company modern revivals, render them highly suspicious, if they do not
demonstrate them to be spurious. It is true, indeed, that passionate
declamation, vociferous assertion of heresy, intensified by theatrical
and violent gesticulation, may commove to a higher degree the active
powers,--the passions of the sinner; but such appliances can generate
only a temporary faith. Such converts, "having no root in themselves,
wither away." (Mark iv. 6.) "God is not the author of confusion, but of
peace, as in all the churches of the saints." So these angels of reform
declare by their ministry.

The first of these angels is the recognized symbol of a gospel ministry,
(ch. i. 20; ii. 1, 8, 12, etc.) "Heaven" is the visible church general.
"Flying" indicates celerity of motion. This "angel" does not represent
any individual, as Luther; but the _collective body_ of those who carry
the joyful message of "the everlasting gospel." This gospel is
_everlasting_ as distinguished from "another gospel, which is not
another" (Gal. i. 6, 7, 8, 9,)--a spurious, counterfeit, and therefore
ephemeral gospel, invented and propagated by the "man of sin," from the
flood which issued from the mouth of the dragon, (ch. xii. 15) The
gospel preached by this angel is everlasting in its origin and duration.
(Tit. i. 2; John iv. 14; Gal. vi. 8.) This angel's commission is as
extensive as that of the apostles,--"every nation;" his "loud voice" is
expressive of his zeal, energy and authority; the subject matter of his
brief sermon indicates very plainly that the object of his teaching is
to counteract the heresies of the Romish apostacy. "Fear God and give
glory to him,"--not to the Virgin Mary, canonized saints and angels,
images of wood and stone, (ch. ix. 20.) All are solemnly warned to
"abstain from pollutions of idols," and their attention earnestly
directed to their Creator,--to him "who made heaven, and earth, the seas
and fountains of waters." This argument of the angel is very
short,--that He only is to be worshipped who created the universe; but
it is sufficient to "leave all men without excuse who do not glorify him
as God." (Rom. i. 20, 21.) And how much more aggravated is the guilt of
professing Christians! But the "angel" employs another powerful argument
to enforce his teaching,--"The hour of his judgment is come." The final
judgment of the last day is often set before us in the Bible, and it is
so even in this book; but the last judgment cannot