Spirit, withdrawn the veil from the future? As affectionate children, our heavenly Father expects us to take a lively interest in all things which may affect the present or future welfare of the household of faith. Our Lord gave his disciples a sign by which they might know when to flee from the impending destruction of Jerusalem; and He also upbraided the Jews, because, though skilful in discerning the coming changes of the weather, they were unable to discern the signs of the times; and so judgment at last came upon them unaware. Is it less our duty to discern the signs of the times in which we live?-Signs in the political and in the religious world, of greater import than any that have appeared since Luther raised the banner of the Reformation! For, as if elevated on a Prophetic Telegraph, we see the fate of Turkey signalled in its tolerating spirit and intestine troubles. We see again another sign in the immense armies now marshalled on the continent of Europe-such as never before existed in the world, even in times of war. A third signal points to the revival of the French Empire, as suggestive of the leadership and employment of those mighty armies. A fourth is the wonderful discovery of Australian gold,—now finding its way in a continuous stream into the coffers of England, as if to supply her with the sinews of war in the last decisive conflict with the powers of Antichrist. Above all these, the eye of faith may discern two flags of divers import flying on the prophetical Telegraph; and on turning to the signal-book of Revelation, we find the explanation. One is a voice to the dwellers in Babylon-"Come out of her, my people, that ye receive not of her plagues:"-the other is a warning to us, "Behold I come as a thief; blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame." The great object of these Lectures is, that we may understand more clearly the purposes of God, which he has revealed in shadows and figures, concerning the time of the end; that we may be led to take a deeper interest in the things "noted in the scripture of truth;" that we may watch more vigilantly against temptation, and pray more earnestly for strength and wisdom. For if we, like Daniel, set our hearts to understand the words of God, we shall, like him, be made "to understand what shall befall the people in the latter days; "—and let us remember what is added, "none of the wicked shall understand, but the wise shall understand." We We may well believe that similar to the occupation of the prophet Daniel was that of St. John in the isle of Patmos, when we read he was in the Spirit on the Lord's day; meditating on the things which God had already revealed-on the words of his divine Master, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world." He was now experiencing in his own person the truth of the first part of this declaration, having been banished by the Emperor Domitian to the rocky islet off the coast of Asia Minor,-"for the word of God and the testimony of Jesus Christ." No doubt he was in spirit looking forward to the day of deliverance,-for the Church rather than for himself. Cruel persecution was now trying the patience and thinning the ranks of the servants of God. The world indeed had well-nigh overcome the Church. Encouragement was therefore needed, and it was sent, though accompanied with warnings and rebukes. For the enemy had corrupted the Church within, as well as assailed her without. Jesus himself, the Prince of the kings of the earth, appeared to the beloved disciple, commanding him to write what he saw in a book, and send it to the Seven Churches. "Write," said our Lord, "the things which thou hast seen, and the things which are, and the things which shall be hereafter." These things were not designed for the exclusive benefit of the seven Churches of Asia, for we know there were many others at that time established in the world-they were intended for all— for each individual believer. "He that hath an ear, let him hear what the Spirit saith unto the Churches." The description which St. John gives of our Lord's appearance, the effect it had upon him, and the encouraging words with which he was addressed, are remarkably similar to the vision described by Daniel (ch. x.), which he saw by the river Hiddekel. с And in that vision to Daniel was foreshewn the history not of the Jews only, but of several of the neighbouring nations. Even so to St. John was shewn not merely the trials and final triumph of the Church, but the position and the plagues and the ultimate destruction of the enemies by whom she is surrounded. Before our Lord's ascension, the beloved disciple had heard the wonderful and cheering declaration, "All power is given unto me in heaven and in earth;"--and now, in the isle of Patmos, the same Jesus comforts and strengthens his servant, reminding him of his dying love, and of the almighty power with which he is invested. "Fear not;" he says, "I