strength, and finish the conquest once so nobly begun, and become completely triumphant. The day is approaching when "the sanctuary shall be cleansed;" when "the little stone shall become a great mountain, and fill the whole earth;" "when the kingdoms of the world shall become the kingdoms of our Lord and his Christ;" when "the Saints shall possess the kingdom;" when "unity, love, and peace shall everywhere abound." If a mighty warrior be successful at the outset of his career, and triumphant in the end, it may be truly said of him, that he went forth conquering and to conquer, though a long period of disaster and dishonour intervene between his first victories and those which are

crowned with ultimate and permanent success. It is in this sense, I conceive, that the primitive church of Christ went forth conquering and to conquer. The white horse which issued forth at the opening of the first seal, seems to be an emblem of her power and purity; the arrows discharged from the bow of the rider, to represent the arrows of conviction which pierce the hearts and consciences of men; and the crown given unto him, a pledge of the kingdom she will enjoy when her warfare is accomplished. The conclusion at which we seem to have arrived is this that the symbol disclosed at the opening of the first seal, is an emblem of the power displayed by the ministry of the visible church of Christ, as a faithful and holy preacher and propagator of the blessed Gospel of Christ. But the Church in her best estate had some tares amongst the wheat. The apostles warned their disciples against "men who caused divisions;" who "served not the Lord Jesus Christ, but their own bellies;" who "turned the grace of God into covetousness, lasciviousness, and maliciousness;" who were "enemies of the cross of Christ;" who "loved to have the pre-eminence." It appears from the Epistles of St. James and St. Jude, that worldly-minded and sensual men, who professed the Gospel, were become very numerous when these epistles were written; and we have abundant reason to conclude that the number of professors of this character, when compared with the faithful disciples of Christ, were far more formidable at the beginning of the fourth century. The Apostle Paul not only complains of such characters, but, by the spirit of inspiration, informs us that they would become the dominant party; that the church would be converted into a great apostacy; that the head of that apostacy would sit in the temple of God, and claim and exercise all the prerogatives of the Most High. By the authority of the Apostles and their successors, who were generally like-minded, and by the constant dread of pagan persecution, such false professors were restrained and kept in subjection; but when, by the increase of their numbers and influence, they became the dominant party, the church assumed a new character--a character opposite to that which she had previously sustained.

When Constantine the Great embraced the Christian profession, many causes conspired to produce a change like this; of which four deserve particular notice.

First, the introduction of absolute power into the bosom of the church, without any laws or conditions to regulate, restrain, or limit its exercise. Irresponsible power of such magnitude would have been extremely dangerous, even had Constantine and his successors been men of eminent piety. But when it fell into the hands of men who knew little or nothing of Christianity but the name, it violated all the princi ples and precepts of the Gospel, and generated or encouraged evils which rapidly extinguished the spirit of the Gospel. Next, the sudden transition of the church from a state of danger, degradation, and suffering, to

a state of security, honour, and affluence, was as injurious to her spiritual character, as it might have been conducive to her temporal comfort. The character of individuals is seldom, and that of communities perhaps never, improved by sudden exaltation; and the exaltation of the church at this period seems to be without parallel in the annals of mankind. Again, the church had just lost her best members in the Dioclesian persecution, and had recovered many of her worst at the close of that persecution. Numbers of traditors, and multitudes of apostates, gladly returned to her communion when they could do so not only without hazard, but with a fair prospect of temporal advantage. And lastly, a multitude of pagans, induced by their master's example, became professing Christians. Many of these, from interested motives, espoused the cause which the Emperor favoured, and brought with them into the church the influence which they had previously exercised as citizens, and the notions which they had inherited as pagans. The history of the church in the days of Constantine and many of his successors, plainly shews that a large body of her influential members was composed of such men as the Apostles condemned, and against whom they warned their faithful followIt is also obvious that the influence of her faithful ministers was rapidly declining, and was rarely felt amidst the discord, tumult, and violence which distracted the Church and Empire in those unhappy days.

ers.

