so called, have been carried away.

The spirit out of the mouth of the beast is, doubt-
Jess the spirit of Popery,

Of late years the spirit of Popery has been, with-
out doubt, very energetic. There has been, a re-
newal of miracles. The inquisition has been rein-
stated ; nunneries and monasteries have been mul-
tiplied ; the Jesuits have been revived. It does
its work craftily with the higher powers, beset-
Ung statesmen with tenacious application, and

THE THREE UNCLEAN SPIRITS.

425

with a croaking cry. Its agents have insini^ted
themselves into the government affairs of Ireland,
Canada, and other colonies ; into France, and
several nations of the Continent of Europe. They
have associated their operations with agitators,
as in Ireland, and in many other places. It is
doing the work of the dragon, or allying itself
with the evil spirit which proceeded out of his
mouth : and indeed there is a union of the three spi-
rits in action. The Pope saw that the spirit of de-
mocracy was prevalent in Europe, and accordingly
he. allied himself with the democrats of France, and
other places. The priests are remarkable for appear-
ing to act in coincidence with any popular feeling.
In several places the balance of power has been
with the Papist party ; and they have been courted
by sti.tesmen, to secure a preponderance. Govern-
ments have run a mad race for the honor of patron-
izing Romish Bishops, Priests, &c. ; and France has
lent the aid of its ships and influence to palm them
upon the weak inhabitants of the South Sea Islands.
All this has raised their hopes, and they have
triumphantly boasted that all mitious will soon sub-
mit to the Pope.

3rd. The spirit out of the mouth of the false pro-
phet, or the spirit of Friestcraft — of the apostaU
Priesthood.

This spirit is to be distinguished from the spirit of
Popery generally, as there is a distinct spirit pro-
ceeding out of the mouth of the false prophet. The
false prophet was before represented as the mere in-
strument or agent of the Papacy j but in this repr<'-

u '' ,

'!.t

p; 1^; , .,3' !:

* i i- •''

4.26

DISCOURSE XII.

sentetion there appears more independency of action
and enlargement of the sphere of operation. It preti-
jjinres the active energy of the priesthood, which has
actually been specially manifested. It thus includes
ultra high churchism^ exalting themselves and the
church J its rubrics,sacraments,authority,dogmas and
traditions, to the disparagement of Christ's word,
work and spirit. Puseyism is Popery without the
Pope. Modern tractarianism is a part of the voice
from the false prophet. The object of the tracta-
rians is to reintroduce doctrines rejected at the refor-
mation ; to set up a Popish rule of fiiith ; to establish
the doctrine of the apostolical succession ; to give a
Popish sense to the Sacraments. The doctrines of
purgatory, invocation of the saints, and even of the
Papal supremacy, are held by them. It lays claim
to the power of working miracles on the souls of
men by the efficacy of sacraments : for this effect,
according to their statements, is evidently produced
without faith, or any other means, save by the mere
sacrament itself. The abettors of these doctrines
have, by their zeal and diligence, well nigh unpro-
testanized the established church of England and
its branches in the colonies.*

This spirit. made its appearance just at the time
when the drying of the Euphrates was conspicuous ;

* I beg to be understood as not intending, in all that occurs
in this paragraph, any unchristian feeling of hostility to the true
and faithful members of the English church. Mr. Elliott, a
warmly attached member of that church, and the present Arch-
bishop of Canterbury have expressed similar sentiments, and in
a more stringent manner, than is enunciated in the above.

THE BATTLE OF ARMAGEDDON.

i'J'

when Greece, Algiers, &c., were severed from tVir
Porte, about the time of the appearance of the spirit
of Infidel democracy and rampant Popery. Its loqua-
ciousness is remarkable. Its abettors seize every
opportunity of propagating their views ; in convor-
siition, by formal discussion, by addresses from the
pulpit, by the press, by lectures from professors'"
chairs, by tracts, sermons, essays, reviews, roman-
ces, novels, poems ; by children's books; by news-
impers ; in music, and paintings ; by church decor-
ation, and architecture, and in short in every possi-
ble way they endeavour to effect their object.

There has been a supernatural influence accom-
panying all these spirits : but not that of the spirit
of God. It is that spirit by which they arc desig-
nated in the text — the spirit of the devil.
IV, The Battle of Armageddon.
Let it be distinctly noticed that this contest is t
be brought about by the intervention of the three
spirits above mentioned.

Armageddon — the mountain of Mageddon, signi-
fies mountain of gathering ; mountain of destruc-
tion ; mountain ofdelightSf or the precious mountain,
the. same as his glorious holy mountain ; all of which
terms ally it to the Christian church, and suggests
that the church is to be the scene of the contest.
Tt is in vain to connect it with the Jews, or their in-
terests, for all the revelations in immediate connec-
tion with the passage concern the Christian churcii.
There is no place actually now bearing that name.
A town mentioned in Scripture bore the name o(
Megeddo, which is the place where occurred the

T' ■> '

428

DISCOURSE XII.

overthrow of the Canaanitish armies under the com-
mand of Sisera. Near to this place is a vast plain.
It may be that from these circumstances we have
the name introduced into the text. Ahaziah and
Josiah died there. Whence it is that Zechariah
(chap. xii. 10.) alludes to it as a comparison for some
great events which are to take place in some future
period. And the prophet alkides to the same cir-
cumstances in introducing this place as the scene of
gathering all nations, that Gk)d may plead with
them on the behalf of his people (the spiritual)
Israel. Some say this gathering will be in Palestine ;
but this would be to literalize the name and the cir-
cumstances. The apostle here does not allude to
any particular place ; but most probably somewhere
withm the Papacy, or at Rome itself, will this gather-
ing be for a contest in reference to spiritual matters.
And God will thus plead by fire and sword in behalf
of his spiritual Israel.

This is undoubtedly a prediction of some great
and important contest into which tlie people of God
will have to enter with their enemies. It is as yet
future, and therefore nothing can with certainty
be said respecting it. It Avill be a gathering toge-
ther by some persons, or powers influenced by the
three spirits mentioned j — the maturity of principles
and foelings at present in ojieration. Perhaps it
may actually be brought into operation by, or he
connected with the fall of Turkey, as the text so
closely connects it with that event. The multi-
tudes gathered will be actuated by a spirit which will
lead to some hostile op|X}sition to true Christianity

i '

<I4'-

THE BATTLE OF ARMAGEDDON.

429

and rational liberty ; upon which the friends of reli-
gion and true liberty will have to rise in oppo-
sition to them.

The gathering of all nations to .Tudea (under-
stood spiritually as the church of God) is in several
places alluded to by the prophets, and is very pro-
bably identical with the one mentioned in the text.
(See Zech. xii. 6-14 : xiv. : Joel. iii. 9-17 : Isa. Ixvi.
15, 16 ; Exek. xxxviii. 18-23 : Dan. xi. 40., is gener-
ally applied to the same time.) Ezekiel mentions
some nations by name, as Magog, Meshech, Tebul,
and Gog as the prince of this people, in which some
l)lainly see the origin of the names Russia, Mosco-
vites. In the division of the earth, mentioned in
the 10th chapter of Genesis, Gog was to occupy the
northern parts of Europe and Asia, afterwards de-
nominated Scythia, and Magog is synonymous with
the modern Russia. From hence it is inferred that
Russia is the grand adversary that will be engaged
against the people ri'God, and that the contest will
be between other nations and that power. This
would be a too literal interpretation of a part of an
evidently mystical scene : and it appears the anta-
gonists will be more general, and the places from
whence they arise more in connection with Papal
Christendom. That Russia mav have some hand
in some of these transactions is probable from some
expressions wherein the north is especially alluded
to: but most probably she will not be the only or
the main antagonistic power, for the enemies of true
Christianity are not all concentrated within the
boundaries of that empire.

430

DISCOURSE XII.

^»fl, - '

.!■

;-V

Perhaps this struggle will be brought about in
somewhat of the following manner. The Papists
flatter themselves that they arc getting all power
into their own hands. Yet this is a delusion. The
ruling powers, and men in high places, are more in
liivour of them for political purposes, but the body
of the people, especially the intelligent part, are
almost universally against them ; but thus they are
<leceived, and perhaps Divine providence intends
to lead them on to their destruction by these means.
This delusion may encourage them to combine to
jmt down true religion, and to suppress the spirit of
enquiry.

It is thought by many that France v/ill be the
f^eat advocate of Popery, and will prove the chief
jjocular power employed by the three spirits to take
the lead in gathering the kings of the earth to the
battle of the great day of Almighty God. It is re-
markable that three frogs is the old coat of arms of
Krauce : that three each, in two divisions, were on
the armorial shield of Clovis : and that three were
on the banner of Clovis. There was a medal found
in tiie tomb of Childeric, on which was a frog.

'J he Protestant nations of the earth may be the
leading opponents to this demonstration. Perhaps
the United States of America may be brought into it,
as seeing that if the European continental combina-
tion were to prevail, they could not eventually es-
cajK) from molestation. On the side of the Protes-
tant nations there may be many from Hungary,
Italy, from the German states; and all Bible Chris-
tians at present mixed up with every other Papist

llV

THE BATTLE OF ARMAGEDDOX.

431

nation. The leading insurgents may be France,
Spain, Portugal, Austria, the Roman states of Ger-
many and Italy. Yet we ought to allow that God
may, previous to this event, overturn Popery in
many of these states, as seems at present probable
in Spain, &c.

Should all these come into collision, it will indeed
be the battle of the great day of Almighty God, and
it seems probable from the text that " all the kings
of the (Roman) earth, and of the world" will be;
gathered to it.

There are many striking signs at present existing
that such a state of things is approaching. It cannot
be far off, for it is contained in the sixth vial, which
Ls . ow far spent. Ii may take place much sooner
ti ' -ay of us imagine. The three evil spirits are
n.\. uusily at work, and will surely accomplisli their
design.

Success must be on the part of God and of his
elect — then the effects of this victory, and the des-
truction of this opposing army, will be preparatory
to the destruction of the beast, which it appears will
immediately follow.

There is, however, one previous event noticed,
viz., the tripartrate division of the empire, which will
be considered subsequently.

The Lord reigneth, let opposers tremble. The
Lord reigneth let the earth be glad.

" Behold," says Jesus, " I come as a thief. Bles-
sed is he that watcheth, and keepeth his garments,
lest he walk naked, and they see his shame." How
impressively and repeatedly does Christ call upon

fT ^ :

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'i i >^- ■ -1

432

DISCOURSE XII.

all men, and especially all Christians, to watch.
And by this term he urges upon us to notice every
event which occurs which are premonitions of the
accomplishment of what he has infallibly deolared
shall transpire. May we be found watching.

rw'fi

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P II? i^^

if '! . I } .1

DISCOURSE XIII.

EVBOTS CONTBMPOBANEOUS WITH THE VIALS — THB HARPERS OH
THB GLASSY SEA — THE ANGEL-PREACHER — DECLARATION OV
THE FALL OV BABYLON — WARNINGS CONCERNING BABYLON —
THE HARVEST, VINTAGE, AND WINE-PRESS.

Rev. xiv.— " And I looked, and, lo, a Lamb stood on the monnt Sion,
and with him an hundred forty and four thousand, having his Father's
name written in their foreheads. And I heard a voice from heaven, as the
voice of many waters, and ns the voice of a great thunder : and I heard
the voice of harpers harping with their hirps : and they sung as it were a
new song before the throne, and before the four beasts, and the elders :
and no man could learn that song but the hundred and forty and foar thon-
aand, which were redeemed from the earth. These are they which were
not defiled with women ; for they are virgins. These are they which fol-
low the Lamb whithersoever he goeth. These were redeemed from
among men, being the first fruits unto God and to the Lamb. And in their
mouth was found no guile : for they are without fault before the throne of
God. And I ^aw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the eaith, and to every
nation, and kindred, and tongue, and people, saying with a loud voice, fear
God, and give glory to him; for the hour of his judgment is come: and
worship him that made heaven, and earth, and the sea, and the fountains
of waters. And there followed another angel, saying, Babylon is fallen,
IB fallen, that great city, because she made all nations drink of the wine of
the wrath of her fornication. And the third angel followed them, saying
with a loud voice, if any man worship the beast and bis image, and receive
his mark in his forehead, or in his houid, the same shall drink of the wine
of the wrath of God, which is poured out without mixture into the cup of
his indignation ; and he shall be tormented with fire and brimstone in the
presence of the holy angels, and in the presence of the Lamb : and the
tmokeof their torment asceudeth up for ever and ever: and they have no
rest day nornight, who worship the beast and his image, and whosoever
receiveth the mark of his name. Here is the patience of the saints : here
are they that keep the commandments of God, and the faith of Jesus.
And I heard a voice from heaven saying unto me, write, blessed are the
dcMl which die in the Lord from henceforth; yea, saith the spirit, that
they may rest from their labors ) and their works do follow them. And I
looked, and behold a white cloud, and upon the cloud one sat like unto the
fitMiof maDibavioffonhiahfltdageldea orowui and in bis hand a sharp

434

DISCOURSE xm.

li h

hi 'ii ' It , •

8lckle. And enolher angel came out of ihe temple, cryiujf with aloud
Toicetohim that sat on the cloud, thrust in thy sickle, and reap: for the
time is come for thee to reap ; for the harvest of the earth is ripe. And
be that sat on the cloud thrust in his sickle on the earth: and tine earth
was reaped. And another angel came out of the temple which is in hea.
Ten, he also having a sharp sickle. And another angel came out from th«
altar, which had power over fire ; and cried with a loud cry to him that
bad the sharp sickle, saying, Thrust in thy sharp sickle, and gather the
clusters of the vine of the earth, for her grapes are fully ripe. And tha
angel thrust in his sickle into the earth, and gathered the vine of the earth,
and cast into the great winepress of the wrath of God. And the wine-
press was trodden without the city, and blood came out of the winepress,
even unto the horse bridles, by the space of a thousand and six hundred
furlongs.

In the midst of the desolations denoted by the out-
pouring of the vials, the church of God exists, and
works for the regeneration of men. We see a pic-
ture of this in the chapter before us. At the time of
the awful corruptions of the Anti-Christian apostacy,
the Lamb of God is vividly depicted. Undoubt-
edly, in the panoramic representations of this book,
this vision of the Lamb is allusive to the actual
prominency which has been given to the vital doc-
trines connected with the atonement, in these times,
by all evangelical churches. The Lamb is accom-
panied by a host of his blood-washed followers.

A series of visions (written without the roll) con-
tinues to the end of the Uth chap. Then the for-
mer series (written within) broken off suddenly at
the sounding of the seventh trumpet (chap. xi. 15,)
is resumed in chap. xv. We have already traced
this down through the outpouring of the first six
vials.

But before we proceed with the seventh vial, we
must examine this series of intervening and con-
temporaneous action predicted in this cliapter.

THE HARPERS ON THE GLASSY SEA.

435

These are the harpers on the glassy sea — the flying
angel — the denunciations against Babylon, the final
fall of which takes place under the seventh trum-
pet, and the warning of approaching judgments on
the beast and his followers — an intimation of the
blessedness of those pious persons who shall die —
then the sign of t'^3 Son of Man in heaven, prepar-
ing to reap -^ ea. 's harvest, and . i.dy to gather
the vintage, and to cast it into the winepress of the
wrath of God. — These visions take us down to the
Millennium.

Let us take them in this order, which is their na-
tural chronological arrangement.

I. TJte harpers on the glassy sea.

We have cursorily considered this image as it
occurs in the opening vision, in the introductory
discourse. And in another discourse we have
noticed the characteristics of the one hundred and
forty-four thousand, in connection with views of God'ft
faithful people triumphing in the reformation of his
church. Here they are to be considered as rejoicing
in the prospect of the near and final destruction of
their usurping adversaries.

Before those scenes of terror are depicted, wo
have a representation of these harpers, celebrating
the praises of God in a new song. This seems to
certify the peace and tranquility of God's people, at
the time these judgments are progressing.

The 144,000, before introduced on the scene, are
here mentioned as seen on mount Zion, with the
Lamb, and under a new aspect, celebrating his
praises. They are represented as those who were

til

436

DiscouRsfi zni.

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V .

conquering f for so the word signifies. Also, as stand-
ing In/ ( not on) the sea of glass mingled with fire.
Perhaps this is an allusion to the red sea, as a scene
of judgment on God's enemies. When standing in
a certain position before the red sea it has the
appearance of molten glass, and the reflection of
the rays of the sun upon it makes it appear as
though mingled with fire. This representation of
mingled fire betokens the calamities which fell upon
the earth during the first five vials, and which
were still in course of infliction. During this time,
the safety of God's true Israel is strikingly indi-
cated. They sang a song of triumph as those in the
act of conquering. They acknowledge God's hand
in these judgments, and in their salvation from
them. A song similar to that Moses composed on
the deliverance from their enemies at the red sea ;
and in addition to this the song of the Lamb, who
had shed his blood for their spiritual redemption.

