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contradistinction to the trumpet at Sinai, and shall sound when Israel shall be formally brought under the second covenant." All this, however, is pure assertion unsupported by any attempt at scriptural proof. Others have urged a similar objection, and with more show of reason, by identifying this trumpet with the seventh trumpet in the Apocalypse. A glance at the language of Scripture concerning it is sufficient to show the invalidity of such assumptions and of arguments and objections founded upon them. This trumpet is mentioned but in two passages-1 Cor. xv. 52, 1 Thess. iv. 16. The object of a trumpet's sound can only have reference to those to make an announcement to whom, or to summon whom it is specially intended. These are emphatically in each of these passages declared to be the dead. "The trumpet shall sound, and the dead shall be raised incorruptible." (1 Cor. xv. 52.) "The Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first." (1 Thess. iv. 16.) In John v. 28, 29, this trumpet is identified with the voice of the Son of God: "All that are in the graves shall hear His voice and shall come forth." To assume that this "voice" or trumpet" is for any other purpose than the raising of the dead; to assert that any others than the dead must of necessity even hear this trumpet, or that if they do they shall be cognizant of its meaning, or know what it is, or whence it comes, is, we submit, to travel out of the region of scriptural proof into that of mere unauthorized inference. This trumpet will be the last, not that Israel or the world, but that "the dead in Christ" shall ever hear as meant specifically for them, their last summons to their final assemblage, where they shall be "for ever with the Lord."

Again, Mr. Newton says, page 21: "Again, we read in Revelation that among the saints who rise in the first resurrection are especially mentioned those who had not worshipped the beast, neither his image, neither had received his mark.' How could this be true if the first resurrection were to take place before Antichrist, and his image, and name were known? There cannot be two first resurrections."

We answer undoubtedly, No! But there may be two parts of the first resurrection, which is called "first" in contradistinction to the resurrection of "the rest of the dead," at the close of the millennium, There may be a resurrection (part of the first) of the dead in Christ. at His coming to the air for His Church before the great tribulation. There may be another resurrection (the complement of the first resurrection) of those who shall have died, many, if not all, of them martyred for their fidelity to Christ during that tribulation. Such is the class, it is especially worthy of notice, that the passage referred to by Mr. Newton (Rev. xx. 4) exclusively speaks of as partakers of the first resurrection. We may fairly ask the opponents of any resurrection of the dead in Christ, previous to the time denoted in this passage, why it is that the general body of the dead in Christ are omitted from it, and why is its notice restricted to those who have lived and died during the reign of the last Antichrist? It seems difficult to assign a satisfactory reason for this, or to reconcile this passage with the language of St. Paul concerning the resurrection of the sleeping saints upon any other principle than that of its being descriptive of a distinct class whose separate and supplemental resurrection takes place at the time to which it specially refers,

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Another line of objection to which a pamphlet of thirty-two pages is devoted is "the duty of giving heed to predictions of Scripture respecting events that are to precede the return of our Lord." The main argument is that our Lord and His apostles led those whom they addressed to expect such previous events, and to regard them as necessarily to occupy some considerable period of time. The object is, moreover, to lead us of this present time to believe that many of these events are still future, and that the Lord's coming must therefore be comparatively distant still.

Our reply is simply this. We admit that our Lord and His apostles did undoubtedly forewarn the men of their generation of events, such as the rise of false teachers, the spread of corruption and apostacy, to take place before His appearing and His kingdom. We maintain, however, that there was a sufficient fulfilment of these predictions, even during the lifetime of that generation, to warrant the belief (which from several incontrovertible passages we know to have been entertained) that all might have been fulfilled before it had actually passed away. The words of St. John would surely seem to put this beyond dispute. "Little children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many antichrists; whereby ye know that it is the last time." (1 John ii. 18.) If such were the case with respect to that generation, it follows that the same applies with continually accumulating force to each successive subsequent generation down to the present time. Equally addressed to each, moreover, and manifestly intended to forestall and to set aside every argument, or inference, or expectation upon which "the evil servant" might build his belief that the Lord "delayeth His coming," stand the solemn words, "Watch ye thereforeye know neither the day nor the hour when the Son of man cometh." (Matt. xxv. 13.) "Watch ye therefore, for ye know not when the master of the house cometh, at even, or at midnight, or at cockerowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you, I say unto all, Watch." (Mark xiii. 35-37.) "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." (Luke xxi. 36.) Mr. Newton strongly condemns the opinion that such passages as Matt. xxiv. have special reference to a Jewish remnant who shall be in Jerusalem at the period to which they refer, and contends, that, applying to Christians in general, they are decisive in their proof that there is but one advent of our Lord to be expected, and that not until after the great tribulation. In order to refute this argument it is surely sufficient to ask if the injunction, Matt. xxiv. 20, be intended for Christians in general? If it be, what is its meaning, or how, or by whom is it complied with? Are there any Christians who actually "pray," with reference to the second advent, that "their flight may not be in the winter, neither on the Sabbath day?"

