instance were prosecuted through Job’s friends and his wife. (Job ii. 4, 5, 9, 11.)—­So it was in the experience of the reformers.  They were loaded with infamy by their persecutors; and while they were depressed, God himself seemed to give sentence against them.  This was the wormwood and the gall in the cup of their affliction, as it was in holy Job’s experience:  but in due time God “brought forth their righteousness as the light, and their judgment as the noonday.”  Their “good conversation put to silence the ignorance of foolish men.”  The power of the Lord’s Christ was made manifest through the instrumentality of his servants, by producing conviction in many hearts that the cause for which they suffered was from God, and thus prevailing with such to join in their fellowship.  The hearts of kings and princes of the earth were touched from on high; so that they braved the combinations of imperial and papal power, while extending the shield of their protection to the followers of the Lamb.  Frederick the Wise, and especially John his brother, electors of Saxony in Luther’s time, were notable bulwarks of defence to the sufferers, against the bloody edicts of Charles fifth, emperor of Germany.  The “good regent” in Scotland and others extended effectual protection to Knox, his coadjutors and followers in the cause of reformation.  When the seven thunders uttered their voices, John “was about to write,” (ch. x. 4.) He was about to proclaim a final victory!  He was too sanguine.  “The time was not yet.”  Just so in the case of his legitimate successors in the work of the Lord.  Confident in the power and faithfulness of Michael their Prince, confident in the righteousness of their cause, fondly hoping that at this time their Master is about to restore again the kingdom to Israel, they prematurely exclaim,—­“Now is come salvation.”—­In reaping the first fruits of victory, they anticipate the harvest of final and absolute conquest, (ch. xiv. 8.) Indeed, the salvation of God and the power of his Christ, were experienced by great multitudes during the time of this contest.  The saints experienced times of refreshing from the presence of the Lord.  Then followed a work of grace, both on the continent of Europe and in the British Isles; Christians entering into solemn covenant bonds with God and with one another, whereby the kingdom of God was rendered more visible among mankind than in the “dark ages.”  The weapons, with which the saints overcame the dragon, were not carnal, but mighty.  These, we are told, were “the blood of the Lamb, and the word of their testimony.”  They believed and they taught in opposition to the popular doctrine of good works and penances, that the righteousness which the law of God requires of a sinner, is provided by a Surety; that the blood of Christ alone cleanses believers from the guilt of sin, and thus justifies them in the sight of God.  No man ever used stronger language than Luther in denouncing the supposed efficacy of