The Donatist schism and the Arian controversy were nearly contemporary with the adoption of the Christian religion by Constantine the Great. The former had its origin at Carthage in the year 311, and was mainly introduced by a number of bishops who had been traditors: and the latter at Alexandria, in the year 317. To these was opposed a numerous body of clergy called Orthodox, whose opinions were confused and ill defined upon the point in debate, but substantially correct. The controversies between the Donatist and Orthodox parties afflicted Africa about a hundred years. The obstinacy of the Donatists, and the fanatical fury and atrocious crimes and outrages of the Circumcelliones, who espoused their cause, so enfeebled Africa that it fell an easy prey to the Vandals in the year 427. The controversy between the Orthodox and Arian parties distracted the whole empire, from the centre to its utmost bounds. The Western part of the Empire was not wholly free from the disorders it occasioned till the beginning of the seventh century; when all the barbarous nations which had settled there submitted to the authority of Gregory the Great. In the East, the Arian heresy was crushed by the strong arm of Theodosius the Great, towards the close of the fourth century: but the brutal assault made on Chrysostom, in the reign of Arcadius and Theodora, is a lamentable proof that the ferocious passions which have been kindled or aggravated by the flames of controversy are not easily extinguished. To Arianism in the East succeeded Nestorianism A. D. 428, and Eutychianism A. D. 448. These may be considered as certain modifications of the Arian heresy, as they held peculiar opinions respecting the person, nature, and dignity of Christ. Between these latter heresies a sharp contest ensued, as disgraceful to the Church, as it was prejudicial both to the Church and State. Of the Eutychian heresy there were many ramifications, of which the Monophosites were the principal branch; whose conflicts with the Orthodox party were of the most awful character, and greatly facilitated the success of the Saracens, by dividing the Eastern Empire against itself. All ranks and conditions of men, from the monarch to the mob, and from the patriarch to the catechumen, engaged in these controversies with

zeal and earnestness, and kept the whole empire in a state of continued fermentation; and the fierce conflicts of these parties which frequently occurred in the principal cities, were attended with tumult and sanguinary violence. The contest at Rome between the rival Patriarchs Felix and Liberius; and a like contest at Constantinople between Paul and Macedonius, in the reign of Constantius; that between the Emperor Anastasius and another Patriarch, also called Macedonius; and the installation of Apollinaris at Alexandria, in the reign of Justinian, A. D. 551; may serve as specimens of the unprincipled ferocity which animated the deluded combatants. When the successor of a deceased Emperor espoused the opinions of the oppressed party, Patriarchs, together with hundreds of Bishops, were deposed. Some were punished with banishment, some with fines and confiscation, and some fell victims to the hardships and privations to which they were exposed. It affords some satisfaction to observe that the Orthodox party, whose sentiments on a subject so awful as the name of Jehovah were substantially correct, displayed far more fortitude and patience under suffering, and generally far more moderation in their prosperity, than their Arian opponents. Yet the weapons of their warfare were not spiritual, but carnal. Most of them manifested abundantly the character of political partisans, but in few of them can we discover even a faint resemblance of the Apostles, or their immediate successors. The Arians scrupled not to use any means, however unprincipled and desperate, to oppress and overwhelm their opponents; and the Orthodox disdained not those secular artifices and court intrigues, or even those popular tumults, which are usually employed by worldly men to accomplish the same object. They sought not, like the Apostles, to convert their foes into friends, by the meekness of wisdom and the force of truth; but to overwhelm and subdue them by the strength of the imperial arm. They used not the Gospel as a bow to discharge the arrows of eternal truth into the understanding and conscience of their opponents; but they availed themselves of the great sword which providence had given them, the sword of the supreme magistrate, to confound and to destroy them. The spirit of these contending parties presents a striking contrast to the spirit which animated the Apostles and faithful Evangelists, and this contest is aptly represented by the colour of the horses which appeared at the opening of the first and second seals. The spirit of these controversialists was sanguine, selfish, impetuous, oppressive. The spirit of the holy Apostles and Evangelists was peaceful, disinterested, patient, and harmless. The latter won their opponents by the preaching of the gospel of peace; the former crushed them by the weight of the secular arm. On the whole, I am persuaded that a careful examination of this controversy, and of its dire effects, warrants the conclusion, that the symbol which appeared at the opening of the second seal is an apt emblem of the power displayed by the ministry of the visible church of Christ in the character of a zealous controversialist, aggravating the evils of contention by the means which it employed to heal them, and taking peace from the earth. Had the Emperors still adhered to Paganism, the strife of the church might have afforded matter of amusement to the State, as it supplied theatrical entertainment for those who still clave to the ancient superstition: but from the hour when Constantine embraced the Christian profession, the State was involved in these controversies, and in all the troubles and calamities which they occasioned. We should greatly deceive ourselves were we to imagine that the State alone was responsible for the evils which these contests generated, and that the church was exempt from blame. On

the contrary, those contests originated amongst the professed ministers of the Church, and those ministers availed themselves of the secular arm to promote the views of the contending parties. The frequent recurrence of those fearful struggles, during so long a period, was as favourable to the growth of superstition, as it was hostile to the spirit of the Gospel : for superstition in all its forms, whether pagan, or concealed by the sanction of the Christian name, is gloomy, morose, abject, and cruel; and thrives best midst scenes which rouse ferocious passions and excite painful apprehensions. But religion cherishes tender and benevolent feelings, and shrinks from such scenes with instinctive abhorrence. The controversy respecting the dignity, nature, and character of our Redeemer, continued to agitate the Church and Empire for more than three centuries and a half. It began with the Arian controversy A. D. 317; and closed A. D. 680, with the Monothelite controversy, which was a dispute whether Christ had two wills or one. During the progress of this controversy, superstitious rites and practices were daily increasing, and insensibly debasing and enthralling the minds of men, both clergy and laity. About the close of the seventh century the Jews and Saracens began to brand the Christians with the name of Idolators, because of their fond veneration of images, which had been gradually introduced into the churches. Leo the Isaurian, stung by these reproaches, issued an edict A. D. 726, for the removal of all images out of the churches; and laboured hard to extirpate the growing idolatry, which Gregory the Second, the successor of Constantine, was equally zealous to support. In this struggle between the Pope and Emperor, the Italian provinces were virtually severed from the Eastern Empire; though the connexion between the East and West was not legally dissolved till the coronation of Charlemagne. Constantine Copro

