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CHAPTER VIII.

HIS SIXTY PRACTICAL ADDRESSES ON THE APOCALYPSE.

AFTER he had published his "Exposition of the Revelation of St. John," persons requested him to address them upon this prophetic book at his Sunday evening prayer meetings, at Herbrechtingen. He did so; and much having been taken down by various hearers, was put together, and widely circulated. But as the whole consisted only of imperfect notes, and was very incorrect, he retouched and filled up what they had written; after which, others copied and further circulated the work; so that it proved very acceptable and blessed to many. Hence numerous requests were made to him for its publication by the press, especially from persons who had read extracts of it in the collections of abbot Steinmetz, of Kloster-Bergen. Thus Bengel printed, in the year 1747, his " Sixty Practical Addresses on the Apocalypse;" in the hope that their more general dissemination would not be fruitless. To render them still more complete, he inserted appendices or gleanings, in which he took occasion to answer objections that had been made against his apocalyptical exposition, as well as to express his sentiments on what had appeared to require additional research.

As edification was the leading intent of these addresses, they deserve the consideration of those who are disinclined to enter into the particulars of historical and prophetical chronology; as also of persons who imagine contemplation of the Apocalypse to be rather a hinderance than a help to practical piety. That we may show what appropriate matter Bengel found in it "for the use of edifying," we shall here quote a few extracts from the work itself, in the hope of inducing some to read the whole of it. "The Apocalypse, as we learn from the first verse of it, was written for our learning and admonition, as the servants of God,' and of Jesus Christ our Lord. It was written for such persons every rank and condition, but not for strangers, enemies, or spies. Those who are idly curious to know what may sooner or later come to pass, at home or abroad, are not the persons to receive an answer. None but Christ's faithful servants can learn

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truly to profit by this book of Revelation. Their hopes, their prayers, their earnest expectations, their humility, their love, their joys, are all so finely interwoven with their heartfelt considerations of what shall be hereafter, that hereby they receive fresh incentives to active benevolence and mercy, and thus attain their full growth in manly piety.

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"Christ's saying- Blessed is he that readeth the words of the prophecy,' is virtually contradicted by many objectors. This need not surprise us in the children of this world; but when persons, who in other respects are spiritually minded, persuade themselves, and endeavour to persuade others, that by a diligent search of the entire book, no advantage is gained to spiritual religion, they are making a spurious and unblest attempt at spiritual refinement; an attempt which our Lord here at once, by the word 'blessed,' rebukes as with a thunderbolt. Surely, they who familiarly know his voice, will not thus turn away from him who' here 'speaketh' to them from heaven.' Rather ought we to accept this heavenly gift and vouchsafement, with as much of godly simplicity on the one hand, as of caution on the other; and the caution should be, not to value ourselves on partaking of a benefit which so many undervalue and lose. There is no room here for carnal glorying; but only for humility, holy fear, and deepest reverence.

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"( Unto Him that loved us, and) WASHED US FROM OUR SINS (in his own blood,' &c.) As all filthiness is unseemly and uncomfortable, so he who can relish sin, which is the filthiest of all things, is surely like some insane person, who can revel in mire. Whatever temporary gratification the fleshly mind may experience in anger, wrath, bitterness, discord, strife, extravagance, intemperance, or impurity, these and such like sins not only are something foul and indecent, but prove troublesome afterwards to the flesh itself. And certainly the soul never enjoys any true comfort, ease, and complacency, till it is effectually purified from such things; for till then it cannot endure to look upon itself. Let those who continue strangers to such comfort, never leave off seeking till they have found it.

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"Christ's saying, AS MANY AS I LOVE, I REBUKE AND CHASTEN,' (iii. 19,) has nothing too hard in it; nothing too Would there be either love or mercy, think you, in letting persons sleep on while their house is on fire; or in excusing ourselves from disturbing or alarming them, because they are enjoying their sound repose? Sinners will be always

unwilling to have their false security, peace, and felicity, interrupted; and for this very reason should we entreat the Lord not to spare us, but rather to rebuke and chasten us whenever he sees us inclined to relax from his instruction and discipline. In our seasons of spiritual prosperity it is good to bespeak of the Lord Jesus the performance of such an office of love upon us, if ever we should become disposed to lapse from under his healing

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"Many little imagine how possible it is for our blessed Saviour to have complacency and delight in us; and how much it becomes us heartily to desire it, and to endeavour after it.

Persons in general think of nothing beyond mere duty and obligation; thus making their service for Christ no better than that of cold vassalage, done, because it must be done. But they who seriously lay to heart that it cannot but be, so to speak, a delight unto Christ himself, for his saints to act agreeably to his own good will and pleasure, would perform many a duty in a much nobler spirit; and persons who are daily familiar with such thoughts, will go on with their daily duties in much more confidence towards him with whom we all have to do; yes, they will live in much more, communion with the Lord Jesus; and this communion with him will be as that of a man with his friend. Let us but heartily consent to enter into such an intimacy, and we shall immediately find Christ's own voice encouraging us. Up, then, and meet him directly, and without delay; coincide with him in every thing.

