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65
LECTURES
DFC16 1914
THE APOCALYPSE.
BY WILLIAM JONES, M. A.
AUTHOR OP THE HISTORY OF THE WALDKNSES, ETC.
" Jesus answered, My kingdom is not of this world : If my kingdom were of this world, then
would my servants fight that I should not be delivered to the Jews ; but now is my kingdom not
from hence. — To this end was I bom, and for this cause came 1 into this world, tliat I should bear
witness unto the truth : every one that is of the truth heareth my voice." — John xviii. 36, 3".
^'
" Comb and see." — Rbv. vi. 1, 3, 5, 7.
LONDON : HOLDSWORTH AND BALL,
18, ST. Paul's churchyard ; WAUGH AND INNES, EDINBURGH ; AND CURRY & CO. DUBLIN.
MDCCCXXX.
PRINTED BY HARJETTE AND SAVILI., 107, ST. martin's LANE, CHARING CROSS.
SCOTCH-BAPTIST CHURCH,
ASSEMBLING FOR WORSHIP IN ALDERMANBURY, LONDON.
Beloved Brethren ! To you I inscribe this Course of Lectures, as a humble testimony of my christian aflFection for you, and of my desire to promote your Steadfastness in the good profession which you have made of Christ's name, and the nature of his kingdom. Undertaken at your request, and prosecuted under the counte- nance and encouragement which you have aiForded in the service, I am desirous, having now brought it to a close, that these published pages should be regarded as a memorial of our mutual attachment, and a declaration of our views respecting the doctrine, worship, and order of our Redeemer's kingdom in the world. Nor can I willingly abandon the hope that when a few more years shall have passed over us, it may be permitted us, through the mercy of the Most High, and the grace of our adorable Redeemer, to meet each other in another and better world ; where, among the higher felicities of the place, we may possibly look back to the time which we have lately spent in explor- ing the contents of this wonderful book, and, perhaps, reviving in our recollec- tions the "times of refreshing from the presence of the Lord," with which we have been kindly favoured while engaged upon that interesting theme —
" When light broke in upon our eyes. With kind and quick'ning rays."
There is surely enough in the gospel of our salvation to warrant the pleasing anticipation ; let us then not cast away this confidence ; the world has nothing to offer us in exchange for it, of equal value. In the meantime, be exhorted to steadfastness in the faith, and in the scriptural order of the house of God. While practically contending for these things, as laid down in the Apostles' doctrine, and approved examples of the first churches, you must be
iv DEDICATION'.
content to be pointed at by the finger of scorn, perhaps laughed at for your singularity, and reproached for your bigotry and sectarianism. But let none of these things either stumble or discourage you ; for, be assured, that " no strange thing has happened to you." The path you now tread, is that in which all the first churches walked, until Antichrist arose and corrupted the christian profession ; and it will be again restored and become a " highway," when Antichrist shall be destroyed "by the brightness of the Lord's coming ;" when " the cities of the nations fall," or, to speak without a figure, when all national establishments of Christianity are swept away, and the dissenting churches get rid of the leaven of Popery which still attaches to them. That much of this remains to be done, you, I am sure, will require no proof from rae. While we find some of the strictest sect of our dissenters contending that the apostolic churches are no longer an example to us for our imitation in conducting the affairs of the kingdom of Christ ; that though they were not without their use in the infancy of Christianity, or so long as it maintained its pristine purity, yet that now a new case has arisen, and to accommodate matters to this new order of things, it has become necessary to abandon the example of the apostolic churches, and to meet Antichrist half-way !!! — I say, so long as such monstrous opinions as these are broached in the face of the sun, and acted upon, the state of our dissenting churches must, in the verj' nature of things, become increasingly corrupt. May you, my brethren, ever be upon your guard against that accursed sophistry which would lead you to tamper with divine ordinances and institutions ; you can be at no loss to trace it to its origin. Gen. iii. 1-5. Remember that those things were given you by the adorable Head of the church, to keep, and not to play fast and loose with, accord- ing as human weakness and caprice may dictate. And while all your affairs are conducted with charity, "do all things without murmur ings and disputings, that ye may be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse generation ; among whom may you shine as lights in the world, holding forth the word of life, that I may rejoice in the day of Christ, that my labours among you have not been in vain." I am.
Your willing Servant in the Gospel,
THE AUTHOR.
HoxTON, New Gloucester Street, December lit. 1829.
PREFACE.
The subject of Prophecy constitutes so important a part of Divine
Revelation, that it surely were superfluous to offer - anything in the
shape of an apology for the attention which is bestowed upon it.
Infidels, and superficial thinkers who assume the christian name,
" sporting themselves with their owft deceivings," may amuse
one another and display their wit, as many of them have done, in
pouring ridicule upon both the subject itself, and the writers who
have undertaken to illustrate it ; but if, as it professes, its author be
divine, raillery and ridicule were never more out of place than when
thus employed. A theme which was not thought unworthy of the
sublime genius and capacious mind of Sir Isaac Newton ; on which that
great man bestowed many of the choicest hours of his life, and which
he held in such veneration, that he could not allow his manuscripts to
go to the hands of the printer till he had rewritten them again, and
again, and again, thus shewing that he considered the subject to be
worthy of his most attentive regards and profound deliberation, must
certainly be entitled to a difl^erent treatment, than that which it has
received at the hands of many who pliune themselves upon their
superiority to vulgar minds. When wo open the Bible, says a late
writer, " we behold, with astonishment, a spirit of prophecy pervading
all time, commencing so early as the fall of man, and extending to the
final consummation of all things : we see it uniformly characterizing
one person ; first, by dark and obscure intimations, then gradually
unfolding itself with brighter and brighter lustre at every step, till the
appearance of him who was its ultimate end and object. In Him and
his Apostles, but particularly in his beloved Disciple, we behold it
once more renewed, and predicting with peculiar exactness every
important event which should befal his church, even from its earliest
establishment, down to that period of awful expectation, when the
great plan of divine grace shall be brought to a glorious and consistent
VI PREFACE.
conclusion, and the mysterious counsels of the Almighty, respecting the christian dispensation, shall be for ever closed in judgment."*
It is this series of New Testament prophecies which has of late years, in a more especial manner, engaged the attention, and employed the pens of so many writers among us : and as they form the subject matter of the Apocalypse, the press has teemed with publications, professedly intended to illustrate that mysterious book. The truth is, that when I take a review of their number, and consider the learning and talent that has been employed upon the subject, more especially during the last forty years, I feel myself imperiously called upon to offer a serious apology for presuming to add another volume to the mass already before the public.
It is now no secret, nor,' so far as my information goes, do I under- stand that any wish exists to conceal the matter from the public, that a number of gentlemen of high respectability are somehow associated in the study of prophecy, and hold occasional meetings, for the purpose of mutual conference on this high theme. The result of these laud- able interviews and conversations has been given to the public in various shapes, but chiefly in a work entitled, " Dialogues on Pro- phecy," in 3 vols, octavo. It is to that publication that this course of lectures is indebted for its origin ; and if the reader have sufficient curiosity to know how that was brought about, he may be satisfied by glancing his eye over the subjoined note,'' otherwise, if he be
a White's Bampton Lectures, Sermon vii.
b In the New Baptist Miscellany, May, him a call at his town residence, where lie 1827 — a periodical publication which expected to be on a day specified in his was t/ieji, but is not now, under my super- note. This request was complied with; intendence, I gave some account of the and, on being introduced to him, he was Dialogues on Prophecy, Parts 1, 2, 3, not a little surprised to recognize in tiie being all that were then published ; and reviewer, an old accpiaintance, who had concluded the article with these words : laboured with him for years in establish- " When the remaining part or parts of ing the Continental Society ! The inter- these singular Dialogues are before us, view was a very pleasant one : it lasted it shall be our endeavour to point out for some time, and we had much general the errors of various kinds into which discussion on the subject of unfulfilled these gentlemen have been betra3'ed, and prophecy. I must mention, that he par- te rectify theirmistaken system." Shortly ticularly requested 1 would drop my in- after this, I received a note from tlie fention of continuing the review of the gentleman who sustains the office of " Dialogues," and rather tell the public editor of the " Dialogues," written from what I had to sav on the subject in some his country-seat at Albury, in Surrv, in other form ; with which request 1 cheer- which he mentioned that he had seen the fuUv complied. At parting, he lent me Magazine, and read the review of the the first volume of Ben Kzra's work, "Dialogues on Prophecy," that ho was urging upon me a careful perusal of the particularly desirous of having a personal translator's elaborate Preface. After interview with the editor or reviewer, and some weeks, 1 received from him a note, hoped he would dohimthefavourofgiving of which the following is a copy.
I'REFACK.
Vll
deterred by its length, he may pass it over, and go on with my apolo- getical preface.
The great and unfeigned respect which I entertain for the editor of the "Dialogues" as well as for many others associated with him in
Dear Sir ! — I conclude,by your having been so long detained by the work of Ben Ezra, that you find the Students of Pro- phecy are not all quite such geese and old women as you at first fancied, and that you will not find it quite easy to
refute him [Ben Ezra.] Are you
aware that a passage of Matthew, whicli you assert without proof to mean one thing, Mede, neither an unlearned, nor illogical man, asserts, and proves to mean another ? I rather wish you would take up the subject, because I think you liave too much candour to be so wedded to any thing as not to be ready to abandon it, if a modification of it can be shewn you from the Scriptures ; and I should really be glad to know what you think on the following points. 1. How is the present dispensation to end, as it regards us Gentiles ? 2. Ditto, as it regards the Jews? 3. What is the meaning of Christ returning to set up the tabernacle of David? Acts xv. 16. I am.
My dear Sir, your's, very faithfully, June 28, 1827. H. D.
To these queries a reply was returned ; and to abridge my labour in so doing, I gave an epitome of a discourse on Rev. xi. 15, " The kingdoms of this tvorld ire become our Lord's and Ins Christ's," &^c. which had been lying \>y me in manu- script for several years, intimating, that when 1 could avail myself of sufficient leisure for that purpose, it was my inten- tion to revise, enlarge, and publish it. The following is part of a letter written me in answer.
My dear Sir, — I am much obliged to you for the skeleton of the sermon which you have sent me, and shall be glad of the publication of any thing that can draw the public attention to the times in which we live. With respect to its out- line, I would beg you to consider whether you do really differ from the views ad- vanced in the Dialogues so much as your review of them would lead the reader to suppose. Indeed, the differ- ence is so slight, that I could almost be tpmpted to pronounce that you had not read them. Under j^our sixth head of events which will take place during thb
Millennium, you notice, " that Christ's subjects shall be all righteous," and, seventh, "They shall reign with him a thousand years." Who reign? the sub- jects. I think this will lead you to re- flect that there will be both a spiritual and a literal resurrection ; not the former only, to the exclusion of the latter. And if you shall be brought, by again examin- ing the declarations of God in this mat- ter, to agree with me in this point, I shall be most happy in agreeing with you in every other. I entreat you to get your sermon out
" But to return to your sermon at ivldch I am much delighted, finding we agree so nearly ; for, as you say that there will be a personal appearance [of the Saviour] at some time or other on the earth, you differ widely from those who insist on it, that our Lord is never to appear in his body again here. I wish you would again read the third number of tlie Dia- logues, which treats of this matter in detail, though I should be much afraid of being positive on any such point ; yet the expressions "his feet sliall stand on the Mount of Olives," " shall so come in like manner," "sitting on the tlirone of David," exercising dominion as the second Adam, all seem conclusive of a personal reign. I am, my dear Sir,
Yours, most trulv, July 20f/i. 1827. H. D.
Before we advance any farther, I may remark, that I know not where the per- sons are to be found (professing Christ- ianity) who deny that Christ will come again the second time, without sin, unto salvation — that he will come personu'ly, in his glorified bodii ; unless it be amo:\g the mystics. All the advocates of a sph-itual reign of Christ with his saints, upon the earth during the thousand years, with whom I am anv way acquainted, contend as strenuously for this, as an article of the faith once delivered to the saints, as my res]iectable correspondent does, or any of the students of prophecy. That is not the yjoint in debate ; the question is, " Does he come personaUy for tlie des- truction of Antichrist, previous to tlie commencement nf the thousand voars'
VUl
PREFACE.
the study of prophecy, could not but fill me with pungent regret at finding him, as the case appeared to me, wandering in a labyrinth of error, on a subject of such high importance, and in which, the longer he perseveres, the more distressing will it be to his own mind, and destructive of his comfort. Let me not be accused of presumption, if I take this opportunity of speaking what I know of that gentleman. The urbanity of his manners, the readiness with which he can conde- scend to men of low estate, the benevolence of his heart, and the apparent pleasure which he finds in relieving the distresses of his fellow-creatures, are not the only excellencies that adorn his cha- racter. Favoured by heaven with ample means of doing good, he is still more highly favoured in possessing a heart ever disposed to promote those plans which appear to him calculated to ameliorate the condition of suffering humanity. In learning and talents he excels many his equals, whether in his own or any other country. In bearing
reign, oral the conclusion of it, namely, at the last day, to raise the dead, and judge the world, and put an end to the present dispensation '!'' This is the giii of the whole controversy between us, and it depends upon the question, whe- ther Rev. XX. 4-6, is to be interpreted literally or metaphorically. I contend for the latter, and my correspondent and his friends for the former ; and I may fur- ther add, that this simple question, tri- fling as he would represent it in his letter, is the hinge of two systems which differ ioto cudo, and will be found, like leaven in the meal, to diffuse their influ- ence into almost all our views of the book of the Apocalypse. But, not to insist further on this point. — In the early part of the year 1828, 1 wrote some Essays on the prophecies of Daniel, for the New Baptist Miscellany, and towards the end of March, forwarded to my cor- respondent, the numbers of the Maga- zine, for January, February, and March, which drew from him the following note :
11, Belgrave Square, April 2, 1828 My dear Sir. — 1 received this morning, three numbers of the New Baptist Mis- cellany, for which I suppose I am in- debted to you, and therefore return you my best thanks. You seem in your review of Daniel, &c. to be so nearly agreeing with "the Students of Pro- phecy," that you must have what the phrenologists call a large organ of com- bativeness, to find any thing about which to quarrel witli us. 1 hope you iiave
seen J\Ir. Cunninghame's pamphlets on the personal appearance of our Lord, which he first published in the Christian Observer. What do you do with the Confession of faith of the Baptists pub- lished in Crosby, respecting the personal reign 1 Depend upon it that there is as much hatred of Christ as king now, in the religious world, as there was of old among the Jews. I am, &c. H. D.
The only remark which I make upon this note is, that the complaint of hatred to Christ's kiiiglv office, appears to me to come with a singularlv ill grace from those who would support his throne by the power of the civil magistrate, in ex- press opposition to his own declaration, John xviii. 38 ; who are for transferring to the kings of the earth, that rule and government in his kingdom which be- longs to himself eiclusiielu, which he never delegated to another, and the as- sumption of which is the mark and image of the beast and false ])rophet, against which the vials of the fierceness and wrath of Almighty God, are now pouring out upon the earth ! And I may add, wlio are as deaf as the adder to all that Christ and his apostles have said res- pecting the Christian union and separa- tion, in which state alone, obedience to Christ's kingly authority can be mani- fested. To such professors of his name, lie niav well sav " Why call ye me Lord, Lord, and <l(> not the things wliich 1 say ?" All our zeal and bustle about religion, without this, is vain !
PREFACE. IX
my humble testimony to the many virtues which adorn his character, 1 speak not from report merely, but from my own personal knowledge. How then, can I sufficiently lament that such a man should be led astray by an ignis fatuits, and so deplorably, too, as to become an apologist for the veriest blasphemy, vented from week to week, against the " Holy One of God."
The pernicious effects of this malignant influence upon him, are too visible to escape observation : they appear but too manifestly in his writings, in the acrimony which he discovers towards the conductors of our religious " periodicals," and, indeed, towards all who refuse to bow to the high behests, the oracular decisions, of the object of his idolatry. The conductors of the periodical press need not my feeble suffrage to support them under the heavy accusations with which they have been so liberally assailed by the translator of Ben Ezra, and his zealous lay defender; but as I am no longer one of the "corps," T will take this opportunity of saying, that I think the public are under unspeakable obligations to the gentlemen referred to for their useful labours as the pioneers of literature. Any man that doubts this has only to pause and seriously consider what would be the actual condi- tion of the reading population of this country, were those journals all withdrawn from the field of literature. That they are conducted with consummate skill and judgment, is more than I am prepared to say ; but 1 know scarcely one of them that is without its use, and am . sure that I have lived to witness a great improvement in the manner of conducting most of them. Let me add, that in no one particular have they, in my opinion, deserved higher of the religious public, than for the decided stand which they have made against the whimsical dogmas, propagated with such oracular decision by the translator of Ben Ezra I The effusions of friendship, emanating from a kind and benevolent heart, may delight to contemplate that orator in the attitude of an eagle, seated in royal state, upon the top of Ben Lomond, regard- less of the chattering of the daws, and the jays, and the sparrows that gather around him, whose noise has no other effect upon him, than to make him soar the loftier !'= But some little allowance should be made for the dulness of others who are incapable of appreciating his transcendental flights !
c At one of the meetings of the " Students of Prophecy," at Albury, this gentle- man is reported to have feelingly bewailed it, as " a sore trouble to the flesh, for a man [meaning himself, of course] to have more light than his brethren !" This anecdote, of the correctness of which 1 believe there is no doubt, may suggest to some whether the simile of the Eagle above mentioned, might not with some propriety be exoljfcnged
\
X I'UEFACE.
Were it possible for me to obtain the ear of " the Students of Pro- phecy" for only one quarter of an hour, I should be disposed to address them to the following effect : Gentlemen —
Will you allow a by-stander to congratulate you upon the happy choice which you have made of a subject for your mutual deliberation ? In forming that choice you have no doubt been influenced by the " signs of the times," which are portentous in the extreme ; and you have acted wisely in determining your views to an investigation of the pro- phecies of scripture which are yet unfulfilled. This subject is high, and of almost paramount importance. But in proportion to its vast ma""nitude and intense interest, sho\ild be the care and caution with which you conduct it. In an especial manner be upon your guard against the adoption and influence of any favourite hypothesis ; see to it that your first principles are sound, so as to lay a solid foundation for the superstructure which you are about to erect upon it. Above all things let me recommend to your serious attention, the confession which the Lord Jesus Christ made before the Roman governor concerning his kingdom, John xviii.36. This must be your " guiding star" in exploring your way through the Apocalyptic visions; by this you must steer your course, if you would navigate in safety ; and depend upon it, that if you once lose sight of it, you will instantly find yourselves among quicksands, rocks, and breakers. Never dream of confounding the kingdom of Christ, which is spiritual and heavenly, with national establishments of his religion; these all have stampt upon them the image of the beast ! And to attempt to amalgamate those two things will be found as fruitless as to form a compound of iron and clay, or to mix oil and water. You have called loudly, and in some instances, rather vociferously upon the public, to join with you, and second your views. But before you deal out censures upon us with so unsparing a hand, permit us to solicit from you a consistent " symbol," of what you hold as a body. At present the only article in which you seem to be
for that of " the paper kite," wliose story is so interestingly told in verse by the late venerable .Tohn Newton. The whole is too long for insertion in this place, but the first stanza runs thus :
" Once on a time a paper kite,
Was mounted to a wondrous height? Where, giddy with its elevation. It thus exi)ress'd stlf-adrairation."
T sincerely wish the gentleman in (juestion, a belter fate than that wliiih befel the lucklesij kite !
PREFACE. XI
agreed, viz. the iiiimediate personal appearance of Christ, and his continuance upon this earth during the thousand years' reign of the saints, we believe, upon good grounds, to be a popular error ; and if we examine your writings, we find no two of you agreed upon any one point beside, and scarcely any onQ of your number continuing in the same judgment for six months together ! Excuse us, therefore, if we prefer waiting until we find you more agreed among yourselves, or until you have furnished us witli a more consistent creed. We per- ceive that you affect to be indignant that any persons should represent your dogmatas as novelties. Well, then, we will concede to you that they are not novelties; that, on the contrary, they boast a high antiquity — we can trace them as far back as the beginning of the third century. But it really is a subject which deserves some consideration, in what light they appeared to the more judicious of the servants of Christ at that early period. Pardon me, gentlemen, if I presume to refresh your memories with the following facts.