am the first and the last: I am he that liveth and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." Well may the Church therefore trust the promise, that the "gates of hell shall not prevail against it:"--and his servants rely on Him who said, “Lo, I am with you alway, even unto the end of the world." But, as if to indicate also the holiness he requires in his people, and the necessity of constant watchfulness and prayer-"the First and the Last," whose "feet are like unto fine brass, as if they burned in a furnace," appears to John as walking "in the midst of the churches," which he himself tells us are symbolized by the "seven golden candlesticks." It is thus the Son of Man has ever been with his church -though too often the solemn import of this vision has been forgotten, and idol worship and evil passions have been introduced and fostered, as if he "whose eyes are as a flame of fire" saw not or disregarded. The seven stars in the hand of Jesus are said to be the angels of the Churches; that is, the messengers, as we find the word translated in many passages, and which indeed is its proper meaning. This leads us to infer, that these angels or messengers were a deputation from the seven Churches of Ephesus, &c., on the opposite coast of Asia Minor, from which Patmos was not far distant. The Churches are named according to their position with regard to Patmos, Ephesus being the nearest. It is highly probable that such messengers were sent from time to time to minister to the wants of the Apos→ tle in that barren island, and also to seek his advice in such cases of difficulty or of heresy as might arise in the bosom of the Church. Doubtless these messengers ranked among the bishops or deacons in their respective Churches, and esteemed it a high honour to be employed in this labour of love. That all the seven were present at this time with St. John is very probable, both from the way in which they are mentioned, and the circumstances attending the voyage to the island. It must have been a matter of forethought and arrangement; there was little intercourse between Patmos and the main-land; but by assembling at Ephesus, the nearest port, it would not be difficult to hire a small vessel for their special use. Their designation as stars in the Lord's right hand indicates their representative character; representative indeed, not merely of the seven Churches, but of the Church universal on the earth. For we know from our Lord's declaration, that each sheep of his flock is safe under his protection, "neither shall any pluck them out of his hand." Several questions connected with the authorship, the date, and the canonicity of the Apocalypse, have produced great controversy among learned men in various ages of the Church. These it is needless to refer to. It seems to me to be satisfactorily settled, that St. John the Apostle and beloved disciple of our Lord wrote the Apocalypse, not in the reign of Nero, but in the reign of the Emperor Domitian, and about fifteen years after the destruction of Jerusalem. Its inspiration is acknowledged by the Church, which has granted it a place among the sacred books, since the earliest ages—and is now disputed by none, except a few German divines, who claim for it a high character as a mere literary production, but are unwilling to admit that it was written at the command of Jesus Christ, under the guidance of the Holy Spirit. The practical object of the book,—the end sought for, as distinct from its prophetic character,-was to encourage, console, and admonish Christians suffering under bitter and bloody persecution, and sorely tempted to apostatize and act a timid and doubting part. This is stamped in every page of the Book. From the be ginning to the end, all is filled with promise and encouragement to those who are engaged in arduous and bloody strife. The Tree of life, the Paradise of God,-a Crown of glory,-royal and priestly elevation and honour,-exemption from the second death,—a place and citizenship in the New Jerusalem,-white raiment, even the costume of heaven,—the external presence of God,—exemption from hunger and thirst, and cold and heat, and sickness and mourning, -the perpetual care of the Great Shepherd, who shall feed his sheep in safety, and lead them to fountains of living water,—eternal rest from all trials and struggles,-rest in that world where they need neither sun nor moon, because the glory of the Lord lightens it, and the Lamb is its splendour;-these and the like are the objects of promise to the faithful combatant in the army of martyrs which are everywhere found in the Apocalypse. The theme of the whole book is the certain triumph of Christianity over all its enemies -and the glorious consummation of the struggle with the powers of darkness. "Then let us follow Christ our Lord, Both soul and body offering, Be cheerfully with one accord, Partakers of his suffering: For they who shew true faithfulness |