works, or in asserting the sovereignty of free grace, in the justification of a sinner.  Indeed it was the deep impression which the doctrine of justification made upon the hearts of men, and the firm hold which faith took of it, that enabled and constrained them to forsake the Romish church and to seek and erect a separate fellowship.  This was with them “the word of Christ’s patience.”  Other doctrines of grace were, of course, connected with this of justification in the apprehension of the Reformers, but it was the central one.  And thus we may learn, that any doctrine of the Bible, when generally opposed, may lawfully become a point of testimony; and when openly opposed and practically denied, it may become a warrantable and imperative ground of separation.  In all such cases,—­and history supplies multitudes of them,—­the declining majority are truly the schismatics and separatists.  The malicious, the indolent and credulous, however, in all ages have joined in the cry of schism as attaching to the virtuous minority.

Many of the combatants fell in the conflict, “resisting unto blood, striving against sin.”  “They loved not their lives unto the death.”  They could give no stronger evidence of love to Christ and truth.  Their faithful contendings constituted their testimony.  This testimony is called in the 17th verse, “the testimony of Jesus Christ.”  Does this mean that it belongs to Christ? or that it treats of him?  The language may probably be taken in either sense, or as embracing both.  It is Christ’s testimony, as he is “the faithful and true Witness, who before Pontius Pilate witnessed a good confession;” or it may be understood as bearing upon Christ in his person, offices and work.  In either sense his faithful disciples enjoy intimate communion with himself, sharing the honour of his victories, (v. 5.) Therefore let the heavens rejoice in prospect of final victory, (ch. xviii. 20.)

12.  Therefore rejoice, ye heavens, and ye that dwell in them.  Woe to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

13.  And when the dragon saw that he was cast into the earth, he persecuted the woman, which brought forth the manchild.

Vs. 12, 13.—­Here is a note of warning.  The dragon, though ejected from the symbolic heaven, the seat of imperial and ecclesiastic power, is not yet bound with the great chain, (ch. xx. 1, 2.) His late defeat has only incensed his rage, “as a bear robbed of her whelps.”  But the special reason assigned for his “great wrath” is, “because he knoweth that he hath but a short time.”  How does the devil come to this knowledge?  Is he omniscient!  No.  Was he joint-counsellor with the Most High?  No. (Isa. xl. 13, 14; Rom. xi. 34.) He must have derived this knowledge from revelation; and from some instances in Scripture, we might infer that the devil is more skilled in theology,