We learn from Dr. Lardner,<* that Dionysius, bishop of Alexan- dria, flourished from the year 247 to the year 265. During his episco- pate there were great numbers of Christians in the district of Arsinoe in Egypt, who were very fond of the Millenary notion, expecting a kingdom of Christ here on earth, in which men should enjoy sensual pleasures. These persons were much confirmed in this opinion by a book of Nepos, an Egyptian bishop, entitled, "^4 Confutation of the AllegoristsT Dionysius had a disputation or conference with those Christians, of which he gave an account in one of his books, written upon that subject. In a fragment, which we have in Eusebius, he writes to this purpose : " When," says he, " I was in the province of Arsinoe, where, you know, this opinion has for some time so far prevailed as to cause divisions and apostacies of whole churches ; having called together the presbyters and teachers of the brethren in the villages, admitting likewise as many of the brethren as pleased to be present, I advised that this opinion should be publicly examined into : and when they produced to me that book as a shield, and impregnable buWark, I sat with them three whole days successively, from morning to evening, discussing the contents of it." He goes on, highly applauding the good order of the dispute, the moderation and candour of all present, their willingness to be convinced, and to retract their former opinions, if reason so required: "With a good conscience," says he, "and unfeifn-
•* See his Works, vol. ii. 8vo. edition, London, 1828.
Xll I'REFACK.
edly, and with hearts open to the sight of God ; embracing whatever could be made out by good arguments from the holy Scriptures. In the end, Coracio, the chief defender of that opinion, engaged and pro- raised, in the presence of all the brethren, that he would no longer maintain, nor defend, nor teach, nor make mention of it, as being fully convinced by the arguments on the contrary side. x\nd all the brethren who were present rejoiced for the conference, and their mutual recon- ciliation and agreement.''
Thus far Dr. Lardner; where, in connection with what I have now quoted, we have other interesting particulars relating to this celebrated Millenarian dispute, that are well worthy of attention ; but my main design in quoting what I have now done, in this place, is the better to introduce to your notice the judgment that is passed upon this celebrated controversy by one of the greatest men of modern times, viz. the learned and pious Herman Witsius. I'he article to which I now refer, has hitherto, unhappily, lain concealed under the vail of a dead language, having been written in Latin ; and it now, so far as I am aware, for the first time, meets the reader's eye in an English dress. It constitutes the Dedication of a Tract, of which I sultjoin the title, with the name of the individual to whom it was inscribed. And, while I earnestly recommend the former part of the Dedication to the dehberate consideration of the Irvings, and the Druramonds, and the Cunningharaes, and the Mc. Neiles, et hoc genus oimie, of the present day ; I would, (if the apparent presumption of such an obscure individual, attempting to shelter himself under the wings of so eminent an authority, could be overlooked) entreat them, and my readers in general, to consider the latter part of the learned Professor's Dedication — with the exception of what relates to his public office as Professor — as expressing my own sentiments, and making my apology for this intrusion at the bar of public opinion, especially on so high and important a theme :
"^ Dissertation on the Sense of the Seven Apocalyptic Epistles, tchether it is Historical or Prophetical. By Herman Wit.sius.
"Dedication to Frederic Spanheim, a very celebrated Divine of Leyden, in Holland.
" That appears to me to have been a holy, and simple, and candid, and Christian-like mode of disputation, which Eusebius Pamphilus, bishop of Cirsaroa, in Palestine, describes as observed between J^iony- sius, bisliop of Alexandria, and the disciples of Ncpos, an Egyptian prelate, who was captivated with the opinions of the Millcnarians.
Dionysius does not begin with reproaches, or contempt, or invectives against Nepos, whom he had undertaken to confiite, but declares that he very much esteems and loves him, and holds him in nigh veneration, on account of his faith, and diligence, and knowledge of the Scriptures; and cheerfully praises and commends tiiose things which have been rightly and judiciously advanced by him. But since to a good man nothing ought to be more valuable than tnith, he takes the liberty of examining and correcting those things in which he considers him as having wandered from the right way. In that disputation, which was public, and continued for three successive days from morning till even- ing, the brethren who espoused the cause of Nepos, brought forward his book as an armoury and impregnable bulwark ; yet in such a manner as to prove to Dionysius their stability and love of truth, their penetration and good sense ; while he observed with admiration, that they put questions, and gave answers, and made concessions, in the most orderly manner, and with uniform moderation and good temper ; that they tried, neither by any means contentiously to persist in what they had once stated, if detected to be false ; nor, on the other hand, to conceal contradictions, but to maintain and confirm their doctrine as far as was possible, and were not afraid, whenever good reason demanded it, to change their sentiments, and acknowledge the truth ; but with a good conscience, and without the least insincerity, with hearts in sim- plicity laid open to God, they readily received those things which were established by the declarations and doctrines of the sacred Scriptures. The issue of this discussion happily corresponded to the desires and prayers of the excellent prelate. For the most eminent and strenuous champion of that doctrine, whose name ivas Coracion, not only sub- mitted confessing himself overcome by the truth, but also, in the hearing of all the brethren that were present, solemnly promised that he would never, from that time forward,make mention of this opinion, the vaiiity of which he had discovered by the opposite arguments. This debate, and humility, and agreement, caused the rest of the bre- thren to rejoice. I wish that all who discuss these points of contro- versy in the present day, would come to them with the same spirit, and handle them in the same manner ; only fixed in this resolution, that they would embrace and maintain that, from whatever quarter pro- duced, whether repeated a hundred times before, or now first brought to their ears, which should approve itself to their minds by the evidence of truth, in the sight of God, and with a rejection of all party-spirit, ' without preferring one before another, and doing nothing by par- tiality.' For, nothing is more pernicious to the church, nothing is more hostile to the truth, nothing is a greater hindrance to profit, than a violent party-spirit. Hence follows, when moderation is once discarded, a torrent of words, not to say quarrels, only comparable to the violence of the most raging sea. ' Then,' to use the language of TertuUian, ' they proceed to heats, and animosities, and discords, and every thing unbecoming ministers of peace ; then follow invectives, and reproaches, without any just ground of hatred, — and expressions of approbation, without any thing to deserve love.' If these pestilent evils were
XIV PKRFACE.
banished from disputations, and, instead of them, fear of God, and reve- rence of his word, and the love of truth, and attention to the Divine Spirit, (who ought to be entertained with tranquilhty, and mildness, and quietness, and peace, not to be disturbed with fury, and resentment, and anger, and vexation) and a due estimation of the gifts of God in our brethren, and the like duties of Christianity, prevailed; the discussions of learned men would be productive of more advantage, both to them- selves and to the public ; sparks of truth would fly out on all sides the more beautiful from those peaceful collisions ; charity itself, which can not but be dehghted with the clearer knowledge of Divine truth, would be enflamed, and shine more brightly between brethren. That this has been ray design, both in those works which I have lately published, and in this Dissertation, which I am now about to inscribe to you, cele- brated Spanheim, both my conscience bears witness, and God himself, to whom our most secret thoughts lie open, in the day of his illustrious advent, will confirm the testimony. Far be it from such a hiuuble individual as I am, though I am sorry that I have been reproached with it, — far be it from me, I say, that I should claim the right of judg- ing all my brethren, or arrogate dominion over their faith, and, pre- sumptuously ascending the tribunal, without authority from the govern- ment, or a call from the people, should pass sentence upon each of them. How foreign that would be from my habits, and (I hesitate not to' say) from ray modesty, none can be ignorant who have even a slight knowledge of me. If 1 could lead exactly the life I chose, — having now experienced the manifold malignity of the world, I should wish for nothing more than that, far from all disputation, I might be allowed to pass my days, even to my latest breath, in calm tranquillity and secret solitude, with pious prayers and devout supplications, in the humble investigation of our sacred Scriptures, and secret intercourses with God, secluded from the public, and scarcely known to my neigh- bours, except as far as piety requires. My wish is the same as that of Synesius, 'that I might lead a life of tranquillity and security, unknown to all others, but known to God, and knowing the things of God.' But since the nature of my oflice will not allow me, in the public station in which I am placed, to remain silent on these points, which are now controverted among the learned, I have said what I believed I had learned from God, and what I thought would very much tend to unite the minds of my brethren in the calm pursuit of the truth. And I have spoken in such a manner, that for those very persons with whom I was unable to agree in all things, I could, nevertheless, most sincerely declare my regard and veneration. Nor is my disposition or design different in this Dissertation : in which I have endeavoured to represent the word of God in its own simplicity, which is full of beauty; and to avoid turning plain expressions into enigmas, and darkening what is , clear. But if, on any occasions, 1 have misapprehended the moaning of those very learned men whose opinions I am examining, let not that be considered as a fault in them or a» an offence in me. If they are unwilling to impute it to their own obscurity, they may cull it an oversight or error of mine ; in the freedom of a good conscience, I
deprecate all suspicion of malignity or falsehood. I detest and abomi- nate the conduct of those who, to use the language of Pindar, " climb not the loftier wall of justice, but that of rhetorical craft." Moreover, whatever I have not observed with sufficient clearness, or whatever I have written inconsistent with the mind of God, or unbecoming the dig- nity of sacred subjects ; in short, wherever I may be convicted of having wandered into error, that, when apprized of it, I will strike out and correct, with a sense of gratitude, which I shall not fail of expressing, to the person who shall give the admonition. For I class myself among those who cheerfully submit themselves and their thoughts to the opi- nion and judgment of their most judicious brethren, mindful of the apostolic direction, ' and let the others judge.' Excellently, in my opinion, whether by Gregory Nazianzen. or Methodius, (for to each of these has this golden observation been ascribed — to the latter by Epiphanius, to the former by Maximus) — excellently, I say, has it been remarked by him, whoever he was, ' T think it a greater benefit to be refuted than to refute, in proportion as it is a greater advantage to be one's self delivered from an evil, than to deliver another from one.' For this reason I address myself to you, most celebrated Spanheim, whose fame is spread through distan^ nations and is proclaimed by all tongues, and whom not even pale envy will deny to be able to judge in the wisest and best manner respecting these things. Do you be my censor and judge ; and consider my intention, with which these papers, such as they are, are offered to you, and allow this to stand as a per- petual monument of my respect for you, if my works are to have any reputation hereafter, and any thing of Witsius reach the next age. Farewell, great Spanheim, and cherish an affection for me."
Pated at " Franequer, in Friesland, June 14, 1678." Again at " Utrecht, Aug. \, 1691." The third time, "Dec. 12, 1694."
Here, then, I would terminate this Preface, were it not that I find it necessary to add a few words for the purpose of guarding against being misunderstood by those who may do me the honour to look into these pages. The nature of the undertaking in which I was embarked, has led me to speak with some degree of freedom of the clergy, and even of their kingdom, as opposed to the kingdom of the Lord Jesus Christ. To make myself at all intelligible, in reference to this point, I am aware that I have been compelled to adopt a phraseology which, in these days of catholic charity, will sound very uncouth to the ears of many ; nor shall I be greatly surprised if some, who know better, should take occasion from it to accuse me of uncharitableness — perhaps of being actuated by a desire to undermine the authority, and cast con-
PREFACR.
tempt upon the holy office of the christian ministry. Now, in answer to all such, I must he allowed to say in my own defence, that those per- sons greatly mistake niy meaning who suppose me to bo influenced by a spirit of envy, spleen, or ill-will towards the clergy of any denomination ; much less by a contempt for true religion, which is quite a diflferent affair altogether. That there are, and have been clergymen in the Roman, and in every protestant church, who in their social characters, separate from their clerical claims, have been ornaments to society, and an honour to humanity, is most readily conceded. There was a period of the life of the present writer, when, for nearly twenty years in suc- cession, he was in habits of almost daily and familiar intercourse with more than one, two, or three priests of the catholic church ; from these o-entlemen he has received many expressions of personal kindness, and interchanges of civility and the courtesies of life were both numerous and frequent between them ; but during that period he never concealed from them the opinion which he entertained of their religion — that he considered their church to be " Babylon the great, the mother of har- lots ;" and had frequent conferences with them on this and other subjects, yet without the smallest tincture of acrimony on either side, or to the prejudice of good neighbourhood. The Apocalyptic prophecies concerning Antichrist relate not to personal characters, but to the nature and spirit of their religious connection. For, as a man may be a very good neighbour, and in other respects a useful member of society, while yet he is a rebel against his king ; so a clergyman may have many amiable and estimable qualities, and yet be a member of Antichrist ; by which is not meant merely the power of the pope, of the conclave of cardinals, or of a general council ; no, nor merely the honour, authority, and influence of any national clergy ; but as including all that power which any class of clergymen have assumed over the persons, properties, or consciences of men. This explanation of my meaning I thought it necessary to premise, and request it may not be overlooked or dis- regarded.
LECTURES ON THE APOCALYPSE.
LECTURE I.
INTRODUCTORY.
The Revelation of Jesus Christ, which God gave unto hira, to shew unto his sei-vants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John : 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein ; for the time is at hand. — Rev. ch. i. ver. 1 — 3.
The Book of the Revelation is, by general consent, admitted to be as hard to be understood as any part of the sacred writings. This difficidty must be resolved, partly into the subject of which it treats; and partly into the stijle in which it is written. The subject differs from that of the Pentateuch, and the four Gospels; for instance, in this material respect, that, the greater part of it does not consist of a histoiy of transactions that had taken place at the time the apostle wrote ; but of a series of prophecies con- cerning the events that were to befal the christian church, or kingdom of Christ on earth, from the period of its first setting up, by means of the preaching of the apostles on the day of Pentecost, (Acts ii.) to the end of time — the final consummation of all things — that hour of awful expectation when, according to the gospel, the Lord Jesus Christ shall come again in the clouds of heaven, to raise the dead and judge the world, put an end to the present dispensation of grace, and fix the everlasting destinies of men and angels.
Such, in general, is the subject matter of this book : and as to the style in which it is presented to us by the Spirit of Inspiration, it corresponds for the most part with that of the prophecies of the Old Testament, more especially the books of Ezekiel and Daniel; to the latter of which it beat's a great affinity both in matter and manner, as we shall have frequent occasion to notice hereafter. It is in a great measure figurative, parabolical, and couched in symbo- lical language ; — a mode of writing which was of common and approved use in the ages when these prophecies were delivered, and among the people to whom they were primarily addressed.
B
2 LECTURES ON THE APOCALYPSE. [lect. r.
As I shall have frequent occasion to trouble you with expla- natory remarks, both on the contents of this mysterious book, and also on the style in which it is composed, shoulr] the Lord permit us to prosecute this course of Lectures, it will not be necessary to detain you upon either of these points at the outset ; and we shall therefore proceed to offer a few observations, which may not be here out of place, respecting the writer, or author of this book, and the time when this series of prophecies was written : for con- cerning each of these there have been disputes.*
1. As to the writer of this sacred book: we see that the in- spired penman styles himself "John the servant of Jesus Christ," ver. L In this, however, there is nothing conclusive respecting the individual: because it is highly probable, that the Lord Jesus had, at that time, many faithful servants in the world who bare the name of John. The point to be ascertained is, whether the writer of the Apocalypse was " the beloved disciple" of Jesus, he who wrote the evangelical history of the Saviour, and also the three catholic epistles ; or, was it some other person bearing that name ? To obtain satisfactory evidence on this point, we must have recourse to the earliest christian writers after the apostles — Those who are termed the Fathers: and we must endeavour to collect from them, who and what the writer was.
The principal writer of modern times, who has suggested any doubts upon the subject, is the learned Michaelis, professor of divinity i-n the University of Gottingen ; and he founds them on some things contained in the writings of Dionysius, bishop of Alexandria, who lived about the year 250. Dr. Lardner in his Credibility of the Gospel History,'' has furnished us with the remarks of Dionysius on the book of the Revelation, from which it appears that his objections against it, or rather against its being the pro- duction of the apostle John, were founded on the perverse use that was made of it by certain Millenarians of his day, who con- tended from it that " the kingdom of Christ should be earthly,
» I do not enter upon the question of the divine authority of the Apocalypse, or its claims to a place in the canon of Revelation. Such an enquiry would be rather out of place in a course of Lectures, which are intended to be of a popular, rather than aitical cast — delivered to, and designed for the use of those who entertain no doubts respecting the divine origin of this book. Be- sides which, the subject has been taken up and handled with superior ability bv many learned writers, among whom are Lowman, Lardner, Sir Isaac Newton, Bishop Newton, — and though last, not least in point of ability, by Dean Woodhouse, in his "Annotations on the Apocalypse," lately published, who has met the objections of Michaelis, and Dr. Less, and satisfactorily an- swered them. Sir Isaac Newton fearlessly asserts, that " no other book of the New Testament is so stroiifjhj attested as this." On Daniel and the Apocalypse, part ii. ch. i. page 219-
"> Works, vol. ii. p. G93, edit. 1827.
cH. I. 1—3.] INTRODUCTORY. 3
consisting of those things which a carnal man most admired," the gratification of the sensual appetites, " eating, drinking, and marriage ; and for the more decent procurement of these, feast- ings and sacrifices, and the slaughter of victims." ' But observe how this writer immediately proceeds : " for my part," says he, *' I dare not reject the book, since many of the brethren have it in high esteem : but, allowing it to be above my understanding, I suppose it to contain throughout, some latent and wonderful meaning ; for, though I do not understand it, I suspect there must be some profound sense in the words : not measuring and judging these things by my own reason, but ascribing more to faith, 1 esteem them too sublime to be comprehended by me. Nor do I condemn what \ have not been able to understand ; but I admire the more, because they are above my reach."