"Chap. iv. 1-6. In considering such symbolical representations, we must carefully remember, that no visible form can be attributed to God's essential nature. This is only a representation suited to the scope of the prophecy. God has at sundry times showed himself in divers manners; but he is ever invariably the same; unchangeable in all his attributes. O how must the glory of the Almighty appear in heaven, where he discovers himself to his creatures in his own sanctuary! What delight, joy, and gladness, what adoration, reverence, and songs of praise! We in this life should be looking as it were after nothing else, but the attainment of that beatific vision. In whatever situation, here upon earth, those twenty-four elders might once have lived, it is certain that they are now inexpressibly exalted, and replete with bliss. I may venture to say, that they made no great figure before the world; and even in their own eyes they might not have seemed destined to so elevated a preferment, or

consecrated to become hereafter such chosen vessels of honour in the Divine glory. Let us all, up to our own measure, order, and time, yield ourselves to God, as instruments of his truth; yes, as vessels of honour unto himself, upon every occasion; and this with singleness and simplicity of heart, conscious of no reserves, or exceptions: yes, let him do with us just as seemeth him good. (How great soever may be our advancements in piety and knowledge of the truth,) there is always something greater beyond us; something, too, which surpasseth all understanding; yes, though 'the elders' occupy glorious stations in heaven, there are many stations more glorious still to be attained.

"O, it is base and wretched to be charmed and captivated with this world; to lose ourselves in it by departing in heart from the Lord, and obeying unrighteousness, lusts, and temptations to various improprieties. This is making ourselves more and more unmeet for the inheritance of the saints in light, for the enjoyment of the pure glory of God. Those heavenly citizens before us have ended every conflict, and are now enjoying everlasting rest, glory, and honour. It is only here below that we have any conflict; that we have to overcome what is dark, sinful, perplexing, and annoying. It will be far otherwise in that blessed world above, &c.

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Chaps. xii. and xiii. &c. He who has intercourse with papists ought to be prudent. For instance, it is far from good to get into disputations with them. Let us leave this to others; for there will be always enough persons ready for it. Private protestants do best here in saying nothing to them; their disputings with them in the market or at the table d'hôte, &c. will never do any good. Let it be seen, without parade or help of words, that we carry about within us the power of godliness; that we are savingly acquainted with Christ, and the love of God; and that we have a lively hope of the heavenly inheritance in the communion of his saints. But should they, in familiarity with us, ever say, 'We and you are Christians alike; hold with us, and let not our small differences of sentiment perplex and trouble you;' then we must be very circumspect; particularly as popery professes to be much more softened and moderate now, than in former days. We may be certain that no noisy zeal against it will be of any avail. A true Christian will maintain unimpaired charity towards all, be they ever so mistaken; but it will be continually necessary that he should be prudent, wise, watchful, firm, and undaunted; whether at present we are within the

period of the first beast, or already are come into that of the next, namely, of the false prophet, which is immediately to follow. O what a season of general seduction will this be! And there is no way of anticipating it by flight to other countries; for in endeavouring this, we may rush into the very midst of the temptations and troubles.

“Rather let us learn, as long as we may, the word of truth; and whatever suitable instruction from the gospel is suggested to us, let it serve to soften and melt our very hearts, that the spirit of it may dwell in us richly in all its wisdom and power; and that we may abide in communion with God, and with those who have fellowship with the Father, the Son, and the Holy Ghost. For as it is the Dragon that opposes the special glory of the Father, so does the Beast oppose that of the Lord Jesus Christ; and the False Prophet that of the Holy Ghost. Against those three adversaries must we have recourse to the Three that bear record in heaven.' Thus will God get him honour by his weak and helpless children.

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Chap. xiii. 10. This sentence is a warning to opposers of the Beast, that they be not tempted to employ against him any secular force or violence; indeed, nothing of the kind can add strength to their cause. Faith and patience alone must be the armour of the saints. He who uses any carnal weapon against the Beast or his abettors, not only effects no good, but will be the first to go into captivity. So it has been found in several cases already, especially a little after the death of Luther. So likewise it happened to the Reformed in France, only forty years ago. They fought bravely against the troops of Louis, but they suffered for it in equal proportion themselves. Let such things be a caution to those who in the approaching tribulation or persecution may be disposed to take up arms in self-defence, or to make any personal resistance whatsoever. He who has not yet entered into such trials, can easily give good advice to others; but when we are actually in the midst of them, we shall require much wisdom, faith, and patience, to prevent us from doing either too much or too little. God help and direct those who shall have to submit to the oppression, as well as those who shall have to advise them! Certainly it is better to endure patiently the most vexatious life, than to lead ever so many into captivity. It is better patiently to be faithful unto death, than to put our hand to the sword. Patience and faith, prayers and tears, were the only weapons of the saints in the first ages of Christianity.

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