became a corrupted sacrifice. By the angel of the church in Thyatira, he understands the Roman Catholic clergy from the beginning of the fourth century, to the destruction of Popery, or "the woman Jezebel," whom they suffer to teach, and seduce the Lord's servants. Although the corrupted Church at Thyatira was cherishing this Jezebel as a fœtus in utero, for a long time, yet she was not brought forth as some think, until in 606 "Boniface III. engaged that abominable tyrant, Phocas, to confer the title of universal bishop upon the Roman Pontiff;" p. 89. or, as our author says, until A. D. 740, when Pope Gregory III. began a connexion with the rulers of France, by which the Bishop of Rome was, in 753, raised to the dignity of a sovereign temporal prince. Of this Jezebel at Thyatira, Jehovah says, I gave her space to repent of her fornicat on; and she repented not. Mr. S. would read a chronon, instead of a space; which he says is a definite portion of time, that he rates at 1100 years. Add this number to 740, and you have the year of our Lord 1840, for the period at which the Roman Jezebel and her children are to be detroyed. If the commence. ment of her abominations be reckoned from 753, then by adding 1100, the chronon during which she is to be spared, it will give us 1853, for the year of the final destruction of popery.

From Rev. ii. 24, 25, Mr. S. argues, that the Romish Church has always had some evangelical ministers in her communion, and will have, until Popery is annihilated. But unto you I say, and unto the rest in Thyatira, (as many as have not this doctrine, and which have not known the depths of Satan, as they speak) I will put upon you none other burden: but that which ye have ALREADY hold fast till I come. "The Lord makes a remarkable distinction in the body of the ministry at Thyatira. They are divided into the following three classes: 1. The wo man Jezebel, and her lovers and children. 2. The angel. 3. The rest at Thyatira." The woman Jezebel represents the Pope and his ministry; the angel, the faithful gospel ministers that remain any where in the Romish Church; and the Rest at Thyatira, "that host of ancient witnesses, who according to Mosheim, have since the se

venth century, either withdrawn from the ruling Church on account of the vices of the clergy, the ambitious projects of the Roman pontiffs, and the corruptions of reli gion; or were driven away by persecution in almost every country in christendom." p. 95, 97. He names, as the rest at Thyatira, the pious Vallenses, Albigenses, Waldenses, Paterini, Cathari, &c. &c.

Of the angels of the several prophetic sections of the Church, Mr. S. remarks, "there is no doubt but these angels hold the only true succession of the gospel ministry of Christ on earth, and the proper lineage of spiritual power and privilege to the stewardship of the mysteries and manifold grace of God." Of the Reformers he adds, "they did not leave the church of Christ, for they retained all the doctrine and worship of the Saviour's institution, and are therefore acknowledged his ministry under the angel at Philadelphia: they only left a heretical church power, which as such, had lost the right of ministerial succession."

The pastoral charge to the angel of the church in Sardis, the remainder, the residue, Mr. S. considers to have been ultimately addressed to the gospel ministry of the Eastern, or different Greek churches, after their separation from the church of Rome. It seems doubtful, from a sentence on the 141st page, whether he includes the Russian church, with the other Greek churches or not; but if he will consult the Rev. Robert Adam's account of the sections of the Greek church, he will find reason to include the Russian, with the other Eastern churches under Sardis; and will gain assistance in his illustration of the things that remain, the few names in Sardis that have not defiled their garments. The present state of the Russian Greek church, and especially the exertions of the Bible Societies within the vast empire of Alexander, indicate something like a compliance, with the exhortation, "Be watchful, and strengthen the things that remain, that are ready to die:-remember therefore how thou hast received and heard, and hold fast and repent."

The charge to the angel of the Church in Philadelphia, Mr. S. thinks, "is given to the new succession of the gospel ministry in the Protestant Church, which is

called Philadelphia, because of the brotherly love that subsists between the different communities belonging thereto, and their unanimous testimony against Popery and its corruptions, both in doctrine and worship." p. 115. It contains of course, the prophetic history of the Protestant Churches, from the time of Luther until the millennium.

By the Church of the Loadiceans and its angel, Mr. S. understands all those independent congregations in which the government is vested, not in any spiritual rulers, but in the mass of the people.

