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following were the principal difficulties which pressed upon me: -First, I saw that all the vials clearly belonged to the third trumpet or third woe, and were its component parts. Secondly, I became convinced, after reading the writings of Mr. Bicheno and Mr. Faber, that the third woe trumpet had sounded in the year 1792, and not before: and consequently that the vials then commenced. Thirdly, From a view of the stupendous events which followed the French Revolution, I could not but conclude, that we were in the midst of a mighty political earthquake, which was convulsing and agonizing the whole of Christendom. It seemed to me that this earthquake must necessarily be mentioned in the vias, and I could find it in none but the seventh. I therefore could not but suspect that the seventh vial was already pouring out: and the more closely 1 considered the subject, the stronger my suspicions became that this was the case. Fourthly, Still, however, I was prevented from acquiescing in this conclusion, by the impossibility I found of reconciling it with my preconceived notions respecting the successive effusion of the vials. During several years my mind continued in a sort of involuntary scepticism upon these points, pressed by the opposing difficulties, and balancing between them.

At length, by comparing the Apocalypse with itself, I saw that the earthquake mentioned in chap. xi. 19. is the same with that of the seventh vial. And as the earthquake in chap. xi. 19. occurs immediately on the opening of, the temple, and the first vial begins also to be poured out immediately on the opening of the temple (see chapters xv. 5, 6, and xvi. 1); I concluded that the earthquake of chap. xi. 19, and consequently of the seventh vial, must be synchronical with the first vial: and therefore that the whole seven vials, instead of following in chroCHRIST. OBSERV. No. 163.

nological succession, as I had previously taken for granted, are parallel to each other..

When I arrived at this conclusion, it seemed to me to be the master-key which fitted all the intricacies of this part of the apocalyptic arrangement, and reconciled it with passing events. I therefore sent a paper on the vials to the Christian Observer, which appeared in December, 1808.

I shall here state, that about a year ago I met with the very learned work of Vitringa on the Apocalypse, which I had never before seen. The general arrangement of the vials in his commentary is certainly erroneous, as he places six of them before the sounding of the seventh trumpet. But there is so very remarkable a coincidence between his interpretation of the seventh vial, and the one I was led to adopt merely from studying the analogy of the symbols, that if any of the readers of your work at the time my paper on the vials appeared were acquainted with Vitringa's commentary, they may very probably have suspected me of plagiarism. me of plagiarism. Vitringa interprets the air into which the seventh vial is poured, to signify the political and ecclesiastical government of the kingdom of the beast. I have explained the same symbol to be the political and ecclesiastical constitution of the bestial empire. A similar resemblance runs through the greater part of the two interpretations. Vitringa likewise agrees with me, in making the earthquake of the seventh vial to be the same as that of the sixth seal, and of Revelations xi. 19.

I now proceed to observe, that the principles of Mr. Faber himself must, if carried to their legitimate consequences, lead him to adopt the very same arrangement of the vials as I have done. Mr. Faber, in the first four editions of his work on the 1260 years, maintained that the French Revolution was the 3 K

event in which was fulfilled the earthquake of the sixth trumpet, Rev. xi. 13. In his fifth edition he has given up that opinion, and has adopted my exposition of the earth quake; viz. that it was the ecclesiastical revolution of the Refor mation.

Having done this, Mr. Faber seems to me to be placed in the following dilemma: Either he must exclude altogether from the Apocalypse, the earthquake of the French Revolution, or he must admit it to be the earthquake of the seventh trumpet, i. e. of the seventh vial, and consequently must arrive at the conclusion, that the effusion of the seventh vial commenced immediately after the sounding of the seventh trumpet, and that all the vials are synchro nical. I can see no way in which my learned and r spected friend can avoid one or other of these alternatives. And, in point of fact, he has embraced the first of them; for in his last edition, he has avoided all mention of the French Revolution, in the character of an apocalyptic earthquake. But as he admits the French Revolution to be the third woe, and to be an event marked with all the characters of suddenness and mysterious power, "which peculiarly apper to the times of God's extraordinary visitations;" and since, in his chapter on the symbolical language, he defines an earthquake to be "a sudden convulsion in an empire, violently overturning the existing order of things," and therefore cannot deny that revolution to be the most stupendous earthquake which has ever convulsed the moral and political world; I see not with what degree of consistency or probability it is, that Mr. Faber now supposes that there is no mention of this earthquake in the Apoca lypse.

Again: does Mr. Faber admit or deny the explanation, given by Vitringa and myself of the symbolical air, in the seventh vial? If he re

ceive it, then, I ask, is it not evident that the vial of wrath on the political and ecclesiastical constitution of the bestial empire began to be poured out at the French Revolution? Should Mr. Faber, on the contrary, deny this interpretation, what other one does he substitute for it? I can allow no theory of the vials to be satisfactory which leaves unexplained so im portant a symbol. I submit the whole of these arguments to the attentive and candid consideration of Mr. Faber.