II. 77ie angel-preacher, flying in mid-heaven.

In the representations of this book, angels ai
generally commissioned with judgments ; but here
we have one with a commission of mercy. This is
a symbolic expression of something important in the
period to which we have now chronologically arrived.
The action of the angel is preaching ; and, there-
fore, some distinguished minister, at the head of
others, is intended, and may be expected to appear
on the theatre of the world : so most interpreters
fix the sense. The doctrine is specified, which is
not a new doctrine, but a revival of old ones. It
was a change, in the form of a proclamation to

!' ; t

'% :

THE ANGEL-PREACHER.

437

mankind, to make an actual recognition of the Di-
vine Being, to eutertain a fear, or reverence of him ;
and an injunction to engage in his service. There-
fore, in accordance with the doctrine of the pro-
phets, and with that given in charge to the Apos-
tles, it inchided repentance. The zeal^ activity ^ and
wide sphere of labor of the intended agent, are all
shown by tlie^ym^: of the angel in mid-heaven ;
and by the predication to every nation, and kindred,
and tongue, and people ; and by the manner of the
proclamation ; it being with aloud voice, signifying
strenuous earnestness. God has his special instru-
ments to perform his own work, whom he raises up,
and providentially directs in their co- se.

We have crossed the boundary line of the chro-
nological p3riod J and we may now ask, who was
the antitype of that angel. In order to fix upon a
proper recognition of the identical individual, w»i
must be careful to look at the exact chronological
period to which this figure belongs. It was during
the seventh trumpet, or the period occupied in the
effusion of the seven vials ; or, in other words, during
the miseries inflicted upon the Roman earth by the
French revolution. This much is clear, for the nar-
rative was broken off at that point, for the purpose
of introducing this digression of intervening circum-
stances. It is further noticed as being some time
previous to the fall of Babylon, and as one main
cause of that catastrophe.

For greater explicitness, let us notice the state of
religion at the period immediately preceding this
great event. Towards the close of the eighteenth

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438

DISCOURSE xni.

ceutury, as noticed by several eminent and candid
writers of different denominations of Christians, the
principles of the reformation were dying out ; and
the songs of the 144" ,000 were flagging and becoming
extinct. Yea, even the latter days of Luther, and
more especially those of Melancthon, were saddened
by witnessing a declension of religion. But, at the
I^riod to which I now advert, this was glaringly
prominent in every direction. In the German
church, both Lutheran and Reformed, Neology be-
came conspicuous; and its spirit extended to the
neighboring churches of Sweden and Denmark. In
Holland there was a death-like torpor. In the
Swiss church direct Socinianism had taken the
place of true piety and orthodoxy, among the follow-
ers of Calvin. In England, (since, the mother and
nurse of true evangelical piety,) the state of things
was truly deplorable. Cold rationalism and heathen
morality prevailed. In both the churches of the
establishment, and those of Dissenters, true vital
piety was almost unknown. Were it not the case
that I am bound to study brevity, I might quote the
direct testimonies of competent witnesses among
churchmen, and some of them in high stations ; and
of dissenters, whose means of acquiring knowledge
of the facts were not limited. I will refer you to a
picture drawn by Foster in his " Essay on the evils
of popular ignorance." Abundant evidence of the
game character might be drawn from the journals of
Mr. Wesley. The Rev. R. Hall, in his " review of
zeal without innovation," presents us with a sketch
equally graphic. Leighton describes the church as

THE ANGEL-PREACHER.

439

" a fair carcase without a spirit." Bishop Burnett
says, " the clergy were under more contempt than
those of any other church in PJurope ; for they were
much the more remiss in their labors, and the least
severe in their lives."

This was the state of things prior to, and at the
beginning of the seventh trumpet ; or, otherwise
expressed, a little before, and at the time of the
French revolution in 1788. But at this juncture an
angel appears in the Apocalyptic scene, having the
'^ everlasting Gospel to preach ;" and the question
again recurs, who is it that was symbolized by that
angel 1 In framing an answer let us strictly keep
in view the two preceding observations, viz., the
chronological period, and the state of the Protestant
churches. On these principles we say, it was not
any ancient class of ministers, for this would con-
tradict the date, and bring us into confusion.
Therefore, neither the Waldenses nor the Reformers
can be intended ; but a more modern class of labor-
ers. Mr. Elliott, and his generally faithful copyist
13r. Gumming, fall into an utter absurdity in affirm-
ing Wilder force to be this angel. It is strange such
a thought could ever have entered into the mind of
any one. Wilberforce was not a public teacher, or
preacher. Long before he entered on public life the
revival had begun, and had considerably extended.
We do not deny that this worthy man, by his useful
writings, helped to blow up the already kindled fire ;
but that he was the means of kindling it cannot for
one moment be admitted, without contradicting the
history of the times. Besides this, Wilberforce, in

f*:

\ I

440

DISCOURSE XIII.

the propogation of his sentiments, did not reach na-
tions : he was not read any where but in England ;
and even not there by the multitude, only by the
the middling and higher classes ol society ; and not
universally even by the polished and educated.
A solemn and deep conviction of truth obliges
me to ask, whom does this suit but John Wesley ^ and
with him his coadjutors and followers 1 Some time
before these outpourings of wrath he appeared on the
scene ; and with his brother, and Whitefield, and
many other eminent men, began with zeal faithfully
and extensively to preach the Gospel. In 1738 he
began his missionary career. Foster, Hall, Southey ,
and^ Isaac Taylor, distinctly bear record that they
were the honored instruments in the hands of God
in reviving true religion, as the second reformers of
England ; and, in fact, of the Protestant world
generally.

This view of the subject is further corroborated
by a view of their doctrine and practice. They
preached evangelical doctrines. They strenuously
insisted upon repentance, and enforced experimen-
tal religion : they earnestly enforced the terrors of
the law, for the awakening of sinners, answering to
that in the symbol — *^ fear God, for the hour of his
judgments is come." And they performed all this
with extraordinary zeal. Their doctrine and prac-
tice produced impressions, and promoted a revival in
all evangelical churches.

The Missionary era was commenced in conse-
quence of their efforts, for almost all evangelical
churches have established Missionary societies j

^m -^

i ,>i

THE ANGEL-PREACHER.

441

reach na-
En gland ;
ily by the
; and not
educated,
th obliges
rcs/cy,and
Borne time
iredonthe
3field, and
l1 faithfully
In 1738 he
ll,Southey,
d that they
inds of God
reformers of
;tant world

lorroborated

:tke. They

strenuously

experimen-

e terrors of

nswering to

hour of his

ned all this

e and praxj-

. a revival in

d in conse-
evangelical
ry societies*,

and the founders of those societies have been men
who were raised up in some of the churches revived
through either their immediate or remote instru-
mentality. The sphere of their own labors is wide,
encompassing ahnost the whole world. The re-
markable saying of this wonderful man — " the world
is my parish" — exemplifies this fact. The followers
of Wesley have missions estHblished in Europe —
Ireland, France, Switzerland, Italy, Spain, Germany,
Norway, &c., — In Asia — India, Chinr.^ &c. Their
mission stations stud almost every part of the map
of Africa, — In America — Oregon, California, varkous
parts of South America, and among the Aborigines
of the continent, and numerous missions among the
destitute settlers, both of the Anglo-Saxon and ether
races ; also in the West Indies, and in the :^ritlsh
possessions of North America. In the South SeaSf
they have extensive, important, and very prosperous
missions, as are those in Australia, and the numerous
islands. Their missionary societies, especially inclu-
ding the English and American branches, form the
largest in the world. The first Wesleyan Mission
was to America in 1T70, and the world is acquainted
with the amazing results. The rr '■^sionary society
was not, however, organized as a scci ^ty until 1800,
although missions previously existed under the man-
agement of the conference, and Dr. Coke, down from
the former date. Missionrry Societies formed by
other churches have since sprung up. The Baptists
sent Missionaries into the field in 1793. The Lon-
don society in 1799. The Jews society was formed

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fli"lf

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442

DISCOURSE XIII.

ia 1809. The Church, the Scottish and other Mis-
sionary Societies have followed.

All this answers to the declarations and symbols
introduced on the first mention of the sounding of
the seventh trumpet (chap, xi.) " The kingdoms of
this world are become the kingdoms of our Lord, and
of his Christ ;" which is generally supposed to have
been uttered by way of anticipation of the results of
(lospel preaching. And, " the temple of God was
opened in heaven, and there was seen in the temple
the Ark of his Testament." And what w "^ follow
is as truly notified in the 8th verse of this chapter,
viz., " Babylon is fallen." God's covenant is thus
rendered visible to men, and made known to all
nations. The appearance of the Lamb on Mount
Zion, mentioned ver. 1, seems of the like character.
At this juncture when Christ was to be thus preach-
ed, it seems to betoken a more than usual vivid
manifestation of Christ in his atoning character.

Now can we suppose that such a great movement,
producing such truly important effects, would be left
unnoticed in the Aiwcalypse, which reveals every
imi)ortant event relative to the progress and final
triumph of the church of Christ. And does not.
Wesley and Methodism answer the symbolization ?
It certainly does, and there is nothing else transjnr-
ing at that period which fulfils the prophecy. Tlii?*
consideration stamps a deep responsibility on all who
bear the name Wesleyan. Our duty is to keep up
in ourselves the spirit of the system, and to be inde-
fatigable in spreading scriptural holiness over all
lands. Happy are they who are incorporated iu

THE ANGEL-PREACHER.

443

such a system ; and who faithfully persevere in the
duties connected with it to the end !

Mr. Cunningham, and others, interpret the figure
of the angel-preachcr, \>y applying to it the opera-
tions of the Bible Society, solely. But this applica-
tion is not in point, for it merges the distinctive action
of the symbol — preaching. This may be a collateral
circumstance, and one which results from the revi-
val of evangelical preaching. It was in this age of
evangelical cflbrt, and arising legitimately and im-
mediately from its action, that the Bible Society
came into existence. And the operations of that
blessed society are directed by the identical motives
of the preachers themselves, viz., to make Christ
known: but this does not destroy or nullify the
leading action, and the cause from whicn it ema-
nates.

The Bible Society was established March 7th,
1804, and entered upon its jubilee March 7th, 1853.
In 1852, there were 3270 branches in Great Britain.
In the colonies and dependencies of Great Britain,
549. In Ireland, 503. The foreign branches num-
bered 4,000 : making a total of 8322. There were
about 50 translations at the time of its establish-
ment : but now there are 150 languages in which it
is translated and circulated. In 1853, 1,168,794
copies were circulated, making a total from its com-
mencement of 26,571,103 I besides assistance given
to other societies in the distribution of about 19,000,-
000 more ; making a total of about 45,000,000 copies,
in whole, or in part. By these means the holy Scrip-
tures are put mthin the reach of not less than 600,-

I ii''' <!

4t4iit

DISCOURSE xin.

\l'\

V'^

000,000 o/* <Ae human race. This has been done at
the expense of JSS, 950,993 7s. 5d. What a work
has been accomplished since the angel-preacher
first began to soar through mid- heaven ! Surely, by
one means or other, he has well nigh traversed over
the world, and when the Gospel is preached to all
nations then shall the end come.

III. The annunciation of the fall of Babylon^ by
the second angel.

This event evidently follows close upon the uni-
versal preaching of the Gospel, as noticed in the
preceding figure. When the everlasting Gospel
has been fully preached to all them that dwell on the
earth, and to every nation, and kindred, and tongue,
and people: then undoubtedly soon the second
angel will exclaim, " Babylon is fallen." Or, per-
haps, in the midst, or towards the close of these ac-
tive, evangelical labors, we may expect the sudden
downfall of that system of error : and, perhaps, close
in connection with the great contest considered in the
last discourse. Then, and by these means, the hour
of God's judgment will come.

The detail of the miseries which will be the lot
of the deluded adherents of the beast is given in the
words of the third angel ; and in the appearance of
the Son of Man with a sickle, to reap the ripe har-
vest of thf^ earth ; and again in the symbol of tread-
ing tlie winepress. In the 18th chapter it is again
the mighty cry of another angel, " Babylon is fallen,**
and her miseries are again noticed. All these pre-
dictions will be fulfilled by the destruction of Baby-
lon, and by conoomitant events. These will be dayt

■ !

THE FALL OF BABYLON.

4-15

of vengeaiioe : great and dreadful will be the judg-
ments which will be then inflicted : and it is evident
the world is preparing for them. But aA these
events are fully developed in the seventh vial, under
other symbols, (the part written within, and is par-
allel in chronological order with the text,) we
shall not farther pursue them here, only so far as the
special figurations demand a passing notice.

Babylon intoxicated the nations with the wine of
the VTath of her fornications ; and she shall drink
of the wine of the wrath of God, which is poured
out without mixture into tJie cup of liis indignation.
The intoxication alluded to seems to hav« a verifi-
eation in the infatuation, the enthusiasm, and in the
spiritual stupor which accompanies the steadfast
belief of these doctrines. The torments are eternal
fire and brimstone. The indignation shows the des-
pite, and setting of naught by the gracious and
Pivine Being; in comparison to their own spirit
and conduct in dealing with all opponents.

The symbol of the angel denouncing Babylon,
seems to have its analogy in the universal voice of
God's servants. Never has there been a period when
there has been so much active energy displayed in
opjiosition to Popery, as of late years. The press
has literally teemed with publications on the errors
and evils of Popery. The pulpit has uttered its
warning voice. Reformation societies and Protes-
tant associations have been formed in many different
pliU>es«

The present time places us at the iieriotl of Af0(?fl-
lyptic symbol when the fifth vial has fur spent itsolf.

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446

DISCOURSE xnu

there being, probably, only a few remaining linger*
ing drops to fall. We see Popery actually weaker,
notwithstanding her attempts to strengthen herself
by political alliances. The main body of the people,
in many parts, secretly curse her. She is combining
with infidelity, radicalism and puseyism, to maintain
'her stand for some time. She is only upheld by the
power of the kings, until the time come that they
hate her, and destroy her. All this strongly suggests
the speedy overthrow of the system. — We are evi-
dently in the period of evangelical missions, or the
time when the Jirst angel is crying with a loud voice.
We are in that period when Babylon is solemnly
protested against, and denounced ; and hence near
to the time when the second angel shall declare she is
fallen. We are witnessing the gradual decline of
the Turkish empire, and plainly perceive that the
sixth vial is fast dislodging its contents. We are
therefore fast advancing to the seventh vialy which
will see the total and final overthrow of Babylon.
Yea, if even that vial has not already began to issue
some of its contents. Oh I how we should arm our-
^ selves with faith, and prayer, and labor ! -

IV, How solemn is the warning of the three angels^
and how dreadful are the judgments they denounce.
" If any man worship the beast and his image, and
receive his mark in his forehead, or in his hand, the
same shall drink of the wine of the wrath of God,"
&c., (ver. 9-11.) O! ye of temporizing, latitudina-
rian temperament, beware ! Hear what he says in
another place, " come out of hci my people, lest ye
partake of heJr plagues." '.- .

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THE HARVEST AND WINE-PRESS.

447

V. In the mean time, the existence of these judg-
ments will make it a blessed thing to die in the Lord,
It will be especially blessed at that time from the above
consideration : and from this, probably, the words are
introduced — ** from henceforth." — It was always
blessed to die in the Lord, but now especially.

VI, The earth's harvest and vintage.

The gathering in of the mystical fruits of the
earth, or Boman world, is to be considered in its dis-
tinctive character as Anti-Christian. A considera-
tion of the context induces us thus to decide, and to
coDsider them as retributive judgments, and not as
an harvest of mercy. Such an one is also given by
the prophets (Joel. iii. 13.) The harvest may imply
ti first distinctive act — and the vintage a second dis-
tinctive process. The first has been thought to pre-
figure the burning of Rome, and the Roman earth :
the second the destruction of the followers of the
beast. The ripeness, literally the dryness, may beto-
ken this act of burning.

The hand of Christ will be seen in this destruc-
tion. He is represented as appearing in a cloud,
with a sickle. The golden crown which he wore
intimates that he will be at that time a conquering
warrior: and the earth was reaped. By the two
angels, one with a sharp sickle, and the other giving
command to him to reap, we are, perhaps, to under-
stand two leading agents, or potentates — probably
the two most Protestant nations of the earth, which
may be used as instruments in^ perpetrating these
judgments.

The vine to be gathered is called the vine of the

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448

DISCOURSE XIII.

earth. It very probably directs ns to the Ecclesiasti-
cal body and church of Anti-Christ, including its
chief secular supporters ; just as the Jewish vine
denotes the Jewish church (Tsa« Y. ) Jehorah might
have said to the Christian church as he did to the
Jewish: ^'I planted thee a noble vine, wholly a
right seed: How then ait thou turned into the
degenerate plant of a strange vine imto me," (Jer.
ii. 21.) " For their vine is of the vine of Sodom,
and of the fields of Gomorrah : their grapes are full
of gall, their clusters are bitter," (Deut. x^xiik 32.)