"In my opinion this manner of expression indicates, that this Church consists of many small bodies of Christians, which have separated from the other Churches, where each body governs itself independently of the rest, though according to the same mind and principles, by which alone they stand united. However, the Lord still regards her teachers as his ministry, and the united number of their societies or congregations, as his Church. Their creed, therefore, must yet be orthodox, at least as to essential points of doctrine; for by Atheism, or Deism in their confession, they would totally forfeit the name of being a Church of Christ. Though there appears to be but a slight connexion at first between the different bodies, of which this Church consists, when the whole of what has been said, is taken into consideration; yet time and circumstances will induce at least the ministry, to draw the cords of union more to a point."

In describing the lukewarmness and heresy which have prevailed, and will hereafter, in many of these congregational churches, our author is quite eloquent and pungent. It will be remembered that this section includes all the falsely called christian churches of the Arians and Socinians; and if we may judge from the history of the past, we are warranted in concluding, that for the future, false doctrines will more generally prevail among the Congregationalists, than among any other denomination of Protestants; for the nature of their church government seems favourable to the growth, and unfavourable to the extirpation of heresy.

How much our author may be indebted to his favourite prelate Bengelius, for this first series of prophecies we are unable to say; but this we will affirm, that a more sensible and ingenious illustration of the three first chap

ters of the Revelation, considered as prophetical, cannot be found in the English language; for most English writers have esteemed these addresses to the churches as merely practical, as adapted to the seven churches in Asia named, and not to the future condition of the Church in the world. We incline to the opinion of Mr. S. on this subject; but still feel unable to decide that he is positively correct. Dr. M'Leod, of New-York, and Mr. S. are the most respectacle American writers on the Prophecies, and they are, on this subject, diametrically opposed.

The second series of prophecies runs parallel to the first, and differs from it in being more general, and in containing many specifications of time. Most writers on prophecy have thought all calculations of time should be according to the scale of a day for a year. Our author admits Numb. xiv. 33, 34. Ezek. iv. 5, 6. Daniel ix, 24, 25, 26. and Luke xiii. 33, to be "proof strong and conclusive," that this was an ancient mode of calculation; "but it certainly would be a weak and premature conclusion," he remarks, "to say, that hence it must also be followed in the Revelation of St. John." p. 19.

In the book of Revelation, we have, according to our author, 1st. common time. The thousand years of the millennium he thinks are common, solar years. This is the general opinion: but President Nott in a discourse delivered some years ago, before the Committee of Missions of the General Assembly, started the opinion, that the 1000 millennial years, are prophetical, containing as many years as there are days in that period; so that Christ is to reign on earth not less than 360,000 solar years. The Rev. Joseph Emmerson, in a little work on the Millennium, lately published, has advocated Dr. Nott's theory, with great ardour, and some skill.

The book of Revelation contains, according to Mr. S. 2dly. Extraordinary prophetic time. This is a discovery of Bengelius. It is said, Rev. xiii. 6, that power was given to the beast, that rose out of the sea, to continue forty and two months. Again, it is written, in the 18th verse of the same chapter, that the number of the beast, is the number of a man; and his number is six hundred three

score and six. Bengelius and our author think this a key to the Revelation; for it determines that forty two prophetic months, in this book, equal 666 solar years. According to the rule of three, it will hence appear, that in "Prophetic time,

Common time. about 4 days.

8 days.

196 days.

677 years, 97 days. 13 years, 318 days.

79 yrs. 19 wks. 1 day. 196 years, 117 days. 212 years 275 days."

From the expression of "the number of his name" in the 17th verse, most commentators have thought, that some name, the letters of which, according to the mode of calculating by letters instead of figures, would amount to 666, was intended; by which the true character of the beast should be discovered. Hence some have made the beast to be

The Rev. Dr. M'Leod remarks,* that "the number 666, has been discovered in the names, Ulpius, Trajanus, Dioclesian, Julian the apostate, Luther, Evanthas, Latinus, Titan, Lampelis, Niketis, Kakos, Hodegos, Ar noumai, our holy father the Pope,-Cromwell, King George III. and Napoleon;-and even in the sacred names of the Most High God." The doctor thinks ARTEIOS, the name of the inhabitants of the Roman em. pire, is the term intended by the number of the beast. Is it not an argument against these interpretations and in

*Lectures on Revelation p. 437