been manifested in missionary and Bible societies, is here intended. But it may, however, be remarked, that the prediction of the angel flying through heaven, having the everlasting Gospel to preach, must refer in its commencement to the period above mentioned, previous to the Reformation. From the imagery, however, here used, of the angel flying through heaven, there can be no objection to considering the prophecy as having reference to a continuation of those means by which the Gospel may be circulated during the remaining period of the reign of the beast. In this view missionary and Bible societies may be included as far as they will conduce to the destruction of Popery; for it must be remarked, that the testimony of this angel or messenger was evidently borne against Popery, and not heathen idolatry*.

* It appears from the nature of the emblem used in this prediction, the continued flight of the angel through heaven, that the prophecy itself may include a long period of time, and consequently may have reference to the various means by which the Gospel will be spread till the commencement of the millennium. It may also be remarked, that many of the prophecies of the Old Testament have reference to more events than one, though one particular event may always be considered as the primary object. May not this prophecy, therefore, symbolized by the flight of the angel, be allowed to have a similar latitude? I am of opinion that it has; and that it predicts the publication of the Gospel to pagan as well as to papal idolaters. The terms of the prophecy seem to include more than the evangelical labours of the reformers, and to have an especial reference to the means that are to be used for evangelizing the heathen. Its language, as far as it respects the parties to whom the message is sent, seems to include more than merely the nations into which the western Roman empire was divided. The everlasting Gospel is to be published to every nation, and kindred, and tongue, and people. In this point of view missionary and Bible societies may be considered among the grand means of fulfilling the angel's proclamation. The attempts which of late years have been made for carrying the Gospel to the heathen, and the success with which they have already been blessed, do not appear to be objects unworthy of a place in prophecy. We may, therefore, hail the various societies which have been formed for evangelizing the heathen by missions and the circulation of the Scripture, as gracious and powerful instruments in the hands of God to accomplish his purpose of the conversion of the world. But without derogating from the honour and respect which is justly due to other societies, THE BRITISH AND FOREIGN BIBLE

8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

If the first angel be especially considered as the herald of the dawning of the Reformation in the twelfth, thirteenth, and fourteenth centuries; this second may properly be explained as particularly referring to the Bohemians and others in the fifteenth, who were the genuine offspring and successors of the witnesses referred to in the preceding period. Some of these persons, with still greater vehemence than the Waldenses and Albigenses, declared Rome to be mystical Babylon; and pronounced the Pope and the Romish church to be Antichrist. For these protestations, and for their firm profession of the Gospel, they endured severe persecutions. John Huss and Jerome of Prague, who may be considered as the mouth or voice of a large body of men who held the same sentiments with themselves, were perfidiously and cruelly burnt by the council of Constance; a council which, in fact, in a considerable measure and degree, united the power of both the antichristian beasts. These heralds announced the fall of mystical Babylon, as the ancient Prophet had done that of literal Babylon, long before the event. By Babylon here is doubtless meant Rome, viewed as the great antichristian community which had corrupted the religion of Christ, and persecuted his fol

SOCIETY has a peculiar claim upon the regard of those who rejoice in the proclamation of the mystical" angel, flying in the midst of "heaven, having the everlasting Gospel to preach unto them that "dwell on the earth, and to every nation, and kindred, and tongue, "and people." The object of this society is to print and circulate the Scriptures of the Old and New Testaments, the pure word of God, without note or comment, through all the habitable world, and in all the languages spoken on the face of the earth; and it has already translated, printed, or distributed the Scriptures, or portions of them, in ONE HUNDRED AND TWENTY-SIX LANGUAGES AND DIALECTS.

lowers. But it has been generally considered, especially in the early ages of the Reformation, that the church, the court, and the city of Rome were all typified by the term Babylon; and so inevitably doomed to destruction. When the herald cries, Babylon is fallen, it implies that the event is absolutely certain and determined; and nothing is more common in prophecy, than for future events to be spoken of in the present or past time. As surely, therefore, as the ancient Babylon actually did fall, according to the prediction of God's Prophet, so surely should the mystical Babylon, antichristian Rome, likewise fall in its appointed hour: "because she made all "nations drink of the wine of the wrath of her for"nication." As men are oftentimes overcome by strong wine, and lewd women are said to entice their lovers to fornication by philters; so, by the allurements of riches, honours, and pleasures, and by the deceits of lying wonders, this mother of harlots had intoxicated all nations under her dominion, and prevailed upon them to unite in her idolatrous worship. Idolatry, it is well known, is often represensed by the prophets as that spiritual whoredom which incenses the wrath of God against all those who practise it.

9. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

This third angel with his proclamation has, by Bishop Newton and his followers, been explained as

referring to Luther; and the loud, rough, and vehement protestations of that bold champion of the truth against the bishop and antichristian church of Rome, well agree with the prophecy. But, on the principle before stated, we must not imagine that Luther alone is intended. His fellow-reformers, coadjutors, and successors, must be considered as united with him; and the prophecy may be viewed as including the effects of their combined and persevering protestations to the present time, and even to the end of the twelve hundred and sixty years. The voice of Luther, and that of those who in various places and countries were raised up to join him, was, indeed, a loud voice. These ardent reformers attacked the beast with much more vehemence than any of their predecessors. They carried their researches into the idolatries, iniquities, and impostures of the whole system of Popery; they boldly maintained it to be Antichrist; they retorted upon the Romish church the charge of heresy and schism -a charge which was not rashly made, but fully proved. They insisted upon the necessity of separating from this corrupt church; and they influenced whole nations to cast off their regard to it, and to protest against Popery as a damnable religion. They confidently asserted that those who adhered to the beast and his image, professing their doctrines, conforming to their idolatries, and concurring in their cruelties, should drink of the unmingled wine* of God's wrath from the cup of his

• The terms by which the word wine is amplified and explained, are in the Greek, του κεκερασμένου ακραίου, literally signifying mixed pure wine, which is an apparent contradiction. The word axgatov signifies wine unmixed; strong of itself, and having no diluting liquor mixed with it to reduce its strength. The word xxgaYOV signifies mixed. This pure strong wine is therefore rendered stronger by the mixture of powerful ingredients. A passage in the Psalms strikingly illustrates the language of the angel. In the "hand of Jehovah," saith the Psalmist, "there is a cup, and the "wine is turbid; it is full of mixed liquor, and he poureth out of

indignation; yea, that they should be tormented with fire and brimstone, or be cast into hell to endure the severity of that agonizing flame: that this should be done in the presence of the holy angels, who would be the witnesses of their punishment, and applaud its justice; and in the presence of the Lamb, who would pronounce and execute his sentence upon them for their opposition to his Gospel, and for giving his glory to saints and angels. It is moreover added, that "the smoke of their torment "should ascend up for ever and ever." The words translated for ever and ever, are the strongest that are made use of in the Greek language to signify eternity. The passage, therefore, evidently predicts the clear and strong manner in which the reformers protested and argued against purgatory. They maintained that the wicked, amongst whom they included the worshippers of the beast and his image, and those who received his mark, would be tormented in hell for ever: and it will be seen presently, that the same erroneous doctrine is opposed and demolished by a declaration of the immediate happiness of believers after death.-This proclamation of the third angel evidently denounces future misery against men for their Popery; but it may be proper to add, that it is the first passage of the book which contains such a denunciation. In most parts of Europe, before the Reformation, the bulk of the people were without the means of knowledge. How God will

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it (or rather, he poureth it out of one vessel into another to mix it "perfectly, according to the reading expressed by the ancient versions), all the ungodly shall wring them out and drink them.”— (Psalm lxxv. 8.) The learned Joseph Mede interprets axeαtou XEXEgaσμEVOV, wine untempered with water, but mixed with myrrh, frankincense, or with some other bitter drug, which composed, what was called by the Jews, the cup of malediction; and he remarks, that the expression alludes to the Septuagint version of the passage in the Psalm above cited. The allusion is supposed by some to be to the poisoned cup, which certain criminals were obliged to drink, on which speedy death ensued.