was

nymus, the son of Leo, during a reign of thirty-four years, equally zealous to extirpate the worship of images; but found it expedient to confine his exertions within the limits of his Eastern dominions. This attempt to arrest the progress of idolatry not only failed, but promoted its establishment in the grossest form: for by the joint authority of Pope Adrian and Irene the Empress, image worship obtained a legal sanction A. D. 786. It is remarkable that the controversy respecting our Almighty Redeemer was followed within the space of fifty years by an attempt to suppress image worship; and that that attempt was a signal and complete failure, because it was resisted by the highest ecclesiastical authority. And here we have a striking proof, amongst multitudes of daily occurrence, that zeal in the defence of a Scriptural doctrine of the highest importance affords no criterion of the character of its advocates, if we lose sight of the spirit which animates them, and of the weapons with which they fight.

Superstitious and idolatrous attachments were component parts of that secret leaven of iniquity which troubled the church in her best days. The Apostle Paul had occasion to warn the Galatians "not to be entangled again with the yoke of bondage:" he advises the Colossians "not to regard the judgment of men regarding meat, or drink, or holydays:" he exhorts them to take heed that they be not "beguiled of their reward by a voluntary humility and worshipping of angels:" he advises them to beware of those things which had "a show of wisdom in willworship, and humility, and neglecting of the body." He foresaw by the Spirit, that in the latter times "some would depart from the faith, giving heed to seducing spirits and doctrines of demons." Many superstitious practices became common in the church in the third cen

tury; and as early as the middle of that century holiness was rather regarded as a privilege of priests and virgins, than an essential element of the Christian character, "without which no man can see the Lord." To the veneration of relics was added that of pictures; and before the close of the sixth century the rites, ceremonies, and usages of the church were essentially idolatrous; but her members were not legally bound to observe them. The honour of imposing this yoke on the necks of the disciples, was reserved for Pope Adrian and the profligate Empress Irene. From that hour superstition was established in the place of religion; the worship of images intercepted the communion of man with his Maker, and the kingdom of the Prince of darkness was established within the pale of the visible Church of Christ.

(To be Continued.)

ON THE SCRIPTURAL USE OF THE TERM “ A THOUSAND YEARS."

To the Editor of the Christian Observer.

My attention having been drawn to Mr. Bickersteth's Divine Warning to the Church, by the review of it in your January Number, I sent for the sermon, and read it with much satisfaction. It is indeed a seasonable warning, contains much valuable matter, and is written in a truly Christian spirit; and, unlike some other productions on similar subjects, discriminates between things that differ. In Mr. B.'s general view of prophecy, as applicable to the Romish Apostacy and the times in which we live, I quite agree. If, according to Mr. Mede and Sir Isaac Newton, "the visions of Daniel, (which more particularly refer to Nebuchadnezzar's Image in the four beasts, Dan. ii. and vii.,) are the elements of prophecy," and "the Apocalypse of St. John is written in the same style and language with them, so that together they make but one complete prophecy," (Sir I. N.'s Observ. p. 254); we are led by a harmonised series of prophecy, and a corresponding series of historical events, to the conclusion that the Protestant interpretation of the Apocalypse is the true one, and that we are now living under the sixth vial, as Mr. B. states. But he has involved himself in some difficulties, by a misapplication of the preceding vials; and, as a consequence of that, by assigning too late a period to the pouring out of the sixth vial, and the going forth of the unclean spirits; and also by taking too limited a view of their sphere of operations. He himself indeed, at p. 12, points out the last twenty years as witnessing their proceedings; but their going forth was indicated more than forty years ago by two independent witnesses, Professor Robison and the Abbé Barruel, who denounced the anti-monarchical, the anti-social, and antichristian conspiracy as already organised, and even then beginning to send forth its emissaries, working their way, by secret signs and by pretensions to lying wonders, to the kings of the earth and the whole world, to gather them to the battle of the great day of God Almighty, which I am persuaded is now raging around us.

But my object in addressing you, is to suggest to the consideration of your readers one single point merely, (connected indeed with the sixth vial ;) and to attempt the solution of a difficulty arising from the views entertained by many respecting the Millennial judgments. The term Millennium is become almost a "household word" among us. It is associated in our minds and imaginations with the holy and lovely images in which the church of the latter days stands invested in the glowing