The angel who announces that the time to reap
had come is said to have power over th6 firef i.e., the
»ltar fire* He came from the altar. He resembles
i)ne of those Levites who had the fire of the altar,
and its ashes in charge ; thus there is an allusion
1 o a sacrifice. The reaping wtis a sacrifice to divine
justice, it being usual to represent judgments under
the idea of a sacrifice t as the sacrifice of Christ,
and the fire of wrath which seized him wa« out
substitute for the fire of justice, which> in strict tetri-
Initiou, ought to have fallen upon us* Souls beneath
the altar called for these judgments ; and it is to be
considered as caused by a neglect of the sacrifice of
Christ, and its atoning efiicacy.

We must briefly notice the treading of the teme"
lyrtsSi The elxtent of the spac6 covered by the
blood, was 1600 furlongs. This is about the breadth
of the Holy Land from Dan to Beersheba. It sdems
to assure us that Uiese judgments will fall upon the
whole breadth of the land of the apostate spiritual
Israel, or Anti'-Christendum) and it i% remarkable

THE HARVEST AND WINE-PRESS.

449

that the states of the church, or the Papal dominion
in Italy, from Rome to the Po, is exactly 1600 fur-
longs, or 200 miles. This will be the scene of tl.o
contests, and where the judgments will fall ; and
these the subjects of the infliction. It does not ap-
pear that thoroughly Protestant nations will partake
of these plagues.

The judgments marked above are identically the
same as those contained under the symbol of the
battle of Armageddon : and the blood coming to the
liorses bridles seems to represent it as a heavy and
severe infliction of wrath.

These are to be the scenes, according to one
series of prefigurations, previous to the earth's entire
evangelization. These figures bring us down ti»
the millennium; and are the only events wliicli
have now to transpire previously. Another series
of prefigurations (written within,) is the next por-
tion to be considered, viz., the seventh vial, which
we shall have to take up before we enter upon the
prefignration which symbolize the millennium.

Let us tune afresh the song of Moses and tli(?
Lamb, and faithfully adhere to the Gospel scheme,
and its privileges, tha^ we may escape all these judg-
ments, and be accounted worthy to stand before i\\v
Son of Man.

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DISCOURSE XIV.

THB BBVENTfl VIAL— CORRUPTIOK OP THE AIR— CONVULSION
Iir OITIL AND ECCLESIASTICAL POLITIES — WARS AND TC1IDLT8
TBIPARTBATR DIYIBION Ot THB EMPIRE — ERUPTIONS FROU TBK
RORTH — VISITATIONS OF BABTLON — LAMENTATIONS AND RE-
JOICINGS AT HER FALL — TOTAL AND FINAL SUBJUGATION OF
THB CONFEDERACY.

B.SV. xv\. 17-21 ; xTii. ; xviii. ; xix.— "And the seventh angel poured oui
bU vial into the air ; and there came a great voice out of the temple of
heave^n, from the throne, saying, It is done. And there were voices, and
thunders, and lightnings ; and there was a great earthquake, sach as was
not t^nce men were upon the earth, so migh y an earthquake, and so
.great. And the great city was divided into three parts, and the cities of
the nations fell ; and great Bobylon came in remembrnnce before God,
to give unto her the cup of the wine of the fieiceness o .lis wraih. And
every island fled a^ ay and the mountains were not found . And there fell
upon men a great hail out of heaven, every stone about the weight of
a talent : and men blasphemed God because of the plague of the hail ;
for the plague thereof was exceeding great. And there came one of
the seven angels which had the seven vials, and talked with roe, saying
unto me, come hither; twill show unto thee the judgment of the great
Whore thatsilteth upon many waters ; with whom the kings of the earth
have committed fornication, and the inhabitants of the earth have been
made drunk with the wine of her fornication. So he carried me away in the
spirit into the wilderness : and I saw a woman sit upon a scarlet coloured
beast, full of names of blasphemy, having seven heads and ten horns. And
the woman was arrayed in purple and scarlet colour, and decked with gold
and precious stones and pearls, having a golden cup in her hand full of abo-
minations and filthiness of her fornication: And upon her forehead was a
name written, MYSTERY, BABYLON THE GREAT, THE MOTHER
OP HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw
the woman drunken with the blood of the saints, and with the blood
of the martyrs of Jesus : and when I saw her I wondered with great
admiration. And the angel said unto me, wherefore didst thou mar«
vel? I will tell thee the mystery of the woman, and of the beast
that carrieth her, which hath the seven heads and ten horns. The
beast that thou sawest was, and i» not ; and shall ascend out of the bottom-
less pit, and go into perdition ; and they that dwell on the earth shall won-

V^i

452

DISCOURSE XIV.

der, whose names wore not written in the book oflife from the foundation
ofthe world, wlien they behold the beast that was, and is not, and yet is.
And here is the mind which hath wisdom. The seven heads are seven
mountains, oil which the wonrian «itteih. And there are seven kings ; five
fire fallen, and one is, and the other is not yet come ; and when hec imelb
he must conlinue a short sjiace. And the beast that was, and is not, even
he is the eiglith, niid is of the seven, and goeih into perdition. And the
ten horus wljifh ihou sawest are ten kiug8,which have received no kingdom
ns yet ; but receive power as kings one hour with the beast. These b»ve
one mind, and shall give their power and strength uiito the beast. These
phall make war with the Lamb, and the Lamb shall overcome them t for he
is Lord of lurd<, and King of kings; and they that are with him are
called, and chosen, and faithful. And he saith unto me, the waters which
thou sawest, where the whore sittcth, are peoples, and multitudes)
and nations, and tongues. And the ten horns which thou sawest upon
the beast, these shall hate the whore, and shall make her desolate and
naked, and shall eat her flesh, and burn her with fire. For God hath put
in their hearts to fulfil his will, and to agree, and give th'^ir kingdom
unto the beast, until the words of God shall be fulfilled. And th^
%voman which thou sawest is that great city, which reignelh over the
kings of the earth. And after these things I saw another angel come
down from heaven, having great power ; and the earth was lightened with
Ills glory. And he cried mightily with a strong voice, sajing, Babylon
the great is fallen, is fallen, and is become the liabitation of devils, and the
hold of every foul spirit, and a cage of every unclean and hateful bird. FoT
nil nations have drunk of the wine of the wrath uf her fornication, at d the
kings ofthe earth have committed fornication with her, and the merchant^
of the earth are waxed rich through the abundance of her delicacies.
And I heard another voice from heaven, saying, come out of her, my peO»
pie, that ye be not partakers of her sins, and that ye receive not of her
plagues. For her suis have reached unto heaven, and God hath remein>
beied her iniquities. Reward her even as she rewarded you, and doubly
uni.) her double according to her works :Mn the cup which she hath filled
fill to herdoubk. How much «he hath glorified lierself and lived deli*
ciously, so much torment and sorrow give her ; for she saith in her heart
I sit a queen, and am no widow, and shall see no sorrow. Therefore shall
lier plagues come in one day, death, and mourning, and famine ; and sh^
shall be utterly burned with fire : for strong is the Lord God who judgeth
her. And the kings of the earth, who have committed fornication and
lived deliciously with her, shall bewail her, and lament for her, when they
shall see the smoke of her burning,, standing afar off for the fear of her
torment, saying, Alas, alas, (hat great city liabylon, that mighty city I for
in one hour is thy judgment come. And the merchants of the earth shall
weep and mourn over her; for no man buyeth her merchandise any
more: the merchandise of gold, and silver, and precious stones, and of
pearls, and fine linen, and purple, and silk, and scarlet, and all thyioQ

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DISCOURSE XIV.

453

vrond, and all manner veuels of ivory, and all manner vessels of most
precious vrood, and of bras!>, and iron and marble, and cinnamon, and
odoars, and ointments, and frankincense, and wine, and oil, and fine
flour, and wheat, and beasts, and sheep, and horses, and chariots, and
slaves, and souls of men. And the fruits that thy soul lusted after arc
departed from thee, and all things which were dainty and goodly are de-
parted from thee, and thou shaltfind them no more at all. The merchants
of these things, which were made rich by her, shall stand afar off for the
fear of her torment, weeping and wailing. And saying, Alas, alas th^t
great city, that was clothed in fine linen, and purple, and scarlet, and
decked with gold, and precious stones, and pearls ! For in one hour so
great riches are come to nought. And every shipmaster, and all the com-
pany in ships, and sailors, and as many as tra(. by sea. stood afar off, and
cried when they saw the smoke of her burning, saying, what city is likn
unto this great city! And they cast dust on their heads, and cried,
weeping and wailing, saying, Alas, alas that great city, wherein were
made rich all that had ships in the sea by reason of her costliness ! for in
one hour is she made desolate. Rejoice over her, thou heaven, and ye
holy apostles and prophets ; for God hath avenged you on her. And a
mighty angel took up a stone like a great millstone, and east it into the sea
saying, thus with violence shall that great city Babylon be thrown
down, and shall be found no more at all. And the voice of harpers, and
musicians, and of pipers, and trumpeters, shall be heard no more at all in
thee ; and no craftsman, of whatsoever craft he be, shall be found any
more in thee ; and the sound of a millstone shall be heard no more at all in
thee ; And the light of a candle shall shine no more at all in thee ; and the
voice of the bridegroom and of the bride shall be heard no more at
all m thee : for thy merchants were the great men of the earth ; for by
thy sorceries were all nations deceived. And in her was found the blood
of prophets, and of saints, and of alt that were slain upon the earth. And
alter these things I heard a great voice of much people in heaven, saying,
Alleluia ; Salvation, and glory, and honour, and power, unto the Lord our
God ; for true and righteous are his judgments : for he hath judged the
great whore, which did corrupt the earth with her fornication, and haili
avenged the oJood of his servants at her hand. And again they said,
Alleluia. And her smoke rose up foreverand ever. And the four and
twenty elders and the four beasts fell down and worshipped God that sat
on the throne, saying. Amen; Alleluia. And a voice came out of the throne,
saying, praise our God, all ye bis servants, and yc thot t'fHr him both small
and great. And I heard as it were the voice ofa great mMhitude, and as the
voice of many waters, and as the voice of many thunderings, saying,
Alleluia : for the Lord God omnipotent reigneth. Let us be glad and re-
joice, and give honour to him ; for the marriage of the Lamb is come, and
his wife hath made herself ready. And to h«i was granted that she should
be arrayed in fine linen, clean and white ; for the fine linen is the righ-
teousness of saints. And he saith unto me write. Blessed are they v\ hich

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454

DISCOURSE XIV.

are cnlled anto the marriage supper of the Lamb. And he «; It into ae..
These are the true sayings of God. And I fell at his feet to w:/-3hip him.
And he said unto me, see thou do it not ; I am thy fellowservant, and
ofthy brethren that have the testimony of Jesus ; worship God ; for the
testimonyof Jesus is the spirit of prophecy. And I saw heaven opened^
and behold a white horse ; and he that sat upon him was called Faithful
and True, and in righleotxsness he doth judge and make war. His eyes
were as a flame of fire, and on his head were many crowns } and he had a
nome written, that no man knew, but be himself. And he was clothed
with a vesture dipped in blood ; and his name is called The Word of God.
And the armies which were in heaven followed him upon while horses,
clothed in fine linen, white and clean. And out of his mouth goeth a sharp
sword, that with it he should smite the nations ; and he shall rule them
with a rod of iron; and he treadeththe wine press of the fierceness and.
wrath of Almighty God. And he hath on his vesture and on his thigh a
name written, KING OF KINGS, AND LORD OF LORDS. And I saw
na angel standing in the sun ; and he cried with a loud voice, saying to all
(he fowls that fly in the midst ot heaven, come and gather yourselves
together unto the supper of the great God ; that ye may eat the flesh of
kings, and the flesh of captains, and the flesh of mighty men, and the
flesh of horses, and of them that sit on them, and the flesh of all men, both
free and bond, both small and great. And I saw the beast, and the kings
uf the earth, and their armies, gathered together to make war against him
that sat on the horse, and against his army. And the beast was taken,
and with him the false prophet that wrought miracles before him, with
which he deceived them that had received the mark of the beast, and them
(hat worshipped his image. These both were cast alive into a lake of fire
burning with brimstone. And the remnant were slain with the sword of
him that sat upon the hor3e,which sword proceeded out of his mouth ; and all
the fowls were filled with their flesh."

The seventh vial extends to the end of chap, xix ;
and describes events of the most important nature.
They are, in substance, the same events which have
already been described in the last discourse. The
former descriptions were written without the roll ;
and which, we remarked, were to be considered as
consentaneous with this vial, which are written
within the roll. The symbols which represent these
events are varied ; and some additional details are
elicited. We are now to resume the subjects of tho
vials at this place.

j; ■ ■ •;

.i;!-:ii't>;

THE ACTION ON THE AIR, ETC.

4.5ft

While the itnclean spirits are in action, and just
before they withdraw from the scene, the seventh
angel pours out the seventh vial.

This vial is not poured upon any distinct loccdity,
but upon the airy or atmosphere of the Apocalyptic
world — the European political atmosphere, principally.
The air surrounds the globe : it will not, therefore,
be of a local infliction, but universal. In this vial
the judgment on Papal Rome is awfully depicted ;
but it would appear from the emblem of pouring it
on the air, that it will extend to Romanism nearly,
if not altogether, throughout the world.

Other circumstances follow as voices, thunderings,
lightenings, and earthquakes, of an unequalled char-
acter, affecting both sea — maritime places — and land,
causing the disruption of the city into three pans,
attended w\\hz. hail-storm, ^laA. afterwards the great
judgment on Great Babylon, These terms suggest
some awful and powerful visitations.

T. TIte action on the air.

Is the natural, or the m^al atmosphere intended t
I would answer assuredly the moral ; because the
sense is to be the import of a figure. But we have
more than once remarked, that there is always
enough of the literal in the fulfilment of any pro-
phecy to form a type, and in this case it is remarka-
ble that we have seen, of late years, strange influ-
ences of distemper, both upon man and upon vege-
table matter, which are utterly unaccountable. The
air has had a spissitude quite unnatural : and dis-
eases have appeared, the exact nature of which,
and the right mode of the treatment of which, have

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456

DISCOURSE XIV.

baffled all the healing art in the world. Probably
cholera was occasioned by some electrical derange-
ment of the natural atmosphere. And the same
may be said of the disease on vegetable productions.
But the principal part of the application of this
symbol is the figurative fulfilment. This naturally
suggests Bome extraordinary convulsion ; darkening,
vitiating, and tainting the whole social, political and
moral economy within the range of its influence.
And prolmbly this will occur in close connection
with, and arising from the operations of the three
spirits, and especially their act of gathering together
the nations of the earth to the groat battle of Ar-
mageddon, eiihei causing that contest, or proceeding
from it } but more probably the latter, as it follows in
a subsequent vial. Thus it would betoken some con-
vulsions among nations, and some great struggles
following that great conflict. We may, from this,
conjecture that the first drope of this vial have
begim to fall. In the literal manifestation of it we
have distinctly observed this fact : and in its figura-
tive application it may have entered upon its inci-
pient commencement. Not that the sixth vial is
run out, but that the latter part of the sixth, and the
former part of the seventh are consentaneous, and
are contemporaneous in their events, which is also
the case with some of the seals and trumpets.

The effects of the disturbance of the atmosphere
may be of a threefold character, just as in the natural
atmosphere. There are to be affected — 1 . The region
of storms — 2. The me(J.ium of vision — 3. The prin*
ciple of vitality. All tliese may be disturbed iiatuf-

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THE ACTION ON THE AIR, ETC.

457

ally, and also in the things symbolized. We shall
further examine these points.

1 . Convulsio?is in empires and kingdoms, by being
violently torn and rent in pieces through civil cam-
motions ard foreign invPisions. Thrones, dig-
nities and systems may be whirled into confusion
and destruction^ and there are many indications
of all this already appearing. The clouds are gather-
ing, and all men are expecting a maelstrom, a whirl-
wind, or a tornado, to sweep with awful ravages in
their course.

2. The great lights, Kings, Princes, Rulers, are to
he eclipsed or entirely extinguisfied. And at this very
hour many of them are trembling on their thrones.
Already they feel that this vial is producing its im-
pression on the political atmosphere. Every gust
that blows stirs up an apprehension of the bursting
of a storm ; and that storm, ere long, will burst upon
them and fill them with terror.

3. The 'political and ecclesiastical constitutions, the
principle of vitality to the political body, are to be sub-
verted. And here again we have striking examples.
We see the disorganization of great political parties.
Men of note, formerly at the head of parties, are set
aside, and an unnatural mingUngof social, political,
and ecclesiastical parties, hiiiting farther groat
changes. Truth will probably be distorted j errors
of a monstrous kind be sanctioned ; and schemes for
the regenemtion of mankind, not sanctioned by
holy writ, as the ripe seed of that infidelity produced
by the spirit out of the mouth of the dragon, already
so plentifully sown, will probably be in vigorous

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458

DISCOURSE xr

growth. The sequel will show that the disturbance
of the atmosphere will produce these affects.