(To be continued.)

To the Editor of the Christian Observer. IN your last Number Mr. Faber, with the view of supporting bis own hypothesis respecting the 1260 years, undertakes to prove that one or more of the vials must necessarily be comprehended within that period; and he subjoins his proof accordingly.-Now, without at present entering into the main question at issue between him and Mr. Cuninghame, I would merely observe, with submission to the learned and respectable writer, that the proof which he professes to give is far from carrying convic tion to my understanding. It appears to me that a main link is wanting in the chain of his reasoning. Without reciting the thirteen members of which his, argument is composed, I will take the liberty of summoning up the whole of his statement in a short syllogistic form.

1. The witnesses, who prophesy in sackcloth through the 1260 years, have power over waters to turn them to blood, and to smite the earth with all plagues,

2. Under some of the vials water is turned into blood, and others are poured out upon the earth. Therefore,

3. These vials must be incinded within the period in which these witnesses prophecy in sackcloth,

and consequently within the 1260 years.

Now, sir, to the two first propositions I have no difficulty in saying, Affirmatur. But to the last I must oppose a negatur. The premises by no means warrant the conclusion. The reasoning is clearly deficient, in a very material point. Before such an inference can stand on the preceding propositions, it must be proved that the witnesses have exclusively the power of smiting the earth and tuining water to blood; that no other persons have the same power; and that these effects can be produced by no one but them: or, that if they alone are invested with power, God may not also do the same by other instruments not so invested.

Till this point be proved, I would ask, on admitting that the witnesses have this power, and that under the vials these effects are produced; yet where is the proof that the effects under the vials are those very effects produced by the power of the witnesses? Where is the bond which necessarily connects these two extremities together? Why may not the operations of smiting the earth, and of turning water to blood, as described in Rev. xvi. be performed by other persons, or instruments, and not by the witnesses, and consequently not during the period of their prophesying?

The learned and ingenious author may be right in his general hypothesis: but surely this new argument which he has adduced in support of it can add nothing to his cause, till he has cleared it from this difficulty.

For my own part, looking on the subject as I see it stated in Scripture, and having no previous interpretation to defend, I am of opinion that what I have stated above as a question is probably the fact. I think that the pouring out of the vials has no connection with the power of the witnesses: and my reasons for so thinking are these.

The vials are poured out, not by the witnesses, but by seven angels, which come out of the temple. What then have the witnesses to do with these plagues? Where is the connection between them? It may be said, "The plagues are inflicted in answer to the prayers of the witnesses, or according to their predictions, and consequently through their power." But admitting this to be the connection be tween the witnesses and the plagues, I would ask, Why is it to be restricted to a part of the plagues, and not to be extended to the whole of them? I see nothing in the account of the transaction which would lead me to suppose that the six first vials are poured out by one power, and the seventh by another and a different power. Yet this supposition, I think, will follow on Mr. Faber's plan: for if, as he contends, the six first plagues are included within the 1260 years, because they are inflicted by the power of the witnesses; the converse of this reasoning must prove, that the seventh plague is not inflicted by the witnesses (and consequently by some other power), because it is not included in the 1260 years.

I am aware, it may be said, that "under the seventh vial, neither was the earth smitten nor water turned to blood: it was poured out into the air." This remark is true: but it does not meet the point in question. I ask, What scriptural ground is there for supposing, that the seven angels having the last seven plagues acted under different powers? I ask, if the witnesses had power to inflict the six first plagues, who had power to inflict the seventh? And why might not the same power, which inflicted this, inflict the others also? The obvious presumption is, (and there is nothing in the description to oppose it), that all the plagues are to be inflicted by the same power. But the seventh plague, on Mr. Faber's own bypothesis, is not to be inflict

ed by the witnesses; for the season of their prophesying, during which their power continues, has previously expired. And hence I infer that probably none of the plagues are inflicted by the witnesses; and consequently that none of them are necessarily included in the 1260 years.

I am afraid of being tedious on a subject in which all your readers may not feel an equal interest: I will therefore only further remark, that there is an expression in the sixth verse of Rev. xi. which, in endeavouring to come to a right view on this subject, ought not to be overlooked. When the witnesses are said to "have power over waters to turn them to blood, and to smite the earth with all plagues," it is added, "as often as they will:" a mode of expression which seems to intimate a frequent exercise of their power, at least an occasional repetition of it at different periods during the whole course of their prophesying: whereas to refer the exhibition of their power to the pouring out of the vials, appears to restrict it to the latest and concluding days of their testimony. Perhaps this remark may not be without its use in supporting the idea, that the effects of the power of the witnesses, though similar in kind, are not the same, either in time or in measure, with those produced by the vials of wrath.

MODERATOR.