This is certainly interesting, as shewing us the opinion that was entertained of this wonderful book at that early period. Dionysius next proceeds to assign his reasons for thinking that it could not be the production of the apostle John, who wrote the gospel and the catholic epistles which he gives at considerable length ; but, Dr. Lardner has classed the whole under five heads, and con- sidered them in detail. Those objections are: 1. Because the evangelist John has not named himself in his gospel, nor in his catholic epistle : but the writer of the R.evelation nameth him- self more than once. 2. Though tlie writer of the Revelation calls himself John, he has not shewn us that he is the apostle of that name. His third objection is, that the Revelation does not mention the catholic epistle, nor the catholic epistle the Revela- tion. 4. That there is a great agreement in sentiment, expression and manner between John's gospel and epistles : but the Reve- lation is quite different in all these respects, without any resemblance or similitude. And, lastly; that the gospel of John is elegant Greek : but that the Apocalypse abounds with barba- risms and solecisms. Such were the objections of this ancient father, not to the^book itself, but to its being the production of the apostle John : in opposition to which Dr. Lardner shews, that the book of the Revelation is quoted by Origen, who was cotem- porary with Dionysius — by Tertullian, who wrote about one hundred years after the decease of the apostles — by Clement of Alexandria — by Theophilus, bishop of Antioch — by Irenseus, who wrote within seventy or eighty years of the time of the apostles — by Justin Martyr, an author of great reputation, who wrote in the year 140, that is, within half a centuiy of the time when the Apocalypse was composed — all of whom quote it or refer to it as the undoubted performance of John the apostle and evangelist. This external evidence appeared of such preponder- ating weight to the candid and judicious Lardner, as to have
4 LECTURES ON THE APOCALYPSE. [lect. i.
drawn from him this conclusion — twice repeated : " It may be questioned, whether the exceptions founded on the difference of style, and such like things, or any other criticisms whatever, can be sufficient to create a doubt concerning the author of this book^ which was ow^ned for a writing of John the apostle and evangelist, before the time of Dionysius and Caius, and, so far as we know, before the most early of those who disputed its genuineness. "*= To which I may also add the testimony of Dr. Doddridge, who says, " There is, in my opinion, very little reason to doubt that the John here mentioned, was the evangehst of that name, and author of the three epistles : for, concerning this John, antiquity agrees, that he was banished to Patmos, in the reign of Domitian, for his adherence to the christian faith. And the author of this book informs the churches of Asia, ch. i. 9, that he, their brother and companion in tribulation^ and in the kingdom and patience of Jesus Christ, received those revelations when he was in the isle called Patmos, for the word of God, and the testimony of Jesus Christ."*^ Let this, then, suffice as to the author or writer of this book, and we proceed
2. To consider the time when these prophecies were delivered. It will, no doubt, be well known to several of you, that some authors of considerable note, among whom may be mentioned Sir Isaac Newton, have been disposed to ascribe to this part of the sacred writings, an earlier date than is commonly thought due to it — placing it even before the destruction of Jerusalem, which took place, you know, about the seventieth year of the christian era, or about thirty-six years after the ascension of Christ into hea- ven. And to establish this, as a point of great importance, a bold effort has been very recently made by the late Dr. Tilloch, in his " Dissertations Introductory to the study and right un- derstanding of the language, sti'ucture and contents of the Apoca- lypse." And I refer to his volume, the rather on account of the author's having lived among us — his book being consequently well known — and its comprising the substance of all that had been said upon the subject by former writers, with much that is additional from his own pen. Having quoted the opinions of Grotius, Sir Isaac Newton, Michaelis, and others, namely, that the Apocalypse was written as early as the year 54, of the christian era, Dr. Tilloch awards his own suffrage to this opinion, and proceeds to adduce evidence of its having been quoted by nearly all the apostles in their epistles to the churches. For in- stance, he undertakes to trace this in the epistle to the Hebrews — in the two epistles of Peter — in Paul's epistles to Timothy — in
<= Lardncr's Works, vol. ii. p. 698. '' Introduction to Paraphrase and Notes on the Revelation.
cii. I. 1.— 3.] INTRODUCTORY. 5
his epistle to the Ephesians — Colossians — Romans — Corinthians — Galatians — Thessalonians — in the epistles of James and John— and in those to Titus and Philemon. This was certainly a bold effort, and, though not perfectly novel, (for Sir Isaac Newton had attempted something of the kind, though with little satisfaction to himself, and still less to many of his readers) Dr. Tilloch main- tained his hypothesis with a high hand, and, in conclusion, con- gratulates himself on his fancied success. If you ask for a specimen of his proofs, or by what train of ingenious reasoning and induction, the learned Doctor arrived at his conclusion, I may give it you. Going through the apostolic writings, he meets with the Greek word a'noy.xKv^'ii, the title of this book in the original — and which we translate '' Revelation" — and finding that word, or some of its derivatives occurring there, he infers, either that the writer refers to this book, which of course must have been previously written, or that he quotes it: and this is one material branch of evidence with him that the Apocalypse was written be- fore the other epistles. Occasionally he finds some other word, or a particular phrase occurring in the apostolic epistles, which is also found in the book of the Revelation ; and then, without fur- ther ceremony this is adduced as proof, that the writer borrowed it from the apostle John — strangely over-looking the fact, that if there were any borrowing in the case, it was quite as possible for the writer of the Apocalypse to have borrowed from his brother apostles.®
In opposition, however, to this fanciful hypothesis, we place
« That I may not be thought to have misrepresented Dr. Tilloch, or to have dealt unfairly with his mode of argumentation, I here subjoin a few quota- tions from his book, in order that the reader may have an opportunity of judging for himself. Thus, for instance, the Doctor writes ; " In Heb. xLi. 22, 23, the writer tells the believing Hebrews, ye are come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to an innumerable com- pany of angels, to the general assembly, and church of the first born, which are written in heaven," &c. " Have not these expressions direct reference to the Lamb standing on Mount Sion, with one hundred and forty-four thousand, having his Father's name written on their foreheads. Rev. xiv. 1 — to the great and high mountain' — the great city, the holy Jerusalem descending out of heaven from God, Rev. xxi. 10, — .to the book of life, in which are written the names of the redeemed. Rev. iii. 5. ch.xx. 12. xxi. 2/. &c. to the myriads of my- riads of angels which surround the throne. Rev. v. 11. — and to the innumerable multitude which came out of great tribulation, and have washed their robes and made them white in tlie blood of the Lamb, Rev. vii. 9, 14. Comparing the terms employed in the passage that has been quoted from the epistle to the Hebrews, with the passages just referred to in the Apocalypse, / cannot entertain the slightest doubt, that the former were taken from the latter." Dissert, pp. 58, 59.
Again, having quoted the words of the apostle Peter, 1st ep. ch. i. ver. 6, 7, he thus proceeds : " This (our English) version fails, in giving the true sense of the original : the passage should be thus rendered, — In which [last time] exult ye (though for a short time, since it is necessary, suffering sorrow by.
(J LECTURES ON THE APOCALYPSE. [lect. i.
the fact, that, according to Eusebius, the oldest and most authen- tic historian of the christian church, since the completion of the canon of Revelation, the apostle John was banished to Patmos, and there was favoured with his visions, in the last year of the reign of the Roman emperor Domitian, which fixes the date about the year 96. Lampe has asserted, and Dr. Lardner con- firms the truth of the assertion, " that all antiquity is abundantly agreed that Domitian was the author of John's banishment." And even Michaelis admits, that " almost all the ecclesiastical writers, who have spoken of the time when the Apocalypse was written, have followed this account, namely, that it was written towards the close of the reign of Domitian." To all which we may add an important consideration founded upon internal evi- dence— the contents of the book itself. It is addressed, we see, to seven churches in Asia Minor, which implies the existence of those churches at the time of writing ; while the things said of them and to them, also suppose these churches to have been of
divers trials, that the proving of your faith more precious than of gold which perisheth, though proved by fire, may be found unto praise, and honour, and glory) tv airoKa\v\pii Itjoov XptcTTov through the Apocalj'pse of Jesus Christ, that is, the Apocalypse being the cause of, or furnishing the cause for the exul- tation, by what is therein stated respecting the last time." The sense is ;-— " though now suffering sorrow bj^ divers trials, this being necessary for the trial of your faith, &c., rejoice greatly in the things brought to your knowledge, respecting the last time, in Cby or through) the Apocalypse of Jesus Christ. Here, then, we have the book of the Revelation referred to hy the very title which John himself has given it in Rev. i. 1." — Dissert, pp. 65, hQ. This is followed by a precisely similar gloss on ver. 13, of the same chapter, where, according to Dr. T. "The grace that is to be broughtun to believers at the Revelation of Jesus Christ," denotes, " The grace that comes to them, in Cby or through J the Apocalj'pse of Jesus Christ !" — "the Apocalypse being the instrument that se- cured to them the promised grace," p. 71- — " It refers to a book by its own proper name," — "the Apocalypse of Jesus Christ" — "as the instrument, bring- ing to them the gift, for which they are exhorted to hope," ibid. Having thus demonstraied the point in hand, the learned Doctor, triumphantly interrogates, " Can any further evidence be possibly required to prove that Peter's first epistle was written subsequently to the Apocalypse ; — a book to which he actually refers by name ?" p. 71. — ^This is a specimen, and a perfectly fair one, of our author's manner of extracting evidence for the fact of the early date of the Apocalypse ; — than which, I humbly conceive, nothing more futile can be imagined.
Let me not, however, be thought unjust to the memory of Dr. Tilloch. That he possessed learning and talent, will be denied by no one who is acquainted with his writings. Tlic book of the Apocalypse was the subject of his study for forty years ; and the volume of " Dissertations," which he published a little before his death, contains much that is valuable on the structure and language of the Apocalypse ; though, unfortunately, interlarded by fanciful hypotheses, and not a few questionable statements. It was his misfortune, how- ever, that he could not l)e contented with common opinions on any points that came in his way, but must be straining after originality on almost every topic, in which he often failed. His criticisms are much too arbitrary and violent — and his learning is not always usefully directed.
CH. 1. 1—3.] INTRODUCTORY. 7
some considerable standing ; they had become consideiable in point of numbers, and it is manifest, from the very tenor of the addresses to them, that they had undergone such changes and re- volutions as the epistles which the apostle was directed to write to them, represents them to have done : all which is incompatible with the opinion, that the Apocalypse was written at the early date of 54. The first of the seven churches addressed, is that of Ephesus. This church was evidently gathered by the ministiy of the apostle Paul : (see Acts ch. xix.) but the events recorded in that chapter did not take place until the year 54, or 55 ; how, then, should the things which the Saviour complains of in that church — such as their having cooled in the ardour of their affection, and the spirit of their profession — their having " left their first love," &c. have taken place ? The very tenor of the address supposes the church to be of some standing, and to have had considerable experience in the ways of the Lord. They had tried them which professed to be inspired apostles, and had found out the falsity of their pretensions, Rev. ii. 2. They had endured much persecution for Christ's name's sake — they had laboured and had not fainted, ver. 3. Sardis had acquired a name, or reputation, which she had also forfeited. Laodicea was become lukewarm, or ind erent. But changes of this kind, in a ivhole body of Christians, must be gra- dual, and the production of many years. Now all this appears irreconcileable with the notion, that these epistles were written at the time contended for by Dr. Tilloch and others — and on these grounds I coincide with the opinion of those who refer the deli- very of this series of prophecies to the date of 96, or 97, of the christian era.
But dismissing this question of chronology, concerning which I do not think that any reasonable doubt should remain on our minds, let us now direct our attention to a review of the general outline of this mysterious book — its component parts, or the sub- jects into which it divides itself; for, I conceive that an analysis of this kind may assist us greatly in our endeavours to compre- hend its meaning.
Commentators and Expositors, and writers on the book of the Apocalypse have differed considerably in their manner of dividing- it into parts or sections. Some have made these three, others four, while a few have multiplied them to seven and even eight parts. I think, with Mr. Fuller, that this last mentioned plan is injudicious, and tends rather to perplex than elucidate. The whole series of prophecies contained in the Apocalypse, is in- cluded in the " sealed book," ch. v. 1. The division of that book into seven seals, and the subdivision of these into trumpets and vials, appears to be the only one which the prophecy requires, or even admits. I think, therefore, that the whole book of the Re- velation may be properly divided into four parts.
8 LECTURES ON THE APOCALYPSE. [lkct. i.
The Jirst Part, I consider to include the first three chapters, comprehending the Preface, and the Epistles to the seven churches of Asia.
The second Part, is that of the Sealed Book, or opening of the seven seals, beginning with the fourth, and extending to the end of the seventh chapter. The main subject of this part, I consi- der to be, the setting up of Christ's kingdom in the world, its. triumphs over Paganism, &.c. with the political revolutions. which took place in the Roman empire, so far as those occurrences affected the state of the churches or kingdom of Christ on earth.
The third Part, is that of the sounding of the seven trumpets,, which place Antichrist upon his throne. In this is included a general apostacy from the faith — the retirement of the true church into the wilderness — the witnesses prophesying in sack- cloth— their destruction, death and burial, with their revival and resurrection, ch. viii. to xiv. inclusive. And
"Ih^ fourth Part, is that of the pouring out of the seven vials,, which are vials of divine wrath, effecting the consumption, and issuing in the total ruin of the man of sin, or the overthrow of Babylon the great, the mother of harlots — the binding of Satan for a thousand years — the Millennium period, or reign of the saints on earth — the loosing again of Satan for a little — the se- cond ])ersonal coming of the Saviour — the resurrection of the dead and general judgment— the destruction of this mundane system by fire — the creation of a new heavens, and a new earth — and the happiness of the saints with Christ in his eternal king-, dom, ch. xvi. to xxii. inclusive.
These appear to me to be the grand outline features of this wonderful book ; but I ought to add, what probably most of you ' are aware of — that there are interspersed throughout the whole,^ several episodes,or detached pieces,of a highly interesting nature — some of a delightful, and others of a most sublime and awful kind. To instance concerning these : the prominent design and object of the book, is to call our attention to the events which either have transpired, or which are yet to take place on the theatre of this earth, concerning the fate ov fortunes, as bishop Hurd would term it, of the christian church— the church militant. But, to quicken our attention to the subject, the curtain which separates the invi- sible from the visible world, is occasionally drawn aside, and we are invited to take a glance at the state of things " within the vail,!' and are shown the deep interest which the inhabitants of heaven take in the events that are ti'anspiring from time to time on earth. We listen to their anthems, and join in their songs of praise. This is the case with the fourth and fifth chapters; so also with the se- venth, which pourtrays in glowing colours, the blessedness of the martyrs of Jesus, who, during the first three or four hundred years.
CH. I. 1.— 3.] INTRODUCTORY. 9
endured the rage of Jewish and Heathen persecution. They are represented as arriving at heaven through a sea of tribulation, having washed their robes and made them white in the blood of the Lamb — and they are now serving God, day and night in his temple. We have a similar repetition of this interesting topic, in the fourteenth and fifteenth chapters, where we find the redeemed company, singing the song of Moses and the Lamb. And not to be more particular on this point, I shall only mention, the begin- ning of the nineteenth chapter, which presents us with the triumph of the heavenly host on the fall of mystical Babylon ; " I heard a great voice of much people in heaven," says John, " saying. Al- leluia; 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 hath avenged the blood of his servants, at her hand. And, again they said Alleluia — and her smoke rose up for ever and ever. And the four-and-twenty elders, and the four living creatures, fell down and worshipped God that sat on the throne, saying. Amen, Alleluia," &c. ver. 1 — 5.
So much, then, for the general outline : we shall now offer a few observations on each of these four grand divisions of the Apocalypse, with the view of clearing the way for a more careful examination of the mind of the Holy Spirit in this portion of the sacred writings.
It has been pertinently remarked, by a late able writer on this subject, that, " while the rash precipitancy of the enthusiastic and unqualified interpreter is to be discouraged, indulgence will justly be thought due to those, who with pious caution, with la- borious investigation, and literary research, endeavour to explore the prophecies of the Apocalypse. To illustrate this mystical book in all its parts, to prove the completion of all its predictions, to exhibit it as that perfect evidence of the divine origin of our religion, for which it is perhaps intended, " in the latter days," can only be the work of time, and must employ the labours of succeed- ing generations. [Because many of the prophecies seem to extend to the latest period of the world, and can only be interpreted con- fidently and surely by the assistance of the events fulfilling them.] Yet to interpret and explain, by scriptural induction, the symbols and language under which the events are presignified ; to sepa- rate and assort the prophecies ; to discriminate those whose ful- filment has already taken place, and to point out their agreement with certain records of history, is a work which at any time may be reverently attempted, and is encouraged, and indeed authorized in this divine book."*^
f Woodhouse, Introduction, p. vii. &c.
GENERAL OBSERVATIONS.
The first Part, Section, or Division of this book, I restrict to the first three chapters, and regard them as Introductory to the main subject, viz : The prophecies which the apostle was instructed to reveal concerning the kingdom of Christ, and the op- position it was to meet with in the world. Chapter I. after a short exordium, (the import of which will come under our consi- deration in due time) presents us with a most sublime representa- tion of the Lord Jesus Christ, in his glorified state, as the great prophet of the christian church, appearing to his servant John, and dictating to him what he should write to the seven churches in Asia ; and the two succeeding chapters are taken up, with these epistles. On this division of the Apocalypse, I must in- form you, that it is the opinion of some of the learned, that these seven epistles to the Asiatic churches are intended to furnish a general and typical representation of the state of Christianity in the world, from the first establishment of Christ's kingdom, to the time of his second coming. So that, according to this view of the matter; I mean, if the opinion be well founded, the state of these seven churches, as described in the epistles to them, is to be considered as prophetic of so many successive states of the chris- tian church, from the days of the apostles to the end of the world. For instance, according to this hypothesis, we have in the Ephe- sian church, a representation of the state of the churches of Christ, and the profession of his name in them, which w^ere planted by the apostles. In the church of Smyrna, we are said to have a representation of the state and condition of the disciples of Christ, in the churches under the persecutions of the Heathen emperors, till the time of Constantine the Great — especially the ten years persecution, which took place under the emperor Dio- clesian. In the church of Pergomos, under the figure of Balaam teaching the King of Moab to cast a stumblino- block before Israel, to mingle them with the people, and leacf them to false worship and idolatry, we are said to have a representation of a ministry grasping at worldly honour and riches, conspiring with the Roman emperor to mingle the disciples of Christ with the world in comnmnion. In the epistle to the church in Thi/atira, we are pointed to the great whore represented by Jezebel of old, and the above abominable doctrine and worship of the church of Rome, typified by the doctrines and deeds of the Nicolaitanes. The state of the church in Sanlis, is said to represent to us the state of Christianity in the national churches, separated from the
<JH. I. 1— 3.] INTRODUCTORY, U
church of Rome after the Reformation, or from the time when the man of sin began to be consumed with the Spirit of the Lord's mouth. In the epistle to the church in Philadelphia, we are pointed to a representation of Christ's people under the revival of the ancient church order instituted by the Lord Jesus Christ, and gathered together in societies after the example of the first churches recorded in the New Testament, and so delivered from their scattered condition, and their bondage under Antichrist. And, finally, the epistle to the church of the Laodiceans, is said to represent to us the condition of the professors of Christ's name, in the churches, at or near the time of his second coming, and when he is just about to appear, a state of great lukewarmness and indifference.^
These few remarks will be sufficient, I hope, to give you some idea of the view that is taken of these chapters, by those who consider them to be typical, or prophetical, of seven successive states of the christian church : but, having mentioned it, I leave the subject to your own deliberation — merely adding, that, so far as regards myself, I confess that I never could see sufficient grounds to adopt the sentiment as well founded. The epistles to the seven churches in Asia, I make no doubt, were intended, like other parts of holy scripture, for our instruction, abounding as they do with such cautions and encouragements, promises and threatenings, as are applicable to the churches of Christ, in general, throughout all succeeding generations : — and when we come to consider their contents in detail, I persuade myself that we shall find them pregnant with important instructions to ourselves. But I do not think the characters of each of these churches are dis^- tinct enough to mark out those imaginary states or periods, which, by the help of a fruitful invention and forced constructions, have been assigned them. Some of the epistles seem to me to be as applicable to several ages of the church as to any one particular period ; and, perhaps, there is no specific era^ that has hitherto transpired, to which many of the things contained in these epistles will not be found applicable : but this is the opinion of a humble individual, not hastily formed indeed, and of which you will make whatever use you please. I now proceed to offer a few general remarks on the second part of this mysterious book, viz. : From the fourth to the eighth chapter, in which we have the opening of the sealed book.
The subject commences with a sublime description of the Deity enthroned in glory, surrounded with angels, and the ge- neral assembly or church of the first born who are in heaven ;
e The learned Dr. Gill is one of the writers on the Apocalypse, who has adopted this fanciful hypothesis ; and even the sober minded John Glas, has fallen into it. See Glas's Works, vol. iv. p. 4. — Perth ed. 1782.
12 LECTURES ON THE APOCALYPSE. [lect. i.
after which description, the writer beholds in the hand of the Al- mighty A BOOK sealed with seven seals, given to the Lamb, who alone was found worthy to open it, and who consequently, receives the acclamation of the whole choir of saints and angels, ch. iv. and V. After this sublime apparatus, the Lamb is represented - as opening the seals of the book, one after another ; and with this the scene of prophecy begins.
Thejirst seal represents a white horse, his rider having a bow in his hand, and a crown of gold on his head, and he goes forth conquering and to conquer, ch. vi. 2.
The second seal represents a red horse; and to his rider is given a great sword, and power to take peace from the earth, ver. 4.
The third seal exhibits a black horse, whose rider has a pair of scales in his hands to weigh corn and provision, ver. 6.
The opening of the fourth seal presented to the prophet's view z.pale Ao;se, whose rider's name is Death, to whom power was given to slay the fourth part of the earth with a sword, and with famine, pestilence, and wild beasts of the field, ver. 8.
Thejifth seal was opened, and the apostle beheld under the altar, the souls of the martyrs of Jesus ; and he heard them cry- ing with a loud voice, saying " How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ?" ver. 10.
The sixth seal is opened, and behold an earthquake, the dark- ening of the sun — the moon becomes as blood — and the stars fall from heaven, ver. 12 — 14.
After the description of the opening of these six seals, with the consequent visions, an angel is represented as putting a seal upon a hundred and forty-four thousand of the servants of God — it is the seal of the living God 5 and no sooner is this done than a chorus is heard, the whole multitude of saints and angels present them- selves around the throne of God and the Lamb, clothed with white robes, and emblems of victory in their hands, celebrating the praises of God and the Lamb. John is then favoured with a vision of the blessedness of the heavenly state: ch. vii.