II. ThunderingSy lightenings, and voices.

These arise out of the disturbance of the air.
Such phenomena often occur in this book. Kere
they indicate the din of war and tumult following
the perturbation of the political atmosphere. They
are the natural consequents ; and the very terms, as
in all rational probability, suggest the power, the force
and the awful character of these commotions. We
have already the commencement of wars which fall
under the sixth vial, and which may be the fruitful
parents of those to succeed, out of which they may
naturally grow. And there are indications, plainly
perceptible, of the fierceness of the struggle.

III. The great earthquake.

This is another result of disturbed electrical ac-
tion. The French revolution was mentioned under
th 3 denomination of an earthquake j and taking the
same analogy, it will evidently denote a political
convulsion under the seventh vial. But the one
here foreshown will be such a revolution as will be
perfectly unique — " such as was not since men were
upon the earth, so mighty an earthquake, and so
great." Great as have been the political convul-
sions the world has witnessed already, we are war-
ranted, from the terms employed, to say this will far
exceed all former scenes of desolation and destruc-
tion. Our Lord's words will doubtless apply to these
very circumstances, " for there shall be great tribu-
lation, such as was not since the beginning of the
world to this time, no, nor ever shall be. And except

THE TRIPARTRATE DIVISION.

459

those days should be shortened, there should no flesh
be sav 1 : but for the elect's sake those days shall
be shortened." (Matt. xxiv. 21, 22.)

IV. The division of the city into three parts.

The city is the ecclesiastical system of Rome — the
Eoman Anti-Christian commonwealth. Formerly
there were ten divisions. A tenth part had fallen ;
or England had been broken off, as we have shown
in a previous discourse. We have formerly obser-
ved that in the course of incessant changes, there
may have been generally ten kingdoms in the Anti-
Christian state. But an event is now to transpire
by which it will no longer retain the decent-regal
form ; but will be divided into a tripartrate constitu-
tion. Three great masses, clustered together by the
union of power, consolidated by three separate inter-
ests, will be formed. In this form they will probably
enter into the great combination, and carry on the
great contest.

This division may be altogether political ; or it
may be a division occasioned by some special views
of some of the dogmas entertained by Popery ^ or in
reference to the Pope's authority. Judging from
present appearances, possibly this- didsiou may arise
out of the late promulgation of the dogmn respect-
ing the immaculate conception oi the Virgin Mary.*

Vitringa supposes a third part will adhere to the
Papacy : — another third part, composed of those who
are addicted to superstition, but not adherents of ihe
Papacy : — and another third part will be on the side

. * This last conjecture has been added since these discourses
were first skotohed and preached for good reason.

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460

DISCOURSE XIV.

..,[1

i f

of the tnie Protestant church. This would convey
the supposition of a combination of nations, still
resolved to be Catholic : another combination of na-
tions, holding superstitious tenets, such as the Greek
and other eastern churches, which would be nearly
in the same predicament as the first, with the exceii-
tion of rejecting the Pope's authority, and a combi-
nation of Protestant nations, such as England, part
of Switzerland, Holland, Prussia, Sweden, and some
others. — Mr. Cunningham supposes a division of the
nations according to the principles propagated by the
three spirits, viz., Papists, Ritualists, and Anarchist
Infidels. Dr. Cummings thinks it probable, that
this three-fold division will consist of France, as the
partizan of the Papacy : that Russia may lead the
second part : and that England may be at the head
of the third part. But some of these views do not
entirely accord with the symbol. Russia, proper, is
not a part of the Roman ecclesiastical empire ; and
England is divided from it. Without we take the
type to be the empire of Constantino, Russia and
England could not form divisions of the tri-partition.
But it is probable that this type is a just one, but
even then it would exclude Russia proper, notwith-
standing she has a great deal of territory which falls
under that type j and it may be supposed she will
take a large share in some of the transactioiis of
tkiesQ times. Some (as Mr. Elliott, &c.,) think that
I France may be an irstrument in the destruction of
/ the Papacy, id may be at the head of a combina-
tion again it. Let this be as it may, whatever
, fxarty that may be formed wiiich will be the advo-

> . 1

THE FALL OP THE. CITIB3 OF THE NATIONS. 461

:rii

cat^ of liberty, will find powerful aiixiliarioa in ,
almost the entire of Italy, Hungary, and in almost I
every Popish and despotic state*'— Events have not
yet cast sufficient light upon this three-fold divi-
sion, to allow us scarcely to give an opinion, und we
cannot say with any degree of probability how the
difijerent combinations will be ibrmcd, or of what
they will consist. It will be according to principles
now, or which may speedily be at work j and very
probably those which have been infused through
society by the three spirits will give a strong
tincture to the whole. It is enough for us at present
to know that there will be such a division, and to
wait and watch the course of events as they occur,
which will occasion it.

V. Titefall of the reties of the nations,

As Rome is the great city, and signifies an 3Cc1q-
siastical polity, so the cities of the natiofis must denote
ecclesiastical estabUshments of the nations. And the
fall ol these cities indicates thu fall of these esta-
blishments — the established churches of all nations^
especially their worldly and political policy, emerge
into view, and are doomed to dissolution. It is pos-
sible that all churches may be associated into one
great fraternity, or brotherhood, working together
with essential unity, although, perhaps, still under
distinct regulations as communities. All will see
eye to eye : Ephraim will not vex Jiulah \ nor
Judah Ephraim. Then each and all may heartily
acquiesce in one church having a scriptural bishop,
another a president, and another a moderator j and

462

DISCOURSE xnr.

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all laying more stress on essential doctrines, than on
circumstantial arrangements.

VI. The great hailUorm.

This hailstorm will produce great distress. The
amazing weight of the stones, and the severity of
the storm, will occasion men to blaspheme God.

A storm of hail is literally seveml times intro-
duced into Scripture as a judgment. It was the
seventh Egyptian plague, and one of the severest
which fell upon them. A similar storm fell upon
the Canaanites after Joshua's victory at Gibeon
(Jos. X. 11.) Isaiah makes a prediction similar to
this, as applicable to the destruction of Assyria, the
great oppressive power of Israel. " And the Lord
shall cause his glorious voice to be heard, and shall
show the lighting down of his arm, with the
indignation of his anger, and with the flame of a
devouring fire, with scattering and tempest, and
hailstones," (chap. xxx. 30.) Perhaps, alx>ut the
time of the fulfilment of this prophecy, there may
be some literal tempest. As there has generally
been something of the literal under each symbol, as
typical of the symbolic. Yet we are to look for the
symbolic fulfilment of the prediction. On a former
occasion, where the term " hail" was introduced,
we noticed, that there is always in the revelations
a local propriety in the emblems, and that " hail"
directed us > th.; north, and to look for some judg-
ment from the north, rr from Bussia as the only
northern pou er that can inflict it. It is, therefore,
probable that the hailstorm indicates some Russian
eruption, and the dreadful devastation and misery

THE VISITATION OP BABYLON.

463

it will occasion. What these will actually be in
detail we cannot now even conjecture ; but the
evils will fall upon the nations comprising the eccle-
siastical empire. They may, or they may not arise
out of the present troubles in the Turkish Empire.
From the text, however, it would appear to be an
event after the three-fold division, and the fall of
the cities of the nations. And this would seem to
shadow forth, that if Russia forms a part of one of
these three-fold divisions, she will strike a heavy
blow upon some one of the other two, most probably
upon the supporters of the Papacy.

VII. The visitation of Babylon.

Then will Babylon fall : for when the cities fell
then great Babylon came in remembrance before
God, (chap. xvi. 19.) It might seem as if God had
ceased to care for the Popish corruption and cruel-
ties. But she will come in for her due share of
consideration. This visitation is described in the
three next chapters.

Andjjirstj the Romish apostacy is identified. In a
former discourse we have identified Anti-Christ,
and have taken this chapter partially into considera-
tion : but the identification there given was princi-
pally in reference to its political connections, and
to its local territorial domain. Here we have
some further particulars, and principally of a moral
character, which could not then be included.

1. The locality where she was seen requires a
little attention.

It is described as a desert place — a wilderness.
The campaign of Rome is intended. In St. John's

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clay thi^ campaign was a fertilQ an^ l?eawtiful $pot.
Gibbon remarks, <UhQ campaign about ibis tiniQ
(tbe tim^ the dragon gave bis power to tbe beas^,)
was reduced to tbe state of a dreary wilderness ; the
land became barren, and the waters impure. The
inundations of the Tiber rushed with irresistible
force into the vallies of the seven bills, and bred
pestilence and fever from the stagnation of the de-
luge. She can neither drain nor cultivate this
desert, and it diminishes the population every year^
U. She is represented as an unfaithful woman-rr-
a gaudily dressed, drunken harlot, seated on a beast,
dealing out wine — i.e., pernicious doctrines, as a cup
of salvation. She is thus represented in contradis-
tinction to the true church, which is the Bride of the
Lamb. Cities and nations are repieseuted by the
figure of a woman. Home was, and England is
thus represented. The idea of the church being
thus represented is given by St. Paul. <* For I have
espoused you to one husband, that I may present
you as a chaste virgin to Christ." (2. Cor. xi. 2.)
And the same figure occurs in many other places.
Rome delighted in being called the mother and
mistress of all churches. The church of Jlorae has
been corrupted from her simplicity, Her fornica-.
tion is her idolatry, the same as i$ represented of
the Jewish church ; and instead of being the mother
of the churches, she is the mother of hadot$ and
abominations of the earth,

3. She is represented ns giving to the nations the
t(;ine of the cnji of her fornications.

The Gospel i ruths are compared to pure wine,

THE VISITATION OP BABYLON.

465

!»"

oiul the doctrines of Ihe apostacy to a pernicious
mixture, called the wine of her fornications. She
administers her pernicious doctrines as the cnp of
salvation^ All her splendid ceremonies and delud-
ing doctrines are calculated to fascinate the senses.

4. Her character is dark and obliquitoiis*

Part of her name, written on her forehead, is ntyS'
tery. This very word the Pope had inscribed upon
his tiara. The whole system is a mystery. St.
Paul predicts it as "the mystery of iniquity."
There is art, design, and treachery in all her move-
ments.

5. Another inscription is Babylon,

Here a name is selected ftom the ancient mon-
orchies which had some association with the peo-
ple of God, as apostatJEers from the truth, opponents,
and persecutors of it. Egypt, Babylon, and Rome,
are made applicable in this position. The name
Babylon is given to this apostacy, because it was
the most ancient scene of combination against God,
after the flood. It was a wily, deceptions attempt
to set aside God, to substitute second causes in his
place, and to usurp power over men on pretensions
of a religious nature.

6. She is represented as being drunk ivith the
blood of the saints and martyrs*

How strongly facts verify this description. It has
been said that there have been ton times the nitm-
ber more slain by Papal Rome, than by Pagan
Rome.

7. Thefnal cause of her destruction*

The hatred and inflictions of the ten horns (Kings,

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466

DISCOURSE XIV.

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chap, xvii, 16.) This is to be considered in its en-
tire and full sense, as a later act in her destruction.
Other causes have been first at work according to
several notices : and the kings of the earth are re-
presented as lamenting her fate, (chap, xviii. 19.)
So that the kings in one combination will destroy
her ; and those in another combination will bewail
her. She will peiuaps have recovered her strength
after some of the former shocks, and be full of confi-
dence and importance, when she will be finally des-
troyed ]jy the ten kings, and consumed by fire, as
also the former figure taught us.

VIII. The Visiwt of another angel amcerning the
destructiofi of Bahijloiu

There appear to be several successive announce-
ments of the judgments concerning the destruction
of this inveterate enemy of Christ. The chapter in
which this notification is given (xviii.) appears,
howev ^r, to take up the former notice, more in de-
tail 01 the destruction by the ten kings, which was
but brielly given in the preceding chapter. This de-
claral ion is made by a mighty angel, peculiarly dis-
tinguished, to show the decisive character of his
comnmnication. As in the last series of images, he
proclaims, " Babylon the great is fallen, is fallen,
and is become the habitation of devils, and the hold
of every foul spirit, and a cage of every unclean and
hateful bird." Then another angel warns the peo-
ple of God to come out of her, lest they partake of
her sins. This would show that the destruction
was not yet entirely completed, but declared anti-
cipatively. We see that even at this stage of her

THE VISITATION OF BABYLON.

467

L in its en-
3striiction.
;cording to
rth are re-

xviii. 19.)
irill destroy
vill bewail
er strength
LiU of confi-
jSnally des-

by fire, as

icerning the

3 announce-
! destruction
B chapter in
i.) appears,
more in de-
which was
ir. This de-
luliarly dis-
cter of his
•f images, he
!U, is fallen,
nd the hold
unclean and
jns the peo-
sy partake of
destruction
iclared anti-
Istage of her

existence there may be some good people connected
with even Rome. Yet the people addressed may
have been those recently enlightened and converted.
This destruction will be sudden, entire, and com*
plete, as noticed in the former series. And it is said
it will be effected by fire. This affirmation is made
two or three distinct times in the Apocalypse.
Some think this is a symbol used to signify her
destruction by the kings of th earth: others that
she will be literally burnt wii ii fire. It is said that
Rome and the adjacent coun r^ ^ naturally adapted
for consumption by fire. I d. jt exactly see what
reason we have for interpreting this assertion liter-
ally any more than other statements, without some-
thing special in the context to suggest such an ap-
plication. Perhaps the figure of dryness, in the
other series, may denote this. We shall be con-
strained to leave the matter to events for explana-
tion. If the figurative sense is to be taken, then the
figure denotes utter and entire destruction, attended
by circumstances of poignant suffering. She will
\yQ destroyed K/ithout any possibility of recovery, " A
mighty angel took a stone like a great millstone,
and cast it into the sea, saying. Thus with violence
shall that great city Babylon be thrown down, and
4iall be found no more at all." And it is said, " her
smoke ascendeth up for ever and ever."

IX. Reasons are assigned why she is to be des-
troyed.

These are, 1. Her deceptions, as by enchant-
ments and sorceries. 2. Her persecutions of the
saints. 3. The enormity of her sins. They had

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463

DISCOURSE ZIV.

reached unto heaven. 4. Her selfishness, (ver.
7.) If ever there have been causes to move th«
Divine Being to punish mankind, here we have suf-
ficient to induce the same procediure, for more per-
nicious and destructive evils never existed.

X. The bilter lamentations occasioned by her des-
truction.

These lamentations, made by the kings of the earthy
i.e,f the Roman earth. We may suppose those
kings to be some who did not concur with those
who engaged in her destniction, for, it appears, the
term the ten horns (chap. xvii. 16) signifies tiie
<avil authorities. Hence there may be some of
these, and other kings who did not join in this act,
and who will lament her fall. Her idolatrous prac-
tice has suited them ; her indulgences and dispen-
sations have tended to tlie promotion of their plea-
sures. The merchants of tlie earth ; those who
have trafficked in her wares, who have made gain
by her acts of usurpation and grants. The ship
nuuters and sailors^ or those who have been cm-
ployed in transmitting her articles of traffic, Iicr
{nroctors, officers, notaries, &c. These lamentations
are sorrowful, grievous, and pungent \ they lure plain-
tive, pathetic, and moving.

XI. But while some are lamenting her fall, others
are rejoicing at the event* And holy apostles and
prophets are invited to join another note of praise.
A great voice of mt/ch people f joined in the song of
pnise, saying, ** Alleluia," Sec, It is remarked that
this is the first time that a Hebrew word occurs in
tho songs of praise in this book. Hitherto all the

B9S. (ver.
move the
I have suf-
more per-
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ly her dea-

yfthe earthj
pose those
ivith those
ppears, the
unifies tiie
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in this act,
ttroiis prae-
ind dispen-
their plea-
those who
made gain
The ship
i been cm-
traffic, hei
mentations
y are plain-
fall, others
tpoUles and
c of praise,
the song of
[larked that
rd occurs in
lerto all the

FINAL SUBJUGATION Of THE CONFEDERACT. 469

terins,have been Greek. This cireumstanoe fnr*
nishes the idea that those of Jewish origin, as welt
as those of Gentile, are to join in the triumfph.
Perhaps about this time there will be a great awa-
kening among the Jews. Blindness has happened
to the most part of the Jews, until the fullness of
the Gentiles are brought in. But now, as the Gospel
has spread over a great part of the Gentile world,
many Jews appear to be coming forward to own
their Redeemer, and to participate in his tri-
umphs. The twenty-four elders, and the four living
creatures, falling prostrate add their Amen, and
give their responsive Alleluia.

