Recognising the inspired rule of interpretation,—­“comparing spiritual things with spiritual,” we refer to Psalm lxxviii. 5, where “testimony and law” are obviously distinguished.  The same distinction will be found in Isa. viii. 16, 20.  The prophet refers the reader to two tests of doctrine and practice:  first the “law.”  But as the spouse of Christ is unable, in her perplexity, to apply the law to the present case in a manner satisfactory to herself, she is directed by her Lord, (Song i. 8,) to “go forth by the footsteps of the flock.”  That is, search and ascertain how the disciples applied the law in similar circumstances, and imitate their approved example.  This is a rule recognised and often inculcated in the New Testament. (Heb. vi. 12.)

The inspired penman in Psalm lxxviii. 5, refers to the covenant transaction at Mount Sinai, where the “law” was exhibited as an appendix to the covenant of grace—­“added to the promise.” (Gal. iii. 19.) The reader will find this whole matter set before him, perhaps to his surprise and delight in Exod. xx. 1-17.  The Lord (Jehovah) is the God (Elohim) of his people.  How shall they know that he is their God?  By the law?—­No, for that is a rule to all men.  They know by the testimony as distinct from the law.  Testimony consists of facts.  God’s people knew that he was their God, because he “brought them out of the land of Egypt, out of the house of bondage.”  This was “the doing of the Lord,”—­“the testimony of Jesus Christ.”  And so it is an important and precious truth to us at the present day.—­“The preface to the Ten Commandments teacheth us, that God is the Lord (Jehovah) and our God.”—­This great historical fact is the controlling motive to acceptable obedience to the moral law.  To this, among other truths of the gospel, every faithful minister will “bear witness” with the apostle John.

John also bore witness to “all things that he saw,” as presented to him in a succession of visions to the end of this book, in view of some of which, he “wondered with great admiration.” (xvii. 6.)

In the third verse there is a “blessing” pronounced on all such as “hear, read and keep those things which are written in the words of this prophecy.”  A mere reading and hearing of the Apocalypse will not secure the blessing.  It is suspended on the keeping.  “Blessed is he that keepeth the sayings of the prophecy of this book.” (Ch. xxii. 7.) The divine and compassionate Author of this prophecy, who “knoweth the end from the beginning,” foresaw the violent and ignorant opposition even to the reading of it, which would be encountered by those for whose special direction and comfort it was given.  While the “man of sin” would attempt to deprive the church of the light of the Bible in general, the great “Antichrist” would join him in special hostility to this book.  The judgment of the former is, that the Bible in the hands of the people will