meet ever in the same person, and the rival powers find a lodgment and a home within the same breast. The great Apostle who lamented in deep sorrow, "In my flesh dwelleth no good thing,-who shall deliver me from the body of this death?" could also declare, with equal sincerity and truth, of his own state, "The grace of our God was exceeding abundant, with faith and love which are in Christ Jesus." In themselves the principles were most diverse and opposite; but still, to the outward view, they have always been strangely blended together in a close and mysterious union.

These analogies apply, with all their force, to explain the emblem of this prophecy. They do more than blunt the edge of the popular objection; they convert it into a powerful argument for the interpretation already given. If the evil power here described, in the greatness of its influence, resembles the three great enemies of the soul, we may expect to find the same resemblance in the form and manner of its temptations. We shall have to detect it, not in some gloomy isolation of wickedness, that betrays at once its own dark birthplace; but intwined with the purest forms of goodness, and fastening itself, like a subtle parasite, beneath the shadow of the highest and holiest truths. If these analogies have any force, it will need for its detection the keenest moral discernment, to sever between the light and the darkness, the good and the evil. Nay, these analogies will warrant us in proceeding one step further. We may infer that the power here described would be at first most difficult to discern in its true nature. Its union with truth and holiness would be intimate and close, and its evil character would require deep spiritual wisdom for its detection and exposure. But time will by degrees unmask its deformity; till at length before its fall the separation shall be complete, and it will stand forth in undisguised rebellion, an open enemy of God and of the Lamb.

The objection to the previous interpretation, from the mingled character of Popery, rests, therefore, on no war

rant of Scripture, but rather is repugnant to the word of God. The secret apostasy which has vexed the Church is here pourtrayed, in its place, its time of appearance, and its main elements of life. It consists of human worldly authority, which usurps the authority of God, and supplants the true and living faith of the Gospel. Its place is in the midst of the western kingdoms, itself one of the smallest in their number. Its time is when the old empire of Rome was first shattered into fragments, and independent but united sovereignties arose out of its ruins. For ages, however, the evil was closely mixed and combined with many elements of truth and holiness. The separation was gradual, and is still incomplete. The saints were to be worn out, first by subtle and insidious delusions, and then by the sword of open violence. Even to the last, while many of them have been cruelly persecuted, some few at least are entangled and deceived. God has still a people to be called out of Babylon to the very time of her fall; while, on the other hand, the taint of Babylon's sin may extend, more or less, to those who have separated outwardly from her corruptions. But this mingling of good and evil is so far from disproving the application of the prophecy to the Roman church, that it only renders its warning voice more needful. The humble Christian will see, in this very fact, the wisdom and goodness of the Saviour, who has provided His servants with so mighty a safeguard against the perilous and fatal delusion. He will thankfully use the safeguard thus provided for him, not in the bitterness of party zeal, but with a deep and godly sorrow; grieving over that apostasy from the faith, by which the name of his Lord has been so foully dishonoured, and longing for the time when, over the ruins of Babylon, the true church shall arise and shine in the beauty of eternal holiness.

CHAPTER XIV.

THE SPIRITUAL LESSONS OF THE PROPHETIC
HISTORY.

THE course of the sacred visions has now brought us, through the series of the Four Empires, down to the times in which we live. From the age of Daniel to the present day, the events of Providence have confirmed the truth, and sealed the inspiration, of the Divine prophecy. We have now to enter on the mysterious future, and to trace, from the close of these visions, the dim and majestic outline of the glory to be shortly revealed. But to prepare the way for this high and holy subject, it will be useful to review the prophecy already fulfilled, and to examine the great spiritual lessons which the inspired emblems appear designed to convey.

The object of Scripture prophecy is never a bare and naked revelation of future events. Its purpose is to teach the great lessons of righteousness to the nations of the world. It throws light upon the duty of man, and illustrates the moral government of God. The present visions share in this high office. Besides revealing to us the history of the world through past ages, they suggest to us the high standard of personal obedience and national holiness, which will form the glory and blessedness of the world's kingdoms in the happier ages which shall presently arise. Let us endeavour briefly to unfold them in this light, and ascend from the individual to the nation, and thence to the whole commonwealth of the kingdoms of the earth,

Two emblems are here used to describe the corruption of human states in past ages, the great image and the four beasts of prey. That these imply two main aspects of evil, will be more evident when we compare them with the later prophecy of Revelation. There also two prominent forms of evil appear, the beast and his image; and it is the honourable distinction of the saints that over both of these they have gotten the victory. False religion or superstition, and worldly ambition, with its natural fruits of cruelty and crime, are vividly pourtrayed by this twofold emblem. The redemption of nations from this double fall must begin with their separate members. Let us, therefore, trace, from the emblems themselves, the bright and holy contrast, which is waiting to be realized in the coming kingdom of God.

I. Man, in his state of nature, is dead in trespasses and sins. In the symbols of the prophecy, he is an atom of the dazzling but lifeless image; a member incorporated in the wild beast of prey. The first work of redemption is to deliver him from this state. He is then separated from the senseless image, and ingrafted into the true Vine. The bestial nature is crucified and done away; and he becomes a living member in the body of Christ. His religion itself was, before, only the worship of a vain idol; but it now becomes a pure and holy worship of God the Saviour, in spirit and in truth. He is no longer an atom of dull and lifeless clay in the feet of the image. The breath of a new life has been breathed into his nostrils; and, like Adam on the day of creation, he stands erect once more in the image of God.

The means of this great and effectual change is the word of truth. By this alone we become the first-fruits of God's redeemed creation. The fulness of truth in that word is a key to the nature of the regenerate life of the soul. The Law, the Prophets, and the Gospel, all concur in this new creation, "that the man of God may be perfect, thoroughly furnished to every good work."

And first of all, the Christian citizen, when the image

of vain splendour is replaced by the mountain of holiness, will have the law of God written in his heart. The beauty, and depth, and holiness of this part of God's word will then be seen, as they never were seen before. That law, which for thirty years it was the sole work of the Son of God, when incarnate, to fulfil; that law, which it is the main promise of the new covenant to write in the hearts of God's people, will then shine forth in all the secret beauty of its wisdom and holiness.

The records of creation will be written on the heart. The redeemed citizen will thus realize the Divine presence in all things. The truth of God will be seen on every side. Science, in all its discoveries, will lead his thoughts at once to the Great Architect, and every fresh truth it reveals will awaken a deeper adoration of the King of Heaven. The ceaseless presence of Him who is infinite in power and in wisdom, who called light into being with His voice, and planned the courses of the stars, will raise the soul into the blessed and holy state of continual prayer and thanksgiving.

The history of the fall, and of the early ages of mankind, will concur to the same work of spiritual redemption. There the spirit will learn its own corruption and guilt, and while it gazes on the solemn judgments of God, and the brief memorials of a perished world, will grow in deep humility, and turn with earnest and longing hope to the promise and covenant of the God of Abraham. The prospect of the kingdom of Christ will shine with redoubled beauty, in contrast with those dark ages of sin and sorrow; and the history of the patriarchs will bring the sense of God's providence and grace into close and delightful contact with all the varied events and engagements of daily life, hallowing its familiar scenes with the rich and abundant tokens of Divine condescension and love.

The Christian who has thus learned to commune with God in all his works of creation, and in the history of the fall to sound the depths of his own spirit, will then