After this, the Lamb is represented as opening the seventh seal, which is succeeded by a profound silence in heaven, that con- tinues for the space of half an hour, — introductory to the second PuoPHETic PERIOD, which is that of the trumpets.
Before we proceed, however, to notice the sounding of the trum- pets, it may not be improper to oilier a remark or two on the period of the seals.
1. I understand the opening of these seals, to denote a regular series of events which were to transpire, in the Roman empire, affecting the church or kingdom of Christ, from its establishment, at the day of Pentecost, until the first trumpet began to be
CH. I. 1.— 3] INTRODUCTORY. ]3
sounded. What these events were, I shall not now attempt to explain ; that will come more immediately under our examination, as we proceed, chapter by chapter, to pursue this course of lec- tures. For the present let it suffice to remark
2. That the period of time included between the opening of the first and last of the seals, is the portion of time which inter- vened, or elapsed, from the ascension of Christ into heaven, until Antichrist, the man of sin, the son of perdition, began his reign. This was a memorable and most eventful period in the annals of the christian church. The opening of the seals comprehends that state of things which existed on earth when the kingdom of Christ was first erected, and the gospel began to spread among the nations, until it passed away, or was destroyed by the opening of the sixth seal ; and so in the ruin of that state of things, there is a type, or figure of the day of judgment, ch. vi. 1 1 — 17. Now a new world, as one may say, rose into existence. During the opening of the seals the Roman empire was, as regards its religious profession. Pagan or Heathen ; but a mighty alteration then took place, denoted by the symbol of an earthquake, ch. vi. 12. The empire at this period became christianized. The religion of Christ, which had hitherto been the object of persecution, now became incorporated with the state ; and from this time, instead of taking up the cross and patiently suffering the world's hatred, men found their secular interest connected with their Christian profession. What a revolution was this in the state of things ! It paved the way for the man of sin, who had been secretly working from the very days of the apostles; but who had been restrained from making a visible appearance until the Pagan Roman emperor was taken out of the way. And now commenced the kingdom of the clergy. The seven trumpets place Antichrist upon his throne; and this is the subject of the third part of this book, to which we shall now briefly advert.
At the commencement of ch. viii. the apostle informs us, that when the Lamb had opened the seventh seal, seven angels appeared standing before God, — and there were delivered unto them seven trumpets, which they prepared to sound. By the sounding of these trumpets extraordinary occurrences take place on the earth, which are set forth in symbolical language, the import of which we shall, if spared, consider hereafter. At present, I merely remark, that it is under the sounding of these trumpets, that the kingdom of Antichrist is brought prominently into view ; and now observe the effects of the reign of this mon- strous power on the churches of Christ. The period of time allotted for his reign is one thousand two hundred and sixty years, during which there is a prevailing state of corruption, ch. xi. 1, &c. ; and though the blessed God is not left without witnesses in
14 LECTURES ON THE APOCALYPSE. [lect. i.
the world, yet these witnesses prophecy " clothed in sackcloth," In this state, however, they continue to bear their testimony for God, and against the abominations of Antichrist, until he is at last permitted to overcome them, and slay them, &c. ver. 7, 8. This is followed by another earthquake, on which the tenth part of the city fell, denoting, as 1 understand it, that schism which took place in the church of Rome, at the period of the Reformation. And now, before we proceed any further, allow me to make one observation. The series of prophecies which we have hitherto reviewed, and which are included in the opening of the seven seals, and sounding of the seven trumpets, have all, in our day, become the subject of history. What I mean by this remark is, that our lot is cast in a period, when, by the lights of history, we can trace the accomplishment of all the prophetic intimations included under the seals and the trumpets. For instance, we can trace the setting up of Christ's kingdom in the world, by the preach- ing of the APOSTLES and first ministers of the gospel; we can trace its rapid spread throughout the Roman empire ; the perse- cutions with which it was assailed, by the unbelieving Jews on the one hand, and the idolatrous Pagans on the other ; we can trace the fall of Paganism, or the subversion of the heathen Roman government in the empire ; the rise of the ten kings, or kingdoms foretold by Daniel, ch. vii., and amongst them, one that was dif- ferent from the rest, denoted by a little horn, ver. 21 ; in plain terms, we can trace the rise of Antichrist, pursue the history of his career and progress, until he becomes seated in the temple of God, and arrogating the honours of Deity. We can trace his cruel, tyrannical, and oppressive conduct towards the saints of the Most High, driving the true church into the wilderness, slaying the witnesses, and triumphing in their destruction. All this, I trust, we shall be able to trace by the lights of history : yea, and more, we can trace the resurrection of these witnesses, and the fall of the tenth part of the city ; and the sounding of the seventh angel, ch. xi. 15, which brings us to the
Fourth Part of the book of the Apocalypse, viz. The pouring out of the vials, according to ch. xv. 6, &c. With these vials the consumption of Antichrist, or the fall of Babylon commences ; for they are vials ** full of the wrath of God," ch. xvi. 1. The seven vials are seven plagues inflicted on the man of sin — the kingdom of the beast, and they issue in his total ruin, ch. xvii. — xix. And now let us mark what follows. The seventh angel pours out his vial into the air, and Babylon sinks into perdition. An angel descends from heaven, lays hold on the dragon, that old serpent the devil, shuts him up in the bottomless pit, and binds him for one thousand years; and with this astonishing event com- mences the thousand ears reign of the saints, the millennial
cH. I. 1—3.] INTRODUCTORY. is
period, according to ch. xx. 1 — 6. The nature of this reign, the blessedness of which it will consist, and the state of the world during its continuance, will come under our examination in due time. At present, we only remark, that at the conclusion of the thousand years, Satan is to be loosed out of his prison, and again permitted to deceive the nations, at which interesting crisis the Lord Jesus Christ j9erso/?cr//j/ appears, the devil and those who are deceived by him are cast into the lake of fire, or endless perdition, ver. 7 — 10. Now takes place the general resurrection of the dead, the final judgment, according to Matt. ch. xxv., with the desti'uction of the world by fire, according to 2 Pet. ch. iii., the creation of the new heavens and new earth. Is. Ixv. 17; ch. Ixvi. 22., and the everlasting kingdom of the Lord and Saviour, Jesus Christ, which has been the hope of the righteous in all ages.
Having thus analyzed the book of the Revelation, and marked out its general divisions, I conclude this preliminary Lecture with one or two additional observations. I have already hinted at the difficulty of the undertaking in which we have embarked. He who now addresses you, is fully apprised of this difficulty. The great Calvin, who, nearly three hundred years ago, published a learned Commentary on all the other parts of scripture, declined entering upon this mysterious book ; and his prudence in so doing, was commended by the learned Scaliger. Dr. Whitby published a valuable Paraphrase and Commentary on the New Testament nearly two hundred years later than Calvin ; but he also stopped short when he came to the Apocalypse, though he favoured us with a learned dissertation on the Millennium. But, if such men as Calvin and Whitby shrunk from the task of ex- plaining this series of prophecies, it is natural for you to say, how great must be the presumption of such an obscure individual as the present speaker to make the attempt? All this is fully ad- mitted, and yet there are one or two circumstances which may be mentioned in mitigation of censure.
1. We humbly conceive that Christians, in the present day, are, in some respects, much more advantageously circumstanced for entering upon the study of this book, than those learned men were who lived two or three centuries ago. I refer to the light which the providence of God has, of late years, been diffusing upon it. When Daniel delivered his prophecies concerning the same events that John also foretels, he himself understood not their import; and in answer to an enquiry on this head, he was commanded to " shut up the words and seal the book to the time of the end," ch. xii. 4, 9. But when John delivers the very same things in prophecy, it is said to him, " Seal not the sayings of the prophecy of this book, for the time is at hand," ch. xxii. 10. Their accorn- plishment commenced coeval with the days of the apostle, and though, until Antichrist came to his height, it would not be easy
IC LECTURES ON THE APOCALYPSE. [lect. i.
to understand him as pointed out in this book, yet how different is the case now ! We have witnessed his rise, and reign, and the spirit of his religion ; nay more, we have seen the beginning of his consumption by the Spirit of the Lord's mouth. What a blow was given to the man of sin at the reformation by Luther and others ; and what another blow has been given to this antichris- tian power during the last thirty or forty years, by means of the convulsions that have taken plac€ on the Continent of Europe ! But, further:
2. Calvin and Whitby had the misfortune to be the advo- cates of National Chrisliaiiitif , which, in the nature of things, must have, in some measure, disqualified them for entering fully into this subject. The knowledge of the mind of Christ, in this series of prophecies is to be sought after in the churches of the saints, and there, if any where, may we expect to find it. In pro- portion as the consumption of Antichrist goes on, so will this book be more and more open to the Lord's people, particularly as they become delivered from the Babylonish captivity and Antichristian darkness, and are gathered into churches formed upon the model of the first churches, planted by the apostles, and to which this book is directed. It is to persons in this state, and not to professors mingled with the world in christian fellowship, that the Lord Jesus is set forth in the conclusion of this book, ch. xxii. 16, as " the bright and morning star," giving them light, and the certainty of his second coming. But,
3. To conclude : what encouragement have we, in ver. 3, of the first chapter, to turn our attention to the study of this pro- phetical part of the New Testament Scriptures ? " Blessed is he that readeth, and they that hear the words of this prophecy, and keep, (or observe,) those things that are written therein, for the time is at hand." The views that are presented to us in this book, of God and heavenly things, of the kingdom of providence and grace, of the Reedemer's glory, the happiness and character of his people, with the wickedness and ruin of his enemies, are set forth in so striking and peculiar a manner, that even those who do not at all understand the prophetical meaning of the book are uniformly interested and edified by reading it, in proportion to the measure and degree of their humility, their faith, and their piety. Let us improve this as an encouragement to enquire into its meaning; and may the Spirit of wisdom and revelation in the knowledge of Christ, lead us into all the truth, give us an under- standing of the holy Scriptures, and make them abundantly profitable to us, for doctrine, reproof, correction, and instruction in righteousness, that God in all things may be glorified through Christ Jesus. Amen.
LECTURE II.
John to the seven churches which are in Asia : 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 ; 5 And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sinsinhis ownblood ; 6And hath made us kings and priests unto Godand his Father ; to him be glory and dominion for ever and ever. Amen. 7 Be- hold, he cometh v\rith clouds ; and every eye shall see him, and they also which pierced him ; and all kindreds of the earth shall wail because of him. Even so. Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. — Rev. i. 4 — 8.
In an Introductory Lecture, I ofl'ered a few cursory remarks on the style and subject treated of in this portion of Divine Revelation ; the person by whom, and the time when it was committed to writing. We also took a review of the component parts of the Apocalypse, and briefly sketched an outline of its contents ; namely the Preface, and the Epistles to the Seven Asiatic Churches, ch.i. — iii. ; the opening of the Sealed Book,ch. iv. — vii. ; the sound- ing of the Seven Trumpets, ch. viii. — xiv. ; and the pouring out of the Seven Vials, ch. xvi. to the end. On each of these divisions a few general observations were offered, with the view of clearing the way to a more particular enquiry into the meaning of this mys- terious book. On this arduous undertaking we now enter, encouraged by the consideration that it is written, "If any man lack wisdom, let him ask of God who giveth to all men liberally, and upbraideth not, and it shall be given him." — Jam. i. 5.
It seems to have been a practice of very ancient date, for the author of a book to introduce it to his readers by a short preface , explanatory of its object and design, as well as to prepare them for entering upon a perusal of it with understanding and profit. The apostle John has availed himself of this custom, and the first three verses may not improperly be termed his Preface to the whole book. He gives it the general title of" The Revelation of Jesus Christ," ver. 1. The word which is here rendered " Revelation," signifies a making known those things that were previously hidden, concealed, or secret. It is, I believe, purely a scripture word, and does not appear to have been used by any of the Greek heathen writers. Jerome affirms, that it is not used by any classical author, but was coined or invented by the Seventy
c
18 LECTURES ON THE APOCALYPSE, [lect. ii.
Greek translators ofthe Old Testament, to express more concisely, and more conveniently to explain, the neio mysteries, or New Testament prophecies, which God had published to the church. The apostle further terms it, " The lievelation of Jesus Christ ;" which may be intended to import, not only that he is the author of it, that he communicated the whole of this series of interesting prophecies to his servant John, to be by him made known to his churches ; but also that the whole of it relates to the affairs of his kingdom ; for we are told, that " the testimony of, or concerning Jesus, is the spirit, (the substance, or the end,) of the whole pro- phetic dispensation." — Rev, xix. 10.
There is another thing contained in this preface which also demands our notice, viz. that this Revelation is said to be given to him, that is, to Jesus Christ, by his Divine Father; for it is called" The Revelation of Jesus Christ, ivhich God gave to him:'
As difficulties have been started on these words, and the mode of speech here used has been thought to militate against the doctrine of Christ's essential deity, it may be useful for us to pause a moment before we proceed and endeavour to obviate them.
Be it observed then, that in the economy of redemption, there is a distinction in the one Godhead plainly held forth by three personal names, and relative characters ; and indeed by every mode of speech whereby we distinguish persons among men: — we have the Father, the Son, (or Word) and the Holy Spirit. In creation the Father is represented as first in the order of opera- tion. All things are said to be (e^) of or from God the Father, -is the first mover or original source ; and they are said to be (^»a) by or through Jesus Christ, as the immediate agent bringing the Father's designs into effect. Hence, God is said to have created all things by Jesus Christ, Eph. iii. 9. And the same mode of speech is used to express their order of acting in the work of Redemption. "All things are of God, who hath reconciled us to himself BY Jesus Christ," 2 Cor. v. 18. — "God was in, or BY Christ, reconciling the world unto himself," ver. 19. In the economy of Redemption the person of the Father sus- tains the majesty ofthe Godhead, and acts his part in the charac- ter ofthe GREAT SUPREME; and though the Son is pos- sessed of the same divine nature with the Father, yet, as a Son, partaking of human nature, and vested with the office of mediator between God and man, he sustains, and acts in a subordinate character to that of the Father. The Father is represented as the original source of all that authority, dominion, and fulness which the Son possesses as Mediator. It was the Father who sent his Son to be the saviour of the world. The Father commis- sioned him, and gave him a commandment, to lay down his life
cH. 1.4— 8.] OFFICIAL CHARACTERS OF CHRIST. 19
for the sheep, raised him from the dead, and exalted him to the highest glory and dominion at his own right hand ; and who hath put all things under his feet, and given him to be head over all things to the church. And as he holds the mediatorial king- dom from the Father till all the ends of it are answered ; so when the end cometh, he shall deliver it up to God, even the Father, and be hnnself subject to him " that put all things under him, that God may be all in all," — 1 Cor. xv. 24 — 28. And this may explain to us the mode of speech here used, when it is said that " God the Father gave this Revelation to his son Jesus Christ to communicate it to his servant John ; which he did by the ministry of an angel." The things that were thus revealed to John, he has faithfully recorded, as they were made known to him, even as he faithfully testified in the gospel-history, which he formerly wrote, what he had seen of the Saviour's actions, and heard of his doctrines while he tabernacled on earth, ver. 2 ; 1 John i. 1, 3. He then claims our attention to the things he had to communicate, by pronouncino- a blessing on those that read, and hear, and observe the words of this prophecy ; for, the case was now very different from what it was when Daniel fore- told the very same things — " the time was at hand " when these prophecies should begin to receive their accomplishment.
As the apostle had been commissioned to write the mind of his Divine Master to seven churches then existing in Asia, he enters upon the subject by presenting his christian saluta- tions to them, and wishing them an abundant enjoyment of all spiritual blessings from " the Father of lights, from whom cometh down every good and perfect gift" — the eternal source of being and blessedness, " and from the seven spirits which are before his throne." Such of you as have paid any attention to this book, must have perceived the frequent use that is made in it of the number seve)i. For instance, the number of churches, to each of which an epistle is written, is seven : the same number which we shall find frequently employed throughout this book of the Apocalypse. For, not only do we here read of the seven spirits of God, but we read of seven angels, seven thunders, seven seals, 5ei;e« trumpets, seven \\?i\s, seuew heads of the dragon, sevenldi^t plagues, &c. Now in these passages, as well as in many others that might be referred to, the number seven appears to denote a large and complete, yet uncertain and undefined number. The Scriptures, both of the Old and New Testament, abound with instances of this kind.^ In its Hebrew etymology the number
^See Gen. ii. 3; ch. iv. 15 ; xxxiii. 3 ; Lev. iv. 6; iSam. ii. 5; Prov. xxiv. 16; ch. xxvi. 25; Is. xxx. 26 ; Jer. xv, 9; 1 Kings xviii. 43 ; 2 Kings v. 10 ; Job v. 19; ch. xlii. 8 ; Mich. v. 5; Esth. 1.10; Eccles. xi.2; Dan. iii. 19; Matt, xviii. 22; Luke xi. 26; ch. xvii. 4.
c 2
20 LECTURES ON THE APOCALYPSE. [lect. ii.
seven signifies fulness and perfection.'' Philo styles it TsXEsipopos, the completing number, and it is mentioned as such by Cyprian, who cites passages from the Apocalypse and other scriptures, to shew " the perfect and legitimate consummation" of this number. By what means the number seven became so important to the people of God in former times, so representative of completion and universality, we may partly collect from their liistory. God had revealed to them, that his own great work of creation had been completed in six days, and he rested on the seventh. In com- memoration thereof, he commanded them to reckon time by seven ; thus seve)i days to the. sabbath-day, seven months to the sabbatical month, seven years to the sabbatical year, seveii times seven years to the great sabbatical, or year of jubilee. And when, upon their entrance into Canaan, it pleased God miraculously to deliver the city of Jericho into their hands, he ordered them to march round \i seven dsy^, seven priests With, seven trumpets preceding them; and on the seventh day, on which the walls fell, they were instructed to encompass it seven times. It is not, therefore, from any casual or arbitrary notion that the number seven has been thus dignified : it is entitled to this distinction, from the natural order of things, which the adorable Creator was pleased to establish at the bringing of the world into existence. A day is a natural measure of time, and, multiphed by seven, fomis that period of a week, which most conveniently multiplies again, so as to form months and years. It was long ago observed by the learned Joseph Scaliger, " that the number seven is of all others the most fit to measure the courses of the sun and moon." The measure of time by weeks, or by the intervention of the nwrnhex seven, is therefore not altogether arbitrary; it has a foundation in the nature of things; and the discovery of this circumstance is a proof that the great God who created the world in six days, and contemplated its perfection on the seventh, and, after this rule, established the number seven for the measure of time, acted in this circumstance with that providential order and harmony which characterize the rest of his works.'^ These few observations will open theway for the right apprehension of the sense in which the number seven is used by the prophetic writers, namely, as denoting any large, complete, indefinite number. It is, I believe, the opinion of some, that by the seven spirits, mentioned in ver. 4, is to be understood seven angels: but I much prefer the opinion of those who interpret the phrase " seven spirits," of the one Holy Eternal Spirit, termed seven, not in number, nor in nature, but on account of his infinite and adorable perfection, and the diversity of his gifts and opera- tions, see 1 Cor. ch. xii. For, as has been already intimated in the
'' Daubuz. Etymol. Diet. 'See Owen on the Hebrews, vol. iv. Svo. edit, on ch. iv. ver. 4 — 7-
CH. 1.4.-8.] OFFICIAL CHARACTERS OF CHRIST. 21
language of prophecy, the number "seven" is frequently made use of to denote perfection. And thus the apostle supplicates the blessings of grace and peace, from the eternal Father, " who is, and who was, and who is to come ;" and from that infinitely all-perfect Spirit, whose office in the economy of grace is to carry his designs into effect. He adds, —
Ver. 5. " And from Jesus Christ, the faithful witness, and the first begotten of the dead, and the -prince of the kings of the earth." Here we have the official characters which the Lord Jesus Christ sustains in the economy of redemption, and in virtue of which he becomes the source of grace and peace to his people, in conjunction with the eternal Father and the Holy Spirit. A subject of so much interest, and of such vital importance to all his followers ought not to b(j shghtly dismissed ; we shall, therefore, spend a little time in considering the import of these official churacters.