XII. This is marked as the time of ike marriagM
of the Lambf and the (issumjOion. cf the regal power
by our Lord Jesus Christ, The bride hath made
liefself ready. By this we are to understand the
conversion of a great part of mankind, and union
with Christ, which is the occasion of great glad noas.
In such a state of things the chiurch will be regulated
according to the laws of Christ ; and civil govemo
ments will be formed on the basis of Christianity.
The nuptials are not announced as actually or im-
mediately solenmised ; but as being in close proK-
.imity of accomplishment, as though they were just
about being celebrated.

XUl. To accelerate and complete the- conversion
of the world Christ removes out cf the way the rem<iui*
4€ri0f his foes by extirpation.

There is a grand scene depicted. :St. John saw

Jieftven open ;d, and he who was called Faithful and

Tni^i seated on a white hone. His eyes were j« a

470

n^a::i DiscouRSK xrv.

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4 tnl

flame of fire, aud many cxowns on his head. He
was clothed in a vesture dipped in blood. He was
about to judge and to make war in righteousness.
His name was the Word of God. He had some other
name written, which none but himself know. Also
on his vesture and on his thigh he had a name writ-
ten, King of kings, and Lord of lords. Thus array-
ed he goes out to glorious warfure, with a sword going
out of his mouth, and followed by all the armies of
heaven on white horses, clothed in clean white
linen. This is not the battle of Armageddon, but a
subsequent conflict. Those who made an escape
from the destruction of Rome, the Beast, or Pope,
the talse prophet, or clergy, gather together their
forces, all the kings of the earth and their armies, who
still adhere to them, and make war algaiiist Christ
who had appeared on a white horse. I do not un-
derstand this of a literal and personal appearance of
Jesus Christ, any more than under the seals. The
horses and their riders were real and personal ; but
I am disposed to take the whole as of figurative
import. As in the former mentioned instances they
denoted agencies, so we may understand it here.
Some eminent and special agencies, with a stated
and avowed purpose to defend the cause of Christ,
and with his special sanction and tstance. It is
worthy of remark that Christ appc-^.s here princi-
pally in an atoning character, for his vestments were
dipped in (atoning) blood,and he bears the name of the
word of God : his sword proceeded out of his mouth.
His appearance is not at all belligerent. It seems to
iatimate that it will be more a contest for the promul-

FINAL SUBJUGATION OF THE CONFEDERACY. 471

gation of truth and the communication of mercy, than
for the infliction of judgment. Yet the figure of the
angel standing in the sun, inviting the fowls to a
feast on the flesh of kings, seems to imply that there
will be a corporeal overthrow of the obstinately re-
bellious. As they gathered their armies together to
fight and oppose Christ in his people, there will be
some destruction of this kind.

But the struggle ends on the side of truth. The
beast and the false prophet, are both cast alive into
the lake of fire, burning with brimstone, and the
remnant were slain with the sword of him which sat
upon the horse, which sword proceeded out of his
mouth. On the whole array of figures, we certainly
have a sudden, signal, tremendous and total, des-
truction of Anti-Christ, and in anticipation of it
we will join our Alleluia with those uttered in this
chapter.

The providences of God may appear dark, myste-
rious and complicated ; but they will be brought
into the clear light of day. The truth of God may
be despised, cast out, and downtrodden ; but it will
finally triumph. All the purposes of Christ will be
accomplished; and the rebellious world will be
brought into his fold, and into a state of blessed
union with himself.

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DISCOURSE XY.

Tf«; MULEMNIVM.— >THK BINDINO OV BATAH.— TBI FIBSi; VMVl^
K90TION— ITS SUBJSqTS BVlGNUia WITH CHRIST.

Rbv. zx . 1-6.—'* And I saw an angel come down from heaven, hav-
ing the ke]r of the bottomleu pit and a great chain in his hand. And he
laid hold on the dragon, that old serpent, which is the Devil, and Satan,
and bound him a thousand years. And cast him into the bottomless pit,
and shot him up, and set a seal upon him, that he should deceive the
Oftiions no more, till the thousand years should be fulfilled ; and after thai
he must be loosed a little season. And I saw thrones, and they sat upon
them, and judgment was given unto them: and I saw the souls of them
tl^at were beheaded for the witness of Jesus, and for the word of Ood, and
which had not worshipped the beast, neither his image, neitherha^ re-
ceived his mark upon their foreheads, or in their hands : and ihey Hved
an4 feigned with Christ a thousand years. But the rest of the deadr lived
not again until the thousand years were finished. This is the first resur.
rection. Blessed and holy is he that hath part in the first resurrection :
on Mch the second death hath no power, but they shall be priests of God
and o( Christ and shall reign with him a thousand years. '*

The things adverted to^ in this portion of the E«ive»-
latioDS, are entirely futiue. Nevertheless, they
aie of the utmost importance, and they are absolutely
certain, ibr Christ is conveying in these terms infor-
mation concerning the work he intends to accom-
plish among men. Yet in our investigations, we
must proceed with that caution always demanded
in the consideration of Hiture things* In treating
on things future, some persons have been too bold,
amounting to rash temerity ; positively deciding thi?
plan of the future. And pn the other hand ^ome
persons, sincerely desirous of ascertain^.ng the mind

of the spirit, have nevertheless failed in fixing npcui

t;3

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in -m^i:

474

DISCOURSE XV.

the true interpretation, principally from being biased
by preconceived nations, and partly from the want
of an analogical interpretation of the images and
symbols employed. I approach the subject with
much diffidence. I shall doubtless be judged to
have failed also, by all who embrace views differ-
ent from those I shall advance : but should I really
miss of ascertaining the truth, it will not be because
of preconceived notions, or from blindly adhering
to any favorite system, or author ; having adopted
my views from a close and patient consideration of
the text, and in doing so, I have dropped some no-
tions I had previously entertained, acquired in the
usual cursory mode of reading. I beg your candid
forbearance, and prayerful examination of what
may clash with your own ideas on the questions.

Although we must patiently wait for events to
entirely explain this, and other unfulfilled parts of
tliis prophecy, yet from the increased light which
recent events have cast on the subject, and from
the improvements in the science of biblical criticism,
which have rendered some things formerly obscure,
now more intelligible, we may surely form a more
accurate judgment thau could hav« been done for-
merly.

Whatever may be the diversified views taken on
the subject of this chapter, in some of its details,
yet it is generally believed that its main feature is
the prediction of that time spoken of by the other
prophets, in so many places, when all men shall
know the Lord— ^ when righteousness shall cover the
earth — and when there shall be a development of

THE MILLENNIUM.

475

Christ's entire redeeming purposes, to establish a real
Christian dispensation. To this period prophecy has
ever directed the church, and to this object the
church has ever looked with intense anxiety. At
this period, the reign of the beast will have ceased ;
the prophesying of the witnesses in sack-cloth will
have terminated, and the persecuted woman will
emerge out of the wilderness. Righteousness and
peace will spring out of the ground, and the happiest
state of things possible to imagine will exist.

This period has been generally denominated tlta
millennium. But the term itself is not used in Scrii>
ture : it is simply taken from the idea of its duration,
which is several times employed in this chapter.

Amongst the ancients there were the most absuT<l
notions entertained concerning the nature of this
state. All the sensualities of a heathen Elysium, or
of a Mohammedan paradise, were fondly expected to
be realized. Amongst the moderns, minds have
varied from a scene of spiritual prosperity, to an en-
tire renewal, and absolute change of even the mate-
rial system of the earth itself, and a political sw u'
and authority over its inhabitants.

To carry along with us an intelligible view of the
subject, we ought to connect it with the events
which immediately priced it. It follows in suc-
cession to the seventh trumpet, without a single
intervening event, except that which is preparatory.
And when the seventh trumpet shall have sounded
the mystery of God^ shall be completed. We have
noticed the total and final destruction of Papal
Eoqie, and have seen that the beast and false pro-

47a

DISC0UR8B XV» i

,lu

phet were cast into the lake of fire and brimstone.
Here we learn that the oM serpent, the devil, and
Satan himself will be bowsd, and cast in also $ and
then will this glorious period commence.

Let us distinctly notice> ; vi^t cii

I. The preliminartf action*

The binding of Satan is preparatory to the mil^
tennium. Although this is the only event prior to
the millennium, alter the destruction of Anti-Christ,
yet the event does not immediately follow ; it if
supposed there will be several intervening years, be-
tween these two events, because the full chronologi-
cal period will not have run out. This is supposed
by some to be the period between the 1290 yearp,
and 1335 years (Dan. xii. 11, 12,) or 45 years — a
space of time between one event and another in the
consummation of the purposes of God respecting the
establishment of the kingdom of Christ; to the lat-
ter of those is attached a peculiar blessedness ; or
that it is the commencement of the blessed period of
the millennium.

Now we may suppose that this time will be spent
in the active propagation of the Gospel* Probably
the binding of Satan will take place at the com-
mencement of this 45 years ; and instead of placing
that event in close approximation to the first resur-
rection , if we place it in connexion with the des-
truction of Anti-Christ, it will leave a wide space
for that work. Then we should be prepared to ex-
pect an extremely rapid progress of Christianity, for
there worild be no opposing spiritual influence.
Then, also, the full outpouring of the Holy Spirit

f ,1

THE QINDING OF SATAN.

477

will be realized. These things, together with the
£acts of the recent judgments on the Anti-Christiau
power, and the remarkable interpositions of provi-
dence, and associated with these things the long pre-
vious abundant supply of the Holy Scriptures, and
the previous wide spread evangelical labors of his
servants, will warrant us to expect the conversion of
the greater part of mankind in that time. And all
tliese will form the main subjects of his millennial
reign. This state of things will be a preparation
for the commencement of this grand event.

Satan will be seized by an angel, who will descend
from heaven, and oast him into the bottomless pit,
and shut him up, and for the period of 1000 years he
will have no power to deceive the nations.

Are we to consider this description as figurative
or literal ? This is a book of symbols, and, without
some special reason, all the representations are to
be taken as symbolical. I think this binding is a
literal one, and for the following reason. A real
personage is adverted to under a real name, and his
identity is particularly marked as the dragon — old
serpent — the devil, and Satan. This personage is
described in other parts of Scripture as going about
in prosecuting his work of destruction. And it is
this very prowling lion who is to be arrested and
confined, so that his operations are to close at the
time specified. Thus, then, there is not only a refer-
ence to him personally, and by name, but to his
work literally considered. It would not materially
afiect the reality of the thing if we were to consi-
der the description as figurative, for a binding figura*!

478

DISCOURSE XV.

•1 ;

s?v ,

1.1 hi

lively understood, signifies restraint, and if he is res-
trained he is kept from his purpose of ruining man-
kind. ■ • ■■'■ '■••' ^" "• ''- ^^ ' '"' /r..7r^ii

II. The Jirst resurrection. ' '^ ' ^ " ; .i>

After the world is converted, and all are righteous,
ready for the special sway and direct control of
Christ, then the first resurrection will take place.

1. What is the government oi Christ here alluded
tol It is said thrones were given them, and they
lived and reigned with Christ 1000 years. These
are the same souls which cried from beneath the
altar, " how long, Lord, dost thou not judge and
avenge our blood on them that dwell on the earth,"
who were commanded to wait until their entire
number was completed. Now the oppressing sys-
tem itself is destroyed, and the time is come when
they are to meet with their peculiar reward, ■ '* "

The great point of controversy is, does the Sa-
viour's Advent precede the millennium, or is his
Advent to succeed it ? ' ^ • ' ' '- »^^ ■^^■^'

The pre-millennial literalists make this portion of
prophecy the basis of their system of the personal
reign of Christ on earth during the millennium, and
of the reign of the saints with him : to which may
be added, to fill up the outline of their theory, the
change of the living saints, who, with the just raised
from the dead, will be caught up to meet the Lord
in the air ; and that the earth will then be renovated
by fire ; as, also, that Christ will fix his throne at
Jerusalem, and that the saints under him will ad-
minister the government, the Jews having the most
prominent position. These are the views of this

THE FmST RESURRECTION.

479

class of interpreters founded on this text. But the
pre-millennial Advent of Christ is not at all esta-
blished from this place. This theory is but con-
founding the matter, as described with Christ's
coming after the millennium to judgment. Then
undoubtedly the entire remainder of the jiist will
rise — the rest of the dead which are not to live un-
til the thousand years are past, will then live ; the
living saints will then be changed, and they all then
will meet the Lord in the air. This theory is formed
more from imagination, than from careful deliberate
views of Scripture.

There is no mention here of a scene of this kind.
There is nothing said of the appearance of Christ ;
he is not brought on the scene, which he certainly
would have b^en, if this system had been a correct
one, at such a very material point of his destination.
It is simply said, « they shall reign with him, i.e.,
where he reigns, but that is not said to be on earth.
The words are sometimes quoted, ad captandurHy
" they shall live and reign with him on the earth
1000 years," and they have obtained such currency,
as to become almost the established verbiage. But
the words « on the earth," are not in the text at
all. It is said (chap. v. 10.) « And we also shall
reign on the earth j" but that was spoken by the
four living creatures and the twenty-four elders, on
the occasion of the introduction of the whole
scheme of discovery, in anticipation, we presume, of
its final results ; and after the formation of the new
heavens and earth, it is said his servants << shall
reign for ever and ever." And after the sam^

480

DlSCOUR^fi XV.

O'f

l^lbl3tJ

1 r

i* m

iWi MW

." "■

* ■■ M

•t

event, it is said, " A great voice out of heaven (pro-
claimed) behold the tabernacle of God is with men,
and he will dwell with them, and they shall be his
people, and God himself shall be with them, and be
their God." (xxii. 5 ; xxi. 6.) But, we m.ist make
a due discrimination as to the distinct periods allnded
to. Nothing of this kind is said before the existence
of the new heavens and new earth, and all this is
distinctly marked as what is to occur afterwards.
It is, therefore, clear that Christ's appearing is not
noticed as pre-millennial.

Then what distinct ideas are we to entertain of
their living and reigning with Christ 1000 years
prior to the resurrection of the " rest of the dead?"
I will answer this by a statement brief and general.
1 believe they will reign with him in heaven, body
and soul, for 1000 years after they have been raised
from the dead. That these risen saints should mix
with human saints yet in the flesh, would involve
<he idea that they are to be again in a state of pro-
lotion, for some living in the millennium will ac-
tually be seduced and destroyed. This will come
out more at large in our subsequent examination of
the subjedl. I state my views with considerable
AifUdence, as I have never met with any thing simi-
lar in any other writings.

And fni^ther, as to the scheme of the pre-mUUn-
nialists. Do we find a prediction of two conflagra^
'tiens,and two renovations of the earth >n i\iQ sense
the literalists state t One is described as occurring
'ftfter the millonniuni,and if there is to be one pre-
vious to it, (as slated indeed without any authority

THE FIRST RESURRECTION.

4S1

ftom what is written,) then there would be two.
It is said when Chrictt shall really come, from his
face the heavens and the earth shall flee away. But
\he literalists represent the earth as continuing, not*
withstanding his coming, and Christ as fixing his
throne upon it. And what would become of the
bodies of those left in the grave during thatcon^flag-
ration. Would the substance of their corporiety
be moulded up in the new organization of the
earth 1

What advantage could there accrue from Christ's
presence in his humanity during this period 1 His
humanity is not ubiquitous. He could only be
seen by a few immediately near to him, and those
living at remote places could either never have a
sight of him at all, or else must make a long pilgrim-
age to catch a casual glance of him. But if we
conceive of a powerful, vivid, spiritual manifesta-
tion, and his direct influence in the government of
the world, in the midst of the various congregated
associations of his people, in all parts of the earth ;
then all would reap the benefit, and be alike sharers
c£ the glory. It is then admitted, that whether
we take his personal, or spiritual presence, tfm
government will be Messianic : and the saints, whe-
ther in heaven or in earth, will participate in it.
. There is in Scripture, frequent and cleai mention
•made of Christ's Second Advent and personal reign.;
:faiii it will be post-millennial ^ as appears to be im-
plied in the connection of every passage announcing
it. He will come personally after the millenium to
raise the rest of the dead, and to judge mankind.

THE FIRST RESURRECTION.

483

.M
N

ri-i

! I

i\ ^^

of the Christian martyrs and saints — ^ths national
restoration and conversion of the Jews, to begin with
the destruction of Babylon. Popery and Mohamme-:
danism having passed away, and Satan bound, the
church will flourish universally 1000 years.

Even those who reject the notion of Christ's per-
sonal reign divide on the nature of this first resur-
rection. One part adopt the idea of Whitby, and
consider it as the resurrection of the principles, &c.,
of the martyrs ; and another part take it as literal.

The opinion of Augustine, that of a general spi-
ritual resurrection, from the time of Christ's resur*
rection, and that of Grotius of an ecclesiastical resur-
rection, I do not consider as worthy of any particular
notice. I shall confine myself to the consideration
of the question. Ts this resurrection of martyrs
to be regarded as figurative, or spiritual, or is it a
literal resurrection 1 I adopt the latter position. It
seems a little anomalous to contend for a spiritual
reign, and a literal resurrection ; but I have often
said that the whole of this book is symbolical except
there are plain reasons from the passage itself to
judge otherwise, and I think we shall discover suf-
ficient reason for deviating from the usual spiritual
interpretation in this particular. I proceed to a few
observations to establish the position I have taken.