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The positive line of argument by which the direct opposite to Mr. Newton's views on this subject has been, as we conceive, conclusively established, is not here adduced. The readers of the RAINBOW are already well acquainted with such. If we have succeeded in showing that the position of those who maintain it, so far from being carried, has not been weakened by the vigorous assault thus made upon it, our object has been amply attained.

THE SEVEN CHURCHES OF ASIA.

III. PERGAMOs. (Rev. ii. 12-17.)

PERGAMOS was the capital city of the kingdom of Pergamos, in Mysia, lying in a north-easterly direction from Smyrna, and under its wealthy kings was the seat of the most dreadful idolatry, with its attendant luxury and dissoluteness. Pergamos signifies "a high castle, high tower, or a fortress." The Greek word répуauos is cognate with Túpyos, which means a tower, castle, etc. Its locality seems to have suggested its name. The castle, now in ruin, was situated upon a high, pyramidal mount of considerable extent, and almost entirely isolated from the surrounding hills, and only connected with a mountain range towards the north of it. In former days it must have been impregnable to attacks of enemies.

Pergamos is the symbol of the Christian Church, from the conversion of Constantine the Great (A.D. 323), down to the rise of Popery in the west and the Mahomedan impostor in the east. It was then that the Church was raised from her Smyrnan tribulation and poverty to a pinnacle of dignity and glory. Every one thronged now into the Church, irrespective of suitable character or disposition. Because the emperor had embraced Christianity, that was enough for others to become Christians too, and because it was the high road to honour and distinction. From this period onwards, we witness such lamentable deadness and absence of spiritual life in the Church. And to this time we must trace the first rise of superstition, as relic worship, and the sanctity of monastic life, and self-invented religious observances, etc., etc.

The character, therefore, which our Saviour assumes in addressing the angel of this Church, agrees exactly with the state of his flock. There was cause for reproof, and much to cut off; hence, "These things, saith He, which hath the sharp sword with two edges."

We will notice, in order, the contents of this message of our Lord to this angel.

I. What He says in commendation of him.

The sharp sword with which the Lord appears to this angel denotes evidently, in the first place, His word, which "is quick and powerful, and sharper than any two-edged sword, and a discoverer of the thoughts and intents of the heart." "The Lord is of purer eyes than to behold iniquity." Wherever He begins a work, there He applies His two-edged sword; or the law and the gospel, which may be fitly represented by the sword with two edges. These must go together. The word of God is an internal judge, before whose flaming and piercing sight nothing can be hid; the most secret thoughts, as well as our open actions, are manifest before this judge. Thrice happy he who has made Him his friend, who wields this sword; who has experienced. in his soul not only the terror of the law, but likewise the saving grace of the gospel; and who "has been betrothed to Christ in righteousness and judgment, and in lovingkindness and mercies." A person thus united to the Saviour, finds pleasure in mortifying self, with its corrup

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tions and lusts. The believer, therefore, is not afraid of this two-edged sword, so terrible to unbelievers.

This angel, with part of his flock, however, had no need of the application of this two-edged sword at the time in question. To them the Lord said, "I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth." Nothing is hid from the Lord. "He walketh in the midst of the seven golden candlesticks, and in His right hand holdeth the seven stars.' He notices always first what is commendable in us, not to discourage us.