1. The apostle terms him ''the faithful witness." — We find the same title applied to him, ch. iii. 14, when addressing the church of the Laodiceans : " These things saith the Amen — the faith- ful and true witness." This title has a particular respect to his prophetical character; for he came a "light into this world," as he himself declares, " that whosoever believeth in him should not abide, in darkness," John xii. 46. He is the only begotten Son, who is in the bosom, or secret counsels of the Fatlier, and who hath declared, manifested, or made known his character, pur- poses, love, and grace to a lost and guilty world, John i. 18; ch. iii. 16; and vii. 26. In the days of his public ministry on earth, he also bare witness of himself, his character, mission, and kingdom, (ch. viii. 18; xviii. 37,) and he confirmed his testimony by the miracles which he wrought, and sealed it with his blood. He is called the faithful witness because it is impossible for him to lie : and, consequently, all that he promises, or theatens, or testifies may be fully relied upon as absolute truth ; for as "righteousness is the girdle of his loins, so faithfulness is the girdle of his reins," Is. xi. 5. Again —
2. He is here termed the "first begotten of the dead." A similar title is applied to him by the apostle Paul, in col. iii. 18, where he terms him "The first born from the dead." The word is precisely the same in the Greek {z5pojroroy.os,) though our trans- lators have a little varied it in English — and it implies, that he was in the state of the dead, — that he was the first who rose from the dead to inherit immortal life — and that, in his risen and exalted state, he is invested with supreme dignity and almighty power, as God's first born, or " Heir of all things," according to Heb. i. 2, and Matt^ xxviii. 18. These particulars imply the priestly
22 LECTURES ON THE APOCALYPSE. [lEct. ii.
character of the Saviour, even as the former title, "the faithful witness," does his prophetical. It was as the great High Priest of his church, or that he might fulfil that most important office, that he oflfered up himself as a sacrifice for the sins of his guilty people, Heb. ix. 14 ; as such he was brought again from the dead through the blood of the everlasting covenant, ch. xiii. 20. God thereby testifying his acceptance of his sacrifice for our justifi- cation; and, as our glorious High Priest, he entered into the heavenly sanctuary with his own blobd, to present it unto God — there to appear in his presence ; and make continual in- tercession for us. Thus he is made a High Priest after the power of an endless life ; made higher than the heavens ; and able to save to the uttermost all that come unto God bv him, Heb. vii. 24—26.
Before we dismiss this point, allow me to remark, that the title, "first born," or "first begotten from the dead," includes also, Christ's kingly power and dominion ; for he is a priest upon his throne, after the order of Melchisedec, see Ps. ex., com- pared with Heb. ch. vii. To which we may further add, that the "first born fiom the dead," evidently holds him forth as the pattern, the pledge, and the^rst-fruits of the resurrection of all his people, as Paul teaches us, 1 Cor. xv. 20. But,
3. Another title ascribed to the Lord Jesus is, that of " the Prince of the kings of the earth." This points out to us his regal or kingh/ character, and his supreme authority and domi- nion, as KING OF KINGS, and LORD of lords, accordingto ch. xvii. 14, xix. 16. This sublime title has a reference to the pro- mise made to the Messiah in the second Psalm, " I have set my King upon my holy hill of Zion," ver. 6; and to the admonition given to the kings of the earth, to be subject to him, in the latter verses of that Psalm, when it is said : "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Be wise now, therefore, O, ye kings! be instructed ye judges of the earth: serve the Lord (Messiah) with fear, and rejoice with trembling: kiss the Son lest he be angry, and ye perish from the way, when his an^er is kindled but a little. Blessed are all they that put their trust in him," ver. 9-12. You will find these words quoted and applied to Christ in Rev. ii. 27; see also ch. xix. 15, 16.
The kingly character of Christ is far more extensive than his priestly ; the latter extends only to his own peculiar people ; but his kingly power extends over all the monarclis and potentates of earth, to overrule, restrain, and subdue them at his pleasure, in subserviency to the interests of his kingdom; till he-shall ulti- mately put down all authority and power, and all his enemies be
cH. i. 4—8.] OFFICIAL CHARACTERS OF CHRIST. 23
made his footstool, 1 Cor. xv. 24-28 ; for the Father hath given all things into his hands, John iii. 35.
But the Lord Jesus is vested with authority, not only over the kings of the earth ; for " all power is committed unto him, both in heaven and on earth," according to his own declaration, Matt, xxviii. 18. And you may see also what the apostle Paul says on this subject, Eph. i. 20-23 ; Phil. ii. 8-11 ; Heb. ii. 7-9. And so in repeating this title, he is called the beginning, or chief of the creation of God, Rev. iii. 14; and Col. i. 18. Having taken a glance at the meaning of those official titles we now proceed :
" Unto him that hath loved us, and washed lis from our sins in his own blood, and hath made us kings and priests unto God and his Father:" ver. 5, 6.
By a very natural association of ideas ; from a review of the offices which Christ sustains in the economy of redemption, as the great prophet, priest, and king of his church, the apostle is led to think, and to speak of what he has done for his people, answerable to those high and exalted characters : let us now attend to his account of this matter.
1. He declares that "he hath loved us" You who are ac- quainted with your bibles need not be told, that the redemption of guilty man is frequently, in scripture, ascribed to the love of the divine Father. Thus, " God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life," John iii. 16. " God commend- eth his love towards us, in that while we were ungodly and without strength, Christ died for us," Rom. v. 8. " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," 1 John iv. 10. These texts plainly shew us, that the love of the Father is the grand source and spring of all our salvation. Hence the poet,
" Sinners from his first love derive The ground of all their songs."
But the salvation of perishing sinners is also ascribed to the love of the Son, who voluntarily undertook the work of redemption in obedience to the will of his heavenly Father, and from love to the children whom Gdd had given him to redeem. Hence it is said, ** Christ loved the church and gave himself for it," Eph. v. 25'; and when the apostle Paul would take a survey of this love, and would have furnished an estimate of it, what is the report that he brings in concerning it ? 'Tis very short, but very comprehensive. " Itpassetk knoivledge," Eph. iii. 19. It was, indeed, amazing love, whether we consider the objects whom it regarded, or the manner in which it was expressed ! But mark what the apostle says of its effects — for,
24 LECTURES OX THE APOCALYPSE, [lrct. u.
2. *' He washed us from our sins in his own blood." Ail the heirs of salvation were viewed in the divine mind as sinners and rebels against God, consequently liable to everlasting punish- ment. To deliver them from this awful state, Jesus voluntarily became their substitute and representative. He suffered on their account, and in their stead ; giving his life and shedding his blood for the remission of xtheir sins ; and thus cancelling their obligation to punishment, by bearing it himself; and in this way he procured their pardon and acceptance with God. His blood, which was shed by covenant, and, therefore, as the blood of sacri- fice, " cleanseth from all sin," 1 John i. 7, in the way of expiation and atonement ; for it is the blood that maketh atonement. When Christ's blood was shed, the *' fountain was opened" for sin and uncleanness; and when we believe in him, we are ac- tually washed from our sins, both as to their guilt and power; for it is by faith that we " receive the atonement," or become interested in it; we then have our consciences purged, and enjoy peace with God ; see Rom. v. 1 ; Heb. ix. 14. The blood of Christ is also represented as a ransom price, buying us off, or re- deeming us from the curse of the divine law, Gal. iii. 13, from this present evil world, Gal. i. 4, — in a word, " from all iniquity ; and purifying us unto himself, a peculiar people zealous of good works," Tit. ii. 14. And so, in perfect consistency with what has now been said, we find all the redeemed company ascribing " Worthiness to the Lamb that was slain, and that hath redeemed them to God by his blood," Rev. v. 9. The Apostle adds:
3. " He hath made us kings and priests unto God," &,c. In the song of the redeemed, ch. v. 10, it is said, " And hath made us unto our God kings and priests, and we shall reign upon the earth." The Lord Jesus has not only redeemed his people from the wrath to come, but he has advanced tliem to the most honourable and dignified relationship to God in connection with himself. As believers are all the sons of God, by faith in Christ Jesus, Gal. iii. 25; 1 John iii. 1, so they are heirs of God, and joint- heirs with Christ Jesus, Rom. viii. 17; Gal. iv. 7. The whole church of the redeemed arc a church of '^first-born" ones, Heb. xii. 23 ; even as Israel of old was denominated, ti/picalh/, God's " first born," Exod. iv. 22; and so, like them, they are a kingdom of priests, Exod. xix. 6; or a royal priesthood, as the apostle Peter terms them, 1 Pet. ii. 9 ; which is of precisely the same import with his making them " kings and priests," having the dignity of God's first born. All the children of God are raised to royal honours becoming the children of such a Father; they are heirs of the kingdom, and shall inherit all things. They are consecrated priests unto God, having access into the holiest of all by the blood of Jesus, " to oiler up spiritual sacrifices, acceptable
CH. 1.4— 8.] SECOND COMING OF CHRIST. 25
to God by Jesus Christ," 1 Pet. ii. 5 ; Heb. xiii. 15, 16. They are kings and priests even now while in this world, just as they are sons and heirs ; though it doth not yet appear what they shall be, when they shall appear with Christ in glory, and shall obtain the crown and kingdom. All this honour and di^,nity, Christ had procured for them, and they enjoy it in virtue of their connection with him; and, viewing the matter in this light, can we wonder the apostle John should add, as he does, — " To Him be glory, and dominion , for ever and ever. Amen," ver. 6.
This glory and dominion has indeed been conferred upon him by his heavenly Father, as the reward of his unparalleled humilia- tion and obedience, Heb. ii. 7, 9 ; Phil. ii. 8-1 1 ; and it is ascribed to him by all the redeemed company, with gratitude, joy, and holy adoration, ch. v. 12-14. The burden of their sortg is, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." To this the apostle adds his " Amen." Let the Redeemer's disciples on earth unite their voices with saints and angels above, in ascribino- to him the glory due unto his name ; and make it their constant study while here to shew forth the praises of Him who hath loved them, and bestowed such blessings upon them. Transported with this delightful and soul-ravishing subject, the apostle looks forward with joy and triumph to the Saviour's coming again to punish his adversaries, and reward all his faithful followers : for thus he proceeds:
" Behold he cometh with clouds, and even/ eye shall see him ; and they also which pierced him, and all kindreds of the earth shall wail because of him : Even so. Amen," ver. 7.
The second coming of Christ is a most important article of the christian faith, and much insisted on both by the Saviour him- self and by his apostles. The Scriptures, in the plainest terms, speak of two distinct personal comings of the Son of God, and of only two. Thejirst was his coming in thejiesh, when he appeared in the end of the Jewish age, " to put away sin by the sacrifice of himself," Heb. ix. 26. He then "came unto his own," "came into this world," came to do the work of his heavenly Father — the work of his mediation — and particularly to make atonement for sin, by the offering up of his own body once — and thus to accomplish all the predictions, and fulfil all the types by which it was prefigured. The second coming of the Son of God, is that which is referred to by the apostle in the verse before us ; and it is his coming in glory to raise the dead, and judge the world, and perfect ^the salvation of all his redeemed people. As 'he subject is important to us all, and is now fairly brouo-ht lefore us, allow me to call your attention to three things concern-
26 LECTURES ON THE APOCALYPSE. [lect. h.
ing it, — the certainty of the fact itself; — some of the circum- stances that will attend it ; — and the ends to be answered by it.
L The certainty of the fact; or the evidence on which it rests. It was the subject of prophecy from the earliest times. Enoch, the seventh from Adam, foretold it in these words : " Be- hold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly com- mitted, and of all their hard speeches which ungodly sinners have spoken against him," Jude, 14. The subject also occupied the ministry of succeeding prophets. See Ps. 1. 1-6. " The mighty God even Jehovah hath spoken, and called the earth from the rising of the sun to the going down of the same.. Our God shall come and shall not keep silence ; a fire shall devour before him, and it shall be very tempestuous round about him ; — He shall call to the heavens from above, and to the earth, that Tie ma)^ judge his people," &c. But the topic is particularly dwelt upon by the prophet Daniel, ch. vii. 9, 10. " I beheld till the thrones were cast down and the ancient of days did sit, whose garment was white as snow, and the hair of his head like pure wool : his throne was like the fiery flame, and his wheels as burning fire ; a fiery stream issued and came forth from before him ; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him ; the judgment was set, and the books were opened." But this doctrine is more fully and ex- plicitly revealed in the writings of the evangelists and apostles, to which we shall now turn. Thus, when our Lord was about to leave the world and return unto the Father, he consoled the minds of his sorrowing disciples by the promise of his coming again and receiving them unto himself; that where he is, there they may be also, John xiv. 1-3, 28. It forms the basis of many of those interesting parables which Jesus spake, during his public ministry; such as that of the ten virgins, Matt. xxv. 1-13 ; — the nobleman travelling into a far country, delivering unto his ser- vants his goods wherewith to occupy during his absence, and returning at the appointed time to reckon with them, ver. 14-31 ; and still more plainly in his account of the judgment of the world, ver. 31, to the end of that remarkable chapter.
But the fact is attested by the holy angels who witnessed his ascension into heaven. Acts i. 9, 10. " Ye men of Galilee," said they, " why stand ye gazing up into heaven I this same Jesus which is taken up from you into heaven, shall so come in like man- ner, as ye have seen him go into heaven," ver. 1 1. And from this time we find it occupying a prominent place in the doctrine of the holy apostles. Thus Peter addresses the unbeheving Jews, Acts
CH. i. 4—8.] SECOND COMING OF CHRIST. 27
iii. 19. " Repent and be converted, that your sins may be blot- ted out, when the times of refreshing shall come from the pre- sence of the Lord ; and he shall send Jesus Christ, which before was preached unto you ; whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." When Paul called the Athenians to repentance, he enforced the call by this consideration, that, " God hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead,"' Acts xvii. 31 . And when he would console the Thessalonians under the loss of their christian brethren, he puts them in mind of the second coming of the Lord to raise the dead and take his people to his eternal kingdom, 1 Thess. iv. 14-18.
I cannot dismiss the subject without adding, that the certainty of the second coming of Christ may be inferred from its neces- sity, in order to vindicate the equity of the divine administration in the government of the world. In this life we see vice every where triumphant, and virtue oppressed and humbled. But whence is this, and how shall we account for it ? On this prin- ciple, I presume, — that the present life is only a state of trial and probation ; there is no proper retribution in it ; and a forgetful- ness of the fact, often causes the christian to stumble in his course, as it did the psalmist of old, whose experience is recorded Ps. Ixxiii. 3-12. But when Jesus comes again, all these appa- rent incongruities, these seeming difficulties, will be fully cleared up; for he will judge the world in righteousness; the secrets of all hearts will be revealed ; and the rectitude of the divine admi- nistration be made fully apparent. Let us now briefly advert to some of
2. The circumstances which will attend his coming. It will be in the clouds of heaven, with power and great glory. So the apostle John here teaches : '^ Behold, he cometh with clouds" And so the angels testified, at the time of his ascension, when " a cloud received him out of the sight of his disciples," Acts i. 11. "This same Jesus," said they, "shall so come, in like manner as ye have seen him go into heaven." And this agrees with what he said to his disciples in the days of his personal ministry, "they shall see the Son of Man coming in the clouds of heaven, with power and great glory," Matt. xxiv. 30 ; for he will be attended with an innumerable company of angels to grace his triumph, and minister unto him. This is the account which Daniel gives us of the matter in the words lately quoted from his prophecy, ch. vii. 9, 10. And it corresponds with what the apostle Paul teaches, 2 Thess. i. 7 : " The Lord Jesus shall be
28 LECTURES ON THE APOCALYPSE, [lect. u.
revealed from heaven with his mighty angels," &.c. When he made his Jirst appearance in this oar world, on the gracious errand of mercy, lie emptied himself of the " form of God ;" a human body was prepared for him, so he became incarnate ; he acted in the capacity of a servant; for "the Son of Man came not to be ministered unto but to minister, and give his life a ran- som for many;" and so, "he humbled himself to the death of the cross," Phil. ii. 7-9. 'Then indeed he appeared " as a root out of dry ground ; the man of sorrows and acquainted with grief ;" poverty, weakness, and humility characterised his whole deportment ; — but how difterent will his second coming be ! He will then appear in glory, his own glory and the glory of his heavenly Father, and then
" Even/ eye shall see him" At his second coming he will raise the dead; for thus he himself hath taught us: "Verily, verily, I say unto you, the hour is coming, in the which all that are in their graves shall hear the voice of the Son of Man, and shall come forth," John v. 28. "The Lord himself shall descend from heaven with a shout; with the voice of the arch-angel, and the trump of God; and the dead shall be raised," 1 Thess. iv. 16. Behold, I show you a mystery ; we shall not all sleep (or die,) but we shall all be changed, in a moment, in the twinkling of an eye — for tlie trumpet shall sound and the dead shall be raised," Sec, 1 Cor. xv. 51, 52. And now
3. Let us notice more particularly the ends for which he will come, and the consequences that will result. The apostle declares that "all kindreds of the earth shall wail (or lament) because of him." It will be a day of lamentation and woe to all his enemies. " He will come in flaming fire, taking vengeance on those that know not God, and that obey not the gospel of his Son; these shall be punished with everlasting destruction from the presence of the Lord, and the glory of his power," 2 Thess. i. 8 9. "They will call upon the mountains and rocks to fall on them, and hide them from the face of Him that sitteth upon the throne, and from the wrath of the Lamb," Rev. vi. 16, 17 ; "for the great day of his wrath is come, and who shall be able to stand it?"_Well,
It will be a day of joyful exultation and triumph to all the faithful followers of the Lamb. The Saviour will own them as his, and openly acquit them in the judgment. And oh! what sovereign and unmerited gkacr will then appear! When the saints shall reflect that the awful sentence now passed upon the wicked was what they themselves deserved as richly as the vilest of them; when they think on that love which made the difference, and on that precious blood which washed them from their sins, and delivered them from the dreadful wrath now come upon the
CH. 1.4-8.] SECOND COMING OF CHRIST. 29
impenitent and unbelieving ; what transports of joy, of love, and of gratitude will then fill their souls ! Then, indeed, will Christ " be glorified in his saints, and admired in all them that believe," 2 Thess. i. 10. Then will the Judge say, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foun- dation of the world." — "And so shall they be ever with the £,ord" — " beyond the reach of woe." Realizing the glories of this period, and the grace which is to be brought unto us at the appearing of Jesus Christ — his glorious appearance and kingdom, the apostle here adds, " Even so. Amen." "lam Alpha and Omega, the beginning and the ending, saith the Lord, tvhich is, and which ivas, and which is to come, the Almighty." Ver. 8.
Here the apostle introduces to us the Saviour himself, assert- ing his own eternal, essential, and unoriginated Deity. Alpha and Omega, you know, are two letters of the Greek alphabet — the one the first, and the other the last. There is evidently an allusion to Isa. xliv. 6, in which Jehovah, the king of Israel, thus addresses his church of old : " I am the Jirst, and _ I am the last, and besides me there is no God." — "Is there a God besides me? Yea, there is no God, I know not any," ver. 8. But this high and exalted dignity is claimed by the Saviour in the words under consideration — " I am the first and the last," the original Creator, and final judge of the world ; the Eternal, the unchangeable, the Almighty Author, Supporter, and Disposer of all things.
I shall close the present Lecture with a pertinent quotation from an eminent Catholic writer of the last century.
" In the gospel of John, we read the life of Christ on earth ; and we there see a man conversing with men, humble, weak, and suffering : we behold a sacrifice ready to be offered by one appointed to sorrow and death : but in the book of Revelation by John, we have the gospel of Christ now raised from the dead. He speaks and acts as having conquered the grave and triumphed over death and hell, and so having entered into the place of his glory, angels, principalities, and powers being made subject unto him ; and exercising the supreme universal power which he has received from the Father, over all things in heaven and earth, as the Saviour, for the protection of his church, and to ensure the happiness of his faithful servants in the end."**
^Bossuet, Explication de la Revelation. Pref.