Some terms in this book are expository^ as the
seven candlesticks, the meaning of which was sym-
bolical ; and it is said, **the seven candlesticks are
the seven churches," which is a literal explanation
of the figurative sense. And here it is said they
. lived again, and by way of exposition it is added,

482

JOURSB ZV.

Christ's finding iniquity at his coming is no argu-
ment against a previous millennium ; for Satan will
have been loosed, and will have gone on the face of
the earth, and will have deceived many. i "> muU

We draw this conclusion from the previous consi-
derations, that Christ will not reign in his personal
bodily presence, but will hold a spiritual sway, that
all things will be conducted on spiritual Gospel
principles, and that the state of human society will
be so regulated as to promote the utmost good of all
and each. :■.♦. . •/■■••.^j:-^!'' . \:>'>i:'-]>'v; -r. ■u> ^^: •>*

2. Our next inquiry must be, into the nature of the
first resurrection. Will it be figurative or literal 1

There have been various solutions of this ques-
tion. The early fathers taught a literal resurrec-
tion after the destruction of Babylon, and then the
personal reign of Christ ; and following the com-
mencement of his reign the conversion of Jews and
Gentiles. Augustine and his followers taught a spi-
ritual resurrection of the soul to succeed Christ's
first coming. Grotius, Hammond, and those of their
school, explain it as an ecclesiastical resuscitation,
which they supposed commenced at the time of
Constantino. Paganism was considered then as
dead, and Christianity as then raised up to life ; and
that this continued to the fourteenth century, when
the Othman Turks took their rise as Gog and Ma-
gog. The destruction of these errors, they believe,
will be followed by the literal resurrection and judg-
ment. Another theory is that introduced by Whitby,
and adopted by Vitringa and Faber, viz., a resurrec'
tion of tfie principles, doctrines, spirit, and character

484

DISCOURSE XV.

RH :-

kt-S

ri'

" this is the first resurrection.'^ Therefore, by the
same example these terms are literal, and conse'
quently this resurrection does not symbolize any
thing else. ...

No doubt the term resurrection, and its cognates,
are often used figuratively to denote a revival natu-
ral, official, or spiritual, as in Ezekiel's vision of the
dry bones ; and in this book of the beast^s, and the
witnesses' living again ; and again of the prodigal
son being alive again. But the resurrection ought
to be of corresponding character with the death, as
the revival from national exhalation to national
organization and vigor, — the resurrection of the wit-
nesses was from figurative death to figurative life.
The father of the prodigal son did not think that
his son had been actually dead, but dead to him ;
and now he was alive again in the same sense.

Of what nature then is the death referred to in
the present csusie 1 Unquestionably it is individual
natural death. They had been beheaded. Conse-
quently it must be a corporal resurrection that is
intended to be asserted. Believers, in the New
Testament are spiritually dead, and have experien-
ced a spiritual resurrection. The martyrs had been
■lain corporeally, and are to have a real resurrection.
They are not made the symbol of a spiritual resur-
rection, but tftose who had been beheaded, were iden-
tically to live again, and to reign with Christ 1000
years. It must have been a figurative death, if the
resurrection was to have been figurative ; for how
can the revival of a spirit or disposition follow as a
sequence to a description of a natural death. >, ,.

SUBJECTS OF THE fBlST RXSURRECTION. 485

V No one doubts but tlte second resanectlon will be-
liteial ; but t\\efirai and second resuviection arespo^
ken of in the same terms, as including the resuirec-
tion of atl men, — as one grmid drama in two acts ;
of a (lart of mankind in one act, and of the rest in
the other act. And if the first is hut symbolieal, then
the second woniHd he so also. And this is just the erroi
some in the primitive church fell into, and against
\|i7hich the Apostle introduces his masterly arguments.
It follows from this that the literal theory of the first
resurrection is the only true one. • < jI f.
• The rest of the dead are to be raised at the second
resurrection. Then are the martyrs never to be
raised at all ? for they are not included in the second
or general resurrection, only the remainder. All the
resurrection spoken of, in which they will participate,
is the first resurrection. But we shall be disposed
to think, that because they were martyrs, and faith-
ful to Jesus, they will not be doomed forever to drop
a part of their nature, and never share in that
redeeming work of Jesus, — so emphatically spoken
of— the restoration of the body j but shall be ready
to conclude, that as they are not to be included in
the second resurrection, the first rcsurrectiony which
includes only themselves^ will be a literal 09ie, '''^'<^
- 3rd. Who will be the subjects of the first resur-
rection? It is commonly affirmed by Premillena-
rians that all the Just will rise at the first resurrec-
tion. But this view is not sustained from tlie text.
St. John specifically asserts it will consist of those
who were beheaded for the witness of Jesus, and for
the word of God, and of those who would hare

486

DISCOURSE XIV.

been put to death rather than deny Jesus. They
had been solicited to acknowledge the beast, and to
receive his mark, and were in danger of death if
they refused : but they did refuse, notwithstanding
the threatened danger, yet by some means escaped.
In short, the subjects of this distinction will be
actual martyrs, and those possessed of the spirit of
martyrs, and who in intention were such. If it
should be alleged, none of the truly pious worship
the beast, or receive his mark, we only make the
apostle to trifle ; for it is evident he is describing a
special case. We have already given the idea that
the subjects of the first resiurrection will reign
with Christ in heaven. That is as a reward for
their faithfulness, in laying down their lives a
short time before it would otherwise have been
the case, they should be glorified in body and soul,
1000 years before the rest of the people of God.
This we wish to be distinctly understood as th«
opinion we entertain on this subject.

The propriety of this arrangcfnent with the whole
economy of grace will appear by a little reflection.
Out of every dispensation God has raised to heaven
a sample of that entire salvation he intends to ac-
complish through Christ. Thus, in the Patriarchal
dispensation, Enoch was taken to heaven in body
and soul. In the Mosaical, Elijah was thus favored.
And at the commencement of the Christian dispen-
sation there were several who were similarly treated.
We are informed that when Christ died, several
graves were opened, and the bodies of several saints
were disintered ; and at his resurrection they wer«

THE MILLENNIUM.

487

quickened, and went into the city, where they
were known by many. Now for what were tliose
dead siints made to live ? Was it to live again on
earth as probationers, with all the possibility of
losing their souls, which had once been safely land-
ed in heaven ; and after some time spent on earth
in this position then to die again, and to have
another resurrection to life, or misery, as the case
might be t This would have been unseemly :
better to have remained dead. When made alivo
again, doubtless they were intended to live on, and
were taken to endless glory. Thus, from the Chris-
tian dispensation, there were several samples of
entire salvation in body and soul admitted into
heaven. The period of this millennium may be con-
sidered as the full establishment of the Christian
dispensation ; it will be the richest display of the
Holy Spirit's energy; and in the sense we have
adopted on the subject under consideration, we hav6
again numerous holy persons who will be admitted
into heaven in body and soul, as witnesses of the en-
tire salvation of God. It is possible they will be
taken to heaven in a visible and glorious manner, so
as to make a deep and lasting impression on all
beholders.
III. 7%e nature of the millennium state.

From some occasional notices contained in the

word of God we may gather some information of

tlie state of things, as they will exist during the

. millennium. We shall endeavour to abstain from

i0very thing fanciful, but proceed on the principles

4«a

i>r«'0VRSB XV.

• <

of sound induction, from data fuxnisihed by the 9a-
crod records. // ;>? t: .;

1st. Christ tvill have universal sway.

If we considei the glowing descriptions of pro-
phecy, we cannot but admit there is to be, in the
church's future, such a state of prosperity as th^
world has never before seen. It would be impossi-
ble, in the limited space that can here be allotted to
this subject, to give a full length portrait, or ev^n
scarcely a fair outline of the extent and prosperity
of Christ's kingdom. A few plain and express pas,-
sages will, however, give us the idea. Then it will
have been said, in point of factj " the kingdoms of
this world are become the kingdoms of our hQX^t
and of his Christ, and he shall reign for ever and
ever," — " for thou shalt inherit all nations.''^ (Pa.
Ixxxii. 8.) The second Psalm is a very remarkable
one ; there it is declared that Christ should reign
as king over all the earth, notwithstanding the
combinations and rage of opponents. And in
another Psalm (Ixxii. 8-11,) it is stated " he shall
have dominion also from sea to sea, and from the
river unto the ends of the earth. They that dwell
in the wilderness shall bow before him ; and bis
enemies shall lick the dust. The kings of Tarshish
and of the isles shall bring presents : the kingi^ of
Sheba and Seba shall offer gifts. Yea all kings
shall fall before him : all nations shall serve him."
Daniel shows that a kingdom should be set up
which shall never be destroyed, but which shall
subdue all others — that should destroy the image
representing the great monarchies, and should

ill

i if-

TBK MILLENNIUM.

4S9

be<iome a great monntaiti) and fill the whole earth.
And Zechariah, influenced by the same spirit, says,
" The Lord shall be king over all the earth : in that
day shall there be one Lord, and his name one."
(xiv. 9.) Thus shall " the earth be full of the know-*
ledge of the glory of the Lord, as the waters cove*
the sea," yea.all shall know him from the least to
the greatest ; and all kindreds and families shall bd
blessed in Christ. The Jews shall cast off their
long and blighting opposition ; all* Anti-Christian
usurpation, both Mohammedan and Popish, shall be
dispersed, and all the devotees of false gods shall
make mention of the name of the Lord,^nd acknow-
ledge him as the one Lord.

Besides the universality of the reign of Christ,
there are many other expressions used by the pro-
phets respecting the state of things at this time,
which give a foreshadowing of great blessings*
How far they are to be literally taken is a matter of
Controversy. We shall, however, notice some of
the most prominent.

2nd. T%e afnelioration of the physical condition of
the earthf its vegetable and animal productions,

"We shall be deficient in space to enter upon any
lengthy consideration of such a subject as the one
here introduced. A few sentences must sufllce.
Making all allowances for the figurative quality of
prophetic language, yet probably, to some extent, the
earth will be renovated. Climates may be modera-
ted : briars and thorns, and the noxious and poison-
ous nature of various plants, may be removed.
Marshes, &o., may have their distinctive character

iti

490

DISCOURSE XV.

iu ».

4* <

B-M!

i- ^

9,. :

ii:

changed, and be rendered fruitful. " The wilder-
ness and the solitary places shall be glad for them,
the desert shall rejoice and blossom as the rose."
<* Thou shalt sow the ground : he shall give bread
of the increase of the earth, and it shall be full and
plenteous : in that day thy cattle shall feed in large
pastures, and shall eat clean provender.' ' (Isa. xxx.
23, 24.) We found this idea upon the answering of
God's full design in redemption by Christy as evin-
ced in the accomplishments of these things as effects
of his redrmption. It will be the destruction of so
much of the effects of sin. Sin has ruined the
world physically, and we can have no scniple in
admitting the amelioration of the evils. On the
same principle there may possibly be a modification
in the ferocity of animals ; they did not possess a
savage nature before man's fall, and they may, to a
great extent, cease to possess it. Whether the words
of the prophet (Isa. xi. 6 ; Ixv. 25,) are to be taken
as symbolical or not, yet, on the principle named,
such a change maybe realized. ' " .' ■ '

■* 3rd. The physical condition of man may be recti-
fied. Sickness, pain and sorrow, may vanish, and

death may be restrained. These are the effects of

sin 'I' •- ■■* -'■ ''{]'■ ■' s?'' ' .1 M^ ! t If'- - fvi^ .-',i»> -'liiKfifAf

A question has been raised, will there be death
during the millennium ? And although we cannot
answer this question, yet we may reverently say,
perhaps n<it generally : so generally may it be abo-
lished, as to be spoken of universally. Men, iti
general, will probably live to the end of the millen-
nium. This would be the restoration of man's lifo

THE MILLENNIUM.

491

to the period enjoyed by the ancient patriarchs.
Thus it is expressed by Isaiah (Ixv. 20-22.) « There
shall be no more thence an infant of days, nor
an old man that hath not filled his days : for
the child shall die an hundred years old ; but
the sinner being an hundred years old shall be ac-
cursed. For as the days of a tree are the days of my
people, and mine elect shall long enjoy the work of
their hands." The oaks of Bashan are said to live
1000 years : 500 in coming to perfection, and 500 in
decaying: and the days of God's people are tobe ai
their days. Satan, during this period, being bound,
men will not be tempted, and, therefore, during this
time not fully on probation. It appears to be the
will of God that all rational creatures should pass
through a state of probation. Hence, after this
period, men will be put to the test by the loosing of
Satan ; and, therefore, it appears as though men in
general will live to endure this test But it is con-
sistent with God's purposes to take some infants to
heaven on the score of Christ's merits, without their
either personally accepting or rejecting salvation.
So during this period, God, fur special reasons, may
remove some to heaven before they have undergone
this test : and in respect to their salvation may deal
with them as he does with infants. He that dies at
100 years old, without this temptation, will be admit-
ted to heaven, as children now are. The words
quoted might be rendered, << he that dies an hun-
dred years old shall die a child : and the sinner that
dies an hundred years old shall be accursed :" (shall
be deemed accursed, or cut off by God because he

492

DISCaURSE XV.

has sinned.) Thus it appears that a sinner, in thos«
days will not be permitted to li1fe. If death occurs
it will he on some special aocoimt. .. .« i

4. The mental and intellectual condition of man
may be improved, .x.'*^ .^ u « >?*.

Our mental capacity depends, in a great measure,
on our physical state. And if our physical consti-
tution is much improved, our mental capacity will
share in the effects. Every impediment of a phy-
ttcal nature will be removed ; and then also the
judgment will be clearer and stronger: our capaci-
ties from these and other causes may be all enlarged.
Knowledge of science and physics, abstract truths,
and Scriptural truths, together with all kinds of
knowledge, may be much enlarged. And this will
lend to increase man's comfort and happiness.

5. The moral and religaus condition of mafi t&ill
be exalted* '"■' ■■■■• • si- - ^ • - i'

Jesus came to destroy the works of the devU..
My people shall be all righteous. He will cause
righteousness and praise to spring forth before aU
nations. Justice, righteousness, peace, and hdiness,
shall prevail (Zech. xiv. 5, 20.) • a- '-•* »>

' The question has been asked, will men commit
isin in the millennium % We may answer this qnee-
Jtion by saying that men, in general, will be made
holy, and will, in general, remain so holy, as that
holiness may be affirmed of them universally. Men
-will live in that state, in a high degree, which we
call entire sanctification, or evangelical perfection.
They will love God with all .the heart, mind,
strength, and soul. The new covenant will be fully

TH£ MILLENNIUM.

493

established and adhered to. If the heart be filled
with love, and there be no tempter, then there will
be universal and perfect holiness. Then the period
so long prayed for will have come. " Thy kingdom
come : thy will be done on earth as it is done in
heaven." " They shall not hurt nor destroy in all
my holy mountain, for the earth shall be full of the
knowledge of the glory of the Lord." Holiness to
the Lord will be inscribed upon the most common
things.

Yet, doubtless, it will be possible to commit sin.
Many may be cut off, as we have noticed, during
the range of those years, for having sinned, and
many of those very persons, who will have lived so
long in this glorious state, will be seduced into sin
when Satan is loosed. ,

6. Universal brotherhood mil prevail*

Perfect love — the love of our neighbor as ourselves,
will imply all this. Increase in knowledge and
capacity, in conjunction with perfect love, will do
away with errors and divisions in doctrine, in a
great degree ; and remove the animosities of dif-
ferent classes of men. National animosities and wars
will cease. There have been many Utopian
schemes to introduce a universal social state, but
then the time will have come when it will be posi-
tively established. For a short time after the out-
pouring of the spirit, in the commencement of
Christianity, the church enjoyed a type of this
state, but now the whole of mankind will reap the
entire fruition. »

Ml
I]

ij:;*:;;

k ' s

>' i>i

494

DISCOURSE XV.

7. il« umverscd language has been suggested by
some as likely to be used by the entire world.

The universal brotherhood would seem to requite
it. Perhaps in the Antedeluvian world all men
were of one language. We read of a confusion of
language because of a sinful combination ; and
when all such dispositions and acts cease, may it not
be the case that one language will prevail. Diver-
sity of languages may have produced some good
effects : but it has had much inconvenience, and it
has only, at best, been a good brought out of evil.
It produces much confusion in worship, where the
worshippers arc of diverse speech . " I will turn to
the people a pure language, that they may all call
upon the name of the Lord, to serve him with one
consent," (Zeph. iii. 9.) It is a curious fact that
some eminent scholars and philanthropists havo
turned their attention to the comparison and ana-
lyzatlon of languages, so as to endeavor to form a
universal alphabet. But he who gave the Apostles
power to speak languages of which they knew
nothing before, could easily inspire each one of the
multitudes with a new language. But what lan-
guage is likely to be adopted. The Hebrew was
probably spoken in Paradise, and down to the time
of the confusion of speech j and it may be the lan-
guage again universally in use. The Saxon-English,
of England and America, will be the principal in-
strument used in the conversion of the world, audit
is possible this language may prevail.

