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. But I do not think the characters of each of these churches are distinct 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 in honour and riches, conspiring with the Roman Emperor to mingle the disciples of Christ with the world in communion. In the epistle to the church in Thyatira, 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 Sardis, is said to represent to us the state of Christianity in the national churches, separated from the 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 individual, not hastily formed indeed, societies after the example of the first churches recorded in the New Testament, and so delivered from their scattered condition, and their bondage under anti-Christ. And, finally, the epistle to the church of the Laodiceans, is said to represent to us the conditioning of the SEALED BOOK. 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, * The learned Dr. Gill is one of the writers on the Apocalypse, who has adopted this fauciful hypothesis; and even the sober minded John Glas, has fallen into it. See Glas's Works, vol. iv. p. 4.-Perth ed. 1782. 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 open The subject commences with a sublime description of the Deity enthroned in glory, surrounded with angels, and the general assembly or church of the first born who are in heaven; after which description, the writer beholds in the hand of the Almighty 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. The first 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 a pale horse, 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. The fifth seal was opened, and the Apostle beheld under the altar, the souls of the martyrs of Jesus; and he heard them crying 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 darkening 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; and no sooner is this done than a chorus is heard, the whole multitude of saints and angels present themselves 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 continues for the space of half an hour-introductory to the SECOND PROPHETIC PERIOD, which is that of the trumpets. Before we proceed, however, to notice the sounding of the trumpets, it may not be improper to offer 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 sounded. 2. That the period of time included between the opening of the first and last of the seals, is the portion of time which intervened, or elapsed, from the ascension of Christ into heaven, until anti-Christ, 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. 11-17. 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 prefession, 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 anti-Christ 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 is of great importance. Under the sounding of these trumpets, the kingdom of anti-Christ is brought prominently into view; and now observe the effects of the reign of this monstrous 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 the world, yet these witnesses prophecy "clothed in sackcloth." In this state, however, they continue to bear their testimony for God, and against anti-Christ, 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 I 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 preaching of the APOSTLES and first ministers of the gospel; we can trace its rapid spread throughout the Roman empire; the persecutions 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 different from the rest, denoted by a little horn, ver. 21; in plain terms we can trace the rise of anti-Christ, pursue the history of his career and progress, until he becomes seated in the temple of God, and arrogatingthe honors of the 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 light 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 anti-Christ, 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 xx. 1-6 "The day, are not novel--they were held by teachers in the days of Luther, as we learn from History of the Reformation," by D’Aubigné. At what period, however, since the days of the great reformer, the church and the world commenced their retrograde process from bad to worse, we have not yet been informed. That iniquity abounds, and that a great conflict is pending, cannot be denied. But it is not all gloom-light and truth relieve the shade, and multitudes are labouring and agonizing that righteousness may prevail on the earth. Shall they labour in vain? We think not, for the the waters do the channels of the deep: the knowledge of the Lord shall cover the earth as kingdoms of THIS WORLD shall become the kingdoms of our Lord and of his Christ. The invitation to Messiah is -"Sit thou at my serpent the devil, shuts him up in the bottomless pit, and binds him for one thousand years; and with this astonishing event commences the thousand years' reign of the saints, the millennial period, according to ch. 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 personally appears, the devil and those who are deceived by him are cast into the lake of fire, or end-right hand until I make thy foes thy footstool." less perdition, ver. 7-10. Now take place the general resurrection of the dead, the final judgment, according to Matt. ch. xxv. with the destruction of the world by fire, according to 2 Pet. ch. iii. the creation of the new heavens and new earth, Isa. lxv, 17 ; Ixvi. 22, and the everlasting kingdom of the Lord and Saviour Jesus Christ, which has been the hope of the righteous in all ages. JONES'S LECTURES. [NOTE. The opinion is entertained by some persons, and put forth dogmatically, that the principles of Christianity, as revealed in the New Testament, will never prevail to any great extent in this world that there will be no millennium, or thousand years' rest to the church of Christ, until He return from the presence of his Father, to judge the living and the dead, when He shall appear in His kingdom of glory -that the world has been, and is still progressing from bad to worse, and must continue to do so until that period--and that, till then, war and bloodshed will prevail among the nations of the earth, and schism, strife, and con And this is His expectancy-He is waiting till this be accomplished. By His truth, and by His judgments, this will be realized in due time.] J. W. DISCIPLINE.