LECTURE III.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trarapet, 1 1 Saying, I am Alpha and Omega, the first and the last : and. What thou seest, write in a book, and send if unto the seven churches which are in Asia ; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Lao- dicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks 07ie like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs ivere white like wool, as white as snow; and his eyes were as a flame of fire ; 15 And his feet like unto fine brass, as if they burned in a furnace ; and his voice as the sound of many waters. 16 And he had in his right hand seven stars : and out of his mouth went a sharp two-edged sword : and his countenance ivas as the sun shineth in his stength. 17 And when I saw hini, I fell at his feet as dead. And he
laid his right hand upon me, saying unto me. Fear not ; I am the first and the last ; 18 / am he that liveth, and was dead ; and, behold, I am alive for evermore. Amen; and have the keys of hell and of death. 19 Write the things which thou hast seem, and the things which are, and the things which shall be hereafter : 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches : and the seven candlesticks which thou sawest are the seven churches. — Rev. i. 9-20.
The subject of our last Lecture was — the official characters which our Lord Jesus Christ sustains in the economy of our redemption ; in which we were led to contemplate him as the prophet, priest, and Icing of his church ; to consider his amazing love in laying down his life for guilty rebels, washing them from their sins in his own blood, and making them kings and priests unto God even the Father; with the glory and dominion which is justly due to him on that account. We glanced at his second coming in the clouds of heaven to punish his adversaries, and reward all his faithful followers, by receiving them to himself, and conferring upon them the crown and kingdom.
In ver. 8, the apostle introduces his Lord and Saviour as appearing to him in vision, and asserting his equality with the Father — his eternity, self-existence, and almighty power; and now he proceeds to mention the place where the Revelation was given, and to describe the manner and circumstances of the first vision.
CH. 1. 9—20.] JOHN'S FIRST VISION IN PATMOS. 31
Ver. 9. Addressing tlie churches of Asia, which he parti- cularises by name in ver. 11, he tells them that he " their brother" in Christ Jesus, and who was also " their companion in tribula- tion, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony" which he bore to " Jesus Christ."
Patmos was a sma'l island in the Grecian Archipelago, about thirty miles in circumference, and is sometimes marked down in maps of the present day as the island of Palmosa. Some of our latest geographers tell us, that it is totally barren and dreary, deserving rather the name of a rock than that of an island ; but Dr. Wells, in his geography of the New Testament, affirms that it is moderately fruitful, producing, at least, the necessaries of life. To this place, John was banished, for his labours in preach- ing Christ's gospel, though it is not certainly known in what precise year, or by which of the Roman emperors he was exiled. The more general opinion is that it took place under the reign of Domitian; and this opinion is founded on the testimony of Irenseus, who was the disciple of Polycarp ; and the latter was cotemporary with the apostle. We can scarcely wish greater authority than this, and especially as it is confirmed by Eusebius both in his Chronicle and Ecclesiastical History.
The apostle has deemed it expedient to inform us, that it was on " the Lord's day" that he was favoured with this Revelation from the Saviour. It certainly may appear strange that any difficul- ties should have arisen about the meaning of this term ; yet so it is. Doubts have been raised by those who dispute every article of the Christian faith, whether the apostle intended by the Lord's day to denote " the first day of the week," the christian sabbath. But on this point I think we may arrive at a very satisfactory conclusion without much difficulty, by asking ourselves one or two plain questions. Did the apostle, when he wrote, intend or expect to be understood by after ages ? and if he did, what other day could he intend besides the first day of the week ? To those who will give themselves the trouble to reflect seriously on these ques- tions, we may safely leave the solution of the difficulty.
The simple fact, however, stands thus; God at first blessed the seventh day, and set it apart in commemoration of his resting from the work of creation ; and he gave it to Israel in their law to be observed in commemoration of that event, and also of his redeeming them from Egyptian bondage, and causing them to enter into his rest in the land of Canaan. But when Christ had finished the work of redemption and entered into his rest, which he did on the first day of the week, he, as lord of the sabbath, gave it to his churches as a day of holy convocation, to be statedly observed by them, as a day of sacred rest, in comme-
32 LECTURES ON THE APOCALYPSE, [lect. in.
moration of his resurrection from the dead. On this day the first Christians came together to observe the ordinances of divine worship ; the apostle's doctrine and fellowship, the breaking of bread and prayers, celebrating the praise of redeeming grace. When John wrote the book of Revelation, the first day of the week was universally known among the churches by the name of the Lord'sday ; which intimates, that it was instituted by the Lord Jesus — sacred to his memory, and commemorative of his work ; even as the " breaking of bread " is, for these reasons, called " i/ie Lord's supper."
On this first day of the week, the apostle was " in the Spirit.'* Whatever more may be imported in this remarkable expression, we may, without danger of mistake, understand it as implying, that the a])ost]e, though deprived of the privilege of meeting with liis christian brethren and attending the public ordinances of the house of God, was nevertheless in a spiritual frame of mind, occupied with heavenly meditations and exercises ; and while thus employed, the spirit of prophecy came upon him, as on the prophets of old, and revealed to him the things which he has recorded. While thus engaged in holy meditation, the apostle's attention was suddenly arrested by a voice resembling the sound of a trumpet; and, in ver. 11, he tells us what the voice spake unto him: ^' I am Alpha and Omega, the first and the last," 8tc.
Y ex. \2: ''And I turned to see the voice that spake with me." We cannot wonder, that when John heard such an articulation, he should turn to see who it was that spake to him: but the manner in which this is expressed, may strike some with surprise: "I turned to see the voice that spake with me," says the apostle; in which he has recourse to what rhetoricians term an ellipsis, — that is, a figure of speech whereby something is implied which is omitted, or not expressed ; and the meaning is, that he turned to see who it was that spake to him, for sounds and articulations are not objects of sight, but of hearing — "And being turned, I saw," &.C
Such a sight as this might well occasion the apostle's surprise ; it would have surprised any one. The phenomenon exhibited a wonderful description of Christ and his church. The imagery is borrowed from the temple service, and presents us with a com- mentary on various things that were peculiar to that economy, but familiar to the worshippers under it. Tiie first thing that arrested his attention was seven golden candlesticks, emblematical of the seven churches in Asia to whom John is commanded to write — and in the midst of seven candlesticks, one like unto the Son of Man clothed with a garment doiun to his feet, and girt about his paps ivilh a golden girdle. In this wonderful exhibition, the Son
(H. I. 9—20.] JOHN'S FIRST VISION IN PATMOS. 33
of God is described by his human nature and his visible glory. He is represented to John, and described by him, as " One like unto the Son of man." This, you know, was a title which the Lord Jesus condescended to adopt, while he tabernacled amono- us, even as it had been given him by the Spirit of prophecy, in the writings of Daniel, ch. vii. 13. The apostle had been fa- miliarly acquainted with him when he was on earth — "the Man of sorrows and acquainted with grief — and he was then ho- noured as his peculiar friend ; but while he now perceived him, in human form, and with some resemblance of his former ap- pearance, (which is intimated by the expression, " like unto") he now beheld him in such resplendent glory, that he seemed quite another person. An amazing change had passed upon him since the apostle had seen him hanging upon the cross, on mount Calvary, and it corresponded with what the apostle Paul teaches, concerning the resurrection bodies of the saints in 1 Cor, ch, xv. ; and of which the glorified body of the Saviour, is the exemplar and pledge. When Jesus ascended into heaven, he took our nature with him, but the body in which he ascended was not a natural body, for " flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption," His body had un- dergone such a change as rendered it " a spiritual body" — that which had been sown in dishonour, when laid in the tomb, was raised in glory — spiritual, heavenly, immortal. Such was the glo- rified body of Jesus in which he now appeared to his servant John. In heaven the Messiah sustains the same relation to men, and is actuated by the very same friendships for them, as when he tabernacled among them. And though now divested of mortality, no longer subject to human infirmities, to hunger, pain, weariness and death, but exalted to the highest glory in the heavens, and reigning after the power of an endless life, he is not ashamed to display his divine glory through the veil of humanity. Indeed, it would be quite impossible for human faculties to endure the efful- gence of divine splendour unveiled. There are some visible created objects too glaring for our senses ; and it is not to be sup- posed, that if the divine splendour was exhibited to our view, it would be possible for men to bear it. Jehovah dwells in light which is " inaccessible and full of glory." " No man hath seen God at any time" — for, as he himself said to his servant Moses, " thou canst not see my face and live." Yet hath " the high and lofty one, who inhabiteth eternity," in condescension to our weak- ness, been pleased to veil his glory with a garment of human nature, that his people might be able to endure the manifestations thereof, with comfort and advantage. Jesus, while in this world, was "the image of the invisible God" — "the brightness of the Father's glory, and the express image of his person ;" and this
D
34 LECTURES ON THE APOCALYPSE. [llct. in.
same apostle John tells us, that, while tabernachng on earth, they behold his glory — " the glory as of the only begotten of the of the Father." The princes of this world, indeed, were igno- rant of his true character, they did not know him, as Immanuel — God manifest in flesh — for had they known him, they would not have crucified " the Lord of Gloiy." In his exalted state, as Lord and Heir of all things, he now appeared to John, as a glorified man displaying and exercising all the perfections of Deity. But let us now attend to the apostle's further account of this vision.
I. We have the place or position in which this divine personage stood. It was in the midst of the seven golden candlesticks — the mysteiy or meaning of which is explained to us in the last verse of the chapter. These seven lamps or candlesticks are emblems of the seven churches of Asia, and the Saviour stands in the midst of them, holding in his right hand, seven stars, which is explained to mean the angels of these seven churches. And does not this suggest to us the nearness of Christ to his churches in this militant state ; and the deep interest which he takes in all their affairs ? Before he left the earth, he promised his peculiar presence to his churches while engaged in observing the ordi- nances of his appointment, and keeping his commands. You re- collect his own words, " where two or three are gathered together in my name, there am I, in the midst of them," Matt, xviii. 20. So also in the commission, which he gave his apostles, "Lo, I am with you alway," Sec.
It is not without propriety, that the churches of Christ, are represented by candlesticks ; for what is their end or design ? Is it not to " hold forth the word of life, in the midst of a crooked and perverse generation V And this they are called to do, by the reading of the Holy Scriptures — by the preaching of the gospel of God — by the administration of the ordinances of Christ's house — by their prayers and their praises — all of which when conducted agreeably to divine appointment have the truth stamped upon them, and so are divinely calculated to promote the glory of God, and the salvation of men. If there should be an individual now present who has been accustomed to think lightly of a christian church, and the privileges of church fellowship, let the subject before us correct that mistake. Imperfection and evil will be found in all christian churches in this world ; and for a very ob- vious reason, — because the members of them are not angels, but human beings, renewed only in part — nien encompassed with infirmity ; yet, after all, they arc of divine appointment — the schools of Christ, designed by him to train up his disciples in knowledge, faith, and charity, so as to meeten them for a higher state of holiness and bliss, when the days of their pilgrimage are
cH. I. 9.-20] JOHN'S FIRST VISION IN Px\TMOS. 35
ended. They are the nearest approximation to heaven of any- thing that is to be found in this lower world, and the professor who thinks lightly of them as a means for preparing him for that state, gives sad proof of his want of regard for the end, viz. the salvation of his soul.
2. We now pass on to consider the description, which the apostle gives us, of the Redeemer's apparel, and other matters. He appeared to John in this vision " clothed ivith a garment down to his feet, and girt about the paps, with a golden girdle." This form of dress and appearance corresponds with that of the Jewish High Priest, on the great day of atonement, (Exod. xxxix. 5.) whose robes came down to his feet, and whose shoulders and breasts were ornamented with the curious girdle of the ephod. This appearance has more signification than merely having an allusion to Jewish institutions ; it is rather a commentary on the meaning and intention of the Jewish priesthood and ordinances, all of which were merely emblems and figures of the Saviour, who was to come. There are many phrases in the Apocalypse, which ex- plain the meaning of various things in the Jewish tabernacle and temple, which we are told, were patterns of things in heaven, as well as that they point out spiritual objects, with regard to their future signification. In consistency with this principle of interpre- tation, may we not be permitted to regard the Redeemer's robe, as denoting that perfect righteousness, which he wrought out for his church, when he became obedient unto the death of the cross, and by which believers are justified; while the golden girdle around his breasts, resembling that of Aaron's ephod, leads us to think of the preciousness of his love, and the cordiality with which he maintains the cause of his people. But to proceed, — " his head and his hairs ivere white like wool, as white as snow.'' This answers to the description given by the prophet Daniel, (ch. vii. 9.)of the Ancient of Days, and it is probably intended to point out his majesty, his innocence or purity, and his eternity. The dignity of Christ, if it does not consist in, yet assuredly it involves, his holiness and purity ; his beauty is the beauty of holiness, and his crown is a crown of righteousness. In this vision, the Re- deemer is not represented like an aged person, with a hoary head, and grey hairs, but with head and hairs white like snow, sug- gesting to us that there is no mixture of imperfection in his cha- racter, no spot in his righteousness, for he is altogether perfect. The fairest characters among the sons of men have some spots, or stains in them ; but the character of Jesus is perfectly im- maculate.
"His eyes were as a flame of fire,'"' indicating his omniscient acquaintance with the secrets of all hearts, and with the most
D 2
36 LECTURES ON THE APOCALYPSE, [lect. in.
distant events in providence. It was predicted of the Messiali before he appeared, that " he should sit as a refiner of silver, and a purifier of the sons of Levi," Mai. iii. 3. " Whose fan is in his hand," said his venerable forerunner, " and he will thoroughly purge his floor, and gather his wheat into the gamer, but he will burn up the chaft" with unquenchable fire," Matt. iii. 12, The import of all this is, that he has only to look upon his enemies in order to consume them : looking, speaking, and acting, are all the same to the Majesty of heaven. Every divine attribute im- plies the rest, and omniscience always implies almighty power. What an amazing spectacle must this have been ! Can we won- der that it confounded the apostle, overwhelmed his senses, and made him fall at Christ's feet as dead ? The most that could be said of the majesty of an earthly potentate is that it is dazzling to the eye, or striking to the senses ; but the looks of this divine personage is sufficient to consume all his enemies.
" His feet were like Jine brass, as if they burned in a furnace " When the inspired writers institute a comparison between natural and spiritual objects; things in nature and things divine, they always select what is best, or of most value, which is the case here, and indeed throughout the whole of this book. The origi- nal word, x,^XxwX</?avw, which is here translated " fine brass," signifies brass which is found in Lebanon, and which was ac- counted purer than gold itself. Such a comparison is used in this place to point out the perfect wisdom that guides and directs all the ways and proceedings of our ascended Sovereign, and the certainty of all his operations. As brass is durable ; and burning brass clear and shining ; so the King of Zion is steady in all his purposes and faithful in all his promises.
" His voice tvas as the sound of many waters." This is a form of expression made us of, to point out the majesty and authority of the Lord Christ. There is a solemnity in the sound of many waters which produces an effect that is much more readily con- ceived than expressed. It brings a sort of solemn dread upon the spirits or senses, creating, at the same instant, a solemn plea- sure and a sacred awe, which is diftused through the whole frame. Perhaps to enter fully into the import of the apostle's language here, we would need to visit " the falls of Niagara," in the United States of America ; or, at any rate, to peruse some account of that celebrated cataract. Did our time permit, I should like to read you the account which is given us of this phenomenon by an intimate friend of mine, who visited the place only ten years ago, and who, on his return to England published his travels in two very interesting volumes. You shall, at any rate, have five lines of his description. After spending a number of pages in
CH. I. 9—20.] JOHN'S FIRST VISION IN PATMOS. 37
describing the local sceneiy, and the route by which he arrived at the bottom of the precipice, he adds, " The noise of the falls, is of course, greatly increased below ; indeed, it thunders in the ear most overpoweringly. I use the term thunder" says he, " for want of a more appropriate one, but it by no means conveys an adequate idea of the awfully deep and unvarying sound."* Something akin to this was the voice that addressed the apostle ; and it is the same voice which in a little time, will again call aloud, "Awake ye dead and come to judgment," and it shall be heard by all that are in their graves, and " they shall come forth, some to the resurrection of life, some to shame and everlasting contempt." But let us return to the apostle's vision.
Ver. 16. " And he had in his right hand seven stars :" which is explained to be the pastors of the seven churches, ver. 20. His holding these in his right hand may be intended to denote, that as they are all his gift to the churches, raised up and quali- fied by him for the work of the ministry, so they are all under his special care and protection ; he directs all their motions, accord- ing to his own will, and upholds them by the right hand of his righteousness. The apostle adds, that " out of his mouth went a sharp ttvo edged sword" Some understood this two edged sword to denote his awful and irresistible justice, in cutting down his enemies on every side, and " slaying them by the breath of his mouth;" answerable to the prophecy concerning the Messiah, Isa. xi. 2-5. For my own part, I incline to the opinion of those who consider the " two edged sword " here to be emblematical of his word or doctrine ; which is " the sword of the Spirit," and which the apostle Paul testifies, is " sharper than any two edged sword ; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," Heb. iv. 12. Taking the word of God as denoting the whole of divine revelation, or "the law of the Lord," as the Psalmist terms it, Ps. xix. 7, we may say, that it is the grand instrument, in the hand of the Spirit, by which all the affairs of Christ's kingdom in this world are managed. In that word he speaks to mortals in the language of justice, and of mercy; and it is a voice answerable to the majesty of the living and true God, who says, " See now that I, even I am he, and there is no God with me. I kill and I make alive ; I wound and I heal; neither is there any that can deliver out of my hand. For I lift up my hand to heaven, and say, I live for ever," Deut. xxxii. 39, 40.
" His countenance was as the sun shining in its strength" The divine splendour and majesty of the Lord Jesus is wonderfully
» Travels in the United States and Canada, in 1818 and 1819, by J. M. Duncan, A.B., vol. 11., p. 46.
3S LECTURES ON THE APOCALYPSE, [lect. iir.
summed up, by the apostle in these words: His countenance could be compared to nothing but the sun in its meridian bright- ness, when it shines most clearly and powerfully, not a cloud intercepting the effulgence of its rays. John had formerly been most familiar with his divine master; had been accustomed to lean on his breast at table ; he had witnessed his glory on the holy mount, during his transtiguration, when "his face did shine as the sun, and his raiment was white as the light," Matt. xvii. 2. But even that spectacle fell far short of what he now beheld ; he was utterly overwhelmed, and his senses confounded with the effulgence of his majesty ; and such was the effect of this pheno- menon upon him, that, on beholding his countenance, he "fell at his feet as dead." The glory was too striking for flesh and blood to sustain, and the organs of vision were not strong enough to endure such an accumulation of celestial radiance ; he " fell at his feet as one that was dead." A similar impression was made upon the apostle Paul, as you may recollect, by a view of the Saviour in his glorified state, as he was journeying to Damascus. The account which he has left us of the matter is, that as he was proceeding on his journey at mid-day, he saw in the way a light from heaven, above the bi'ightness of the sun, shining around him ;" and the Lord Jesus appeared to him, on which he instantly fell to the earth. Acts ix. 3, 4. And in both cases the conde- scension of the adorable Redeemer towards his terrified creatures was the same. For, though he expostulated with Paul in perse- cuting him in his members, and warned him that it was hard for him to kick against the pricks ; yet his next words were, *' Arise, and stand upon thy feet ; for I have appeared to thee, to make thee a minister," &c. Acts xxvi. 16. And now, observe his con- duct towards his servant John : " lie laid his right hand upon me, saifing unto me : Fear not ; I am the first and the last ; I am he that liveth and tvas dead ; and behold I am alive for ever- more, Ame)i : and have the keys of hell and of death," ver. 17, 18. There is something inexpressibly striking and beautiful in the method which the Saviour took to recover the apostle from the panic into which he was thrown. " He laid his right hand upon me," says John. He first touches him to let him feel he was a man, " clothed with our nature still," or " bone of his bone, and flesh of his flesh ;" and then he speaks to him in the most tender and afiectionate strains, as his friend and Saviour, " fear not." The Shepherd of Israel had often occasion to comfort and encou- rage his disciples in similar strains during his public ministry, while on earth ; and John, when recovered from his panic could not fail to call some of them to recollection: such as ^' fear not, little flock, it is your Father's good pleasure to give you tlie king- dom," Luke xii. 32. And on another occasion, as he was with his
€11. I. 9—20.] JOHN'S FIRST VISION IN PATMOS. 50
disciples in a ship, crossing the sea of Galilee, we are told that " there arose a great storm of wind," which filled the vessel with water, and put them in fear of their lives; on which they awoke Jesus, who was asleep upon a pillow, saying, " Master, carest thou not that we perish ? And he arose and rebuked the wind, and said unto the sea, ' Peace, be still,' and the wind ceased, and there was a great calm." But mark, how he addresses them on this, " Why are ye so fearful? how is it that ye have no faith V It is added, " they feared exceedingly, and said one to- another, "What manner of man is this, that even the winds and the sea obey him?" Mark iv. 35-41. So in the case before us, the divine Redeemer graciously supported his servant, and dis- pelled his fears, again declaring himself to be the first and the last, &c.
