gion, and on the flow but real progrefs of knowledge and righteousness in the world, in confequence of thefe, for the last two hundred years, fince the Reformation from Popery; judging from analogy, we have good reason to conclude, that the remaining two centuries will be neither too short nor too long a space of time, for fully correcting all these faulty extremes, and bringing mankind to those high attainments in truth and righteousness which fhall qualify them for the millennium ftate of peace and joy.

Let us here contemplate and adore the wisdom, the justice, and the mercy of God in the government of the world, and of his church. God does not thruft in his fickle, until the harvest of the earth is ripe. Papal Rome fhall not be overthrown, until her fins fhall have reached unto heaven; full time is allowed for repentance, and deftruction falls on the impenitent only. Some may think, that the millennium ftate is at too great a distance, and that a state of peace and joy hath been delayed too long. But, it is delayed no longer than until the world and the church of Chrift fhall be prepared for it. And, fhould it come fooner, it could not be a state of happiness to men, because they would not be qualified to enjoy it. Let none, therefore, blame God because his kingdom is so long in coming: but let them blame themselves, that they are fo long in becoming fit

for

for it, though they are favoured with all thofe evidences and aids which are confiftent with the nature of truth and virtue in the present state of

man.

Verse 9th. And he faid unto me, Write, Bleffed are they who are called unto the marriage-fupper of the Lamb. And he faith unto me, These are the true sayings of God.

The very commencement of the millennium, here ftiled the marriage fupper of the Lamb, fhall be glorious; and thofe perfons who fhall then be members of Chrift's church, fhall be highly bleffed. Of all the preceding predictions it is declared, "these "are the true fayings of God." They are not the conjectures of men who may err, and who cannot look with certainty into futurity, but they are the predictions of that God to whom all times and places are ever prefent, and whofe power is fully able to accomplish all his predictions. They are true, and therefore shall be accomplished. At that time shall be accomplished the various predictions contained in this and the eight preceding verses, respecting the glorious and happy state of the church of Chrift at the end of the year 1999 and the beginning of the year 2000, when Antichrist shall be overthrown, the Jews and the fullpess of the Gentiles fhall be brought into the Chrif

Christian church, and when the world in general, and the church of Chrift in particular, fhall be fully prepared for the glorious millennium ftate which fhall then commence.

Verse 10th. And I fell at his feet to worship him: and he said unto me, See thou do it not: I am thy fellow-fervant, and of thy brethren that have the teftimony of Jefus : worship God: for the teftimony of Jefus is the spirit of prophecy.

When the angel had finished this narrative, John fell at his feet in order to worship him. Some are of opinion that he did not intend to worship the angel, but only to pay him civil refpect, by proftration; according to the manners of the east. It is true, that the word in the original fometimes fignifies civil respect as well as religious worship: But, it is evident from the reply of the angel, that he understood that John intended to have paid him religious worship. First, he tells him that he muft not worship him, because he is his fellow fervant. This is an unanfwerable reason why he ought not to be worshipped; for no creature, no fervant of God is the proper object of religious worship. But, that he was the fellow-fervant of John was no reason why he fhould not pay him VOL. II. Mm civil

civil refpect and homage. It is only to our fellow creatures that we can pay such respect; and certainly it is not the lefs due to any of them because they are the faithful fervants of God. And next he fays to him, "worship God," ufing the very fame word in the original which is used in the first · clause of the verfe for worshipping the angel; as if he had faid, I am not God; I am only like thyfelf, a fervant of God; thou knoweft that God is the fole object of religious worship, worfhip him therefore, and him only. If thou art thankful for the important difcoveries which I have now made to thee, offer thy praise to God, whofe fervant I am in this bufinefs

The whole context puts it out of doubt that John intended to have paid religious worship to the angel. But, it does not appear that he knew or believed him to be a created angel. Moft probably, he believed, or at least apprehended that this angel was Jesus Christ himself. Christ is stiled the meffenger, that is, the angel of the covenant, in Malachi iii. 1. and an angel, four times in chap. x. of this book. And, indeed as the prophet of his church, as the xoyos, or word of God, the revealer of the Father, and of the Father's will to mankind, though uncreated, he is ftiled the angel of the Lord, with the ftricteft propriety. Apprehending that this angel might be Chrift, and knowing that Chrift in his divine nature is the proper ob. ject of religious worship, not only to men, but al

fo

fo to all the angels of God, (Heb. i. 6.) he thought it his duty to fall down before that angel, in order to worship him.

Probably he reasoned thus with himself: It is highly probable that this perfonage is Chrift; if it is he, it is my duty to fall postrate to worship him; but if this is only a created angel, certain as I am from the meffage which he brings, and from the impreffions of divine inspiration upon my mind, that he is a good angel, he will hinder me from worshipping him; therefore, the fafeft way for me to act in the present ftate of my mind, is to fall down before him. Accordingly, the angel hindered John from worshipping him, telling him that he was his fellow-fervant, and thus convincing him, that he was not Chrift the object of religious worship. The angel calls himfelf the fellow-fervant of John, and of John's brethren who have the testimony of Jefus. These brethren of John are the prophets, apoftles, and faithful difciples of Chrift, who all unite in giving their teftimony to the world that Jefus is the Chrift and the Son of God. They are brethren, being by nature of the fame order of creatures, and by grace the children of the fame God. The angel, of a different order of beings, is not their brother; but ferving the fame mafter, in the fame work of bearing teftimony to Jefus, he is their fellow-fervant. He is that angel, who in chap. i. 1. is faid to be fent M m 2

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