-No. IV. THE religious exercises of the primitive churches having been evidently so intimately connected with the order and forms of the Jewish synagogue, it becomes a matter of much importance in the inquiries we are making into the proper organization of a Christian congregation, and the true formal administration of its affairs, to consider with some minuteness the details of ths synagogue worship. The rise and occasion of this institution are variously conjectured by historians, but the most probable conclusion seems to be that which dates their origin about four hundred and forty-four years before the birth of the Saviour, and makes the example of Ezra, in publicly reading the law, when it was restored after the Baby fusion, characterize the movements of the dis-lonish captivity, the occasion of its ciples of Jesus. These unhappy events, it is said, will not cease until Jesus reigns in Jerusalem, on David's throne, and gives new laws to the nations. Now, if these opinions be correct, the work of Jesus as a priest only was perfect as a prophet and king it was not perfect. But these opinions, as entertained by some in our introduction. When Ezra had completed his edition of the law, the people called on him to read it publicly to them; and a platform having been erected in one of the broadest streets in the city, when the people were assembled together to welcome in the new civil year by the celebration of the FEAST OF TRUMPETS, he ascended it with thirteen principal elders as interpreters, and proceeded to read in the original Hebrew, the thirteen elders rendering period by period into the Chaldee, then the vulgar language of the people. The reading of the law in this impressive manner convinced the people of their many transgressions, and as they had been led into these, mainly through ignorance of its precepts, they resolved at once to provide for the regular public reading of it in every city, so that the people might hear. This was at first done after the example of Ezra-out of doors, in the open air; but the inconvenience often experienced from inclement weather, soon led to the erection of houses or tabernacles for this purpose; and these, in process of time, became places of resort, not only for hearing the law, but for various acts of devotion-in short, the synagogues of the nation. These places of worship, by the days of the Apostles, were not only exceedingly numerous, many of them being found in every principal city, but were well established by an organization at once uniform and efficient. Every thing was done in them with the greatest regard to order, and by a fixed and well arranged system. We have examined with care the historical lights we have upon this order and arrangement, drawn from various sources, Rabbinical and Talmudical, and with as much brevity as is consistent with perspicuity, shall proceed to give what we have learned concerning them. 1. Wherever ten free men, of full age, and leisure regularly to attend on the synagogue, could be found, there a synagogue should be built; it was a fixed rule that unless this number of persons were present, no part of the synagogue could be acceptably performed. These ten persons were called Batelnim. 2. Three days in every week, Monday, Thursday, and Saturday, were set apart as synagogue days, besides their national holidays, which were also to be observed, whether fasts or festivals, with appropriate synagogue services. Saturday being their Sabbath, was of course dedicated to worship; but Monday and Thursday were observed by the appointment of the elders, since, by a mystical interpretation of water to mean law, they supposed Exod. xv. 22, where it is said the Israelites were in great distress in their journey through the wilderness, being three days without water, to signify that the people ought not to go three days without the hearing of the law. On each of these three days they had three meetings-one at the hour of morning sacrifice, (9 o'olock, forenoon ;) one at the hour of evening sacrifice, (3 o'clock, afternoon ;) and one at noon. According to some, they had also a fourth hour, at the first close of night, because the evening sacrifice was still burning. 3. The synagogue service consisted of prayers, reading the scriptures, and expounding them or preaching from them. 4. To elect these objects, there were appointed in every synagogue six ranks of office-bearers : First-The rulers or elders of the synagogue, (Aphchisunagogos.) Of these there was a plurality, as appears both from Mark v. 22, and Acts xiii. 15; and, according to Lightfoot, there were always three. These were selected without regard to the sacerdotal order, and were solemnly set apart by the laying on of hands. Their business was to see that all things were done decently and in order, to prescribe to the reader the lessons for the day, and to indicate to the congregation their appropriate part in the service-in short, to order and direct the exercises of the house. It is also said that they had a certain civil power over minor matters be |