It has been remarked, that the beauty and force of the words contained in the 18th verse, are a good deal spoiled in our transla- tion ; and that literally rendered they would run thus : " I am the first and the last, and the living One ; and I became dead, and, behold, I am alive unto ages of ages, or for ever and ever. Amen ; and have the keys of the grave and of death." On this grand topic, so replete with interest to us all, you will, I hope, permit me to enlarge a little, on the present occasion ; for I con- ceive it to be the most important part of our lecture.
Observe, then, that when John was ready to die through fear, on having a vision of the divine glory, the Lord Jesus does not comfort him by reminding him of his apostolic labours, of his being the beloved disciple, nor of his present suffering in a state of banishment, as he now was, for his sake ; there is not a glance at any of these things, though all were true ; but he draws his attention to his own divine and glorious character — reminds him who he was, and what he had done for the salvation of the guilty, as the only true source of consolation and hope to any of the human race. This is the sovereign antidote against fear, whether it be the fear of death, or that tormenting fear which ever haunts the guilty conscience. " I am the first and the last, and the living One — I was dead — and, behold, I am alive for ever and ever." Thus he encouraged John, by reminding him of that self-same truth, which the gospel presents to the chief of sinners, and which encourages the very worst of mankind, when they first understand and believe it, to hope in the divine mercy. The greatest saint on earth, when disquieted with a sense of guilt or fear of condemnation, can no otherwise find relief, but by the same truth which relieved the thief upon the cross. He never can obtain true relief by imagining, that there is any thing about himself on account of which it becomes God to forgive him more readily than the most profane of mankind, however common it be
40 LECTURES ON THE APOCALVPSE. [lect. hi.
in our day for persons to be directed to such a quarter for peace, consolation, and hope. The revealed character of Christ is the only effectual remedy for human wretchedness, and it is that alone to which the apostle John is directed as an antidote to all his excessive fears. Though we had this subject partly under consideration in our last lecture, I trust you will excuse a little repetition on the present occasion.
Consider the character here assumed by the Saviour, " I am the first and the last, and the living One." I conceive this to be of the same import with what is said of him in ver. 4, 8, and 11, where he is termed the Alpha and Omega ; He which is, and ^vas, and is to come, the Almighty; and it evidently imports his eternal power and Godhead, as the great first cause and last end of all things — the creator, upholder, and governor of the universe — he who has life in himself, and communicates life to his crea- tures. But then, it is he who " was dead," which necessarily implies his taking part with us in human nature ; for a body was prepared him, according to Ps. xl. 6, 7, which body he took into personal union with himself, that so he who made the worlds might suffer, and thus " God purchased the church with his own blood," Acts XX. 28. This is the great fact testified by the gospel, that " Christ died for our sins and was buried," 1 Cor. xv. 3. And of this the Lord of life and glory reminds his servant John for his comfort : " I became dead," said he, " and behold / am alive for evermore.^' Thus he reminds him of his resurrection from the dead, according to the Scriptures. That he actually died upon mount Calvary, is a fact admitted both by friends and foes ; by the latter as the subject of reproach and shame; by the former as the source of their hope, consolation, and joy. Had Jesus, indeed, like other mortals, remained under the power of the grave, I do not see what comfort any of us could have derived from his death ; in that case, the only just inference that we could have deduced from his dying for us would have been, that the ends for which he laid down his life had not been attained ; and conse- quently, that he was still held a prisoner under the power of the grave. But when we consider his death as the ransom price of our redemption ; and, in connection with this, view him rising from the dead, we have all possible evidence that God hath accepted his sacrifice, — that he is fully and for ever well pleased with what he has done ; we behold the righteous Governor of the universe, in raising him from the dead, vmdicating his character as the Son of God — the Saviour of sinners ; and, as the reward of his unparalleled obedience, crowning him with glory and honour. So much for the import of his death and resurrection, to which it is added, " and have the kei/s of the strove and of death." As the " first-born," or " first-begotten from the dead," all power and
CH. I. 9—20.] JOHN'S FIRST VISION IN PATMOS. 41
dominion belong to him. In his hands are the keys of the invi- sible world. He can open the gates of paradise to the souls of his sheep, with whom he is present in the valley and shadow of death ; and having the keys of death and the grave, he will at the last day ransom them from the power of the last enemy, accomplishing the words of ancient prophecy — " I will redeem them from death : O death ! I will be thy plagues ; O grave ! I will be thy destruction ; repentance shall be hid from mine eyes," Hos. xiii. 14.
These, then, are things which the Lord Jesus presents to the consideration of the apostle John, as an antidote to all his fear and despondency ; and the very same things are set before us in the glorious gospel of our salvation, as the ground of our present hope, and a suitable remedy against the fear of death and an approaching judgment. Fear is, indeed, natural to us all; and truly so, for we are all sinners. The most just cause of disquiet in the human breast is, the conviction of sin, and the dread of its punishment. It has been well said, " 'Tis conscience that makes cowards of us all." Unacquainted with this glorious remedy, and awake to his real situation, with a conscience oppressed with guilt, the sinner, fond of a miserable life, shudders at the view of an hereafter, which he only knows enough of to dread and contemplate with horror. Death is indeed the king of terrors to the awakened soul ; 'tis the entrance upon misery — the forerunner of judgment. What shall dispel this gloom, and enable a human being to meet death with composure 1 — Nothing but faith in the testimony of Jesus, as exhibited in these verses. But, oh ! how refreshing, how divinely excellent are his words in this point of view ! They present to the eye of faith a complete and all- perfect atonement for sin, effected by Him who is the first and the last — a most prevalent and valuable one, answerable to all the require- ments of the divine law, or the guilt of transgressors — a sacrifice which God has accepted, by which peace is made ; and the God of peace has shewn this by raising the sufferer from the dead. Here, then, is an end to all the perplexing questions that haunt the mind and conscience of an awakened sinner : the gospel testifies that the work is done — God is pleased — and Jesus, the almighty Redeemer, is now calling upon all the sons of men, in those sweet and inviting accents, " Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else," Isa. xlv. 22-25. " Hear, and your souls shall
XIVE."
LECTURE IV.
Unto the angel of the church of Ephesus write ; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks ; 2 I know thy works and thy labour ; 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 : 3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 4 Nevertheless I have somewhat against thee, because thou hast left thy first love. 5 Remember therefore from whence thou art fallen, and repent, and do the first works ; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 6 But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith unto the churches ; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. — Rev. ii. 1 — 7.
EPHESUS.
In lecturing through the preceding chapter there were two or three things of minor importance came in our way, which I in- tentionally passed over at the time, perhaps to the sui-prise of some who heard me ; but I found that to discuss them just then, would interfere with the grand and prominent subject which fonns the leading topic of that chapter, namely, the personal dignity, the official characters, and the majestic appearance of the Lord and Saviour Jesus Christ, in the vision which the apostle had of him, in his glorified state. Before entering upon a considei*ation of these seven divine epistles, dictated by the Son of God, and transmitted by his servant John, to the churches in Asia, we shall now briefly advert to those particulars and ofler a few re- marks thereon.
In the 11th verse of the preceding chapter, the Lord Jesus thus addresses the apostle John : " I am Alpha and Omega, the first and the last ; and what thou seest, write in a book, and send it unto the seven churches which are in Asia: unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." And again, in ver. 19, " Write the things which thou hast seen, and the things which are, and the things which shall be hereafter : the mystery (or meaning) of the seven stars which thou sawest in my right hand, and the seven golden candlesticks ; the seven stars
CH. II. 1—7.] THE CHURCH AT EPHESUS. 43
are the angels of the seven churches ; and the seven candlesticks which thou sawest are the seven churches."
1. With regard to the country in which these seven churches were situated : Asia, you know, is the name of one of the four grand divisions of the earth ; but the title does not here occur in that large and comprehensive sense ; it is the lessei' Asia that is intended ; the Western portion of that great quarter of the globe ; situated on the borders of Syria, having the Black Sea on the north, the river Euphrates on the east, and the Mediterranean Sea on the west. This part of Asia is the most interesting region of the earth, the parent of education, of arts, and arms ; the cradle of mythology, of poetry and eloquence; the favourite abode of the muses ; the soil in which lay the ancient roots of genius, which have since struck round the world, beautified the moral wastes, and still luxuriantly expand their blossoms in almost every clime of the civilized world. In the time of the apostles, it is said to have comprehended in its bosom two hun- dred cities, among which were most of the places mentioned in the Acts of the Apostles, and the Epistles of Paul. Rome, indeed, the imperial city, was in Italy, and Italy was in Europe ; but Corinth, Philippi, Ephesus, Colosse, Thessalonica, Athens, all the churches of Galatia, Pontus, Cappadocia, and Bithynia, were included in Asia Minor, and lay contiguous to these seven churches. We must not, therefore, suppose that there were no other christian churches in Asia, at that period, but the seven to whom John was commanded to write ; for the contrary is the fact. We have only to trace the journeyings of the great apostle of the Gentiles, as recorded in the Acts of the Apostles to be satisfied that this country then abounded with Christians who were gathered into churches, for the worship of the One living and true God, and to observe the ordinances of Christ's house. It would rather appear to have been in compliance with, or a conformity to the general scheme which obtains throughout the Apocalypse, of arranging things by sevens, that the wisdom of God selected those seven churches as patterns of all the rest ; for the things that are said to these churches are equally applicable to all others, and they remain upon I'ecord for the instruction of their successors until Christ shall come again.
2. Another thing that I would notice, is the nature of the societies here addressed under the name or title of churches. Jt is of no little importance to us to attend to this matter, and to have our sentiments thereon regulated by the New Testament ; for unless our ideas of what the scripture means by a christian church, or of what kind of societies these were that John wrote unto be correct, we cannot possibly understand the Apocalypse aright ; nor, indeed, a great part of the New Testament. If,
44 LECTURES ON THE APOCALYPSE, [lect. iv.
for instance, we are disposed to listen to the learned bishop New- ton, and other episcopahan writers, we shall find them reading us plausible lectures about " these seven churches being under St. John's immediate inspection ; that he appointed their bishops over them ; that he was their metropolitan ;" with much more of this kind, which after all, amounts to nothing but " great swell- ing words of vanity," that will not bear examination by the standard of divine truth ; nor should we allow ourselves to be imposed upon by such unfounded representations. These seven churches of Asia bore no resemblance to what is called the church of England ; they were not like the kirk of Scotland ; and much less the church of Rome ; they differed from all national churches in every constituent principle. To select the church of Ephesus for an example : It did not comprehend in its bosom all the inhabitants of that famous city, nor yet of any one district or parish in the city, as members of the church ; no, indeed, these latter were gathered out of the general mass of the population, by the influence of Christ's gospel upon their hearts, through the power of the Holy Spirit, causing them to understand it, and believe it, and love it, and, consequently, to obey Christ in all things whatsoever he commands in his word. If you require proof of the truth of what I now say, certainly I will furnish it. Turn to the 19th chapter of the^ Acts of the Apostles, and you will find an interesting account of the apostle Paul's first visit to Ephesus, and of liis first preaching the gospel to the inhabi- tants, in which good work he persevered for three months, ver. 8, 9. His doctrine concerning Jesus of Nazareth, was violently opposed by the multitude ; but, a few individuals enlightened from above, received it as divine truth, and these the apostle separated from their unbelieving neighbours, and formed them into a church, ver. 9 ; to that church, about seven years after- wards, he wrote the epistle to the Ephesians, and you may see how he addresses them at the commencement of it, ver. 1 ; he terms them " the saints which are at Ephesus ; the faithful in Christ Jesus," partakers with himself in all the blessings of sal- vation, ver. 3. Observe how he describes their former state, ch. ii. 1, 2. At the time he first came to preach the gospel among them, they were " dead in trespasses and sins ; walking according to the course of this world, according to the prince of the power of the air," namely, the devil, " the spirit that now worketh in the children of disobedience." Would you know what the apos- tle means by this melancholy description .' you have only to turn again to Acts, ch. xix.,and review the state of moral degradation and mental darkness in which the inhabitants of that famous city were sunk, when Paul brought the gospel among them. Mark their complaint against him, for aftirming that " they were no
cii. u. 1— 7 ] THE CHURCH AT EPHESUS. 45
gods which were made with hands," ver. 26 ; that his doctrine undermined the worship of the great goddess Diana, and tended to destroy her magnificence whom all Asia and the world wor- shipped," ver. 27. Transport yourselves in imagination, for a moment, to that celebrated city, and behold it " filled with con- fusion," every one full of wrath, and for the space of two hours vociferating " Great is Diana of the Ephesians !" This is to walk after the course of this world, influenced by the devil, who is at the bottom of all idolatry ; and it justifies what the apostle Paul says of these Ephesians, ch, ii. 12 ; " that at that time, they were without Christ ; having no hope, and without God in the world." So he adds, ch. iv. 18, "Having the understanding darkened, being alienated from the life of God through the igno- rance that was in them, because of the blindness of their hearts ; past feeling, having given themselves over unto lasciviousness, to work all uncleanness with greediness." This was their state before they heard of Christ and his salvation ; and surely there must have been much grace, sovereign, rich, and free grace, dis- played in rescuing such hell-deserving apostate rebels from their wa'etched state ; calling them out of darkness into God's marvel- lous light ; translating them from the kingdom of Satan into the kingdom of God's dear Son ; making them fellow-citizens with the saints, and of the household of God, ch. ii. 19, and indeed it is into this grace that the apostle resolves the whole, ver. 4-9.
3. Another thing which claims our notice, is the import of the term angel, in this place. Not only were these epistles to be addressed to seven distinct churches, i)ut each church is described as having a distinct angel — what shall we make of this ? Much has been written by the learned, and not a little have I read upon the subject, but, without obtaining conviction to my own mind, as to the true import of the term. The episcopalians, no doubt, can furnish a ready answer, viz. that it means the bishop or primate, in distinction from the inferior clergy, and so here called by way of eminence the angel. I fear, however, that this will not help us over the difficulty, and that for various and important reasons. For, in the first place, as a christian church in primitive times was a very different thing from either the church of Rome, or the church of England, or even that of Scot- land— so it would be utterly in vain to look among the primitive churches for different orders of the clergy — or even for such bishops as now obtain the title and office. Hear what the learned Mosheim says on this subject ; " Let none confound the bishops of this primitive and golden period of the church, with those of whom we read in the following ages : for, though they were both designated by the same name, yet they differed extremely in many respects. A bishop, during the first and second centuries.
40 LECTURES ON THE APOCALYPSE, [lect. iv.
was a person who had the care of one christian assembly, which at that time was, generally speaking, small enough to be contained in a private house. In this assembly he acted, not so much with the authority of a master, as with the zeal and diligence of a faithful servant. The churches also, in those days, were entirely independent; none of them subject to any foreign jurisdiction, but each one governed by its own rulers, and its own laws ;" the learned doctor ought rather to have said, " by the laws of Christ, as contained in the writings of his evangelists and apostles." He very properly adds, that " nothing is more evident than the perfect equality that reigned among the primitive churches ; nor does there ever appear, in the first century, the smallest trace of that association of provincial churches, from which councils and metropolitans derive their origin.'"^ To which, with permission, I will add what the Lord himself said to his apostles, in the days of his flesh : " Ye know that they which are accounted to rule over the Gentiles, exercise lordship over them ; and their great ones exercise authority upon them ; but so shall it not be among you ; but whosoever will be great among you shall be your ser- vant, and whosoever of you will be the chiefest, shall be the servant of all ; for even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many," Mark x. 42. But, to proceed,
I observe, further, that whatever may be the precise import of the term " angel of the church," as applied to these seven Asiatic churches, one thing is beyond dispute, namely, that one of these churches, and the probability is that each of them, had more than one elder, presbyter, bishop, or pastor, appointed over them — to labour among them in the word and doctrine, and to rule, govern, and direct their affairs. I now refer to the church of Ephesus, and, in proof of what I have just said, refer you to Acts xx. 17 — 35. From this portion of the sacred history we learn, that in the year after the apostle had taken his departure from Ephesus, he was on his way to Jerusalem ; and, not finding it expedient to go through Ephesus, he halted at Miletus, and requested the elders, bishops, or pastors of the church of Ephesus, to give him the meeting there. And, now mark the proof, that this church had a plurality of bishops. From Miletus, Paul sent to Ephesus, and called the elders, Gr. zs^^aQunpci of the church — and when they were come he thus addressed them, " Take heed to yourselves, and to all the church over which tiie Holy Spirit has made you, Gr. BiriaKOTToi, bishops, or overseers, to feed the church of God," &c. And that which is here demonstrated of one church, is probable of the others, viz. that each of them had its bishops and deacons,
'' Eccles. Hist. vol. i.
H. II. 1—7.] THE CHURCH AT EPHESUS. 47
like the church at PhiHppi, ch. i. 1 ; agreeable to which we read, in Acts xiv. 23, that it was the practice of the apostle Paul to " ordain elders in every church."
But still the question returns upon us — the term angel must import something; and, if we are not warranted to apply it to one individual pastor, presbyter, or overseer, what is the import of it ? In answer to this, I can only give you the opinion of others, having none of my own. Some affirm that it is the senior bishop or pastor that is intended ; others, the presiding or ruling elder, or, if you will, the archbishop ; while a third party, as I think with more propriety, regard the term as a name of office, and so consider it as being synonymous with the woi'd " elder- ship," or " presbytery ;" thus including all the pastors, overseers, or bishops in each church. But whatever may be the precise meaning of the title, one thing is very plain, and with that my own mind rests satisfied, that the things contained in each letter, are the common concernment of the whole of the members of each church, and not of the pastors exclusively. " He that hath an ear let him hear wliat the Spirit saith unto the churches." We nov/ resume the thread of our lectures.
Chap. II. ver. 1 — " Unto the angel of the church o/'Ephesus write" The city of Ephesus, in ancient times, was a place of no ordinary renown ; and a short account of it, in addition to the remarks already made, may not be here out of place. It was the metropolis of that part of Asia termed the Proconsular Asia, and was situated upon the river Cayster, on the side of a hill, and much celebrated for its local scenery. But the chief ornament of the place was the famous temple of Diana, which, for its stupendous greatness and marvellous workmanship, was once accounted one of the wonders of the world. It is said to have measured four hundred and five feet in length, and two hundred and twenty in breadth, and to have been supported by a hundred and twenty -seven pillars of marble, seventy feet high.' It was two hundred years in building, and erected at the expence of all Asia. Seven times it was set on fire ; and it is recorded in profane history as a remarkable circumstance, that on two of these occa- sions it happened at the moment of other signal events taking- place : for instance, it once happened on the day that their great philosopher, Socrates, was poisoned ; and the other, on the night that Alexander the Great was born. The conflagration last referred to was effected by a person of the name of Herostratus, a philosopher, and, as he himself confessed, for the sole purpose of doing something which should hand down his name to posterity. But it was rebuilt at an immense expence, and, in the days of the apostle Paul, it retained a great part of its former grandeur; but so complete has been its destruction under the Turks, when they
48 LECTURES ON THE APOCALYPSE. [lect. iv.
ravaged the country about the year 1000, that the exact spot on which it stood is now a matter of" dispute among the learned.
When the apostle Paul first came to preach Christ's gospel there, the inhabitants of Ephesus were much addicted to magical arts, and pretended to great skill in spells and necromancy. The E(peffia ypapL/xara, or Ephesian letters, so often mentioned by ancient authors, were certain obscure spells and charms, with which they pretended to cure diseases, and to drive away devils and evil spirits. They are said to have been invented in this city, and reduced into some kind of system, which was committed to writing. The books which communicated the knowledge of these " Arcana," or what we now call *' occult sciences," were accounted of great value among the people, and were studied with great avidity ; and though they had been prohibited by a law of the empire, yet they were retained, and the practices founded upon them persevered in, until Paul exposed their diabolical origin and influence so completely, and made the abettors of them so much ashamed, that " they came and confessed and shewed their deeds — many of them also which used curious arts brought their books together, and burned them before all men ; and they counted the price of them, and found it fifty thousand pieces of silver," or £1,500 sterhng. Acts, ch. xix. " So mightily grew the word of God and prevailed," ver. 20.