We have a' ready given some chronological notes
of the approaching time of this period, and we need

^.1

THE MILLENNIUM.

495

not repeat what we have said on this subject. We
have expressed our opinion that the seventh vial haa
probably commenced its effusions ; and soon, perhaps,
we shall have more copioas emissions of its con-
tents.

As to the duratio7t of the Millennium. It is siot
times mentioned as 1000 years. But the question
arises, are these literal years, or are they to be un-
derstood on the year day system, or 360,000,0001
They are usually taken as literal years, and with
strong probability. A day is put for a year, but a
year is never put for 360 years. The term year in
every instance simply stands lor a literal year. If
we take the idea of chiliads, it seems to confirm
this view. The period of the world's existence
has been considered as prefigured by the week of
the creation ; and to signify so many thousands of
years : 6000 years of its existence are supposed to
be occupied in the turmoil of the world ; and 1000
as its soJbhatic rest. If in this case we take the 6000
as ordinary years, then we must also similarly take
the 1000 as denoting the period rest.

What a happy termination of the contests of
Christianity ! Long had the world proancd under
the corruptions of Christianity, and endured the
miseries arising from it. But now the jubilee is
come, and all heaven and earth is jubilant. Let us
pray and labor for this consummation ; and let us
live in a spirit answering to the character of thii
glorious time.

DISCOURSE XVI.

■▼BKT8 BUB8BQITENT TO THE MILLEKNIUM — THE LOOSIKO 07 0ATAV
— THE SEDUCTION OP OOQ AND If AGOG— FBUITLE83 ATTACK
ON THE CAMP OF THE SAINTS — THE GENERAL BESUBBECTXOW,
JUDGMENT AND CONFLAGRATION — THE NEW HEATSNB AN9
■BW EARTH — THE DESCENT OF THE NEW JERUSALEM — OOIT-
OLUSION.

Rev. zx. 7>16; xxi; xxii.— " And ivhen ihe thousand years are ex-
pired, Satan shall be loosed out of his prison, and shall go out to deceive
the nations which are in the four quarters of the earth, Gog and Magog,
to gather them together to battle : the number of whom is as the sand of
the sea. And they went up on the breadth of the earth, and compassed
the camp of the saints about, and the beloved city : and fire cane dowa
from God out of heaven, and devoured them. And the devil that deceiv-
ed them was cast into the lake of fire and brimstone, where the beast and
the false prophet are, and shall be tormented day and night for ever ao4
•ver. And I saw a great white throne, and him that sat on it, from whoa*
face the earth and the heavea fled away'; and there waa found no place lor
them. And I saw the dead, small and great, stand before God ; andtb*
books were opened : and another book wus opened, which is the book of
life ; and the dead were judged out of those things which were written ill
the books, according to their works. And the sea gave up the dead whick
were in it ; and death and hell delivered up the dead which were in them :
and they were judged every man according to their works. And death aii4
bell were cast into the lake of fire. This is the second death. And who-
soever was not found written in the book of life was cast into the lak* of
fire. And I saw a new heaven and a new earth : for the first heaven and
the first earth were passed away ; and there was no more sea. And |
John saw the holy city, new Jerusalem, coming down from God out of
beaven, prepared as a bride adorned for her husband. And I heard a great
Toiceout of heaven saying, behold, the tabernacle of God is with men,
and he will dwell with them, and they shall be his people, and God bin*
self shall be with them, and be their God. And God shall wipe away all
tears iVom their eyes ; and there shall be no more death, neither sorrow,
nor crying, neither shall there be uny more pain ; for the former thinf*
are passed away. And he that sat upon the throne said, behold, I mate
all things new. And he suid unlo me, write : for these words are true and
faithful. And he said unto me, it is done. I am Alpha and Omega, tbe
be giniting and the end. I will give unto him thai is atbirst of the fountsia

498

DISCOURSE XVI.

!.. *■•

of the water of life freely. He that overcometh shall inherit all things ; and
andlwill bohisOod,aiidheshuil be my son. But the fearful, and unbeliev-
ing, and the abominable, and murderers, and whoremongers and sor-
cerers, and idolaters, and all liars, shall have their part in the lake
which burneth with fire and brimstone : which is the second death.
And there came unio me one of the seven angels which had th«
■even vials full of the seven last plagues, and talked with me,
•*y»"g» come hither, I will show thee the bride, the Lamb's wife.
And he carried me away in the spirit to a great and high mountain,
and showed me that great city, the holy Jerusalem, descending out of
heaven from God, having the glory of God : and her light was like unto a
■tone most precious, even like a jasper stone, clear as crystal : And had a
wall great and high, and had twelve gates, and at the gales twelve angels,
and names wriiten thereon, which are the names of the twelve tribes of
the children of Israel : On the east three gates ; on the north three gates ;
on the south three gates ; nnd on the west three gates. And ihe wall of
the city had twelve foundations, and in them the names of the twelva
apostles of the Lamb. And he That talked with me had a golden reed to
measure the cily, and the gates thereof, nnd the wall thereof. And the
city lieth foursquare, and the hngth is as large as the breadth : and he
measured the cily with the reed, twelve thousand furlongs. The length
and the breadth nnd the height of it are equal. And he mpasured the wall
thereof, an hundred and forty and four cubits, according to the measure of
a man, that is, of the angel. And the building of the wall of itwasof
jasper : and the city was pure gold, like unto clear glass. And the foun-
dations of the wall of the city were garnished with all manner of precious
■tones. The first foundation was jasper ; the second, sapphire ; the third,
a chalcedony ; the fourth, an emerald ; The fifth sardonyx ; the sixth, sar-
dius; the seventh, chrysolyte ; the eighth, beryl ; the ninth, a topaz ; the
tenth, a chrysoprasus ; the eleventh, a jacinth ; the twelfth, an amethyst.
And the twelve gates were twelve pearls ; every several gate was of
one pearl ; and the street of the city was pure gold, as it were transparent
glass. And I saw no temple therein : for the Lord God Almighty and the
Lamb are the temple of it. And the city had no need of the sun, neither
of the moon, to shine in it ; for the glory of God did lighten it, and the
Lamb is the light thereof. And the nations ofthem which are saved shall
walk in the light of it : and the kings of the earth do bring their glory and
honour into it. And the gates of it shall not be shut at all by day : for
there shall be no night there. And llipy shall bring the glory and honour
of the nations into it. And there shall in nowise enter into it anything
that defileth, neither whatsoever woiketh abomination, or maketh a lie }
but they which are written in the Lamb's book of life. And he showed
me a pure river of waier of life, clear as crystal, proceeding out of the
throne of God and of the Lamb. In the midst of the street of it, and on
either side of the river, was there the tree of life, which bare twelve
manner of fruits, and yielded her (ruit every month: and the leaves of the

EVENTS SUBSEQUENT TO THE MILLENNIUM. 49'>

'11

tree were for the healing of the nations. And there shall be no rr.9rtt
curse r bnt the throne of God and of ihc Lamb shall be in it ; and his jer-
▼ants shall serve him ; And they shall see his fane ; and his name shall b«
in their foreheads. And there shall be no night there ; and they need no
candle, neither light of the sun ; for the Lord God giveth thera light ; and
they shall reign for ever and ever. And he said unto me, these sayings are
faithful and true : and the Lord God of the holy prophets sent his angel to
show unto his servants the things which must shortly be done. Behold.
I come quickly : blessed is he that keepcth the sayings of the prophecj"
of this book. And I John saw these things, and heard them . And when
I had heard and seen, 1 fell down to worship before the feet of the angel
5vhich showed me these things. Then saith he unto me. see thou do it not ;
for I am thy fellow servant, and of thy brethren the prophets, and of ihem
which keep the sayings of this book ; worship God. And he saith unto me,
Seal not the sayings of the prophecy of this book ; for the time is at hand.
He that is unjust let him be unjust still ; and he which is filthy, let him b«
filthy still ; and he that is righteous let him be righteous still ; and he that
i» holy, let him be holy still. And, behold I come quickly j ami my re-
ward is with me, to give every man arcording as his work shall be. I
am Alpha and Omega, the beginning and the end, the first and the last .
Blessed are they that do his commandments, that they may have right
to the tree of life, and may enter in through the gates into the city. For
without are dogs, and sorcerers, and whoremongers, and murderers, and
idolaters, and whosoever loveth and maketh a lie. I Jesus have sent
mine angel to testify unio you these things in the churches. I am th*
root and the offspring of David, and the bright and morning-star. And the
Spirit and the bride say, come. And let him that heareth any, come*
And let him that is athirst come. And whosoever will, let him take th«
water of life freely. For I testify unto every man that heareth the word.
of the prophecy of this book. If any man shall add unto these things, God
shall add unto him the plagues that are written in this book : And if any
man shall take away from the words of ihe book of this prophecy, God shall
take away his part out of the book of life, and out of the holy city, and
from the things which are written in this book. IIo which testifieth these
things saiih, surely I come quickly; Amen. Even so, come, Lord Jesus.
The grace of our Lord Jesus Christ be with you all. Amen."

The things, upon the consideration ol which we
now enter, are subsequent to the millennium, and
will be the closing scenes in this mundane system.
Many startling events have been revealed, and the
grand drama closes with scenes which, from their
importance and deep interest, are sufficient to absorb
every thought.

900

DISCOURSE XVI.

til

, », 1

M4;|;{;J

Mr. Elliott; (with whom Dr. Cummings strictly
coincitles,) thinks the 21st chapter was written
without the roll, and contains matter supplemental
to the description of the millennium, and parallel
with it ; being a recapitulation for the purpose of a
fuller detail. Consequently, that the new heaven
and earth there described, is but a fuller description
of the millennial state. But obviously there is no
evidence of the corrcctncsss of this statement. There
is no index, either in the main narrative, or Ih©
alleged supplement, to indicate that it ought to be
thus considered ; for we do not discover any paral-
lel connecting lines. On the other hand there is
evidence to the contrary ; for the particulars are
essentially different. In the subsequent matter
there is a notice of the dead, small, and great stand-
ing before God, to receive their final destiny. How
could this comport with the idea of the millennium,
or of any thing transpiring just previously 1 The
Pre-millennialists do indeed speak of a judgment
then begun, and to be concluded at the close of this
state, but no one unbiased by a system could enter-
tain such a notion. It does not at all suit the idea
of congregated worlds assembled for investigation in
each other's presence : of one grand drama, conclu-
ed by a great decision, pronounced in the hearing of
all. At the completion of the thousand years there is
the loosing of Satan, the seduction and rebellion of
multitudes, their destruction ; and then the general
judgment, to which the second resurrection is p.
prelude. The passingaway of the first heaven and
earth follows ; and a reproduction of them as the

K.?^

THE LOOSING OP »ATAN.

501

new heaven and earth succeeds. The conflagration
is considered as the reduction of all matter to its
Original elements, and how could th's take place
before the millennium, without supposing that there
is but owe resurrection, or that all men will ri^e.
when, to the contrary, it is distinctly said, " the rest
of the dead lived not again until the thousand years
were finished :" for if there should be a conflagration
at the commencement, and a reduction of all matter
to its original elements, how would the bodies of
men be preserved for re-appcarance in the scene.
There is to be no more sea in the new earth, and
how could the sea give up its dend. In the new
earth, righteousness dwells exclusively, and there
will be no more plagues, and no more death, (chap.
xxi. 4<.) None of these things can be predicated,
absolutely, of the millennium state. There is,
therefore, sufficient evidence against the supplemen-
tal character of this account, and/or its being a des-
cription of a continuous course of events.

I. The loosing of Satan a7id his seduction of mul-
titudes.

The happy days of the church, upon the idea of
which the mind loves to linger, will have their ter-
mination. The thousand years, with all their impor-
tant and happy events, will roll away ; and a period
will be put to this blissful and exalted s'atc of the
church of Christ. Satan will be released from his
imprisonment for "a little season." And then he
will show himself in character— he will engage all his
energies in opposition to the holiness and liappiness
of man ; and to the rightful sway of Christ. As we

502

DISCOURSE XVL

i . h

have remarked iii the last discourse, God will deem
it proper and necessary that the principles and devo-
tedness of the inhabitants of the world should be
tested J and will, therefore, allow Satan to be a£
large for this purpose. He will be but too success-
ful: the number of those he will deceive will be
" as the sand of the sea." How strange that it
will be possible to persuade such a number of those
happy people to rebel against God ! And yet, again
considered, what wonder! He deceived our first
parents when enjoying the intimacy and vision of
God in paradise.

But it appears that while his efforts and partial
success will be general, yet he will be most success-
ful, in some particular quarters, and over a people
of a peculiar character. These are termed Gog and
Magog. These people are described as living in
the four quarters of the earth ; or, at the/ow>* atigleSf
or corners o£ the earth. But who are these people]
In a former discourse we have remarked that an-
ciently these were general names applied to the bar-
barous nations of the north of Europe and Asia. In
the revelations the names occur as distinctive of the
inhabitants of a country, for their locality is given.
They may have a symbolical meaning, but it is most-
ly the case that where there is a geographical identi-
fi.cation, the sense is literal. Many interpreters un-
derstand the names as symbolical expressions for
the heathen nations of Asia, especially the Scythians.
Gog is mentioned (Ezekiel xxxix.,) as the chief
prince of Meshech and Tubal, and both of these
sons of Japheth were seated in the north eastern

THE LOOSING OF SATAN.

503

angle of Asia Minor. Ezekiel mentions Gog, as
coming from the north, and falling on the mountains
of Israel, whose attack should be unsuccessful. Joel
(iii. 1,) and Zechariah, (xii. 2,) also in mention-
ing an ungodly confederation against Israel (perhaps
the symbolic Israel intended, or the true church of
God) says God will send a fire upon Magog. All
these literal alhisions may possibly have a figurative
fulfilment. No doubt they refer to Pre-millennium
times ; and to an Anti-Christian confederacy against
the mystical Israel, about the time of the destruc-
tion of the mystical Babylon, and of the conversion
of the Jews : or the same as previously described as
the battle of Armageddon. The events we are now
considering are Post-Millennium, yet the same terms
seem to be used as a description of this last com-
bination and contest ; and the prophets may have
had in their minds both the antecedent and the sub-
sequent applications of the figures, and St. John
may here apply their descriptions to these remote
events.

Possibly any ungodly confederacy of the last
enemies of the Christian church might answer the
terms, and may prove to be true in the fulfilment ;
but, yet they are so literally referred to in the very lo-
calities where the people who answer to their names
dwell, as to leave it probable that the last enemies
of Christianity will commence their movement from
that quarter.

We cannot conceive the idea of any nations con-
tinuing idolatrous during this glorious period . All the
nations of the earth are so fully spoken of as being

504^

DISCOURSE XVI.

converted, that we cannot, admitting the truth of
these statements, admit such a supposition. And
wc biiiieve they will remain in this happy state
through the millennium. They will be such as will
be deceived by Satan. And the temptations and
delusions of this orch adversary are sufficient to
account for the fact of the great defection mention-
ed by the Apostle. It will be a confederacy of fallen
Christians, whose minds have been filled with evil
by the grand adversary, and who will combine
together to oppose themselves against Christ, his
government and his church. They will be persuaded
by Satan that something is wrong, and then spiri-
tual things will not suit their tastes.

IT. The attempt on the camp of the saints.

The church in its different organizations and
positions is most probably meant by the camp of
the saints. It is thus called, evidently in i^lUision
t3 the camp of the ancient Israelites, in their journcy-
ing'S through the wilderness. Their object will
doubtless be to take the sovereignty out of tho
hands of Christ and his ministers, who will act
as his agents in the administration of affairs. It
will be a rebellion against his authority : but will very
likely be ostensibly directed against the agents. And
perhaps there may be some leading Diotrephes,
as a human agent for Satan, who will wish to
have the pre-eminence, who under him may stir
up numerous others. And taking the Antedelu-
vian inhabitants of the world, and the dwellers on
the plains of Shinar as parallels, we may conclude
the probability that those wretched beings will be

ATTACK ON THE CAMP OF THE SAINTS. 505

tinged with infidelity, and will probably be guilty
of setting up some one as the rival of God. Mcsea
and Aaron acted for God, by his immediate delega-
tion ; but those who were dissatisfied at the state of
things murmured against the ministers. They said
to Moses, why hast thou brought us out of Egypt,
when they all knew that Gcd alone accomplished
it ; and that he alone could have done it. Their
sin is therefore declared to have been against God.
Saul of Tarsus persecuted the church, yet Christsaid
" why perseculest thou me." Thus it is in all ages.
The agents are always struck at, but evidently the
act has a higher destiny. And in this case, the
opposition will probably be directed against the
agents of Christ. The argument most likely will
be, ye take too much u{ on yourselves ; ye are lordly
and dominant; ye oppress the people who are as
holy as yourselves. They went up on the Ireadth
of the earth. They will widely and diffusively attack
the church. Most likely means will be adopted
to effect a wide spread agitation. The madness
of such an attempt is truly astonishing. To think
of opposition when there were such evident tokens
of the Divine presence and glory. But we have a
previous instance of a rebi llion of Israel, even at
the foot of mount &inai, where God had given sig-
nal displays of his power and glory.

