cere and zealous Christians, to encourage them to diligence and earnestness in their religious practice, and in the maintenance of the great principles of their faith. But these opening chapters of the Apocalypse are worthy of all the attention which has been bestowed upon them; because they afford the best exposition of the great and leading objects of this mysterious prophecy, and the safest guide in the interpretation of its symbols and language; which have occasioned so much difficulty to commentators on the Apocalypse. This has been remarked by Dean Woodhouse; and by a close attention to the principles which he has derived from this source, he has been able to throw a clearer light than many of his predecessors on some of the most difficult parts of this book.

It will be important, with reference to the success of our future investigations, if we consider some of the conclusions, which we may derive from our examination of this part of the prophecy.

1. And, in the first place, with regard to the peculiar character of the style and language of the Apocalypse.

In all our previous arguments with respect to the Apocalypse, we have considered it as forming the continuation and conclusion of that great scheme of prophecy, which, having its origin immediately after the Fall, is carried on through the different stages of the divine economy of redemption, the patriarchal, the Jewish, and the Christian dispensations, -to its final close. And both the circumstances attending the manifestation of the Redeemer to St John, as well as the language and the symbols which are employed in the opening chapters of this book,

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bear testimony to this view of the Apocalypse. In the first place, with regard to the Redeemer himself, he appears to the apostle, attended by the same circumstances of surpassing glory and majesty in which he appeared to the prophets of old, but with those additional distinctions which especially belong to him as the incarnate Son of God, and which are derived from his death, his resurrection, and his ascension into heaven; and from the characters which he now sustains, as the High Priest and Intercessor of his people, the Lord and the Judge of mankind. When he especially proclaims himself as “Head over all things to his Church," he describes himself with reference to the prophecy of Zechariah, as "walking in the midst of the golden candlesticks'." When he announces himself as the terrible avenger of ungodly and unfaithful men, he is described, expressly with reference to the prophecy of Isaiah concerning him, as "having a two-edged sword proceeding out of his mouth;" and with regard to the false teachers, he declares, that he will "fight against them with the sword of his mouth." In the same manner, with reference to another prophecy of Isaiah, and in illustration of his own power as "having the keys of hell and of death," he describes himself as "having the key of David; as he that openeth and no man shutteth; and that shutteth and no man openeth3." Thus also the false teachers are described as belonging to the synagogue of Satan; as holding the doctrine of Balaam; and as, like Jezebel, in spiritual fornication'. In the same

Chap. ii. 1, comp. with Zech. iv. 2. 2 Chap. i. 16; ii. 12, compared with Isai. xix. 2: and see W. Lowth on Isai, xLix, 1-3; xi. 4.

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3 Compare chap. iii. 7; i. 18, with Isai. xxii. 22.

4 Chap. ii. 9, 14, 20.

manner, with regard to the rewards of the righteous, the Redeemer promises, that "to him that overcometh, he will give to eat of the tree of life, which is in the midst of the paradise of God;" that “he will give him to eat of the hidden manna;" that "he will give him power over the nations;" that "he will make him a pillar in the temple of his God"." These expressions illustrate the connection between the two dispensations: and, at the same time that they establish the spiritual character of the former dispensation, afford a valuable guide in the illustration of this prophecy.

2. In the second place, we derive from the spiritual character of the addresses to the seven churches which are contained in these chapters, a powerful argument in support of the belief of the spiritual character of the whole prophecy. These addresses relate principally to matters, either of faith or practice, to the purity or the corruption of life and doctrine, which most distinguished those churches. The rewards which are promised to the one are entirely spiritual. The judgments which are denounced upon impenitence and unbelief, are spiritual also. To the one are promised the greatest rewards of heaven, and the highest glories of immortality. To the other are threatened the withdrawing of the divine countenance, and everlasting exclusion from the favour of God and the happiness of the blessed. The utmost extent to which temporal punishments are threatened to these churches, is, by "having their candlestick removed out of its place," a judgment, the awful character of which can only be conceived, by beholding the awful reality in the pre

5 Chap. ii. 7, 17, 26; iii. 12.

6 Chap. ii. 7.

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sent condition of these churches, and of others, which were planted and watered by the apostles of the Lord. In the same manner, the weapons with which the enemies of the truth and the corruptions of the true faith are to be destroyed, are entirely spiritual. It is with reference to this idea, that the Redeemer is described in the first chapter', when it is said, that "out of his mouth went a sharp twoedged sword." In like manner he announces himself to the church of Pergamos, as "having the sharp sword with two edges";" and he commands those who were guilty of maintaining false doctrines to repent or else he would come unto them quickly, and war against them with the sword of his mouth3." This," observes Dean Woodhouse, "is the weapon by which our Lord and his followers are to conquer at the last; and therefore is again described in chap. xix. 15-21." In an eminent passage of the evangelical prophet, confessedly prophetical of our Lord, it is said, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." Agreeably to which "the sword of the Spirit" is called by St Paul "the word of God;" and is the weapon with which, according to the same Apostle, even "with the spirit of his mouth, the Lord shall destroy the man of sin." And the powers of this warfare are again described: "The word of God is quick, and powerful, and sharper than any two-edged sword."

"These quotations from Holy Writ cast considerable light upon the passage before us, and shew the nature of the arms by which our Lord and his Church. are to gain their victories; not by the usual instru

1

v. 16.

2 Chap. ii. 12.

3 Ib. 16.

ments of human warfare, but the preaching of the word in evangelical purity and power1." We may add also, that they shew the way in which the great corruptions of Christianity and the abominations of heathenism are to be destroyed, namely, by the propagation of that pure and holy faith, which is built on the foundation of eternal truth," Jesus Christ, the same yesterday, and to day, and for ever3." In perfect conformity also with this doctrine, is the object for which, as upon individuals, so also upon churches, the divine judgments are inflicted, namely, to lead them to repentance and reformation. How much tenderness, and yet what solemnity, is contained in the warning addressed to the church of the Laodiceans: "As many as I love, I rebuke and chasten; be zealous therefore and repent"."

3. Another observation connected with these chapters relates to the prominent manner, in which the great doctrines of redemption are brought forward; and the affecting and majestic images, under which the Saviour himself is manifested to us, as the First-begotten of God, the Redeemer, the Lord, and the Judge of mankind! What can be more impressive and affecting than the manner, in which the most sublime and awful attributes of the Redeemer are brought forward from every part of Scripture, and accumulated in the opening of this wonderful prophecy. For example, in the opening of the address to the churches: "Grace be unto you, and peace, from Him which is, and which was, and which is to come; and from the Seven Spirits which are before his throne; and from Jesus Christ, who is

4 Woodhouse on chap. i. 16. 5 Hebr. xiii. 8.

6 Chap. iii. 19. Compare also Hebr. xii. 5-12.