Such (for your time does not permit me to enlarge) was the renowned city of Ephesus, when the apostle Paul, in obedience to his Lord's commission, visited it with the glad tidings of peace and salvation ; and such was the success which crowned his labours, that " the name of the Lord Jesus was magnified," — a christian church was gathered, to which, about seven or eight years afterwards, the apostle wrote that most interesting letter which forms a part of the New Testament writings, under the title of " The Epistle to the Ephesians," and to which same church, about forty years after that, the Lord Jesus Christ com- missioned his apostle John to write, in his name, as follows : — " These things saith he that hotdeth the seven stars," &.c.
The observations which I have to offer on the things contained in this epistle, maybe reduced to four heads : The commendation bestowed upon this church : the things for which she is blamed : the exhortation given to her : and the awful threatening by which it is enforced.
1. The King of Zion condescends to commend the church of Ephesus in various respects. She was careful to maintain purity oj doctrine : " Thou hast tried them which say they are apostles, and are not, and hast found them liars," ver. 2. And from this we may learn, of what importance it is in his estimation that a christian church should hold fast " the form of sound words " —
c;h. ir. ]— 7.] THE CHURCH AT EPHESUS. 4*.
" the faith once dehvered to the saints ;" that they should " stand fast in the true grace of God," in opposition to all counterfeits of that grace, with which the world abounds. There is a spurious charity abroad in the professing world, which is equally courteous to truth and error — which esteems a conscientiousness in error equivalent to soundness in the faith ; but it was not so with the church of Ephesus : they " tried the spirits whether they were of God," and they detected too many flaming professors who came among them, exposing the fallacy of their pretensions to be hearing the apostles; and for this Christ commends them. Another thing which he commends, is their unwearied diligence in good works : " I know thy works and thy labour : for my name's sake thou hast laboured, and hast not fainted," ver. 2, 3. In this important respect, they fell under the exhortation which the apostle Paul gave the Corinthian church : " Be ye stedfast, immoveable, always abounding in the work of the Lord ; forasmuch as ye know that your labour shall not be in vain in the Lord," 1 Cor. XV. 58.
Further : the Lord takes notice of their patient suffering on account of their profession, and highly commends it: "I know thy patience ; thou hast borne and hast patience ; thou hast laboured, and hast not fainted," ver. 2, 3. It is a melancholy fact, that many professors commence the christian race with great ardour ; they run well for a time, and they bid fair for eternal life ; like the stony ground hearers, they receive the word with joy ; but when tribulation or persecution ariseth because of the word, they are presently stumbled, give up their profession, and return to the world as their portion. Happily, it was not so with the brethren at Ephesus : they ran the race of faith and patience, endured a great fight of affliction, and persevered, amidst much opposition, in the good profession they had made of Christ's name ; and this he commends. To all which we may add, that the Lord commends them for their strictness and zeal in maintaining the discipline of his house : " Thou canst not bear them that are evil ; thou hatest the deeds of the Nicolaitans, which I also hate," ver. 2, 6. It is far from being certain what were the practices of the Nicolaitanes, here referred to. Some say they wei'e a sect that pleaded for polygamy, or having a plurality of wives ; while Scott, the latest of our commentators, terms them "a sect of avowed and most abominable Antinomians," who turned the grace of God into lasciviousness. But, whatever were their specific tenets and practices, they were hateful to Christ, and hateful also to the church at Ephesus.
Taking a review of the things which the Lord here commends, one is apt to think that such a church must have been unexcep- tionable and blameless ; but the Lord Jesus will make all the
50 LECTURES ON THE APOCALYPSE, [lect. iv.
churches to know that it is He who searcheth the reins and hearts, ver. 23, and that he can discover and punish the most latent ahenations of heart, which it would not be warrantable in us so much as to suspect in one another. And therefore, not- withstanding all this fair appearance, he has somewhat against this church, namely, ver. 4. " Because thou hast left thy first love." By their Jirst love, is meant that love, delight, and gratitude towards their God and Saviour, which was kindled in their hearts when they first tasted that the " Lord is gracious." We have many instances, or specimens, of this first love on record, such as may serve to shew us what it means — as in the case of Mary, who loved much because much was forgiven her, Luke vii. 44 — 47. So also in the Galatians, when the gospel first came among them, such was their joy in the truth, that they received the apostle as an angel of God, even as Christ Jesus, Gal. iv. 14. The case was much the same with the Hebrews, when, on the day of Pen- tecost, Peter preached the gospel to them, " they gtadli/ received his doctrine :" it was like life from the dead to them, Acts ii. 44 — 47, and we may see how it led them to abound in " the work of faith and labour of love towards Christ's name," ch. iv. 32 — 34. The Lord, by the mouth of the prophet Jeremiah, puts his ancient people Israel in mind of " the kindness of their youth, the love of their espousals," when the fresh sense of his love in redeeming them from Egypt glowed upon their hearts, and when he took them into a marriage relation to himself; and he blames them for forgetting this, Jer. ii. 1 — 7. So here, in like manner, Christ addresses the church at Ephesus in the endearing character of a husband, and reprehends his bride in the jealousy of love. He acknowledges her dutiful demeanour in every thing outward and visible ; but he cannot endure that the kindness of her youth should subside, or the love of her espousals wax cold. This first love was the original spring or motive of all those good things which he commands in this church. It was the faith of his loving her and giving himself for her, which influenced her to love him nnd his people, and cheerfully to fall in with his com- mandments and ordinances, and so her first works were the works of faith and labours of love. The church at Ephesus had left this first love, by losing the deep impressions which they had of their own guilt and unworthiness, and which is set forth in Paul's epistle to them, ch. ii. 1 — 3, and this he calls upon them to remember, ver. 11, 12. As the etl'ect of this forgetfulness, the deep and affecting impression of that great love wherewith God had loved them, when dead in trespasses and sins, and which had been once so sweet to them, had insensibly worn oti' their mind. There can be no proper view of the love of God, but as it has respect to the misery of man, for it is redeeming love ; and redemption has no
cH. II. 1—7.] THE CHURCH AT EPHESUS. SI
meaning but in relation to guilt and misery. If we once lose sight of the latter, our views of and relish for the former must necessarily subside in proportion. It is in this connection that God commends his love ; and even in heaven the relish of it is maintained by remembering that they were washed from their sins in the blood of the Lamb. When the Ephesians thus lost the lively impressions of God's redeeming love, they must una- voidably abate in the ardour of their love and gratitude to the God of their salvation, such as they had on the first discovery of his love to them ; and this must necessarily give a new complexion to all their obedience.
Let us now glance at the exhortation which the Saviour gives to this church : " Remember, therefore, from whence thou art fallen, and repent, and do the first works," ver. 5. The shepherd and bishop of souls, while he points out the malady, is careful to prescribe the remedy. He does not give them up as irrecoverable ; he does not consider their case as desperate ; he walks among them as a reprover, and whom he loves he rebukes and chastens, ch. iii. 19. The first thing that he calls this church unto, is to remember from whence she had fallen : this was the first step towards recovery. The apostle Paul, under divine direction, taught the Hebrews the very same lesson, viz. to call to remem- brance former days, in which, after they were enlightened, they endured a great fight of affliction, &c. Heb. x. 32. Much has been said and written on the subject of past experience, and the use we should make of it: but, indeed, the thing is good or bad, salutary or hurtful, according to the use that is made of it. For instance, if we have recourse to former experiences, in order to support a presumptuous hope, to quiet our present sense of guilt, and put them in the place of the atoning blood of Jesus, they will prove a snare unto us ; but if we recall them to recollection as a motive to repentance, and as an encouragement to put our trust in the atonement which has formerly given us relief, then they are of great advantage, and such use and purpose the Ephesians are called to make of them.
Having fallen from their first love, the exhortation to remember from whence they had fallen, must be an exhortation to call to mind those views and impressions which first excited the ardour of their affection They were to call to recollection the deplorable state and condition in which they found themselves, when the love of God first beamed upon them, giving them hope in the di- vine mercy : they were enemies, ungodly, without strength, and liable to the curse of the law, Rom. v. 6 — 11. They were to remember that complete relief and happiness which they found, when first the atonement was manifested to their consciences, communicating a sense of pardon and forgiveness, peace with
E 2
52 LECTURES ON THE APOCALYPSE, [lect. iv.
God, and the lively hope of glory. They were to realize afresh, the love, the gratitude, and delight which this discovery kindled in their hearts towards God, and that fervent charity towards one another, as fellow-heirs of this grace. In a word, the Saviour would have them to retrace in their remembrance how they had fallen from these views, these enjoyments, and their correspond- ing effects, to their present state of comparative deadness, distance and alienation, that thus comparing their present with their former state, they might be duly struck with the difference and thoroughly sensible from whence they had fallen.
The Lord Jesus enforces this exhortation by a severe threatening: " Else I will come unto tliee quickly, and remove thy candlestick out of his place, except thou repent," ver. 5. He calls upon them not only for a change of mind, but for a change of conduct also; they were not only to return to their Jirst love, but to do their first works, viz. : the works of faith and labours of love to Christ's name, without which all their professions of faith and love, and all their works flowing from another principle, were nothing in his estimation. But the threatening with which he enforces this call to repentance is the matter now before us, " I will remove thy candlestick out of its place, except thou repent." We have al- ready seen that by the term candlestick, is here meant the church: this is Christ's own explanation, ch. i. 20. It was mentioned in a former lecture that there is an allusion here to the golden candlestick made by divine direction for the use of the tabernacle of old, and which stood in the holy place; it consisted of seven lamps, Exod. xxxvii. 17, — 23, and these the priests were to trim and replenish with oil, so as to be kept continually burning, Lev. xxiv. 2. You will find the veiy same similitude, Zech. iv. 2. In tlie midst of these candlesticks, and in allusion to the priest's care and attention to the seven lamps of old, the Lord Jesus Christ, who is the alone priest of the New Testament churches, now walks. The oil with which the priests furnished the lamps of the candle- stick, was typical of the Holy Spirit, which Christ administers to his churches, for maintaining their spiritual life, light, and com- fort. And when the Lord Jesus threatens the church of Ephesus to " remove the candlestick out of his place," it imports, that it should no longer hold its place or station among the other lamps, but should be struck off from the number of his churches, what- ever outward appearance it should make. It implies that he would withdraw the oil, or, dropping the metaphor, that he would withdraw the influences of his Spirit from them, whereby their light, life, and comfort, would be gone, and their lamp be extin- guished, as to any light they would show the world, or any edifi- cation they would reap themselves or administer to one another. He would no more walk among them, as in his temple, giving
CH. II. 1—7.] THE CHURCH AT EPHESUS. 53
them fellowship with himself in his ordinances, or hold the stars, (that is, their overseers) in his right hand, supporting and fur- nishing them with spiritual gifts for their government, instruction, and edification. '
This interesting epistle concludes with a call upon us, and upon all who have an ear to hear what the Spirit saith unto the churches — thus, bringing the subject of it home, to our own bu- siness and bosom : for whatsover things were written aforetime, were written for our learning, that we through patience and com- fort of the Scriptures might have hope. And then follows a most gracious and soul-refreshing promise in these words : " To him that overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God," ver. 7.
All these epistles suppose the churches to which they are ad- dressed, to be in a militant state ; for you will observe that at the end of each of them there is a promise of blessedness to the conqueror — " to him that overcometh." And though this blessedness be couched under different metaphors, and expressed in different terms, it all comes to the same issue eventually, a participation of the glory into which Christ is entered as the forerunner of his people. Here it is expressed by his " eating of the tree of life which is in the midst of the paradise of God ;" in allusion to the garden of Eden, which the Lord God planted, and in which he placed our first parents — an earthly paradise, the felicities of which they lost by transgression. And so here that state of im- mortality and eternal life which was procured by the second Adam for all those for whom he died, is promised to him that overcometh.
From the whole of what has been now said, we may learn the high importance which Christ attaches to his real churches in this world, the honour that is conferred upon them as the depo- sitaries of his truth, the interest he condescends to take in all their affairs, and his jealousy over them, as to the state of their hearts and affections. Let then his professed churches collectively, and each member individually, examine themselves by the things that are said to the church of Ephesus, and like that church be called to repentance. ♦
LECTURE V.
And unto the angel of the church in Smyrna write : Tliese things saith the First and the Last, which was dead, and is alive ; 9 I know thy works, and tribulation, and poverty, (but thou art rich) and L know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. 10 Fear none of those things which thou shalt suffer : behold, the devil shall cast soma of you into prison, that ye may be tried ; and ye shall have tribulation ten days : be thou faithful unto death, and I will give thee a crown of life. 1 1 He that hath an ear, let him hear what the Spirit saith unto the churches ; He that overcometh shall not be hurt of the second death. — Rev. ii. 8 — 11.
SMYRNA.
Of the seven cities of Asia, to whose churches the apostle John was commissioned to write in the name of his Divine Master, Smyrna is, at the present day, by far the most considerable. It is computed to contain a population of a hundred thousand inha- bitants; of which, one half or more are Turks, and the remainder, Greeks, Armenians, and Europeans. It probably owes much of its present greatness to its local situation, at the head of a wind- ing gulf of the Grecian Archipelago, which aifords it peculiar advantages for the purposes of trade and commerce. The latter, indeed, are so considerable, as to make it to be considered the emporium of the Levant ; and a chartered company of British merchants have, for many centuries past, retained an establish- ment there. It is situated about five-and-forty miles distant from Ephesus, and to the northward of that city. We are told that it extends about a mile along the water, in approaching from which, it makes a very beautiful appearance. But, though I make these observations on its present state and condition, it does not fall in with the plan and object of these lectures, to descend to more minute particulars, for it is with its former state that we have to do — and with that, only as connected with the kindgdom of Christ. By whom the gospel was first preached in the city of Smyrna, and by whose ministry a christian church was gathered there, the Scriptures do not expressly inform us ; but the proba- bility is, that the apostle Paul was the honoured instrument, and that it took place during the two years he passed at Ephesus, Acts xix. 22. Let it, however, suffice for us to know,'that the Son of God had disciples in that city, collected into a church
cH. II. 8—11.] THE CHURCH AT SMYRNA. SQ
state, to whom John was commanded to write ; and it has often been noticed as a most extraordinary circumstance, that the Lord found nothing, or at least mentions nothing, in the way of blame in this church. They appear to have been "an afflicted and poor people, trusting in the name of the Lord," Zeph. iii. 12; tried m no ordinary degree, but maintaining the conflict, with much patience and self-denial, and in all things obedient to the will of Christ.
The epistle opens with a call upon them to consider the cha- racter of that subhme Being who now addresses them. " These things saith the First and the Last — He loho was dead, and is alive," ver. 8. The import of these attributes, or titles, " the First and the Last," we had under consideration in both the second and third lectures, and it is therefore the less necessary to dwell upon the subject here. He who is the^Vs^ cause, and the last end of all things, must be the eternal Jehovah ; and this high character is laid claim to by him " who was once under the dominion of death, and the power of the grave, but who rose again from the dead, and now lives after the power of an endless life."
As the main design of this epistle is, not to administer reproof, but encouragement and support under the very trying circum- stances in which they were placed, it was of the last importance for the brethren at Smyrna to have their attention fixed upon the character, and recalled to a consideration of the death and resur- rection of Him by whom they are now addressed. Nothing could possibly be more calculated to raise their drooping spirits, and promote their stedfastness in the good profession which they had made of Christ's name, than realizing views of their Lord's glory and greatness, and to be assured that He had his eye upon them, — and of this, John is commanded to put them in mind.
" / know thy ivorks, and tribulation, and poverty." We can be at no loss to ascertain what those works are which Christ par- ticularly looks for in his churches — they are the good works of the gospel; not only such works as He has prescribed in his word, but especially such works as are produced by the influence of the gospel — "the work of faith, and labour of love, and patience of hope in our Lord Jesus Christ." It was from these fruits of the gospel abounding among them, that the apostle Paul inferred the election of the Thessalonians, ch. i. 3 ; they are, in an especial manner, the works of charity, flowing from love to the Saviour, and influenced by a sense of redeeming grace. Tit. ii. 14; feed- ing the hungry, and clothing the naked ; or, as Paul expresses it to the Hebrews, " ministering to the necessities of saints," Heb. vi. 10. These are works which God our Saviour is not unrighteous to forget ; he honours them with tokens of his appro- bation here, and wil Ir? vard them openly at the last day. See
56 ' LECTURES ON T^E APOCALYPSE. [lkct. t.
Matt. XXV. 31, &c. In these good works, the church of Smyrna excelled ; and they were performed under very unfavourable cir- cumstances, which greatly enhanced their value. It was in the midst of tribulation ; not while they were basking in the sunshine of prosperity, enjoying the favour of princes, and the great of this world, but while adversity was their lot — perhaps severely perse- cuted by the heathen magistrates on account of their profession, which was not only a common, but an almost universal case in those days. But the Lord Jesus does not overlook their situation, and therefore it is added, " I know thy tribulation, and thy poverty."
It is happy for many of the real fearers of God, that worldly prosperity is never held forth in the New Testament as a mark of discipleship ; for, certainly, as regards the good things of this life, it is their lot to have a much more scanty portion of them than others. It is one of the characteristics of Christ's kingdom, that " the poor have the gospel preached unto them." And not only is it preached unto them, but, such is the will of heaven, that it is chiefly from among them that its divine author selects the trophies of his grace. " Hearken, ray beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him ?" James ii. 5. Certainly, " not many wise men after the flesh, not many mighty, not many noble are called," 1 Cor. i. 26. And the church at Smyrna would appear, in this respect, to exhibit a striking picture of Christ's kingdom in its militant state, corres- ponding with the view given of it in ancient prophecy — " the bruised reed and smoking flax." When in a great trial of afflic- tion, as was the case in the church of Smyrna, the abundance of their joy and their deep poverty tends unto the riches of their liberality, they illustriously display the power of the gospel. There is no virtue in being poor and persecuted ; but this state serves, above all others, to manifest the christian temper and the power of godliness. Patient suffering for Christ is the bebt proof of discipleship ; and the good works of the gospel, abounding in a church that is oppressed with poverty and affliction, most illus- triously displays the power of the truth, demonstrating that there is a reality in religion. This was the happy case with the church at Smyrna ; and, accordingly, it is recorded of this church, notwithstanding their tribulation and poverty, that they were "rich."
But, " how can a church be poor, and yet rich ?" exclaims the sceptic : this is a paradox, indeed ! Poverty and riches are, no doubt, very different things, and rich nnd poor are very different states and conditions, as things go in this world ; and yet, in the kingdom of (-'hrist, it is no uncommon thing for these opposites
til. u. 8—11.] THE CHURCH AT is^MYRNA. 57
to meet in one and the same individual. A Christian may be poor, and destitute of daily food, yet rich in faith, rich in good works, and the heir of an eternal kingdom. The riches which Christ approves belong to the mind ; a new heart and a right spirit, are the treasures which please one who looks into the secret recesses of the soul. Humility, self-denial, contrition of heart, are delightful to Christ. He was himself meek and lotoly of heart, and a broken and contrite spirit he will not despise ; it is to him a pleasing sacrifice, even as, to bind up the broken in heart, was one object of his mission into our world. And with regard to what men call riches, you may recollect the lesson which the Saviour read to his disciples upon one occasion, as they beheld the great of their day casting their riches into the treasury of God. There came a poor widow, and threw in two mites, which are equal to a farthing. " Verily," said the Saviour, " this widow hath cast in more than they all ; for they contributed out of their abundance ; while she of her penury hath cast in all that she hath." This shews us, that the Lord looks upon the heart, and forms his estimate on principles very different from those that prevail in the kingdoms of this world ; he accepteth according to what a man hath, and not according to what he hath not. " Charge them that are rich in this world," says Paul, " that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy ; that they do good, that they be rich in good works : ready to distribute, willing to communicate ; laying up in