of that living principle into visible activity, (Rom. vii. 9;) and this is equally true, whether of an individual or moral person. (Ps. lxxxv. 6; Ezek. xxxvii.) Divine truth and external order are characteristics of a genuine revival:  for nothing but “sound doctrine” can produce “the power of godliness.”  The popular commotions and social disorders which accompany 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 be intended here, for subsequent judgments are to be inflicted according to the messages of the following angels.

That Charlemagne should be mistaken for this flying angel betrays an almost incredible hallucination of the human mind![7] No individual, as already noticed, much less a successful civil or military tyrant, can be intended by the Spirit as the herald of the “everlasting gospel!”