which properly signifies all the precepts of the moral lav, Rom. vi, 4; the whole Mosaic constitution with all its ordinances concerning external rites and ceremonies, by which the Israelites were an established Church of Jehovah, Hebrews 1x, 1. Luke 1, 6. vide LXX, I Sam. xxxIII, 25, I Chron. xv, 30; as also the rights, privileges and prerogatives of certain persons. See LXX Deut. XX1, 17. Jud, XIII, 12. I Sam. vIII, 12. 9. x, 25. Exod. xx1, 9. According to St. John's explanation then, the garment of the bride would signify the practice of an ecclesiastical government and Church discipline of these saints; with certain rights and prerogatives granted to them as the mother Church of all Christendom, and as the true model of reformation and of imitation for all who wish to avoid the Lord's frowns and enjoy his favour. This Church will have a form of government, wholly adapted to the spirit and constitution of the personal kingdom of Christ dering the Millennium; which garment will be furnished, and sent previously to her nuptials, by the Lord, in order that she may be worthy of his acceptance, and declared his Church when he shall appear. By this new code of statutes, discipline, rights and prerogatives, she will stand distinguished, and decked as with a robe of byssus, enjoying the Lord's special and peculiar favour in the presence of all Christendom.

Vorse 9. The marriage-supper of the Lamb. This festival appears to be of extraordinary importance, wherefore the angel commands the holy prophet in explicit terms, to record it in this prophecy, and what he had delivered concerning it, as the true sayings of God. Here again the provident care and kindness of the Lord is very apparent. He foreknew that it would be difficult to believe such a glorious change in the Church at this period of apostacy, infidelity and corruption; and that we, living upon the eve of the present Economy, would need such an assurance to confirm our faith, and strengthen

our hopes in his promised deliverance and final reward. Though this metaphor of a marriage, is not of difficult apprehension, yet its spiritual meaning is a great mystery of glorious import. We know the bride; but who are those invited to the marriage feast of the Lamb? According to Asiatic customs, especially the Chaldean,* and also the Jewish since their captivity, a nuptial was a festival of great exhilaration for the bridegroom, the bride and all their relations and friends. The bridegroom led the procession with shouting joy, and all followed in exultation. As children were termed the greatest blessing of Ormuzd, and a bridge to heavent, virgins, or the barren and childless in wedlock, enjoyed the privilege of conducting the bride, and saluted the bridegroom with a wish that they might be multiplied in his bride. They were answered with evident approbation, and thus rejoiced in the bridegroom's voice. This description of the metaphor, here alluded to, receives considerable confirmation from the parable of the ten virgins; which also refers to the Lord's second coming, Matt. xxv. In accordance with this figure those invited to the marriage-feast of the Lamb, are his spiritual kindred, and his friends. By the first of these, we may understand all who possess true godliness and experimental religion; but who either from their youth in grace have been unable, or from a guilty indifference neglected to attend to the word of prophecy, the signs of the times, and to the general purposes of the Lord in his Church, and thereby failed in that provident care and watchfulness, which characterize the bride of

* Zend Avesta T. iii p. 558. 559. Usages civil. et relig.

Η Ζωθήσεται δε δια της τεκνογονίας she shall be saved by childbearing; is expressed according to the sentiment of ancient sages. the condition is annexed by the apostle, if they continue in faith, &c. и Tim:11, 15.

#John 111, 29. These are the friends of the bridegroom. John's own joy was then accomplished. He must increase, but I must de

crease.

the Lamb. And by his friends, we may understand those exemplary characters, who faithfully attend to the external duties of religion, and are well disposed toward Christ and his Church, but as yet have never passed the confines of the kingdom of God, Mark x11, 34. though they are not far from it.

