ranny of Jezebel, are here encouraged in the conflict, to remain true and faithful unto the end.

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But the words, "and he that keepeth, guardeth, preserveth my offices," refer to the rest at Thyatira, h. e. the Vallenses, Abigenses, Waldenses, and that host of ancient witnesses against Popery and the corruptions of the Church in doctrine and worship, during the dark centuries. It is worthy of remark, that these pious servants of the Lord at first principally withdrew, or were driven away from the Roman church community, on account of the Papal innovations in church government; partly by its own ambitious endeavours after power, secular possessions and worldly grandeur; and partly by introducing a multiplicity of new offices, in order to multiply and enrich a vicious and corrupt clergy. These pious people themselves, wherever they collected and formed congregations of their own, always established and preserved the apostolic form of church government, which the Lord here calls his offices, by way of approbation, and because the apostles acted according to the direction of his spirit. The Lord animates them to use all diligence and care, in preserving their excellent church discipline, and to administer those offices well.

Power over the nations. The promise is also two fold. That branch of the gospel ministry of Christ in the Roman Catholic community which overcometh, is here promised a great harvest among the Heathen. The original word 'sousla, signifies both the privilege of doing a thing, and the power necessary to its performance-it also denotes royal distinction and dignity. At the commencement of the Millennium, when that Church is reformed upon the principles of the pure religion of Christ, and purged of Jezebel and all her train of corruptions, a large door will be opened to her missionaries among the Heathen nations. She will send forth noble ambassadors of Jesus,

men endowed with power from above, and qualified for this work; and the Pagans will receive them with a reverence and distinction, due to the first citizen of the empire. The word ouaívw, which is here given to rule, also signifies to pasture, to reign, to govern, and indicates civil and spiritual government; for the Lord himself explains it in that way, by adding: s xḍyw tíλna, as also I καγω είληφα, have received of my father. Ps. ii. 8. They are not to be principals in this government over the nations, they are only promised to be his colleagues, as members of his spiritual body, 1 Cor. vi. 2, 3; and how great is even this promise! The Roman Catholic church is even now furnished with more funds and subjects for missionary purposes, than all the rest of Christendom together; but they want purity of doctrine and worship, spirit and zeal for the undertaking. Her present missionaries are chiefly employed to extend the power of the Pope and the banners of their own order. But in those days all impediments will be removed, and they shall be chief instruments in the hands of the Lord, to bring in the fullness of the Gentiles.

Verse 27. With a rod of iron. Those who willingly submit, will be led in green pastures, and led beside the still waters of gospel grace; but the stiff-necked and rebellious shall be broken as the vessels of a potter to shivers. A sword is the weapon against an enemy, but a rod is the instrument to punish capital transgressors against the laws of the state. To rule with a rod of iron, denotes a strong and energetic government. To be employed abroad in the king's service is great honour, to be employed in the cabinet denotes still more abilities and confidence; but to be the wife of the Lamb is happiness indeed.

Verse 28. The morning star. This is a special promise to the rest at Thyatira. The sense is: with you the day of my kingdom shall first open; the harbinger of my second advent will first appear among you, and you will rejoice in his approach.

CHAPTER III.

A PASTORAL CHARGE

TO THE ANGEL AT SARDIS.

Verse 1. And unto the angel of the Church in Sardis write; these things saith he that hath the seven spirits of God, and the seven stars;

I know thy works, that thou hast a name that thou livest, and art dead.

2 Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. 3. Remember therefore how thou hast received and heard, and hold, fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white, for they are worthy.

5. He that overcometh, the same shall be clothed in white rai ment; and I will not blot out his name out of the book of life, but will confess his name before my father, and before his angels.

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6. He that hath an ear, let him hear what the Spirit saith unto the Churches.

This charge is given to the gospel ministry of the Greek church, and comprehends that body of men from the time of the great and fatal schism between the Eastern and Western Churches, to the commencement of the Millennium. Those well acquainted with the internal state of the Eastern churches since that time, will readily admit, that it contains a faithful and applicable description of their general character, even to the present day. I presume

that Dr. Young, alias Stilling, is under a mistake, when he explains this charge to the angel at Sardis, as also referring to the Latin church; since that community beyond all doubt, has already been the subject of the former charge, for the following reason. By that call on our particular attention, to what the Spirit saith in the Churches, these seven charges are divided into two parts. The three first stand peculiarly connected among themselves, by bearing that remarkable form of expression in front of the promise annexed to each charge; and concern the ministry of the general Church of Christ, before it was rent into different communities. The four last charges are again united, by having this call to attention annexed after the promise, and at the end of each pastoral letter; because they refer to the gospel ministry of four distinct Churches, and each charge is addressed, to a particular ministerial succession in one of these communities. No impartial historian can doubt, but that the Western clergy made the first schism in the Church, by suffering that woman Jezebel to rise and establish herself among them, in the power of the Pope. For this reason the first of these four last charges is, in the order of prophecy, as well as of things, addressed to that ministerial succession; and the one now under consideration to the angel at Sardis, concerns the ministry of the Eastern church exclusively, as also its contents will evince and verify.

Verse 1. He that hath the seven spirits of God. The reason, why the Holy Ghost is here represented by these seven spirits, is neither obvious, nor probably within the limits of human research. By this representation the Lord may refer to his peculiar mode of existence in the Godhead, or to his manner of communicating himself to the Churches in a sevenfold influence on the human soul. But there is certainly a particular motive, why the Lord declares to the angel at Sardis, and to him especially, that

He had the seven spirits of God. It is notorious, that the separation of the Greek and Latin churches was indeed begun by the aspiring views and haughty conduct of the Roman pontiffs, towards the patriarchs of the Eastern churches; but this was by no means the only cause. The breach was still widened by that famous and unhappy contest about image-worship, and the procession of the Holy Ghost from the Son. This the Eastern bishops denied, and charged the Latins with heresy, and with the crime of having corrupted the creed of Constantinople; by adding the words filio que, i. e. and from the Son, without authority. The Greek church has ever since asserted this doctrine, that the Holy Ghost proceeded from the Father only; and therefore the Lord here declares to his ministry in that community, in order to rectify their confession, that He also hath the seven spirits of God, as well as the Father.

I know thy works, &c. &c. The last part of this verse should be rendered thus: I have inspected thy offices:! though thou hast a form as if thou livedst, yet thou art dead. For this sense of the word, voua, see Hypom. Ernest. in loco, and for my translation of T, Glassius, and Math. v, 17. Here the Lord describes the character of his ministry in the Grecian church—a lamentable picture indeed, but notoriously true, even to the present day. For many centuries already, that Church has been covered according to the best authorities, with a thick and gloomy veil of ignorance and superstition, and its guardians, or priesthood has been equally destitute of knowledge and vital religion. Though there were at all times a few judicious and pious servants of Jesus among them, yet the generality placed the whole of religion in a laborious round of rites and ceremonies, and knew very little of the life and power of godliness in the soul of man.

Thou hast a form, saith the Lord-a liturgy, a Church government, a round of external services in worship, which