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them to be unacquainted with its interpretation. It was a word, he observed often confounded with the word Apochrypha – a word of similar sound, but of the totally different meaning. The word apocalypse meant to make known what was not clear – a revelation – a something made manifest or revealed. It was plain that the last book, the revelation as it was called, meant something that instead of being inscrutable and that no man could penetrate, must be a revelation of that which was hidden, and that therefore possibly could be understood. It would be an unpardonable thing if he (the lecturer) were to find fault with another church – a church whose bishops were chosen from the best of all its ministers, yet he did regret that they had no lessons from the Apocalypse. The very preface of the book of Revelation invited them to read it, and he thought as a revelation it should not be shut out of the New Testament, which was the peoples’ book, but to be read as inspired by the Spirit of God. First of all, they read that John was banished to be isle of Patmos; and it was in his prison at Patmos that he saw those brilliant scenes and visions which were recorded for our advantage. The first of the Apocalypse was an address to the seven churches; and he did not know of anything more instructive than the lessons contained in that address – comforting one, warning another, strengthening a third, animating a fourth, each receiving a lesson appropriate to the circumstances in which the churches were placed, and having a more catholic bearing to the church in all ages. But when the apostle came to speak of the future, he made use of a series of hieroglyphics; for, if the future was just as plain as the past, responsibility would cease, exertions would be given up, and man would lose the most important animating motive by which he was strengthened and sustained. But whilst God had not made the future so plain as the past, He had, nevertheless not made it entirely impenetrable; for, if the future were impenetrable there would be nothing to cheer and stimulate us to look forward to be day when suns should set and rise no more. Of the truth of the Bible he needed no conviction; that which gave us history the most ancient was too clear and intelligible to permit him to doubt of its truth; but of that which related to the future there was not light enough given to render responsibility and effort altogether vain; and they must therefore not expect the same clearness as they would in regard to the past. There was much that was obscure – much that was difficult to understand. He would have them mark the thought how at the present -