What kind of a contest this will be, whether literal
and physical, or a wicked and captious contradio-
tion and contravention of the peaceable endurance
of God's people, would be hard now to say. But
this we may say, the attempt will be fruitless, God

is'):

l<t it-'

\ {

506

DISCOURSE XVI.

will interfere in behalf of the saints, and will con-
sume their opponents by his judgments. Thus
perished Korah, Dathan, Abiram, and their com-
pany; and thus God's displeasure has often since
that time been exercised on wicked combinations
formed to disturb the peace and prosperity of the
church. The devil, the author of this apostacy, will
be cast into the lake of fire and brimstone.

III. The little seaso?t, or the duration of this con-
test.

It has been regarded by some as a matter of
supreme surprise, that Satan during this " little sea-
son" could effect such a great rebellion against God.
They do not see where there is any space of time
for bringing about such great purposes ; for, if Satan
is to be bound 1000 years, and at the close of the
millennium, the final catastrophe is to terminate,
there is absolutely, they think, no space left lor car-
rying out this delusion. To meet this difficulty, it is
computed by some that the world will want seven
years of being seven tJwusand years old^ and that this
will be the little space left to Satan to exercise his
ensnaring art — a kind of interlude after the millen-
nium itself. This might be feasible if we could
place a well grounded reliance on our chronology.
A better solution, I think, than this will be to refer
back to the remarks made in the last discourse.
There we observed the probability of Satan's bon-
dage, immediately after the destruction of the
beast, and the false prophet, or forty-five years be-
fore the millennium actually begins. And if this
actually were to be the case, then he must be

THE TERMINATION OP THE COVENANT.

507

released forty-five y^ars previous to the termination
of the millennium ; and this would form the " little
season." And although a short space compared
with the period of this bondage, yet it would allow
sufficient time to effect all his purposes, and to ac-
complish the work attributed to him.

rV, The tei'mination of the Messianic covenant.

At the time of Satan's defeat the mediatorial sys-
tem ends.

" Then cometh the end, when he shall have deli-
vered up the kingdom to God, even the Father ;
when he shall have put down all rule and all autho-
rity and power. — And when all things shall be sub-
dued unto him, then shall the Son also himself bo
subject unto him that put all things under him, that
God may be all in all." (1. Cor. xv. 24-, 28.) When,
at the close of the millennium, Christ will have
raised the bodies of men from the grave, and thus
will have become not only our '^wisdom, righteousness
and sanctification," but also our "redemption," then,
as mediator, he will have performed his whole work
for man ; and will then vacate the mediatorial
throne. All things will be subdued to him, all ene-
mies put under his feet, even the last enemy, death ;
and then will he, as it were, resign his commission
into the hands of his Father ; and, as Son, resume
the position which he held from all eternity as it
respects his relation to the Trinity ; and then God,
Father, Son, and Holy Spirit will be all, entire, m all
things and places, without the intervention of a
medium. By raising all mankind from the dead,

i'i

; t

ri;

l!i ■' i

h ;' *

11*!'!:

S*;J ^1

ii '«

503

DISCOURSE XVI.

and calling them to judgment, he closes the millen-

mum. Judgment succeeds.

The general resurrection is placed in its exact
order, as immediately at the close of Christ's media-
torial reign, and immediately j^receding the general
judgment. All that are in their graves, of every
age, rank and degree, will hear the voice of the
Son of God, and will come forth ; the earth and sea
will give up the dead bodies ; and hades will give
up the souls, and the dead small and great will stand
before God, the Son, as judge ; waiting to receive
their final doom. The books will be opened, to
reveal all human transactions. What a history !
such a one as is not contained elsewhere. And the
book of life will be opened also, recording the trans-
actions of persons entering into covenant with God
through Christ, and thus having stood in a state of
acceptance : but for this no flesh could have been
saved.

When Christ will first make his appearance to
judge mankind, what a sensation, so to speak, will be
felt by the earth and the heavens — they flee away,
as afllighted at his presence, and will be wholly
dissolved, a fire being kindled, as by scintillations
from his divine glory, and the elements will melt with
the fervent heat. In respect to their present state
they will be no more ; but a new order of existence
will be substituted in their stead.

V. The production of the new heavens and the neuf
earth.

The earth, and all things in it, and around it, will
be dissolved j that is, there will be a decomposition

THE NEW HEAVENS AND EARTH.

509

of its materials into their original elements. It ia
not said that the matter of which they are composed
is to be annihilated, but dissolved. The Psalmist,
by divine inspiration, had saitl, (Ps. cii. 26.) *' They
shall perish," and Jesus Christ refers to it as a thing
well known, " heaven and earth shall pass away."
(Matt xxiv. 35.) The elements which have been
dissolved, or decomposed, will have a new combina-
tion bestowed upon them, and will be subjected to a
remodification. The new heavens and new earth
may not be any thing like the present ones, although
precisely the same elements may be employed in
their composition. By now combinations of the
existing elements with each other, they may assume
new properties, and new forms and appearances.
We may find an illustration of the above by an
examination of select portions of matter. By a lit-
tle varied combination we may produce an entirely
different body, possessing entirely different proper-
ties. Thus air and water are composed of nearly
the same elements. Different proportions of oxygen
may severally form acids, oxides of various degrees
and qualities, also many other bodies, according to
the base into union with which it enters. Now
what an infinite variety of appearances are capable
of being produced by varied combinations of the
existing elements; and a world entirely dissimilar
from the present one may be organized by the Holy
Spirit in his action upon the separated elements.
The various forms may present striking aspects j the
colors may be blended so as to present enchanting
c0'Gcts. All this may produce sensations and emo-

fT ^•:

510

DISCOURSE XVI.

tions of an entirely different kind to our present
ones, so as to cause the highest pleasure and delight :
and the appearances things may present, by the de-
vice of infinite wisdom, may be such as to exhibit
many grand emblems and 'representations of the
covenant of grace, and of the love and provisions of
Jesus, by which heavenly possessions were purchas-
ed, so as to fill the soul with holy rapturous love.
This latter idea is suggested by two distinct portions
of the New? Testament. Our Lord says, (Jno. xiv.
1-3.) " Be not troubled at my departure out of this
world, for wc shall not be separated ; there are many
mansions in my Father's house, many places suited
to the various attainments and qualities of my peo-
ple. I go before, to prepare a place for you, to adapt
and y?^ ?<p your future residence." And the Apos-
tle (Ileb. ix. 23,) asserts, " it was necessary that the
patterns of things in the heavens should be purified
with the blood of the sacrifices j but the heavenly
things themselves with better sacrifices than these."
By the virtue of his sacrifice he alters and adapts
heaven, to render it suitable to a blood bought people.
And from all this wc should infer that the future
abode of the redeemed will be exactly adapted, by
some special circumstances and arrangements, to
their state and condition, and that the whole will be
suited to fill them with the most exalted rapture.

In addition to their different form and appear-
ance, there will be undoubtedly the absence of every
thing which nov Miders the earth and its atmos*
phere inconvenient and hurtful. These things are
the effects «'f sin, and cunnot there exist. The

THE NEW HEAVENS AND EARTH.

511

atmosphere will no longer be the vehicle of noxious
vapors, storms, and tempests, scattering fevers,
and other raging diseases. The seasons will be
so tempered and modified, as to be all utility and
nothing abhorrent. The earth will no longer pre-
sent shapeless, unsightly and horrifying aspects, or
be cursed with barren deserts and morasses. Deso-
lating earthquakes and flaming volcanoes will no
longer threaten to swallow up, or consume the
quiet resident. Sin, sorrow, pain, and death will
be banished this transcendent paradise. There will
be no more sea ; but os in the old paradise, there
may be beautiful, pure, and translucid meandering
rivers and streams, to variegate the scenery, and to
invigorate its productions.

And more than all, Jesus will dwell among them ;
and the happy inhabitants will be blessed with the
perpetual vision of God. They will have a fair
prospect into the holiest — they will see him that sit-
teth upon the throne. They will know God in a
manner they cannot know him here : and enjoy him
in a supereminent degree, far surpassing present
experience, or present conceptions. Christ will
be the mirror to reflect the glory of God, and the
medium through which we shall discover it. Show
us the Father, said Phillip, and we will be satisfied
and delighted. Thou hast seen me, said Christ, and
he who has had right conceptions of my character,
has seen the Father in me. We discover, says the
Apostle, the light of the knowledge of the glory of
God in the face of Jesus Christ. Thus we all, even
in this life, as with open face, behold as in a glass

512

DISCOURSE XVI.

lit

'^ .

the glory of the Lord ; but in a far superior manner
in the life to come. So heavenly, exalted, and glo-
rified will man become, that angels, as of old, will
gladly mingle with him, and become his companion
and fellow worshipper.

They will have bodies adapted to this place of
existence : no longer animal, but spiritual and glo-
rious. Bodies freed from all defects and impedi-
ments — equal to the angels ; minds also c^uaiiy
improved and enlarged, so as to be enchanced with
the most enravishing ideas, which evei-} thing, and
every circumstance will pour upon them.

The new heavens and new earth mentioned by
Isaiuh, (chap. Ixv. 17,) is a blessed state of things,
but it is not that state which is intended here.
Isaiah refers to times when men will be very holy
and happy; will live long; and will have every
comfort and felicity. But it is a state in which
they will build honses,and inhabit them; and plant
vineyards, and cat of the fruit of them ; when
there will be births and deaths ; and when sinners
will yet live as probationers. This cannot apply to
the earth after the judgment. It is most probable
that Isaiah's description belongs to the full develop-
ment of the Gospel system, or in other words to the
millennial state.

But the new heavens and earth mentioned by St.
John are those which will be called into existence
after the judgment. There through all eternity he
will display his love in redemption. " That in tha
ages to come he might show the exceeding riches of
his grace in his kindness toward us through Christ
Jesns." (Eph. ii. 7.)

Let it not be thought that this is unduly material-
izing the abode of man in his future felicity. Thero
must be some locality assigned as the abode of finite
creatures ; and some material position which they
must occupy. Tliis present earth, purified, rcfinecf,

THE NEW JERUSALEM.

513

newly organized, and vastly beautified, is plainly
referred to in scripture as that abode. " The meek
shall inherit the earth."

** Meeken my soul thou heavenly Lamb,
That I in the new earth may claim
My hundred-fold reward."

And what more can be said of any locality called
heaven, than is said of this as an eternal abode of
redeemed man. It will as far exceed in glory the
first paradise as the second Adam exceeds the first.
It will blaze with the refulgence of the Divine glory.
It will be embellished with every beauty. The
throne of God and the Lamb will be fixed upon it,
and the Tabernacle of God will be with man.
Christ will dwell among his people. In short it
will be — Heaven,

Oh, ye blood bought race, ye grovelling sinners,
ye sordid sons of earth ! Behold what God intends
for you if ye will but seek it ! Will you not spon-
taneously cry,

" Gladly the toys of earth we leave,
Wealth, pleasure, fame, for this alone."

And true it is,

" He builds too low who builds beneath the skies."

The vision of the new Jerusalem is next introduced.
It is doubtless so denominated because Jerusalem
was the metropolis of the ancient church, and
the seat of their church polity, and principal wor-
ship. St. John saw this holy city coming down
from God out of heaven, prepared as a bride adorned
for her husband.

There have been difierent opinions formed as to
what is intended by the new Jerusalem . Augustine
thought it signified the glorified state. Whitby and
Vitringa thought the millennium earthly blessed-
ness of the church was intended. Mr. Elliott and
others take the same view. Faber seems to suppose
that the re-establishment and modification of the

514

DISCOURSE XVI.

i i'

Old Testament .Terusalein belongs to the millennium
state, and the descent of the new Jerusalem belongs
to the glorified state. One part of the meaning of
this passage may be, that those saints who were in
the separate state of existence, admitted, as else-
where related, to a place in happiness, preparatory
to their final adjustment in the climes of bliss, will
now have their locality changed to the glorious
abode which Christ has fitted up for the residence
of his people.

Jerusalem was the place where God was worship-
ped, and where he manifested his glory. I am
inclined to think this description, in its full sense, sig-
nifies, if the expression may be warranted, the eccle-
siastical system of the heavenly state. The tabernacle
of God will be with men, where he will dwell, and
there directly and gloriously manifest himself to the
occupiers of the new earth : and that it will be con-
tinually accessible to all the blessed : that they will
have free access to the throne to worship, adore, and
praise. There will be no temple there: The Lord
God Almighty and the Lamb will be the temple of
the new Jerusalem. Temples are those places
where that glory dwells, the walls of which limit it
within their boundary: but this will be glory without
a temple. There will be nothing to limit it from
shining throughout the earth ; and to fill with
resplendent light every part of it, so as to need
neither sun nor moon, for the creator of light him-
self will be there immediately shining with reful-
gent rays, and will have no need to employ his
creatures for that purpose.

Then we have a sublime description of the splen-
dour, glory, purity and happiness of this heavenly
Jerusalem. John was shown this mystical organi-
zation as the Bride, the Lamb's wife, that is, tho
holy church of God as then existing. The splendid
images employed as to dimensions, material, &c.,
must be understood allcgorically. We may take

THE NEW JERUSALEM.

515

them as intimating the utmost perfection of order,
symmetry, beauty, and splendour, which will exist in
this heavenly state, (chap. xxi. 10-21.) There will
also be the water of life, and the tree of life, with
perpetual fruits: there will be no curse, and no
night. It will be the perfection of all the cove-
nants of God, and of all his grace to man. Abra-
ham looked for a city, and it is said God prepared
for the patriarchs a city. That is, their hopes wero
eternal, and stretched forward to this consummation.
This is alike the hope of all the pious. Look for —
desire this city, and purify yourselves as he is pure.
These sayings ^xc faithful and true ; and God has
taken care to verify them to men through the me-
dium and experience of his servants.

Chapter xxii. from verse 6, is an e}nIogue. The
Divine Revelator is himself introduced as speaking
in his own person to add his own imprimatur to tho
authenticity of the book.

But the unholy have no place in this happy resi-
dence. Those whose names are omitted from the
Lamb's book of life will have a far different abode :
one of blackness and darkness, of torture and
misery, of fire and brimstone. Oh ! get washed in
the blood of Christ. Keep thyself pure. You are
invited to partake of these blessings. The Divine
Being does not dismiss the subject until he has
given you the most solemn, hearty, and free invita-
tion imaginable. "The spirit and the bride say,
Come, And let him that heareth say, Come. And
let him that is at hirst come. And whosoever will let
him take of the water of life freely." (chap. xxii. 17.)
A blessing is pronounced on those who hear, and
read the words of this prophecy. This is introduced
both at the beginning, and at the conclusion, show-
ing the importance of doing so. (;lod conimenda
the study of this book t«j us. Who then shall say
let it alone ] I folt I could not refrain from attempt-
ing, in the best manner I was able, to explain and

516

DISCOURSE XVI.

apply the contents of this marvellous revelation. I
cannot bat think it is a sin for any minister of the
Gospel to say he knows nothing about it. " The lion
hath roared, who will not fear ] the Lord God hath
spoken, who can but prophecy 1" (Amos. iii. 8.)

THE CONCLUSION.

I have now gone through tliis astonishing book,
and have endeavored to open up its important con-
tents. We have together admired the benevolence
of God in granting this revelation : we have gazed
on the fearfulness of his judgments as he has in suc-
cession uttered them. We have seen the wicked-
ness of men in opposing his plans. And we have
rapturously acknowledged the admirable success
which will attend all his administrations. " For
thine, O Lord, is the kingdom, the power, and the
glory ; for ever and ever, Amen." In the explana-
tion of this sacred treasure, I have stated nothing at
random ; but have examined every point with care
and delilDcration. Perhaps every several treatise on
this book casts additional light on some points.
With some degree of diffidence, I may say, that in
several and various particulars, I have come to con-
clusions which develope the meaning further than
it has ever been done previously, at least, as far as 1
am aw^are. I think 1 have more clearly elucidated
some points, and have corrected some things which
I have accounted errors informer exjwsitors. A
close examination and comparison of this attempt
with former expositors will clearly substantiate, I
trust, that it has not been made in vain. May the
Triune Deity — Father, Son, and Spirit — give his
special blessing. Amen. . ^ , ,( a

* !•

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