ed during the period, to which the accomplishment of this prophecy is limited by the general series. The Bohemian Brethren professed themselves, in a peculiar sense, the Church of Christ, their only and particular head, and in him of the Father. Their tenets, opinions, and singu lar modes of expression in this respect, have been transmitted through ages, and are yet discernible in their confession of faith, Church-government, religious phraseology and mode of worship, of their revived branch at Herrenhut; as their ancient and modern writings, and the accounts of historians effectually establish.

Verse 2d. 3d. And I heard a voice from heaven, as the voice of many waters, &c. Here heaven cannot signify the Church on earth, but the celestial habitation of bliss, as opposed to the Lamb and his company on Mount Sion. However, the innumerable choir, which raised this hea venly concert, is not the general assembly and Church of the first-born, but only the whole number of departed witnesses from all countries in former ages, who had been either the forefathers of this company of the Lamb, or their brethren in tribulation while yet on earth. St. John observed the voice of this multitude more distinctly by degrees, and therefore expresses it by comparison. At first it appeared to him murmuring and soft, like the voice of many waters; in a short time it became loud and pow erful, as the voice of a great thunder; and when all the sounds in harmony had reached his ears, he found it was the voice of a great multitude, harping and singing to their harps, and shouting forth the praises of God by vocal and instrumental strains, as the original word O xa gados signifies.* Oh disciples of Jesus under oppression and persecution, behold this multitude in triumph, and take new courage, the number of your brethren is great, and

*The Vulgate reads ; & vocem quam audivi, sicut citharædorum citharizantium in citharis suis, the voice which I heard was as harpers singing to their harps.

in their company you will soon forget all your sufferings. To this happiness the firm and faithful confessor of the truth in Jesus, will arrive soon after his departure-death is not as French philosophers have taught, an eternal sleep.

Verse 3. They sung a new song, &c. While they were yet sojourners on earth, they had often read and heard of each other, and no doubt often prayed with heavenly fervency, that the Lord might collect and establish them into a Church of their own, under his care and protection, where they might serve him in peace, and propagate their faith in righteousness; since they were every where reviled, cast out and persecuted by the ruling churchpower, as heretics, and could often not even obtain the use of the means of grace. These petitions they had offered up for centuries, and with these supplications on their lips, they had died and entered their present abodes. They had not seen their ardent wishes accomplished while on earth, and still continued to receive infor mation by daily arrivals in the world of spirits, that their brethren here still groaned in the fiery ordeal of tribulation, which no doubt, excited them to earnest solicitation at the throne of God, as was the case with the martyrs under the altar, chap. v1, 10. When therefore their ears were greeted with the joyful tidings, that the Lord Jesus had began to collect and unite their brethren on earth into a separate church, under his special direction and care, they commenced this heavenly concert, and shouted the praises of God. It is called a new song, because it was then made, and wholly refers to the work of the Lord in this newly founded ecclesiastical establishment. None could learn it, or unite in this heavenly song, except those animated by the grace and spirit of this Church. These are redeemed, selected, called and sanctified by a portion of special grace, to the membership of this company of the Lamb. They sung this song before the throne, the four beings of life, and the elders. See the notes on ch. VI,

4-6. Its sweet harmony was felt by all the witnesses throughout all Christendom, who were thereby revived and animated to collect, unite and accomplish the designs of the Lamb.

Verse 4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb. These are they which were not defiled with women ; for they are virgins. This passage has often been misapplied, to establish the doctrine of celibacy, and exalt the holiness of virginity beyond measure, in the Romish church, to which there is no direct reference in this prediction. Though T. is masculine, yet both the Greek and Latin word, wagdevos & virgines, is often used without discrimination of sex, and must here be taken in a figurative sense. The word women, here signifies churches, and does not only refer to the Roman Catholic community, its many different sects and adopted orders, the connexion with which Protestants consider as spiritual whoredom and adultery, because of imageworship; but related also to every other church, party or community in Christendom, as the original yuvanos, means a lawful wife, which may be possessed in chaste wedlock. This company of the Lamb is here represented, as defiled with none; having no bigoted attachment, or unreasonable partiality for the distinctions and bye-opinions of any one, upon which others lay a superlative importance, and often more than upon all true religion. In this respect they are virgins, and not the adorers of Rabbies, Masters, or sectarians among men ; but wholly and exclusively devoted to Christ and to his doctrine. All this has been accomplished in the religious community of the Bohemian-MoravianBrethren, considered as a Church, though many individuals of that society, at all times fell short of this exalted character, of which history bears ample testimony.

These are they which follow the Lamb withersoever he goeth. By these words they are represented, in a peculiar sense the devoted followers of Christ, both in doctrine and practice. They remained firm and resolute professors of his religion, and affectionate imitators of his glorious and perfect example, both in times of trial and prosperity, as his providence or spirit may lead and direct. Here it may be remarked, that the Bohemian-Brethren considered the government of their church under the more immediate direction of the Lamb, which they sought by prayer upon all occasions of importance, and determined by lot.

These were redeemed from among men, being the firstfruits unto God and the Lamb. They were purchased by the blood of Christ, from vain conversation and the traditions of men, I Pet. 1, 18. separated from the world, Joh. XVII, 14. and wholly devoted to God and the Lamb. These words seem to refer more particularly to the application of redemption, and its happy and sanctifying effects upon the hearts of this people, to make them worthy followers of the Lamb, than to that marvellous work itself. In the same sense of the word, as most abandoned sinners are said "to be sold to work wickedness," I Kings XXI, 25. so this company is wholly devoted to the worship and service of the Lamb. They are termed the firstfruits; an expression alluding to the first-fruits under the Old Testament dispensation, which indicated the approach of harvest, Deut. XVIII, 4. ; not in regard to the following era of the Reformation, or the still more glorious Millennium as some have supposed; but with reference to the following harvest of souls, more immediately connected with them by membership, during the period of that Church. And here I would have the reader to take particular notice, that this part of the description of the company of the Lamb, seems to limit its most excellent character principally to the first founders and members

of that society, which are thus distinguished by the word "first-fruits," from the following harvest. Rom. XI, 16. XVI, 5. I Cor. XVI, 15. Rom. VIII, 23.

Verse 5. And in their mouth was found no guile : for they are without fault before the throne of God.

The vulgate reads, mendacium, a lie, instead of fault ;* by which may be meant false doctrine. They neither believed or taught the false doctrines of the Romish Church concerning indulgences, the merits of good works, purgatory, the power of the Pope, the worship of relics and images, or the erroneous tenets of other sects, Rom. I, 25; but preached the doctrine of Christ pure and unadulterated, in all sincerity and godliness, I Pet. 11, 22. They are without fault before the seat of eternal justice; because they are partakers of Christ's righteousness by faith, and sanctified by his spirit, so that their faults are not imputed to them. Jude 24. Col. 1, 22. These words perhaps also refer to the strict Church-discipline, which they introduced and maintained among themselves for many centuries.

This is the prophetic history of the Bohemian Brethren, as given in this place. It would appear, that after their last persecution, in which they were scattered into many different countries, no essential change, peculiar to them alone is to take place, except the continuance of their society until the Lord comes; when the remaining faithful servants of Jesus among them, will be united with those of other communities, to constitute the bride of the Lamb. However, their stand on Mount Sion already expresses the excellency of their character, and their being represented the more immediate company of the Lamb, their great preferment in the Church. O that the posterity of such a noble and excellent family in the king

*Pro δολος Bengelius et S. R. Griesbach legunt ψεύδος