We all know that the first establishment of the Christian Economy is represented by a great feast, where all were invited by the disciples of the Lord, to partake of Christ, and of all his benefits and blessings, Luke xiv, 16. But the marriage-feast of the Lamb, indicates the introduction of a yet more glorious Economy, than the first promulgation of the Gospel has been; perhaps as much superior to the present in point of spiritual knowledge and its measure of grace, as the Christian is to the Mosaic dispensation. See this exposition chap. iv, 7. It also would appear from this and similar prophecies of scripture, as if the Lord upon his second Advent, would institute a great and solemn festival, to which all true Christians should be invited, and enjoy the presence and glory of their Redeemer face to face. Matt. xxvi, 29. Luke

XIII, 29. 30. Rev. 11, 20. Perhaps, and I would only offer it as a supposition-perhaps, when the Lord shall come again to establish his personal kingdom on earth, he may assemble all his saints and friends, and manifest himself in the midst of them in glorious majesty, and yet in a most loving and condescending manner. What a foretaste of the world to come, would not the sudden appearance of the Lord occasion in the hearts of his people! What an expression of divinity, of humanity, love and wisdom in his physiognomy! What benevolence and affection on his lips! I am here my children, as I promised you-we shall now remain united to all eternity and part no more-you were long enough the spectacle and gazing stock both by reproaches and affliction to the world, to angels, and to men; it is your turn now to lift up your

heads and rejoice for ever. This general Congress of Christ's kingdom will, no doubt, transact matters of great importance, be fore every one again returns to his post. O my readers! let us exercise faith in Christ Jesus in this time of infi delity-the patience of saints during this hour of temptation-let us be wise and provident virgins in furnishing our vessels with oil, and in trimming our tamps; the Lord is near!

Verse 10. And I fell at his feet to worship him. And he said unto me, See thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus. Worship God! for the testimony of Jesus is the spirit of prophecy.

This angel informs St. John, that he was not one of those ministering spirits, who had never inhabited a human frame, but one of his fellow servants in the vineyard of Christ, and one of his brethren in grace; and yet such was his glory and majesty, that the holy apostle took him to be his Lord. Here reader, behold the exalted state of glory and felicity, yet reserved for the meek followers of the Lamb, if they endure faithfully unto death. This angel must have borne a striking resemblance to the Abrahamic phisiognomy, with which John was so well acquainted in our Saviour during his pilgrimage, otherwise he would not have fallen into this mistake; for it surely never entered his mind, to worship any creature in heaven or carth, except the supreme and triune God. It is considered a great crime in heaven to worship any being ever so glorious, except the Lord Jehovah. This is evident from the sudden and abrupt manner, in which the angel undeceived John according to the original here. And to satisfy his mind fully, he informs him that he held his commission under Christ, like John and others of the Lord's servants, who had the spirit, or gift of prophecy; yag magtugia tovinst 8671 το πνεύμα της προφητείας, for the spirit of prophecy is the

testimony of Jesus, that those who had it were his servants, and enjoyed his peculiar favour by holding that commission. The gospel history is sometimes called the testimony of Jesus, and those who believe, preach, and receive it as a rule of practice, are said to have the testimony of Jesus; but the first explanation seems to me most natural. Some have translated this last expression in its order, in which it occurs in the original, "the testimony of Jesus is the spirit of prophecy" and explained it thus, the unanimous testimony of all the prophets concerning Jesus, is the principal and most excellent part of the prophetic writings, and the chief reason why that office was instituted. But this meaning would have no connexion with the intended worship of St. John, which the angel prohibited, and gave this as a reason.

Verse 11. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True; and in righteousness he doth judge and make war.

12. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew but he himself:

13. And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

These verses open a new vision, in which the holy prophet was shown the second Advent of the Lord, and that last and most tremendous conflict between him and his enemies. It is true, the kingdoms of light and darkness never have been at peace, since the free agency of man has enlisted under the banners of Satan, and ruined its owo felicity. But their plans of warfare were of different degrees of magnitude, according to the importance of the objects in view. Of all the plans and battles related in this prophecy, the one here detailed seems to be of

στο πνεύμα της προφητειας est anima, i. e. pars præcipua et nobilissima prophetiæ. Schmidt in loco. PP