FAMILY SERMONS. No. LXXIX.

Psal. Iv. 17. Evening and morning,

and at noon-day will I pray. If we consider prayer merely as an act of duty, such is the degeneracy of our nature that it will soon be coldly and imperfectly performed. If it be regarded as a willing effusion of gratitude, we shall be apt to neglect it whenever our grateful feelings, as will be too often the case, are not very lively. It is by uniting these views of devotion,

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that it is likely to be kept up with life and perseverance. The sense of duty will not suffer us to neglect it: the emotions of gratitude will prevent its being dull and formal. Holy fear and grateful love combined will produce the sacrifice of the heart-the worship of God in spirit and in truth.

Where such a proper frame for devotion exists, there will never be wanting objects to call it forth. All nature calls on us to praise the Creator, though man has too often neither an ear to hear nor a voice to celebrate his praise. But whereever there is a mind acquainted with his perfections and our obligations to him, and a heart which feels the emotions of gratitude to our great Benefactor, there almost every object, animate or inanimate, will lead our thoughts to him. And especially the stated returns of day and night will call forth our worship and adoration. "Evening and morning, and at noon-day will I pray."

1. A real Christian cannot suffer the night to close upon him, and make a solemn break in the hurry and business of the world,-he cannot commit himself for several hours to a state of darkness and insensibility,-without serious reflection and prayer. A stop is put for a time to the occupations of the world. The most active for a while suspend their engagements. All is hushed and quiet. "How wisely ordered," the pious worshipper will say, "is this stop to the pursuits of the world! While employed in them, they enis as if our whole happiness dependgross our whole attention; and it ed on them; but the friendly hour of night comes, like a monitor from Heaven, and bids us pause and reflect. It seems to say to us, So will all the busy scenes of this world vanish, even as the light of the past day: ere long, they will all have past away, leaving no more trace than the tumultuous sounds of the day have on the air which is now hushed in silence.

What then are all worldly pursuits? Was man made for nothing higher than this world? Surely this season calls on him to reflect on its fleeting and perishing nature. It brings eternity to view, and forces on the mind the time when there will be no interchange of day and night. It bids us turn from these vanities, to serve the living God."

Night seems appointed for consideration, to give us time to reflect and learn wisdom. The various events of the day will then be reviewed by the pious Christian, that a due improvement of them may be made, and that his mind may, through them, be raised to God! Have we witnessed some sad spectacle of human misery? Where shall we find a refuge, but under the shadow of the wings of the Most High? Have we seen the righteous oppressed, while the wicked have prospered? But what is true prosperity but the favour of the Lord; and what is there to dread but his displeasure? Perhaps we have beheld melancholy instances of human depravity: we will learn from it the need of Divine grace, and the excellence of the law of God, and adore him for both. Perhaps we have been struck with the peace and prosperity in which we have passed the day. This too will lead the mind to God; for it is the Lord who giveth peace, and who causeth us to dwell in safety. Indeed, in an especial manner will the mercies we have received through the day be solemnly reviewed in the evening, and the praise of them ascribed to God. The health and strength we have enjoyed; our food and refreshment; the kindness of friends and relations, together with all our other temporal blessings, will call for acknowledgments of the goodness of that God from whom they spring. But still more will our spiritual mercies be remembered, and made the occasion of praise, Our preservation from temptation and from gross sin, the gift of a Saviour, the freeness of his grace,

his gracious invitations, the strivings of his Spirit with the soul, the patience and long-suffering of our God, the manifestations of his favour and love;-all these will call for lively gratitude, will lead us to the adoring contemplation of that rich and abundant mercy which is not wearied out by the continued ingratitude and unworthiness of sinful man, but is daily renewed to us.

But no pious person can call to mind the events of the day, without being affected by a sense of his sins. In the hurry of business, we are often too much occupied by the cares and perplexities of life, to attend as we ought to the principles on which we are acting, and the tempers which sway us. But night brings leisure to review our conduct. And then what need shall we not feel to pray for pardon? How much more might a Christian spirit have been cultivated by us! How many opportunities of glorifying God, and doing good, have been omitted! What want of holy principles; what selfishness has appeared to prevail in our conduct! Of what forgetfulness of God, and of the end of our creation, and of what ingratitude to him for his mercies have we been guilty! How much better might the day have been spent, had we been duly influenced by the love and fear of God! The day is gone to give in its account, and has carried with it the catalogue of our sins. Such reflections will dispose us to pray earnestly for pardon and peace, end an increase of Divine grace.

The state of sleep, though a state of rest to the weary body, is also a state of insensibility. It is the very emblem of death. The use of our faculties is about to be suspended. The soul is about to lose its power of thinking, and the body its power of motion. Use has made this familiar to us; otherwise its likeness to death would shock us. To a real Christian it will present solemu reflections. "I lie down,

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