At Pergamos Satan had established his throne; here he resided as in his palace, carried on his sway, and had concentrated his power. Here Satan could introduce all the abominations attendant on heathen idolatry. Both situation, influence, and wealth favoured his plans. Here, not the God of heaven and earth, but the god of this world was worshipped by royal command. In this wealthy city, with a luxuriant and powerful court, he had all that could promote his wicked purpose. Against these abominations, however, the angel of the Church of Pergamos protested with all his might, and held fast the faith and the name of Christ. But this was offensive to Satan-it could not be endured. Hence he proceeded against the faithful witnesses of this Church and had them killed. Antipas is specially named. He appears to have been a person who particularly protested against the errors and wicked practices that had been prevalent in those days at Pergamos. The name Avτínas signifies a person speaking against or protesting against; as a protestant protesting against popish errors and superstitions. Whoever he may have been, the Lord gives him a most honourable name. He calls him," My faithful witness. It is true his faithful witnessing to the truth cost him his life, but procured for him "a crown of life."

The angel of the Church of Pergamos was not ashamed of Jesus, though bonds and affliction were the consequence. May we never be ashamed of Jesus! A true knowledge of our lost condition, and the precious Saviour, will not suffer us ever to deny Him. A person who is in the enjoyment of the great salvation of Christ will ask with St. Paul, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Wherever the Holy Spirit has revealed Christ to a soul, and imparted a living faith in Him, there can be no shrinking from confessing Him, whatever the consequence may be. This was the case with the angel of the Church of Pergamos; therefore, "he held fast the blessed name of Christ, and kept His faith," even in the face of cruel persecution.

Yet this angel was not strict enough in the discipline of his Church; wherefore the Lord reproved him.

II. Saying, "I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate."

Satan could not destroy the Church of Pergamos through persecu

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tion, because they held fast the name and faith of Christ. He, therefore, tried the method of Balaam to seduce the saints, and make them join in the idol feasts, which are always accompanied with impure practices. We know how many thousands of Israelites fell a sacrifice in the country of the Moabites, by being seduced to join in their idol feasts. Satan is the same desperate enemy of God's people at all times. He is not discouraged by not succeeding in one way; he tries another, and feels confident to succeed in the end. It is wonderful how successfully popery imitates the old serpent in this respect! She is never brow-beaten, but perseveres like her master. The latitudinarian spirit of the present day may lead to the very same snares in the end. There are many who think it no harm to join in the gaieties of the world, and to go through thick and thin with them. They will doubtless be convinced of their folly, but perhaps too late. The gospel "teacheth us that, denying ungodliness and worldly lusts, we should live peaceably, soberly, righteously, and godly in this present world."

The Balaamites and the Nicolaitanes were similar characters. They were both a carnal class of men, who abused the grace of God, and made Christ the minister of sin.

The Apostle Paul, in his Epistle to the Romans, where he dwells much on the doctrine of free grace, warns us against such characters. And St. Peter describes them as a people "who walk after the flesh, in the lust of uncleanness; speak evil of the things that they understand not; and having eyes full of adultery, and that cannot cease from sin; following the way of Balaam the son of Bosor, who loved the wages of unrighteousness. These are wells," he adds, "without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever." Jude describes similar characters. Such persons appear to have been at Pergamos; but they abound particularly in our days-the last of this dispensation.

says,

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The Lord, however, takes no excuse. He "I have a few things against thee;" exclude these characters from thy flock, and Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth."

This teaches us that a minister of the gospel is not only to take care of himself, but likewise of those who are committed to his charge; he is to admonish, reprove and correct wherever he sees needful. Our Lord, in threatening the angel of the Church of Pergamos, only wished to awaken him to a sense of his duty, as a watchman over His flock, and to admonish those who abused the grace of God to their own damnation. And in case they would not be admonished, he should exclude and separate them from the Church, and thus save himself from becoming a partaker in their sins."

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The charge of the Lord to His servant, Ezekiel the prophet, is truly solemn : "O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and reprove and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand." (Chapter xxxiii. 7, 8.) After such a charge, how plain and urgent ought ministers of the gospel to be in reproving and admonishing their people! In this respect the angel